T36n1739_新華嚴經論

大正藏第 36 冊 No. 1739 新華嚴經論

No. 1739 [cf. No. 279]

新華嚴經論卷第一

長者李通玄撰

夫以有情之本。依智海以為源。含識之流。總法身而為體。只為情生智隔。想變體殊。達本情亡知心體合。今此大方廣佛華嚴經者。明眾生之本際。示諸佛之果源。其為本也。不可以功成。其為源也。不可以行得。功亡本就行盡源成。源本無功能隨緣自在者即此毗盧遮那也。以本性為光。智隨根應。大悲濟物以此為名。依本如是設其教澤。滂流法界以潤含生。於是寄位四天示形八相。菩提場內。示蘭若以始成。普光法堂。處報身之大宅。普賢長子。舉果德于藏身。文殊小男創啓蒙于金色。以海印之三昧。周法界而降靈。用普眼之法門。示塵中之剎海。依正二報身土交參。因果兩門體用相徹。以釋天之寶網。影十剎以重重。取離垢之摩尼。明十身而隱隱。無邊剎境。自他不隔于毫端。十世古今。始終不移于當念。其為廣也以虛空而為量。其為小也。處極微而無跡。十方無卷。匪虧于小相之中。纖塵不舒。含十方而非礙。恒居智海。分果德於五位之門。常住法堂。示進修於九天之上。此方如是。十剎同然。聖眾如雲。海會相入。智凡不礙。狀多鏡以

【現代漢語翻譯】 現代漢語譯本： 《新華嚴經論》卷第一 長者李通玄 撰 有情的根本，依賴於智慧之海作為源頭；有情識的眾生，總體以法身作為本體。只因爲情慾產生，智慧被隔斷；妄想變化，本體變得不同。通達根本，情慾消亡，智慧與本體合一。如今這部《大方廣佛華嚴經》，闡明眾生的本源，揭示諸佛的果位之源。它的根本，不可以依靠功德成就；它的源頭，不可以依靠修行獲得。功德消亡，根本自然顯現；修行窮盡，源頭自然成就。源頭和根本沒有功用，隨緣自在的，就是毗盧遮那佛（Vairocana，意為光明遍照）。以本性作為光明，智慧隨著根器而應現。以大悲心救濟眾生，以此作為名號。依據本性如此設立教法，廣泛流佈於法界，滋潤一切眾生。於是寄託於四天王的位置，示現八相成道。在菩提樹下，示現蘭若（Aranya，意為寂靜處）以開始成道；在普光法堂，處於報身（Sambhogakāya，意為受用身）的廣大居所。普賢（Samantabhadra，意為普皆賢善）長子，以果地的功德藏於自身；文殊（Manjusri，意為妙吉祥）童子，開始在金色世界開啟教化。以海印三昧（Samādhi，意為等持），周遍法界而降臨神靈；用普眼法門，示現微塵中的剎土之海。依報（指眾生所依止的國土）和正報（指眾生的身心）二者，身和土互相交錯參與；因門和果門兩方面，本體和作用相互通徹。以釋天（Indra，帝釋天）的寶網，重重疊疊地映現十方剎土；取離垢的摩尼寶珠（Mani，意為寶珠），明明暗暗地顯示十身。無邊的剎土境界，自身與他者在毫毛端不相隔閡；十世的古今，始終不移動于當下的一念。它的廣闊，以虛空作為衡量；它的微小，處於極微之處而沒有軌跡。十方沒有舒捲，不會因為微小的形象而有所虧損；纖細的微塵沒有舒展，包含十方世界而沒有阻礙。恒常安住于智慧之海，在五位的門中分證果地的功德；常住在法堂，在九天之上顯示進修的階位。此方世界如此，十方剎土也是一樣。聖賢大眾如雲一般，海會互相進入，智慧和凡夫沒有阻礙，就像眾多的鏡子一樣。

【English Translation】 English version: New Avatamsaka Sutra Treatise, Volume 1 Composed by Elder Li Tongxuan The origin of sentient beings relies on the sea of wisdom as its source; the stream of consciousness-possessing beings takes the Dharmakaya (法身, Dharma body) as its essence. It is only because emotions arise that wisdom is separated; delusional thoughts change, and the essence becomes different. By understanding the root, emotions cease, and wisdom unites with the essence. Now, this Great Vaipulya Buddha Avatamsaka Sutra (大方廣佛華嚴經) elucidates the origin of sentient beings and reveals the source of the Buddhas' fruition. Its root cannot be achieved through merit; its source cannot be obtained through practice. When merit ceases, the root naturally appears; when practice is exhausted, the source is naturally achieved. The source and root have no function; that which is at ease following conditions is Vairocana (毗盧遮那, the Illuminator). Taking inherent nature as light, wisdom responds according to capacity. Saving beings with great compassion, this is its name. Based on this inherent nature, teachings are established, widely flowing throughout the Dharma realm, nourishing all living beings. Thus, it is entrusted to the position of the Four Heavenly Kings, manifesting the eight aspects of enlightenment. Under the Bodhi tree, it demonstrates Aranya (蘭若, a quiet place) as the beginning of enlightenment; in the Universal Light Dharma Hall, it resides in the vast abode of the Sambhogakaya (報身, the body of enjoyment). Samantabhadra (普賢, Universal Virtue), the eldest son, conceals the merit of the fruition within himself; Manjusri (文殊, Gentle Glory), the young boy, begins to initiate teachings in the golden world. With the Samadhi (三昧, concentration) of the Ocean Seal, it descends spiritually throughout the Dharma realm; using the Dharma gate of the Universal Eye, it reveals the sea of lands within dust motes. The dependent (environment) and independent (sentient beings) retributions, body and land, interpenetrate; the causal and resultant gates, essence and function, thoroughly understand each other. With Indra's (釋天, the lord of gods) jeweled net, it reflects the ten directions of lands in layers; taking the stainless Mani jewel (摩尼, wish-fulfilling jewel), it dimly reveals the ten bodies. The boundless realms of lands, self and other are not separated at the tip of a hair; the past and present of the ten ages do not move from the present moment. Its vastness is measured by space; its smallness resides in the infinitesimal without a trace. The ten directions do not contract or expand, not diminishing due to the small appearance; the fine dust does not unfold, containing the ten directions without obstruction. Constantly abiding in the sea of wisdom, it divides the merit of the fruition in the gates of the five positions; constantly residing in the Dharma Hall, it shows the stages of progress above the nine heavens. It is like this in this world; it is the same in the ten directions of lands. The assembly of sages is like clouds, the sea of gatherings interpenetrates, wisdom and the mundane are without obstruction, like many mirrors.

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納眾形。彼此無妨。若千燈而共一室。此經總有四十品之勝典。玄開果德之法門。百萬億之妙言。咸舉佛華之行海。十身十會。闡十十之法門。十處十方。啟十通而疏十辯。出現品內。示因果以結始終。給孤獨園。利人天而明法界。目連鹙子。隔視聽於對顏。六千比丘。啟十明於路上。覺城東際五眾咸臻。古佛廟前同登十智。善財發明導首。用彰來眾齊然。又成五位法門。具德行。其軌範。令使啓蒙易達解行無疑。遂信首文殊之前。正證妙峰之頂。經過五眾。成一百一十之法門。至慈氏之園。結會一生之佛果。返示文殊之初友。明以果同因。后入普賢之身。彰體用圓極。此經名大方廣佛華嚴經者。大以無方為義。方以理智為功。廣即毫剎相含。佛乃體用無作。華喻行門可樂。能敷理事之功。嚴即依正莊嚴。經即貫穿縫綴。世主妙嚴品者。菩薩示生。皆為世主。同臻海會。故號妙嚴。品者類會同流法門均隔為品。此經總有四十品之勝典。此品建初。故稱第一。是故言大方廣佛華嚴經世主妙嚴品第一。

釋此一部之經總作十門分別。

第一明依教分宗　第二明依宗教別　第三明教義差別　第四明成佛同別　第五明見佛差別　第六明說教時分　第七明凈土權實　第八明攝化境界　第九明因果延促　第十明會教

【現代漢語翻譯】 現代漢語譯本 納受一切眾生的形態，彼此之間沒有任何妨礙。就像千燈共處一室，光光互攝，互不干擾。《華嚴經》總共有四十品的殊勝經典，玄妙地開啟了證成果位的法門，包含百萬億的精妙言辭，全部闡述了佛陀如華嚴般莊嚴的行持和愿海。十身十會，闡述了重重無盡的法門。十處十方，開啟十種神通，疏通十種辯才。在《出現品》中，展示因果關係，以總結始終。在給孤獨園（Anathapindika's Park）中，利益人天眾生，闡明法界真理。目連（Maudgalyayana）和鹙子（Sariputra），即使面對面，也能夠超越視聽的侷限。六千比丘，在修行的道路上開啟十種智慧光明。在覺城的東邊，五類眾生全部到來。在古佛廟前，一同證得十種智慧。善財童子（Sudhana）的參訪和啓發引導，彰顯了未來大眾的齊心向道。又成就了五位法門，具備德行，成為眾生的軌範，使初學者容易明白，理解和修行都沒有疑惑。於是信奉文殊菩薩（Manjusri）的引導，在妙峰之頂得到真正的證悟。經過五類眾生，成就一百一十種法門。到達慈氏菩薩（Maitreya）的園林，結成一生修行的佛果。返回來展示文殊菩薩最初的朋友，闡明果位與因地相同。最後進入普賢菩薩（Samantabhadra）的境界，彰顯本體和作用的圓滿究竟。這部經名為《大方廣佛華嚴經》，『大』以無所不在為含義，『方』以理性和智慧為作用，『廣』即微小的毫毛包含廣大的剎土，『佛』乃本體和作用都是自然而為，沒有造作，『華』比喻行門令人喜樂，能夠敷設事和理的功德，『嚴』即依報和正報都莊嚴，『經』即貫穿和縫綴。『世主妙嚴品』，菩薩示現出生，都是爲了成為世間的主宰，一同來到法會，所以稱為『妙嚴』。『品』是類別會聚，同類法門分隔為品。這部經總共有四十品的殊勝經典，此品是開始，所以稱為第一。因此說《大方廣佛華嚴經·世主妙嚴品第一》。 解釋這部經的總綱，分為十個方面來分別說明： 第一，闡明依據教法來判分宗派；第二，闡明依據宗教來區別類別；第三，闡明教義的差別；第四，闡明成佛的相同和不同；第五，闡明見佛的差別；第六，闡明說教的時間分期；第七，闡明凈土的權巧和真實；第八，闡明攝受教化的境界；第九，闡明因果的延續和短暫；第十，闡明融會貫通各宗各派的教義。

【English Translation】 English version It embraces all forms of beings, without any hindrance between them, like a thousand lamps sharing one room. This sutra contains forty chapters of supreme teachings, mysteriously opening the Dharma door to attaining the fruit of enlightenment, encompassing millions of exquisite words, all expounding the Buddha's conduct and the ocean of vows as magnificent as a flower garland. The ten bodies and ten assemblies elucidate the endless Dharma doors. The ten places and ten directions unlock the ten kinds of spiritual powers and clarify the ten kinds of eloquence. In the 『Emergence』 chapter, it demonstrates the relationship between cause and effect, concluding the beginning and the end. In Anathapindika's Park, it benefits humans and devas, illuminating the truth of the Dharma realm. Maudgalyayana and Sariputra, even face to face, can transcend the limitations of sight and hearing. Six thousand bhikshus, on the path of practice, awaken to the ten kinds of wisdom light. On the eastern edge of the City of Enlightenment, the five kinds of beings all arrive. Before the ancient Buddha's temple, they together attain the ten kinds of wisdom. Sudhana's (Sudhana) seeking and enlightening guidance manifests the collective aspiration of future assemblies. It also accomplishes the five positions of the Dharma door, possessing virtue and becoming a model for beings, making it easy for beginners to understand, with no doubt in understanding and practice. Thus, they believe in Manjusri's (Manjusri) guidance and attain true enlightenment at the peak of the Wondrous Mountain. Passing through the five kinds of beings, they accomplish one hundred and ten kinds of Dharma doors. Arriving at Maitreya's (Maitreya) garden, they form the Buddha fruit of a lifetime of practice. Returning to show Manjusri's first friend, it clarifies that the fruit position is the same as the causal ground. Finally, entering Samantabhadra's (Samantabhadra) realm, it manifests the perfect and ultimate essence and function. This sutra is named the 『Great Expansive Buddha Flower Garland Sutra』 (Avatamsaka Sutra). 『Great』 means without limit, 『Expansive』 means the function of reason and wisdom, 『Vast』 means that tiny hairs contain vast lands, 『Buddha』 means that the essence and function are natural and without creation, 『Flower』 is a metaphor for the practice door that brings joy, able to lay out the merits of phenomena and principle, 『Garland』 means that both the dependent and the proper retributions are adorned, 『Sutra』 means to string together and sew. 『The Wondrous Adornments of the World Rulers』 chapter, the bodhisattvas appear in birth, all to become the rulers of the world, coming together in the assembly, so it is called 『Wondrous Adornments』. 『Chapter』 is a gathering of categories, with similar Dharma doors separated into chapters. This sutra has a total of forty chapters of supreme teachings, this chapter is the beginning, so it is called the first. Therefore, it is said, 『The Great Expansive Buddha Flower Garland Sutra, The Wondrous Adornments of the World Rulers, Chapter One』. To explain the general outline of this sutra, it is divided into ten aspects for separate explanation: First, to clarify the division of schools based on the teachings; second, to clarify the distinction of categories based on religion; third, to clarify the differences in doctrines; fourth, to clarify the similarities and differences in becoming a Buddha; fifth, to clarify the differences in seeing the Buddha; sixth, to clarify the time periods of teaching; seventh, to clarify the expedient and true aspects of the Pure Land; eighth, to clarify the realms of embracing and transforming; ninth, to clarify the continuation and brevity of cause and effect; tenth, to clarify the integration of the teachings of various schools.

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始終

第一明依教分宗者。夫如來成道體應真源。理事二門一多相徹。智境圓寂何法不周。只為器有差殊軌儀各異。始終漸頓隨根不同。設法應宜大小全別。時分因果延促不同。化佛本身施詮各異。國土凈穢增減不同。地位因果自有投分。創學之流未諳教跡。執權成實迷不進修。若不咸舉眾宗類其損益。無以了其迷滯者矣。今略分十法以辯闡猷。使得學者知宗遷權就實不滯其行速證菩提。

第一小乘戒經。為情有宗。第二菩薩戒。為情有及真俱示為宗。第三般若教。為說空彰實為宗。第四解深密經。為不空不有為宗。第五楞伽經。以五法三自性八識二無我為宗。第六維摩經。以會融染凈二見現不思議為宗。第七法華經。會權就實為宗。第八大集經。以守護正法為宗。第九涅槃經。明佛性為宗。第十大方廣佛華嚴經即以此經名一切諸佛根本智慈。因圓果滿一多相徹。法界理事自在緣起無礙佛乘為宗。已上分宗。皆是承前先德所立宗旨。設有小分增減不同。為見解各別。大義名目亦多相似。如西域及此方諸德。各立宗教后當更明。

第一小乘戒為情有宗者。為如來創為凡夫造業處。言是應作是不應作。說善不善。如此立教未為實有。如此有教。且約凡情虛妄之處。橫系諸惡。以教制之。令生人天。是故

【現代漢語翻譯】 現代漢語譯本 始終

第一，明依教分宗：如來成道，其本體體現了真如本源。在理和事這兩個方面，一和多相互貫通。佛的智慧境界圓滿寂靜，沒有哪種法不包含在其中。只因爲眾生的根器有差別，修行的軌儀各有不同，所以有了始終、漸進和頓悟，以適應不同的根性。佛設立的教法也應時應宜，大乘和小乘完全不同。時間、因果有長有短，佛的應化之身和本尊所施行的教法也各有不同。國土有清凈和污穢，增益和損減也各不相同。地位和因果自然各有歸屬。剛開始學習的人不熟悉佛教的教義，執著于權宜之說，沉迷於虛幻之境，不能精進修行。如果不全面地列舉各個宗派，說明它們的得失，就無法使他們明白其中的迷惑和滯礙。現在簡略地劃分十種教法，來闡明其中的道理，使學習的人明白宗派，捨棄權宜之說而歸於真實，不滯留于修行，迅速證得菩提。

第一，小乘戒經，以『情有』（認為一切法皆由情識所生）為宗。第二，菩薩戒，以『情有』和『真俱示』（既顯示情識所生之法，也顯示真實之法）為宗。第三，般若教，以『說空彰實』（通過說空來彰顯真實）為宗。第四，《解深密經》，以『不空不有』（非空非有，即中道）為宗。第五，《楞伽經》，以五法（相、名、分別、正智、如如）、三自性（遍計所執性、依他起性、圓成實性）、八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）、二無我（人無我、法無我）為宗。第六，《維摩經》，以『會融染凈二見，現不思議』（融合染與凈兩種對立的觀點，展現不可思議的境界）為宗。第七，《法華經》，以『會權就實』（會合權宜之說，歸於真實之理）為宗。第八，《大集經》，以『守護正法』為宗。第九，《涅槃經》，以闡明『佛性』為宗。第十，《大方廣佛華嚴經》，即以此經所說的『一切諸佛根本智慈』（一切諸佛的根本智慧和慈悲），因圓果滿，一和多相互貫通，法界的事和理自在無礙，緣起無礙的佛乘為宗。以上所說的分宗，都是繼承前代先賢所建立的宗旨。即使有小的增減不同，也是因為見解各有差別。大的意義和名目也多有相似之處，如西域和此方的諸位德高望重之人，各自建立宗教，後面將進一步闡明。

第一，小乘戒以『情有』（認為一切法皆由情識所生）為宗，是因為如來最初為凡夫造業之處，說什麼是應該做的，什麼是不應該做的，說什麼是善，什麼是不善。如此建立教法，並非是真實存在的。如此『有』的教法，只是針對凡夫虛妄的情識，強行繫縛各種惡行，用教法來制約它，使眾生能夠生於人天善道。所以說...

【English Translation】 English version Always

Firstly, clarifying the division of schools based on teachings: The Tathagata's (如來) attainment of enlightenment embodies the true source. In terms of principle (理) and phenomena (事), oneness and multiplicity interpenetrate. The realm of wisdom is perfectly tranquil, encompassing all Dharmas (法). It is only because beings have different capacities and practices vary that there are gradual (漸) and sudden (頓) approaches, suiting different roots. The methods established by the Buddha (佛) are appropriate for the time and circumstances, with Mahayana (大乘) and Hinayana (小乘) being completely different. The duration of time, cause, and effect varies. The manifested bodies and the original Buddhas (本身) teach differently. Lands are pure or impure, with varying degrees of increase and decrease. Stages of attainment and results naturally have their own allocations. Those who are newly learning are not familiar with the teachings, clinging to expedient means (權) and becoming attached to the real (實), failing to advance in practice. If we do not comprehensively list the various schools and their merits and demerits, there is no way to clarify their confusion and stagnation. Now, we will briefly divide the teachings into ten categories to elucidate their principles, enabling learners to understand the schools, abandon expedient means and embrace the truth, not be hindered in their practice, and quickly attain Bodhi (菩提).

Firstly, the Hinayana precepts (小乘戒經) take 'emotional existence' (情有 - the belief that all dharmas arise from emotions and consciousness) as their principle. Secondly, the Bodhisattva precepts (菩薩戒) take 'emotional existence and the simultaneous manifestation of truth' (情有及真俱示 - showing both dharmas arising from emotions and consciousness and the true dharmas) as their principle. Thirdly, the Prajna (般若) teachings take 'expounding emptiness to reveal reality' (說空彰實 - revealing reality through the exposition of emptiness) as their principle. Fourthly, the Samdhinirmocana Sutra (解深密經) takes 'neither emptiness nor existence' (不空不有 - neither empty nor existent, the Middle Way) as its principle. Fifthly, the Lankavatara Sutra (楞伽經) takes the five dharmas (五法 - appearance, name, discrimination, correct knowledge, suchness), the three self-natures (三自性 - the imagined nature, the dependent nature, the perfected nature), the eight consciousnesses (八識 - eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness), and the two non-selves (二無我 - the non-self of persons, the non-self of dharmas) as its principle. Sixthly, the Vimalakirti Sutra (維摩經) takes 'harmonizing the two views of defilement and purity, manifesting the inconceivable' (會融染凈二見，現不思議 - harmonizing the opposing views of defilement and purity, revealing the inconceivable realm) as its principle. Seventhly, the Lotus Sutra (法華經) takes 'converging the expedient and embracing the real' (會權就實 - converging expedient means and embracing the true principle) as its principle. Eighthly, the Mahasamnipata Sutra (大集經) takes 'protecting the Dharma' (守護正法) as its principle. Ninthly, the Nirvana Sutra (涅槃經) takes clarifying 'Buddha-nature' (佛性) as its principle. Tenthly, the Great Vaipulya Buddha Avatamsaka Sutra (大方廣佛華嚴經), that is, the 'fundamental wisdom and compassion of all Buddhas' (一切諸佛根本智慈) spoken of in this sutra, with the causes perfected and the fruits fulfilled, oneness and multiplicity interpenetrating, the phenomena and principles of the Dharma realm being free and unobstructed, and the unhindered arising of the Buddha-vehicle (佛乘) as its principle. The above-mentioned divisions of schools are all based on the principles established by previous virtuous individuals. Even if there are slight differences in additions or subtractions, it is because of differing views. The major meanings and terms are also often similar, such as the various virtuous individuals in the Western Regions (西域) and this land (此方) who have established religions, which will be further clarified later.

Firstly, the Hinayana precepts taking 'emotional existence' (情有 - the belief that all dharmas arise from emotions and consciousness) as their principle is because the Tathagata (如來) initially, for the place where ordinary people create karma (造業), said what should be done and what should not be done, what is good and what is not good. Establishing the teachings in this way is not truly existent. Such a teaching of 'existence' is only aimed at the deluded emotions of ordinary people, forcibly binding various evil deeds, and using the teachings to restrain them, so that beings can be born in the good realms of humans and gods. Therefore...

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戒序云。若欲生天上及生人中者。常當護戒足勿令有毀損。眾生有為作業。虛妄非實。未得法身智身。非為實有宗。且為情有宗。于小乘中為軌持教也。如華嚴經持戒即不然。經云。身是梵行耶。身業四威儀。乃至佛法僧十眾七遮和尚羯摩壇頭等。是梵行耶。如是諦觀求梵行者了不可得。是故名為清凈梵行者。如梵行品說。如是清凈行者名持佛性戒。得佛法身故。乃至初發心時便成正覺。以持佛性戒故與佛體齊理。事平等混真法界如。是持戒。不見自身能持戒者。不見他身有破戒者。非凡夫行。非賢聖行。不見自身發菩提心。不見諸佛成等正覺。若好若惡。若有少法可得。不名凈行。當知是性戒即法身也。法身者則如來智慧也。如來智慧者即正覺也。是故不同小乘有取捨故。

第二如梵網經菩薩戒為情有及真俱示為宗者。如來為凡夫之中有大心眾生。樂行慈悲有忻求佛果者。謂毗盧遮那佛為本身。千百億為化身。頓令識末還本。故經言。如是千百億。各接微塵眾。俱來至我所。又言。若人受佛戒。即入諸佛位。位同大覺已。真是諸佛子。即為性戒故即為真宗。此乃為大心眾生頓示法身性戒。下劣者得漸。一教應二根。如是千百億各接微塵眾俱來至我所。明舍權而就實。此為實有教。當教之內頓示權實。故不同小

【現代漢語翻譯】 現代漢語譯本：戒序中說，如果想要生到天上或者人間，應當常常守護戒律，不要讓它有毀損。眾生的作為都是虛妄不實的，沒有得到法身智身，就不是真實存在的根本。姑且說是情識所執著的根本，在小乘佛教中作爲規範和教導。如同《華嚴經》所說的持戒就不是這樣。《華嚴經》說：『身體是梵行嗎？身業的四種威儀，乃至佛法僧三寶、十眾、七遮、和尚、羯磨、壇場等等，是梵行嗎？』像這樣仔細觀察，尋求梵行的人最終是找不到的。所以這叫做清凈梵行者。如同《梵行品》所說。像這樣清凈修行的人，叫做持佛性戒，因為得到了佛的法身。乃至初發菩提心的時候，就成就正覺。因為持佛性戒的緣故，與佛的本體齊等，道理和事相都平等，混同于真如法界。像這樣持戒，不見自身是能持戒的人，不見他人是有破戒的人。不是凡夫的行為，也不是賢聖的行為。不見自身發起菩提心，不見諸佛成就等正覺。無論是好是壞，如果還有少許法可以得到，就不能稱為清凈的行為。應當知道這佛性戒就是法身。法身就是如來的智慧。如來的智慧就是正覺。因此不同於小乘佛教有取捨。 第二，如同《梵網經》的菩薩戒，將情識所執和真如實相都作為根本來開示。如來為凡夫中具有大心、樂於行持慈悲、欣求佛果的眾生，開示毗盧遮那佛是本身的法身，千百億化身，使他們立即認識到末流還歸本源。所以經中說：『像這樣千百億化身，各自接引微塵數般的眾生，都來到我的處所。』又說：『如果有人受持佛戒，就進入諸佛的果位，果位與大覺相同，真是諸佛的真子。』這就是佛性戒的緣故，也就是真如實相的根本。這是為具有大心的眾生立即開示法身佛性戒，根器下劣的眾生可以漸修。一種教法適應兩種根器。像這樣千百億化身各自接引微塵數般的眾生都來到我的處所，說明捨棄權巧方便而歸於真實。這是實有之教。在同一教法之內，同時開示權巧和真實，所以不同於小乘佛教。

【English Translation】 English version: The Ordination Preface states: 'If one desires to be born in the heavens or among humans, one should always protect the precepts and not allow them to be damaged.' The actions of sentient beings are illusory and unreal. Without attaining the Dharma body and wisdom body, they are not a truly existent foundation. They are provisionally considered a foundation based on emotions and attachments, serving as a guide and teaching in the Hinayana tradition. However, the upholding of precepts as described in the Avatamsaka Sutra is different. The Sutra states: 'Is the body the Brahmacharya (pure conduct)? Are the four dignities of bodily actions, and even the Buddha, Dharma, Sangha, the ten assemblies, the seven prohibitions, the Upadhyaya (preceptor), the Karma (rites), the altar, etc., the Brahmacharya?' Upon such careful observation, one who seeks Brahmacharya ultimately cannot find it. Therefore, this is called a pure Brahmacharya practitioner, as stated in the 'Brahmacharya Chapter.' Such a pure practitioner is called one who upholds the Buddha-nature precepts, because they have attained the Dharma body of the Buddha. Even at the initial arising of the Bodhi mind, they attain perfect enlightenment. Because they uphold the Buddha-nature precepts, they are equal to the Buddha's essence in principle and phenomena, merging into the true Dharma realm. Upholding precepts in this way means not seeing oneself as the one who can uphold the precepts, and not seeing others as those who break the precepts. It is neither the conduct of ordinary beings nor the conduct of sages. One does not see oneself generating the Bodhi mind, and one does not see the Buddhas attaining perfect enlightenment. Whether good or bad, if there is even a little Dharma that can be attained, it cannot be called pure conduct. One should know that this nature-precept is the Dharma body. The Dharma body is the wisdom of the Tathagata (Thus Come One). The wisdom of the Tathagata is perfect enlightenment. Therefore, it is different from the Hinayana tradition, which involves acceptance and rejection. Secondly, as in the Bodhisattva precepts of the Brahma Net Sutra, both emotional attachment and true reality are shown as the foundation. The Tathagata reveals to sentient beings among ordinary people who have great minds, delight in practicing compassion, and aspire to the fruit of Buddhahood, that Vairocana Buddha (the Illuminating One) is the Dharma body of their own essence, with billions of transformation bodies, enabling them to immediately recognize the return of the branch to the root. Therefore, the Sutra says: 'These billions of transformation bodies, each receiving countless sentient beings like dust particles, all come to my place.' It also says: 'If a person receives the Buddha's precepts, they enter the position of all Buddhas. Their position is the same as the Greatly Awakened One, and they are truly the children of all Buddhas.' This is because of the Buddha-nature precepts, which are the foundation of true reality. This is to immediately reveal the Dharma body and Buddha-nature precepts to sentient beings with great minds. Those with inferior faculties can cultivate gradually. One teaching adapts to two types of faculties. These billions of transformation bodies, each receiving countless sentient beings like dust particles, all come to my place, indicating the abandonment of expedient means and the return to reality. This is the teaching of true existence. Within the same teaching, both expedient means and reality are revealed simultaneously, so it is different from the Hinayana tradition.

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乘前亦無常后亦無常。為但生人天故。雖然立實有宗。不同華嚴經毗盧遮那所說也。此經仍隨化身所化方來至本身也。圓教之宗。一下頓示本身。法界大智報身因果理事齊彰。又華嚴經中世界量與梵網經中蓮華形量亦不同。廣狹全別。廣如下文所說。

第三般若教為說空彰實為宗者。如來初為人天凡夫說二乘教。繫著理事俱實。不能離障。為說空教破所執著故。般若經中說十八種法。世間三寶四諦三世等。一切皆空。空亦空。廣如經說。此乃空卻無明諸障等業。無明總盡。障業皆無。自性涅槃自然顯著。此為真有。不空名宗。雖然為真有。所說教門多有成壞。故未可為圓。如華嚴經。具實報相好莊嚴。能虛能實。當部之內。當品之中。十菩薩等。上下自相綸貫。空有之法不獨孤行。又以普賢文殊交參理事相徹互相交映。一部之典。品品相徹。句句相參。一部之中。四十品經。同入一言之內。十萬頌之齊麾。一成即一切成。一壞即一切壞。總以性齊時齊故。如上等齊說法亦齊。如是齊故。如今成佛與三世佛齊成佛故。為無三世故。為無時故。不同此教成壞別時故。因果前後。

第四解深密經為不空不有為宗者。如來說于有教空教之後。說此一部之教。和會有無二見為不空不有教。說九識為純凈無染識。如暴

【現代漢語翻譯】 現代漢語譯本： 乘前亦無常后亦無常。意思是說，在成為佛乘之前和之後，都沒有永恒不變的狀態。這是爲了度化眾生，使他們能夠轉生到人道和天道。雖然建立了『實有宗』（強調事物真實存在的宗派），但與《華嚴經》中毗盧遮那佛（Vairocana，光明遍照）所說的不同。《梵網經》仍然是隨著化身佛所教化的地方而顯現其本身。圓教（Perfect Teaching）的宗旨在於，一開始就直接揭示佛的本身，法界（Dharmadhatu，宇宙萬法總體的意思）的大智慧和報身佛（Sambhogakaya，為菩薩說法而顯現的佛身）的因果關係和事理都同時彰顯。此外，《華嚴經》中世界的度量與《梵網經》中蓮花的形狀和度量也不同，廣狹完全不同，廣的程度如下文所說。

第三，般若教（Prajna Teaching）以闡述空性來彰顯實相為宗旨。如來（Tathagata，佛的稱號）最初為人和天道的凡夫說法，他們執著於事和理都是真實存在的，無法擺脫障礙。因此，佛為他們宣說空教，破除他們所執著的觀念。般若經中宣說了十八種法，包括世間、三寶（佛、法、僧）、四諦（苦、集、滅、道）、三世（過去、現在、未來）等，一切皆是空性，連空性本身也是空性，詳細內容如經文所說。這實際上是清除了無明（ignorance）和各種障礙等業力。當無明完全消除時，所有的障礙和業力也都不存在了，自性涅槃（Nirvana，寂滅）自然顯現。這才是真正的存在，不空，是此宗的宗旨。雖然是爲了闡述真有，但所說的教義中有很多成住壞空的變化，因此還不能算是圓滿。而《華嚴經》則具備真實報身佛的相好莊嚴，能夠虛也能實。在《華嚴經》的內部，在每一品之中，十位菩薩等上下互相聯繫，空和有的法不是孤立存在的。而且，普賢菩薩（Samantabhadra）和文殊菩薩（Manjusri）互相交融，事和理相互滲透，互相輝映。整部經典，品與品之間相互滲透，句與句之間相互參照。整部經，四十品經，都融入一句話之中，十萬頌的讚歌同時響起。一個成就，一切都成就；一個壞滅，一切都壞滅。總而言之，是因為體性平等，時間平等，所以說法也平等。正因為如此平等，所以現在成佛與過去、現在、未來三世諸佛同時成佛。因為沒有三世的分別，因為沒有時間的限制，所以不同於此教有成住壞空、時間有先後。因果有先後。

第四，《解深密經》（Samdhinirmocana Sutra）以非空非有為宗旨。如來在宣說了有教和空教之後，宣說了這部經典，調和有和無兩種觀點，形成了非空非有的教義。宣說第九識為純凈無染的識，如同暴

【English Translation】 English version: 'Before becoming the vehicle, there is no permanence; after becoming the vehicle, there is also no permanence.' This is solely for the purpose of enabling beings to be reborn in the realms of humans and gods. Although the 'Real Existence School' (emphasizing the real existence of things) is established, it is different from what is taught by Vairocana (光明遍照, the Illuminating One) in the Avatamsaka Sutra (華嚴經). This sutra (梵網經) still manifests itself according to the places where the transformation body Buddha teaches. The doctrine of the Perfect Teaching (圓教) lies in directly revealing the Buddha's own self from the very beginning, with the great wisdom of the Dharmadhatu (法界, the totality of all phenomena in the universe) and the causes and effects, principles and phenomena of the Sambhogakaya (報身佛, the reward body of the Buddha) simultaneously manifested. Furthermore, the measurement of the world in the Avatamsaka Sutra is also different from the shape and measurement of the lotus flower in the Brahma Net Sutra (梵網經), with completely different extents of breadth and narrowness. The extent of breadth is as described below.

Third, the Prajna Teaching (般若教) takes explaining emptiness to reveal reality as its doctrine. The Tathagata (如來, Thus Come One, an epithet of the Buddha) initially taught the Two Vehicles (二乘) to ordinary beings in the realms of humans and gods, who were attached to the reality of both phenomena and principles, unable to be free from obstacles. Therefore, the Buddha taught the emptiness teaching to break their attachments. The Prajna Sutra (般若經) teaches eighteen kinds of dharmas, including the world, the Three Jewels (三寶, Buddha, Dharma, Sangha), the Four Noble Truths (四諦, suffering, origin, cessation, path), the Three Times (三世, past, present, future), etc., all of which are empty, and even emptiness itself is empty, as described in detail in the sutra. This is actually clearing away ignorance (無明) and various obstacles and karmas. When ignorance is completely eliminated, all obstacles and karmas also cease to exist, and the self-nature Nirvana (涅槃, liberation) naturally manifests. This is the true existence, non-emptiness, which is the doctrine of this school. Although it is for explaining true existence, the teachings contain many formations and destructions, so it cannot be considered perfect. The Avatamsaka Sutra, on the other hand, possesses the adornments of the true Sambhogakaya, being able to be both empty and real. Within the Avatamsaka Sutra, within each chapter, the ten Bodhisattvas (菩薩) and others are interconnected from top to bottom, and the dharmas of emptiness and existence do not exist in isolation. Moreover, Samantabhadra (普賢菩薩) and Manjusri (文殊菩薩) intermingle, with phenomena and principles interpenetrating and reflecting each other. Throughout the entire scripture, chapters interpenetrate each other, and sentences refer to each other. The entire scripture, with its forty chapters, is integrated into a single statement, and the ten thousand verses resonate simultaneously. One accomplishment means all accomplishments, and one destruction means all destructions. In short, it is because the nature is equal and the time is equal, so the teachings are also equal. Because of this equality, the present attainment of Buddhahood is simultaneous with the attainment of Buddhahood by the Buddhas of the three times (past, present, and future). Because there is no distinction of the three times, because there is no limitation of time, it is different from this teaching, which has formations and destructions and a sequence of time. Cause and effect have a sequence.

Fourth, the Samdhinirmocana Sutra (解深密經) takes non-emptiness and non-existence as its doctrine. After teaching the existence teaching and the emptiness teaching, the Tathagata taught this scripture, harmonizing the two views of existence and non-existence, forming the doctrine of non-emptiness and non-existence. It teaches that the ninth consciousness is a pure and undefiled consciousness, like a viole

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水生多波浪。諸波浪等以水為依。五六七八等識皆以阿陀那識為依故。如深密經云。如凈鏡面。若有一影生緣現前。唯一影起。若二若多。影生緣現前有多影起。非此鏡面轉變為影。亦無受用滅盡可得。此明五六七八識所依第九凈識處也。又云。如是菩薩。雖由法住。智為依止。為建立故。此經意欲令于識處便明識體。本唯不離真智故。如彼暴流不離水體而生波浪。又如明鏡依彼凈體無所分別含多影像。不礙有而常無故。如是自心所見識相。不離本體無作凈智。所現影像都無自他內外等執。任用隨智無所分別。以破空有二係爲不空不有。故深密經。頌曰。阿陀那識甚深細。一切種子如暴流。我于凡愚不開演。恐彼分別執為我。阿陀那識甚深細者。引彼凡流就識成智。不同二乘及漸始學菩薩破相反成空。不同凡夫系而實有。不同彼故不空不有。何法不空。為智慧隨緣照機利物故。何法不有。為智正隨緣時無性相故無生住異滅故。以是義故名不空不有。此經雖復如是於心識之處令知空有無二。華嚴經即不然。但影本身法界一真之根本智佛體用故。混真性相法報之海。直為上根人。頓示佛果德一真法界本智。以為開示悟入之門。不論隨妄而生識等。法華經。以佛智慧示悟眾生。使得清凈故出現於世。故不為余乘若二若三。又

三乘之人。于佛性相之法。如來不許彼智解。故法華經云。種種性相義。我及十方佛。乃能知是事。舍利弗。辟支佛及不退諸菩薩。皆悉不能知。以法華經會三乘權學來歸佛乘實法界故。門前三駕且受權乘。露地白牛方明實德。以是義故。于中有少分義意與華嚴經相扶。龍女所乘即是白牛之乘。又與善財同其所得。是故華嚴教門。直彰本體用法界佛果門。直授上根凡夫令其悟入。不同深密經中安立五六七八九識施設權門。如深密經。權施第九阿陀那識。意有異途。為二乘之人久厭患生死修空滅識直趣空寂。又第二時說般若時教。為回二乘及漸學菩薩。多空破有。以六波羅蜜為行所乘。于中二乘雖少分迴心。及漸學菩薩樂空增勝。為彼權學菩薩三乘初對治門。還與小乘初對治門小分相似。但有一分慈悲增勝。未證法身佛性根本智等道理。但以空門而為所乘。六波羅蜜而為行相。初對治門還同二乘。無常不凈白骨微塵等觀。方入空觀。二乘趣滅。菩薩留生。以空無我等觀。折伏我法不令增長。元來未是法身佛性根本智。為見未真故樂空增勝。以是義故。解深密經。方便安立第九識。為純凈識。云八識以凈識為依止故。即欲直為說第八種子識為如來藏者。為彼學徒畏苦習故。即說業種恒真。怖難信故。是故權且安立第九阿陀

【現代漢語翻譯】 現代漢語譯本 對於三乘（聲聞乘、緣覺乘、菩薩乘）之人，如來不允許他們以（自己的）智慧去理解佛性之相的法。所以《法華經》說：『種種性相義，我及十方佛，乃能知是事。』 舍利弗（釋迦摩尼佛的十大弟子之一），辟支佛（梵文：Pratyekabuddha，又譯為緣覺、獨覺）以及不退轉的諸菩薩，都不能完全知曉這些。因為《法華經》會合了三乘的權巧之學，使其歸於佛乘的真實法界。在門前以三車（羊車、鹿車、牛車，比喻聲聞乘、緣覺乘、菩薩乘）來接引，只是權宜之計；在空曠的露地上顯現的白牛車（比喻唯一佛乘），才真正闡明了真實的功德。 因為這個緣故，在（《法華經》）中有少部分的義理與《華嚴經》相互扶持。龍女（娑竭羅龍王之女）所乘坐的，就是白牛之車。又與善財童子（《華嚴經》中人物）所證得的相同。所以《華嚴經》的教門，直接彰顯本體，以法界佛果之門，直接授予上根器的凡夫，使他們能夠覺悟證入。這不同於《解深密經》中安立五、六、七、八、九識，施設權巧方便之門。 如《解深密經》中，權巧地施設第九阿陀那識（梵文：Ādāna-vijñāna，執持識），用意有所不同。這是因為二乘（聲聞乘和緣覺乘）之人長久以來厭倦生死，修習空性，想要滅除意識，直接趨向空寂。又在第二時說般若（梵文：Prajñā，智慧）時教，是爲了迴轉二乘以及漸學菩薩，（他們）多執著于空而破除有。以六波羅蜜（梵文：Ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）作為修行的憑藉。其中二乘雖然有少部分迴心，以及漸學菩薩樂於空性而更加增勝，這是為那些權巧之學的菩薩所設的三乘的初步對治之門，還與小乘（聲聞乘）的初步對治之門有小部分相似，但有一部分慈悲心更加增勝。他們尚未證得法身（佛的清凈法性之身），佛性根本智等道理，只是以空門作為修行的憑藉，以六波羅蜜作為修行的表相。初步的對治之門還與二乘相同，通過無常、不凈、白骨、微塵等觀想，才進入空觀。二乘趨向于寂滅，菩薩則留在世間。以空、無我等觀想，折服我執和法執，不讓它們增長。原本就不是法身、佛性根本智，因為見解尚未真實，所以樂於空性而更加增勝。 因為這個緣故，《解深密經》方便地安立第九識，作為純凈識，說八識以凈識為依止。這就像想要直接說第八種子識（阿賴耶識，梵文：Ālaya-vijñāna）就是如來藏（梵文：Tathāgatagarbha）一樣，因為那些學徒畏懼苦難的習性，就說業種恒常為真，因為害怕他們難以相信。所以權且安立第九阿陀那識。

【English Translation】 English version For those of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the Tathāgata does not permit them to understand the Dharma of the characteristics of Buddha-nature with their (own) wisdom. Therefore, the Lotus Sūtra says: 'The meaning of various characteristics, I and the Buddhas of the ten directions, are able to know this matter.' Śāriputra (one of the ten great disciples of Śākyamuni Buddha), Pratyekabuddhas (those who attain enlightenment on their own), and non-regressing Bodhisattvas are all unable to fully know these. This is because the Lotus Sūtra unites the expedient teachings of the Three Vehicles, causing them to return to the true Dharma realm of the Buddha Vehicle. Receiving them at the gate with three carts (representing the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is merely an expedient measure; the white ox cart (representing the One Buddha Vehicle) revealed in the open field truly elucidates the real virtues. For this reason, there is a small portion of the meaning in (the Lotus Sūtra) that supports the Avataṃsaka Sūtra. What the Dragon Girl (daughter of the Sāgara Dragon King) rides is the white ox cart. It is also the same as what Sudhana (a figure in the Avataṃsaka Sūtra) attained. Therefore, the teaching of the Avataṃsaka Sūtra directly reveals the essence, using the Dharma realm Buddha-fruit gate to directly bestow upon ordinary people of superior capacity, enabling them to awaken and enter. This is different from establishing the five, six, seven, eight, and nine consciousnesses in the Saṃdhinirmocana Sūtra, setting up expedient means. As in the Saṃdhinirmocana Sūtra, the expedient establishment of the ninth Ādāna-vijñāna (clinging consciousness) has a different intention. This is because those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have long been weary of birth and death, cultivating emptiness, wanting to extinguish consciousness and directly tend towards emptiness and tranquility. Also, the teaching of Prajñā (wisdom) at the second time is to turn back the Two Vehicles and gradually learning Bodhisattvas, (who) are mostly attached to emptiness and destroy existence. Taking the Six Pāramitās (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā - generosity, discipline, patience, diligence, concentration, wisdom) as the means of practice. Among them, although a small portion of the Two Vehicles turn their minds, and gradually learning Bodhisattvas are happy with emptiness and become more superior, this is the preliminary counteractive gate of the Three Vehicles set up for those Bodhisattvas of expedient learning, which is still similar to the preliminary counteractive gate of the Śrāvakayāna in a small part, but with a portion of compassion that is more superior. They have not yet attained the Dharmakāya (the pure Dharma-nature body of the Buddha), the fundamental wisdom of Buddha-nature, etc., but only take the gate of emptiness as the means of practice, and the Six Pāramitās as the appearance of practice. The preliminary counteractive gate is still the same as the Two Vehicles, entering the contemplation of emptiness through contemplations of impermanence, impurity, white bones, dust, etc. The Two Vehicles tend towards extinction, while the Bodhisattvas remain in the world. Through contemplations of emptiness and non-self, they subdue the attachment to self and Dharma, not allowing them to grow. Originally, it is not the Dharmakāya, the fundamental wisdom of Buddha-nature, because the view is not yet true, so they are happy with emptiness and become more superior. For this reason, the Saṃdhinirmocana Sūtra expediently establishes the ninth consciousness as pure consciousness, saying that the eight consciousnesses rely on pure consciousness. This is like wanting to directly say that the eighth seed consciousness (Ālaya-vijñāna) is the Tathāgatagarbha (Buddha-nature), because those disciples fear the habit of suffering, they say that the seeds of karma are eternally true, because they fear that they will be difficult to believe. Therefore, the ninth Ādāna-vijñāna is expediently established.

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那識為凈識故。欲令不滅識性長大菩提故。是故維摩經云。未具佛法。亦不滅受而取證也。受既不滅想識亦然。如楞伽經。直為根熟者說第八識業種為如來藏。下文更明。維摩經云。塵勞之稠為如來種等。修道之士品類異途。解行差殊千端萬別。除二乘之外。菩薩之乘有四品不同。

一修空無我菩薩。二漸見佛性菩薩。三頓見佛性菩薩。四以如來自性清凈智。以五位加行起差別智。滿普賢行成大慈悲菩薩。究竟不出剎那際。充滿十方佛果門。此略示名目。下文廣明。如華嚴經說。有一類菩薩。經百千億那由他劫。行六波羅蜜。不生佛家。猶名假名菩薩。廣會在下文。以雖見佛性未知業障。猶名假名菩薩。

第五楞伽經以五法三自性八識二無我為宗者。此經于南海中楞伽山說。如來於此山下過。羅婆那夜叉王與摩諦菩薩。乘化宮來請佛如來。於此山上說法。其山高峻下瞻大海。傍無門戶。得神通者堪能升往。乃表心地法門無心無證者方能升也。下矚大海表其心海本自清凈因境風所轉識浪波動。欲明達境自空心海自寂。心境俱寂事無不照。猶如大海無風日月參羅煥然明白。此經意直為根熟菩薩。頓說種子業識為如來藏。異彼二乘滅識趣寂者故。亦為異彼般若修空增勝者故。直明識體本性全真便明識體即成智用

【現代漢語翻譯】 現代漢語譯本：因為那個識是清凈的識，爲了讓不滅的識性增長菩提，所以《維摩經》說：『尚未完全具備佛法，也不滅受而取得證悟。』既然受不滅，想和識也是一樣。如同《楞伽經》所說，直接為根器成熟的人說第八識的業種是如來藏。下文會更詳細地說明。《維摩經》說：『塵勞的稠密之處就是如來的種子』等等。修道的人品類不同，理解和修行上的差異千差萬別。除了二乘之外，菩薩的乘有四品不同。 一、修空無我菩薩（修習空性，體悟無我的菩薩）。二、漸見佛性菩薩（逐漸見到佛性的菩薩）。三、頓見佛性菩薩（立即見到佛性的菩薩）。四、以如來自性清凈智（以如來本有的自性清凈智慧），以五位加行（五種修行階段）生起差別智（不同的智慧），圓滿普賢行（普賢菩薩的行愿）成就大慈悲菩薩。最終不會超出剎那際（極短的時間），充滿十方佛果之門。這裡只是簡略地列出名目，下文會詳細說明。如同《華嚴經》所說，有一類菩薩，經過百千億那由他劫（極長的時間單位）修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不生於佛家，仍然被稱為假名菩薩。詳細的解釋在下文。因為即使見到佛性，但不知道業障，仍然被稱為假名菩薩。 第五，《楞伽經》以五法（名、相、分別、正智、如如）、三自性（遍計所執性、依他起性、圓成實性）、八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）、二無我（人無我、法無我）為宗旨。這部經是在南海中的楞伽山說的。如來經過這座山下時，羅婆那夜叉王（羅剎王）與摩諦菩薩（大慧菩薩）乘坐化宮來邀請佛如來，在這座山上說法。這座山高聳陡峭，下面俯瞰大海，旁邊沒有門戶，得到神通的人才能上去，這是表明心地法門是無心無證的人才能進入的。向下俯視大海，表明其心海本來是清凈的，因為境風的轉動，識浪才波動。想要說明通達境是空的，心海自然寂靜。心境都寂靜了，事無不照。猶如大海沒有風，日月星辰清晰明白。這部經的用意是直接為根器成熟的菩薩，直接說種子業識是如來藏。不同於那些二乘（聲聞乘、緣覺乘）滅識趣向寂滅的人，也不同於那些般若（智慧）修空增勝的人，直接說明識體本性完全是真，就說明識體立即成就智慧的作用。

【English Translation】 English version: Because that consciousness is pure consciousness, and in order to allow the undying nature of consciousness to grow Bodhi, therefore the Vimalakirti Sutra says: 'Not yet fully equipped with the Buddha Dharma, nor extinguishing reception to attain enlightenment.' Since reception is not extinguished, so are thought and consciousness. As the Lankavatara Sutra says, it directly speaks to those with mature roots that the seed of the eighth consciousness is the Tathagatagarbha (Tathagata's womb). The following text will explain this in more detail. The Vimalakirti Sutra says: 'The density of worldly defilements is the seed of the Tathagata,' and so on. Those who cultivate the path are of different categories, and the differences in understanding and practice are myriad. Apart from the Two Vehicles (Shravakayana and Pratyekabuddhayana), the Bodhisattva Vehicle has four different categories. First, the emptiness-and-no-self Bodhisattva (a Bodhisattva who cultivates emptiness and realizes no-self). Second, the gradually-seeing-Buddha-nature Bodhisattva (a Bodhisattva who gradually sees Buddha-nature). Third, the suddenly-seeing-Buddha-nature Bodhisattva (a Bodhisattva who immediately sees Buddha-nature). Fourth, using the Tathagata's self-nature pure wisdom, using the five stages of practice to generate differentiated wisdom, fulfilling the Samantabhadra practice to achieve great compassionate Bodhisattva. Ultimately, it will not exceed an instant, filling the gates of the Buddha fruit in the ten directions. This is just a brief list of names, and the following text will explain it in detail. As the Avatamsaka Sutra says, there is a type of Bodhisattva who, after hundreds of thousands of billions of nayutas (extremely long units of time) of kalpas (eons) practicing the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom), are not born into the Buddha's family, and are still called nominal Bodhisattvas. A detailed explanation is in the following text. Because even if they see Buddha-nature, but do not know the karmic obstacles, they are still called nominal Bodhisattvas. Fifth, the Lankavatara Sutra takes the Five Dharmas (name, form, discrimination, right knowledge, suchness), the Three Natures (imaginary nature, dependent nature, perfect nature), the Eight Consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Alaya consciousness), and the Two No-Selves (no-self of persons, no-self of phenomena) as its tenets. This sutra was spoken on Mount Lanka in the South Sea. When the Tathagata passed under this mountain, Ravana (Rakshasa King) and Mahamati Bodhisattva (Great Wisdom Bodhisattva) rode a transformation palace to invite the Buddha Tathagata to preach on this mountain. This mountain is towering and steep, overlooking the sea below, and there are no doors beside it. Those who have attained supernatural powers can ascend to it, which indicates that the Dharma gate of the mind ground can only be entered by those who have no mind and no proof. Looking down at the sea, it shows that the sea of mind is originally pure, and the waves of consciousness fluctuate because of the movement of the wind of the environment. It wants to explain that understanding that the environment is empty, the sea of mind is naturally silent. When both mind and environment are silent, everything is illuminated. Like the sea without wind, the sun, moon, and stars are clearly visible. The intention of this sutra is to directly tell the Bodhisattvas with mature roots that the seed karma consciousness is the Tathagatagarbha. It is different from those of the Two Vehicles (Shravakayana and Pratyekabuddhayana) who extinguish consciousness and go to silence, and it is also different from those who cultivate emptiness and increase wisdom in Prajna (wisdom). It directly explains that the original nature of the consciousness body is completely true, and it explains that the consciousness body immediately achieves the function of wisdom.

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。如彼大海無風即境像更明。心海法門亦復如是。了真即識成智。此經異彼深密經義。別立九識接引初根。漸令留惑長大菩提故。不令其心植種于空。亦不令心猶如敗種。解深密經。乃是入惑之初門。楞伽維摩直示惑之本實。楞伽即明八識為如來藏。凈名即觀身實相觀佛亦然。凈名與楞伽同。深密經文與此二部少別也。如華嚴經不爾。佛身及境界法門行相玄自不同。說楞伽經。即是化身所說。境即是穢土峰所居。法門說識境界為真。問答即以大慧菩薩為首。化身明教是權。大慧且論議簡擇。如華嚴經教。佛身即是本真法報。境界即是華藏所居。法門即是佛果法界為門。問答即是文殊普賢理事智之妙用。五位行相因果互融。十剎十身體徹相入。若論同別。未可具言。更待下文依位廣別。

第六維摩經以不思議為宗者。維摩經與華嚴經十種別一種同。十種別者。

一凈土莊嚴別。二佛身諸相報化別。三不思議德神通別。四所設法門對根別。五諸有聞法來眾別。六說教安立法門別。七凈名菩薩建行別。八所闡法門處所別。九常隨佛眾別。十所付法藏流通別。一種入道方便同。

一凈土莊嚴別者。如維摩經中所說凈土。如來以足指按地。即三千大千世界若干百千珍寶嚴飾。譬如寶莊嚴佛無量功德寶莊嚴土。

【現代漢語翻譯】 現代漢語譯本：就像那大海沒有風的時候，海面的景象就更加清晰明朗一樣，心海的佛法也是如此。真正瞭解真如，就能將意識轉為智慧。這部經與《解深密經》的意義不同，特別設立了第九識來接引初學者，逐漸讓他們保留迷惑，增長菩提，因此不讓他們的心在空性中植下種子，也不讓他們的心像腐敗的種子一樣。《解深密經》是進入迷惑的最初門徑，《楞伽經》和《維摩經》直接揭示迷惑的根本實相。《楞伽經》闡明第八識就是如來藏，《凈名經》觀察身之實相，觀佛也是如此。《凈名經》與《楞伽經》相同，《解深密經》的經文與這兩部經略有不同。而《華嚴經》則不然，佛身以及境界、法門、行相玄妙而各自不同。宣說《楞伽經》是化身佛所說，境界是穢土峰所居住的地方，法門是說識的境界為真，問答是以大慧菩薩（Mahamati Bodhisattva）為首。化身佛闡明教義是權宜之計，大慧菩薩只是進行討論和選擇。而《華嚴經》所說的佛身是本真法報身，境界是華藏世界所居住的地方，法門是以佛果法界為門，問答是文殊菩薩（Manjusri Bodhisattva）和普賢菩薩（Samantabhadra Bodhisattva）理事智的妙用，五位行相因果互相融合，十剎十身體徹底互相進入。如果要討論相同和不同之處，無法全部說盡，還要等待下文根據不同位置廣泛地分別說明。 第六，《維摩經》以不可思議為宗旨。《維摩經》與《華嚴經》有十種不同，一種相同。十種不同是： 一、凈土莊嚴不同。二、佛身諸相報化不同。三、不可思議的功德神通不同。四、所設立的法門針對不同根器的人。五、前來聽法的各種聽眾不同。六、說教安立法門不同。七、凈名菩薩（Vimalakirti Bodhisattva）建立的修行不同。八、所闡述的法門處所不同。九、經常跟隨佛的聽眾不同。十、所付囑的法藏流通不同。一種相同是： 入道方便相同。 一、凈土莊嚴不同：如《維摩經》中所說的凈土，如來用腳趾按地，整個三千大千世界都用無數的珍寶裝飾，譬如寶莊嚴佛（Ratnakara Buddha）的無量功德寶莊嚴土。

【English Translation】 English version: Just as the image becomes clearer when the sea is without wind, so too is the Dharma of the mind-sea. Understanding true reality transforms consciousness into wisdom. This sutra differs in meaning from the 'Samdhinirmocana Sutra' (Explanation of the Profound Secrets Sutra), specifically establishing the ninth consciousness to guide beginners, gradually allowing them to retain delusion and increase Bodhi, thus not allowing their minds to plant seeds in emptiness, nor allowing their minds to be like rotten seeds. The 'Samdhinirmocana Sutra' is the initial gateway to entering delusion, while the 'Lankavatara Sutra' and the 'Vimalakirti Sutra' directly reveal the fundamental reality of delusion. The 'Lankavatara Sutra' clarifies that the eighth consciousness is the Tathagatagarbha (Tathagata-garbha, Buddha-nature), and the 'Vimalakirti Sutra' observes the true nature of the body, and observing the Buddha is also the same. The 'Vimalakirti Sutra' is the same as the 'Lankavatara Sutra', while the text of the 'Samdhinirmocana Sutra' differs slightly from these two sutras. The 'Avatamsaka Sutra' (Flower Garland Sutra) is different, the Buddha's body, as well as the realm, Dharma, and practices, are profound and distinct. Speaking the 'Lankavatara Sutra' is what the Nirmanakaya (Nirmanakaya, Transformation Body) Buddha said, the realm is the impure land where the peak dwells, the Dharma is saying that the realm of consciousness is true, and the questions and answers are headed by Mahamati Bodhisattva (Mahamati Bodhisattva). The Nirmanakaya Buddha explaining the teachings is an expedient means, and Mahamati Bodhisattva is only conducting discussions and selections. The Buddha's body spoken of in the 'Avatamsaka Sutra' is the true Dharmakaya (Dharmakaya, Dharma Body) and Sambhogakaya (Sambhogakaya, Enjoyment Body), the realm is where the Flower Treasury World dwells, the Dharma is taking the Dharma realm of the Buddha-fruit as the gate, and the questions and answers are the wonderful functions of the principle and wisdom of Manjusri Bodhisattva (Manjusri Bodhisattva) and Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), the five positions of practice and the cause and effect mutually merge, and the ten lands and ten bodies thoroughly enter each other. If we are to discuss the similarities and differences, we cannot fully express them, and we must wait for the following text to widely distinguish them according to different positions. Sixth, the 'Vimalakirti Sutra' takes the inconceivable as its principle. The 'Vimalakirti Sutra' and the 'Avatamsaka Sutra' have ten differences and one similarity. The ten differences are: First, the adornment of the Pure Land is different. Second, the Sambhogakaya and Nirmanakaya of the Buddha's body are different. Third, the inconceivable merits and supernatural powers are different. Fourth, the Dharma methods established are for people of different capacities. Fifth, the various audiences who come to listen to the Dharma are different. Sixth, the methods of teaching and establishing the Dharma are different. Seventh, the practices established by Vimalakirti Bodhisattva (Vimalakirti Bodhisattva) are different. Eighth, the places where the Dharma methods are expounded are different. Ninth, the audiences who constantly follow the Buddha are different. Tenth, the transmission of the Dharma treasure entrusted is different. The one similarity is: The expedient means of entering the path are the same. First, the adornment of the Pure Land is different: As the Pure Land described in the 'Vimalakirti Sutra', the Tathagata presses the ground with his toe, and the entire three thousand great thousand worlds are adorned with countless treasures, like the immeasurably meritorious treasure-adorned land of Ratnakara Buddha (Ratnakara Buddha).

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一切大眾嘆未曾有。而皆自見坐寶蓮花。而未說無盡佛剎莊嚴等事在一毫塵中。如華嚴經中。具說十佛毗盧遮那境界十蓮華藏世界海。一一世界海有無盡世界海。圓滿十方佛境界眾生境界。互相涉入不相障礙。眾寶莊嚴如光如影。廣如經說。不但獨言三千大千世界嚴凈。

二佛身諸相報化別者。說此維摩經。是三十二大人之相化佛所說。說華嚴經佛。是九十七大人之相。及十華藏世界海微塵數大人之相。實報如來之所說也。

三不思議德神通別者。如維摩經說菩薩神通。以須彌之高廣內芥子中。能以四大海水入一毛孔。又小室之內能容三萬二千師子之座。各各高八萬四千由旬。八千菩薩。五百聲聞。百千天人。維摩詰致其右手掌。擎其大眾往詣庵羅。又以手斷取東方妙喜佛國。來至此處示于大眾。送還本處。如是神變。且為權學三乘聲聞菩薩等眾現如斯事。何以故。為權教聲聞菩薩等見道未實自他未亡。所現神變依根所見。皆有往來分齊限量。又是一時之間。聖意以神力變化起諸小根令漸增進故。非是法爾。力故。如華嚴經中。以本法力。法如是故。能以一塵之內。含容十方一切佛剎眾生剎。總在塵中。世界不小。微塵不大。十方世界所有微塵。一一塵中總皆如是。如經所說。菩薩於一小眾生身中成等正

【現代漢語翻譯】 現代漢語譯本： 所有在場的大眾都驚歎，前所未有。他們都各自看見自己坐在寶蓮花上。但經中並未講述無盡佛剎的莊嚴等事，都包含在一毫塵中，如同《華嚴經》中所說。詳細描述了十佛毗盧遮那（Vairocana，光明遍照）的境界，以及十蓮華藏世界海（ten Lotus Treasury world-seas）。每一個世界海都有無盡的世界海。圓滿包含十方佛的境界和眾生的境界，互相涉入而不互相障礙。各種珍寶莊嚴，如光如影，詳細情況如經文所說。不僅僅是單獨的三千大千世界清凈莊嚴。

二、佛身諸相報化之別：這部《維摩經》是由具足三十二大人相的化佛所說。《華嚴經》中的佛，則具有九***大人相，以及十華藏世界海微塵數的大人相，是實報如來所說。

三、不可思議德神通之別：如《維摩經》所說，菩薩的神通可以將須彌山（Sumeru，妙高山）的高廣納入芥子之中，能將四大海水納入一個毛孔。又在小室內能容納三萬二千個獅子座，每個座高八萬四千由旬（yojana，古印度長度單位）。維摩詰（Vimalakirti，凈名）伸出右手掌，托著大眾前往菴羅樹園。又用手擷取東方妙喜佛國，帶到此處展示給大眾，之後又送回原處。這樣的神變，只是爲了權宜之計，為三乘聲聞菩薩等眾顯現這些事情。為什麼呢？因為權教聲聞菩薩等見道未實，自他之分未亡，所顯現的神變依據根器所見，都有往來分界。又是在一時之間，聖意以神力變化，使小根器者逐漸增進，並非是自然而然的力量。如《華嚴經》中，以本法力，法爾如是，能在一塵之內，含容十方一切佛剎眾生剎，全部都在塵中，世界不小，微塵不大，十方世界所有微塵，每一個塵中都全部如此。如經文所說，菩薩在一個小眾生身中成就正等正覺。

【English Translation】 English version: All the assembly marveled, 'Unprecedented!' And each saw himself seated on a jeweled lotus. Yet, the sutra did not elaborate on the adornments of the endless Buddha-lands contained within a single mote of dust, as described in the Avatamsaka Sutra (Huayan Jing). It fully details the realm of the ten Buddhas Vairocana (光明遍照), and the ten Lotus Treasury world-seas. Each world-sea contains endless world-seas. Perfectly encompassing the realms of the Buddhas of the ten directions and the realms of sentient beings, interpenetrating without obstruction. Adorned with various jewels, like light and shadow, as extensively described in the sutra. It is not merely the purification and adornment of a single three-thousand-great-thousand world system.

Second, regarding the differences between the reward and transformation bodies of the Buddhas: This Vimalakirti Sutra is spoken by a transformation Buddha possessing the thirty-two major marks of a great man. The Buddha in the Avatamsaka Sutra possesses the eighty minor marks and the countless major marks equal to the dust particles in the ten Lotus Treasury world-seas, and is spoken by the reward-body Tathagata.

Third, regarding the differences in inconceivable virtues and spiritual powers: As the Vimalakirti Sutra says, a Bodhisattva's spiritual power can contain the height and breadth of Mount Sumeru (妙高山) within a mustard seed, and can pour the waters of the four great oceans into a single pore. Furthermore, within a small room, it can accommodate thirty-two thousand lion thrones, each eighty-four thousand yojanas (古印度長度單位) high. Vimalakirti (凈名) extended his right palm and carried the assembly to the Amra garden. He also used his hand to cut off the Buddha-land of Wonderful Joy in the East, brought it here to show the assembly, and then returned it to its original place. Such spiritual transformations are merely expedient means, manifested for the sake of the disciples of the three vehicles, the Sravakas and Bodhisattvas. Why? Because the Sravakas and Bodhisattvas of the expedient teachings have not truly realized the path, and the distinction between self and other has not been extinguished. The spiritual transformations they perceive are based on their faculties, and have boundaries of coming and going. Moreover, it is at a specific time that the holy intention uses spiritual power to transform and gradually advance those with lesser faculties. It is not due to inherent power. As in the Avatamsaka Sutra, it is due to the power of the fundamental Dharma, that the Dharma is such that it can contain all the Buddha-lands and sentient being-lands of the ten directions within a single mote of dust, all contained within the dust. The world is not small, the mote of dust is not large, and every mote of dust in all the worlds of the ten directions is entirely like this. As the sutra says, a Bodhisattva attains perfect enlightenment within the body of a small sentient being.

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覺廣度眾生。其小眾生不知不覺。當知佛以權教引小根故。身外見佛。現神通力而有來去。實教之中。以自本覺自覺本心。身心性相與佛無異。無有內外往來諸見。是故毗盧遮那佛。不移本處而身遍坐一切道場。十方來眾。不移本處而隨化往都無來去亦無。神力所致。是故經言。法如是故。經中每言以佛神力法如是故者。以佛神力推佛為尊。法如是故。推其本德都無變化。一一國剎身心性相。以依本故。不隨妄故。大小諸境皆如光如影。互相映徹周遍十方。都無往來。都無分齊。即一一眾生有諸毛孔之內周遍十方。不同權教以其神力分齊往來擎來送去。致斯妄見違本法身。障真菩提本覺性智。是故凈名菩薩現斯神變已方陳實教。維摩經云。觀身實相觀佛亦然。我觀如來。前際不來。后際不去。今即不住。如阿閦佛品廣明。是故權根小見樂欲希奇。菩薩稱根粗施接引。令生樂學方授實門。不可執化成真恒迷智境。識權就實。遷入法界之門。有作之法難成隨緣。無作易辦。作者勞而無功。不作隨緣自就。無功之功。功不虛棄。有功之功。功皆無常。多劫積修終歸敗壞。不如一念緣起無生。超彼三乘權學等見。

四所設法門對根別者。此維摩經對二乘根。令迴向菩薩菩提入大乘故。又對大乘中。滯凈菩薩悲智未滿者令

【現代漢語翻譯】 現代漢語譯本：覺悟能廣泛地度化眾生，但那些小根器的眾生卻在不知不覺中。應當明白，佛陀以方便之教引導小根器的人，所以他們會在自身之外見到佛，看到佛顯現神通力而來來去去。但在真實之教中，是依靠自身本有的覺悟，自覺本心，認識到自身的身、心、性、相與佛沒有差別，沒有內外往來這些虛妄的見解。因此，毗盧遮那佛（Vairocana Buddha，意為光明遍照佛）不離開原本的位置，而身形卻遍佈於一切道場。十方前來的大眾，也沒有離開原本的位置，而是隨著佛的教化前往各處，實際上並沒有真正的來去，也不是神通力所導致的。所以經書上說，『法就是這樣的』。經書中經常說『以佛的神力，法就是這樣的』，這是用佛的神力來推崇佛的尊貴，『法就是這樣的』，是推崇其本有的德行，本來就沒有變化。每一個國土、每一個剎土的身、心、性、相，都是因為依靠本源，不隨從虛妄，所以無論大小的境界，都像光和影一樣，互相輝映，周遍十方，沒有往來，沒有界限。即使是每一個眾生的每一個毛孔之內，也周遍十方。這不同於方便之教，用神通力來區分往來，搬來送去，導致虛妄的見解，違背了本來的法身，障礙了真正的菩提（Bodhi，意為覺悟）和本覺的智慧。因此，凈名菩薩（Vimalakirti，即維摩詰）先顯現這種神通變化，然後才闡述真實之教。《維摩經》說：『觀察自身真實之相，觀察佛也是這樣。』我觀察如來，過去沒有來，未來沒有去，現在也沒有停留。正如《阿閦佛品》中詳細闡明的那樣。因此，權教的根器小的人喜歡追求稀奇古怪的東西，菩薩根據他們的根器，先給予粗淺的教導來接引他們，讓他們產生學習的興趣，然後再傳授真實的法門。不能執著于方便之教，把它當成真實的，永遠迷惑于智慧的境界。要認識到方便之教，從而進入真實的境界，進入法界之門。有為之法難以成就，隨順因緣則容易成就。用人為的方法，勞累而沒有功效；不人為，隨順因緣自然成就，這是無功之功，這種功德不會白白浪費。有功德的功，都是無常的，經過多劫的積累和修行，最終也會敗壞，不如一念之間緣起性空，超越聲聞、緣覺、菩薩三乘的方便之學和各種見解。 四、所設立的法門是針對不同的根器而有所區別的。這部《維摩經》是針對二乘根器的人，讓他們迴向菩薩菩提，進入大乘。又是針對大乘中，執著于清凈，悲心和智慧還沒有圓滿的菩薩，讓他們...

【English Translation】 English version: Enlightenment broadly delivers sentient beings, but those with small roots are unaware. It should be understood that the Buddha uses expedient teachings to guide those with small roots, so they see the Buddha outside themselves, witnessing the Buddha manifesting supernatural powers and coming and going. However, in the true teaching, one relies on one's own inherent enlightenment, self-awakening to one's original mind, realizing that one's own body, mind, nature, and characteristics are no different from the Buddha's, without the false views of inner and outer comings and goings. Therefore, Vairocana Buddha (meaning the Buddha of radiant illumination) does not move from his original position, yet his body pervades all the sacred sites. The great assembly coming from the ten directions also does not move from their original positions, but goes everywhere following the Buddha's teachings. In reality, there is no true coming and going, nor is it caused by supernatural powers. Therefore, the scriptures say, 'The Dharma is thus.' The scriptures often say 'By the Buddha's supernatural power, the Dharma is thus,' which uses the Buddha's supernatural power to extol the Buddha's nobility. 'The Dharma is thus' extols its inherent virtue, which is originally without change. The body, mind, nature, and characteristics of each country and each Buddha-land are all because they rely on the original source and do not follow delusion, so whether large or small realms, they are like light and shadow, mutually reflecting and pervading the ten directions, without coming and going, without boundaries. Even within each pore of each sentient being, the ten directions are pervaded. This is different from the expedient teachings, which use supernatural powers to distinguish coming and going, carrying to and fro, leading to false views, violating the original Dharmakaya (Dharma Body), obstructing true Bodhi (Enlightenment) and inherent wisdom. Therefore, Vimalakirti (meaning 'stainless fame') first manifests this supernatural transformation, and then expounds the true teaching. The Vimalakirti Sutra says: 'Observe the true aspect of your own body, and observe the Buddha in the same way.' I observe the Tathagata (Thus Come One), who has not come from the past, will not go to the future, and does not abide in the present. Just as explained in detail in the Akshobhya Buddha chapter. Therefore, those with small roots in expedient teachings like to pursue strange and unusual things. Bodhisattvas, according to their roots, first give superficial teachings to guide them, so that they develop an interest in learning, and then impart the true Dharma. One must not cling to expedient teachings, treating them as true, forever deluded in the realm of wisdom. One must recognize expedient teachings, thereby entering the true realm, entering the gate of the Dharma realm. Active methods are difficult to achieve, while following conditions is easy to achieve. Using artificial methods is laborious and ineffective; not being artificial, following conditions naturally achieves, this is the merit of no merit, and this merit will not be wasted. The merit of having merit is all impermanent, and after accumulating and cultivating for many kalpas (eons), it will eventually be ruined. It is better to have a single thought of arising from conditions and emptiness, transcending the expedient teachings and views of the three vehicles of Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas. 4. The Dharma methods established are differentiated according to different roots. This Vimalakirti Sutra is aimed at those with the roots of the Two Vehicles, causing them to dedicate themselves to Bodhisattva Bodhi and enter the Mahayana (Great Vehicle). It is also aimed at those Bodhisattvas in the Mahayana who are attached to purity and whose compassion and wisdom are not yet complete, causing them to...

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進修故。即如眾香世界諸來菩薩眾欲還本土。請佛世尊愿賜小法。如來依根見彼菩薩滯于凈土。悲智心劣。便為說法。令學有盡無盡解脫門。下文云。不離大慈大舍大悲。深發一切智心而不忽忘。教化眾生終不厭倦。於四攝法常念順行。在諸禪定如地獄想。于生死中如園觀想。見來求者如善師想。廣如維摩經說。此經對此二乘三乘悲智未滿。令且漸修增長悲智。未即一下頓示佛門。未即說言十住初心便成正覺。未即示其廣大妙事。皆有分齊故。

五諸有來眾聞法別者。如維摩經中。所有來眾。除文殊慈氏等大菩薩眾舍利弗等影響聲聞。餘外來眾。總是三乘之中權學之眾。設有于中菩薩生於諸趣同類俱來。皆欲成就三乘權學漸令增進。未說圓滿諸佛本乘。如華嚴經中所有來眾。皆是乘如來乘佛智果德自體法身。具普賢行。而隨影現十方剎海一切道場。還成如來所乘本法。無有一個三乘根機。設有根機。如盲如聾。不知不覺。猶如盲人對於日月。猶如聾人聞天樂音。如業貧人對天寶藏。如大福德處於地獄。亦如餓鬼臨大海邊。三乘之器道力未窮。未迴心者。常居法界海中。諸佛境界。與佛同德同身。終不能信。不能知別求佛見。如華嚴經云。佛子。設有菩薩于無量百千億那由他劫行六波羅蜜修集種種菩提分法。若未

【現代漢語翻譯】 現代漢語譯本：爲了進一步修習的緣故。例如眾香世界前來的諸位菩薩眾想要返回自己的本土，懇請佛世尊賜予一些小法。如來根據觀察，見到那些菩薩執著于凈土，悲心和智慧都還不足，便為他們說法，讓他們學習有盡和無盡的解脫之門。下文說，『不離大慈、大舍、大悲，深刻發起一切智心而不忘記，教化眾生終不厭倦，對於四攝法常常想著順從奉行，在各種禪定中如同在地獄一樣（感到厭離），在生死輪迴中如同在花園觀賞一樣（不執著），見到前來求法的人如同見到善知識一樣』。這些在《維摩經》中都有詳細的說明。這部經（指小法）是針對那些對於二乘、三乘的悲心和智慧尚未圓滿的菩薩，讓他們逐漸修習，增長悲心和智慧，而不是一下子就直接開示佛門，沒有立刻說十住位的初心就能成就正覺，沒有立刻展示其廣大微妙之事，都是有分寸和限度的緣故。 五、各種來眾聽聞佛法的差別：例如在《維摩經》中，所有前來的聽眾，除了文殊菩薩、彌勒菩薩等大菩薩眾，以及舍利弗等應化聲聞之外，其餘前來的聽眾，都是三乘之中的權巧學習之眾。即使其中有菩薩生於諸趣，與同類一起前來，都是爲了成就三乘的權巧學習，逐漸讓他們增進，沒有說圓滿諸佛的本乘。例如在《華嚴經》中，所有前來的聽眾，都是乘坐如來乘、佛智果德自體法身，具備普賢行，而隨著影子顯現在十方剎海一切道場，最終成就如來所乘的本法。沒有一個是三乘根機的。即使有三乘根機，也如同盲人、聾人一樣，不知不覺。猶如盲人面對日月，猶如聾人聽聞天樂之音，猶如貧窮的人面對天上的寶藏，猶如大福德之人處於地獄，也猶如餓鬼來到大海邊。三乘之器，道力尚未窮盡，沒有回心轉意的人，常常居住在法界海中，諸佛境界，與佛同德同身，始終不能相信，不能知曉，不能分別，不能尋求佛的知見。如《華嚴經》所說：『佛子，假如有菩薩于無量百千億那由他劫行六波羅蜜，修集種種菩提分法，如果未…』

【English Translation】 English version: It is for the sake of further advancement in practice. For example, when the assembly of Bodhisattvas from the World of All Fragrances wishes to return to their native lands, they request the Buddha, the World Honored One, to bestow upon them some minor teachings. The Tathagata, observing that these Bodhisattvas are attached to the Pure Land and that their compassion and wisdom are still insufficient, then expounds the Dharma for them, enabling them to learn the doors to liberation that are both finite and infinite. The following text states, 'Not departing from great loving-kindness, great generosity, and great compassion, deeply generating the mind of all-knowing wisdom without forgetting, teaching and transforming sentient beings without ever growing weary, constantly mindful of and acting in accordance with the Four Means of Attraction, regarding all forms of Samadhi as if they were hell, regarding Samsara as if it were a garden, and regarding those who come seeking the Dharma as if they were virtuous teachers.' These are explained in detail in the Vimalakirti Sutra. This sutra (referring to the minor teachings) is aimed at those Bodhisattvas whose compassion and wisdom in the Two Vehicles and Three Vehicles are not yet complete, allowing them to gradually cultivate and increase their compassion and wisdom, rather than immediately revealing the Buddha's gate in one fell swoop. It does not immediately say that the initial mind of the Ten Abodes can achieve perfect enlightenment, nor does it immediately reveal its vast and wondrous affairs, all of which have limits and boundaries. 5. The differences in the Dharma hearing of various assemblies: For example, in the Vimalakirti Sutra, all the attendees, except for the great Bodhisattva assemblies such as Manjushri (Manjusri, the Bodhisattva of Wisdom) and Maitreya (Maitreya, the future Buddha), and the manifested Shravakas (Sravakas, 'voice-hearers', disciples) such as Sariputra (Sariputra, one of the chief disciples of the Buddha), are all provisional learners among the Three Vehicles. Even if there are Bodhisattvas born in various realms who come together with their kind, they are all for the sake of achieving the provisional learning of the Three Vehicles, gradually allowing them to progress, without speaking of the complete original vehicle of all Buddhas. For example, in the Avatamsaka Sutra (Avatamsaka Sutra, Flower Garland Sutra), all the attendees are riding the Tathagata Vehicle, the Dharma Body of the Buddha's Wisdom Fruit Virtue, possessing the practices of Samantabhadra (Samantabhadra, a Bodhisattva associated with practice and meditation), and manifesting as shadows in all the lands and oceans of the ten directions, ultimately accomplishing the original Dharma that the Tathagata rides. There is not a single one with the capacity of the Three Vehicles. Even if there is such capacity, they are like the blind and the deaf, unaware and unperceiving. It is like a blind person facing the sun and moon, like a deaf person hearing the sound of heavenly music, like a poor person facing heavenly treasures, like a person of great merit dwelling in hell, or like a hungry ghost approaching the edge of the great sea. The vessels of the Three Vehicles, whose power of the Path has not yet been exhausted, and who have not turned their minds, constantly reside in the ocean of the Dharma Realm, the realm of the Buddhas, with the same virtue and body as the Buddhas, but they are ultimately unable to believe, unable to know, unable to distinguish, and unable to seek the Buddha's vision. As the Avatamsaka Sutra says: 'Buddha-child, if a Bodhisattva practices the Six Paramitas (Six Paramitas, perfections) for countless hundreds of thousands of billions of Nayutas (Nayutas, a large number) of kalpas (kalpas, an aeon), cultivating various factors of Bodhi (Bodhi, enlightenment), if not...'

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聞此如來不思議功德法門。或時聞已。不信不解不順不入。不得名為真實菩薩。以不能生如來家故。當知聞法眾全別。維摩經中娑婆之眾彼此未亡。香積諸徒垢凈全在。當知此類並是見解未真。守一方之凈剎。雖名菩薩。諦道未圓。如是之徒。未詳佛意。雖有忻菩提之志願。滯凈剎以居心。彼與法身智身玄隔。是故法華經云。不退諸菩薩。其數如恒沙。亦復不能知。即如華嚴經之樂。自身與佛身無別。自智與佛智無差。性相含容一多同別。居法界海之智水。示作魚龍。住涅槃之大宅。現陰陽而化物。主伴自在交映相參。師弟互融因果通徹。並如斯之眾也。

六設教安立法門別者。此維摩經。以凈名居士。現少許不思議之通變。令二乘迴心。又處於生死現身有疾。令知染凈無二。又表菩薩大悲有疾。具陳不二之門。建定慧觀智。用彰不求之法最要。故云。夫求法者。於一切法應無所求。然未似華嚴經具陳十住十行十回向十地等覺五位六位行相因果同別法門。

七凈名菩薩示行別者。凈名為表大悲。示入生死現其病行。華嚴經毗盧遮那。以大悲示入生死成正覺行。彰大智慧出世故。

八所闡法門處所別者。說維摩經。在毗耶離城庵羅園。及在凈名之室說。華嚴經在摩竭國菩提場中及一切世界及一切塵中

【現代漢語翻譯】 現代漢語譯本：聽聞如來不可思議功德法門，有時聽了之後，不相信、不理解、不順從、不深入，就不能稱之為真實的菩薩，因為他們不能生於如來之家。應當知道，聽聞佛法的眾生是完全不同的。《維摩經》中的娑婆世界的眾生，彼此的分別心還沒有消除；香積佛國的弟子們，垢染和清凈的觀念仍然存在。應當知道，這類眾生的見解還沒有真正領悟，固守一方清凈的佛土。雖然名為菩薩，但對真諦的理解還不圓滿。這樣的修行者，不瞭解佛的真正用意，雖然有欣慕菩提的願望，卻執著于清凈的佛土而安住其心。他們與法身、智身之間存在著巨大的隔閡。所以《法華經》說，不退轉的菩薩，數量如恒河沙那麼多，也不能完全瞭解。而《華嚴經》所描述的快樂，是自身與佛身沒有差別，自身的智慧與佛的智慧沒有差異，性與相相互包容，一與多、同與異圓融無礙。安住於法界海的智慧之水中，示現為魚龍；居住在涅槃的大宅中，顯現陰陽而化育萬物。主伴之間自在地相互輝映、相互參與，師徒之間相互融合，因果之間通達透徹，說的就是這樣的眾生。 六、設立教法、安立法的門徑不同：《維摩經》中，維摩詰居士展現少許不可思議的神通變化，使二乘聖者回心轉意；又在生死輪迴中示現身患疾病，使人明白染與凈沒有分別；又表明菩薩以大悲心而有疾病，詳細闡述不二法門，建立定慧觀智，用以彰顯不求之法最為重要。所以說，求法的人，對於一切法都應該無所求。然而，這不像《華嚴經》那樣，詳細地陳述十住、十行、十回向、十地、等覺等五位，以及六位行相、因果、同異等法門。 七、維摩詰菩薩所示現的行持不同：維摩詰爲了表明大悲心，示現進入生死輪迴，展現他生病的行為。《華嚴經》中的毗盧遮那佛，以大悲心示現進入生死輪迴，成就正覺的行持，彰顯大智慧而超出世間。 八、所闡述的法門處所不同：宣說《維摩經》，是在毗耶離城的庵羅園，以及在維摩詰的居室裡宣說的。《華嚴經》是在摩竭陀國的菩提場中，以及一切世界和一切微塵中宣說的。

【English Translation】 English version: Hearing of the Tathagata's (如來 - 'Thus Come One') inconceivable meritorious virtues and Dharma (法 - 'teachings') gate, sometimes after hearing, not believing, not understanding, not complying, not entering, one cannot be called a true Bodhisattva (菩薩 - 'enlightenment being'), because one cannot be born into the Tathagata's family. One should know that the assembly hearing the Dharma is completely different. In the Vimalakirti Sutra (維摩經), the beings of the Saha world (娑婆 - 'suffering-enduring') still have not eliminated the distinction between each other. The disciples of the Fragrant Accumulation Buddha Land (香積) still have defilement and purity. One should know that such beings' views and understanding are not yet true, guarding a pure land on one side. Although called Bodhisattvas, their understanding of the true path is not complete. Such practitioners do not understand the Buddha's intention. Although they have the aspiration to rejoice in Bodhi (菩提 - 'enlightenment'), they dwell in the pure land with their minds. They are vastly separated from the Dharma body (法身 - 'Dharma body') and Wisdom body (智身 - 'Wisdom body'). Therefore, the Lotus Sutra (法華經) says, 'The number of non-retreating Bodhisattvas is like the sands of the Ganges River, yet they cannot fully know.' The joy described in the Avatamsaka Sutra (華嚴經) is that one's own body is no different from the Buddha's body, one's own wisdom is no different from the Buddha's wisdom, nature and characteristics contain and accommodate each other, oneness and multiplicity, sameness and difference are unobstructed. Dwelling in the wisdom waters of the Dharma Realm Sea, they manifest as fish and dragons. Residing in the great mansion of Nirvana (涅槃 - 'liberation'), they manifest Yin and Yang to transform beings. The host and companions freely reflect and participate with each other, teachers and disciples mutually merge, and cause and effect are thoroughly understood. This refers to such an assembly. 6. The establishment of teachings and the different methods of establishing the Dharma gate: In the Vimalakirti Sutra, the layman Vimalakirti (凈名居士) manifests a small amount of inconceivable spiritual powers, causing the Two Vehicles (二乘) to turn their minds. He also manifests illness in the cycle of birth and death, making people understand that defilement and purity are not different. He also expresses that Bodhisattvas have illness due to great compassion, elaborating on the non-dual Dharma gate, establishing the wisdom of Samadhi (定 - 'concentration') and Prajna (慧 - 'wisdom'), and using it to reveal the most important Dharma of non-seeking. Therefore, it is said, 'Those who seek the Dharma should not seek anything in all Dharmas.' However, it is not like the Avatamsaka Sutra, which elaborates on the Five Stages of the Ten Dwellings (十住), Ten Practices (十行), Ten Dedications (十回向), Ten Grounds (十地), and Equal Enlightenment (等覺), as well as the aspects of the Six Positions (六位), cause and effect, sameness and difference, and other Dharma gates. 7. The different practices demonstrated by the Bodhisattva Vimalakirti: Vimalakirti, in order to express great compassion, demonstrates entering the cycle of birth and death, showing his illness. The Buddha Vairocana (毗盧遮那) in the Avatamsaka Sutra, with great compassion, demonstrates entering the cycle of birth and death, accomplishing the practice of Right Enlightenment, revealing great wisdom and transcending the world. 8. The different locations where the Dharma gates are expounded: The Vimalakirti Sutra is spoken in the Amra Garden (庵羅園) in the city of Vaishali (毗耶離), and in Vimalakirti's room. The Avatamsaka Sutra is spoken in the Bodhi field (菩提場) in the kingdom of Magadha (摩竭國), and in all worlds and all dust motes.

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說。

九常隨佛眾別者。說維摩經時。聲聞為常隨佛眾。但具五百。說華嚴經時。總是一乘大菩薩眾。為常隨佛眾。具十佛剎微塵數大眾。總是具普賢文殊體用等眾。

十所付法藏流通別者。此維摩經囑累品中說。佛告彌勒菩薩言。彌勒。我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法。付囑于汝。故即以其經付囑已成菩薩已生佛家者。華嚴經如來出現品中付囑流通。即以其經付囑凡夫初心始能見道生在佛家者。何以然者。此經難入。許人能證以自證故方堪能說。表三乘是權但以聖勸修證有得法未成實故所有說法者亦未實故。華嚴經云。此經珍寶不入一切餘眾生手。唯除如來法王真子生如來家種如來相諸善根者。佛子。若無此等佛之真子。如是法門不久散滅。

問曰。若許佛之真子。即十方世界無盡無邊。以世界微塵莫知其數。何須慮此經若無真子即便散滅。

答曰。此經義者付囑凡夫。令覺悟入此法門故令生佛家。使其轉教佛種不斷。即令凡夫得入真境。若囑累諸大菩薩。凡夫無緣。諸聖自明。無凡夫修學者。凡夫道中佛種即斷此經散滅。以此義故付囑凡夫令修。不付已前大菩薩舊見道者。

一種入道方便同者。維摩經云。夫求法者。於一切法應無所求。及觀身實相觀佛亦然。

【現代漢語翻譯】 現代漢語譯本 說。

九、常隨佛眾的差別：宣講《維摩經》時，聲聞眾是常隨佛眾，但只有五百人。宣講《華嚴經》時，全部是一乘大菩薩眾，作為常隨佛眾，具有十佛剎微塵數的大眾。這些都是具有普賢（Samantabhadra）、文殊（Manjushri）體用等的菩薩。

十、所付法藏流通的差別：在《維摩經·囑累品》中說：『佛告訴彌勒菩薩（Maitreya Bodhisattva）說：彌勒，我現在將無量億阿僧祇劫所積累的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）之法，付囑給你。』因此，就是將此經付囑給已經成就菩薩，已經生在佛家的人。《華嚴經·如來出現品》中付囑流通，就是將此經付囑給凡夫初心，剛剛能夠見道，生在佛家的人。為什麼這樣呢？因為此經難以進入，允許能夠證悟的人，因為自己證悟了，才能夠宣說。表明三乘是權宜之說，只是用聖人的勸導來修行證悟，有所得，法還沒有成為真實，所以所有說法的人也還沒有真實。』《華嚴經》說：『此經珍寶不入一切其餘眾生之手，唯獨如來法王真子，生在如來家，種如來相，諸善根者。佛子，如果沒有這些佛的真子，這樣的法門不久就會散滅。』

問：如果允許佛的真子，那麼十方世界無盡無邊，因為世界微塵無法知道其數量，為什麼需要擔心此經如果沒有真子就會散滅呢？

答：此經的意義在於付囑凡夫，讓他們覺悟進入此法門，因此讓他們生在佛家，使他們輾轉教化，佛種不斷，就讓凡夫得以進入真境。如果囑託諸大菩薩，凡夫沒有因緣，諸聖人自己明白，沒有凡夫修學者，凡夫道中佛種就會斷絕，此經就會散滅。因為這個意義，所以付囑凡夫讓他們修行，不付囑以前的大菩薩舊見道者。

一種入道方便相同：維摩經說：『求法的人，對於一切法應該無所求，以及觀察身實相，觀佛也是這樣。』

English version Says.

1. The Difference in the Constant Following Buddha Assembly: When the Vimalakirti Sutra was being expounded, the Shravakas (Śrāvaka, Hearers) were the constant following Buddha assembly, but there were only five hundred of them. When the Avatamsaka Sutra was being expounded, the entire assembly was the Great Bodhisattva assembly of the One Vehicle, serving as the constant following Buddha assembly, possessing a great assembly of beings as numerous as the dust particles in ten Buddha-fields. These were all Bodhisattvas possessing the essence and function of Samantabhadra (普賢) and Manjushri (文殊).

2. The Difference in the Transmission and Circulation of the Dharma Treasure: In the 'Entrustment' chapter of the Vimalakirti Sutra, it says: 'The Buddha told Maitreya Bodhisattva (彌勒菩薩): Maitreya, I now entrust to you the Dharma of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right and perfect enlightenment), accumulated over countless billions of asamkhya (阿僧祇) kalpas (劫).' Therefore, the sutra is entrusted to those who have already become Bodhisattvas and are born into the Buddha's family. In the 'Appearance of the Tathagata' chapter of the Avatamsaka Sutra, the transmission and circulation involve entrusting the sutra to ordinary people with initial aspirations, who have just begun to see the Path and are born into the Buddha's family. Why is this so? Because this sutra is difficult to enter, it is permitted for those who can realize it, because they have realized it themselves, they are able to expound it. It indicates that the Three Vehicles are expedient teachings, merely using the exhortations of sages to cultivate and realize, having some attainment, but the Dharma has not yet become real, so all those who expound the Dharma are also not yet real.' The Avatamsaka Sutra says: 'This sutra, a precious treasure, does not enter the hands of all other sentient beings, only the true sons of the Tathagata (如來), the Dharma King, who are born into the Tathagata's family, plant the marks of the Tathagata, and possess all good roots. Buddha-sons, if there are not these true sons of the Buddha, such a Dharma-gate will soon be scattered and destroyed.'

Question: If the true sons of the Buddha are permitted, then the ten directions of the world are endless and boundless, because the dust particles of the world cannot be known in number, why is there a need to worry that this sutra will be scattered and destroyed if there are no true sons?

Answer: The meaning of this sutra lies in entrusting it to ordinary people, allowing them to awaken and enter this Dharma-gate, therefore allowing them to be born into the Buddha's family, enabling them to teach and transform, so that the Buddha-seed is not cut off, thus allowing ordinary people to enter the true realm. If it is entrusted to the Great Bodhisattvas, ordinary people will have no affinity, the sages will understand it themselves, and if there are no ordinary people who cultivate and learn, the Buddha-seed will be cut off in the path of ordinary people, and this sutra will be scattered and destroyed. Because of this meaning, it is entrusted to ordinary people to cultivate, not to the Great Bodhisattvas who have already seen the Path.

One kind of expedient for entering the Path is the same: The Vimalakirti Sutra says: 'Those who seek the Dharma should seek nothing in all dharmas, and observe the true nature of the body, and observe the Buddha in the same way.'

【English Translation】 Says.

Nine, the difference of the Buddha's constant followers: When the Vimalakirti Sutra was spoken, the Shravakas were the Buddha's constant followers, but there were only five hundred of them. When the Avatamsaka Sutra was spoken, all were the Great Bodhisattva assembly of the One Vehicle, as the Buddha's constant followers, with a great assembly of ten Buddha lands of dust particles. These are all the assembly with the essence and function of Samantabhadra and Manjushri.

Ten, the difference in the circulation of the Dharma treasure: In the Admonition Chapter of the Vimalakirti Sutra, it says: 'The Buddha told Maitreya Bodhisattva: Maitreya, I now entrust to you the Dharma of Anuttara-samyak-sambodhi, accumulated over countless billions of asamkhya kalpas.' Therefore, the sutra is entrusted to those who have already become Bodhisattvas and have been born into the Buddha's family. In the Tathagata Appearance Chapter of the Avatamsaka Sutra, the circulation is entrusted to ordinary people who are just beginning to see the Way and are born into the Buddha's family. Why is this so? Because this sutra is difficult to enter, it is allowed for those who can prove it, because they can say it only because they have proven it themselves. It shows that the Three Vehicles are expedient, but only the saints persuade to cultivate and prove that there is something to be gained, and the Dharma has not yet become real, so all those who speak the Dharma are not yet real. The Avatamsaka Sutra says: 'This sutra treasure does not enter the hands of all other sentient beings, only the true sons of the Tathagata Dharma King, who are born into the Tathagata's family, plant the Tathagata's appearance, and have all good roots. Buddha-sons, if there are no such true sons of the Buddha, such a Dharma door will soon be scattered and destroyed.'

Question: If the true sons of the Buddha are allowed, then the ten directions of the world are endless and boundless, because the number of dust particles in the world cannot be known, why worry that this sutra will be scattered and destroyed if there are no true sons?

Answer: The meaning of this sutra is to entrust it to ordinary people, so that they can awaken and enter this Dharma door, so that they can be born into the Buddha's family, so that they can teach and transform, and the Buddha's seed will not be cut off, so that ordinary people can enter the true realm. If you entrust it to the Great Bodhisattvas, ordinary people will have no chance, and the saints will understand it themselves. If there are no ordinary people who cultivate and learn, the Buddha's seed will be cut off in the ordinary people's way, and this sutra will be scattered and destroyed. For this reason, it is entrusted to ordinary people to cultivate, not to the Great Bodhisattvas who have already seen the Way.

One kind of convenient way to enter the Tao is the same: The Vimalakirti Sutra says: 'Those who seek the Dharma should not seek anything in all dharmas, and observe the true nature of the body, and observe the Buddha in the same way.'

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我觀如來。前際不來。后際不去。今即無住等。是初觀智門略同。于入道行相門戶。次第軌則全別。廣如下明。

第七法華經會權入實為宗者。此經引彼三乘之人。歸一乘實教故。引眾流而歸大海。攝三乘而還一源。藏法師等前諸大德。會為共教。一乘為三乘同聞法故。華嚴經為別教。一乘為不與三乘同聞故。參詳此理會此二門。法華經引權器以歸真。華嚴者頓大根而直受。雖一乘名合法事略同。論其軌範有多差別。今欲備舉事廣難周。略舉十門用知綱目。十門者。

一教主別。二放光別。三國土別。四請法主別。五大會莊嚴真化別。六序分之中列眾別。七龍女轉身成佛別。八龍女成佛所居國土別。九六千之眾發心別。十授諸聲聞遠記別。

一教主別者。說此法華經即是化身佛說。還過去滅度多寶佛來證。成此經。三世諸佛同共宣說。如華嚴經即不然。教主則是毗盧遮那為教主故。即是法報理智真身。具無量相海功德之所莊嚴。三世諸佛同爲一際。一時法界。報相重重無有障礙。古今一際。非三世故。舊佛非過去。今佛非新出。為根本智性相齊理事不異故。如是本佛說。頓受大根故。不是化佛故。不似法華經有舊滅度多寶如來。今佛出世說法華經。以是義故言教主別。

二放光別者。說法華

【現代漢語翻譯】 現代漢語譯本：我觀察如來（Tathagata，佛的稱號），前一際（過去）不來，后一際（未來）不去，現在也無所住等等。這只是初步的觀智之門，略微相同于入道行相的門戶，但次第和規則完全不同，詳細內容在後面說明。

第七，《法華經》（Lotus Sutra）以會權入實為宗旨。這部經引導三乘（聲聞乘、緣覺乘、菩薩乘）之人，歸向一乘（佛乘）的真實教義。如同引導眾河流歸入大海，攝取三乘而回歸同一源頭。藏法師等前代的諸位大德，認為《法華經》是共教，一乘是三乘共同聽聞的法。而《華嚴經》（Avatamsaka Sutra）是別教，一乘是不與三乘共同聽聞的法。參詳這個道理，就能理解這兩部經的差異。《法華經》引導權巧之器迴歸真實，而《華嚴經》讓頓悟的大根器直接接受。雖然都名為一乘，合法的事理略有相同，但論及其軌範則有諸多差別。現在想要全部列舉，但內容繁多難以周全，所以略舉十門，用以瞭解其綱要。這十門是：

一、教主不同。二、放光不同。三、國土不同。四、請法主不同。五、大會莊嚴真化不同。六、序分之中列眾不同。七、龍女轉身成佛不同。八、龍女成佛所居國土不同。九、六千之眾發心不同。十、授諸聲聞遠記不同。

一、教主不同：說《法華經》的是化身佛（Nirmanakaya Buddha）所說，還有過去已經滅度的多寶佛（Prabhutaratna Buddha）前來作證，成就這部經。三世諸佛共同宣說。而《華嚴經》則不然，教主是毗盧遮那佛（Vairocana Buddha），即是法報理智真身（Dharmakaya, Sambhogakaya），具足無量相海功德所莊嚴。三世諸佛同爲一際，一時法界，報相重重沒有障礙，古今一際，不是三世。舊佛不是過去佛，今佛不是新出現的佛，因為根本智性相齊等，事理沒有差異。這樣的本佛所說，頓悟的大根器直接接受，不是化身佛，不像《法華經》有過去滅度的多寶如來，現在佛出世說法華經。因為這個緣故，說教主不同。

二、放光不同：說法華

【English Translation】 English version: I observe the Tathagata (Tathagata, the title of Buddha). The previous moment (past) does not come, the later moment (future) does not go, and the present is without abiding, and so on. This is just the initial gate of wisdom of observation, slightly similar to the gate of entering the path, but the order and rules are completely different, which will be explained in detail later.

Seventh, the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) takes the integration of provisional teachings into the ultimate truth as its main principle. This sutra guides the people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to return to the One Vehicle (Buddhayāna) of the true teachings. It is like guiding all rivers to return to the sea, gathering the Three Vehicles and returning to the same source. The Venerable Master Zang and other great virtues of the past considered the 'Lotus Sutra' to be a common teaching, and the One Vehicle is the Dharma that the Three Vehicles hear together. The 'Avatamsaka Sutra' (Flower Garland Sutra) is a special teaching, and the One Vehicle is the Dharma that is not heard together with the Three Vehicles. By carefully studying this principle, one can understand the differences between these two sutras. The 'Lotus Sutra' guides the skillful means to return to the truth, while the 'Avatamsaka Sutra' allows those with great capacity for sudden enlightenment to receive it directly. Although they are both called One Vehicle, the principles and affairs are slightly similar, but there are many differences in their norms. Now I want to list them all, but the content is vast and difficult to be comprehensive, so I will briefly list ten aspects to understand the outline. These ten aspects are:

1. Different Teaching Masters. 2. Different Emanations of Light. 3. Different Buddha Lands. 4. Different Requestors of Dharma. 5. Different Adornments of the Great Assembly, True and Manifested. 6. Different Assemblies Listed in the Introductory Section. 7. Different Transformations of the Dragon Girl into Buddhahood. 8. Different Buddha Lands Where the Dragon Girl Attains Buddhahood. 9. Different Aspirations of the Six Thousand. 10. Different Remote Predictions Given to the Śrāvakas.

2. Different Teaching Masters: The 'Lotus Sutra' is said by the Nirmāṇakāya Buddha (Nirmanakaya Buddha), and the past extinct Prabhutaratna Buddha (Prabhutaratna Buddha) comes to testify and accomplish this sutra. The Buddhas of the three times jointly proclaim it. But the 'Avatamsaka Sutra' is not like this. The teaching master is Vairocana Buddha (Vairocana Buddha), which is the Dharmakaya and Sambhogakaya (Dharmakaya, Sambhogakaya), adorned with immeasurable merits and virtues. The Buddhas of the three times are the same in one moment, the Dharma Realm at one time, the Sambhogakaya aspects are layered without obstacles, the past and present are one moment, not the three times. The old Buddha is not the past Buddha, and the present Buddha is not the newly emerged Buddha, because the fundamental wisdom and nature are equal, and the principles and affairs are not different. Such a fundamental Buddha speaks, and those with great capacity for sudden enlightenment receive it directly. It is not a Nirmāṇakāya Buddha, unlike the 'Lotus Sutra' which has the past extinct Prabhutaratna Tathagata, and the present Buddha appears in the world to speak the 'Lotus Sutra'. For this reason, it is said that the teaching masters are different.

3. Different Emanations of Light: Speaking of the Lotus Sutra

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經雖放眉間毫相果光所照境界。但言萬八千土皆如金色。仍有限量。不稱無邊無量無盡故。但彰果法不彰因位。華嚴一部經典。教行因果表法光明。始終具十。后當更明。

三國土別者。說法華經。三變世界令成凈土。移諸天人置於他土。然後安置他方來眾。變此穢境令成凈剎。說華嚴經時。即此娑婆世界即是蓮華藏世界。一一世界互相含入。如經云。一一世界滿十方。十方入一亦無餘。世界不增亦不減。無比功德故如是。又云。諸佛成道在一小眾生身中化無量眾。其彼小眾生不知不覺。只為凡聖同體無移轉相。纖塵之內自他同體。不同法華之會移轉人天方明凈剎。此乃對權根自他滯見者之所建立。是故今明國土別也。

四請法主別者。說法華經時。請法主者即是舍利弗。以為勸請之首。說華嚴經時。佛令文殊普賢隨位菩薩。各自說自位法門為說法首。佛表果法。舉果為因。大悲行成根本智。果體自成。故無言不說也。以大悲行從無作根本智起故。文殊普賢。表因位可說說佛果法示悟眾生。阿僧祇品世間數法廣大難量。唯佛究竟。不屬五位中因果門。故是佛自位內法門。還佛自說。隨好光明功德品。則是如來自成因果。后佛自說法爾之力恒常福智光明之法門。示為不屬五位之內行。相因果。故佛亦自說。

【現代漢語翻譯】 現代漢語譯本： 即使經典中描述了佛陀眉間白毫所放出的果地光明照耀的境界，但只說一萬八千國土都變成金色，仍然有所侷限。因為這並沒有完全體現出無邊無量無盡的境界。這只是彰顯了果位的功德，而沒有彰顯因地的修行。而《華嚴經》整部經典，其教義、修行、因果、表法和光明，始終都具備十個方面，這一點之後會更詳細地說明。

三、國土的差別：《法華經》中，佛陀三次改變世界，使其成為凈土，將諸天人和眾生轉移到其他國土，然後安置從其他地方來的聽眾。將這個污穢的世界轉變成清凈的剎土。而宣講《華嚴經》時，這個娑婆世界就是蓮華藏世界，每一個世界都互相包含進入。正如經文所說：『每一個世界都充滿十方，十方世界進入一個世界也沒有剩餘。世界既沒有增加也沒有減少，因為具有無比的功德才能如此。』又說：『諸佛成道時，在一個小眾生的身體中化現出無量眾生，而那個小眾生卻不知不覺。』這只是因為凡夫和聖人本體相同，沒有轉移變化之相。在極小的微塵之內，自己和他人本體相同。這不同於《法華經》法會中轉移人天眾生才顯現清凈剎土。這是針對那些執著于權宜之法，有自他分別見解的人所建立的。所以現在要說明國土的差別。

四、請法主的差別：《法華經》中，請法主的是舍利弗（智慧第一的弟子），作為勸請佛陀說法之首。而宣講《華嚴經》時，佛陀讓文殊菩薩（智慧的象徵）和普賢菩薩（實踐的象徵）根據各自的地位，各自宣說自己地位的法門作為說法之首。佛陀代表果地的法，以果地的功德作為因地修行的基礎。大悲行圓滿成就根本智，果地的本體自然成就，所以沒有什麼是不能說的。因為大悲行是從無作的根本智中生起的，所以文殊菩薩和普賢菩薩代表因地的菩薩，可以宣說佛陀果地的法，以此來開示覺悟眾生。《阿僧祇品》中，世間的數量和法則廣大難以衡量，只有佛陀才能究竟通達，不屬於五位（五種修行階段）中的因果之門，所以是佛陀自己地位內的法門，由佛陀自己宣說。《隨好光明功德品》則是如來自己成就的因果，之後佛陀自己宣說法爾（自然而然）的力量，恒常的福德和智慧光明的法門，表明這些不屬於五位之內的修行、相、因果，所以佛陀也自己宣說。

【English Translation】 English version: Even though the sutra describes the realm illuminated by the light of the fruit-stage emanating from the Buddha's urna (a mark of enlightenment between the eyebrows), it only mentions that eighteen thousand lands become golden in color, which is still limited. This is because it does not fully express the boundless, immeasurable, and inexhaustible realm. It only highlights the merits of the fruit-stage, without highlighting the practice of the cause-stage. The entire Avatamsaka Sutra, its teachings, practice, cause and effect, representation, and light, always possess ten aspects, which will be explained in more detail later.

1. Differences in Buddha-lands: In the Lotus Sutra, the Buddha transforms the world three times, making it a pure land, transferring gods and humans to other lands, and then settling the audience from other places. He transforms this impure realm into a pure Buddha-field. When the Avatamsaka Sutra is preached, this Saha world is the Lotus Treasury World, and each world contains and enters into each other. As the sutra says: 'Each world is filled with the ten directions, and the ten directions enter into one without remainder. The world neither increases nor decreases, because it has incomparable merit.' It also says: 'When the Buddhas attain enlightenment, they manifest countless beings in the body of a small being, but that small being is unaware.' This is simply because ordinary beings and sages have the same essence, without any change or transformation. Within a tiny speck of dust, self and others have the same essence. This is different from the assembly of the Lotus Sutra, where the transfer of gods and humans reveals the pure land. This is established for those who are attached to expedient means and have views of self and other. Therefore, we will now explain the differences in Buddha-lands.

2. Differences in the Dharma-Speaker: In the Lotus Sutra, the Dharma-Speaker is Shariputra (the foremost in wisdom), who initiates the request for the Buddha to preach. When the Avatamsaka Sutra is preached, the Buddha instructs Manjushri Bodhisattva (symbol of wisdom) and Samantabhadra Bodhisattva (symbol of practice) to each speak about the Dharma-gate of their respective positions as the leaders of the Dharma-speaking. The Buddha represents the Dharma of the fruit-stage, using the merits of the fruit-stage as the foundation for the practice of the cause-stage. Great compassion and practice perfectly accomplish fundamental wisdom, and the essence of the fruit-stage is naturally accomplished, so there is nothing that cannot be said. Because great compassion and practice arise from the uncreated fundamental wisdom, Manjushri Bodhisattva and Samantabhadra Bodhisattva represent the Bodhisattvas of the cause-stage, who can speak about the Dharma of the Buddha's fruit-stage, thereby enlightening sentient beings. In the 'Asankhya Chapter', the numbers and laws of the world are vast and difficult to measure, and only the Buddha can ultimately understand them. It does not belong to the cause-and-effect gate in the five stages (five stages of practice), so it is the Dharma-gate within the Buddha's own position, and is spoken by the Buddha himself. The 'Chapter on the Merits of the Minor Marks and Lights' is the cause and effect accomplished by the Tathagata himself. Later, the Buddha himself speaks about the power of Dharma-nature (natural and spontaneous), the constant merits and the Dharma-gate of wisdom and light, indicating that these do not belong to the practice, characteristics, cause, and effect within the five stages, so the Buddha also speaks about them himself.

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此明佛果無二愚也。除此二品經外。諸餘三十八品。皆是五位之內行相法。門是故佛不自說。總令十信十住十行等當位之內菩薩自說。佛但放光表之。其所放光。表法之相。后當廣明。當說華嚴經時。一無聲聞及。小菩薩為請法主。皆佛果位內諸大菩薩。自相問答安立佛果法門行相。為悟大根者故。頓將佛果直受為因。因即以果為因。果即以因為果。如種種子等。以定慧力。思之可見。是故今言請法主別。

五大會莊嚴真化別者。如法華會。令三千大千世界清凈莊嚴。其諸化眾亦皆充滿。所來諸佛皆云是化。華嚴經即不爾。即有十處十會眾。皆滿十方不移本處而充法界。一一身相及身毛孔國剎重重菩薩佛身互相徹入。雜類眾生亦皆無礙身土相徹。如影含容。所來之眾不壞法身而隨相好。法身相好一際無差。即相全真無有化也。不同余教說化說真有相參會。是故今言大會別也。

六序分之中列眾別者。法華會中先列聲聞眾萬二千人俱。次列摩訶波阇波提比丘尼與眷屬六千人俱。此為姨母。次列耶輸陀羅比丘尼。此是佛為太子時夫人。佛為大子時有三夫人。一名瞿夷。二名耶輸。三名摩奴舍。瞿夷是善財童子十地法雲地善知識。表十地法悅能慈故為法利生。法悅身心是其妻義。次列菩薩八萬人俱。次列諸天龍

【現代漢語翻譯】 現代漢語譯本： 這段話說明了佛果（Buddha-fruit，成佛的果位）與二乘（聲聞和緣覺）的智慧是不同的。除了這兩品經之外，其餘的三十八品都是五位（五種修行階位，通常指資糧位、加行位、見道位、修道位、究竟位）之內的修行法門。因此，佛陀不親自宣說，而是讓十信、十住、十行等各個階位的菩薩自己宣說，佛陀只是放光來表示。所放的光，代表了法的形態，後面會詳細說明。當宣說《華嚴經》時，沒有聲聞和小的菩薩作為請法的主體，都是佛果位內的各大菩薩，互相問答，安立佛果法門的修行形態，爲了開悟那些具有大根器的人，直接將佛果作為修行的因。因就是以果為因，果就是以因為果，就像種植種子一樣，用定慧的力量去思考就可以明白。所以說，現在說請法的主體不同。 五大會莊嚴真化不同在於，《法華經》的法會上，令三千大千世界清凈莊嚴，所有的化現的眾生也都充滿其中，所來的諸佛都說是化現的。《華嚴經》就不是這樣，有十處十個法會，所有的與會大眾都充滿十方，不移動原來的位置而充滿法界。每一個身相以及身上的毛孔、國土，重重疊疊的菩薩佛身互相徹入，各種各樣的眾生也都無礙地身土互相徹入，就像影子一樣互相包含。所來的大眾不壞法身（Dharmakaya，佛的法性身）而隨順相好（Lakshana，佛的相貌特徵）。法身和相好沒有差別，即相就是全真，沒有化現。這不同於其他教義中說化現說真，有相參雜的情況。所以說，現在說大會不同。 六、序分之中列出的聽眾不同。《法華經》的法會中，先列出聲聞眾一萬二千人，其次列出摩訶波阇波提比丘尼（Mahaprajapati，佛的姨母）和她的眷屬六千人，這位是佛的姨母。其次列出耶輸陀羅比丘尼（Yasodhara，佛為太子時的妻子），她是佛為太子時的夫人。佛為太子時有三位夫人，一位名叫瞿夷（Gopi），一位名叫耶輸（Yasodhara），一位名叫摩奴舍（Mrigaja）。瞿夷是善財童子（Sudhana）十地（Bhumi，菩薩修行的十個階段）法雲地（Dharmamegha-bhumi，第十地）的善知識（Kalyanamitra，善友，導師），表示十地法悅能夠慈悲，所以為法利益眾生。法悅身心是妻子的含義。其次列出菩薩八萬人，其次列出諸天龍。

【English Translation】 English version: This explains that the wisdom of the Buddha-fruit (Buddha-fruit, the state of becoming a Buddha) is different from the wisdom of the two vehicles (Shravakas and Pratyekabuddhas). Apart from these two chapters, the remaining thirty-eight chapters are all practice methods within the five positions (five stages of practice, usually referring to the stages of accumulation, application, insight, cultivation, and ultimate completion). Therefore, the Buddha does not personally expound them, but allows the Bodhisattvas within the positions of the ten faiths, ten abodes, and ten practices to expound them themselves, with the Buddha only emitting light to indicate. The light emitted represents the form of the Dharma, which will be explained in detail later. When the Avatamsaka Sutra (Huayan Sutra) was expounded, there were no Shravakas or small Bodhisattvas as the main requesters of the Dharma, but all the great Bodhisattvas within the Buddha-fruit position, who questioned and answered each other, establishing the practice form of the Buddha-fruit Dharma gate, in order to enlighten those with great roots, directly taking the Buddha-fruit as the cause of practice. The cause is taking the fruit as the cause, and the fruit is taking the cause as the fruit, just like planting seeds, which can be understood by thinking with the power of Samadhi and Prajna. Therefore, it is said that the main requester of the Dharma is different now. The difference in the true transformation of the five great assemblies' adornment lies in that, in the Dharma assembly of the Lotus Sutra, the three thousand great thousand worlds are purified and adorned, and all the manifested beings are also filled within them, and all the Buddhas who come are said to be manifested. The Avatamsaka Sutra is not like this, there are ten places and ten assemblies, and all the attendees fill the ten directions, filling the Dharma realm without moving from their original positions. Each body appearance and the pores on the body, the lands, the overlapping Bodhisattva and Buddha bodies penetrate each other, and all kinds of beings also penetrate each other's bodies and lands without obstruction, like shadows containing each other. The attendees do not destroy the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) but follow the Lakshanas (Lakshana, the characteristics of the Buddha's appearance). The Dharmakaya and the Lakshanas are undifferentiated, the appearance is completely true, and there is no manifestation. This is different from other teachings that speak of manifestation and truth, with appearances mixed together. Therefore, it is said that the great assembly is different now. Sixth, the difference in the listed audience in the introduction section. In the Dharma assembly of the Lotus Sutra, first listed are the Shravaka assembly of twelve thousand people, followed by Mahaprajapati Bhikshuni (Mahaprajapati, Buddha's aunt) and her six thousand family members, who is the Buddha's aunt. Next listed is Yasodhara Bhikshuni (Yasodhara, Buddha's wife when he was a prince), she was the Buddha's wife when he was a prince. The Buddha had three wives when he was a prince, one named Gopi, one named Yasodhara, and one named Mrigaja. Gopi is the Kalyanamitra (Kalyanamitra, good friend, mentor) of Sudhana (Sudhana) in the Dharmamegha-bhumi (Dharmamegha-bhumi, tenth stage) of the ten Bhumis (Bhumi, ten stages of Bodhisattva practice), representing that the joy of the ten Bhumis can be compassionate, so she benefits beings through the Dharma. The joy of body and mind in the Dharma is the meaning of a wife. Next listed are eighty thousand Bodhisattvas, followed by the Devas and Nagas.

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鬼等。華嚴經即不然。先列菩薩上首。有十佛世界微塵數。不論其從者。次列執金剛神眾以後諸神龍天等眾部類。總有五十五眾。一一部從各別。各各部從。各有佛世界微塵數眾。或有部從直言無量。且於初會通菩提場眾有五十五部眾。其於十會之眾。后當更明。大義論之。佛身眾海無邊法界。以重重一一諸身普含容而無際。一身即以法界為量。自他之境不亡法界。即自身遍周能所之情見絕。約略論之。如是十會列眾。后當更明。從初七會。都不聞聲聞之名。八會之中。始有比丘之眾。至位方明行相。

七龍女轉身成佛別者。如法華經。龍女于剎那之際。即轉女身具菩薩行。南方成佛。如華嚴經。即不然。但使自無情見大智逾明。即萬法體真無轉變相。如維摩經中舍利弗謂天女曰。何故不轉女身。天女謂舍利弗。我十二年來求女人相了不可得。當何所轉。如庵提遮女謂舍利弗。自男生我女。當知萬法本自體如。有何可轉。如華嚴經入法界品中。善財童子善知識。文殊普賢比丘比丘尼長者童子優婆夷童女仙人外道五十三人。各各自具菩薩行自具佛法。隨諸眾生見身不同。不云有轉。若以法眼觀。無俗不真。若以世間肉眼觀。無真不俗。以法華經對權教三根見未盡者令成信種。且將女相速轉成佛。令生奇特方始發心

【現代漢語翻譯】 現代漢語譯本：鬼等。《華嚴經》卻不是這樣。先列出菩薩為首的，有十個佛世界微塵數那麼多，不提他們的隨從。然後列出執金剛神眾以及後面的諸神龍天等眾部類，總共有五十五眾。每一部都有各自的隨從，各個部都有各自的隨從，各有佛世界微塵數那麼多的眾。或者有的部直接說數量是無量的。僅在最初的菩提場集會中就有五十五部眾。至於十次集會中的眾，後面會更詳細地說明。從大的意義上來說，佛身眾海無邊無際，以重重疊疊的每一個身體普遍包含容納而沒有邊際。一個身體就以法界為度量。自身與他人的境界不脫離法界，自身遍佈，能與所的情見都消失了。簡單地說，像這樣十次集會列出的眾，後面會更詳細地說明。從最初的七次集會，都沒有聽到聲聞的名字。第八次集會中，才開始有比丘的眾，到了那個位置才明白修行的狀態。 關於七龍女轉身成佛的差別。如《法華經》所說，龍女在剎那之間，就轉女身具足菩薩行，在南方成佛。而《華嚴經》卻不是這樣。只要自己沒有情見，大智慧更加明亮，那麼萬法的本體就是真實的，沒有轉變的相。如《維摩經》中舍利弗問天女說：『為什麼不轉女身？』天女對舍利弗說：『我十二年來求女人相，了不可得，要轉什麼呢？』如庵提遮女對舍利弗說：『自從男生我女，應當知道萬法本來自體就是如此，有什麼可以轉變的呢？』如《華嚴經·入法界品》中，善財童子的善知識，文殊（Manjusri）普賢（Samantabhadra）比丘（Bhikkhu）比丘尼（Bhikkhuni）長者（Elder）童子（Youth）優婆夷（Upasika）童女（Young girl）仙人（Ascetic）外道（Tirthika）五十三人，各自都具備菩薩行，各自都具備佛法。隨著各種眾生所見的身不同，沒有說有什麼轉變。如果用法眼來看，沒有什麼是俗的不是真的。如果用世間的肉眼來看，沒有什麼是真的不是俗的。用《法華經》來對待權教的三根未盡者，讓他們成就信的種子。暫且將女相快速轉變成佛，讓他們產生奇特的感覺才開始發心。

【English Translation】 English version: Ghosts, etc. The Avatamsaka Sutra is not like that. It first lists the Bodhisattvas as the foremost, numbering as many as the dust motes of ten Buddha worlds, without mentioning their followers. Then it lists the Vajra-bearing deities and the subsequent classes of gods, dragons, and devas, totaling fifty-five assemblies. Each assembly has its own followers, and each assembly has as many followers as the dust motes of a Buddha world. Or some assemblies are simply said to be immeasurable. In the initial gathering at the Bodhi field alone, there are fifty-five assemblies. As for the assemblies in the ten gatherings, they will be explained in more detail later. In a broad sense, the ocean of Buddha bodies is boundless, universally containing and encompassing each body in layers without limit. One body is measured by the entire Dharma realm. The realms of self and others do not depart from the Dharma realm; the self pervades, and the emotional views of the subject and object are extinguished. Briefly speaking, the assemblies listed in these ten gatherings will be explained in more detail later. From the first seven gatherings, the name of Sravaka (Hearer) is not heard at all. In the eighth gathering, there begins to be an assembly of Bhikkhus (Monks), and only then is the state of practice understood. Regarding the difference in the seven dragon girls transforming into Buddhas. As the Lotus Sutra says, the dragon girl, in an instant, transforms her female body, fulfills the Bodhisattva practices, and attains Buddhahood in the south. The Avatamsaka Sutra is not like that. As long as one is free from emotional views and great wisdom becomes even brighter, then the essence of all dharmas is true, without any aspect of transformation. As Sariputra (one of the Buddha's chief disciples) says to the goddess in the Vimalakirti Sutra: 'Why don't you transform your female body?' The goddess says to Sariputra: 'For the past twelve years, I have sought the form of a woman but have found it unattainable. What should I transform?' As the Amticara girl says to Sariputra: 'Since a male gave birth to me as a female, you should know that the original nature of all dharmas is just like this. What is there to transform?' As in the Entering the Dharma Realm Chapter of the Avatamsaka Sutra, Sudhana's good teachers, Manjusri (Bodhisattva of wisdom), Samantabhadra (Bodhisattva of universal virtue), Bhikkhu (monk), Bhikkhuni (nun), Elder, Youth, Upasika (female lay follower), Young girl, Ascetic, Tirthika (non-Buddhist), fifty-three people, each possesses Bodhisattva practices, each possesses the Buddha Dharma. Depending on the different bodies seen by various beings, there is no mention of any transformation. If viewed with the Dharma eye, nothing is mundane that is not true. If viewed with the worldly physical eye, nothing is true that is not mundane. Use the Lotus Sutra to treat those of the three roots who have not exhausted their potential in the provisional teachings, allowing them to cultivate the seeds of faith. Temporarily transform the female form quickly into Buddhahood, allowing them to generate a sense of wonder and then begin to aspire to enlightenment.

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趣真知見。不堪本法而起善根。此明且引三權令歸一實。又破彼時劫定執三僧祇。令于剎那證三世性本來一際無始無終稱法平等。裂三乘之見網。撤菩薩之草菴。令歸法界之門入佛之真實宅。故令龍女成佛。明非過去久修。年始八歲。又表今非舊學。轉女時分不逾剎那。具行佛果無虧毫念。法本如是自體無時。權學三根自將見隔。自迷實法返稱為化。不知躬已事如斯。全處宅中猶懷滯見。云何界外玄指僧祇。此見不離定乖永劫。迴心見謝方始舊居。何如此時滅諸見業。徒煩多劫苦因方回。華嚴經法界緣起門。明凡聖一真猶存見隔。見在即凡。情亡即佛。稱性緣起俯仰進退屈身謙敬皆菩薩行。無有一法可轉變相有生住滅。是故不同龍女轉身成佛。

八龍女成佛所居國土別者。即言南方無垢世界非此娑婆。解云。心得應真故稱無垢。正順本覺故號南方。為南北為正故。又南方為明為虛。南為離。離中虛。八卦中離法心心。虛無故即還依世俗八卦表之。余方雖無八卦之名。其方法是一法也。故雖然理既如是。有理即有事故。還須有國。眾所歸依。若有別住南方。自他彼此猶隔。此乃猶順三乘。分別引權根而生信解。遷就佛乘。故為三乘余執勢分難摧。且有一分迴心。自他之情未絕。不同華嚴頓印法界之體。自他相徹一

【現代漢語翻譯】 現代漢語譯本： 真實而正確的知見，不會因為不適應根本之法而生起善根。這說明既要揭示三種權宜之法，使其歸於一乘實相，又要破除他們執著於過去無量劫的固定觀念，使他們能在剎那間證悟三世的體性，本來就是一體，無始無終，與法性平等。破除三乘的見解之網，拆除菩薩的草菴，使他們迴歸法界的門戶，進入佛的真實之家。所以讓龍女成佛，表明並非過去長久修行，年齡才八歲。又表明現在並非過去的舊學，轉變女身的時間不超過剎那。具足修行佛果，沒有絲毫欠缺。法本就是這樣，自體沒有時間性。權宜之學的根機，自己用見解隔絕了自己，自己迷惑了實法，反而稱之為化法，不知道自身所做的事情就是這樣。完全處於家中，還懷有滯留的見解，怎麼能在界外玄妙地指點無量劫呢？這種見解不離開固定的乖謬，永遠沉淪。迴心謝罪，才開始回到原來的地方。何必如此，現在就滅除各種見解之業，白白地經歷多劫的苦因才回頭。《華嚴經》的法界緣起門，說明凡夫和聖人的一真法界，還存在見解的隔閡。有見解就在凡夫的地位，情感消失就是佛。稱合自性的緣起，俯仰進退，屈身謙敬，都是菩薩的修行，沒有一法可以轉變相，有生住滅。所以不同於龍女轉身成佛。 八歲龍女成佛所居住的國土不同，就說在南方無垢世界，不是這個娑婆世界。解釋說：心得與真理相應，所以稱為無垢；真正順應本覺，所以號稱南方。因為有南北，所以有正。又南方為光明，為虛空。南為離卦，離卦中虛。八卦中離卦象征心，心是虛無的，所以還是依照世俗的八卦來表示。其他方位雖然沒有八卦的名稱，但其方法是一樣的。所以雖然道理是這樣，有理就有事，還需要有國土，讓大眾歸依。如果另外住在南方，自他彼此仍然隔閡，這還是順應三乘，分別引導權宜之根而生起信解，遷就佛乘。所以對於三乘的餘留執著勢力難以摧毀，而且有一部分迴心，自他的情執沒有斷絕，不同於《華嚴經》頓然印證法界的本體，自他相互通徹。

【English Translation】 English version: True and correct views do not arise from good roots if they are incompatible with the fundamental Dharma. This clarifies that we must both reveal the three expedient teachings, causing them to return to the One Vehicle of True Reality, and break down their attachment to the fixed notion of countless kalpas in the past, enabling them to realize in an instant that the nature of the three times is originally one, without beginning or end, equal to the Dharma-nature. Break the net of views of the Three Vehicles, dismantle the thatched hut of the Bodhisattvas, and lead them back to the gate of the Dharma-realm, entering the true home of the Buddha. Therefore, the Dragon Girl's attainment of Buddhahood demonstrates that it was not due to long cultivation in the past, as she was only eight years old. It also shows that it is not based on old learning, as the transformation from a female body did not take longer than an instant. She fully practiced the fruit of Buddhahood without any deficiency. The Dharma is inherently like this, its essence timeless. The faculties of expedient teachings separate themselves with their own views, deluding themselves about the true Dharma and calling it provisional. They do not know that what they are doing is like this: being completely within the house, yet still harboring stagnant views. How can they subtly point to countless kalpas beyond the realm? This view does not depart from fixed errors, eternally sinking. Only by repenting and acknowledging their faults can they return to their original place. Why bother, when they can now extinguish all karmic activities of views, and avoid the futile suffering of countless kalpas before turning back? The Dharma-realm Origination Gate of the Avatamsaka Sutra explains that the True Reality of ordinary beings and sages still has the separation of views. Having views means being in the position of an ordinary being; the extinction of emotions means being a Buddha. Origination in accordance with the nature, bowing and rising, advancing and retreating, bending the body in humility and reverence, are all the practices of Bodhisattvas. There is not a single Dharma that can transform appearances, having arising, abiding, and ceasing. Therefore, it is different from the Dragon Girl's transformation and attainment of Buddhahood. The different land where the eight-year-old Dragon Girl attained Buddhahood is said to be the Immaculate World in the South, not this Saha World. It is explained that: the mind's attainment corresponds to the truth, therefore it is called Immaculate; truly according with the original enlightenment, therefore it is called the South. Because there is North and South, there is correctness. Also, the South is light, is emptiness. South is the Li trigram, empty within the Li trigram. In the Eight Trigrams, the Li trigram symbolizes the mind, the mind is empty, so it is still represented according to the worldly Eight Trigrams. Although other directions do not have the name of the Eight Trigrams, their methods are the same. Therefore, although the principle is like this, where there is principle, there is event, there still needs to be a land, for the masses to rely on. If one lives separately in the South, self and other are still separated, this is still according with the Three Vehicles, separately guiding the roots of expediency to generate faith and understanding, accommodating the Buddha Vehicle. Therefore, it is difficult to destroy the remaining clinging power of the Three Vehicles, and there is still a portion of turning back, the emotional attachment to self and other has not been severed, unlike the Avatamsaka Sutra's sudden confirmation of the essence of the Dharma-realm, self and other interpenetrate.

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一微塵之內住因陀羅網之門。是故今言所居國土別。

九六千之眾發心別者。如法華經云。龍女成佛時。娑婆世界菩薩聲聞。舉眾皆遙見龍女成佛。普為時會人天說法。心大歡喜悉遙敬禮。又下文娑婆世界三千眾生住不退地。三千眾生達菩提心。而得受記。智積菩薩及舍利弗。一切眾會默然信受。雖智積菩薩及舍利弗而為智士。寄在迷流。為利啓蒙。故遣教行。益濟凡學令成軌躅娑婆之眾既遙敬禮六千發意。彼此未亡。俱順三乘權學有為菩提。未得普門法界本覺菩提自他同體。以是義故。有遙敬禮。華嚴經即不然。即以普門法界普見法門如來藏身三昧境因陀羅網莊嚴法門。世界海旋重重妙智一時同得。為一證一切證一斷一切斷故。即自身之內有十方諸佛剎剎海莊嚴。佛身之內即自身之境。重重隱現。十方世界法合如斯。猶如眾流歸於大海。雖未入海潤性無差。若入大海皆同鹹味。一切眾生亦復如是。迷之與悟雖然有殊。本來佛海元本不出。云何法華經中娑婆之眾有遙敬禮。以此事儀法則與華嚴全別。只如法界品內。六千之眾。剎那十眼逾明。五百小童。一生十身咸證。餘眾皆爾。善財南詢諸友。佛果慈氐已圓。復入普賢之身。法門總備。理事齊亙。無法不彰。法界既處塵中。何得有遙敬禮。是故今言六千之眾發

心別。

十授聲聞遠記別者。為法華之中。龍女雖復頓印法界無時之門。全彰佛果。三乘權學。有信順之心。餘風未殄。未能頓證遠劫方登。故受遠記。不同華嚴迷則處凡悟則是佛。設有餘習以佛知見而用治之。無佛知見但成折伏。不得入佛駛水之流。還經遠劫方能入也。為三乘初心信根下劣故。不能離縛。籠系煩多樂著生死。雖求出世。根器下劣滯住退還。如來於是。以生老病死無常不凈剎那滅壞唸唸不住如是等觀。使令觀之令生厭離。厭離心成心居凈穢。如來於化教之中。為此根故。雖復勸修悲智以求佛果。仍推凈土在於余方。為彼三乘見分未亡。見此娑婆恒常是穢。說因說果。破彼疑心暫化令凈。攝卻神力還常見穢。三乘教即自有明文。即因斯無常觀智習性難回。龍女雖頓示佛乘。雖信未能即證。以是義故。法華會內所受記別皆蒙遠劫。法華漸引來歸華嚴。常時直授。發心即佛故。以此義故。行根不同。同門有二。一乘如來乘直至道場。如來乘者。即一乘也。如華嚴經賢首品中。一切世間群生類。鮮有欲求聲聞乘。求緣覺者轉復少。求大乘者甚希有。求大乘者猶為易。能信此法甚為難。又經云。若有諸眾生。其心厭沒者。為說聲聞道。令離於眾苦。若復有眾生。其心少明利。為說因緣法。令得辟支佛。若

【現代漢語翻譯】 現代漢語譯本：

心別（心的差別）。

十授聲聞遠記別者（為十方聲聞授記，預言他們未來成佛的時間和果位）。在《法華經》中，龍女雖然立即證悟，印證了法界無時之門（超越時間的限制），完全彰顯了佛果。但三乘（聲聞乘、緣覺乘、菩薩乘）的權巧之學，雖然有信順之心，但過去的習氣尚未完全消除，不能立即證悟，需要經歷遙遠的劫數才能登地（證得菩薩果位），所以接受遙遠的授記。這不同於《華嚴經》所說，迷時即是凡夫，悟時即是佛。即使有殘餘的習氣，也可以用佛的知見來調伏，如果沒有佛的知見，只能進行壓制，不能進入佛的迅猛之流（快速成佛的道路），還要經過遙遠的劫數才能進入。

因為三乘的初心信根下劣，不能脫離束縛，被煩惱所困擾，喜歡執著于生死。雖然尋求出世，但根器下劣，停滯不前，甚至退轉。如來因此，用生老病死、無常不凈、剎那滅壞、唸唸不住等觀法，讓他們觀修，從而產生厭離心。厭離心產生后，心便能安住在清凈或污穢之中。如來在教化中，爲了這些根器的眾生，雖然勸修悲智以求佛果，仍然將凈土安置在其他方。因為他們三乘的見解尚未消除，認為此娑婆世界恒常是污穢的，所以說因說果，破除他們的疑心，暫時變化使之清凈，然後收回神力，讓他們仍然看到污穢。三乘教義中有明確的說明。因為這種無常觀的習性難以改變，所以龍女雖然立即示現佛乘，雖然相信但不能立即證悟。因為這個原因，《法華經》中所受的記別都蒙受遙遠的劫數。《法華經》逐漸引導他們歸入《華嚴經》，常常直接授記，發心即是佛。

因為這個原因，行根不同，同門也有兩種。一乘如來乘直至道場（直接到達成佛的場所）。如來乘，就是一乘。如《華嚴經·賢首品》中所說：『一切世間群生類，鮮有欲求聲聞乘，求緣覺者轉復少，求大乘者甚希有。求大乘者猶為易，能信此法甚為難。』又經中說：『若有諸眾生，其心厭沒者，為說聲聞道，令離於眾苦。若復有眾生，其心少明利，為說因緣法，令得辟支佛。』（如果有些眾生，內心厭倦沉沒，就為他們說聲聞道，讓他們脫離各種痛苦。如果有些眾生，內心稍微明利，就為他們說因緣法，讓他們證得辟支佛果。）

【English Translation】 English version:

Mind Differences.

The Ten Bestowals of Predictions to Śrāvakas (those who hear and follow the Buddha's teachings) involve giving distant predictions. In the Lotus Sūtra, although the Dragon Girl instantly realized the door of timelessness in the Dharma Realm (Dharmadhātu), fully manifesting the Buddha-fruit, the provisional teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) still leave remnants of past habits in those who have faith and follow them. They cannot instantly attain enlightenment and must ascend after distant kalpas (eons). Therefore, they receive distant predictions. This differs from the Avataṃsaka Sūtra, where delusion means being an ordinary being, and enlightenment means being a Buddha. Even if there are residual habits, they can be treated with the knowledge and vision of a Buddha. Without the knowledge and vision of a Buddha, only suppression is achieved, and one cannot enter the swift current of the Buddha, still needing to pass through distant kalpas to enter.

Because the initial faith-roots of the Three Vehicles are inferior, they cannot break free from bondage, are entangled by numerous afflictions, and are attached to birth and death. Although they seek to transcend the world, their faculties are inferior, causing them to stagnate and regress. Therefore, the Tathāgata (Buddha), through contemplations on birth, old age, sickness, death, impermanence, impurity, momentary destruction, and the ceaseless arising and passing of thoughts, causes them to cultivate these contemplations to generate aversion. Once aversion arises, the mind can dwell in purity or impurity. In the Tathāgata's teachings, for the sake of these faculties, although encouraging the cultivation of compassion and wisdom to seek the Buddha-fruit, the Pure Land is still placed in other directions. This is because their views of the Three Vehicles have not yet been eliminated, and they constantly see this Sahā world (the world we live in) as impure. Therefore, causes and effects are explained to dispel their doubts, temporarily transforming it into purity, and then withdrawing the divine power, so they still see it as impure. The teachings of the Three Vehicles have clear explanations. Because the habit of this contemplation on impermanence is difficult to reverse, although the Dragon Girl instantly demonstrated the Buddha-vehicle, although she believed, she could not instantly attain enlightenment. For this reason, the predictions received within the Lotus Sūtra assembly all involve distant kalpas. The Lotus Sūtra gradually guides them to return to the Avataṃsaka Sūtra, constantly bestowing direct predictions, where the arising of the aspiration is itself Buddhahood.

For this reason, the roots of practice differ, and there are two within the same gate. The One Vehicle, the Tathāgata-vehicle, goes directly to the Bodhi-field (place of enlightenment). The Tathāgata-vehicle is the One Vehicle. As stated in the Avataṃsaka Sūtra, Chapter on the Worthy Leader: 'Among all sentient beings in the world, few desire to seek the Śrāvakayāna; those who seek the Pratyekabuddhayāna are even fewer; those who seek the Mahāyāna are extremely rare. Seeking the Mahāyāna is still easy, but believing in this Dharma is extremely difficult.' Also, the sūtra says: 'If there are sentient beings whose minds are weary and submerged, the Śrāvakayāna is taught to them, enabling them to be free from all suffering. If there are sentient beings whose minds are slightly bright and sharp, the Dharma of conditions is taught to them, enabling them to attain Pratyekabuddhahood.'

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復有眾生。樂學慈悲心。廣饒益眾生。為說菩薩道。若復有眾生。決定樂大事。為示于佛身轉無盡佛法。此乃華嚴經中分四乘義也。如法華經中。門前三駕且示權門。露地白牛方明正教。唯有一乘法無二亦無三。二三門外之權宗。方明露地之實教。四乘契會二教共同。施設化儀各有差殊。又法華經云。唯此一事實。餘二即非真。準此一文似立三乘。論其契會還成四法。唯此一事實者。即佛乘事實。餘二者即菩薩大乘。通緣覺聲聞是餘二。為緣覺聲聞厭苦相似故。足為龜鏡。可以明鑑。二龍女一剎那之際。印三世性。又從凡夫。即聖不移毫分。此乃與善財童子解行入道法門略同。善財一產生佛者。不離剎那際。證三世性古今總齊。還與龍女一剎那際轉身具行成佛一時總畢。皆稱本法。法如是故。立時劫者眾生情塵也。善財證此名為一生。三世時劫既盡。更有何生。故名為一生。諸餘施設十種不同。前已論訖。龍女轉身。善財不變。為轉無所轉有異故。

新華嚴經論卷第一 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二

長者李通玄撰

第八大集經以守護正法為宗者。為此經在於欲界向上色界向下。安立寶坊集諸人天。上下二界天人魔梵。及八部鬼神龍等。及他方

【現代漢語翻譯】 現代漢語譯本： 還有一些眾生，喜歡學習慈悲心，廣泛地饒益眾生，為他們宣說菩薩道。如果還有一些眾生，決心要做大事，就為他們展示佛身，轉動無盡的佛法。這便是《華嚴經》中分判四乘的意義。 如《法華經》中所說，門前的羊車、鹿車、牛車只是爲了方便而示現的權宜之門，在空曠的露地上顯現的白牛車才真正闡明了究竟的教義。唯有一佛乘法，沒有第二乘，也沒有第三乘。羊、鹿、牛三車門外所說的都是權宜之宗，才顯明露地上白牛車的真實教義。四乘的契機與《華嚴經》和《法華經》二教共同之處，在於施設教化的方式各有差別。 又《法華經》說：『唯有這一件事是真實的，其餘的二事就不是真實的。』依據這句話來看，似乎是設立了三乘。但從契合融會的角度來看，仍然成就了四法。『唯有這一件事實』，指的是佛乘的事實。『其餘二事』，指的是菩薩大乘，以及通於緣覺、聲聞的二乘。因為緣覺和聲聞厭離痛苦的心情相似，所以可以作為借鑑，可以從中明察。二龍女在一剎那之間，印證了三世的自性。又從凡夫到成聖，沒有絲毫的改變。這與善財童子解行並進、入于佛道的法門大致相同。善財童子一生證得佛果，不離當下這一念，證悟了過去、現在、未來三世的自性，古今完全相同。也與龍女在一剎那之間轉身具足菩薩行而成佛，一時全部完成一樣，都符合根本之法。法本來就是如此，設立時間長短，是眾生的情識和塵勞所致。善財童子證悟了這個道理，所以稱為一生。三世的時間長短既然已經窮盡，還有什麼生可言呢？所以稱為一生。其他各種施設，有十種不同，前面已經論述完畢。龍女轉身，善財童子沒有轉變，因為轉變和無所轉變是有區別的。 《新華嚴經論》卷第一 大正藏第 36 冊 No. 1739 《新華嚴經論》 《新華嚴經論》卷第二 長者李通玄撰 第八《大集經》以守護正法為宗旨，因為這部經在欲界向上向下，安立寶坊，聚集諸多人天。上下二界的天人、魔、梵天，以及八部鬼神龍等，以及其他方。

【English Translation】 English version: Furthermore, there are sentient beings who delight in learning the heart of loving-kindness and compassion, extensively benefiting sentient beings, and expounding the Bodhisattva path for them. If there are also sentient beings who are determined to accomplish great deeds, then the Buddha body is revealed to them, turning the endless Dharma of the Buddha. This is the meaning of distinguishing the Four Vehicles in the Avatamsaka Sutra (Huayan Jing). As stated in the Lotus Sutra (Fahua Jing), the three carts—goat cart, deer cart, and ox cart—before the gate are merely expedient means to show the provisional gate. The white ox cart in the open field clearly elucidates the correct teaching. There is only one Buddha Vehicle Dharma, neither a second nor a third. The provisional teachings outside the three gates of the goat, deer, and ox carts clarify the actual teaching in the open field. The convergence of the Four Vehicles and the two teachings of the Avatamsaka Sutra and the Lotus Sutra share the commonality that the methods of teaching and transformation differ. Moreover, the Lotus Sutra says: 'Only this one fact is true; the other two are not true.' According to this statement, it seems to establish the Three Vehicles. However, considering their convergence, they still form the Four Dharmas. 'Only this one fact' refers to the fact of the Buddha Vehicle. 'The other two' refer to the Bodhisattva Mahayana (Great Vehicle), and the two vehicles common to Pratyekabuddhas (Solitary Buddhas) and Sravakas (Hearers). Because Pratyekabuddhas and Sravakas have similar aversion to suffering, they can serve as a mirror for reflection and clear discernment. The two Dragon Girls, in an instant, sealed the nature of the three times (past, present, and future). Moreover, from ordinary beings to becoming a sage, there is no change whatsoever. This is roughly the same as the Dharma gate of Sudhana (Shancai Tongzi) progressing on the path through understanding and practice. Sudhana attaining Buddhahood in one lifetime is inseparable from the present moment, realizing the nature of the three times, with the past and present being completely the same. It is also the same as the Dragon Girl turning her body in an instant, fully practicing the Bodhisattva path and accomplishing Buddhahood all at once, all in accordance with the fundamental Dharma. Because the Dharma is such, the establishment of time is due to the emotions and defilements of sentient beings. Sudhana realizing this is called one lifetime. Since the time of the three times has been exhausted, what birth is there to speak of? Therefore, it is called one lifetime. The other various establishments have ten differences, which have been discussed earlier. The Dragon Girl transforms her body, while Sudhana does not change, because transformation and non-transformation are different. New Avatamsaka Sutra Commentary, Volume 1 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary New Avatamsaka Sutra Commentary, Volume 2 Composed by Elder Li Tongxuan The Eighth Great Collection Sutra (Daji Jing) takes the protection of the Correct Dharma as its principle, because this sutra, in the desire realm, establishes a precious pavilion upwards and downwards, gathering many humans and devas (gods). The devas, demons, Brahma, and the eight classes of ghosts, dragons, etc., in the upper and lower realms, as well as other directions.

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菩薩。皆就寶坊。諸鬼神等有不往者。四天王放熱鐵輪。遂之令往至佛所。如來悉敕令守護正法。眾魔王中唯有一個魔王不順佛敕。待諸眾產生佛盡。我當發菩提心。

第九涅槃經明佛性為宗者。與華嚴有十種別一種同。十種別者。一說法處別。二境界莊嚴別。三大會來眾別。四所建法輪主伴別。五所來之眾聞法別。六報土凈穢別。七佛身權實別。八出生滅度現相別。九示教行相別。十從初為友軌範別。

一種同者。如雪山有草。名曰肥膩。牛若食者。純得醍醐。無有青黃赤白黑色。

一說法處別者。涅槃經在拘尸那國阿利羅拔提河邊娑羅雙樹間說。華嚴經在摩竭提國菩提場中寶菩提樹下說。故言說法處別。

二境界莊嚴別者。如說此大涅槃經時。娑羅雙樹吉祥福地。縱廣三十二由旬。大眾充滿其間無空缺處。爾時四方無邊身菩薩。以其眷屬所坐之處。或如針鋒。或如錐頭。微塵十方如微塵等諸佛世界諸大菩薩悉來集會。又文云。爾時三千大千世界。以佛神力故地皆柔軟。無有丘墟沙土礫石荊棘毒草。眾寶莊嚴。猶如西方無量壽佛極樂世界。是時大眾悉見十方如微塵等諸佛世界。如於明鏡自觀己身。觀諸佛土亦復如是。又下文娑羅雙樹忽然變白。廣如經說。如說華嚴經時。有十蓮華藏世界海

【現代漢語翻譯】 現代漢語譯本：菩薩們都來到寶坊。有些鬼神沒有前來的，四大天王便放出熱鐵輪，驅使他們前往佛陀處。如來佛全部敕令他們守護正法。眾魔王中只有一個魔王不順從佛的敕令，說：『等待所有眾產生佛完畢，我才發菩提心。』

《涅槃經》以闡明佛性為宗旨，與《華嚴經》有十種不同，一種相同。十種不同是：一、說法處不同；二、境界莊嚴不同；三、大會來眾不同；四、所建立法輪的主伴不同；五、前來聽法的眾生不同；六、報土的清凈與污穢不同；七、佛身的權巧與真實不同；八、出生與滅度的示現不同；九、示教的行相不同；十、從最初開始作為朋友的規範不同。

一種相同是：如同雪山有一種草，名叫肥膩。牛如果吃了這種草，就能得到純正的醍醐（酥酪的上品，比喻佛性）。沒有青黃赤白黑等顏色。

一、說法處不同。《涅槃經》是在拘尸那國（Kusinagara）阿利羅拔提河（Ajiravati River）邊的娑羅雙樹（twin Sala trees）間宣說的。《華嚴經》是在摩竭提國（Magadha）菩提場（Bodhi Gaya）中的寶菩提樹（precious Bodhi tree）下宣說的。所以說說法處不同。

二、境界莊嚴不同。如經中所說，宣講這部《大涅槃經》時，娑羅雙樹所在的吉祥福地，縱橫三十二由旬（yojana，古印度長度單位），大眾充滿其間，沒有空缺之處。當時四方無邊身菩薩，以及他們的眷屬所坐之處，有的像針尖，有的像錐頭。微塵數般的十方，如同微塵數般的諸佛世界，諸大菩薩都來集會。經文中又說：『當時三千大千世界，因為佛的神力，土地都變得柔軟，沒有丘陵、沙土、礫石、荊棘、毒草，以各種珍寶莊嚴，猶如西方無量壽佛（Amitayus Buddha）的極樂世界（Sukhavati）。』當時大眾都看見十方如同微塵數般的諸佛世界，就像在明鏡中觀看自己的身體一樣。觀看諸佛的國土也是這樣。』下文又說娑羅雙樹忽然變成白色。詳細情況如經中所說。《華嚴經》宣講時，有十蓮華藏世界海（ten seas of lotus-store worlds）。

【English Translation】 English version: The Bodhisattvas all came to the precious temple. Some ghosts and spirits did not come, so the Four Heavenly Kings released hot iron wheels to compel them to go to the Buddha's place. The Tathagata (如來，another name for Buddha) ordered them all to protect the Dharma (正法，the teachings of Buddhism). Among the demon kings, there was only one who did not obey the Buddha's command, saying, 'I will wait until all sentient beings have become Buddhas before I generate the Bodhi mind (菩提心，the mind of enlightenment).'

The Nirvana Sutra (涅槃經), which takes the elucidation of Buddha-nature as its principle, has ten differences and one similarity with the Avatamsaka Sutra (華嚴經). The ten differences are: 1. Different places of teaching; 2. Different adornments of the realm; 3. Different assemblies of attendees; 4. Different main and accompanying elements of the established Dharma wheel (法輪，the teachings of Buddhism); 5. Different sentient beings who come to hear the Dharma; 6. Different purity and impurity of the reward lands (報土，lands attained as a result of accumulated merit); 7. Different expedient and real aspects of the Buddha's body; 8. Different manifestations of birth and extinction; 9. Different aspects of teaching and practice; 10. Different norms for being friends from the beginning.

The one similarity is: Like the snowy mountains where there is a grass called 'fatty and rich'. If a cow eats it, it will obtain pure ghee (醍醐，the finest part of milk, a metaphor for Buddha-nature). It has no colors of blue, yellow, red, white, or black.

1. Different places of teaching: The Nirvana Sutra was spoken in the country of Kusinagara (拘尸那國) by the Ajiravati River (阿利羅拔提河) between the twin Sala trees (娑羅雙樹). The Avatamsaka Sutra was spoken in the country of Magadha (摩竭提國) at the Bodhi field (菩提場) under the precious Bodhi tree (寶菩提樹). Therefore, it is said that the places of teaching are different.

2. Different adornments of the realm: As it is said, when this Great Nirvana Sutra was being spoken, the auspicious and blessed land of the twin Sala trees was thirty-two yojanas (由旬，an ancient Indian unit of distance) in length and breadth. The great assembly filled it completely, with no empty space. At that time, boundless-bodied Bodhisattvas from all directions, with their retinues, sat in places that were as small as the tip of a needle or the head of an awl. As many Buddhas' worlds as there are dust motes in the ten directions, great Bodhisattvas all came to assemble. The text also says: 'At that time, the three thousand great thousand worlds, due to the Buddha's spiritual power, the land was all soft, without hills, sand, gravel, thorns, or poisonous weeds, adorned with various treasures, like the Western Pure Land (極樂世界) of Amitayus Buddha (無量壽佛).' At that time, the great assembly all saw the Buddhas' worlds in the ten directions, as numerous as dust motes, just as one sees one's own body in a clear mirror. Observing the Buddhas' lands was also like this.' Further down, it says that the twin Sala trees suddenly turned white. The details are as described in the sutra. When the Avatamsaka Sutra was spoken, there were ten seas of lotus-store worlds (十蓮華藏世界海).

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。又上下二十重。最下重中略言。十佛世界微塵數廣大國周圍。一一國有十佛剎微塵數諸小國。以為眷屬。以上倍增。如是十蓮華藏世界中。金剛為地。樹臺樓閣殿堂池海。皆眾寶莊嚴。如經所說。如是我聞一時佛在摩竭提國阿蘭若法菩提場中始成正覺。其地堅固金剛所成。上妙寶輪及眾寶華清凈摩尼以為嚴飾。諸色相海無邊顯現。如是以下直至一切佛土不思議劫所有莊嚴。悉皆含容顯現。中間兩紙已來經。是嘆佛境界所有莊嚴。又下文華藏世界品廣說如此莊嚴。則是如來自身實報之所莊嚴。非如此涅槃經中以佛神力為眾生故暫化令凈。所以然者。為此涅槃經來眾三乘根眾雜故。若不以佛神力持。無功自見。如華嚴經中。一乘根純無有雜眾。如聲聞為根別故。在其會內元來不見。經中雖然還有以佛神力。下文還有。法如是故。又言佛神者。應真曰神。非同實是凡夫加令暫見。名之曰神。當知華藏莊嚴本明實報。涅槃神力暫爾權施。又涅槃經推佛凈土在於西方過三十二恒河沙佛土之外。不在此處。故即明知。是化非為實故。

三大會來眾別者。說此大涅槃經。所有來眾總是人天種性。三乘之眾皆是憶念如來涕淚盈目。荷奉香薪。嗟苦悲哀。戀承佛日。如是等眾。宜堪聞佛滅度之眾。除諸一乘菩薩入佛智等眾。余皆

【現代漢語翻譯】 現代漢語譯本：此外，還有上下二十重世界。最下重世界中，略而言之，有十佛世界微塵數般廣大的國土圍繞。每一個大國土又有十佛剎微塵數般眾多的小國作為眷屬。越往上的世界，數量就成倍增加。像這樣，在十蓮華藏世界中，以金剛為地，樹、臺、樓閣、殿堂、池海，都用各種珍寶來莊嚴。正如經文所說：『如是我聞，一時佛在摩竭提國阿蘭若法菩提場中始成正覺。』那裡的土地堅固，由金剛構成，用上妙的寶輪和各種寶華、清凈的摩尼寶珠來裝飾。各種色彩的景象如大海般無邊無際地顯現。像這樣，從最下層直到一切佛土，在不可思議的劫數中所具有的莊嚴，全部都包含並顯現出來。中間兩頁的經文，是讚歎佛境界的所有莊嚴。而且下文《華藏世界品》中也廣泛地描述了這樣的莊嚴。這實際上是如來自身實報土的莊嚴，而不是像《涅槃經》中那樣，佛以神通力爲了眾生的緣故，暫時變化而使之清凈。之所以這樣說，是因為來聽《涅槃經》的聽眾，三乘根性的聽眾混雜。如果不以佛的神力加持，他們無法憑藉自身的力量看到。而《華嚴經》中，一乘根性的聽眾純粹，沒有混雜。就像聲聞乘作為一種不同的根性，所以在《華嚴經》的法會中，他們原本就無法看見（華藏世界的莊嚴）。雖然經文中也有佛的神力加持，下文還有提到。法就是這樣的。而且說『佛神』，應該是『應真』（Arhat）所具有的神通，而不是像凡夫那樣，（佛）加以神力讓他們暫時看見，就稱之為『神』。應當知道，華藏世界的莊嚴本來就彰顯實報土的境界，而《涅槃經》中的神力只是暫時的權巧方便。而且《涅槃經》認為佛的凈土在西方，超過三十二恒河沙佛土之外，不在此處。因此可以明確地知道，那是變化出來的，不是真實的。 三大法會來眾的區別在於：宣說這部《大涅槃經》時，所有來參加法會的聽眾都是人天種性。三乘的聽眾都憶念如來，涕淚盈眶，肩負香薪，嗟嘆痛苦悲哀，依戀承侍佛日。像這樣的聽眾，適合聽聞佛陀滅度的法會。除了那些進入佛智的一乘菩薩之外，其餘的都是如此。

【English Translation】 English version: Furthermore, there are twenty layers of worlds, one above the other. In the lowest layer, to put it briefly, there are vast lands surrounding, as numerous as dust motes in ten Buddha worlds. Each of these great lands has smaller countries as numerous as dust motes in ten Buddha-ksetras (Buddha-fields), serving as its retinue. The number of worlds increases exponentially as one goes higher. Thus, in these ten Lotus Treasury Worlds (Lotus Matrix Worlds), the ground is made of Vajra (diamond), and the trees, platforms, pavilions, palaces, ponds, and seas are all adorned with various treasures. As the sutra says: 'Thus have I heard: At one time, the Buddha, in the Magadha (ancient Indian kingdom) country, in the Aranya (forest) Dharma Bodhimanda (place of enlightenment), attained perfect enlightenment.' The ground there is firm, made of Vajra, and adorned with supreme precious wheels, various precious flowers, and pure Mani jewels. Various colored scenes manifest limitlessly like the ocean. In this way, from the lowest level up to all Buddha lands, all the adornments that exist throughout inconceivable kalpas (eons) are contained and manifested. The sutra text in the middle two pages praises all the adornments of the Buddha's realm. Moreover, the 'Flower Treasury World' chapter below extensively describes such adornments. This is actually the adornment of the Sambhogakaya (reward body) of the Tathagata (Thus Come One) himself, not like in the Nirvana Sutra, where the Buddha temporarily transforms it to be pure for the sake of sentient beings through his supernatural power. The reason for this is that the audience coming to hear the Nirvana Sutra is a mixture of beings with the roots of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). If they are not sustained by the Buddha's supernatural power, they cannot see it through their own power. In the Avatamsaka Sutra (Flower Garland Sutra), the audience with the roots of the One Vehicle (Ekayana) is pure, without any mixture. Just as the Shravakas (Hearers) have a different root, so they originally cannot see (the adornments of the Flower Treasury World) within the assembly of the Avatamsaka Sutra. Although there is also the Buddha's supernatural power in the sutra, it is mentioned later. The Dharma is like this. Furthermore, when it is said 'Buddha's supernatural power,' it should be the supernatural power possessed by an Arhat (worthy one), not like ordinary people, where (the Buddha) adds supernatural power to make them see temporarily, and then it is called 'supernatural power.' It should be known that the adornment of the Flower Treasury World originally manifests the realm of the Sambhogakaya, while the supernatural power in the Nirvana Sutra is merely a temporary expedient. The difference in the audiences of the three great assemblies lies in this: When this Mahaparinirvana Sutra (Great Nirvana Sutra) is preached, all the audiences who come to the Dharma assembly are of human and deva (god) nature. The audiences of the Three Vehicles all remember the Tathagata, with tears filling their eyes, carrying fragrant firewood, lamenting with pain and sorrow, and longing to serve the Buddha's sun. Such audiences are suitable for hearing the Dharma assembly of the Buddha's Parinirvana (complete Nirvana). Except for those Bodhisattvas of the One Vehicle who enter the Buddha's wisdom, all others are like this.

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例然。華嚴經所來之眾。皆性智海中佛果位內諸菩薩眾。純是一乘。更無別種。人天神眾皆悉同根。入佛智流具佛知見。初會之中十佛世界微塵等諸菩薩眾。皆從如來善根海生。善根海者。則是如來法身智海大智所生。一切諸佛以法身根本智以為根本所生。若不如是。所有行門總屬有為。如此之眾。從初發心入佛智海。寄治十信十住十行十回向十地等覺六位。淺深行相差別不同。涅槃三乘同攝。人天善種同來至會。華嚴經三乘之眾不沾其會。設在會內如聾不聞。當知涅槃會三乘菩薩聲聞人天眾不同華嚴。此是一乘位中菩薩眾也。初發心位階同佛位。入佛智流同佛知見。為真佛子也。

四所建法輪主伴別者。涅槃經勸請之首。即是迦葉菩薩文殊師利菩薩師子吼菩薩舍利弗等。為法軌度勸請之首。魔王波旬勸請如來入涅槃。如華嚴經建法之首。即是普賢文殊覺首法慧功德林金剛幢金剛藏等。如是十首十慧十林十幢十藏。佛果位內大菩薩等。建立五位佛果之行相法門故。以諸位明位位中有佛果故。故如華嚴經所有建立法度問答諸菩薩。皆是十方此土諸菩薩眾。儘是神洞真源智齊法界。十方應現。不來而到。不去而至。稱法性之施設。非往來之所致。纖塵之內。乃有無盡身云。微毫之中。顯現難思相海。十方法界一切皆

【現代漢語翻譯】 現代漢語譯本： 例如，《華嚴經》所來的大眾，都是在自性智慧海中，處於佛果位的菩薩眾。他們純粹是一乘（Ekayana，唯一佛乘），更沒有其他種類。人和天上的神眾都具有相同的根基，進入佛的智慧之流，具備佛的知見。在初會之中，如同十個佛世界微塵數量的菩薩眾，都是從如來的善根海中產生。所謂的善根海，就是如來的法身智海所生的大智慧。一切諸佛都以法身根本智作為根本而產生。如果不是這樣，所有的修行都屬於有為法。這樣的大眾，從最初發心就進入佛的智慧海，寄託於十信、十住、十行、十回向、十地、等覺這六個位次。淺深行相的差別各不相同。《涅槃經》則將三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）一同攝入，人和天上的善種一同來到法會。而《華嚴經》的三乘之眾不會參與這個法會，即使在法會中也像聾子一樣聽不見。應當知道，《涅槃經》法會的三乘菩薩、聲聞、人天眾與《華嚴經》不同，因為這是處於一乘位中的菩薩眾。初發心位的階位就等同於佛位，進入佛的智慧之流，等同於佛的知見，是真正的佛子。

關於四種所建立的法輪的主伴差別。《涅槃經》勸請之首，是迦葉菩薩（Kasyapa Bodhisattva）、文殊師利菩薩（Manjusri Bodhisattva）、師子吼菩薩（Simhanada Bodhisattva）、舍利弗（Sariputra）等，作為法度軌範的勸請之首。魔王波旬（Mara Papiyas）勸請如來入涅槃。而《華嚴經》建立佛法之首，則是普賢菩薩（Samantabhadra Bodhisattva）、文殊菩薩（Manjusri Bodhisattva）、覺首菩薩、法慧菩薩、功德林菩薩、金剛幢菩薩、金剛藏菩薩等。這十位菩薩分別代表十種智慧、十種樹林、十種寶幢、十種寶藏。這些處於佛果位的大菩薩等，建立了五位佛果的行相法門。因為用諸位來闡明，位位之中都有佛果的緣故。所以，如同《華嚴經》所有建立法度、問答的諸菩薩，都是十方此土的諸菩薩眾，都是神妙通達真源，智慧與法界齊等。他們於十方應現，不來而到，不去而至，是符合法性的施設，不是往來所能導致的。在極小的微塵之內，乃有無盡的身云；在細微的毫毛之中，顯現難以思議的相海。十方法界一切都是如此。

【English Translation】 English version: For example, the assembly that comes to the Avatamsaka Sutra are all Bodhisattvas within the Buddha-fruit position in the wisdom-sea of self-nature. They are purely of the One Vehicle (Ekayana), and there is no other kind. Humans and gods all have the same roots, enter the stream of Buddha's wisdom, and possess Buddha's knowledge and vision. In the first assembly, Bodhisattvas as numerous as dust motes in ten Buddha-worlds are all born from the Tathagata's sea of good roots. The so-called sea of good roots is the great wisdom born from the Tathagata's Dharmakaya (Dharma-body) wisdom-sea. All Buddhas are born with the Dharmakaya fundamental wisdom as their foundation. If it were not so, all practices would belong to conditioned phenomena. Such an assembly, from the initial aspiration, enters the sea of Buddha's wisdom, relying on the six positions of the ten faiths, ten abidings, ten practices, ten dedications, ten grounds, and near-perfect enlightenment. The differences in the depth and appearance of practice vary. The Nirvana Sutra includes the Three Vehicles (Triyana), and humans and gods with good seeds come to the assembly together. The assembly of the Three Vehicles in the Avatamsaka Sutra does not participate in this assembly; even if they are in the assembly, they are like the deaf who cannot hear. It should be known that the Three Vehicle Bodhisattvas, Sravakas (voice-hearers), humans, and gods in the Nirvana Sutra assembly are different from the Avatamsaka Sutra, because this is an assembly of Bodhisattvas in the One Vehicle position. The stage of initial aspiration is equal to the Buddha's stage, entering the stream of Buddha's wisdom is equal to Buddha's knowledge and vision, and they are true Buddha-sons.

Regarding the differences between the main and accompanying figures in the four established Dharma wheels. The leaders of the exhortation in the Nirvana Sutra are Kasyapa Bodhisattva (Kasyapa Bodhisattva), Manjusri Bodhisattva (Manjusri Bodhisattva), Simhanada Bodhisattva (Simhanada Bodhisattva), Sariputra (Sariputra), etc., as the leaders of the exhortation for the norms of the Dharma. Mara Papiyas (Mara Papiyas) exhorts the Tathagata to enter Nirvana. The leaders of establishing the Dharma in the Avatamsaka Sutra are Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), Manjusri Bodhisattva (Manjusri Bodhisattva), Awakened Leader Bodhisattva, Dharma Wisdom Bodhisattva, Merit Forest Bodhisattva, Vajra Banner Bodhisattva, Vajra Treasury Bodhisattva, etc. These ten Bodhisattvas represent ten kinds of wisdom, ten kinds of forests, ten kinds of banners, and ten kinds of treasuries. These great Bodhisattvas in the Buddha-fruit position establish the appearance and Dharma methods of the five positions of the Buddha-fruit. Because they use the positions to explain, there is Buddha-fruit in every position. Therefore, like all the Bodhisattvas in the Avatamsaka Sutra who establish Dharma norms and engage in questions and answers, they are all Bodhisattvas from the ten directions and this land, all of whom are mysteriously penetrating the true source, and their wisdom is equal to the Dharma realm. They manifest in the ten directions, arriving without coming, and reaching without going. This is a provision that accords with the Dharma-nature, and is not caused by coming and going. Within a tiny dust mote, there are endless clouds of bodies; within a fine hair, there appears an inconceivable ocean of appearances. Everything in the ten Dharma realms is like this.

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然。一切處忽然而有無所從來。忽爾而無亦無所去。於一切處一切時。于有情身相境界山河大海十方虛空。示現色像。有無自在。無盡重重。皆是如是大菩薩眾。是故不同涅槃經中迦葉菩薩聲聞舍利弗。生在人家。示同凡位。引彼三乘之種。見佛涅槃而生悲感。涕流盈目而來集會。

五所來之眾聞法別者。此涅槃經。為諸聲聞二乘權教菩薩。行諸觀行未離執障。樂著諸行執持行相。於此行相迷無作法身無證無修本來自體也。以行修生修顯建立菩提涅槃能所等證。如來為此根故。於此涅槃經說諸行無常是生滅法生滅滅已寂滅為樂。所行善行及能證菩提。是生法故。所證涅槃。是滅法故。既心存能所。生滅不休。以生滅不休。便滯真理。今此涅槃經中故說諸行及能證菩提所證涅槃。二俱滅故方應真理。故諸行無常是生滅法生滅滅已寂滅為樂。是故如來隱身不現。及諸能所心盡。名大涅槃。二乘涅槃可有能所有修有證。是故名為有為無漏。是故如來涅槃無有能所。是故涅槃經中。純陀向文殊師利菩薩言。莫謂如來同於諸行。複次文殊師利。為知而說不知而說。而言如來同於諸行。若言如來同於諸行。則不得言於三界中為人天中自在法王。是故大涅槃經令彼三乘。令知諸行菩提能證所證涅槃悉是無常。生者本無不證諸滅

【現代漢語翻譯】 現代漢語譯本： 是的，一切處所忽然間出現，卻不知從何而來；忽然間消失，也不知去向何處。在一切處所、一切時間，在有情眾生的身相、境界、山河大海、十方虛空之中，示現各種色相，有無自在，無盡重重，這些都是如是的大菩薩眾。因此，這與《涅槃經》中迦葉菩薩（Kasyapa，佛陀的弟子）、聲聞（Sravaka，聽聞佛法而修行的弟子）舍利弗（Sariputra，佛陀的十大弟子之一）不同，他們生在普通人家，示現與凡人相同，引導那些三乘（聲聞乘、緣覺乘、菩薩乘）的眾生，見到佛陀涅槃而生起悲傷之感，淚流滿面而來。

五、所來之眾聞法不同之處：這部《涅槃經》是為那些聲聞、二乘（聲聞乘和緣覺乘）、權教菩薩（權宜教化的菩薩）而說的，他們修行各種觀行，但尚未脫離執著，樂於執著于各種修行，執持修行的表相，對於這種修行表相迷惑，不瞭解無作法身（無為而成的法身），沒有證悟，沒有修行，不瞭解本來自體。他們認為通過修行可以產生、顯現、建立菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅），以及能證和所證等。如來爲了這些根器的人，在這部《涅槃經》中說諸行無常，是生滅法，生滅滅已，寂滅為樂。所修行的善行以及能證得的菩提，是生法；所證得的涅槃，是滅法。既然心中存有能和所，生滅就不會停止。因為生滅不停止，就會滯留在真理之外。現在這部《涅槃經》中，所以說諸行以及能證的菩提、所證的涅槃，二者都滅盡，才符合真理。所以說諸行無常，是生滅法，生滅滅已，寂滅為樂。因此，如來隱身不現，以及各種能所之心都滅盡，才叫做大涅槃。二乘的涅槃可能存在能所、有修有證，所以叫做有為無漏。因此，如來的涅槃沒有能所。所以《涅槃經》中，純陀（Cunda，人名）向文殊師利菩薩（Manjusri，智慧的象徵）說：不要認為如來與諸行相同。其次，文殊師利，你是知道而說，還是不知道而說，才說如來與諸行相同？如果說如來與諸行相同，就不能說在三界（欲界、色界、無色界）中是人天中的自在法王。所以《大涅槃經》讓那些三乘眾生，知道諸行、菩提、能證、所證、涅槃，都是無常的，生者本來就沒有，不要去證得各種滅。

【English Translation】 English version: Yes, all places suddenly have something that appears from nowhere. Suddenly, there is nothing, and it also goes nowhere. In all places, at all times, in the physical forms and realms of sentient beings, mountains, rivers, seas, the ten directions of empty space, manifesting various forms and appearances, with freedom over existence and non-existence, endlessly layered, all are such great Bodhisattvas (Bodhisattva, beings on the path to Buddhahood). Therefore, this is different from Kasyapa (Kasyapa, a disciple of the Buddha), Sravaka (Sravaka, a disciple who practices by hearing the Buddha's teachings) Sariputra (Sariputra, one of the Buddha's ten great disciples) in the Nirvana Sutra, who were born into ordinary families, appearing the same as ordinary people, guiding those of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), seeing the Buddha's Nirvana and feeling sadness, tears filling their eyes as they came.

1. The difference in how the assembled hear the Dharma: This Nirvana Sutra is for those Sravakas, Two Vehicles (Sravakayana and Pratyekabuddhayana), provisional teaching Bodhisattvas (Bodhisattva, beings on the path to Buddhahood), who practice various contemplations but have not yet detached from attachments, delighting in clinging to various practices, holding onto the appearance of practice, being deluded by this appearance of practice, not understanding the uncreated Dharmakaya (Dharmakaya, the body of the Dharma), without realization, without cultivation, not understanding the original self-nature. They believe that through practice, Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, liberation) can be produced, manifested, and established, as well as the ability to realize and what is realized. For the sake of these roots, the Tathagata (Tathagata, 'Thus Gone One', a title for the Buddha) says in this Nirvana Sutra that all actions are impermanent, are the law of arising and ceasing, and that when arising and ceasing cease, quiescence is bliss. The good deeds that are practiced and the Bodhi that can be attained are the law of arising; the Nirvana that is attained is the law of ceasing. Since the mind holds onto the ability and what is able, arising and ceasing will not stop. Because arising and ceasing do not stop, one will be stuck outside of the truth. Now, in this Nirvana Sutra, it is said that all actions, as well as the Bodhi that can be attained and the Nirvana that is attained, both cease, then it conforms to the truth. Therefore, it is said that all actions are impermanent, are the law of arising and ceasing, and that when arising and ceasing cease, quiescence is bliss. Therefore, the Tathagata hides his body and does not appear, and all abilities and what is able are exhausted, which is called Great Nirvana. The Nirvana of the Two Vehicles may have the ability and what is able, cultivation and realization, so it is called conditioned and without outflows. Therefore, the Tathagata's Nirvana has no ability and what is able. Therefore, in the Nirvana Sutra, Cunda (Cunda, a name) said to Manjusri Bodhisattva (Manjusri, the embodiment of wisdom): Do not think that the Tathagata is the same as all actions. Furthermore, Manjusri, do you speak knowing or not knowing, that you say the Tathagata is the same as all actions? If you say the Tathagata is the same as all actions, then you cannot say that in the Three Realms (Desire Realm, Form Realm, Formless Realm) he is the sovereign Dharma King among humans and gods. Therefore, the Great Nirvana Sutra lets those of the Three Vehicles know that all actions, Bodhi, the ability to realize, what is realized, and Nirvana are all impermanent, and that what is born originally does not exist, and do not seek to realize various cessations.

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。無行無脩名大涅槃。是名圓寂。是故涅槃經令諸三乘樂著行者離行離修。有所證者令行無證無修。如華嚴經。所有他方來眾此土人天沾其會位。從始發心即達理事自在理行無礙。文殊理普賢行。一時頓印如印印泥。一時頓印無有先後中間等。皆依本法。法爾合然。若存始終因果先後。皆是凡情。皆是生滅。有成有壞。皆是隨根破系不開成佛正宗。諸教引生之門。皆入華嚴理智果海。方為契當。教門明著龜鏡宛然。宜可遍攬經文觀智隨照。豁然開悟智日云披。頓陟妙峰。俄登智海。凡聖二見因定水而滌除。悲智二門。以法身而方現。此華嚴經直為最上大心者說。如將寶位直受凡庸。如夜夢千秋覺已隨滅。如涅槃經所說雪山有草。名曰肥膩。牛若食者。純得醍醐。無有青黃赤白黑色。最上大心者亦復如是。頓見佛性便成正覺。不從小位漸漸而來。是故今言來眾聞法別。以涅槃經攝末從體。未論智慈真俗並用無礙。

六報土凈穢所居別者。涅槃經佛報土指在西方。過三十二恒河沙佛土有釋迦報土。為三乘權學垢凈未亡。見此娑婆穢惡不凈。如來於是權指報土在於西方。華嚴實教法門。則此娑婆世界清凈無垢。十方世界清凈無瑕。為實教菩薩垢淨盡故。境界純凈。權教菩薩無垢凈處自生穢故。故指報土在於西方。

【現代漢語翻譯】 現代漢語譯本：無行無修，名為大涅槃（maha-nirvana，大寂滅）。這被稱為圓寂（parinirvana，完全寂滅）。因此，《涅槃經》（Nirvana Sutra）令那些樂於修行的三乘（triyana，聲聞乘、緣覺乘、菩薩乘）行者，離開行持和修行。對於有所證悟的人，讓他們行於無證無修。如同《華嚴經》（Avatamsaka Sutra）所說，所有從他方世界來的眾生，以及此土的人天，沾染了華嚴法會的席位，從最初發心，就達到了理事自在，理行無礙的境界。文殊菩薩（Manjusri）的理和普賢菩薩（Samantabhadra）的行，一時頓然印證，如同用印章蓋在泥上，一時頓然印證，沒有先後中間等等的差別，都依于本法（dharma，佛法），自然而然地契合。如果執著於始終、因果、先後，都是凡夫的情見，都是生滅變化，有成有壞，都是隨順根機而破除繫縛，不能開啟成佛的正宗。各種教法引導眾生入門，最終都要進入《華嚴經》的理智果海，才算契合。教門明白地像龜鏡一樣清晰，應該廣泛地瀏覽經文，用觀照的智慧隨之照耀，豁然開悟，智慧的太陽驅散烏雲，立刻登上妙峰，瞬間進入智慧的海洋。凡夫和聖人的兩種見解，因為禪定的水而洗滌乾淨。慈悲和智慧的兩種法門，以法身（dharmakaya，佛的法性之身）而顯現。這部《華嚴經》是專門為最上等發大心的人說的。如同將寶位直接授予凡庸之人，如同夜裡夢見千年，醒來后一切都隨之消滅。如同《涅槃經》所說的，雪山有一種草，名叫肥膩，牛如果吃了這種草，就能得到純正的醍醐（ghrta，酥油），沒有青黃赤白黑等顏色。最上等發大心的人也是這樣，頓見佛性，便成就正覺（samyak-sambodhi，正等覺），不是從小位漸漸而來。所以現在說，來參加法會的眾生，聽聞佛法而有所區別，用《涅槃經》來統攝末流，從本體上入手，還沒有討論智慈真俗並用無礙的道理。 六報土（sambhogakaya-ksetra，報身佛土）凈穢所居不同之處在於，《涅槃經》中佛的報土指的是西方。在經過三十二恒河沙（ganga，印度恒河）佛土之後，有釋迦牟尼佛（Sakyamuni Buddha）的報土，那是為三乘權教學習者準備的，他們的垢凈之念尚未消除，看到這個娑婆世界（Saha world）的污穢不凈。如來於是權巧地指出報土在西方。而《華嚴經》的實教法門則認為，這個娑婆世界清凈無垢，十方世界清凈無瑕，因為實教菩薩的垢凈之念已經消除，境界純凈。權教菩薩沒有無垢清凈之處，自身產生污穢，所以才指出報土在西方。

【English Translation】 English version: Without practice and without cultivation, it is called Great Nirvana (maha-nirvana). This is called Parinirvana (parinirvana). Therefore, the Nirvana Sutra instructs those practitioners of the Three Vehicles (triyana) who are attached to practice to abandon practice and cultivation. For those who have attained some realization, it instructs them to practice without attainment and without cultivation. As the Avatamsaka Sutra says, all beings from other worlds and humans and devas in this land who attend the Avatamsaka assembly, from the initial aspiration, attain the state of being at ease with both principle and phenomena, with unobstructed principle and practice. Manjusri's (Manjusri) principle and Samantabhadra's (Samantabhadra) practice are instantly sealed at once, like stamping a seal on mud, instantly sealed at once, without any sequence, middle, etc., all relying on the original Dharma (dharma), naturally and harmoniously. If one clings to beginning and end, cause and effect, sequence, all are the emotions of ordinary beings, all are subject to birth and death, with formation and decay, all are following the roots to break the bonds, failing to open the true lineage of becoming a Buddha. The gates of teachings that lead beings in all enter the ocean of principle and wisdom of the Avatamsaka, then it is fitting. The teaching gate is as clear as a turtle mirror, one should widely browse the sutra texts, and illuminate them with contemplative wisdom, suddenly awakening, the sun of wisdom dispelling the clouds, instantly ascending the wondrous peak, instantly entering the ocean of wisdom. The two views of ordinary and holy are washed away by the water of samadhi. The two gates of compassion and wisdom are manifested by the Dharmakaya (dharmakaya). This Avatamsaka Sutra is directly spoken for those with the greatest aspiration. It is like directly bestowing a treasure seat upon an ordinary person, like dreaming of a thousand autumns at night, which vanishes upon awakening. As the Nirvana Sutra says, there is a grass in the Himalayas called 'fatty'. If a cow eats it, it will obtain pure ghee (ghrta), without blue, yellow, red, white, or black colors. Those with the greatest aspiration are also like this, instantly seeing the Buddha-nature and immediately attaining perfect enlightenment (samyak-sambodhi), not gradually coming from a small position. Therefore, it is now said that the assembly comes to hear the Dharma differently, using the Nirvana Sutra to gather the end from the body, without yet discussing the principle of unobstructed use of wisdom, compassion, truth, and convention. The difference in the purity and impurity of the Six Reward Lands (sambhogakaya-ksetra) lies in that the Buddha's Reward Land in the Nirvana Sutra refers to the West. After passing thirty-two Ganges (ganga) river sands of Buddha lands, there is Sakyamuni Buddha's (Sakyamuni Buddha) Reward Land, which is prepared for the learners of the provisional teachings of the Three Vehicles, whose thoughts of purity and impurity have not yet been eliminated, seeing the defilement and impurity of this Saha world (Saha world). Thus, the Tathagata expediently points out that the Reward Land is in the West. However, the true teaching of the Avatamsaka Sutra considers this Saha world to be pure and without defilement, and the ten directions of the world to be pure and without flaw, because the thoughts of purity and impurity of the true teaching Bodhisattvas have been eliminated, and the realm is purely pure. The provisional teaching Bodhisattvas have no place without defilement and purity, and defilement arises from themselves, so they point out that the Reward Land is in the West.

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七佛身權實別者。如涅槃經中。三十二相如來是權。涅槃圓寂真理是實。為一切報相無量莊嚴皆依真而有故。如華嚴經。毗盧遮那佛理事無二。不壞法身而隨相海。無量無盡。即相即性。即報即理。如光如影。自在無礙。且略明權實廣待下文。

八出生滅度現相別者。此涅槃經。為諸人天聲聞緣覺二乘之人。施設從兜率天降神受生及入涅槃八相成道。亦為諸大乘菩薩。說不從兜率天降神母胎。說常樂我凈無始無終不生不滅。然且隱身不現。仍推報土在於西方。去此三十二恒河沙。佛土之外。有釋迦報土。以此娑婆則為化土穢境有此事別引彼權根。華嚴經即不然。直示本身本法出超情見。無始無終三世相絕。一圓真報。不生不滅。不常不斷。性相無礙自在果海法門。直受上上根人。教門行相勢分如是。不同權學依次第漸漸而成。只如蹬峰九仞。不可以絕其蹤。履十層之級者。不可以亡其跡。常見官階一品。但以為臣。聞古士夫忽有身登九五。明珠頓照普見無方。澤淋大海渧渧皆滿。一塵空性法界無差。品類有情強生留系。根器不等權實不同。以此教門千差萬別。須知權實識假修真。不可久滯權宗迷其實教者也。

九示教行相別者。如涅槃經。十地菩薩于如來性品中說。菩薩位階十地。尚不了了知見佛性

【現代漢語翻譯】 現代漢語譯本 七佛身權實之別在于：如《涅槃經》中所說，具三十二相的如來是權宜之身，而涅槃的圓滿寂靜才是真實的本體。因為一切報身的無量莊嚴，都依賴於真如實性而存在。如《華嚴經》所說，毗盧遮那佛的理與事是無二無別的，不壞滅法身而隨順顯現無盡的相海，即相即性，即報即理，如光如影，自在無礙。這裡暫且簡要說明權實之別，更詳細的闡述將在下文展開。 出生滅度現相之別在于：《涅槃經》為諸人天、聲聞、緣覺二乘之人，施設了從兜率天降神受生，以及入涅槃的八相成道。也為諸大乘菩薩，說不從兜率天降神母胎，說常樂我凈，無始無終，不生不滅。然而暫且隱身不現，仍然推崇報土在西方，距離此地三十二恒河沙佛土之外，有釋迦報土。因此娑婆世界則為化土穢境，有這樣的差別，引導他們趨向權宜之法。而《華嚴經》則不然，直接揭示本身本法，超出情見，無始無終，三世隔絕，一圓真報，不生不滅，不常不斷，性相無礙，自在果海法門，直接接引上上根器之人。教門行相的態勢就是這樣，不同於權宜之學，依次第漸漸成就。正如攀登九仞高峰，不可能斷絕其軌跡；走過十層階梯的人，不可能忘記其足跡。常見官階一品，但以為是人臣；聽說古代士大夫忽然身登九五之尊，如明珠頓然照亮，普遍照見無方，恩澤如雨淋大海，每一滴都充滿。一塵空性，法界無差別。品類有情，強行產生留戀和牽掛。根器不等，權實不同。因此教門千差萬別。須知權實，認識虛假，修習真實，不可長久停留在權宜之宗，迷惑于真實之教。 示教行相之別在于：如《涅槃經》中，十地菩薩在如來性品中說，菩薩位階十地，尚且不能完全了知佛性。

【English Translation】 English version The difference between the provisional and the real in the Seven Buddhas' bodies lies in this: As stated in the Nirvana Sutra, the Tathagata with the thirty-two marks is a provisional manifestation, while the perfect tranquility of Nirvana is the true essence. This is because all the immeasurable adornments of the reward body depend on the true nature of reality for their existence. As stated in the Avatamsaka Sutra, the principle and phenomena of Vairocana Buddha are non-dual, not destroying the Dharma body but following and manifesting the endless ocean of forms, which is form and nature, reward and principle, like light and shadow, free and unobstructed. Here, we briefly explain the difference between the provisional and the real, with a more detailed explanation to follow. The difference in the manifestation of birth, extinction, and passing into Nirvana lies in this: The Nirvana Sutra establishes the eight phases of attaining enlightenment, from descending from the Tushita Heaven to being born and entering Nirvana, for humans and devas, Shravakas, Pratyekabuddhas, and those of the two vehicles. It also tells the Mahayana Bodhisattvas that they do not descend from the Tushita Heaven into a mother's womb, and speaks of permanence, bliss, self, and purity, without beginning or end, without birth or death. However, they temporarily conceal themselves and do not appear, still extolling the reward land in the West, beyond thirty-two Ganges sands of Buddha lands, where Shakyamuni's reward land exists. Therefore, the Saha world is a transformed land, an impure realm, with such differences, guiding them towards provisional methods. The Avatamsaka Sutra is not like this; it directly reveals the original body and original Dharma, transcending emotional views, without beginning or end, the three times cut off, one perfect true reward, without birth or death, neither permanent nor discontinuous, nature and form unobstructed, the Dharma gate of the free and unhindered ocean of fruition, directly receiving those of the highest capacity. The state of the teaching and practice is like this, different from provisional learning, gradually achieving in sequence. Just as climbing a nine-ren peak, one cannot cut off its traces; those who have walked ten steps cannot forget their footprints. Commonly seeing an official of the first rank, one only thinks of them as a subject; hearing that an ancient scholar suddenly ascends to the position of the Ninth Five (emperor), like a bright pearl suddenly illuminating, universally seeing without limit, grace raining like the sea, every drop is full. One dust is empty in nature, the Dharma realm is without difference. Sentient beings of various kinds forcibly generate attachment and clinging. Capacities are unequal, the provisional and the real are different. Therefore, the teachings are vastly different. One must know the provisional and the real, recognize the false, cultivate the true, and not linger in the provisional school, confused by the real teaching. The difference in the aspect of teaching and practice lies in this: As stated in the Nirvana Sutra, the Bodhisattvas of the Ten Grounds, in the chapter on the Buddha-nature, say that Bodhisattvas at the stage of the Ten Grounds still do not fully know and see the Buddha-nature.

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。則從凡夫十信心后十住之位。小分而見如來之性。安立十住十行十回向十地階降。漸漸而修。等覺位中方明果行。圓滿妙覺之位。方是如來。亦說雪山有草名曰肥膩。牛若食者。純得醍醐。無有青黃赤白黑色。亦復說頓成之教。當知此經還有五乘六乘七八九十乘等法門種性。又此經中餘聲聞乘緣覺乘外有三種菩薩乘。通彼二乘為五乘也。並取人天五戒十善。即為六乘七乘故。又三乘之人同聞各得自法互參有九乘。其三種菩薩乘行相云何。一修無我法門乘。二從十住至十地漸見佛性乘。三如雪山肥膩草牛若食者純得醍醐乘。不從乳酪生熟蘇等漸漸方成。如來性品中說。菩薩摩訶薩既見性已咸作是言。甚奇世尊。我等流轉無量生死。常為無我之所惑亂。即是法華華嚴經中說。有諸菩薩經無量劫修六波羅蜜得六神通。讀誦通利八萬四千法藏。猶故不信此深經典。是其例也。所得神通不依性起。為修眾善及無我等觀。報勝諸天。又如北越單人。先世亦修無我所觀。報生彼國。壽千年衣食自然。粳米七寸火珠熟之。香所及處皆來共食。無有佛法不得解脫。皆是過去行解訛謬。故致斯咎。令其所得永不得亡。如此涅槃經。都會人天外道三乘差別。畢竟皆歸佛性涅槃圓寂無性真理。未示報相無自他。圓該理事智用無礙重重。仍立自

【現代漢語翻譯】 現代漢語譯本 那麼，從凡夫的十信心之後，進入十住的位次，稍微分出一點而見到如來的佛性。安立十住、十行、十回向、十地這些階位，逐漸地修行。在等覺的位次中，才明白果地的修行。圓滿妙覺的位次，才是如來。也譬如雪山有一種草名叫肥膩草，牛如果吃了這種草，就能得到純粹的醍醐（ghee，澄清的奶油），沒有青黃赤白黑等顏色。也譬如頓悟成佛的教法。應當知道這部經還有五乘、六乘、七八九十乘等法門種性。這部經中，除了聲聞乘、緣覺乘之外，還有三種菩薩乘。將這三種菩薩乘與前兩種乘合起來，就是五乘。再加上人天乘的五戒十善，就是六乘、七乘。三種乘的人共同聽聞佛法，各自得到自己的法門，互相參證，就有九乘。這三種菩薩乘的修行方式是怎樣的呢？一是修習無我法門的乘，二是修習從十住到十地，逐漸見到佛性的乘，三是像雪山肥膩草，牛如果吃了就能得到純粹的醍醐的乘，不需要從乳酪、生酥、熟酥等逐漸產生。如來性品中說，菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）既然見到了佛性，都說：『太神奇了，世尊（Lord Buddha）。我們流轉于無量生死之中，常常被無我之見所迷惑。』這就像《法華經》、《華嚴經》中所說，有些菩薩經過無量劫修習六波羅蜜（Six Pāramitās，六度）得到六神通，讀誦通利八萬四千法藏，仍然不相信這部深奧的經典。這就是例子。他們所得的神通不是依佛性而生起，而是因為修習各種善行以及無我等觀，得到的果報勝過諸天。又如北方的越單人，前世也修習無我之觀，因此投生到那個國家，壽命千年，衣食自然豐足，七寸長的粳米用火珠煮熟。香味所到之處，人們都來一起食用。因為沒有佛法，所以不能得到解脫。這都是過去修行理解上的錯誤，導致了這樣的過失，使得他們所得的果報永遠不會消失。這部《涅槃經》彙集了人天、外道、三乘的差別，最終都歸於佛性涅槃的圓寂無性真理。沒有顯示報應的相狀，沒有自己和他人之分，圓滿地包含著理和事，智慧的運用沒有障礙，重重疊疊。仍然建立自己。

【English Translation】 English version Then, from the ten faiths of ordinary beings, one enters the stage of the ten abodes, slightly discerning and seeing the Tathāgata's (Tathāgata, 如來) Buddha-nature. Establishing the ten abodes, ten practices, ten dedications, and ten grounds, one cultivates gradually. In the stage of near-perfect enlightenment, one understands the practice of the fruition. The stage of perfect and wonderful enlightenment is the Tathāgata. It is also said that there is a grass in the Snow Mountains called 'fatty and rich'. If a cow eats it, it obtains pure ghee (ghee, 澄清的奶油), without the colors of blue, yellow, red, white, or black. It also speaks of the teaching of sudden enlightenment. One should know that this scripture also contains the seeds of the five vehicles, six vehicles, seven, eight, nine, and ten vehicles of Dharma. In this scripture, besides the Śrāvakayāna (Śrāvakayāna, 聲聞乘) and Pratyekabuddhayāna (Pratyekabuddhayāna, 緣覺乘), there are three Bodhisattva vehicles. Combining these three Bodhisattva vehicles with the previous two vehicles makes five vehicles. Adding the five precepts and ten good deeds of humans and gods, it becomes six or seven vehicles. How do the three vehicles of Bodhisattvas practice? First, the vehicle of cultivating the Dharma of no-self; second, the vehicle of gradually seeing the Buddha-nature from the ten abodes to the ten grounds; third, like the fatty and rich grass in the Snow Mountains, if a cow eats it, it obtains pure ghee, without gradually forming from milk, cheese, raw butter, or cooked butter. In the 'Tathāgata-nature' chapter, it says, 'Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, 偉大的菩薩), having seen the nature, all say, 'How wonderful, Lord Buddha (Lord Buddha, 世尊)! We transmigrate through countless births and deaths, constantly deluded by the notion of no-self.'' This is like what is said in the Lotus Sutra and Avataṃsaka Sutra, 'There are Bodhisattvas who, after countless kalpas (kalpas, 劫) of cultivating the Six Pāramitās (Six Pāramitās, 六度) and attaining the six supernormal powers, reading and mastering the eighty-four thousand Dharma treasures, still do not believe in this profound scripture.' This is an example. The supernormal powers they attain do not arise from the nature but are due to cultivating various good deeds and contemplating no-self, resulting in rewards surpassing the heavens. Also, like the people of North Vietnam, in their previous lives, they also cultivated the contemplation of no-self, resulting in their birth in that country, with a lifespan of a thousand years, and natural abundance of clothing and food. Seven-inch long japonica rice is cooked with fire pearls. Wherever the fragrance reaches, people come together to eat. Because there is no Buddha-dharma, they cannot attain liberation. These are all errors in past practice and understanding, leading to such faults, causing their attainments to never disappear. This Nirvana Sutra gathers the differences between humans, gods, heretics, and the three vehicles, ultimately returning to the perfect, quiescent, and natureless truth of Buddha-nature Nirvana. Without showing the appearance of retribution, without self or other, perfectly encompassing principle and phenomena, the application of wisdom is unobstructed, layer upon layer. Still establishing self.

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他凈穢等別。故說釋迦報土過西方三十二恒河沙之剎。由根未全堪教從根設引。彼三乘有系直彰。佛性圓寂真如理門。未得示報相重重。礙諸有見。便生惑著。便障法身。如涅槃經中十地后佛果法門。乃是華嚴經中十住初心之所見處。即雪山之草名為肥膩。牛若食者純得醍醐。無有青黃赤白黑色。如華嚴經中。十住菩薩初心見道。頓見自他無始無終無古無今本來是佛。身心性相本是佛生。以此佛門以為解脫。乘如來乘直至道場。善財童子。一萬諸龍六千比丘。五百優婆塞。五百優婆夷。五百童子。五百童女頓彰五位。總齊佛果理智之門。初住則十地。初住即佛位。若初住不即佛位者。如世卿臣從初九品至階一品但得名臣不得名王。當知權教。安立五位諸地次第。一一而蹬至三祇之滿劫。但為菩薩不名為佛。不名為乘如來乘直至道場。但為修無我觀。悲勝二乘。不見佛性。名為菩薩。若小見性者亦得佛乘。如大海中一毫之渧乃至多渧。一一渧中皆得大海。如是菩薩五位之中十住十地。一一位內皆有佛果。如彼海水一毫之渧。不離佛性行諸行故。以彼佛性而有進修。如華嚴經。直以佛全果不動智等十智如來。示凡信修。如有凡夫頓升寶位。身持王位遍知臣政。一切群品無不該含。華嚴經中法門菩薩行相亦復如是。從初發心

【現代漢語翻譯】 現代漢語譯本： 他（指釋迦牟尼佛）的凈土和穢土有所不同。所以說釋迦牟尼佛的報土超過西方三十二恒河沙數的世界。因為眾生的根器還沒有完全堪能接受教化，所以才根據眾生的根器來引導他們。那些三乘的修行者，受到束縛而直接彰顯佛性圓寂的真如理門，卻未能見到報身的重重景象，被各種有相之見所障礙，從而產生迷惑和執著，進而障礙了法身。如同《涅槃經》中所說的十地之後的佛果法門，實際上是《華嚴經》中十住菩薩在初心時所見到的境界。就像雪山上的草被稱為肥膩草，牛如果吃了它，就能提煉出純正的醍醐，沒有青黃赤白黑等顏色。《華嚴經》中，十住菩薩在初心見道時，頓悟自他無始無終、無古無今，本來就是佛。身心性相本來就是佛所生。以這種佛門作為解脫，乘坐如來的乘具，直至道場。善財童子、一萬諸龍、六千比丘、五百優婆塞（在家男居士）、五百優婆夷（在家女居士）、五百童子、五百童女，頓然彰顯五位，總括佛果的理智之門。初住就是十地，初住就是佛位。如果初住不是佛位，就像世襲的卿臣，從最初的九品官階升到一品官階，只能稱為臣，不能稱為王。應當知道權教，安立五位諸地次第，一步一步地登上，直到三大阿僧祇劫圓滿，也只能稱為菩薩，不能稱為佛，不能稱為乘坐如來的乘具直至道場。只能修無我觀，悲憫勝過二乘，卻不能見到佛性，所以稱為菩薩。如果稍微見到佛性，也能得到佛乘。就像大海中的一滴水，乃至很多滴水，每一滴水中都包含著大海。像這樣，菩薩在五位之中，十住十地，每一位之內都有佛果。就像海水中的一滴水，不離佛性而行持各種修行，憑藉佛性而不斷進步。如同《華嚴經》，直接以佛的圓滿果位，不動智等十智如來，向凡夫展示信心和修行。就像凡夫一下子升到寶位，身居王位，遍知臣子的政務，一切臣民無不包含在內。《華嚴經》中的法門菩薩的行相也是這樣，從最初發心開始。

【English Translation】 English version: He (referring to Shakyamuni Buddha) has distinctions between pure and impure lands. Therefore, it is said that Shakyamuni's Sambhogakaya (reward body) land surpasses the western direction by thirty-two Ganges river sands of worlds. Because the faculties of sentient beings are not yet fully capable of receiving teachings, guidance is provided based on their faculties. Those of the Three Vehicles, being bound, directly manifest the Suchness (Tathata) principle of Buddha-nature's perfect tranquility, yet fail to see the manifold aspects of the reward body, obstructed by various views of existence, thereby giving rise to delusion and attachment, which in turn obstruct the Dharmakaya (Dharma body). Just as the Dharma gate of Buddhahood after the Ten Bhumis (grounds) in the Nirvana Sutra is actually the state seen by the Bodhisattvas of the Ten Dwellings at the initial aspiration in the Avatamsaka Sutra. It is like the grass on Snow Mountain, called 'fatty grass'; if cows eat it, they can extract pure ghee, without colors like blue, yellow, red, white, or black. In the Avatamsaka Sutra, when Bodhisattvas of the Ten Dwellings initially see the path, they suddenly realize that self and others have no beginning or end, no past or present, and are originally Buddhas. Body, mind, nature, and characteristics are originally born from the Buddha. Taking this Buddha-dharma as liberation, they ride the Tathagata-vehicle directly to the Bodhi-mandala (enlightenment place). Sudhana (善財童子), ten thousand dragons, six thousand Bhikshus (monks), five hundred Upasakas (male lay practitioners), five hundred Upasikas (female lay practitioners), five hundred boys, and five hundred girls suddenly manifest the Five Positions, encompassing the principle and wisdom gates of Buddhahood. The initial dwelling is the ten Bhumis, the initial dwelling is the Buddha position. If the initial dwelling is not the Buddha position, it is like hereditary ministers who, from the initial ninth rank to the first rank, can only be called ministers and not kings. It should be known that the provisional teachings establish the sequence of the Five Positions and various Bhumis, ascending step by step until the fulfillment of three great Asankhyeya kalpas (incalculable eons), and can only be called Bodhisattvas, not Buddhas, not riding the Tathagata-vehicle directly to the Bodhi-mandala. They only cultivate the non-self contemplation, and compassion surpasses the Two Vehicles, but they do not see the Buddha-nature, so they are called Bodhisattvas. If one slightly sees the Buddha-nature, one can also attain the Buddha-vehicle. Like a drop of water in the great ocean, or even many drops, each drop contains the entire ocean. Likewise, within the Five Positions of Bodhisattvas, the Ten Dwellings and Ten Bhumis, each position contains the fruit of Buddhahood. Like a drop of seawater, it does not depart from the Buddha-nature and engages in various practices. Progress is made through that Buddha-nature. As in the Avatamsaka Sutra, the complete fruit of the Buddha, such as the unmoving wisdom and the ten wisdoms of the Tathagata, is directly shown to ordinary beings for faith and practice. It is like an ordinary person suddenly ascending to the precious throne, holding the king's position, and knowing all the affairs of the ministers, encompassing all the subjects. The conduct of the Dharma-gate Bodhisattvas in the Avatamsaka Sutra is also like this, starting from the initial aspiration.

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十住之始。頓見如是如來法身佛性無作智果。遍行普賢一切萬行。隨緣不滯悉皆無作。涅槃經云。佛性非是作。但為客塵煩惱所覆故。今從十住初位。以無作三昧自體應真。煩惱客塵全無體性。唯真體用。無貪嗔癡任運即佛。故一念相應一念成佛。一日相應一日成佛。何須劫數漸漸而修。多劫積修三祇至果。心緣劫量見障何休。諸佛法門本非時攝。計時立劫非是佛乘。

十從初為友軌範別者。如涅槃經中說。雪山童子遇羅剎而發心。重半偈而輕命。聞諸行無常是生滅法生滅滅已寂滅為樂。言佛性涅槃。不可以行修。不可以心證。為不可以行修。行是有為。是無常故。不可以心證。有能所故。是故行不可以修其性。心不可以證其理。為心則性更無能所故。是故純陀言。莫謂如來同於諸行。如華嚴經善財童子所立軌範。從文殊師利發菩提心。至末後普賢菩薩。五十三善知識。一一皆云。我光發阿耨多羅三藐三菩提心。云何教我學菩薩道行菩薩行。不云諸行無常等事。何以故。為此華嚴經明緣起法界門。理事無二。無緣不寂。無事不真。十方世界一真性海。大智圓周為國土境界。總為性海為一真法界。非有情無情隨業說故。為華嚴中純真境界總為智故。十住菩薩以慧為國。十行菩薩以智為國。十回向十地以妙為國。不

【現代漢語翻譯】 現代漢語譯本： 十住位的開始，就能頓然見到如來法身佛性，以及無作智的果實。普賢菩薩的一切萬行，隨順因緣而不滯礙，全部都是無作的。《涅槃經》說：『佛性不是造作而成的，只是被客塵煩惱所覆蓋。』如今從十住位的最初階段，以無作三昧的自體來應現真實，煩惱客塵完全沒有自體，只有真實的體用。沒有貪嗔癡，自然而然就是佛。所以一念相應，一念成佛；一日相應，一日成佛。何必需要經歷漫長的劫數漸漸地修行？花費多劫積累修行，經歷三大阿僧祇劫才證得果位？心如果執著于劫數的量，那麼所見的障礙何時才能停止？諸佛的法門本來就不是時間所能涵蓋的，用時間來計算劫數，不是佛乘的教義。 從十住位的最初開始，以善友爲規範的差別在於：《涅槃經》中說，雪山童子遇到羅剎（惡鬼）而發菩提心，重視半句偈語而輕視生命，聽到『諸行無常，是生滅法，生滅滅已，寂滅為樂』。說佛性和涅槃，不能通過修行來證得，也不能通過心來證得。為什麼不能通過修行來證得呢？因為修行是有為法，是無常的。為什麼不能通過心來證得呢？因為有能和所的分別。因此，修行不能修飾佛性，心不能證得真理。因為心和性之間沒有能和所的分別。所以純陀（人名，Cunda）說：『不要認為如來和諸行一樣。』如同《華嚴經》中善財童子所建立的規範，從文殊師利菩薩（Manjusri）發菩提心，到最後普賢菩薩（Samantabhadra），五十三位善知識，每一位都說：『我已經發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心）。我應該如何教導我學習菩薩道，修行菩薩行？』沒有說『諸行無常』之類的事情。為什麼呢？因為這部《華嚴經》闡明了緣起法界門，理和事沒有分別，沒有因緣就沒有寂滅，沒有事就沒有真實。十方世界都是一真性海，大智慧圓滿周遍作為國土境界，總體上作為性海，作為一真法界。不是有情和無情隨著業力而說的。因為《華嚴經》中純粹真實的境界總體上都是智慧。十住位的菩薩以智慧作為國土，十行位的菩薩以智作為國土，十回向位和十地位的菩薩以妙作為國土。

【English Translation】 English version: The beginning of the Ten Abodes is when one suddenly sees the Tathagata's Dharmakaya (Dharma-body) Buddha-nature and the fruit of non-contrived wisdom. The all-encompassing practices of Samantabhadra (Universal Worthy), following conditions without attachment, are all non-contrived. The Nirvana Sutra says, 'Buddha-nature is not created, but is covered by defilements of transient dust.' Now, from the initial position of the Ten Abodes, one responds to reality with the self-nature of non-contrived Samadhi (concentration), where the defilements of transient dust have no inherent nature, only true essence and function. Without greed, anger, or delusion, one naturally becomes a Buddha. Therefore, one thought in accordance, one thought becomes a Buddha; one day in accordance, one day becomes a Buddha. Why is it necessary to gradually cultivate through countless kalpas (eons)? Accumulating cultivation over many kalpas, reaching the fruit after three Asankhya kalpas (incalculable eons)? If the mind clings to the measure of kalpas, when will the perceived obstacles cease? The Dharma-doors of all Buddhas are not originally governed by time. Calculating time and establishing kalpas is not the teaching of the Buddha-vehicle. The difference in taking a good friend as a guide from the beginning of the Ten Abodes lies in what the Nirvana Sutra says: The Snow Mountain Hermit encountered a Rakshasa (demon) and aroused the Bodhi-mind (mind of enlightenment), valuing half a verse and disregarding life, hearing 'All conditioned things are impermanent, they are subject to arising and ceasing; having arisen, they cease, and that is bliss.' It says that Buddha-nature and Nirvana cannot be attained through practice, nor can they be attained through the mind. Why can't they be attained through practice? Because practice is conditioned, and is impermanent. Why can't they be attained through the mind? Because there is a distinction between the able and the object. Therefore, practice cannot adorn the nature, and the mind cannot realize the principle. Because there is no distinction between the able and the object in the mind and nature. Therefore, Cunda (name of a person) said, 'Do not think that the Tathagata is the same as all conditioned things.' Like the standard established by Sudhana (boy seeker of truth) in the Avatamsaka Sutra (Flower Garland Sutra), from arousing the Bodhi-mind with Manjusri (Bodhisattva of Wisdom) to the final Samantabhadra (Bodhisattva of Universal Goodness), each of the fifty-three good advisors said, 'I have aroused the Anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment). How should you teach me to learn the Bodhisattva path and practice the Bodhisattva conduct?' They did not say things like 'All conditioned things are impermanent.' Why? Because this Avatamsaka Sutra clarifies the Dharma-gate of dependent origination, where principle and phenomena are not separate, there is no quiescence without conditions, and no phenomena without truth. The worlds of the ten directions are all the One True Nature Sea, with great wisdom perfectly encompassing the realm of the land, and collectively serving as the Nature Sea, as the One True Dharma-realm. It is not that sentient and non-sentient beings are spoken of according to karma. Because the purely true realm in the Avatamsaka Sutra is all wisdom. Bodhisattvas of the Ten Abodes take wisdom as their country, Bodhisattvas of the Ten Practices take knowledge as their country, and Bodhisattvas of the Ten Dedications and Ten Grounds take the wonderful as their country.

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說情與無情二見差別。以華嚴經為彰本法異三乘權學教故。是無情是有情。有生有滅故。是故涅槃經中。以雪山童子說諸行無常者。三乘根種性行下劣故。佛令以行調柔折伏粗惡方堪入道。便於所說計行成實。障無作性廢契真理。以是義故。說諸行無常能所證亦是生滅法。不同善財一念發心。頓無能所。了三世性。性絕古今。自覺自心本來是佛。不成正覺不證菩提。身心性相無證修者。不成不壞本來如是。隨緣動寂不壞有無。所行諸行皆唯智起。是故不說諸行無常。

一種同者。如涅槃經中。雪山肥膩草喻。又如光明遍照高貴德王菩薩品說。一切眾生皆有佛性。佛法眾僧無有差別。三寶性相常樂我凈。一切諸佛無有畢竟入于涅槃。華嚴經云。如來不出世。亦無有涅槃。如涅槃中。訶二乘曲見。佛從兜率天宮降神處胎。是八相成道皆為曲見。即如華嚴經智入三世而無來往。十方諸佛以無古今性成大菩提。一念見道古今見盡。新故總無。還同已前億千劫佛不可說劫佛。一時成佛。亦與未來不可說劫佛一時成佛。以自證見三世無時故。以無時故即無去來。設使眾生不自見知自己身心本來正覺。自己身心正覺全德本無有滅。設有眾生若自見。知自己身心本來正覺。于自正覺本來無生。本如是故。本無能覺所覺者故。若有

【現代漢語翻譯】 現代漢語譯本：

情與無情的兩種見解存在差別。以《華嚴經》來彰顯本法的不同，是因為三乘權教的學習者認為無情之物是有情，有生有滅。因此，《涅槃經》中，雪山童子說諸行無常，是因為三乘的根性、種性、行為下劣。佛陀讓他們用修行來調柔、折伏粗惡，才能夠進入正道。但他們卻執著于所說的修行，認為它是真實的，從而障礙了無作之性，廢棄了契合真理的機會。因為這個緣故，（雪山童子）說諸行無常，能證和所證也是生滅之法。這與善財童子一念發心不同，善財童子頓悟無能所，了達三世的本性。本性超越古今，自覺自心本來就是佛。不成正覺，不證菩提，身心性相沒有能證和所修之人，不生不滅，本來就是這樣。隨順因緣而動或靜，不壞有無。所行的一切行為都只是智慧的顯現。所以（善財童子）不說諸行無常。

一種相同的情況是，如《涅槃經》中用雪山肥膩的草來比喻。又如《光明遍照高貴德王菩薩品》所說，一切眾生皆有佛性，佛法僧三寶沒有差別，三寶的性相是常樂我凈。一切諸佛沒有最終進入涅槃的。正如《華嚴經》所說，如來不出世，也沒有涅槃。如同《涅槃經》中呵斥二乘的片面見解，佛陀從兜率天宮降神處胎，是八相成道，這些都是片面的見解。正如《華嚴經》所說，智慧進入三世而沒有來往，十方諸佛以無古今的本性成就大菩提。一念見道，古今的見解都窮盡了，新舊全部都沒有了。還如同已前的億千劫佛、不可說劫佛，一時成佛，也與未來不可說劫佛一時成佛。因為自己證悟到三世沒有時間，因為沒有時間，所以就沒有去來。假設眾生不自己覺知自己的身心本來就是正覺，自己的身心正覺全德本來就沒有滅。假設有眾生自己覺知自己的身心本來就是正覺，對於自己的正覺本來就沒有生，本來就是這樣，本來就沒有能覺和所覺。

【English Translation】 English version:

There is a difference between the two views of sentient and non-sentient beings. The reason for using the Avatamsaka Sutra (Flower Garland Sutra) to highlight the difference in this Dharma is that the learners of the Three Vehicles' expedient teachings believe that non-sentient things are sentient, having birth and death. Therefore, in the Nirvana Sutra, the Snow Mountain Hermit speaks of the impermanence of all phenomena because the faculties, nature, and conduct of the Three Vehicles are inferior. The Buddha instructs them to use practice to tame and subdue their coarse and evil nature so that they can enter the Path. However, they cling to the practice they are taught, considering it to be real, thereby obstructing the nature of non-action and abandoning the opportunity to accord with the truth. For this reason, (the Snow Mountain Hermit) speaks of the impermanence of all phenomena, and that the able to realize and the realized are also phenomena of birth and death. This is different from Sudhana's (Shancai Tongzi) single thought of aspiration, where he instantly realizes no able or realized, and understands the nature of the three times. The nature transcends the past and present, and he is self-aware that his own mind is originally a Buddha. Not attaining perfect enlightenment, not realizing Bodhi, the body, mind, nature, and characteristics have no one who can realize or practice, neither arising nor ceasing, originally being thus. Following conditions, moving or still, not destroying existence or non-existence. All the actions performed are merely the arising of wisdom. Therefore, (Sudhana) does not speak of the impermanence of all phenomena.

One similarity is like the analogy of the Snow Mountain's rich grass in the Nirvana Sutra. Also, as stated in the chapter on 'Light Universally Illuminating Noble Virtue King Bodhisattva', all sentient beings have Buddha-nature, and there is no difference between the Buddha, Dharma, and Sangha (Three Jewels). The nature and characteristics of the Three Jewels are permanence, bliss, self, and purity. All Buddhas do not ultimately enter Nirvana. As the Avatamsaka Sutra says, if the Tathagata (Thus Come One) does not appear in the world, there is also no Nirvana. Just as the Nirvana Sutra rebukes the partial views of the Two Vehicles, the Buddha descending from the Tusita Heaven Palace and entering the womb, the eight aspects of accomplishing the Path, are all partial views. Just as the Avatamsaka Sutra says, wisdom enters the three times without coming or going, and the Buddhas of the ten directions accomplish Great Bodhi with the nature of no past or present. In a single thought of seeing the Path, the views of the past and present are exhausted, and the new and old are all gone. It is the same as the Buddhas of billions of kalpas (aeons) ago, the Buddhas of inexpressible kalpas, becoming Buddhas at the same time, and also becoming Buddhas at the same time as the Buddhas of inexpressible kalpas in the future. Because one self-realizes that there is no time in the three times, and because there is no time, there is no going or coming. Even if sentient beings do not self-realize that their own body and mind are originally perfect enlightenment, their own body and mind's perfect enlightenment, complete virtue, originally has no cessation. Even if there are sentient beings who self-realize that their own body and mind are originally perfect enlightenment, for their own perfect enlightenment, there is originally no arising, originally being thus, originally having no able to awaken or awakened.

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覺者還如是覺。本無能覺及所覺者故。如是本覺佛之境界。無凡無聖。無定無亂。不修不證。不智不愚。不生不滅。三乘權教為下劣者說引來至此華嚴實教。頓受佛門。涅槃經雖說佛性法身理與華嚴共同。所說報土佛身及相智用全別。如前十門準知。只如法華涅槃兩部之教。雖化佛所為。皆欲令彼二乘及人天種類。成就一乘之法。是故法華經中。破三乘遠系故。令龍女以其本法剎。那之際便得菩提。涅槃經。破闡提之無佛性故。令屠兒廣額賢劫之中而成正覺。又雪山肥膩草牛若食者純得醍醐。不作乳蘇方成妙藥。一下直頓體不變移。如彼龍女所得之果。此法華涅槃二部之教。勢分大義。皆令三乘舍權入實成就法界一實真門。自余諸教皆方便說。設有但論理事。少分而談。于中事儀不能全具。唯是華嚴法界毗盧遮那根本佛門。理事性相輪圓具足。諸餘漸學究竟總歸。時諸學者隨路流滯。隨於權教於中系者多劫。方回種性下愚自生艱難。非是聖旨故致如斯。

問曰。如涅槃經中屠兒廣額賢劫之中而成正覺者。如佛所說。賢劫之中千佛出世。于中定數。教有明文。更著廣額一人。千數有剩。云何數內重成佛耶。

答曰。三乘權學系未亡者。重成不得。至其體達三世盡劫佛皆總一時同成正覺。本無先後無妨礙。為

【現代漢語翻譯】 現代漢語譯本：覺悟者是這樣覺悟的：本來就沒有能覺悟的主體和被覺悟的客體。這樣的本覺就是佛的境界，沒有凡夫和聖人之分，沒有禪定和散亂之別，不用修行也不用證得，沒有智慧也沒有愚癡，不生不滅。三乘的權巧教法是為根器低下的人說的，引導他們來到華嚴的真實教法，立刻進入佛門。涅槃經雖然說佛性法身的道理與華嚴經相同，但所說的報土佛身以及相好智慧的作用完全不同，就像前面十門所說的那樣。就像法華經和涅槃經這兩部經典，雖然是化身佛所為，都是想讓那些二乘以及人天種類，成就一乘的佛法。所以法華經中，破除三乘的遙遠關係，讓龍女以她本來的法剎，在極短的時間內就得到菩提。涅槃經，破除闡提沒有佛性的說法，讓屠夫廣額在賢劫中成就正覺。又像雪山肥膩的草，牛如果吃了就能得到純正的醍醐，不用做成乳酪酥油才能成為妙藥。一下就能直接領悟本體，不會改變轉移，就像龍女所得到的果位。這部法華經和涅槃經，氣勢和意義上，都是讓三乘捨棄權巧進入真實，成就法界一實的真門。其餘的各種教法都是方便之說，即使有隻談論理事的，也只是少部分談到，其中的事相儀軌不能完全具備。只有華嚴法界毗盧遮那（Vairocana）根本佛門，理事性相圓滿具足，其餘各種漸修的法門最終都要歸於此。當時那些學習的人，隨著道路而滯留，執著于權巧的教法，在其中被束縛多劫，才回頭覺悟，根性低下愚笨，自己給自己製造困難，這不是佛的本意，所以才導致這樣。

問：如涅槃經中屠夫廣額在賢劫中成就正覺，如佛所說，賢劫中有千佛出世，其中有定數，經典有明確的文字。再加一個廣額，千數就多了一個，怎麼能在定數內重複成佛呢？

答：三乘權巧之學，執著未亡的人，不能重複成佛。等到他體悟到三世盡劫，所有的佛都同時一起成就正覺，本來就沒有先後，沒有妨礙。爲了...

【English Translation】 English version: The Awakened One awakens thus: fundamentally, there is neither a subject capable of awakening nor an object to be awakened. Such fundamental awakening is the realm of the Buddha, without distinction between ordinary beings and sages, without difference between samadhi and distraction, without needing to cultivate or attain, without wisdom or foolishness, without birth or death. The expedient teachings of the Three Vehicles are spoken for those of inferior capacity, guiding them to the true teaching of the Avatamsaka (Huayan) Sutra, immediately entering the Buddha's gate. Although the Nirvana Sutra speaks of the principle of Buddha-nature and Dharmakaya (法身) [Dharma Body] as being the same as the Avatamsaka Sutra, the described Reward Body Buddha (報土佛身) [Sambhogakaya] and the functions of its characteristics and wisdom are completely different, as can be understood from the previous ten aspects. Just like the teachings of the Lotus Sutra and the Nirvana Sutra, although they are the actions of the manifested Buddha, they all aim to enable those of the Two Vehicles and the human and celestial realms to achieve the Dharma of the One Vehicle. Therefore, in the Lotus Sutra, the distant connection of the Three Vehicles is broken, allowing the Dragon Girl, with her original Dharma-realm, to attain Bodhi in an instant. The Nirvana Sutra refutes the idea that icchantikas (闡提) [those who have severed their roots of goodness] have no Buddha-nature, allowing the butcher Guang'e to achieve perfect enlightenment in the Bhadrakalpa (賢劫) [Fortunate Aeon]. Furthermore, just as the rich, fatty grass of the Snow Mountains, if eaten by cows, yields pure ghee, without needing to be processed into milk, cheese, or butter to become a wonderful medicine, one can directly and immediately realize the essence without change or transfer, like the fruit attained by the Dragon Girl. These two teachings of the Lotus Sutra and the Nirvana Sutra, in their power and meaning, all cause the Three Vehicles to abandon the expedient and enter the real, achieving the true gate of the one reality of the Dharma-realm. All other teachings are expediently spoken. Even if there are those that only discuss principle and phenomena, they only talk about a small part, and the rituals and practices within them cannot be fully complete. Only the fundamental Buddha-gate of Vairocana (毗盧遮那) [the universal Buddha] in the Avatamsaka Dharma-realm is complete with principle, phenomena, essence, and characteristics, all perfectly integrated. All other gradual learnings ultimately return to this. At that time, those who study become stagnant along the way, clinging to the expedient teachings, bound within them for many kalpas (劫) [eons], before turning back to awaken, with inferior and foolish natures, creating difficulties for themselves. It is not the intention of the Buddha that causes this.

Question: In the Nirvana Sutra, the butcher Guang'e achieves perfect enlightenment in the Bhadrakalpa. As the Buddha said, a thousand Buddhas appear in the Bhadrakalpa, with a fixed number, and the scriptures have clear texts. Adding Guang'e makes the number one more than a thousand. How can one repeatedly become a Buddha within the fixed number?

Answer: Those who are attached to the expedient learning of the Three Vehicles, whose clinging has not died, cannot repeatedly become Buddhas. When they realize that all Buddhas throughout the three times and the end of all kalpas simultaneously achieve perfect enlightenment, there is fundamentally no before or after, no obstruction. In order to...

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法本體性無時故。凡情橫系妄作時生。妄見網中見佛出世。而實諸佛應真會本無出無沒。是故華嚴經云。諸佛不出世亦無有涅槃。諸佛但自體應真。任性圓寂。稱性緣起。對現色身無來無去。無造作故。

第十大方廣佛華嚴經即以此經名根本佛乘為宗。又以因圓果滿法界理事自在緣起無礙為宗。為此經名大方廣佛華嚴經。還以佛乘為宗。此經說毗盧遮那自體智悲果德。普示眾生。還令大心眾生信佛果德用成因位。既生信已還修理智萬行。大悲果德用成初證。初發心時便成正覺。理行雙修使體用自在不一。理不孤行長其偏見。此經有十種甚深廣大無比法與諸經別。

一是一切諸佛自體根本理智大悲。法界圓滿無限之乘。非是三乘權施設故。甚深廣大無比。

二佛身即是法報本身無量相海之所莊嚴。一一毛孔含容法界。一切境界重重無盡。甚深廣大無比。

三此經說一切諸佛本報國土十蓮華藏世界海一。一蓮華藏最下世界皆有十佛世界微塵數廣大剎清凈莊嚴。一一廣大剎復有十佛世界微塵數諸小剎眷屬圍繞。已上倍倍增廣。一一華藏世界皆滿虛空。互相徹入重重無盡。甚深廣大無比。

四此經說有菩提樹。高顯殊特金剛為身。琉璃為干。眾雜妙寶以為枝條。寶華雜色摩尼為果。與華間列。

【現代漢語翻譯】 現代漢語譯本： 法的本體自性是無時間的。凡夫的情感橫加執著，虛妄地認為有時間的產生。在虛妄的見解之網中，看到佛出世。但實際上，諸佛應化之身，其根本是無生無滅的。所以《華嚴經》說：『諸佛不出世，也沒有涅槃。』諸佛只是自體應化，任運自在地圓滿寂靜，隨順自性而緣起，對現色身，無來無去，沒有造作。 《大方廣佛華嚴經》以這部經的名稱作為根本佛乘的宗旨。又以因圓果滿、法界理事自在、緣起無礙作為宗旨。因此這部經名為《大方廣佛華嚴經》，仍然以佛乘為宗旨。此經宣說毗盧遮那佛（Vairocana，意為光明遍照）的自體智悲果德，普遍地開示眾生，使大心眾生相信佛的果德，用以成就因位的修行。既然生起了信心，就進一步修習理智萬行，用大悲果德成就最初的證悟。在最初發心的時候，便成就正覺。理性與修行雙管齊下，使本體與作用自在而不二。理性不孤立地執行，以避免產生片面的見解。這部經有十種甚深廣大無比的法則，與其他的經典不同。 第一，是一切諸佛自體根本的理智大悲，法界圓滿無限的佛乘，不是三乘（聲聞乘、緣覺乘、菩薩乘）的權巧施設，所以甚深廣大無比。 第二，佛身即是法身、報身、應身，由無量相好之海所莊嚴。每一個毛孔都含容法界，一切境界重重無盡，所以甚深廣大無比。 第三，此經宣說一切諸佛的本報國土，十蓮華藏世界海合一。一個蓮華藏世界最下面的世界，都有十佛世界微塵數那麼多的廣大剎土，清凈莊嚴。每一個廣大剎土，又有十佛世界微塵數那麼多的小剎土眷屬圍繞。以上層層倍增，每一個華藏世界都充滿虛空，互相徹入，重重無盡，所以甚深廣大無比。 第四，此經宣說有菩提樹，高顯殊特，以金剛為身，琉璃為干，各種雜妙寶作為枝條，寶華雜色，摩尼寶珠作為果實，與華朵間隔排列。

【English Translation】 English version: The fundamental nature of Dharma is timeless. Sentient beings' emotions create attachments and falsely believe that time arises. In the net of false views, they see the Buddhas appear in the world. But in reality, the response bodies of all Buddhas are fundamentally without arising or ceasing. Therefore, the Avatamsaka Sutra says, 'The Buddhas do not appear in the world, nor do they enter Nirvana.' The Buddhas merely manifest their response bodies from their own nature, spontaneously attaining perfect tranquility, arising according to their nature, manifesting physical bodies without coming or going, without any creation. The Great Expansive Buddha Avatamsaka Sutra takes its name as the fundamental vehicle of Buddhahood. It also takes the perfection of cause and effect, the freedom of principle and phenomena in the Dharma Realm, and the unobstructed arising of conditions as its tenets. Therefore, this sutra is named the Great Expansive Buddha Avatamsaka Sutra, and it still takes the Buddha Vehicle as its tenet. This sutra expounds the self-nature wisdom, compassion, and fruition of Vairocana (meaning 'illuminating everywhere'), universally revealing them to sentient beings, enabling those with great aspiration to believe in the fruition of Buddhahood and use it to accomplish the practice of the causal stage. Once faith arises, they further cultivate the wisdom of principle and the myriad practices, using the fruition of great compassion to achieve the initial realization. At the moment of initial aspiration, they attain perfect enlightenment. Principle and practice are cultivated in tandem, making the substance and function free and non-dual. Principle does not operate in isolation, to avoid generating one-sided views. This sutra has ten kinds of profound, vast, and incomparable Dharmas that distinguish it from other sutras. First, it is the fundamental wisdom and great compassion of the self-nature of all Buddhas, the perfect and limitless vehicle of the Dharma Realm, not the expedient teachings of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), therefore it is profoundly vast and incomparable. Second, the Buddha's body is the Dharmakaya, Sambhogakaya, and Nirmanakaya, adorned by the ocean of immeasurable marks and characteristics. Each pore contains the Dharma Realm, and all realms are endlessly layered, therefore it is profoundly vast and incomparable. Third, this sutra expounds that the original reward lands of all Buddhas, the ten Lotus Treasury World Seas, are one. The lowest world in a Lotus Treasury World has as many vast lands as dust motes in ten Buddha worlds, pure and adorned. Each vast land is surrounded by as many small lands as dust motes in ten Buddha worlds. The above layers increase exponentially, and each Lotus Treasury World fills the void, penetrating each other endlessly, therefore it is profoundly vast and incomparable. Fourth, this sutra expounds that there is a Bodhi tree, tall and uniquely prominent, with a body of Vajra, a trunk of lapis lazuli, branches of various wonderful treasures, flowers of various colors, and mani jewels as fruits, interspersed with the flowers.

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逾金剛藏菩薩身中所現菩提樹。其身周圍十萬三千大千世界。高百萬三千大千世界。枝條廣狹與樹相稱廣大無比。

五此經說。普光明殿包含法界眾妙實飾光影重重眾寶樓閣臺榭階砌莊嚴皆光映徹。遍周法界廣大無比。

六此經有一切處文殊師利一切處。普賢體用相徹充滿法界。理事無礙纖塵之內行海無盡甚深廣大無比。

七此經有如來於剎那際從兜率天降神母胎成佛說法化終涅槃。然不廢報身常居菩薩眾海充遍十方無盡身云皆真金色目發紺青身色光明互相照徹。如是眾海。皆齊法界十方無間。無有纖虛空缺之處。體徹相入色像重重無妨無礙。隨所宜堪對現色身。令諸眾生髮菩提心。而無失時。如是眾海皆廣大無比。

八此經若有大心眾生。於此法門深生信心。不讀余經。深明體用。以小方便疾得菩提。初發心時十住之首。位齊佛果。如來出現品中說云。設有菩薩于無量百千那由他劫行六波羅蜜修集種種菩提分法。若未聞此如來不思議大威德法門。或時聞已不信不解不順不入。名為假名菩薩。以不能生如來家故。若得聞此如來無量不可思議無障無礙智慧法門。已信解隨順悟入。當知此人生如來家。隨順一切如來境界。又下文。佛子。菩薩摩訶薩成就如是功德。少作功力得無師自然智。普賢菩

【現代漢語翻譯】 現代漢語譯本 超過金剛藏菩薩（Vajra-garbha Bodhisattva）身中所顯現的菩提樹（Bodhi tree）。此樹身周圍有十萬三千大千世界（tri-chiliocosm），高度為一百萬三千大千世界。樹枝的廣度和大小與樹身相稱，廣大無比。

此經中說，普光明殿（Universal Light Hall）包含法界（Dharmadhatu）中所有微妙的裝飾，光影重重，眾寶樓閣、臺榭、階砌都莊嚴無比，光芒映照通透。遍佈整個法界，廣大無比。

此經中，文殊師利（Manjushri）菩薩無處不在，普賢（Samantabhadra）菩薩的體和用相互貫通，充滿法界。理和事之間沒有障礙，即使在微小的塵埃之中，菩薩的行愿之海也無有窮盡，極其深遠廣大，無與倫比。

此經中，如來（Tathagata）在剎那之間，從兜率天（Tushita Heaven）降生，進入神母的胎中，成佛，說法，最終涅槃（Nirvana）。然而，如來不捨棄報身（reward body），常住在菩薩眾海之中，充滿十方，無盡的身云都是真正的金色，眼睛和頭髮是紺青色，身色光明互相照耀通透。這樣的菩薩眾海，都與法界一樣，十方無間，沒有絲毫空缺之處。體性通徹，色像重重，沒有妨礙和阻礙。隨著眾生所能適應的，顯現相應的色身，使眾生髮起菩提心（Bodhi-citta），而不會錯過時機。這樣的菩薩眾海都廣大無比。

此經中，如果有大心的眾生，對此法門（Dharma）生起深刻的信心，不讀其他經典，深刻明白體和用的道理，以小的方便就能迅速獲得菩提。初發心時，就處於十住（Ten Abodes）之首，地位等同於佛果。如來出現品中說：『假設有菩薩經過無量百千那由他劫（nayuta kalpas）修行六波羅蜜（Six Paramitas），修集種種菩提分法（Bodhipakshika-dharmas），如果未曾聽聞如來不可思議的大威德法門，或者即使聽聞了也不相信、不理解、不順從、不進入，就只能被稱為假名菩薩，因為他們不能生在如來家。如果能夠聽聞如來無量不可思議、無障無礙的智慧法門，並且已經信解、隨順、悟入，應當知道此人已經生在如來家，隨順一切如來境界。』又在下文中說：『佛子，菩薩摩訶薩成就這樣的功德，只需稍作努力就能獲得無師自然智（uninstructed wisdom），普賢菩薩（Samantabhadra Bodhisattva）』

【English Translation】 English version Beyond the Bodhi tree (tree of enlightenment) manifested from the body of Vajra-garbha Bodhisattva (Vajra-garbha Bodhisattva), its circumference encompasses one hundred and three thousand great chiliocosms (tri-chiliocosm), and its height reaches one million and three thousand great chiliocosms. The breadth and size of its branches are commensurate with the tree itself, vast and boundless.

This sutra states that the Universal Light Hall (Universal Light Hall) contains all the subtle adornments of the Dharmadhatu (Dharmadhatu), with layers upon layers of light and shadow, and magnificent jeweled pavilions, terraces, and stairways, all adorned with radiant splendor. It pervades the entire Dharmadhatu, vast and boundless.

In this sutra, Manjushri (Manjushri) Bodhisattva is everywhere, and Samantabhadra's (Samantabhadra) essence and function interpenetrate, filling the Dharmadhatu. There are no obstructions between principle and phenomena, and even within a tiny speck of dust, the ocean of the Bodhisattva's vows and practices is inexhaustible, profoundly vast, and unparalleled.

This sutra describes how the Tathagata (Tathagata), in an instant, descended from Tushita Heaven (Tushita Heaven), entered the womb of his mother, attained Buddhahood, preached the Dharma (Dharma), and ultimately entered Nirvana (Nirvana). However, the Tathagata does not abandon his reward body (reward body), but constantly resides within the ocean of Bodhisattvas, filling the ten directions. The endless clouds of his bodies are all truly golden, with eyes and hair of indigo blue, and the light of his body shines through everything. Such assemblies of Bodhisattvas are all like the Dharmadhatu, without gaps in the ten directions, and without any empty spaces. Their essence is thorough, and their forms overlap without hindrance or obstruction. According to what beings are capable of, he manifests corresponding forms, enabling them to generate Bodhi-citta (Bodhi-citta) without missing the opportune moment. Such assemblies of Bodhisattvas are all vast and boundless.

In this sutra, if there are beings with great aspiration who develop deep faith in this Dharma (Dharma) gate, without reading other sutras, and deeply understand the principles of essence and function, they can quickly attain Bodhi with small expedients. At the initial arising of their aspiration, they are at the head of the Ten Abodes (Ten Abodes), with a status equal to the fruit of Buddhahood. The 'Appearance of the Tathagata' chapter says: 'Suppose there are Bodhisattvas who, for countless hundreds of thousands of nayuta kalpas (nayuta kalpas), practice the Six Paramitas (Six Paramitas) and cultivate various Bodhipakshika-dharmas (Bodhipakshika-dharmas), if they have not heard of the inconceivable great power and virtue Dharma gate of the Tathagata, or even if they have heard of it but do not believe, understand, follow, or enter it, they can only be called nominal Bodhisattvas, because they cannot be born into the family of the Tathagata. If they can hear the immeasurable, inconceivable, unobstructed, and unimpeded wisdom Dharma gate of the Tathagata, and have already believed, understood, followed, and entered it, you should know that this person has been born into the family of the Tathagata and follows all the realms of the Tathagata.' Furthermore, the following text says: 'Disciples of the Buddha, Bodhisattva-Mahasattvas who accomplish such merits can obtain uninstructed wisdom (uninstructed wisdom) with little effort, Samantabhadra Bodhisattva (Samantabhadra Bodhisattva)'

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薩言。見佛聞法不生信者。亦成解脫智種。作食少金剛等喻。廣如經說。此經有如是大威德不思議法門。超諸三乘廣大無比。

九此經有表法之首。善財童子不離一念而經一生。不離一處遍至十方。經歷五十三善知識。得一百一十城之法門。一一菩薩法門諸藝行相身色形貌攝生之軌。皆齊法界具足無盡。廣大行門不離一生便成正覺。更無始終前後之際。則廣大如法界。究竟如虛空。如是廣大無比。

十此經有十佛境界十無盡法門。十智。十地。十身。十眼。十耳。十鼻。十辯十寶。十山王。十龍王。十剎塵。十海。一一各具十不可說境界譬喻無盡法門廣大無比。

又此經有十種德。

一如大海眾流所歸諸流入已隨則廣大皆同海德。此經亦爾。若有眾生能生信入者則同如來性海智海果德。

二如世間一切井泉以海為體。若人飲者皆得海味一體無異。但隨業力不得鹹味。此經亦爾。若有大心眾生聞持信入。便得如來法身佛性大悲智味。闡提之人無所堪任。然如來智性常作生因。

三猶如大海有四寶珠。一名積集寶。二名無盡藏。三名遠離熾然。四名具足莊嚴。此四寶珠一切凡夫諸龍神等所不能見。此經亦爾。一切二乘及權教菩薩行六波羅蜜未迴心者所不能見。唯除最上佛乘大心眾生

【現代漢語翻譯】 現代漢語譯本： 薩言（Sayan）。見到佛，聽聞佛法卻不生信者，也能成就解脫智慧的種子。如同食用少量金剛（vajra）等譬喻，詳細內容如經文所說。此經具有如此大的威德和不可思議的法門，超越所有三乘（Triyana），廣大無比。

此經有表法之首。善財童子（Sudhana）不離一念而經歷一生，不離一處而遍至十方。經歷五十三位善知識（Kalyanamitra），得到一百一十座城市的法門。每一位菩薩（Bodhisattva）的法門、諸般技藝行相、身色形貌、攝受眾生的規範，都齊等法界，具足無盡。廣大行門不離一生便成就正覺（bodhi）。更沒有始終前後的界限。則廣大如法界，究竟如虛空。如此廣大無比。

此經有十佛境界、十無盡法門、十智、十地、十身、十眼、十耳、十鼻、十辯、十寶、十山王、十龍王、十剎塵、十海。每一項都各自具有十不可說境界譬喻，無盡法門廣大無比。

又此經有十種德：

一、如大海眾流所歸，諸河流入后隨即廣大，皆同海德。此經也是如此。若有眾生能生信入者，則同如來性海智海果德。

二、如世間一切井泉以海為體。若人飲者皆得海味一體無異。但隨業力不得鹹味。此經也是如此。若有大心眾生聞持信入，便得如來法身佛性大悲智味。闡提（Icchantika）之人無所堪任。然如來智性常作生因。

三、猶如大海有四寶珠。一名積集寶，二名無盡藏，三名遠離熾然，四名具足莊嚴。此四寶珠一切凡夫諸龍神等所不能見。此經也是如此。一切二乘（Śrāvakayāna and Pratyekabuddhayāna）及權教菩薩行六波羅蜜（Six Paramitas）未迴心者所不能見。唯除最上佛乘大心眾生。

【English Translation】 English version: Sayan. Those who see the Buddha and hear the Dharma but do not generate faith can also become seeds of liberation wisdom. It is like the metaphor of eating a small amount of vajra (diamond), as described extensively in the scriptures. This sutra has such great power and inconceivable Dharma doors, surpassing all three vehicles (Triyana), vast and unparalleled.

This sutra has the foremost of Dharma representation. Sudhana (Good Wealth Boy) experiences a lifetime without leaving a single thought, and reaches all ten directions without leaving a single place. He experiences fifty-three good teachers (Kalyanamitra), obtaining the Dharma doors of one hundred and ten cities. Each Bodhisattva's (Enlightenment Being) Dharma door, various arts, appearances, body colors, and methods of guiding beings are all equal to the Dharma realm, complete and endless. The vast practice doors achieve perfect enlightenment (bodhi) without leaving a single lifetime. There is no beginning or end, no before or after. It is as vast as the Dharma realm and as ultimate as empty space. It is so vast and unparalleled.

This sutra has ten Buddha realms, ten inexhaustible Dharma doors, ten wisdoms, ten grounds, ten bodies, ten eyes, ten ears, ten noses, ten eloquences, ten treasures, ten mountain kings, ten dragon kings, ten lands of dust, and ten seas. Each one possesses ten unspeakable realms, metaphors, inexhaustible Dharma doors, vast and unparalleled.

Furthermore, this sutra has ten virtues:

1. Like the great ocean to which all streams flow, the rivers become vast upon entering, all sharing the virtue of the ocean. This sutra is also like this. If there are sentient beings who can generate faith and enter, they will be the same as the Tathagata's (Thus Come One) nature-sea, wisdom-sea, and fruit-virtue.

2. Like all wells and springs in the world that have the ocean as their essence. If people drink from them, they all obtain the taste of the ocean, being one and the same. However, depending on their karmic force, they may not get the salty taste. This sutra is also like this. If there are sentient beings with great minds who hear, uphold, and enter with faith, they will obtain the Tathagata's Dharma body, Buddha-nature, great compassion, and wisdom taste. People of Icchantika (those with severed roots of goodness) are incapable. However, the Tathagata's wisdom-nature always acts as a cause for birth.

3. It is like the great ocean having four precious jewels. The first is called Accumulation Treasure, the second is called Inexhaustible Treasury, the third is called Far Away from Burning, and the fourth is called Complete Adornment. These four precious jewels cannot be seen by all ordinary people, dragons, gods, etc. This sutra is also like this. It cannot be seen by all those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and provisional teaching Bodhisattvas who practice the six perfections (Six Paramitas) without turning their minds towards the supreme vehicle. Only the sentient beings with great minds of the supreme Buddha vehicle can see it.

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。能見此經而生信入。自見自心同佛知見大智之寶。此如來出現品中說云。此諸眾生云何具有如來智慧。愚癡迷惑不知不見。我教以聖道。令其永離妄想執著。于自身中得見如來廣大智慧與佛無異。

四者猶如大海一切諸龍魚等同在海中而有出生。此經亦爾。能說一切眾生心海。一念之中有無量諸佛。于諸眾生心海而興出世成等正覺。如此經如來出現品云。佛子。菩薩摩訶薩應知自心念念常有佛成等正覺。何以故。諸佛如來不離此心成正覺故。如自心然。一切眾生心亦復如是。

五猶如大海能受大雨。無量大雨一時渧入。若水及海皆同海味無有前後。此經亦爾。為此經說十住初心初發心時便成正覺。同得如來一切智味。經云。以小方便疾得菩提。如善財龍女等。其人也。

六猶如大海大身眾生之所都止。此經亦爾。最上大心眾生之所都止。澤沼之龍不樂其居。

七此經猶如大海不宿死屍。此經亦爾。若有見聞信樂而能悟入。永離凡夫權學闡提死屍。直同如來法身智海。

八此經猶如大海潮無失時。此經亦爾。若有眾生根堪聞者則得聞之。隨其樂欲則得聞之。五乘法化而無失時。如來出現品云。佛子。如來音聲亦復如是。無主無作無有分別非入非出。但從如來功德法力出於四種廣大音聲

【現代漢語翻譯】 現代漢語譯本：能夠見到此經並且生起信心，就能親自見到自己的心與佛的知見和大智慧之寶相同。這就像《如來出現品》中所說：『這些眾生為什麼具有如來的智慧，卻因愚癡迷惑而不知不見呢？我用聖道教導他們，使他們永遠脫離妄想執著，在自身中得見如來廣大的智慧，與佛沒有差別。』

四者，就像大海中一切的龍、魚等都同在海中而出生。此經也是這樣，能夠宣說一切眾生的心海，在一念之中有無量的諸佛，于諸眾生的心海中興起出世，成就正等正覺。就像此經《如來出現品》所說：『佛子，菩薩摩訶薩應該知道自己的心念中常常有佛成就正等正覺。為什麼呢？因為諸佛如來不離此心而成就正覺。如同自己的心一樣，一切眾生的心也是如此。』

五者，就像大海能夠容納大雨，無量的大雨一時滴入，雨水和海水都同是海的味道，沒有先後之分。此經也是這樣，因為此經宣說十住的初心，初發心時便成就正覺，一同得到如來的一切智味。經中說：『以小的方便，迅速得到菩提（Bodhi，覺悟）。』就像善財（Sudhana）和龍女（Naga maiden）等。

六者，就像大海是巨大身形的眾生所居住的地方。此經也是這樣，是最上大心的眾生所居住的地方。淺水澤地的龍不喜歡居住在那裡。

七者，此經就像大海不容留死屍。此經也是這樣，如果有人見聞、信樂並且能夠悟入，就永遠脫離凡夫、權教、闡提（Icchantika，斷善根者）的死屍，直接等同於如來的法身智海。

八者，此經就像大海的潮汐不會失去時節。此經也是這樣，如果有眾生根器堪能聽聞，就能聽聞此經。隨著他們的喜好，就能聽聞此經。五乘（Five Vehicles）的法化而沒有失去時節。《如來出現品》中說：『佛子，如來的音聲也是這樣，沒有主宰，沒有造作，沒有分別，非入非出，只是從如來的功德法力中發出四種廣大的音聲。』

【English Translation】 English version: Being able to see this sutra and generate faith, one can personally see that one's own mind is the same as the Buddha's knowledge and vision, and the treasure of great wisdom. This is as stated in the 'Tathagata Appearance Chapter': 'Why do these sentient beings possess the wisdom of the Tathagata (Tathagata, 如來), yet due to ignorance and delusion, they do not know or see it? I teach them with the Noble Path, enabling them to forever be free from delusional thoughts and attachments, and to see within themselves the vast wisdom of the Tathagata, which is no different from the Buddha.'

Fourth, it is like all the dragons, fish, and other beings in the great ocean that are born within the ocean. This sutra is also like that, capable of expounding the mind-sea of all sentient beings, in a single thought arising countless Buddhas, who arise and appear in the mind-sea of all sentient beings, attaining perfect enlightenment. Just as this sutra's 'Tathagata Appearance Chapter' states: 'Buddha-son, Bodhisattvas (Bodhisattva, 菩薩) should know that in their own minds, there are always Buddhas attaining perfect enlightenment. Why? Because the Tathagatas do not leave this mind to attain perfect enlightenment. Just like one's own mind, the minds of all sentient beings are also like this.'

Fifth, it is like the great ocean that can receive great rain. Countless great rains pour in at once, and the rainwater and seawater both have the same taste of the sea, without any precedence. This sutra is also like that, because this sutra speaks of the initial mind of the Ten Abodes (Ten Abodes), at the time of the initial arising of the mind, one attains perfect enlightenment, together obtaining the taste of the Tathagata's omniscient wisdom. The sutra says: 'With small expedient means, one quickly attains Bodhi (Bodhi, 菩提, enlightenment).' Like Sudhana (Sudhana, 善財) and the Naga maiden (Naga maiden, 龍女), and others.

Sixth, it is like the great ocean that is the dwelling place of beings with great bodies. This sutra is also like that, it is the dwelling place of beings with the most supreme great minds. Dragons in shallow swamps do not enjoy dwelling there.

Seventh, this sutra is like the great ocean that does not harbor corpses. This sutra is also like that, if someone hears, sees, believes, rejoices, and is able to awaken and enter, they will forever be free from the corpses of ordinary people, provisional teachings, and Icchantikas (Icchantika, 闡提, those who have severed their roots of goodness), directly equivalent to the Dharmakaya (Dharmakaya, 法身) wisdom-sea of the Tathagata.

Eighth, this sutra is like the tides of the great ocean that never lose their timing. This sutra is also like that, if there are sentient beings whose faculties are capable of hearing, they will be able to hear this sutra. According to their desires, they will be able to hear this sutra. The Dharma transformation of the Five Vehicles (Five Vehicles) does not lose its timing. The 'Tathagata Appearance Chapter' states: 'Buddha-son, the voice of the Tathagata is also like this, without a master, without creation, without discrimination, neither entering nor exiting, but simply emanating four kinds of vast sounds from the merit and Dharma power of the Tathagata.'

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。其四者何。一曰。汝等當知一切諸行。皆悉是苦。所謂地獄苦。畜生苦。餓鬼苦。無福德苦。著我我所苦。作諸惡行苦。欲生人天當修善根。生人天中離諸難處。眾生聞已。舍離顛倒修諸善行。離諸難處生人天中。此是人天乘。二曰。汝等當知。一切諸行眾苦熾然。如熱鐵丸。諸行無常是磨滅法。涅槃寂靜無為安樂。遠離熾然消諸熱惱。眾生聞已勤修善法于聲聞乘得隨順音聲忍。此是聲聞乘。三曰。汝等當知。聲聞乘者。隨他語解智慧狹劣。更有上乘名獨覺乘。悟不由師。汝等應學樂勝道者。聞此音已舍聲聞道修獨覺乘。此是獨覺乘。四曰汝等當知。過二乘位更有勝道。名為大乘。菩薩所行。順六波羅蜜。不斷菩薩行。不捨菩提心。處無量生死而不疲厭。過於二乘名為大乘。此是菩薩大乘。又曰。第一乘勝乘最勝乘上乘無上乘利益一切眾生乘。若有眾生信解廣大諸根猛利宿種善根。為諸如來神力所加。有勝樂欲希求佛果。聞此音已發菩提心。此是佛乘。佛子。如來音聲。不從身出。不從心出。而能利益無量眾生。佛子。是為如來音聲第一相。當知如來音聲常隨五乘眾生應所聞故。猶如大海潮無失時故。

九此經猶如大海體無作用。以因緣故而生四大寶珠。於此四寶能生一切諸珍寶等。若無此四寶。一切諸寶無

【現代漢語翻譯】 現代漢語譯本 這四種（乘）是什麼？第一種是：『你們應當知道一切諸行（samskara，一切有為法），都是苦的。』 也就是所謂的地獄苦、畜生苦、餓鬼苦、無福德苦、執著于『我』和『我所』（認為事物屬於『我』）的苦、造作各種惡行的苦。想要生到人天道，應當修習善根。生到人天道中，遠離各種苦難之處。眾生聽聞后，舍離顛倒妄見，修習各種善行，遠離各種苦難之處，生到人天道中。這就是人天乘。 第二種是：『你們應當知道，一切諸行，眾苦熾盛燃燒，如同熾熱的鐵丸。諸行無常，是磨滅之法。涅槃（nirvana）寂靜，無為安樂，遠離熾盛燃燒，消除各種熱惱。』 眾生聽聞后，勤奮修習善法，于聲聞乘（sravakayana）中，得到隨順音聲忍（ അനുശ്രവ忍，對佛法的信心和接受）。這就是聲聞乘。 第三種是：『你們應當知道，聲聞乘的人，隨他人言語而解悟，智慧狹隘淺薄。還有更殊勝的乘，名為獨覺乘（pratyekabuddhayana），覺悟不依賴於老師。你們應當學習樂於殊勝之道的人。』 聽聞此音后，捨棄聲聞道，修習獨覺乘。這就是獨覺乘。 第四種是：『你們應當知道，超過二乘（聲聞乘和獨覺乘）的果位，還有更殊勝的道，名為大乘（mahayana），是菩薩（bodhisattva）所修行的。』 順應六波羅蜜（paramita，佈施、持戒、忍辱、精進、禪定、智慧），不間斷菩薩行，不捨棄菩提心（bodhicitta，覺悟之心），處於無量生死輪迴中而不感到疲憊厭倦，超過二乘，名為大乘。這就是菩薩大乘。 又說：第一乘、勝乘、最勝乘、上乘、無上乘，是利益一切眾生的乘。如果有眾生，信解廣大，諸根猛利，宿世種下善根，為諸如來（tathagata）神力所加持，有殊勝的快樂和願望，希望證得佛果（buddha-phala），聽聞此音后，發起菩提心。這就是佛乘（buddhayana）。佛子，如來的音聲，不是從身體發出，也不是從心中發出，而能夠利益無量眾生。佛子，這就是如來音聲的第一種相。應當知道如來的音聲，常常隨著五乘眾生所應聽聞的而顯現，猶如大海潮汐，不會失去時機。 這部經就像大海的本體，沒有作用，因為因緣的緣故而生出四大寶珠。從這四大寶珠能生出一切各種珍寶等等。如果沒有這四大寶珠，一切珍寶就沒有了。

【English Translation】 English version What are these four? The first is: 'You should know that all conditioned things (samskara), are all suffering.' That is, the suffering of hell, the suffering of animals, the suffering of hungry ghosts, the suffering of lacking merit, the suffering of attachment to 'self' and 'what belongs to self' (thinking things belong to 'me'), the suffering of committing various evil deeds. If you want to be born in the realms of humans and gods, you should cultivate good roots. Being born in the realms of humans and gods, you will be far from all difficult places. After hearing this, sentient beings abandon distorted views, cultivate various good deeds, stay away from all difficult places, and are born in the realms of humans and gods. This is the Human-God Vehicle. The second is: 'You should know that all conditioned things are ablaze with intense suffering, like a red-hot iron ball. All conditioned things are impermanent, they are subject to destruction. Nirvana is tranquil, unconditioned bliss, far from burning intensely, extinguishing all torments.' After hearing this, sentient beings diligently cultivate good dharmas, and in the Sravaka Vehicle (sravakayana), they attain acceptance of the sound (अनुश्रव忍, faith and acceptance of the Buddha's teachings). This is the Sravaka Vehicle. The third is: 'You should know that those in the Sravaka Vehicle understand through the words of others, and their wisdom is narrow and shallow. There is a more superior vehicle called the Pratyekabuddha Vehicle (pratyekabuddhayana), whose enlightenment does not depend on a teacher. You should learn from those who delight in the superior path.' After hearing this sound, they abandon the Sravaka path and cultivate the Pratyekabuddha Vehicle. This is the Pratyekabuddha Vehicle. The fourth is: 'You should know that beyond the positions of the Two Vehicles (Sravaka and Pratyekabuddha), there is a more superior path called the Mahayana (mahayana), which is practiced by Bodhisattvas (bodhisattva).' Accord with the Six Paramitas (paramita, giving, morality, patience, diligence, meditation, wisdom), without ceasing the Bodhisattva practice, without abandoning the Bodhicitta (bodhicitta, the mind of enlightenment), remaining in limitless cycles of birth and death without becoming weary or厭倦, surpassing the Two Vehicles, is called the Mahayana. This is the Bodhisattva Mahayana. Furthermore, it is said: The First Vehicle, the Superior Vehicle, the Most Superior Vehicle, the Supreme Vehicle, the Unsurpassed Vehicle, is the vehicle that benefits all sentient beings. If there are sentient beings who have vast faith and understanding, sharp faculties, have planted good roots in past lives, are blessed by the divine power of all Tathagatas (tathagata), have superior joy and desire, and hope to attain Buddhahood (buddha-phala), after hearing this sound, they generate Bodhicitta. This is the Buddha Vehicle (buddhayana). Disciples of the Buddha, the voice of the Tathagata does not come from the body, nor does it come from the mind, yet it can benefit limitless sentient beings. Disciples of the Buddha, this is the first characteristic of the voice of the Tathagata. You should know that the voice of the Tathagata always manifests according to what the sentient beings of the Five Vehicles should hear, just like the tides of the ocean, never missing the opportune time. This sutra is like the essence of the great ocean, without action, yet due to conditions, it produces the four great precious jewels. From these four precious jewels, all kinds of treasures are produced. Without these four precious jewels, there would be no treasures at all.

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所得生。四寶名前已說訖。此經亦爾。如來一性清凈海。一切眾生而共有之。不能演說而如來隨眾緣起四大智四無量心。而能出生一切法門。無量道寶利安眾生無所乏少。於此性海若無四智四無量心。設有聖果皆隨聲聞緣覺二乘之行。於此性海雖成就四智四無量法寶。而彼性海無作者。以無得無證法如是故。

十猶如大海以清凈德而能影現七金山須彌寶山。四天王等所有莊嚴。莫不于中分明顯現。此經亦爾。具說如來法身性海具德莊嚴。十佛身十蓮華藏。五位十智十波羅蜜。十定十忍。因果報得諸道品法。莫不分明顯現其事。此經大體以性起大智法界為體用。于性起大智法界體用門。安立諸地差別化生之法。是故於此法中起信發大菩提心。十住初首便即見性起法身智慧。便成正覺。然始即從性起智慧之位。行諸行相教化眾生。即覺行圓滿佛。不同權教先行菩薩行。學假真如障故。為觀當情。真如成障。所行之行並是有為。所發菩提心並未離生滅。所斷分別無明由觀折伏。十地之位方能見性。經三祇劫方始成佛。仍須百劫別修相好。若將此大方廣佛華嚴經佛所本乘。同彼化身。引彼權學上中下流。全非信解。去佛玄遠。未解經意。久大曠劫。終無成佛之期。若上上根人信解此經。明知不謬即當乘如來乘直至道場。

【現代漢語翻譯】 現代漢語譯本：所得到的果報。『四寶』（指佛寶、法寶、僧寶和自性功德寶）的名字前面已經說完了。這部經也是這樣。如來的一性清凈海，一切眾生共同擁有。不能直接用言語表達，但如來隨著眾生的因緣生起四大智（成所作智、妙觀察智、平等性智、大圓鏡智）和四無量心（慈、悲、喜、舍），從而能夠出生一切法門。無量的道寶利益安樂眾生，使他們沒有缺乏。如果在這個自性清凈海中沒有四大智和四無量心，即使有聖果，也都是隨著聲聞、緣覺二乘的修行而得來的。在這個自性清凈海中，雖然成就了四大智和四無量法寶，但這個自性清凈海本身並沒有作者，因為它是無所得、無所證的法，就是這樣。 十種譬如大海，以其清凈的德性，能夠影現七金山、須彌寶山、四天王等所有的莊嚴景象，沒有不在其中分明地顯現出來的。這部經也是這樣，詳細地講述瞭如來的法身性海所具有的功德莊嚴，十佛身、十蓮華藏世界、五位（五教判釋）、十智、十波羅蜜、十定、十忍，以及因果報應所得到的各種道品法，沒有不分明地顯現出這些事情的。這部經的大體是以性起大智法界為體和用。在性起大智法界的體用門中，安立了諸地差別化生的法。因此，在這部經的法中生起信心，發起大菩提心，十住位的最初階段就能見到性起法身的智慧，便成就正覺。然後就開始從性起智慧的地位，修行各種行相，教化眾生，最終覺行圓滿成佛。這不同於權教（方便教法）先修行菩薩行，因為學習虛假的真如會成為障礙。因為執著于觀想，反而使真如成為障礙，所修行的行為都是有為法，所發起的菩提心並沒有離開生滅，所斷除的分別無明是通過觀想來折伏的，要到十地菩薩的地位才能見到自性，經過三大阿僧祇劫才能成佛，仍然需要一百劫的時間來特別地修習相好。如果將這部《大方廣佛華嚴經》，佛的根本乘，與那些化身佛所說的權教相提並論，引導那些權教學習者走向歧途，那就完全不理解這部經的信解，離佛的教義非常遙遠，不理解經的意義，經過長久的時間，最終也沒有成佛的希望。如果上上根器的人信解這部經，明確知道沒有錯誤，就應當乘坐如來的大乘，直接到達道場。

【English Translation】 English version: The resulting fruits. The names of the 'Four Treasures' (referring to Buddha Jewel, Dharma Jewel, Sangha Jewel, and the Jewel of inherent virtuous qualities) have already been mentioned earlier. This sutra is also like that. The One Nature Pure Sea of the Tathagata is shared by all sentient beings. It cannot be directly expressed in words, but the Tathagata, according to the conditions of sentient beings, arises with the Four Great Wisdoms (Accomplishment Wisdom, Wonderful Observing Wisdom, Equality Wisdom, Great Perfect Mirror Wisdom) and the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), thereby being able to give birth to all Dharma gates. The immeasurable Dharma Jewels benefit and bring peace to sentient beings, leaving them with no lack. If in this Self-Nature Pure Sea there are no Four Great Wisdoms and Four Immeasurable Minds, even if there are holy fruits, they all come from following the practices of the Sravakas and Pratyekabuddhas, the Two Vehicles. In this Self-Nature Pure Sea, although the Four Great Wisdoms and Four Immeasurable Dharma Jewels are accomplished, this Self-Nature Pure Sea itself has no creator, because it is a Dharma of no attainment and no realization, it is like this. It is like the great ocean, with its pure virtue, being able to reflect the Seven Golden Mountains, Mount Sumeru, the Four Heavenly Kings, and all their adornments, all of which appear distinctly within it. This sutra is also like that, detailing the virtuous adornments of the Tathagata's Dharmakaya Nature Sea, the Ten Buddha Bodies, the Ten Lotus Treasury Worlds, the Five Positions (Five Teachings), the Ten Wisdoms, the Ten Paramitas, the Ten Samadhis, the Ten Forbearances, and the various Dharma of the Path obtained through cause and effect, all of which are distinctly revealed. The main body of this sutra takes the Dharma Realm of the Great Wisdom Arising from Nature as its essence and function. Within the essence and function of the Dharma Realm of the Great Wisdom Arising from Nature, the Dharma of the differences in the stages of enlightenment and transformation is established. Therefore, in the Dharma of this sutra, generating faith and a great Bodhi mind, at the very beginning of the Ten Abodes, one can see the wisdom of the Dharmakaya arising from nature, and thus achieve Right Enlightenment. Then, starting from the position of the wisdom arising from nature, one practices various aspects of conduct, teaching and transforming sentient beings, ultimately achieving complete enlightenment as a Buddha. This is different from the expedient teachings (skillful means) that first cultivate the Bodhisattva path, because learning false Suchness becomes an obstacle. Because of attachment to contemplation, Suchness becomes an obstacle, and the practices performed are all conditioned dharmas, the Bodhi mind generated has not left birth and death, and the discrimination and ignorance that are eliminated are subdued through contemplation, and only at the stage of the Ten Grounds can one see the nature, and only after three great Asankhyeya kalpas can one become a Buddha, and one still needs a hundred kalpas to specially cultivate the marks and characteristics. If this Great Vaipulya Buddha Avatamsaka Sutra, the fundamental vehicle of the Buddha, is compared to the expedient teachings spoken by those transformation bodies of the Buddha, leading those who study expedient teachings astray, then one completely misunderstands the faith and understanding of this sutra, is very far from the Buddha's teachings, does not understand the meaning of the sutra, and after a long time, there is ultimately no hope of becoming a Buddha. If people of the highest capacity believe and understand this sutra, clearly knowing that there is no error, then they should ride the Great Vehicle of the Tathagata and go directly to the Bodhimanda.

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當所乘時即是道場更無可至。如法華經亦是佛乘。則是化佛引彼三乘令知實法。即三界火宅門前三乘。羊車鹿車大牛之車。即是上中下根三乘。為上根之人有一分慈悲故。勝餘二乘為觀假故。未有實見。名為不真菩薩。此三上中下根之人。俱有惡三界苦。中下根人聲聞緣覺惡而求出。上根菩薩厭而不離。為慈悲勝彼二乘故。有饒益之心。此三種人俱。不知三界體相一真佛境。如出現品中廣明。佛對此故說佛所有功德報相皆是修生。令諸權學修治作意。經三祇劫修無成佛之期。是故門前之駕是佛權施。露地白牛方明法界。性相本唯真智。所有分別皆是智為。是故法華經云。種種性相義。我及十方佛。乃能知是事。聲聞及緣覺。不退諸菩薩。皆悉不能知。即是門前三乘也。為未明是法住法位世間相常住。為三乘同有厭苦集。樂修滅道之心。未明苦集本唯智起。不了滅道本自無修無造無作。化諸群品如幻住世。性絕無明則是佛故。一念相應一念佛。一日相應一日佛。何須苦死要三僧祇。但自了三界業能空業處。任運接生即是佛也。何須變易。方言成佛。龍天變易豈為佛耶。三乘之人亦能變易。何故待三僧祇佛方成。故十地之上方能見性。是故經頌云。若以色性大神力。而慾望見調御士。彼則翳目顛倒見。彼為不識最勝法。佛

【現代漢語翻譯】 現代漢語譯本 當所乘時即是道場，更無可至之處。（意思是：當你所處的當下就是道場，沒有其他地方可以到達。）如同《法華經》也是佛乘（Buddha-yāna，成佛的交通工具）。這指的是化身佛（Nirmāṇa-Buddha，佛的化身）引導三乘（Triyāna，三種成佛的途徑）之人，讓他們瞭解真實的佛法。也就是在三界（Tridhātu，欲界、色界、無色界）火宅（燃燒的房子，比喻充滿苦難的世界）門前的三乘，分別是羊車、鹿車、大牛之車，代表上、中、下三種根器的修行者。因為上根器的人有一分慈悲心，所以勝過其餘二乘，因為他們只是觀察虛假的現象，沒有真實的見地，所以被稱為『不真菩薩』。 這上、中、下三種根器的人，都共同具有對三界之苦的厭惡。中下根器的人，以聲聞（Śrāvaka，聽聞佛法而悟道者）和緣覺（Pratyekabuddha，靠自己悟道者）的身份，厭惡三界之苦而尋求出離。上根器的菩薩（Bodhisattva，為救度眾生而修行成佛的人），雖然厭惡三界之苦，卻不離開，因為他們的慈悲心勝過聲聞和緣覺，所以有饒益眾生的心。這三種人都不知道三界的本體和現象，實際上就是一真佛境（Eka-satya-Buddha-kṣetra，唯一的真實佛的境界）。如同《出現品》（佛經中的一品）中詳細說明的。佛因此說，佛所有功德的果報之相，都是修習而產生的，讓那些權巧學習的人修治作意（manasikara，心理活動），即使經過三大阿僧祇劫（Asaṃkhya-kalpa，極長的時間單位）的修行，也沒有成佛的期限。所以，門前的車乘是佛的權巧方便之施設，露地白牛（比喻真實的佛法）才明白地顯示了法界（Dharmadhātu，宇宙萬法的總稱）。 法界的體性和現象，本來就是唯一的真智（Tathatā-jñāna，如如智）。所有的分別，都是智慧的作用。所以《法華經》說：『種種性相義，我及十方佛，乃能知是事。聲聞及緣覺，不退諸菩薩，皆悉不能知。』說的就是門前的三乘。因為他們還不明白『是法住法位，世間相常住』（真理安住于真理之位，世間的現象是常住不變的）。因為三乘都共同具有厭惡苦集（duḥkha-samudaya，苦和苦的根源），喜歡修習滅道（nirodha-mārga，滅苦的方法）之心，還不明白苦集本來就是由智慧而生起，不瞭解滅道本來就是無修、無造、無作。教化各種眾生，如同幻化一般安住於世間，自性斷絕無明（avidyā，無知），那就是佛的境界。一念與佛相應，就是一念佛；一日與佛相應，就是一日佛。何必辛苦地要經過三大阿僧祇劫？只要瞭解三界的業力能夠空掉業力之處，自然而然地接引眾生，那就是佛的境界。何必需要變易生死（parināma-maraṇa，改變生死的狀態），才說成佛？龍天（Nāga-deva，天龍八部）變易生死，難道就是佛嗎？三乘之人也能變易生死，為什麼一定要等到三大阿僧祇劫才能成佛？所以說，十地（Daśa-bhūmi，菩薩修行的十個階段）之上的菩薩才能見到自性。 所以經中的偈頌說：『若以色性大神力，而慾望見調御士（佛的稱號）。彼則翳目顛倒見，彼為不識最勝法。』（如果用色相和神通力來觀察佛，那就是眼睛被遮蔽，產生了顛倒的見解，那是因為不認識最殊勝的佛法。）佛啊！

【English Translation】 English version When the place you are in is the very place of enlightenment (Bodhimanda), there is nowhere else to go. Just like the Lotus Sūtra is also the Buddha-yāna (Buddha Vehicle, the vehicle to Buddhahood). This refers to the Transformation Body Buddha (Nirmāṇa-Buddha, emanation body of the Buddha) guiding those of the Three Vehicles (Triyāna, three paths to enlightenment) to understand the true Dharma. That is, the Three Vehicles in front of the burning house (a metaphor for the world full of suffering) of the Three Realms (Tridhātu, the realm of desire, the realm of form, and the formless realm) are the sheep cart, the deer cart, and the great ox cart, representing the three types of practitioners with superior, intermediate, and inferior faculties. Because those with superior faculties have a portion of compassion, they surpass the other two vehicles, because they only observe false phenomena and do not have true insight, so they are called 'not true Bodhisattvas'. These people of the three types of faculties, superior, intermediate, and inferior, all share the aversion to the suffering of the Three Realms. Those with intermediate and inferior faculties, as Śrāvakas (listeners who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), detest the suffering of the Three Realms and seek liberation. Bodhisattvas (beings who strive for enlightenment to save all beings) with superior faculties, although they detest the suffering of the Three Realms, do not leave, because their compassion surpasses the Śrāvakas and Pratyekabuddhas, so they have the mind to benefit sentient beings. All three of these types of people do not know that the substance and phenomena of the Three Realms are actually the One True Buddha Realm (Eka-satya-Buddha-kṣetra, the realm of the one true Buddha). As explained in detail in the 'Chapter on Appearance' (a chapter in a Buddhist scripture). Therefore, the Buddha says that the reward aspects of all the Buddha's merits are all produced by cultivation, causing those who learn expediently to cultivate and focus their minds (manasikara), even after cultivating for three great Asaṃkhya-kalpas (extremely long units of time), there is no time limit for attaining Buddhahood. Therefore, the vehicles in front of the gate are the Buddha's expedient means, and the white ox in the open field clearly reveals the Dharmadhātu (the realm of all phenomena). The substance and phenomena of the Dharmadhātu are originally only True Wisdom (Tathatā-jñāna, Suchness-wisdom). All distinctions are the function of wisdom. Therefore, the Lotus Sūtra says: 'The meaning of various natures and characteristics, I and the Buddhas of the ten directions, are able to know this matter. Śrāvakas and Pratyekabuddhas, and non-regressing Bodhisattvas, are all unable to know.' This refers to the Three Vehicles in front of the gate. Because they do not yet understand 'This Dharma abides in the Dharma position, the worldly phenomena are constantly abiding' (the truth abides in the position of truth, the phenomena of the world are constantly abiding). Because the Three Vehicles all share the mind of detesting suffering and its accumulation (duḥkha-samudaya, suffering and the origin of suffering), and liking to cultivate cessation and the path (nirodha-mārga, the method of ending suffering), they do not yet understand that suffering and its accumulation originally arise from wisdom, and do not understand that cessation and the path are originally without cultivation, without creation, and without action. Transforming all kinds of beings, abiding in the world like illusions, the nature is devoid of ignorance (avidyā, ignorance), that is the state of Buddhahood. One thought in accordance with the Buddha is one thought Buddha; one day in accordance with the Buddha is one day Buddha. Why must one laboriously go through three great Asaṃkhya-kalpas? As long as one understands that the karma of the Three Realms can empty the place of karma, naturally guiding sentient beings is the state of Buddhahood. Why is it necessary to transform birth and death (parināma-maraṇa, changing the state of birth and death) to say one has attained Buddhahood? Do Nāgas and Devas (Nāga-deva, the eight classes of gods and dragons) transforming birth and death mean they are Buddhas? People of the Three Vehicles can also transform birth and death, why must one wait for three great Asaṃkhya-kalpas to attain Buddhahood? Therefore, it is said that only Bodhisattvas above the Ten Grounds (Daśa-bhūmi, the ten stages of Bodhisattva practice) can see their nature. Therefore, the verse in the scripture says: 'If one uses form and supernatural power to try to see the Tamer of Beings (an epithet for the Buddha), then one's eyes are covered and one sees things upside down, because one does not recognize the most supreme Dharma.' O Buddha!

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者覺也。覺業性真業無生滅。無得無證。不出不沒。性無變化。本來如如。即是佛故。隨緣六道行。菩薩行。變化神通接引迷流。佛非變化。凈名經云。雖成正覺轉於法輪。不捨菩薩之道。是菩薩行故。以此善財十住初心。于妙峰山上德云比丘所。得憶念一切諸佛境界智慧光明普見法門。即便成正覺。然後始詣諸友。求菩薩道。行菩薩行。當知正覺體用之時即心無作處即是佛故。不須修行。設當行滿亦不移今故。如化佛示成化相之時。苦行麻麥剃髮持衣。舍諸飾好藉草等事。為化外道樂苦行者。及三乘之根有放逸者。經中佛已和會。非佛自須如是等行。無增上慢者。豈須如是。一念任無作性。佛智慧現前。無得無證則是佛也。還如善財證覺之後方求菩提道菩薩行。何以然者。為覺道之後方堪入纏。處纏無縛。始能為眾生說法解縛。若自有縛能解彼縛。無有是處。說時前後法是一時故。當知若欲行菩薩行先成正覺。是故善財十住初首。于妙峰山頂。此像須彌山頂上說十住法門。德云比丘所得憶念一切諸佛境界智慧光明普見法門。解云。以處表法者。為至法際無相可得。如上高山至相盡處故。以無相效能現色身。無心性中知見自在。觀機攝益。名之為妙。善害煩惱。名之曰峰。具足知見出過情境。智逾高遠不動為山。釋法

【現代漢語翻譯】 現代漢語譯本： 『者』是覺悟的意思。覺悟的業性是真如，業本身沒有生滅。沒有獲得，沒有證悟，不出現，也不消失。自性沒有變化，本來就是如如不動的。這就是佛的緣故。隨順因緣在六道中執行，行菩薩行，變化神通來接引迷惑的眾生。佛本身並非變化。如《維摩詰經》（Vimalakirti Sutra）所說：『雖然成就正覺，轉動法輪，但不捨棄菩薩的道。』這是菩薩的行持。因此，善財童子在十住位（Dashabhumi）的最初階段，在妙峰山上從德云比丘（Deyun Bhikshu）那裡，獲得了憶念一切諸佛境界智慧光明普見法門。即便成就正覺，然後才開始拜訪各位善知識，尋求菩薩道，行菩薩行。應當知道，正覺的本體和作用，即是心無所作為之處，即是佛的境界，所以不需要修行。即使修行圓滿，也不會改變現在的狀態。如同化身佛示現成佛的形象時，苦行，吃麻麥，剃髮，穿著粗糙的衣服，捨棄各種裝飾，以草為席等等，是爲了教化那些喜歡苦行的外道，以及三乘根器中有放逸的人。經中佛已經調和，並非佛自己需要這樣做。沒有增上慢的人，哪裡需要這樣做呢？一念安住于無作的自性，佛的智慧就會顯現，無所得無所證，這就是佛。還像善財童子證悟之後才尋求菩提道和菩薩行一樣。為什麼這樣呢？因為證悟之後才能進入世俗，處於世俗而沒有束縛，才能為眾生說法解脫束縛。如果自己有束縛，卻要解脫別人的束縛，是沒有這樣的道理的。說法的前後，法是一體的。應當知道，如果想要行菩薩行，先要成就正覺。所以善財童子在十住位的最初階段，在妙峰山頂，這個形象就像在須彌山頂上宣說十住法門一樣。德云比丘所獲得的憶念一切諸佛境界智慧光明普見法門。解釋說，用處所來表示法，是因為到達法的邊際，沒有相可以獲得。如同登上高山，到達沒有相的盡頭。用無相的自效能夠顯現色身，在無心的自性中知見自在，觀察根機來攝受利益眾生，這叫做『妙』。能夠很好地損害煩惱，叫做『峰』。具足知見，超出情感的境界，智慧超越高遠，不動如山。這是對法的解釋。

【English Translation】 English version: 'Zhe' means enlightenment. The nature of enlightened karma is true reality; karma itself has no arising or ceasing. There is no attainment, no realization, no appearing, and no disappearing. The self-nature is without change, originally such as it is. This is the reason for the Buddha. Following conditions, it acts in the six realms, practices the Bodhisattva path, and transforms with supernatural powers to guide the deluded. The Buddha himself is not a transformation. As the Vimalakirti Sutra says: 'Although having attained perfect enlightenment and turning the Dharma wheel, he does not abandon the Bodhisattva path.' This is the practice of a Bodhisattva. Therefore, Sudhana (Shancai Tongzi) at the initial stage of the Ten Dwellings (Dashabhumi), on Mount Myrobalan, obtained from the Bhikshu Deyun (Deyun Biqiu) the Dharma gate of remembering all Buddha realms, wisdom, light, and universal vision. Even having attained perfect enlightenment, he then began to visit all good friends, seeking the Bodhisattva path and practicing the Bodhisattva conduct. It should be known that the essence and function of perfect enlightenment, that is, the place where the mind is without action, is the state of the Buddha, so there is no need for cultivation. Even if cultivation is perfected, it will not change the present state. Just as the transformation Buddha manifests the image of becoming a Buddha, practicing asceticism, eating hemp and wheat, shaving his head, wearing coarse clothes, abandoning all adornments, using grass as a mat, etc., it is to teach those externalists who like asceticism, and those with the roots of the Three Vehicles who are lax. The Buddha in the sutras has already harmonized this; it is not that the Buddha himself needs to do such practices. Those without arrogance, why would they need to do so? With one thought abiding in the nature of non-action, the Buddha's wisdom manifests, without attainment or realization, this is the Buddha. It is like Sudhana seeking the Bodhi path and Bodhisattva practice after realizing enlightenment. Why is this so? Because after realizing the path, one can enter the world, be in the world without being bound, and then be able to speak the Dharma to liberate beings from bondage. If one is bound oneself, yet wants to liberate others from bondage, there is no such principle. The before and after of speaking the Dharma, the Dharma is one. It should be known that if one wants to practice the Bodhisattva path, one must first attain perfect enlightenment. Therefore, Sudhana at the initial stage of the Ten Dwellings, at the summit of Mount Myrobalan, this image is like speaking the Ten Dwellings Dharma gate on the summit of Mount Sumeru. The Bhikshu Deyun obtained the Dharma gate of remembering all Buddha realms, wisdom, light, and universal vision. It is explained that using the place to represent the Dharma is because upon reaching the edge of the Dharma, there is no form to be obtained. Just like climbing a high mountain, reaching the end where there is no form. Using the nature of no-form, one can manifest a physical body, and in the nature of no-mind, knowledge and vision are free, observing the capacity to gather and benefit beings, this is called 'wonderful'. Being able to well harm afflictions is called 'peak'. Possessing complete knowledge and vision, surpassing the realm of emotions, wisdom surpassing high and far, unmoving like a mountain. This is an explanation of the Dharma.

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門者。憶念者。常無念也。一切諸佛境界者。無念則無內外中間。無內外中間故則佛境界也。智慧光明者。應物觀根名之曰智。簡機權實名之曰慧。應機破惑名之為光。心垢解脫名之曰明。法眼遐明等眾生界名之曰普。恒無所得名之曰見。創證斯理名曰法門。此一位之中悲智齊足。具差別智入俗接凡。一如善財所行軌範。從初住位與佛齊光。等覺位中行唯卑下。始同人席童女童男。不閑教跡虛相誹毀。達心明體龜鏡宛然。

問曰。法華經門前三乘大牛車與露地白牛之車。一種是牛。有何異也。

答曰。門前三乘。對三界苦。且令離火宅所燒權免火難。非云成佛。為權教菩薩樂行悲心有饒益志。自離火難不離三界。有一分度眾生心。勝二乘自求解脫故。且得一分之運載之心。名之為大牛。望二乘處大故。十地見性方成佛故。猶經多劫始能真故。望彼二乘但名菩薩大乘。非名佛乘。法華經云。唯有一乘法。無二亦無三。則引彼三乘總歸一乘。猶說小乘遠成佛記。為雖有信許成佛回習稍難。故標遠劫。龍女剎那之頃便至佛身。則明真證達苦即真無所厭故。是故門前之乘對三乘設。露地白牛方明至無依之處。露地者。即佛地也。為佛智無依止故。故云露地。白牛者。即法身。悲智也。以法身無相名之為白。智慧觀

【現代漢語翻譯】 現代漢語譯本 『門者』（Dvara）：是憶念者（Smrti），是常無念也。一切諸佛境界者：無念則無內外中間。無內外中間故，則是佛境界也。『智慧光明者』（Jnana-aloka）：應物觀根，名之為智（Jnana）；簡機權實，名之為慧（Prajna）。應機破惑，名之為光（Aloka）；心垢解脫，名之為明（Prabha）。法眼遐明，等眾生界，名之為普（Sarva）；恒無所得，名之曰見（Darsana）。創證斯理，名曰法門（Dharma-dvara）。此一位之中，悲智齊足，具差別智，入俗接凡，一如善財（Sudhana）所行軌範。從初住位，與佛齊光，等覺位中，行唯卑下。始同人席，童女童男，不閑教跡，虛相誹毀。達心明體，龜鏡宛然。

問曰：《法華經》（Saddharma Pundarika Sutra）門前三乘大牛車與露地白牛之車，一種是牛，有何異也？

答曰：門前三乘，對三界苦，且令離火宅所燒，權免火難，非云成佛。為權教菩薩樂行悲心，有饒益志，自離火難，不離三界。有一分度眾生心，勝二乘自求解脫故，且得一分之運載之心，名之為大牛。望二乘處大故，十地見性方成佛故，猶經多劫始能真故。望彼二乘，但名菩薩大乘，非名佛乘。《法華經》云：『唯有一乘法，無二亦無三。』則引彼三乘總歸一乘，猶說小乘遠成佛記。為雖有信許成佛，回習稍難，故標遠劫。龍女剎那之頃，便至佛身，則明真證達苦即真，無所厭故。是故門前之乘，對三乘設，露地白牛，方明至無依之處。露地者，即佛地也，為佛智無依止故，故云露地。白牛者，即法身（Dharmakaya），悲智也。以法身無相，名之為白，智慧觀

【English Translation】 English version 'The Gate' (Dvara): is the one who remembers (Smrti), is the constant non-thought. The realm of all Buddhas: without thought, there is no inside, outside, or middle. Because there is no inside, outside, or middle, it is the realm of the Buddha. 'Wisdom and Light' (Jnana-aloka): Observing the roots of things according to their nature is called Wisdom (Jnana); discerning the expedient and the real is called Discernment (Prajna). Responding to opportunities to break through delusion is called Light (Aloka); the liberation from mental defilements is called Brightness (Prabha). The Dharma Eye shines far and wide, equally encompassing all sentient beings, which is called Universality (Sarva); constantly without attainment is called Seeing (Darsana). Initially realizing this principle is called the Dharma Gate (Dharma-dvara). Within this position, compassion and wisdom are equally sufficient, possessing differentiated wisdom, entering the mundane world to connect with ordinary beings, just like the model of conduct of Sudhana. From the initial stage of abiding, one shines equally with the Buddha; in the stage of Equal Enlightenment, conduct is only humble. Initially sharing the same seat as humans, young girls and young boys, unfamiliar with the traces of teachings, falsely slandering appearances. Reaching the mind and clarifying the essence, like a clear mirror.

Question: In the 'Lotus Sutra' (Saddharma Pundarika Sutra), what is the difference between the three carts drawn by great oxen outside the gate and the cart drawn by a white ox in the open field, both being types of oxen?

Answer: The three carts outside the gate are in response to the suffering of the Three Realms, temporarily allowing beings to escape the burning house and avoid the calamity of fire, not implying becoming a Buddha. It is for the expediently taught Bodhisattvas who delight in practicing compassion, having the aspiration to benefit others, escaping the calamity of fire themselves but not leaving the Three Realms. Having a portion of the mind to liberate sentient beings, surpassing the Two Vehicles who seek self-liberation, thus obtaining a portion of the mind of conveyance, called a great ox. Compared to the Two Vehicles, it is great; because seeing one's nature in the Ten Grounds is the way to become a Buddha, it still takes many eons to become truly real. Compared to those Two Vehicles, it is only called a Bodhisattva Mahayana, not called a Buddha Vehicle. The 'Lotus Sutra' says: 'There is only one Buddha Vehicle, not two or three.' Thus, it leads those three vehicles to return to the one vehicle, just as it speaks of the Small Vehicle remotely receiving the prediction of becoming a Buddha. Because although there is faith and permission to become a Buddha, returning to practice is somewhat difficult, therefore it marks a distant eon. The Dragon Girl instantly attains the Buddha body, thus clarifying the true realization that reaching suffering is truly without aversion. Therefore, the cart outside the gate is set up in response to the Three Vehicles, while the white ox in the open field clarifies reaching the place of no reliance. The open field is the Buddha Ground, because the Buddha's wisdom has no reliance, therefore it is called the open field. The white ox is the Dharmakaya, compassion and wisdom. Because the Dharmakaya is without form, it is called white, and wisdom can observe.

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機悲心濟物名之為牛。為取牛能運載故。為以無作法身悲智濟物故喻同牛也。以濟益名之曰牛。門前之牛何異此牛。為門前之牛觀空增勝破三界苦處。且有一分慈悲。離一分粗三業苦。三祇未滿。未見佛性。不證智身根本智。不言白色。不言露地。為假真如及空觀當情猶有所依故。不言白色也。有所依故。不言露地也。今諸子馳走雖至露地。同索三車。羊車鹿車大牛之車者。明三乘人出三界苦。且免火難。雖復回心信此一乘至於初地。猶將未及為三乘習氣未亡故。但隨佛語而隨信之。猶心本成堅信故。還索三乘。未敢忻大故。佛便誘引令成信力。等與大車。故言非己所望。今皆與之。此即明三乘迴心。如門前牛車。不云白色。不云裝飾。為有漏故。且得一分勝人天樂。未得無作智身功德妙樂故。不同露地白牛之乘。具言裝飾高廣等事。此乃門前與露地之乘。全別不同。諸有餘意。下文更明。是故法華經是會權入實。此華嚴經即諸佛根本所乘。又彼經龍女所表。此經善財所陳。和會善財龍女行相。下文廣明佛之意者。化彼三權咸歸此實。故此經名為一切智根本佛乘。

新華嚴經論卷第二 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三

長者李通玄撰

第二明依宗

【現代漢語翻譯】 現代漢語譯本：以慈悲心救濟眾生，稱之為牛（比喻）。因為取牛能運載之意，也因為以無作法身（無為而作的佛身）的悲智救濟眾生，所以用牛來比喻。以救濟利益稱之為牛。門前的牛和這（法身之）牛有什麼不同？因為門前的牛觀空（體悟諸法空性）增勝，能破三界（欲界、色界、無色界）的苦處，且有一分的慈悲，遠離一分粗重的身口意三業之苦。但三祇（三大阿僧祇劫）未滿，未見佛性，不證智身（智慧之身）的根本智（根本的智慧），所以不說是白色，也不說是露地（空曠之地）。因為假借真如（不生不滅的本性）及空觀，當情（面對境界）時仍然有所依，所以不說是白色。因為有所依，所以不說是露地。現在諸子（比喻眾生）馳走，即使到達露地，也如同索要三車（羊車、鹿車、大牛車）的人。這說明三乘（聲聞乘、緣覺乘、菩薩乘）之人出三界苦，且能免於火難。即使迴心信奉此一乘（佛乘），到達初地（菩薩的第一個階位），仍然將覺得未及，因為三乘的習氣未亡。但隨佛語而隨信之，仍然心本成堅信，還索要三乘，未敢欣大（不敢欣喜大乘）。佛便誘導令成信力，等與大車，所以說不是自己所期望的，現在都給與。這說明三乘迴心，如同門前的牛車，不說是白色，不說是裝飾，因為是有漏（有煩惱）的。且得到一分勝妙的人天之樂，未得無作智身功德妙樂，所以不同於露地白牛之乘，具言裝飾高廣等事。這乃是門前之車與露地之乘，完全不同。諸有餘意，下文更明。是故《法華經》是會權入實（會合權巧方便，歸入真實）。此《華嚴經》即諸佛根本所乘。又彼經龍女（八歲成佛的龍族少女）所表，此經善財（善財童子）所陳。和會善財龍女行相，下文廣明佛之意者，化彼三權咸歸此實。故此經名為一切智根本佛乘。

《新華嚴經論》卷第二 大正藏第 36 冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第三

長者李通玄撰

第二明依宗

【English Translation】 English version: Calling the act of saving beings with compassion 'ox'. It is named so because oxen can carry loads, and also because the compassion and wisdom of the unconditioned Dharmakaya (Dharma body) saves beings, hence the analogy to an ox. It is called 'ox' because of its saving benefit. How is the ox in front of the gate different from this (Dharmakaya) ox? Because the ox in front of the gate contemplates emptiness (realizing the emptiness of all dharmas), which is superior in breaking through the suffering of the Three Realms (Desire Realm, Form Realm, Formless Realm), and has a portion of compassion, and is away from a portion of the coarse karma of the three actions (body, speech, and mind). However, the three Asamkhya kalpas (immeasurable eons) are not yet fulfilled, the Buddha-nature is not yet seen, and the fundamental wisdom (root wisdom) of the wisdom body (body of wisdom) is not yet realized, so it is not said to be white, nor is it said to be open ground. Because it borrows from True Thusness (the unchanging nature of reality) and the contemplation of emptiness, and still has something to rely on when facing circumstances, it is not said to be white. Because there is something to rely on, it is not said to be open ground. Now, the sons (metaphor for sentient beings) run, and even if they reach the open ground, they are like those who ask for the three carts (sheep cart, deer cart, ox cart). This illustrates that those of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) escape the suffering of the Three Realms and are spared from the fire disaster. Even if they turn their minds and believe in this One Vehicle (Buddha Vehicle), and reach the first Bhumi (the first stage of a Bodhisattva), they will still feel that it is not enough, because the habits of the Three Vehicles have not disappeared. But they follow the Buddha's words and believe in them, and still have a firm belief in their original nature, so they still ask for the Three Vehicles, and dare not rejoice in the Great (dare not rejoice in the Mahayana). The Buddha then induces them to develop faith, and equally gives them the great cart, so it is said that it is not what they expected, but now it is all given. This illustrates the turning of the minds of the Three Vehicles, like the ox cart in front of the gate, which is not said to be white, nor is it said to be decorated, because it is with outflows (with afflictions). And they obtain a portion of the superior joy of humans and devas, but they have not obtained the wonderful joy of the merit of the unconditioned wisdom body, so it is different from the ride of the white ox on the open ground, which fully describes the decorations, height, and breadth. This is the cart in front of the gate and the ride on the open ground, which are completely different. Any remaining meanings will be further explained in the following text. Therefore, the Lotus Sutra is the convergence of the provisional into the real (converging skillful means and entering into reality). This Avatamsaka Sutra is the fundamental vehicle ridden by all Buddhas. Also, what is represented by the Dragon Girl (a dragon princess who attained Buddhahood at the age of eight) in that sutra, and what is presented by Sudhana (Sudhana-sresthi-daraka) in this sutra. Harmonizing the conduct of Sudhana and the Dragon Girl, the following text extensively explains the Buddha's intention, which is to transform those three provisional teachings and lead them all to this reality. Therefore, this sutra is called the fundamental Buddha Vehicle of all-wisdom.

New Avatamsaka Sutra Treatise, Volume 2 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Treatise

New Avatamsaka Sutra Treatise, Volume 3

Composed by Elder Li Tongxuan

Second, Explaining Reliance on the Doctrine

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教別者。夫大覺出興。稱真智而自在。法身無際。等群品以同軀。任器現形應根施教。如空谷響應擊成音。谷響無心亦無處所。但以隨緣而能普應。如來設教亦復如是。稱自根緣得自心之法。隨增廣而成熟之。亦無常宗而成立教。對病施藥。病痊藥除。一念之間雨無量法。稱周法界對現色身。法既無窮宗教無盡。無前後際普備諸根。但為眾生自分前後。且如毗盧遮那之教無始無終。稱性無方無斷無絕。隨其根類自見入胎出家說始終教行入寂涅槃。其實如來本不如是。即法華經亦說。吾從成佛已來經無量阿僧祇劫。以性海圓智一念即無量劫也。如是圓智何有前後者焉。此經云。入剎那際三昧示現初生涅槃。又如經中。兜率天子三生十地。第二生上猶從惡道中來。蒙光照身生於兜率天上。得離垢三昧便見如來。住金剛寶地化大菩薩。在閻浮提始入母胎。又法華經云。眾生見劫盡。大火所燒時。我此土安穩。何有前後教之差別也。但隨一期同而且異。約立先德十家之教約為軌範。余可淮知。

第一後魏菩提留支立一音教。

第二陳朝真諦三藏立二教。

第三後魏光統律師立三種教。

第四齊朝大衍法師立四種教。

第五護身法師立五種教。

第六陳朝南嶽思禪師智者等立四教。

第七新羅國元曉法師造此經疏亦立四教。

第八唐朝吉藏法師立三種教。

第九梁朝光宅寺云法師立四教。

第十唐朝江南印法師立二教。

第一後魏菩提留支立一音教者。謂一切聖教唯是如來一圓音教。但隨根異故種種差殊。如經一雨所潤等。經云。佛以一音演說法。眾生隨類各得解。

第二陳朝真諦三藏立二教者。謂一漸。二頓。約漸悟菩薩大由小起。所設具有三乘之教名為漸。即涅槃等經。若約直往頓機大不由小起。所設教唯菩薩乘。故名為頓。即華嚴經是。大遠法師亦同此說。

第三後魏光統律師承習佛陀三藏立三種教者。一漸。二頓。三圓。光法師釋意。一為根未熟。先說無常后乃說常。先說空后說不空等。如是漸次名為漸教。二為根熟之輩於一法中具足演說一切法。謂常與無常空不空等教。一切具說。更無由漸故名為頓。三為上達之人分契佛境者說于如來解脫無礙究竟果德圓極秘密自在法。門故名圓。教於前二教之上分為三教。

第四齊朝大衍法師立四教者。一因緣教。謂小乘薩婆多等部。二假名教。謂成實論及經部等。三不真教。謂般若說即空理明一切不實等。四真宗。謂華嚴涅槃法界真理佛性等。

第五護身法師立五教者。為於前四教內。真如

【現代漢語翻譯】 第七，新羅國（指朝鮮半島三國時期的新羅）的元曉法師造此經疏，也立四教。 第八，唐朝的吉藏法師立三種教。 第九，梁朝光宅寺的云法師立四教。 第十，唐朝江南的印法師立二教。 第一，後魏的菩提留支（Bodhiruci，意為覺希）立一音教，認為一切聖教唯是如來一圓音教，但隨眾生根器不同而有種種差別，如經中所說『一雨所潤』等。《涅槃經》云：『佛以一音演說法，眾生隨類各得解。』 第二，陳朝真諦三藏（Paramārtha，意為勝義）立二教，即漸教和頓教。若針對漸悟的菩薩，由小乘而入大乘，所設立的具有三乘（聲聞乘、緣覺乘、菩薩乘）之教，名為漸教，如《涅槃經》等。若針對直往頓悟之機，不由小乘而入大乘，所設之教唯有菩薩乘，故名為頓教，即《華嚴經》。大遠法師也持相同觀點。 第三，後魏光統律師承習佛陀三藏（Buddha，意為覺者）立三種教，即漸教、頓教、圓教。光法師解釋說，一是為根機未成熟者，先說無常，后說常；先說空，后說不空等，這樣漸次引導，名為漸教。二是為根機成熟者，於一法中具足演說一切法，即常與無常、空與不空等教，一切都具足宣說，更無漸次引導，故名為頓教。三是為上根利智、分證佛境者，說如來解脫無礙、究竟果德、圓滿極至、秘密自在之法門，故名圓教。此教在前面二教之上，分為三種教。 第四，齊朝大衍法師立四教，一為因緣教，指小乘薩婆多部（Sarvāstivāda，意為一切有部）等；二為假名教，指成實論（Satya-siddhi-śāstra）及經部等；三為不真教，指般若（Prajñā，意為智慧）所說之空理，闡明一切不實等；四為真宗，指華嚴（Avataṃsaka，意為大方廣佛華嚴）、涅槃（Nirvāṇa，意為寂滅）、法界真理、佛性等。 第五，護身法師立五教，為於前四教內，真如（Tathātā，意為如如）

【English Translation】 Seventh, the Dharma Master Yuanxiao (Wonhyo) of Silla (an ancient Korean kingdom) established four teachings in his commentary on this sutra. Eighth, the Dharma Master Jizang (Chi-tsang) of the Tang Dynasty established three teachings. Ninth, the Dharma Master Yun of Guangzhai Temple in the Liang Dynasty established four teachings. Tenth, the Dharma Master Yin of Jiangnan in the Tang Dynasty established two teachings. First, Bodhiruci (meaning 'Loving Awakening'), of the Later Wei Dynasty, established the One-Sound Teaching, asserting that all sacred teachings are solely the Tathagata's (Thus Come One) one perfect sound teaching. However, due to differences in beings' capacities, there are various distinctions, as in the sutra's 'one rain nourishes' analogy. The Nirvana Sutra states: 'The Buddha expounds the Dharma with one sound, and beings understand it according to their kind.' Second, Paramārtha (meaning 'Ultimate Truth'), of the Chen Dynasty, established two teachings: gradual and sudden. Regarding Bodhisattvas who awaken gradually, progressing from the Small Vehicle to the Great Vehicle, the teachings established, encompassing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), are called the gradual teaching, such as the Nirvana Sutra. Regarding those of direct, sudden capacity, who enter the Great Vehicle without passing through the Small Vehicle, the teaching established is solely the Bodhisattva Vehicle, hence it is called the sudden teaching, which is the Avataṃsaka Sutra (Flower Garland Sutra). Dharma Master Dayuan also held this view. Third, the Vinaya Master Guangtong of the Later Wei Dynasty, inheriting the teachings of the Buddha (meaning 'Awakened One') Tripitaka, established three teachings: gradual, sudden, and perfect. Dharma Master Guang explained that the first is for those whose faculties are not yet mature, first teaching impermanence and then permanence, first teaching emptiness and then non-emptiness, and so on, in a gradual progression, called the gradual teaching. The second is for those with mature faculties, fully expounding all dharmas within one dharma, that is, teachings on permanence and impermanence, emptiness and non-emptiness, etc., all fully explained, without gradual progression, hence it is called the sudden teaching. The third is for those of superior intellect who partially realize the Buddha's realm, expounding the Tathagata's liberation without hindrance, ultimate fruition, perfect and complete, secret and self-existent Dharma gate, hence it is called the perfect teaching. This teaching is divided into three teachings above the previous two. Fourth, the Dharma Master Dayan of the Qi Dynasty established four teachings: first, the teaching of cause and condition, referring to the Sarvāstivāda (meaning 'Those Who Assert All Exists') school of the Small Vehicle; second, the teaching of provisional names, referring to the Satyasiddhi-śāstra (Treatise on the Establishment of Truth) and the Sutra school; third, the teaching of non-reality, referring to the Prajñā (meaning 'Wisdom') teachings that expound emptiness, clarifying that all is unreal; fourth, the true doctrine, referring to the Avataṃsaka (Flower Garland), Nirvana (Extinction), the true principle of the Dharmadhātu (Dharma Realm), Buddha-nature, etc. Fifth, the Dharma Master Hushen established five teachings, based on the previous four teachings, the Tathātā (meaning 'Suchness')

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佛性以為真教。即涅槃經是。第五法界教。即華嚴經明法界自在無礙門是。

第六陳朝南嶽思禪師智者禪師等立四教者。一三藏教。亦名小乘教。如法華經云。亦不親近貪著小乘三藏學者。智論中小乘為三藏。大乘為摩訶衍藏。二名通教亦名漸教。謂大乘經中通說三乘通備三根。又如大品經中干慧地等通三乘者是。三名別教。亦名頓教。謂頓說大乘經中所說法門道理。不通小乘者是也。四謂圓教。亦名秘密教。說法界自在具足圓滿一即一切一切即一無礙法門。華嚴法華經等是也。

第七唐朝海東新羅國元曉法師造此經疏亦立四教者。一三乘別教。謂如四諦教緣起經等。二三乘通教。謂如般若解深密經等。三一乘分教。如瓔珞經及梵網經等。四一乘滿教。謂如華嚴經普賢教。釋此四別如彼疏中。

第八唐朝吉藏法師立三種教者。謂三法輪。一根本法輪。即華嚴經最初說。二枝末法輪。即三乘等於后所說。三攝末歸本法輪。即法華經四十年後說回三入一之教。

第九梁朝光宅寺云法師立四教者。謂如法華經中。臨門三車即三乘。四衢道中所授大白牛車為第四乘。以臨門牛車亦同羊鹿俱不得故。若不爾長者宅內引諸子時。云此三車指在門外。諸子出宅即合得車。如何出已索本所指之車而不得故。后

【現代漢語翻譯】 現代漢語譯本：佛性被認為是真正的教義，即《涅槃經》（Nirvana Sutra）所闡述的。第五法界教，即《華嚴經》（Avatamsaka Sutra）所闡述的法界自在無礙之門。

第六，陳朝的南嶽思禪師（Nanyue Si Chan Shi）、智者禪師（Zhiyi Chan Shi）等人建立了四教：一是三藏教，也稱為小乘教。如《法華經》（Lotus Sutra）所說：『也不親近貪著小乘三藏學者。』《智論》（Mahaprajnaparamita Sastra）中，小乘為三藏，大乘為摩訶衍藏（Mahayana-pitaka）。二是通教，也稱為漸教，指大乘經典中普遍宣說三乘，普遍具備三種根器。又如《大品經》（Mahaprajnaparamita Sutra）中干慧地等通於三乘的情況。三是別教，也稱為頓教，指頓然宣說大乘經典中所說的法門道理，不通於小乘。四是圓教，也稱為秘密教，宣說法界自在、具足圓滿、一即一切、一切即一的無礙法門。《華嚴經》、《法華經》等屬於圓教。

第七，唐朝海東新羅國的元曉法師（Wonhyo）撰寫此經疏時也建立了四教：一是三乘別教，如四諦教（Four Noble Truths）、緣起經（Pratītyasamutpāda Sutra）等。二是三乘通教，如《般若經》（Prajnaparamita Sutra）、《解深密經》（Samdhinirmocana Sutra）等。三是一乘分教，如《瓔珞經》（Yingluo Sutra）及《梵網經》（Brahmajala Sutra）等。四是一乘滿教，如《華嚴經》、普賢教（Samantabhadra's teachings）。對此四教的解釋詳見他的疏中。

第八，唐朝的吉藏法師（Jizang）建立了三種教，即三法輪：一是根本法輪，即《華嚴經》最初所說。二是枝末法輪，即三乘等於後來所說。三是攝末歸本法輪，即《法華經》四十年後所說，迴歸三入一的教義。

第九，梁朝光宅寺的云法師（Yun Fashi）建立了四教，如《法華經》中，臨門的三車即三乘，四衢道中所授的大白牛車為第四乘。因為臨門的牛車也和羊車、鹿車一樣都不能得到。如果不是這樣，長者宅內引誘諸子時，說這三車指在門外，諸子出宅就應該得到車。為什麼出來后索要原本所指的車卻得不到呢？

【English Translation】 English version: Buddha-nature is considered the true teaching, as expounded in the Nirvana Sutra. The fifth is the teaching of the Dharmadhatu (Dharmadhatu) realm, which is the gate of unobstructed freedom in the Dharmadhatu realm as explained in the Avatamsaka Sutra.

Sixth, the Chan Master Nanyue Si (Nanyue Si Chan Shi), Chan Master Zhiyi (Zhiyi Chan Shi), and others of the Chen Dynasty established four teachings: First, the Tripitaka (Tripitaka) teaching, also known as the Hinayana (Hinayana) teaching. As the Lotus Sutra says, 'Also do not associate with or be attached to scholars of the Hinayana Tripitaka.' In the Mahaprajnaparamita Sastra, Hinayana is the Tripitaka, and Mahayana (Mahayana) is the Mahayana-pitaka (Mahayana-pitaka). Second, the Common Teaching, also known as the Gradual Teaching, refers to the universal exposition of the Three Vehicles (Triyana) in Mahayana sutras, universally encompassing the three capacities. For example, in the Mahaprajnaparamita Sutra, the stage of Dry Insight (Sukkhavipassaka) and others are common to the Three Vehicles. Third, the Distinct Teaching, also known as the Sudden Teaching, refers to the sudden exposition of the Dharma gates and principles taught in Mahayana sutras, which are not common to Hinayana. Fourth, the Perfect Teaching, also known as the Secret Teaching, expounds the unobstructed Dharma gate of freedom and completeness in the Dharmadhatu realm, where one is all and all is one. The Avatamsaka Sutra and the Lotus Sutra belong to the Perfect Teaching.

Seventh, the Dharma Master Wonhyo (Wonhyo) of Silla (Silla) in the Tang Dynasty, in his commentary on this sutra, also established four teachings: First, the Distinct Teaching of the Three Vehicles, such as the Four Noble Truths (Four Noble Truths) teaching, the Pratītyasamutpāda Sutra teaching, and others. Second, the Common Teaching of the Three Vehicles, such as the Prajnaparamita Sutra, the Samdhinirmocana Sutra, and others. Third, the Partial Teaching of the One Vehicle (Ekayana), such as the Yingluo Sutra and the Brahmajala Sutra, and others. Fourth, the Complete Teaching of the One Vehicle, such as the Avatamsaka Sutra, Samantabhadra's (Samantabhadra) teachings. The explanation of these four distinct teachings can be found in his commentary.

Eighth, the Dharma Master Jizang (Jizang) of the Tang Dynasty established three teachings, namely the Three Turnings of the Dharma Wheel (Tri-cakra): First, the Fundamental Dharma Wheel, which is what was initially taught in the Avatamsaka Sutra. Second, the Branching Dharma Wheel, which is what was subsequently taught in the Three Vehicles. Third, the Gathering-in-the-Branches-to-Return-to-the-Root Dharma Wheel, which is what was taught in the Lotus Sutra after forty years, the teaching of returning the three into one.

Ninth, the Dharma Master Yun (Yun Fashi) of Guangzhai Temple (Guangzhai Temple) in the Liang Dynasty established four teachings, as in the Lotus Sutra, the three carts at the gate are the Three Vehicles, and the great white ox cart given at the crossroads is the fourth vehicle. Because the ox cart at the gate, like the goat cart and deer cart, cannot be obtained. If it were not so, when the elder lured his sons inside the house, he said that these three carts were outside the gate, and the sons should have obtained the carts upon leaving the house. Why is it that after coming out, they could not obtain the carts that were originally pointed to?

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更索耶。故知是權同於羊鹿也。以是大乘權教方便說故。具釋如彼法華疏中。

第十唐朝江南印法師立二教者。一釋迦經名屈曲教。以遂機性隨計說故。二華嚴經盧舍那十身平等教。彼法師立二教略有四別。一主別。謂彼釋迦化身所說。此舍那十身所說。二處別。謂彼娑婆世界木樹草座上所說。此于蓮華藏世界寶樹金座上所說。三眾別。彼與聲聞及菩薩說。此唯菩薩極位同說。四說別。謂彼但是當方所說。此要十方同說。如華嚴經中說。已上十家所釋並依今唐朝藏法師所集。同異各是一家。並是當世英才。智超群品。皆為統賢靈之法將。開佛日之明燈。不可是非加其名。但知仰敬其高旨。只如思智二德。位已升堂。云公演法。雨華亭下。悟靈山于即夕。法眼逾明。登果位於今辰。道齊遐古。只如佛說內外中間之言。遂即入定。後有五百阿羅漢。各解此言。佛出定后同問世尊。誰當佛意。佛言。並非我意。諸人問佛。既不當佛意。將無得罪。佛言。雖非我意。各順正理。堪為聖教。有福無罪。況此諸德所說各有典據。然今唐朝藏法師。承習儼法師為門人。立教深有道理。亦可敘其指趣。一小乘教。二大乘始教。三終教。四頓教。五圓教。初小乘可知。二始教者。深密經中立第三時教。同許定性二乘俱不成佛故。今

【現代漢語翻譯】 現代漢語譯本： 更索耶（Geng Suo Ye）。因此可知，這是權巧方便，如同用羊車、鹿車來比喻一樣。因為這是大乘權教方便的說法。詳細解釋如同《法華疏》中所述。

第十位是唐朝江南的印法師，他建立了二教：一是釋迦（釋迦牟尼佛，Sakyamuni）經，名為屈曲教，因為是隨順眾生的根機和想法而說的；二是《華嚴經》，是盧舍那（盧舍那佛，Locana）十身平等教。印法師所立的二教略有四個區別：一是主體的區別，即釋迦是化身所說，而盧舍那是十身所說；二是處所的區別，即釋迦在娑婆世界（Saha world）的樹木草座上所說，而盧舍那在蓮華藏世界（Lotus Treasury World）的寶樹金座上所說；三是聽眾的區別，釋迦是對聲聞（Sravaka）和菩薩（Bodhisattva）說的，而盧舍那只是對極高位的菩薩共同宣說；四是說法的區別，釋迦只是在當方世界所說，而盧舍那需要在十方世界共同宣說，如《華嚴經》中所說。以上十家所解釋的，都是依據唐朝藏法師所收集的資料。他們的觀點各有不同，都是當世的英才，智慧超越常人，都是統領賢才的法將，開啟佛日的光明之燈，不可隨意加以評論，只能仰慕敬佩他們的高尚旨趣。就像思智二德，地位已經升堂入室，云公演法，在雨華亭下，于當晚領悟靈山（鷲峰山，Grdhakuta）的真諦，法眼更加明亮，在今天證得果位，其道與遠古的聖賢齊平。就像佛陀說內外中間之言，隨即入定。後來有五百阿羅漢（Arhat），各自解釋這句話。佛陀出定后，他們一同問世尊（Bhagavan），誰的解釋符合佛意。佛陀說：『並非我的本意。』眾人問佛陀：『既然不符合佛意，難道會因此獲罪嗎？』佛陀說：『雖然不是我的本意，但各自順應正理，可以作為聖教，有福無罪。』何況這些大德所說，各有經典依據。如今唐朝的藏法師，繼承學習儼法師，作為他的門人，所立的教法深有道理，也可以敘述他的指趣：一是小乘教，二是大乘始教，三是終教，四是頓教，五是圓教。初小乘教容易理解。二是始教，即《深密經》中建立的第三時教，同樣認為定性二乘不能成佛，所以現在……

【English Translation】 English version: Geng Suo Ye. Therefore, it is known that this is an expedient means, just like using sheep carts and deer carts as analogies. This is because it is a provisional teaching of the Mahayana, an expedient way of speaking. The detailed explanation is as described in the 'Fa Hua Shu' (Commentary on the Lotus Sutra).

The tenth is the Dharma Master Yin of Jiangnan in the Tang Dynasty, who established two teachings: first, the Shakya (Sakyamuni Buddha) Sutra, called the 'Curved Teaching,' because it speaks according to the faculties and thoughts of sentient beings; second, the Avatamsaka Sutra, the 'Equal Teaching of the Ten Bodies' of Locana (Locana Buddha). Dharma Master Yin's two teachings have roughly four differences: first, the difference in the principal entity, that is, Shakya speaks as a manifested body, while Locana speaks as the ten bodies; second, the difference in location, that is, Shakya speaks on the wooden tree and grass seat in the Saha world, while Locana speaks on the jeweled tree and golden seat in the Lotus Treasury World; third, the difference in the audience, Shakya speaks to Sravakas and Bodhisattvas, while Locana speaks only to Bodhisattvas of extremely high rank together; fourth, the difference in the teaching, Shakya speaks only in the world of that direction, while Locana needs to speak together in the ten directions, as described in the Avatamsaka Sutra. The above ten interpretations are all based on the materials collected by Dharma Master Zang of the Tang Dynasty. Their views are different, and they are all talents of the time, with wisdom surpassing ordinary people, all generals of the Dharma who lead the virtuous, and light the bright lamp of the Buddha's sun. One should not arbitrarily comment on them, but only admire and respect their noble intentions. Just like the two virtues of thought and wisdom, their position has already ascended to the hall, Yun Gong expounds the Dharma, and under the Rain Flower Pavilion, they realized the essence of Ling Shan (Grdhakuta Mountain) that very evening, their Dharma eyes are even brighter, and they attain the fruit position today, their path is equal to the ancient sages. Just like the Buddha said the words of inside, outside, and middle, and immediately entered Samadhi. Later, there were five hundred Arhats, each interpreting these words. After the Buddha emerged from Samadhi, they all asked the World Honored One, whose interpretation conformed to the Buddha's intention. The Buddha said, 'It is not my original intention.' The people asked the Buddha, 'Since it does not conform to the Buddha's intention, will we be guilty of this?' The Buddha said, 'Although it is not my original intention, each conforms to the correct principle, and can be regarded as the holy teaching, with blessings and without guilt.' Moreover, what these virtuous ones say has classical basis. Now, Dharma Master Zang of the Tang Dynasty, inheriting and learning from Dharma Master Yan, as his disciple, the teachings he established are deeply reasonable, and his intentions can also be described: first, the Hinayana teaching; second, the beginning teaching of the Mahayana; third, the final teaching; fourth, the sudden teaching; fifth, the perfect teaching. The initial Hinayana teaching is easy to understand. The second is the beginning teaching, that is, the third time teaching established in the Samdhinirmocana Sutra, which also believes that the two vehicles of fixed nature cannot become Buddhas, so now...

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會總為一教。此說未盡大乘法理。是故立為大乘始教。三終教者。定性二乘無佛性者及闡提。悉當成佛。方盡大乘至極之說故。立為終教。然上始終二教並依地位漸次修成。俱為漸教。四頓教者。但一念不生即名為佛。不從地位漸次而說。故立為頓教。如思益經云得諸法正性者。不從一地至一地。楞伽經云。初地即八地。乃至無所有何次第。又下十地品中十地。猶如空中鳥跡。豈有差別也。具如諸法無行經等說。五圓教者。得一位即一切位。一切位即一位故。十信滿心即攝六位成正覺等。依普賢法界帝網重重主伴具足故名圓教。如此經等說。藏法師作如是和會。

又西域戒賢。遠承彌勒無著。近踵護法難陀。依深密經瑜伽等論立三種教。佛初鹿園說小乘法。雖說生空。猶未說法空真理。以非了義。即四阿含等經是。第二時中雖依遍計所執自性說諸法空。然猶未說依他圓成唯識道理。故亦非了義。即諸部般若等教是。第三時中方就大乘正理。具說三性三無性等唯識二諦。方爲了義。即解深密經等。又此三位各以三義釋。一攝機。二說教。三顯理。且初唯攝聲聞。唯說小乘唯顯生空。二唯攝菩薩。唯說大乘。唯顯二空。三普攝諸機通說諸乘具顯空有。是故前二攝機顯理各有闕。故非了義。后一機無不攝教無不具理無

【現代漢語翻譯】 現代漢語譯本：總結歸納為一種教法。這種說法並沒有完全涵蓋大乘佛法的道理。因此，將其確立為大乘始教。三、終教是指，斷定沒有佛性的二乘行者以及闡提（斷善根的人），最終都能夠成佛。這才窮盡了大乘至極的說法，所以確立為終教。然而，上述始教和終教都是依據修行地位，逐漸修習成就的，都屬於漸教。四、頓教是指，只要一念不生，就可稱為佛，不從修行地位的漸次提升來說，所以確立為頓教。如《思益經》所說：『證得諸法正性的人，不從一個菩薩地到另一個菩薩地。』《楞伽經》說：『初地就是八地，乃至無所有，哪裡有什麼次第可言？』又如下十地品中所說，十地猶如空中鳥跡，哪裡有什麼差別呢？』具體內容如《諸法無行經》等所說。五、圓教是指，證得一個菩薩位，就等於證得一切菩薩位，一切菩薩位也就是一個菩薩位。十信位的滿心就包含六個菩薩位，最終成就正覺等等。依據普賢菩薩的法界，如帝釋天的網一樣重重疊疊，主伴關係具足，所以稱為圓教。這些內容都可以在《華嚴經》等經典中看到。藏法師就是這樣進行調和會通的。 此外，西域的戒賢（Śīlabhadra），遠承彌勒（Maitreya）、無著（Asaṅga），近承護法（Dharmapāla）、難陀（Nanda），依據《解深密經》（Saṃdhinirmocana Sūtra）、《瑜伽師地論》（Yogācārabhūmi-śāstra）等論典，確立了三種教法。佛陀最初在鹿野苑（Sārnāth）宣說小乘佛法，雖然說了人無我（生空），但還沒有說法無我（法空）的真理，因為不是究竟了義的教法，也就是四阿含經等。第二個時期，雖然依據遍計所執自性（parikalpita-svabhāva）宣說諸法空，但還沒有說依他起性（paratantra-svabhāva）、圓成實性（pariniṣpanna-svabhāva）的唯識道理，所以也不是究竟了義的教法，也就是各部的般若經等。第三個時期，才依據大乘正理，完整地宣說了三自性（trisvabhāva）、三無性（triniḥsvabhāva）等唯識二諦（saṃvṛti-satya and paramārtha-satya），才是究竟了義的教法，也就是《解深密經》等。此外，這三個階段的教法，分別用三個方面來解釋：一、攝受的根機，二、宣說的教法，三、彰顯的真理。第一個階段只攝受聲聞乘，只宣說小乘佛法，只彰顯人無我。第二個階段只攝受菩薩乘，只宣說大乘佛法，只彰顯人法二空。第三個階段普遍攝受各種根機，通達宣說各種乘，具足彰顯空和有。因此，前兩個階段在攝受根機和彰顯真理方面都有所欠缺，所以不是究竟了義的教法。后一個階段，沒有不被攝受的根機，沒有不具足的教法，真理沒有

【English Translation】 English version: Summarizing and categorizing into one teaching. This explanation does not fully encompass the principles of Mahayana Buddhism. Therefore, it is established as the Initial Teaching of Mahayana. Third, the Final Teaching refers to the fact that those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who are determined to be without Buddha-nature, as well as icchantikas (those who have severed their roots of goodness), will ultimately be able to attain Buddhahood. Only this exhausts the ultimate teachings of Mahayana, so it is established as the Final Teaching. However, both the aforementioned Initial and Final Teachings rely on the gradual cultivation and achievement based on the stages of practice, and both belong to the Gradual Teaching. Fourth, the Sudden Teaching refers to the fact that as long as a single thought does not arise, one can be called a Buddha, without speaking of gradual progression through stages of practice, so it is established as the Sudden Teaching. As the Si Yi Jing (Sūtra on the Thought of Enlightenment) says, 'Those who attain the true nature of all dharmas do not go from one Bodhisattva ground to another.' The Laṅkāvatāra Sūtra says, 'The first ground is the eighth ground, and even to the point of nothingness, where is there any order to speak of?' Furthermore, as stated in the chapter on the Ten Grounds below, the Ten Grounds are like the tracks of birds in the sky, where is there any difference? Specific details are as described in the Vimalakīrti Nirdeśa Sūtra and others. Fifth, the Perfect Teaching refers to the fact that attaining one Bodhisattva position is equivalent to attaining all Bodhisattva positions, and all Bodhisattva positions are also one Bodhisattva position. The full mind of the Ten Faiths encompasses the six Bodhisattva positions, ultimately achieving perfect enlightenment, and so on. Based on the Dharma Realm of Samantabhadra (普賢 Pǔxián), like the net of Indra (帝釋天 Dìshìtiān) overlapping layer upon layer, with the main and supporting relationships complete, it is called the Perfect Teaching. These contents can be seen in the Avataṃsaka Sūtra and other scriptures. Dharma Master Zang (藏法師) harmonizes and integrates in this way. Furthermore, Śīlabhadra (戒賢), of the Western Regions, distantly inherited Maitreya (彌勒) and Asaṅga (無著), and closely followed Dharmapāla (護法) and Nanda (難陀). Based on the Saṃdhinirmocana Sūtra (解深密經) and the Yogācārabhūmi-śāstra (瑜伽師地論) and other treatises, he established three types of teachings. The Buddha initially proclaimed the teachings of the Hinayana (小乘) in the Deer Park (鹿野苑 Sārnāth), although he spoke of the emptiness of self (生空), he had not yet spoken of the truth of the emptiness of dharmas (法空), because it was not the ultimate definitive teaching, which is the Four Agamas (四阿含經) and so on. In the second period, although he spoke of the emptiness of all dharmas based on the imagined nature (遍計所執自性 parikalpita-svabhāva), he had not yet spoken of the Yogācāra (唯識) principles of dependent nature (依他起性 paratantra-svabhāva) and perfected nature (圓成實性 pariniṣpanna-svabhāva), so it was also not the ultimate definitive teaching, which is the Prajñāpāramitā Sūtras (般若經) of various schools and so on. In the third period, he fully proclaimed the Yogācāra Two Truths (二諦 saṃvṛti-satya and paramārtha-satya), such as the three natures (三自性 trisvabhāva) and the three non-natures (三無性 triniḥsvabhāva), based on the correct principles of Mahayana, which is the ultimate definitive teaching, which is the Saṃdhinirmocana Sūtra and so on. Furthermore, the teachings of these three stages are explained in three aspects: first, the capacity of beings to be received; second, the teachings proclaimed; and third, the truth manifested. The first stage only receives Śrāvakayāna (聲聞乘), only proclaims Hinayana teachings, and only manifests the emptiness of self. The second stage only receives Bodhisattvayāna (菩薩乘), only proclaims Mahayana teachings, and only manifests the emptiness of both self and dharmas. The third stage universally receives all capacities of beings, universally proclaims all vehicles, and fully manifests emptiness and existence. Therefore, the first two stages are deficient in receiving beings and manifesting the truth, so they are not the ultimate definitive teachings. In the latter stage, there are no beings that are not received, no teachings that are not complete, and the truth is not

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不圓故。故爲了義。第二智光法師遠承文殊龍樹近稟提婆清辯。依般若等經中觀等論亦立三教。謂佛初鹿園為諸小根說小乘法。明心境俱有。第二時中為彼中根說法相大乘。明境空心有唯識道理。以根猶劣故。未能全入平等真空。故作是說。第三時中為上根說無相大乘。辯心境俱空平等一味。為真了義。又此三位亦三義。釋先攝機者。初時唯攝二乘人機。第二通攝大小二機。以此宗許一分二乘不向佛果。三唯攝菩薩通於漸頓。以諸二乘悉向佛果更無餘路故。二約教者。初說小乘。二說通三。后唯一乘。三約顯理者。初破外道自性故。說緣生法定是實有。二漸次破二乘緣生實有執。故說此緣生以為假有。以彼怖畏此真空故。猶存假有。而接引之。后時方就究竟大乘。說此緣生即是性空平等一味不礙二諦。是故法相大乘有所得等。屬第二教。非真了義。此三教次第如智光論師說。此乃西國法將立教各有一途。皆詮聖教。在彼一方軌式。仰惟高旨未可僉量。但通玄自參聖教。以管窺天以述意懷。用呈后哲。準其教旨略立十種教。總該佛日出興始終教意。何者為十。

第一時說小乘純有教

第二時說般若破有明空教

第三時說解深密經為和會空有明不空不有教

第四時說楞伽經明說假即真教

【現代漢語翻譯】 現代漢語譯本： 不圓滿的緣故。所以說是不了義。第二位是智光法師，他從遠處繼承了文殊（Manjusri，智慧的菩薩）和龍樹（Nagarjuna，中觀學派創始人）的思想，近處稟承了提婆（Aryadeva，龍樹弟子）和清辯（Bhavaviveka，中觀論師）的教義。依據《般若經》等經典和中觀等論著，也建立了三教。第一，佛陀在最初的鹿野苑為那些小根器的人說了小乘法，闡明心和境都是實有的。第二，在第二時中，為那些中等根器的人說法相大乘，闡明境是空性的，心是實有的，這是唯識的道理。因為他們的根器仍然較弱，所以不能完全進入平等真空的境界，因此這樣說。第三，在第三時中，為上等根器的人說無相大乘，辨析心和境都是空性的，平等而無差別，是真正的了義。此外，這三個階段也代表了三種意義。第一是關於攝受的對象，最初的階段只攝受二乘人的根器。第二階段則普遍攝受大小乘兩種根器，因為這個宗派認為一部分二乘人不會趨向佛果。第三階段則只攝受菩薩，包括漸悟和頓悟兩種。因為所有的二乘最終都會趨向佛果，沒有其他的道路。第二是關於教義，最初說的是小乘，第二說的是通向三乘的教義，最後說的是唯一佛乘。第三是關於顯現的道理，最初是爲了破除外道的自性，所以說緣起法必定是實有的。第二階段逐漸破除二乘人對於緣起實有的執著，所以說這種緣起是假有的。因為他們害怕真空，所以仍然保留假有，以此來接引他們。最後才說到究竟的大乘，說這種緣起就是性空，平等而無差別，不妨礙二諦。因此，法相大乘有所得等，屬於第二教，不是真正的了義。這三教的次第就像智光論師所說的那樣。這些是西域的法師們建立教義的各自途徑，都詮釋了聖教，是他們那一方面的規範。我們只能仰望他們高遠的旨意，不敢輕易評判。但我通玄自己也參考了聖教，用管子看天的方式來陳述自己的想法，用以呈現給後來的賢哲。根據他們的教義，我略微建立了十種教義，總括了佛陀出世以來所有的教義。這十種教義是什麼呢？ 第一時，說小乘純有教。 第二時，說般若破有明空教。 第三時，說解深密經，為和會空有，明不空不有教。 第四時，說楞伽經，明說假即真教。

【English Translation】 English version: It is not complete. Therefore, it is said to be provisional. The second was Dharma Master Zhiguang, who inherited the thoughts of Manjusri (Manjusri, the Bodhisattva of wisdom) and Nagarjuna (Nagarjuna, the founder of the Madhyamaka school) from afar, and received the teachings of Aryadeva (Aryadeva, Nagarjuna's disciple) and Bhavaviveka (Bhavaviveka, a Madhyamaka philosopher) nearby. Based on the Prajna Sutra and other scriptures and Madhyamaka treatises, he also established three teachings. First, the Buddha preached the Hinayana Dharma to those with lesser faculties in the Deer Park in the beginning, explaining that both mind and objects are real. Second, in the second period, he preached the Dharmalakshana Mahayana to those with medium faculties, explaining that objects are empty and the mind is real, which is the principle of Vijnanavada (Yogacara). Because their faculties were still weak, they could not fully enter the realm of equal and empty Suchness, so it was said this way. Third, in the third period, he preached the Anlakshana Mahayana to those with superior faculties, distinguishing that both mind and objects are empty, equal and undifferentiated, which is the true and ultimate meaning. In addition, these three stages also represent three meanings. The first is about the objects to be converted; the initial stage only converts the faculties of the Two Vehicles (Sravakas and Pratyekabuddhas). The second stage universally converts both Hinayana and Mahayana faculties, because this school believes that some of the Two Vehicles do not tend towards Buddhahood. The third stage only converts Bodhisattvas, including both gradual and sudden enlightenment. Because all of the Two Vehicles will eventually tend towards Buddhahood, there is no other path. The second is about the teachings; initially, Hinayana is taught, then the teachings that lead to the Three Vehicles are taught, and finally, the One Vehicle is taught. The third is about the manifested principle; initially, in order to refute the self-nature of external paths, it is said that the law of dependent origination must be real. The second stage gradually refutes the Two Vehicles' attachment to the reality of dependent origination, so it is said that this dependent origination is provisionally real. Because they fear emptiness, they still retain provisional existence in order to guide them. Only later is the ultimate Mahayana spoken of, saying that this dependent origination is emptiness by nature, equal and undifferentiated, and does not hinder the Two Truths. Therefore, the Dharmalakshana Mahayana, with its attainments, belongs to the second teaching and is not the true and ultimate meaning. The order of these three teachings is as Dharma Master Zhiguang said. These are the respective paths of the Dharma masters of the Western Regions in establishing teachings, all of which interpret the sacred teachings and are the norms of their respective sides. We can only look up to their lofty intentions and dare not easily judge them. However, I, Tongxuan, have also consulted the sacred teachings and used a tube to look at the sky to state my own thoughts, in order to present them to later sages. According to their teachings, I have slightly established ten kinds of teachings, which encompass all the teachings since the Buddha's appearance in the world. What are these ten teachings? First, the teaching of pure existence in the Hinayana period. Second, the teaching of Prajna, which breaks existence and illuminates emptiness. Third, the teaching of the Samdhinirmocana Sutra, which harmonizes emptiness and existence, and illuminates neither empty nor existent. Fourth, the teaching of the Lankavatara Sutra, which illuminates that the provisional is the real.

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第五時說維摩經明即俗恒真教

第六時說法華經明引權歸實起信教

第七時說涅槃經令諸三乘舍權向實教。

第八時說華嚴經于剎那之際通攝十世圓融無始終前後通該教

第九共不共教

第十不共共教

第一時說小乘純有教者。為諸凡夫繫著世法以為實有。隨於色塵作諸不善。以不善故墮于苦趣。還將有法轡勒彼心。以戒防護制諸不善。故名純有教。于小乘中。還說無表性戒等通其大體。但隨根性用事不同。如二乘菩薩亦爾。經云。若人受佛戒則入諸佛位。亦以性戒論之。又云。如是千百億各接微塵眾俱來至我所者。初以報化身引接。后以令歸法身實報。若上根者。法身事理一時為依本故。

第二時說般若破有明空教者。既說小乘實有。令成軌範制其身語意得住善法。則說生空等觀。方說法空教。破彼繫著。漸向法身。

第三時說解深密經為和會空有教者。為於前空有二教和會。令邊見者不滯空有二門。為不空不有教。為二乘人滅識證寂住寂無知。為回彼故。寄說第九阿陀那識為純凈識。五六七八等識。常依彼九識以為依止。凡愚不了妄執為我。如水暴流不離水體。諸波浪等以水為依。五六七八識。常以凈識為依故。漸回二乘之心達識成智。何故安立九識為凈識者

【現代漢語翻譯】 現代漢語譯本 第五時說《維摩經》（Vimalakirti Sutra），闡明即俗恒真的教義。 第六時說《法華經》（Lotus Sutra），闡明引權歸實，啓發信心的教義。 第七時說《涅槃經》（Nirvana Sutra），使三乘（Three Vehicles）行者捨棄權巧方便，趨向真實的教義。 第八時說《華嚴經》（Avatamsaka Sutra），于剎那之間通攝十世，圓融無礙，沒有始終前後，普遍包含的教義。 第九，共不共教。 第十，不共共教。 第一時說小乘純有教，是為那些執著於世間法，認為一切實有的凡夫而說。他們隨順於色塵（form, sound, smell, taste, and touch），造作各種不善業，因為不善業而墮入苦難的境地。所以用『有』的法門來約束他們的心，用戒律來防護，制止各種不善行為，因此稱為純有教。在小乘（Hinayana）中，也講到無表性戒等，貫通其大體，只是隨順根性不同而運用不同。如二乘（Two Vehicles）菩薩也是如此。《經》中說：『如果有人受佛戒，就進入諸佛的果位。』也是用性戒來論述。又說：『像這樣千百億各接微塵眾，都來到我這裡的人，最初用報身（reward body）和化身（transformation body）來引導接引，然後讓他們迴歸法身（Dharma body）實報。』如果是上根之人，法身的事和理一時都作為依靠的根本。 第二時說般若破有明空教，是說在已經說了小乘的實有，使之成爲規範，制約身語意，得以安住于善法之後，就說生空（emptiness of self）等觀，然後說法空（emptiness of phenomena）教，破除他們的執著，逐漸趨向法身。 第三時說《解深密經》（Samdhinirmocana Sutra），是爲了調和空有二教。爲了使那些執著于邊見的人不滯留在空有二門，所以說不空不有教。爲了使二乘人滅識證寂，安住于寂滅無知，爲了迴轉他們，假託說第九阿陀那識（ālayavijñāna）是純凈識，五六七八等識，常常依靠第九識作為依止，凡夫愚昧不瞭解，妄執為我。就像水流湍急，不離水體，各種波浪等以水為依靠，五六七八識，常常以凈識為依靠。所以逐漸迴轉二乘之心，達到轉識成智。為什麼安立第九識為凈識呢？

【English Translation】 English version The fifth period was marked by the teaching of the Vimalakirti Sutra, which elucidated the doctrine of 'identity of the mundane and the ultimate truth'. (Vimalakirti Sutra: 維摩經, Sutra spoken by Vimalakirti) The sixth period involved the teaching of the Lotus Sutra, which clarified the principle of 'abandoning provisional teachings to embrace the ultimate truth', thereby inspiring faith. (Lotus Sutra: 法華經, also known as the Saddharma Puṇḍarīka Sūtra) The seventh period saw the teaching of the Nirvana Sutra, guiding the followers of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to relinquish expedient means and turn towards the true reality. (Nirvana Sutra: 涅槃經, also known as the Mahāparinirvāṇa Sūtra) The eighth period featured the teaching of the Avatamsaka Sutra, which comprehensively encompassed the ten epochs in a single moment, illustrating perfect interpenetration without beginning or end, and universally encompassing all. (Avatamsaka Sutra: 華嚴經, also known as the Flower Garland Sutra) Ninth, the shared and unshared teachings. Tenth, the unshared and shared teachings. In the first period, the teaching of the Hinayana (小乘, 'Smaller Vehicle') pure existence doctrine was delivered for ordinary beings who are attached to worldly phenomena, considering them to be real. They follow after forms, sounds, smells, tastes, and touch, creating various unwholesome deeds. Because of these unwholesome deeds, they fall into realms of suffering. Therefore, the 'existence' doctrine is used to rein in their minds, and precepts are used to protect and restrain all unwholesome actions. Hence, it is called the pure existence doctrine. Within the Hinayana, the non-manifest precepts are also discussed, connecting to its general essence, but the application varies according to individual capacities. The same applies to the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) Bodhisattvas. The Sutra says, 'If a person receives the Buddha's precepts, they enter the position of all Buddhas.' This is also discussed in terms of the nature of the precepts. It also says, 'Those who come to me, numbering thousands of billions, each leading a multitude of dust motes, are initially guided and received by the Reward Body (報身, Sambhogakāya) and Transformation Body (化身, Nirmāṇakāya), and then led to return to the Dharma Body (法身, Dharmakāya) and the true reward.' For those with superior faculties, the affairs and principles of the Dharma Body are relied upon simultaneously as the fundamental basis. In the second period, the Prajna (般若, Wisdom) teaching of breaking existence and illuminating emptiness was taught. After the reality of Hinayana was taught, making it a standard, restricting body, speech, and mind, so that they can dwell in wholesome dharmas, then the contemplation of the emptiness of self (生空, Śūnyatā) and others is taught, and then the teaching of the emptiness of phenomena (法空, Dharma-śūnyatā) is taught, breaking their attachments, gradually moving towards the Dharma Body. In the third period, the Samdhinirmocana Sutra (解深密經, Sutra Unraveling the Intent) was taught to harmonize the teachings of emptiness and existence. In order to prevent those who are attached to extreme views from being stuck in the two gates of emptiness and existence, the teaching of neither emptiness nor existence is taught. In order to cause the people of the Two Vehicles to extinguish consciousness and realize tranquility, dwelling in tranquility and without knowledge, in order to turn them around, it is said that the ninth Ālayavijñāna (阿陀那識, storehouse consciousness) is a pure consciousness, and the fifth, sixth, seventh, and eighth consciousnesses constantly rely on the ninth consciousness as their basis. Ordinary and ignorant people do not understand and falsely cling to it as the self. Just like a rushing torrent of water does not leave the water body, and various waves rely on water, the fifth, sixth, seventh, and eighth consciousnesses constantly rely on pure consciousness. Therefore, gradually turning the minds of the Two Vehicles, achieving the transformation of consciousness into wisdom. Why is the ninth consciousness established as pure consciousness?

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。為二乘人久于生死業種六七八識有怖畏故。恐彼難信方便。于生死種外別立凈識。漸漸引之。意欲使令留惑不滅使令悲智漸漸得生。深密經云如是菩薩雖由法住以智為依止。漸令空見者達識成智。

第四時說楞伽經說假即真教者。如楞伽經。直為大乘根堪之者。頓說第八業種之識。名為如來藏識。又云。得相者是識。不得相者是智。又經云。藏識海常住。境界風所動。此經直於無明業種。以明智門。明與無明其性不二。起信論亦同此說。此教雖說無明業種成智。猶希出俗未現同纏也。

第五時說維摩經即俗恒真教者。為維摩經中不以聲聞二乘及三乘菩薩為知法者故。是以十大弟子。杜口于毗耶。彌勒光嚴。息芳言於法夕。此經破前四種教中菩薩聲聞染凈未亡常欣出俗即以凈名。身居俗士。明即俗恒真。壞彼凈相常懷染凈。故說無明有愛為如來種等。使令三乘之眾凈相心亡。出俗入纏平等無礙。方明實德。為有實宗。還現實報凈土。如佛以足指接地所現之土是也。為三乘根劣藉佛神通。信劣土亡非自證故。自余之意。前判教分宗門中已說。是故此維摩經名即俗恒真教。故以文殊為法身。以維摩詰明入纏之行。即以法身為體。以行為用。乃令體用自相問答。為三乘樂學如如空理厭假修真積行多生方成佛者。

【現代漢語翻譯】 現代漢語譯本：因為二乘人（聲聞和緣覺乘）長期以來對生死輪迴的業力種子，以及第六、第七、第八識（末那識、阿賴耶識、阿陀那識）懷有恐懼，所以佛陀擔心他們難以相信這種方便法門，於是在生死輪迴的種子之外，另外設立一個清凈的識，以此來逐漸引導他們。佛陀的意圖是讓他們保留迷惑而不滅除，從而使悲心和智慧逐漸得以生起。《深密經》中說，菩薩雖然依靠法而住，但以智慧為依止，逐漸使那些執著于空見的人達到轉識成智的境界。 第四時所說的《楞伽經》是說假即真的教法。如《楞伽經》直接為那些具有大乘根基的人，直接宣說第八識（阿賴耶識）是業力種子之識，並稱之為如來藏識。經中又說：『執著于相的是識，不執著于相的是智。』經中還說：『藏識之海恒常存在，被境界之風所擾動。』這部經直接以明智之門來闡明無明業種，說明光明與無明其本質並無二致。《起信論》也持有相同的觀點。這種教法雖然說無明業種可以轉成智慧，但仍然希望脫離世俗，尚未顯現出與世俗同在的狀態。 第五時所說的《維摩經》是說即俗恒真的教法。因為《維摩經》中不認為聲聞、二乘以及三乘菩薩是真正懂得佛法的人。因此，十大弟子在毗耶離城都閉口不言，彌勒菩薩和光嚴童子也在法會之夜停止了美好的言辭。這部經打破了前四種教法中菩薩和聲聞對染凈的執著，以及常常見欣于出離世俗的觀念，而是以維摩詰居士的身份，身處世俗之中，闡明了即俗恒真的道理，破除了他們對清凈之相的執著，讓他們常常懷有染凈之心。因此，經中說無明和愛慾是如來的種子等等，使三乘的眾生對清凈之相的執著消失，出離世俗和身處世俗之間平等無礙，才能明白真正的功德。爲了那些執著于實有宗的人，還示現了現實報土的清凈國土，就像佛陀用腳趾按壓地面所顯現的國土一樣。因為三乘的根基淺薄，需要藉助佛陀的神通，他們所信賴的清凈國土才會消失，而不是自己證悟的。至於其他的含義，已經在前面的判教分宗門中說過了。因此，這部《維摩經》被稱為即俗恒真教。所以用文殊菩薩代表法身，用維摩詰居士闡明入世修行的行為，即以法身為本體，以行為作用，從而使本體和作用之間互相問答，爲了那些喜歡如如空理，厭倦虛假修行，認為需要積累多生多世的修行才能成佛的三乘人。

【English Translation】 English version: Because the followers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have long held fear towards the seeds of karma in the cycle of birth and death, as well as the sixth, seventh, and eighth consciousnesses (Manas-vijñāna, Kliṣṭa-manas-vijñāna, and Ālaya-vijñāna), the Buddha feared that they would find this expedient teaching difficult to believe. Therefore, apart from the seeds of birth and death, he established a separate pure consciousness to gradually guide them. The Buddha's intention was to allow them to retain their delusions without eliminating them, so that compassion and wisdom could gradually arise. The Saṃdhinirmocana Sūtra says that although Bodhisattvas abide by the Dharma, they rely on wisdom, gradually enabling those who cling to emptiness to attain the transformation of consciousness into wisdom. The Laṅkāvatāra Sūtra, taught in the fourth period, speaks of the teaching of 'falsehood is truth'. The Laṅkāvatāra Sūtra directly addresses those with the capacity for the Mahāyāna path, directly proclaiming that the eighth consciousness (Ālaya-vijñāna) is the consciousness of karmic seeds, and calls it the Tathāgatagarbha (Buddha-nature). The sutra also says: 'Those who cling to characteristics are consciousness; those who do not cling to characteristics are wisdom.' The sutra also says: 'The ocean of the Ālaya-vijñāna is constantly present, disturbed by the winds of the realm of objects.' This sutra directly uses the gate of clear wisdom to elucidate the seeds of ignorance, explaining that the nature of light and ignorance are not different. The Awakening of Faith treatise also holds the same view. Although this teaching speaks of transforming the seeds of ignorance into wisdom, it still hopes to transcend the mundane and has not yet manifested the state of being entangled with the mundane. The Vimalakīrti Sūtra, taught in the fifth period, speaks of the teaching of 'the mundane is always truth'. Because the Vimalakīrti Sūtra does not consider the Śrāvakas, followers of the Two Vehicles, and Bodhisattvas of the Three Vehicles to be those who truly understand the Dharma, the ten great disciples remained silent in Vaiśālī, and Maitreya Bodhisattva and the youth Ratnakara ceased their eloquent words on the Dharma evening. This sutra breaks the attachment to purity and impurity of Bodhisattvas and Śrāvakas in the previous four teachings, as well as the constant joy in renouncing the mundane. Instead, it uses the example of Vimalakīrti, who, as a layman, resides in the mundane world, to elucidate the principle that the mundane is always truth, breaking their attachment to the aspect of purity and encouraging them to constantly hold both pure and impure thoughts. Therefore, the sutra says that ignorance and desire are the seeds of the Tathāgata (Thus Come One), etc., causing the attachment to the aspect of purity to disappear from the minds of the followers of the Three Vehicles, so that there is equality and no obstruction between renouncing the mundane and being in the mundane, and only then can true merit be understood. For those who cling to the doctrine of substantial existence, it also manifests the pure land of actual retribution, just as the land manifested by the Buddha pressing his toe to the ground. Because the roots of the Three Vehicles are shallow, they need to rely on the Buddha's supernatural powers, and the pure land they believe in will disappear, rather than being self-realized. As for the other meanings, they have already been discussed in the previous section on classifying teachings and schools. Therefore, this Vimalakīrti Sūtra is called the teaching of 'the mundane is always truth'. Thus, Mañjuśrī Bodhisattva represents the Dharmakāya (Dharma Body), and Vimalakīrti elucidates the practice of entering the mundane, that is, taking the Dharmakāya as the essence and practice as the function, thereby causing the essence and function to question and answer each other, for the benefit of those followers of the Three Vehicles who enjoy the doctrine of suchness and emptiness, are tired of false practice, and believe that it takes accumulating practice over many lifetimes to become a Buddha.

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令歸法界性相理事因果同時。此經同別。前判教分宗門中已說。

第六時說法華經引權歸實教者。為羅漢隨空會寂。緣覺會十二緣生法皆無體性。六根識及名色心境三事自性無生。如是二人。皆心識滅。三界業滅。智慈不生。又為析法明空。以空破惑。樂生凈土。及留惑潤生菩薩。並不了一切眾生無明諸惑。皆從一切如來根本性凈普光明無中邊智之所生。皆有凈土穢土自佛他佛欣厭等諸邪見。不稱真障。引此三根令歸本智。故即以妙法蓮華。令知無明生死性本唯智體性自無染。但迷悟不同無有二性。以蓮華像之。引彼三根令歸本故。是故法華經云。世間相常住。一如判教分宗門中已說。

第七時說涅槃經令諸三乘舍權向實教者。為餘三乘教中為責慢故。為不信故。說有情畢竟不得成佛。令起信進修行。於此經中明一切有情皆有佛性如佛無異。但為無明覆故不見。前為三權末後是實。是三乘中修假真如。及空教三祇之滿極是見性之初門。于中佛與迦葉菩薩問答。亦和會初成正覺時。為大菩薩說法界法門時道理故。更有餘同別意。前判教分宗門中已說。涅槃經。是三乘中舍權就實。相盡見性之門。法華即是舍權就實法界緣起理事性相之門。一部之經俱三乘中第六時教。但為化相門中說時前後故。分涅槃經為第

【現代漢語翻譯】 現代漢語譯本： 令歸法界（Dharmadhatu，一切事物存在的終極本質）性相理事因果同時。此經的相同與不同之處，已經在之前的判教分宗門中說明過了。 第六時說法華經（Lotus Sutra）引導權巧方便迴歸真實教義，是因為聲聞羅漢沉溺於空性，會歸於寂滅；緣覺執著於十二因緣生法，認為一切皆無自性；六根、六識以及名色、心境這三事，都認為自性本無生。像這樣的二乘人，他們的心識滅盡，三界業力也滅盡，智慧和慈悲無法生起。又因為他們分析諸法，執著于空性，以空性來破除煩惱，喜歡往生凈土，以及還有那些保留煩惱來潤澤生死的菩薩，都不瞭解一切眾生的無明諸惑，都是從一切如來根本性凈普光明無中邊智所生。他們都有凈土、穢土、自佛、他佛、欣喜、厭惡等等邪見，不符合真實，形成障礙。所以引導這三根迴歸根本智慧。因此就用妙法蓮華，讓他們知道無明生死的本性，本來就是智慧的體性，本來就沒有染污，只是迷與悟不同，並沒有兩種自性。用蓮花的形象來比喻。引導那三根迴歸根本，所以法華經說：『世間相常住』。這些內容已經在之前的判教分宗門中說明過了。 第七時說涅槃經（Nirvana Sutra）讓三乘行人捨棄權巧方便，趨向真實教義，是因為在其他三乘教義中，爲了責備傲慢，爲了不信，說有情眾生畢竟不能成佛，以此來讓他們生起信心，精進修行。在這部經中，闡明一切有情眾生都具有佛性，與佛沒有差別，只是因為被無明覆蓋所以看不見。之前的三乘是權巧方便，最後才是真實。這是三乘中修習假真如，以及空教三祇圓滿，是見性的最初門徑。其中佛與迦葉菩薩的問答，也和合了初成正覺時，為大菩薩說法界法門時的道理。還有其他的相同與不同之處，已經在之前的判教分宗門中說明過了。涅槃經是三乘中捨棄權巧方便，趨向真實，相盡見性的法門。法華經就是捨棄權巧方便，趨向真實法界緣起理事性相的法門。這兩部經都是三乘中的第六時教，只是因為在化相門中，說法的先後順序不同，所以將涅槃經分為第七時。

【English Translation】 English version: To cause the Dharmadhatu (the ultimate nature of all things) of nature, characteristics, principle, phenomena, cause, and effect to be simultaneous. The similarities and differences of this sutra have already been explained in the previous section on doctrinal classification and sectarian divisions. In the sixth period, the Lotus Sutra teaches the expedient means returning to the true teaching because the Arhats are attached to emptiness and return to quiescence; the Pratyekabuddhas are attached to the twelve links of dependent origination, believing that everything lacks inherent nature; the six sense organs, six consciousnesses, and the three aspects of name and form, mind and object, are all considered to be inherently unborn. Such individuals have extinguished their consciousness, eradicated the karma of the three realms, and are unable to generate wisdom and compassion. Furthermore, they analyze phenomena, clinging to emptiness, using emptiness to break through afflictions, delighting in being reborn in pure lands, and there are also Bodhisattvas who retain afflictions to nourish rebirth. They do not understand that the ignorance and afflictions of all sentient beings arise from the fundamental, pure, universally illuminating, boundless wisdom of all Tathagatas. They have impure lands, pure lands, self-Buddhas, other-Buddhas, joy, aversion, and other wrong views, which do not accord with reality and create obstacles. Therefore, these three roots are guided to return to fundamental wisdom. Thus, the Wonderful Dharma Lotus is used to make them understand that the nature of ignorance and birth-and-death is originally the nature of wisdom, inherently without defilement, only differing in delusion and enlightenment, without two natures. The image of the lotus flower is used as a metaphor. Guiding those three roots to return to the fundamental, therefore the Lotus Sutra says: 'The characteristics of the world are eternally abiding.' These contents have already been explained in the previous section on doctrinal classification and sectarian divisions. In the seventh period, the Nirvana Sutra teaches the three vehicles to abandon expedient means and turn towards the true teaching because in the other three vehicle teachings, in order to rebuke arrogance and disbelief, it is said that sentient beings ultimately cannot attain Buddhahood, in order to make them generate faith and diligently cultivate. In this sutra, it is clarified that all sentient beings possess Buddha-nature, no different from the Buddha, but are unseen because they are covered by ignorance. The previous three vehicles are expedient means, and the last is the truth. This is the cultivation of provisional True Thusness in the three vehicles, and the completion of three asamkhya kalpas in the emptiness teaching is the initial gateway to seeing the nature. The questions and answers between the Buddha and Kashyapa Bodhisattva also harmonize with the principles of the Dharma-realm Dharma-gate taught to the great Bodhisattvas at the time of initial enlightenment. There are other similarities and differences that have already been explained in the previous section on doctrinal classification and sectarian divisions. The Nirvana Sutra is the gateway in the three vehicles to abandoning expedient means and approaching the truth, the exhaustion of characteristics, and seeing the nature. The Lotus Sutra is the gateway to abandoning expedient means and approaching the true Dharma-realm, dependent origination, principle, phenomena, nature, and characteristics. Both of these sutras are the sixth period teaching in the three vehicles, but because the order of speaking in the transformation aspect is different, the Nirvana Sutra is divided into the seventh period.

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七時教。然其智境無有次第古今時也。

第八時說華嚴經于剎那際。通攝三世及十世同圓融教者。如經說云。入剎那際三昧降神受生八相成道入涅槃。總不移時。為依本性理智本無時故。非權依本也。故名為入。非是本法性中而有出入三昧。以化儀軌則。施方便言。不可隨言。滯其化跡。令諸群品都無所歸。是故諸明人。莫隨其言言佛世尊一人入剎那際三昧。諸佛世尊常於法身智海。與眾生數等諸三昧門。應眾生見本無出入。應如是知。如來三昧出入之相。此經教門無始無終。是佛實報果德性相圓周。若求其頭尾長短始終路絕。該括諸教諸行。世間境界一切行解。依本總作一時一際法門。本如是故。該彼三世諸時。為一際一剎那時故。猶如眾流皆歸海故。出此法外。別生情量。總是權門。非究竟說。如此法門佛不出世。亦無涅槃。為依本法非情教故。依本法也。即無出入。依權學者。即說出世入般涅槃。從初發心十住之首。以三昧力頓印三界。三世一際諸法一味。解脫涅槃常寂滅味。更無始終。因果一際。諸性一性。諸智一智。諸相一相。諸行一行。三世一念。一念三世。乃至十世。如是等法自在無礙。此經法門無始無終。名為常轉法輪。是故此經教門。依本安立以備大根。依本一際不立始終。為非虛妄見故。

【現代漢語翻譯】 現代漢語譯本：第七時教。然而，它的智慧境界沒有次第、古今之分。

第八時宣說《華嚴經》，于剎那之間，統攝過去、現在、未來三世以及十世，是圓融的教義。如經中所說：『入剎那際三昧（Samadhi，禪定），降神受生，八相成道（指佛陀一生經歷的八個重要階段），入涅槃（Nirvana，寂滅）。』總而言之，沒有時間的推移。這是因為依據本性理智，本來就沒有時間。這不是權宜之計，而是依據根本。所以稱為『入』，並非在本法性中存在出入三昧。以教化的儀軌和法則，施以方便之言，不可執著于言語，停留在教化的痕跡上，以至於讓所有眾生都無所歸依。因此，明智的人不要執著于言語，認為佛世尊（Buddha，覺悟者）一人進入剎那際三昧。諸佛世尊常常在法身（Dharmakaya，佛的法性之身）智海中，與眾生數量相等的三昧門相應，應眾生的根器顯現本無出入。應當這樣理解如來（Tathagata，佛的稱號）三昧出入的相狀。此經教門無始無終，是佛的實報果德性相圓滿周遍。如果尋求它的頭尾、長短、始終，道路斷絕。它涵蓋了所有教義和修行，世間境界的一切行解，依據根本總括為一時一際的法門。本來就是這樣，所以涵蓋了過去、現在、未來三世的所有時間，成為一際一剎那的時間。猶如眾多的河流都歸於大海。超出此法之外，另外產生情識的衡量，都是權宜之計，並非究竟之說。如此法門，佛不出世，也沒有涅槃，因為依據本法，而非情識的教導。依據本法，即無出入。依據權宜之計學習的人，就說出世入般涅槃。從最初發心十住之首，以三昧力頓然印定三界，三世一際，諸法一味，解脫涅槃常寂滅味，更無始終，因果一際，諸性一性，諸智一智，諸相一相，諸行一行，三世一念，一念三世，乃至十世。像這樣的法自在無礙。此經法門無始無終，名為常轉法輪（Dharmacakra，佛法的傳播）。因此，此經教門，依據根本安立，以備大根器之人。依據根本一際，不立始終，因為不是虛妄的見解。

【English Translation】 English version: The seventh teaching of time. However, its realm of wisdom has no order, ancient or modern.

The eighth time, the Avatamsaka Sutra (Huayan Jing) is spoken at the moment of an instant, encompassing the three worlds of past, present, and future, as well as the ten worlds, which is a perfectly integrated teaching. As the sutra says: 'Entering the Samadhi (Samadhi, meditation) of the instant, descending to be born, accomplishing the eight aspects of the path (referring to the eight important stages of the Buddha's life), entering Nirvana (Nirvana, extinction).' In short, there is no passage of time. This is because, according to the inherent nature of reason and wisdom, there is originally no time. This is not an expedient measure, but based on the fundamental. Therefore, it is called 'entering,' not that there is an entry and exit Samadhi in the fundamental Dharma nature. With the rituals and rules of teaching, using expedient words, one should not cling to the words and stay on the traces of teaching, so that all beings have nowhere to turn. Therefore, wise people should not cling to the words and think that the Buddha (Buddha, the enlightened one) alone enters the Samadhi of the instant. All Buddhas constantly correspond to the Samadhi gates in the Dharma body (Dharmakaya, the body of the Buddha's Dharma nature) wisdom sea, which is equal to the number of sentient beings, and manifest that there is no entry or exit according to the capacity of sentient beings. One should understand the appearance of the Tathagata's (Tathagata, the title of the Buddha) Samadhi entering and exiting in this way. This sutra teaching has no beginning or end, and it is the perfect and complete nature of the Buddha's real reward, virtue, and nature. If one seeks its head, tail, length, beginning, and end, the road is cut off. It covers all teachings and practices, and all actions and understandings of the world, and is summarized as a Dharma gate of one time and one instant based on the fundamental. It is originally like this, so it covers all times of the past, present, and future, becoming one instant and one moment of time. It is like many rivers returning to the sea. Beyond this Dharma, generating emotional measurement is all an expedient measure, not an ultimate saying. In this Dharma, the Buddha does not appear in the world, nor is there Nirvana, because it is based on the fundamental Dharma, not the teaching of emotion. Based on the fundamental Dharma, there is no entry or exit. Those who learn according to expedient measures say that they enter the world and enter Parinirvana. From the beginning of the first thought of the ten abodes, with the power of Samadhi, they suddenly imprint the three realms, the three worlds are one instant, all Dharmas are of one taste, liberation Nirvana is the taste of constant extinction, there is no beginning or end, cause and effect are one instant, all natures are one nature, all wisdoms are one wisdom, all appearances are one appearance, all actions are one action, the three worlds are one thought, one thought is the three worlds, and even the ten worlds. Such Dharmas are free and unobstructed. This sutra Dharma has no beginning or end, and is called the constantly turning Dharma wheel (Dharmacakra, the propagation of the Dharma). Therefore, this sutra teaching is established based on the fundamental, in preparation for those with great roots. Based on the fundamental one instant, there is no beginning or end, because it is not a false view.

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入一總得余。為法界一際故。不同權學見未盡故。入余總得一。為法界體無礙故。如圓珠無方。如明鏡頓照。如虛空無隔。如響無依。如影不礙。如化人所生故。此法門者。是該括始終一際圓滿無礙無成無壞無出無沒常轉法輪。若人了得此法門者。佛智自然智無師智之所現前。為此法無出沒故。還以自然無出沒智而自能得之。非情計思量之所能得也。一切權教法門。總在其中。一時而說。為諸權教不出法界無三世故。各依自見無量差殊。此一乘教是始成正覺時說。若依情是最初成佛時說。若依智是無始終說。

第九共不共教者。為說諸大乘經。人天三乘同聞得益各別。又華嚴經云。於一毛端處。及以一塵中。諸佛轉法輪。眾生解差別。又經云。菩薩在一小眾生身中。成等正覺轉法輪。度無量眾生。其小眾生不知不覺。此乃常與眾生共。及以大小乘共在佛海中。身之與心本無差別。然見佛不見佛。聞法不聞法。解脫知見。大小及苦樂。各各不同。是故名為共不共教。又經云。入剎那際三昧。示現從兜率天降神母胎出現轉法輪入涅槃。此乃于無時之中諸眾生等自得時分。見初中后。於一音法內自得人天小乘大乘佛乘。自得道果。各各不同。見佛住劫受命長短。各自差別。而實如來性無造作無生無滅。然以無作法性無

【現代漢語翻譯】 現代漢語譯本：入一總得余。因為法界是一體的緣故。不同於權宜之學，見解未盡的緣故。入余總得一。因為法界的本體沒有阻礙的緣故。如同圓珠沒有棱角，如同明鏡頓然照亮，如同虛空沒有間隔，如同迴響沒有依靠，如同影子不妨礙，如同化人所生。這個法門，是包括始終，一體圓滿，沒有阻礙，沒有成就，沒有壞滅，沒有出現，沒有消失，常轉法輪。如果有人瞭解這個法門，佛智、自然智、無師智就會自然顯現。因為這個法沒有出現和消失，所以還用自然沒有出現和消失的智慧而自己能夠得到它，不是情感計較思量所能得到的。一切權宜之教的法門，總在這裡面。一時而說，因為各種權宜之教沒有超出法界，沒有過去、現在、未來三世的緣故。各自依據自己的見解，有無量的差別。這一乘教是最初成就正覺時說的。如果依據情感，是最初成佛時說的。如果依據智慧，是沒有始終說的。 第九，共不共教，是爲了宣說諸大乘經典。人天三乘共同聽聞，得到的利益各不相同。又《華嚴經》說：『在一毛端處，以及一塵中，諸佛轉法輪，眾生解差別。』又經中說：『菩薩在一個小眾生的身中，成就等正覺，轉法輪，度無量眾生，那個小眾生不知不覺。』這乃是常與眾生共同，以及大小乘共同在佛海中。身與心本來沒有差別。然而見佛與不見佛，聞法與不聞法，解脫知見，大小以及苦樂，各各不同。所以叫做共不共教。又經中說：『進入剎那際三昧，示現從兜率天降神母胎，出現，轉法輪，入涅槃。』這乃是在沒有時間之中，諸眾生等自己得到時間的分段，見到初、中、后。在一種音法內，自己得到人天小乘大乘佛乘，自己得到道果，各各不同。見佛住世長短，壽命長短，各自差別。而實際上如來的自性沒有造作，沒有生滅。然而以無作法性無

【English Translation】 English version: Entering one, one obtains the remainder. This is because the Dharmadhatu (realm of reality) is one unified whole. It differs from expedient teachings because their views are incomplete. Entering the remainder, one obtains one. This is because the essence of the Dharmadhatu is without obstruction, like a round pearl without corners, like a bright mirror instantly illuminating, like empty space without separation, like an echo without reliance, like a shadow without hindrance, like something created by a magical being. This Dharma gate encompasses the beginning and the end, a unified, complete, unobstructed state, without accomplishment, without destruction, without arising, without ceasing, constantly turning the Dharma wheel. If one understands this Dharma gate, the Buddha's wisdom, natural wisdom, and wisdom without a teacher will naturally manifest. Because this Dharma has no arising or ceasing, one can attain it through natural wisdom without arising or ceasing. It cannot be attained through emotional calculation or thought. All expedient teachings are contained within it, spoken at one time, because all expedient teachings do not go beyond the Dharmadhatu and are not limited by the three times (past, present, future). Each relies on their own views, resulting in countless differences. This One Vehicle teaching was spoken at the time of initial enlightenment. If based on emotion, it was spoken at the time of initial Buddhahood. If based on wisdom, it is spoken without beginning or end. Ninth, the shared and unshared teaching is for explaining the Great Vehicle Sutras. Humans, gods, and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) all hear it, but each gains different benefits. Furthermore, the Avataṃsaka Sūtra says: 'In the tip of a hair, and in a single dust mote, the Buddhas turn the Dharma wheel, and sentient beings understand differently.' Also, the sutra says: 'A Bodhisattva, in the body of a small sentient being, attains complete enlightenment, turns the Dharma wheel, and liberates countless sentient beings, while that small sentient being is unaware.' This is constantly shared with sentient beings, and the Small and Great Vehicles are together in the Buddha's ocean. Body and mind are fundamentally without difference. However, seeing the Buddha and not seeing the Buddha, hearing the Dharma and not hearing the Dharma, liberation and knowledge, greatness and smallness, and suffering and happiness are all different. Therefore, it is called the shared and unshared teaching. Also, the sutra says: 'Entering the Samadhi (state of meditative consciousness) of an instant, manifesting descent from the Tuṣita Heaven (one of the six heavens of desire) into his mother's womb, appearing, turning the Dharma wheel, and entering Nirvana (liberation from the cycle of rebirth).' This is that in no time, sentient beings obtain their own divisions of time, seeing the beginning, middle, and end. Within one sound of Dharma, they obtain the Human Vehicle, the Heavenly Vehicle, the Small Vehicle, the Great Vehicle, and the Buddha Vehicle, each obtaining different fruits of the path. They see the Buddha's duration of stay in the world, the length of his life, each differently. But in reality, the Tathagata's (Buddha) nature is without creation, without arising, and without ceasing. However, with the uncreated Dharma nature, without

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垢白凈之智。自體清凈與一切眾生本來體同。故稱眾生應聞。不違彼念。為法性智本無造作者。以法性智自在故。能稱彼念令無失時。如是佛共法共智共時共身共心共乘。以知見解脫各各不共故。言共不共教。亦如五百聲聞共在華嚴會而如聾如盲。是其事也。

第十不共共教者。如華嚴經中。十方雲集諸來菩薩及佛國土所從來方不同各別。所共同聲說法總同聞法。獲益能同能別。又于會中。天龍八部人非人等各各差殊。同得聞毗盧遮那果德法門。具同具別自在。諸餘三乘亦有如是不共共教。準例可知。如是十教。總是如來於本法界一剎那際一時一聲。頓印如響。隨諸眾生自分根力漸頓不同。是故於今以圓數故略分十種教門。用彰進修解行差別。如上十時教門。總是如來無心三世智海一時說故。由根聞故。大小及時分差別自根而生。

三明教義差別者。夫三界大雄應真寂寞。身心性相都無所為。然以性起大悲稱法同體。從無作智隨緣教生。況一雨普滋任生各異。或名同而義別。即漸教十地圓教十地等。或言別而義同。十方世界法門。皆是四諦法門。或理事兩乖或體用相徹。或初或漸或頓或圓。法不自施依根教立。根羸即法劣。器廣即道圓。稱物所宜大小隨見。或同言而解別異語而齊知。當類所堪應時施設。

【現代漢語翻譯】 現代漢語譯本： 『垢白凈之智』（去除污垢，顯現清凈智慧）。自體清凈與一切眾生本來體性相同。所以說眾生應當聽聞佛法，不違揹他們的心念。因為法性之智本來沒有造作，憑藉法性之智的自在，能夠應合他們的心念而沒有錯失時機。像這樣，佛的共法（共同的教法）、共智（共同的智慧）、共時（共同的時間）、共身（共同的化身）、共心（共同的心意）、共乘（共同的乘法），因為知見解脫各有不同，所以說是共與不共的教法。也像五百聲聞共同在華嚴法會中，卻如同聾子和瞎子一樣，就是這種情況。

第十種是不共共教。例如《華嚴經》中，十方雲集的諸位菩薩，以及佛國土所從來的方向各不相同，但共同聽聞佛說法，總能共同聞法，獲得的利益既能相同也能不同。又在法會中，天龍八部、人非人等各有差異，但都能聽聞毗盧遮那佛果德法門，既有共同之處，也有各自的差別，非常自在。其餘三乘也有類似的不共共教，可以參照理解。這十種教法，都是如來在本法界一剎那間，一時一聲，頓然印定，如同迴響一般。隨著眾生各自的根器和力量，漸悟和頓悟各有不同。所以現在用圓滿的數字，略分為十種教門，用來彰顯進修、理解和實踐的差別。如上所述的十時教門，都是如來無心、三世智海一時所說，由於根器的聽聞，大小、時間的差別，都從各自的根器而生。

三種教義的差別在於：三界的大雄（佛的稱號），應真（阿羅漢的稱號），寂寞（指佛的涅槃狀態），身心性相都沒有任何作為。然而以自性生起的大悲心，稱合法性，與眾生同體，從無作之智隨順因緣而生起教化。好比一場雨普遍滋潤，任憑萬物生長各有不同。或者名稱相同而意義不同，例如漸教的十地和圓教的十地等。或者言語不同而意義相同，十方世界的法門，都是四諦法門。或者事和理相互違背，或者體和用相互通徹，或者初、或者漸、或者頓、或者圓。法不能自己施設，要依據根器而建立教法。根器弱，法就顯得淺薄；器量大，道就顯得圓滿。適應事物所適宜的，大小隨著見解而不同。或者用相同的語言而理解不同，用不同的語言而達到相同的理解。應當根據眾生所能承受的，應時施設教法。

【English Translation】 English version: 'Abolishing defilements and purifying wisdom' (removing impurities and revealing pure wisdom). The self-nature is pure and identical to the original nature of all sentient beings. Therefore, it is said that sentient beings should listen to the Dharma and not go against their thoughts. Because the wisdom of Dharma-nature is originally without creation, relying on the freedom of the wisdom of Dharma-nature, it can accord with their thoughts without missing the opportunity. Like this, the Buddha's shared Dharma (common teachings), shared wisdom, shared time, shared body (shared manifestation), shared mind, and shared vehicle (common vehicle), because the knowledge, views, liberation are different, so it is said to be shared and unshared teachings. It is also like the five hundred Shravakas (hearers) together in the Avatamsaka Assembly, but like the deaf and blind, that is the case.

The tenth is the unshared shared teaching. For example, in the Avatamsaka Sutra, the assembled Bodhisattvas from the ten directions, and the directions from which the Buddha lands come from are different, but they jointly listen to the Buddha's teachings, and can always jointly hear the Dharma, and the benefits obtained can be the same or different. Also in the assembly, the eight classes of gods and dragons, humans and non-humans, etc., are different, but they can all hear the fruit and virtue Dharma-door of Vairocana Buddha, with both commonalities and differences, very freely. The other three vehicles also have similar unshared shared teachings, which can be understood by analogy. These ten teachings are all the Tathagata (Buddha) in the Dharma realm in an instant, at one time and with one voice, suddenly imprinted, like an echo. Depending on the different faculties and strengths of sentient beings, gradual and sudden enlightenment are different. Therefore, now using a complete number, it is briefly divided into ten teachings, used to highlight the differences in advancement, understanding, and practice. The above-mentioned ten time teachings are all spoken by the Tathagata without intention, in the wisdom sea of the three times at one time, due to the hearing of the faculties, the differences in size and time arise from their respective faculties.

The difference in the three meanings of the teachings lies in: the great hero (title of the Buddha) of the three realms, Arhat (title of the Arhat), the state of Nirvana (referring to the Buddha's state of Nirvana), the body, mind, nature, and appearance have no action. However, with the great compassion arising from self-nature, in accordance with Dharma-nature, being one with sentient beings, teachings arise from the wisdom of non-action following conditions. It is like a rain that universally nourishes, allowing all things to grow differently. Or the name is the same but the meaning is different, such as the ten grounds of the gradual teaching and the ten grounds of the complete teaching. Or the words are different but the meaning is the same, the Dharma-doors of the ten directions are all the Four Noble Truths. Or the matter and principle contradict each other, or the substance and function penetrate each other, or initial, or gradual, or sudden, or complete. The Dharma cannot be established by itself, it must be based on the faculties to establish the teachings. If the faculties are weak, the Dharma appears shallow; if the capacity is large, the path appears complete. Adapting to what is appropriate for things, the size varies with the view. Or using the same language but understanding differently, using different languages but reaching the same understanding. Teachings should be established in accordance with what sentient beings can bear.

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或樂門前之駕。廢游露地之乘。且約最上之徒及以漸漸之眾。粗陳十法義理差殊。使得始學之流不以滯權而妨實者也。其十門者。

一佛日出興教主別　二光明表法現相別　三問答所詮主伴別　四所示因圓果滿別　五地位所行行相別　六重令善財證法別　七六位菩薩來眾別　八所施法門理事別　九與諸三乘得果別　十所付法藏流通別

第一佛日出興教主別者。此教即以毗盧遮那為教主也。毗者此云種種。盧遮那此云光明遍照。又毗之云遍以大智種種光明。照諸眾生根機。此即以法身悲智為名。不同權教以姓為號。牟尼者。此云寂默。但且贊法體無說。不言悲智但有三十二相八十種好。不具無邊相海故。又是剃除鬢髮。非是頂著華冠佛故。是同三乘出俗故。不同此教即俗即真無出入故。如毗盧遮那如來。大約且以九十七種大人。之相頂上華冠具足嚴好。三十二種寶王。化無量寶種種莊嚴。手著環釧。頸串瓔珞。廣如經說隨好無盡。

第二光明表法現相別者。除如來十身相海品九十七種相中所放光明。亦除夜摩天等所放光明。但且直論表法光明。始終有十。一一皆表因果次第十信十住十行十回向十地等位。其中行相無有雜亂。不同余教化佛放光。或放一光而無十。或全身悉放而無次。或放果光而無因

【現代漢語翻譯】 現代漢語譯本： 捨棄門前的華麗車駕，停止在露天曠野的遊樂。現在，我將與最上等的弟子以及逐漸引導的眾人，粗略地陳述十種法義的差別，使初學者不會因為執著于權宜之法而妨礙了真實的證悟。這十個方面是： 一、佛日出興教主別（佛陀如太陽般出現，教主的不同） 二、光明表法現相別（光明所象徵的法義和顯現的現象不同） 三、問答所詮主伴別（問答所詮釋的主體和伴隨者不同） 四、所示因圓果滿別（所顯示的因地圓滿和果地圓滿不同） 五、地位所行行相別（不同地位所修行的行為和狀態不同） 六、重令善財證法別（再次讓善財童子證悟的法不同） 七、六位菩薩來眾別（六個不同地位的菩薩來集會的不同） 八、所施法門理事別（所施予的法門在理和事上的不同） 九、與諸三乘得果別（與聲聞、緣覺、菩薩三乘所證得的果位不同） 十、所付法藏流通別（所付囑的法藏在流通方式上的不同） 第一，佛日出興教主別。此教即以毗盧遮那（Vairocana，意為光明遍照）為教主。毗（Vi）的意思是種種，盧遮那（rocana）的意思是光明遍照。又，毗（Vi）的意思是普遍，以大智慧的種種光明，照耀眾生的根機。這即是以法身的悲智作為名稱，不同於權教以姓氏作為稱號。牟尼（Muni）的意思是寂默，只是讚歎法體的無言，不談悲智，只有三十二相和八十種好，不具備無邊的相海。而且是剃除了鬢髮，不是頭戴華麗寶冠的佛陀，是與聲聞、緣覺三乘一樣出家修行的，不同於此教即俗即真，沒有出入之分。如毗盧遮那（Vairocana）如來，大約具有九十七種大人之相，頭頂上的華麗寶冠具足莊嚴，三十二種寶王化現無量珍寶，種種莊嚴，手上戴著環釧，頸上串著瓔珞，詳細情況如經中所說，隨好的功德無有窮盡。 第二，光明表法現相別。除去如來十身相海品中九十七種相所放的光明，也除去夜摩天等所放的光明，只是直接論述表法的光明。始終有十種，每一種都代表因果次第，如十信、十住、十行、十回向、十地等位。其中的修行狀態沒有雜亂。不同於其他教派的化佛放光，或者只放一種光而沒有十種，或者全身都放光而沒有次第，或者只放果地的光明而沒有因地的光明。

【English Translation】 English version: Abandoning the ornate carriages before the gate, ceasing the amusements in the open fields. Now, I shall, together with the most superior disciples and the gradually guided multitude, roughly expound the ten different aspects of Dharma, so that beginners will not be hindered from true enlightenment by clinging to expedient means. These ten aspects are: 1. Buddha's Sun Rising, Difference in the Teaching Lord (Buddha appearing like the sun, the difference in the teaching lord) 2. Light Manifesting Dharma, Difference in Phenomenal Appearances (The light symbolizing Dharma and the manifested phenomena are different) 3. Questions and Answers, Difference in Principal and Accompanying (The subject and accompanying elements explained in questions and answers are different) 4. Demonstrated Cause, Difference in Perfected Result (The demonstrated cause and the perfected result are different) 5. Stages and Practices, Difference in the Aspects of Practice (The practices and states of practice at different stages are different) 6. Again Enabling Sudhana, Difference in Dharma Realization (Again enabling Sudhana to realize different Dharmas) 7. Six Positions of Bodhisattvas, Difference in the Assembly (The assemblies of Bodhisattvas from six different positions are different) 8. Dharma Doors Bestowed, Difference in Principle and Phenomena (The bestowed Dharma doors are different in principle and phenomena) 9. Differing Fruits Attained by the Three Vehicles (The fruits attained by the Sravakas, Pratyekabuddhas, and Bodhisattvas of the Three Vehicles are different) 10. Dharma Treasure Entrusted, Difference in Circulation (The entrusted Dharma treasure is different in its mode of circulation) First, 'Buddha's Sun Rising, Difference in the Teaching Lord'. This teaching takes Vairocana (meaning 'light shining everywhere') as its teaching lord. Vi means 'various', and rocana means 'light shining everywhere'. Also, Vi means 'universal', using the various lights of great wisdom to illuminate the faculties of all beings. This takes the compassion and wisdom of the Dharmakaya as its name, unlike the provisional teachings that use surnames as titles. Muni means 'silent', only praising the ineffable nature of Dharma, not speaking of compassion and wisdom, only having the thirty-two marks and eighty minor characteristics, not possessing the boundless ocean of characteristics. Moreover, it is with shaved hair, not a Buddha wearing a jeweled crown, being the same as the Sravakas, Pratyekabuddhas, and the Three Vehicles in leaving the household life, unlike this teaching where samsara is nirvana, without entering or leaving. Like Vairocana Tathagata, approximately having ninety-seven kinds of marks of a great person, the jeweled crown on the head is fully adorned, the thirty-two kinds of jewel kings transform into immeasurable treasures, with various adornments, wearing bracelets on the hands, and necklaces around the neck, as described in detail in the sutras, the merits of the minor marks are inexhaustible. Second, 'Light Manifesting Dharma, Difference in Phenomenal Appearances'. Excluding the light emitted from the ninety-seven kinds of marks in the chapter on the ocean of characteristics of the ten bodies of the Tathagata, and also excluding the light emitted by the Yama heavens, only directly discussing the light that manifests Dharma. There are ten kinds from beginning to end, each representing the sequential order of cause and effect, such as the ten faiths, ten abodes, ten practices, ten dedications, and ten grounds. The states of practice within them are not mixed up. Unlike the transformation Buddhas of other schools emitting light, either emitting only one light without ten, or emitting light from the whole body without order, or emitting only the light of the result without the cause.

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。或放因光而無果如法華經。直放眉間毫相果光。而無足輪下信位因光。如大品經中。佛放足輪下光。及全身一時盡放光明。一時普攝三乘因果。直從下向上。以放光明。以成漸次。從凡向聖多劫積修。行滿之後方成果德。不同此經放光。從果成因以因成果因果一體不壞進修。

第一先放齒間十種光明。莊嚴法界一切道場。為初登正覺。十方告眾。使令咸集。如經廣明。此為莊嚴告眾雲集光故。

第二放眉間果光。入足輪中。以果成因。起信之首。

第三還從足輪下放出所入果光。用照金色世界不動智佛。還是果佛。亦是根本。金剛智體。文殊師利即是初心及究竟成果已來所覺根本法身成智之母。以彼眉間果光入足輪中。即是以果成因。還以足輪下所入之果光。復出照金色世界不動智佛。即是用因成果。用果成因。以果頓示。用成初信之門。即以智首等十首菩薩用成信位。其位行相后當廣明。

第四說十住品時。升須彌頂上。如來於足指端放光。以明發足之始見道之初以三昧力住法之頂。從前信位入真實證。須彌山者。明因止而慧明。以入十住聖位之中要定方能真慧明也。故十住位菩薩下名共同皆名為慧。

第五如來升夜摩天上放足趺上光。以明用成行位。此天離地際故。說十行位也

【現代漢語翻譯】 現代漢語譯本：或者像《法華經》那樣，只放出因地的光芒而沒有果地的光芒。直接放出眉間白毫相的果地光芒，而沒有足輪下的信位因地光芒，就像《大品經》中，佛放出足輪下的光芒，以及全身一時全部放出光明，一時普遍攝受三乘的因果。直接從下向上，以放出光明，來成就漸次修證。從凡夫向聖人，經過多劫積累修行，行持圓滿之後才成就果德。不同於這部經的放光，是從果地成就因地，以因地成就果地，因果一體不壞，不斷進修。

第一，首先放出齒間的十種光明，莊嚴法界一切道場，作為初登正覺，向十方宣告，使令全部聚集。如經文廣泛闡明。這是爲了莊嚴告眾雲集的光芒。

第二，放出眉間果地的光芒，進入足輪之中，以果地成就因地，作為起信的開端。

第三，又從足輪下放出所進入的果地光芒，用來照耀金色世界的不動智佛（指如來果德之智）。還是果地的佛，也是根本，金剛智體。文殊師利（菩薩名，代表智慧）就是初心以及究竟成果以來所覺悟的根本法身，成就智慧之母。因為他的眉間果地光芒進入足輪之中，就是以果地成就因地。又以足輪下所進入的果地光芒，再次放出照耀金色世界的不動智佛，就是用因地成就果地。用果地頓然顯示，用來成就初信的門徑。就是以智首等十首菩薩用來成就信位。這個位次的行持相貌，後面將會詳細說明。

第四，在宣說十住品時，登上須彌山頂上，如來從足趾端放出光明，用來說明發足的開始，見道的最初，以三昧的力量安住於法的頂端。從前面的信位進入真實的證悟。須彌山（佛教名山）象徵因地的止息而慧光明。進入十住聖位之中，一定要有禪定才能使真慧明瞭。所以十住位的菩薩，下面共同的名字都叫做慧。

第五，如來升到夜摩天上，放出足趺上的光芒，用來說明用功成就行位。這個天遠離地面，所以宣說十行位。

【English Translation】 English version: Or, like the Lotus Sutra, it only emits the light of the cause without the light of the effect. It directly emits the light of the effect from the white hair between the eyebrows, without the light of the cause of the faith position under the wheel of the foot, as in the Mahaprajnaparamita Sutra, where the Buddha emits the light under the wheel of the foot, and the whole body emits light all at once, universally embracing the cause and effect of the Three Vehicles. Directly from bottom to top, emitting light to achieve gradual cultivation and realization. From ordinary people to sages, after accumulating practice over many kalpas, the fruit of virtue is achieved only after the practice is complete. This is different from the emission of light in this sutra, which achieves the cause from the effect, and achieves the effect from the cause. The cause and effect are one and indestructible, constantly advancing in cultivation.

First, emit ten kinds of light from between the teeth, adorning all the mandala (sacred space) of the Dharmadhatu (realm of reality), as the first attainment of perfect enlightenment, announcing to the ten directions, causing all to gather. As the sutra extensively explains. This is for the light of adorning the announcement of the assembly.

Second, emit the light of the effect from between the eyebrows, entering into the wheel of the foot, using the effect to achieve the cause, as the beginning of arising faith.

Third, again emit the entered light of the effect from under the wheel of the foot, using it to illuminate the Immovable Wisdom Buddha (representing the wisdom of the Tathagata's fruition) of the golden world. Still the Buddha of the effect, also the root, the Vajra Wisdom Body. Manjushri (Bodhisattva's name, representing wisdom) is the fundamental Dharmakaya (Dharma body) awakened since the initial aspiration and ultimate achievement, the mother of achieving wisdom. Because the light of the effect between his eyebrows enters into the wheel of the foot, it is using the effect to achieve the cause. Again, using the light of the effect entered under the wheel of the foot, it emits again to illuminate the Immovable Wisdom Buddha of the golden world, which is using the cause to achieve the effect. Using the effect to suddenly reveal, using it to achieve the gateway of initial faith. That is, using the ten chief Bodhisattvas such as Wisdom Chief to achieve the position of faith. The appearance of practice in this position will be explained in detail later.

Fourth, when explaining the Ten Abodes chapter, ascending to the summit of Mount Sumeru (mythical mountain), the Tathagata emits light from the tips of the toes, using it to explain the beginning of setting out, the initial seeing of the path, abiding at the summit of the Dharma with the power of samadhi (meditative absorption). Entering into true realization from the previous position of faith. Mount Sumeru symbolizes the cessation of the cause and the brightness of wisdom. Entering into the Ten Abodes of the holy position, it is necessary to have dhyana (meditation) in order to make true wisdom clear. Therefore, the common names of the Bodhisattvas of the Ten Abodes are all called Wisdom.

Fifth, the Tathagata ascends to the Yama Heaven, emitting light from the instep of the foot, using it to explain the achievement of the practice position. Because this heaven is far from the ground, the Ten Practices position is explained.

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。表依空起行用也。表法以明先證法身根本智慧始行萬行。

第六升兜率天宮如來膝上放光。說十回向。表此天處欲界之中理事無礙。故名迴向。初發心住時理事無礙。非獨此處方有迴向。但以次第名言法須安立。然實體中一一位中皆具足也。膝者明屈申迴旋自在說迴向義也。表真俗自在故。生死涅槃已自在成智悲故也。

第七他化自在天中放眉間毫相果德光明。說十地位也。為十地菩薩因果位終故。還像此天依他起化。無自心化故。表十地菩薩但為眾生所須教化自無業化。又于欲界之際即無慾故。還同四禪及出三界之法門故。異彼小乘修生涅槃出三界惑故。又異權教菩薩于第四禪中成十地故。又從兜率天超過化樂天至他化自在天者。表十地位法遍法界故。不須次第。上界四禪亦在其會。不來而到。不往而至。不動而見故。上下諸天皆處其中。十方世界悉在毛孔。但以表法階降如是。實無上下彼此往來。十一地普賢佛華三昧會。在第三禪天說。來文未足。

第八如來普光明殿說如來出現品。放眉間毫光灌文殊頂。明前他化自在天上十地果終第三禪中等覺位畢。設法已成。陳施本教行相規模。規模既終因果圓備。設教既畢方乃出現。未說法門何名出現。又世主妙嚴品中。始成正覺。出現起自信心。修

【現代漢語翻譯】 現代漢語譯本：表示依靠空性而生起行用。闡明佛法，是爲了表明先證得法身根本智慧，然後才開始修行萬行。

第六，上升到兜率天宮（Tushita Heaven Palace），如來（Tathagata）從膝上放出光明，宣說十回向（Ten Dedications）。表示此天處於欲界（Desire Realm）之中，事理無礙。所以名為迴向。初發心住（Initial Aspiration Stage）時，事理已經無礙，並非只有此處才有迴向。但因為次第名言的緣故，佛法需要安立。然而在實體中，每一位都具足一切。膝蓋表明屈伸回旋自在，宣說迴向的意義。表示真俗自在的緣故。生死涅槃已經自在成就智慧和慈悲的緣故。

第七，在他化自在天（Paranirmita-vasavartin Heaven）中，從眉間放出毫相果德光明，宣說十地位（Ten Bhumis）。因為十地菩薩的因果位已經終結。還像此天一樣，依靠他力而起變化，沒有自心變化。表示十地菩薩只是爲了眾生所需而教化，自身沒有業力變化。又在欲界之際，即沒有慾望的緣故。還如同四禪（Four Dhyanas）以及超出三界（Three Realms）的法門。不同於小乘（Hinayana）修行生涅槃而出三界惑。又不同於權教菩薩在第四禪中成就十地。又從兜率天超過化樂天（Nirmanarati Heaven）到達他化自在天，表示十地位的法遍佈法界。不需要次第。上界四禪也在其法會之中。不來而到，不往而至，不動而見。上下諸天都處於其中。十方世界都在毛孔之中。只是爲了表示佛法的階梯是這樣的，實際上沒有上下彼此往來。十一地普賢（Samantabhadra）佛華三昧會，在第三禪天宣說。來文未足。

第八，如來在普光明殿（Universal Light Palace）宣說如來出現品（Tathagata's Emergence Chapter）。從眉間放出毫光灌注文殊（Manjusri）的頭頂。表明前面在他化自在天上，十地果位終結，在第三禪中等覺位完畢。設立佛法已經完成。陳述施行本教的行相規模。規模既然終結，因果圓滿具備。設立教法完畢才出現。沒有說法門，怎麼能叫出現？又在世主妙嚴品（Wondrous Adornments of World Rulers Chapter）中，始成正覺，出現而生起自信心，修行。

【English Translation】 English version: It indicates that practice arises and functions based on emptiness. Explaining the Dharma is to show that one first realizes the fundamental wisdom of the Dharmakaya (Dharma Body), and then begins to cultivate the myriad practices.

Sixth, ascending to the Tushita Heaven Palace, the Tathagata emits light from his knees, expounding the Ten Dedications. This indicates that this heaven is within the Desire Realm, where principle and phenomena are unobstructed. Therefore, it is called Dedication. At the Initial Aspiration Stage, principle and phenomena are already unobstructed, and dedication is not unique to this place. However, for the sake of sequential terminology, the Dharma needs to be established. Yet, in reality, each position fully possesses everything. The knees indicate flexibility and freedom of movement, explaining the meaning of dedication. It represents the freedom of truth and convention. Because birth, death, and Nirvana have freely achieved wisdom and compassion.

Seventh, in the Paranirmita-vasavartin Heaven, he emits light of meritorious virtues from the white hair between his eyebrows, expounding the Ten Bhumis (Ten Grounds). Because the cause and effect positions of the Ten Bhumi Bodhisattvas have ended. It is still like this heaven, relying on the power of others to transform, without self-transformation. It indicates that the Ten Bhumi Bodhisattvas only teach for the needs of sentient beings, and have no karmic transformation of their own. Moreover, at the edge of the Desire Realm, there is no desire. It is also like the Four Dhyanas and the Dharma gates that transcend the Three Realms. It is different from the Hinayana practice of birth and Nirvana, which transcends the delusions of the Three Realms. It is also different from the provisional teachings of the Bodhisattvas who achieve the Ten Bhumis in the Fourth Dhyana. Furthermore, surpassing the Nirmanarati Heaven from the Tushita Heaven to reach the Paranirmita-vasavartin Heaven indicates that the Dharma of the Ten Bhumis pervades the Dharma Realm. There is no need for sequence. The Four Dhyanas of the upper realm are also in its assembly. Arriving without coming, reaching without going, seeing without moving. The heavens above and below are all within it. The ten directions of the world are all in the pores. It is only to show that the steps of the Dharma are like this, but in reality, there is no up, down, here, there, coming, or going. The Eleventh Bhumi Samantabhadra Buddha Flower Samadhi Assembly is expounded in the Third Dhyana Heaven. The text is incomplete.

Eighth, the Tathagata expounds the Tathagata's Emergence Chapter in the Universal Light Palace. He emits light from the white hair between his eyebrows and pours it on the crown of Manjusri's head. It indicates that the fruit position of the Ten Bhumis has ended in the Paranirmita-vasavartin Heaven, and the position of Equal Enlightenment has been completed in the Third Dhyana. The establishment of the Dharma has been completed. Stating the appearance and scale of the original teaching. Since the scale has ended, the cause and effect are fully equipped. The establishment of the teachings is completed before it appears. Without the Dharma gate, how can it be called emergence? Also, in the Wondrous Adornments of World Rulers Chapter, one initially attains enlightenment, emerges, and generates self-confidence, practicing.

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行五位。五位既成。佛果自現。后出現品中。則明自己修證果終自己稱法所見出現。又明從初始終於佛法界體上。安諸地位次第之門。於始於終長明出現。本來一際無前無後。放光灌文殊之頂。以果光灌果法。以文殊是佛法身根本智。欲令文殊普賢菩薩共相問答。結會五位始終因果體用徹故。文殊菩薩知而故問。經云。誰為佛長子。我今當問誰。於是如來放口中光灌普賢口。

第九如來口中放光灌普賢口。口中光者。是佛教光。欲令普賢以差別智說佛出現果德法門文殊因佛放光。始知問法之處。夫聖智本自相知。今以佛法印用成后則。此乃九度放光。以成一部經之始終法則。結會已前五位因果體用之門。此之三人始終不相離故。以明如來是文殊普賢二人之果。

第十于獨園之內。放眉間毫相果光。明已上諸位因果已成還將此法用利眾生故。入法界品中。令人天凡夫六千比丘五百優婆塞五百優婆夷五百童男女等。皆令於此門得道成佛。其餘廣意后當更明。從此已上十度放光。于中表意各有分齊。此經放光具足表德圓滿。具足其十皆周法界。不同化佛所放光明說一部經時。或一度放光。或則全身。未曾有如此經中圓周始終。一一備德具其十也。但言說十備德無盡。十為圓數故也。

第三問答所詮主伴別

【現代漢語翻譯】 現代漢語譯本 行五位（菩薩修行的五個階段）。五位既然成就，佛果自然顯現。《后出現品》中，闡明自己修證的果位最終由自己稱法所見而顯現。又闡明從初始到最終，在佛法界本體上，安立各種地位次第之門，於始於終長久地顯現。本來一際（真如實相）無前無後。放光灌注文殊（文殊菩薩，智慧的象徵）的頭頂，以果光灌注果法，因為文殊是佛法身根本智。想要讓文殊、普賢（普賢菩薩，實踐的象徵）菩薩共同互相問答，總結歸納五位始終因果體用的徹底緣由。文殊菩薩明知而故意發問。經中說：『誰是佛的長子？我現在應當問誰？』於是如來從口中放光灌注普賢的口。

第九，如來口中放光灌注普賢的口。口中光，是佛教之光。想要讓普賢以差別智宣說佛出現果德法門。文殊因為佛放光，才知曉問法之處。聖智本來就互相瞭解，現在以佛法印證，成就後世法則。這是第九次放光，以成就一部經的始終法則，總結歸納已前五位因果體用之門。這三個人始終不相分離，以此闡明如來是文殊、普賢二人的果位。

第十，在獨園之內，放眉間毫相果光。闡明以上各位的因果已經成就，還將此法用來利益眾生。所以在《入法界品》中，令人天凡夫、六千比丘、五百優婆塞（男居士）、五百優婆夷（女居士）、五百童男童女等，都令於此門得道成佛。其餘更廣闊的意義，以後再詳細說明。從此以上十次放光，其中所表達的意義各有分寸。此經放光具足，表德圓滿，具足這十種都周遍法界。不同於化佛所放光明，說一部經時，或者一次放光，或者全身放光，未曾有如此經中圓周始終，一一具備德行，具足這十種。只是言說十種，備德無盡，因為十是圓滿之數。

第三，問答所詮釋的主伴差別。

【English Translation】 English version The practice of the Five Stages (five stages of Bodhisattva practice). Once the Five Stages are accomplished, the Buddha-fruit naturally manifests. In the 『Subsequent Emergence Chapter,』 it clarifies that the fruit of one's own cultivation and realization ultimately manifests through one's own perception of the Dharma. It also clarifies that from beginning to end, on the substance of the Dharma-realm of the Buddha, various gates of sequential stages are established, manifesting perpetually from beginning to end. Originally, the One Boundary (Tathata, the true suchness) has no before and no after. Light is emitted to anoint the crown of Manjushri (Manjushri Bodhisattva, symbol of wisdom), using the light of the fruit to anoint the Dharma of the fruit, because Manjushri is the fundamental wisdom of the Dharma-body of the Buddha. The intention is to have Manjushri and Samantabhadra (Samantabhadra Bodhisattva, symbol of practice) Bodhisattvas mutually question and answer, summarizing the thorough reasons for the cause and effect, substance and function of the Five Stages from beginning to end. Manjushri Bodhisattva knows but intentionally asks. The sutra says: 『Who is the eldest son of the Buddha? Whom should I ask now?』 Thereupon, the Tathagata emits light from his mouth to anoint the mouth of Samantabhadra.

Ninth, the Tathagata emits light from his mouth to anoint the mouth of Samantabhadra. The light from the mouth is the light of the Buddha's teachings. The intention is to have Samantabhadra expound the Dharma-gate of the Buddha's emergent fruit-virtues with discriminating wisdom. Manjushri, because the Buddha emits light, then knows the place to ask about the Dharma. Holy wisdom inherently understands each other, now using the Buddha's Dharma to seal and verify, accomplishing the laws for later generations. This is the ninth emission of light, to accomplish the beginning-to-end laws of a sutra, summarizing the gates of cause and effect, substance and function of the Five Stages before. These three people are never separated from beginning to end, thereby clarifying that the Tathagata is the fruit of Manjushri and Samantabhadra.

Tenth, within the Solitary Garden, the light of the fruit of the white hair-mark between the eyebrows is emitted. It clarifies that the cause and effect of the above stages have already been accomplished, and this Dharma will also be used to benefit sentient beings. Therefore, in the 『Entering the Dharma-realm Chapter,』 humans, gods, ordinary people, six thousand Bhikshus (monks), five hundred Upasakas (male lay devotees), five hundred Upasikas (female lay devotees), five hundred young boys and girls, etc., are all enabled to attain the Way and become Buddhas through this gate. The other broader meanings will be explained in detail later. From this point above, there are ten emissions of light, in which the meanings expressed each have their limits. The emission of light in this sutra is complete, the expression of virtue is perfect, and all ten are complete, pervading the Dharma-realm. It is different from the light emitted by the manifested Buddha, when speaking a sutra, either emitting light once, or emitting light from the whole body, there has never been such a complete and thorough beginning and end in this sutra, each possessing virtue, complete with these ten. It is only said that there are ten, but the virtues are inexhaustible, because ten is a complete number.

Third, the difference between the main and accompanying elements explained in the questions and answers.

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者。說此一部經之問答體用所乘之宗大意。總相具德有三。一佛。二文殊。三普賢。佛表果德無言。當不可說不可修不可得不可證。但因成果自得。文殊因位可說。以此說法身果德。勸修普賢自行可行。行其行海充滿法界故。用此三德將為利樂眾生。文殊成贊法身本智。普賢成其差別智之行德。一切諸佛皆依此二尊者以為師範。而能成就大菩提之極果。或說普賢為長子。為建行成滿眾生故。或說文殊為小男。為盧遮創始發心證法身本智佛性之首。為最初證法身本智佛性。為初生諸佛聖性智慧家故也。為啓蒙發明之首。故為小男。主東北方為艮卦艮為小男。又為山為石。在丑寅兩間。表平旦創明暗相已無日光未著。像啓蒙之首十住發心創見道。故指文殊師利在東北方清涼山也。且取此閻浮洲之境位也。記法在於世間使令易解。又經云。一切處文殊師利。即明法身遍也。又過東方十佛剎微塵數世界。有金色世界。有文殊師利。又十方文殊師利。所從來國金色世界。金為白色其相黃。體白而黃相者。即明法身佛性智也。體白凈清潔非屬白色形。身心無染。非如世間色白之白也。法身佛性無心無身。任性無作緣緣白凈。物物無心唯無依智。名為白凈。若諸菩薩證如是性如是智身。皆黃色為黃。為福慶之色。無貪嗔恚。即有和氣

【現代漢語翻譯】 現代漢語譯本： 這是關於《某經》的問答體例、作用以及所依據的宗旨大意的闡述。總的來說，具備三種德行：一是佛（Buddha），代表果德（fruition virtue）的無言，意味著不可說、不可修、不可得、不可證，只能因修成正果而自然獲得。二是文殊（Manjushri），代表因位（causal stage）的可說，用來說明法身（Dharmakaya）的果德，勸導人們修習普賢（Samantabhadra）的自行可行之道，使其行愿如大海般充滿法界。因此，運用這三種德行來利益眾生。文殊成就讚歎法身的根本智慧，普賢成就其差別智慧的行德。一切諸佛都依仗這兩位尊者作為師範，從而成就大菩提（Mahabodhi）的極果。 或者說，普賢是長子，爲了建立行持，圓滿眾生。或者說，文殊是小男，爲了盧舍那佛（Locana Buddha）創始發心，證得法身根本智慧佛性的開端，是最初證得法身根本智慧佛性者，是最初產生諸佛聖性智慧之家。因為是啓蒙發明的開端，所以是小男。主管東北方，對應艮卦，艮代表小男，又代表山和石頭，位於丑寅之間，表示平旦，剛剛開始光明，黑暗的景像已經消失，但陽光尚未照耀，象徵啓蒙的開端，十住位的發心，初次見到真理。因此，指文殊師利（Manjushri）在東北方的清涼山。這只是取閻浮洲（Jambudvipa）的方位來記述，使世人容易理解。經中又說：『一切處文殊師利』，這說明法身是普遍存在的。又說，越過東方十佛剎微塵數的世界，有一個金色世界，那裡有文殊師利。又說，十方文殊師利所來自的國家是金色世界。金色是白色中帶有黃色，體性是白色而顯現黃色，這說明法身佛性智。體性是白凈清潔的，並非屬於白色形相，身心沒有污染，不是像世間那種顏色的白。法身佛性無心無身，任由自性，沒有造作，隨緣而顯現白凈，萬物無心，唯有無所依賴的智慧，名為白凈。如果諸菩薩證得這樣的自性，這樣的智慧之身，都是黃色的，因為黃色是福慶之色，沒有貪嗔癡，就具有祥和之氣。

【English Translation】 English version: This explains the question-and-answer structure, function, and underlying principles of this scripture. In general, there are three virtues: first, the Buddha (Buddha), representing the unspoken fruition virtue, meaning it cannot be spoken, practiced, obtained, or proven, but is naturally attained through the accomplishment of practice. Second, Manjushri (Manjushri), representing the speakable causal stage, used to explain the fruition virtue of the Dharmakaya (Dharmakaya), encouraging people to practice Samantabhadra's (Samantabhadra) path of self-practice, making their vows fill the Dharma realm like the ocean. Therefore, these three virtues are used to benefit sentient beings. Manjushri accomplishes the praise of the fundamental wisdom of the Dharmakaya, and Samantabhadra accomplishes the virtuous conduct of his differential wisdom. All Buddhas rely on these two venerable ones as teachers, thereby achieving the ultimate fruit of Mahabodhi (Mahabodhi). Alternatively, it is said that Samantabhadra is the eldest son, in order to establish practice and fulfill sentient beings. Or it is said that Manjushri is the youngest son, for Locana Buddha's (Locana Buddha) initial aspiration to attain the beginning of the fundamental wisdom Buddha-nature of the Dharmakaya, being the first to attain the fundamental wisdom Buddha-nature of the Dharmakaya, the first to give rise to the family of holy wisdom of all Buddhas. Because it is the beginning of enlightenment and discovery, it is the youngest son. In charge of the northeast, corresponding to the Gen trigram, Gen represents the youngest son, and also represents mountains and stones, located between Chou and Yin, representing dawn, just beginning to dawn, the scene of darkness has disappeared, but the sunlight has not yet shone, symbolizing the beginning of enlightenment, the aspiration of the ten dwelling stages, the first time seeing the truth. Therefore, it refers to Manjushri (Manjushri) on Mount Qingliang in the northeast. This is just taking the position of Jambudvipa (Jambudvipa) to record, making it easy for people to understand. The scripture also says: 'Manjushri is everywhere,' which shows that the Dharmakaya is universal. It also says that beyond the dust-number worlds of ten Buddha-lands in the east, there is a golden world, where there is Manjushri. It also says that the country from which the Manjushris of the ten directions come is a golden world. Gold is white with yellow, and its nature is white with yellow, which explains the wisdom of the Dharmakaya Buddha-nature. Its nature is white and pure, not belonging to the white form, the body and mind are not contaminated, not like the white of the world. The Dharmakaya Buddha-nature has no mind and no body, is free in nature, has no creation, and manifests white purity according to conditions. All things have no mind, only wisdom without reliance is called white purity. If all Bodhisattvas attain such a nature, such a body of wisdom, they are all yellow, because yellow is the color of blessing and celebration, without greed, anger, and ignorance, there is harmony.

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智慈益物之德也。經云。應真菩薩皆真金色也。故言文殊師利從金色世界來者。明一切處法皆真也。表一真法界也。普賢長子者。位在東方卯位為震卦。震為長男。為頭為首。為青龍。為慶。為春生。為建法之初也。世間佛法皆取東方為初首。表像日出咸照萬物。悉皆明瞭堪施作務隨緣運用故。普賢為行首。故為長男也。觀音為悲首。位在西方。住金剛山之西阿說慈悲經。西為酉位。酉為兌卦。兌為金。為白虎。為兇危。為秋殺故。以慈悲觀音主之。于不善處行慈是觀音也。文殊普賢觀音三法。是十方佛共行。為善財童子十回向中第七慈悲位中善知識。余廣義后當更明。佛法無言。以用世間法。託事表之。有言說者。皆是世間法也。無言啓蒙何達。以此義故。用佛文殊普賢三德互為主伴。以成法則。化利眾生之首。佛收一切果。文殊收一切所行因果法身本智。普賢收一切因果行身差別智。以此義故。或說文殊普賢為一切諸佛之母。或說文殊普賢小男長子。三人互體成一法界之體用也。即文殊為始見道初法身本智之門。普賢即為始見道之後行行之門。佛即二事之中無作體也。故以文殊法身。該此一部之教所說法身本智。備一切眾生初見道。普賢該此一部之教所說行門差別智。備一切眾生行行之門。法行具足名之為佛。化

【現代漢語翻譯】 現代漢語譯本： 智慧慈悲是利益萬物的德行。經書上說：『應真菩薩都是真金色。』所以說文殊師利（Manjusri，智慧的象徵）從金色世界而來，表明一切處所的法都是真實的，代表一真法界。普賢（Samantabhadra，大行愿的象徵）是長子，他的位置在東方卯位，屬於震卦。震代表長男，代表頭，代表首，代表青龍，代表慶賀，代表春天的生長，代表建立佛法的初始。世間的佛法都取東方作為初始，象徵太陽升起照耀萬物，一切都明瞭，可以施行作為，隨順因緣運用。普賢是行愿之首，所以是長男。觀音（Avalokitesvara，大慈悲的象徵）是慈悲之首，他的位置在西方，住在金剛山的西邊，宣說慈悲經。西為酉位，酉屬於兌卦。兌代表金，代表白虎，代表兇險，代表秋天的肅殺。所以用慈悲觀音來主導，在不善之處行慈悲，這就是觀音。文殊、普賢、觀音這三種法，是十方諸佛共同修行的，是善財童子十回向中第七慈悲位中的善知識。更廣泛的意義以後再詳細說明。佛法沒有言語，是用世間法，依託事物來表達。有言語的，都是世間法。沒有言語如何啓蒙？因為這個緣故，用佛、文殊、普賢三種德行互相作為主伴，來成就法則，教化利益眾生的首要。佛收攝一切果報，文殊收攝一切所行因果法身本智，普賢收攝一切因果行身差別智。因為這個緣故，或者說文殊、普賢是一切諸佛之母，或者說文殊、普賢是小男長子。三人互為一體，成就一法界的體用。文殊是開始見道時的初法身本智之門，普賢就是開始見道之後的修行之門。佛就是這兩件事之中無所作為的本體。所以用文殊法身，概括這部經所說的法身本智，具備一切眾生初見道；普賢概括這部經所說的行門差別智，具備一切眾生修行之門。法行具足，就稱為佛，教化眾生。

【English Translation】 English version: Wisdom and compassion are virtues that benefit all beings. The sutra says, 'All Arhat Bodhisattvas are of true golden color.' Therefore, it is said that Manjusri (symbol of wisdom) comes from the golden world, indicating that the Dharma in all places is true, representing the One True Dharma Realm. Samantabhadra (symbol of great vows) is the eldest son, positioned in the east at the Mao position, belonging to the Zhen trigram. Zhen represents the eldest son, the head, the beginning, the Azure Dragon, celebration, the growth of spring, and the initial establishment of the Dharma. Worldly Buddhist teachings all take the east as the beginning, symbolizing the sun rising and illuminating all things, making everything clear, enabling actions, and adapting to conditions. Samantabhadra is the leader in practice, hence the eldest son. Avalokitesvara (symbol of great compassion) is the leader in compassion, positioned in the west, residing west of Mount Vajra, expounding the Compassion Sutra. The west is the You position, belonging to the Dui trigram. Dui represents metal, the White Tiger, danger, and the killing of autumn. Therefore, compassionate Avalokitesvara is the leader, practicing compassion in unfavorable circumstances, which is Avalokitesvara. The three Dharmas of Manjusri, Samantabhadra, and Avalokitesvara are practiced together by all Buddhas in the ten directions, and are the virtuous friends in the seventh compassionate position of Sudhana's ten dedications. The broader meaning will be explained in detail later. The Buddha-dharma has no words, but uses worldly methods, relying on things to express it. Those with words are all worldly methods. How can one be enlightened without words? For this reason, the three virtues of Buddha, Manjusri, and Samantabhadra are used as mutual companions to accomplish the Dharma, to teach and benefit beings as the priority. The Buddha receives all fruits, Manjusri receives all the causes and effects of actions, the Dharmakaya's original wisdom, and Samantabhadra receives all the differentiated wisdom of the causes and effects of actions. For this reason, it is said that Manjusri and Samantabhadra are the mothers of all Buddhas, or that Manjusri and Samantabhadra are the younger and elder sons. The three mutually embody each other, accomplishing the substance and function of the One Dharma Realm. Manjusri is the gate of the initial Dharmakaya's original wisdom at the beginning of seeing the Path, and Samantabhadra is the gate of practice after the beginning of seeing the Path. The Buddha is the non-acting essence in between these two matters. Therefore, Manjusri's Dharmakaya encompasses the Dharmakaya's original wisdom spoken of in this sutra, possessing the initial seeing of the Path for all beings; Samantabhadra encompasses the differentiated wisdom of the practice gates spoken of in this sutra, possessing the practice gates for all beings. When Dharma and practice are complete, it is called Buddha, teaching beings.

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佛教中無此所表。涅槃經中佛隱身不現。昔雪山童子所得了諸行無常是生滅法。獨表法身涅槃無有行故。大品經中。薩陀波淪菩薩求般若波羅蜜。具六波羅蜜。未有方便波羅蜜願力智等十波羅蜜。但為引聲聞人天小器未堪聞方便願力智等波羅蜜也。六波羅蜜中無方便波羅蜜者。為方便波羅蜜行於非道。彼小器未堪聞也。何以然者。有畏愛故。及於彼經中多有聲聞人共佛為問答。非大菩薩故。設有菩薩。非文殊普賢故。設有文殊無普賢者。表未具行故。設有普賢無文殊者。明不見法身本智慧故。設有文殊普賢。不自相問答。明理事未徹故。又不言一切處文殊一切處及微塵中普賢行眾行故。又化佛自為問答主。但有因行果。待三僧祇劫之後。為引小器之徒。未說即因即果理事圓融十住初心即是佛故。無前後際故。頓證法界故。真俗俱真。以此不同。用例化佛所說之教。無如此經也。一切諸教皆權施設引彼諸根咸來至此華嚴大海。入毗盧遮那一真境界。以三乘空觀。折伏現行無明。不生不成根本智具差別智故。欣生他土厭此娑婆。設有住者。猶言留惑也。又此經中。善財童子依十住中遍行五位。法門行相遍行滿故。以此十住位內具有十地行門。以表此法德用滿故。不同余教行也。如雪山童子見一善知識得一法門。薩陀波淪亦

【現代漢語翻譯】 現代漢語譯本 佛教中沒有這樣的表述。《涅槃經》（Nirvana Sutra）中，佛陀隱身不現。過去雪山童子（Snow Mountain Hermit）所證悟的『諸行無常，是生滅法』，只代表法身（Dharmakaya）涅槃沒有造作。在《大品經》（Mahaprajnaparamita Sutra）中，薩陀波侖菩薩（Sadāprarudita Bodhisattva）尋求般若波羅蜜（Prajnaparamita），具足六波羅蜜（Six Paramitas），但沒有方便波羅蜜（Upaya Paramita）、願力智（Pranidhana-bala-jnana）等十波羅蜜（Ten Paramitas），只是爲了引導聲聞（Sravaka）和人天小根器，他們無法聽聞方便、願力智等波羅蜜。六波羅蜜中沒有方便波羅蜜，是因為方便波羅蜜的行持有時會看似不合常規，小根器無法理解。為什麼這樣說呢？因為他們有畏懼和執愛。而且在那部經中，多是聲聞與佛陀進行問答，不是大菩薩。即使有菩薩，也不是文殊（Manjusri）和普賢（Samantabhadra）。即使有文殊而沒有普賢，表明修行尚未圓滿。即使有普賢而沒有文殊，表明沒有見到法身的根本智慧。即使有文殊和普賢，他們之間沒有互相問答，表明對理和事沒有徹底領悟。而且沒有說一切處都有文殊，一切處及微塵中都有普賢行持種種修行。此外，化佛（Nirmanakaya Buddha）自己作為問答的主角，只有因行和果報，要等待三大阿僧祇劫之後，是爲了引導小根器的眾生，沒有說當下就是因果，理事圓融，十住（Ten Abodes）初心就是佛。沒有前後際，頓證法界，真諦和俗諦都是真實的。因此，這與《華嚴經》不同，不能用化佛所說的教法來類比。《華嚴經》是一切諸教的權巧施設，引導各種根器的眾生來到華嚴大海，進入毗盧遮那佛（Vairocana）的一真境界。用三乘的空觀，折伏現行的無明，不生不滅，根本智具足差別智。欣求往生他方凈土，厭離此娑婆世界。即使有安住於此的，也說是留惑。而且在這部經中，善財童子（Sudhana）依十住位（Ten Abodes）中遍行五位，法門行相遍行圓滿。因此，這十住位內具有十地（Ten Bhumis）的行門，表明此法的德用圓滿，不同於其他教法的修行。如同雪山童子見到一位善知識（Kalyanamitra）得到一個法門，薩陀波侖也是如此。

【English Translation】 English version There is no such representation in Buddhism. In the Nirvana Sutra, the Buddha conceals his body and does not appear. The impermanence of all phenomena, the law of arising and ceasing, realized by the Snow Mountain Hermit in the past, only represents that the Dharmakaya Nirvana has no fabrication. In the Mahaprajnaparamita Sutra, Sadāprarudita Bodhisattva seeks Prajnaparamita (Perfection of Wisdom), possessing the Six Paramitas (Six Perfections), but lacking Upaya Paramita (Skillful Means), Pranidhana-bala-jnana (Power of Vow and Wisdom), and other Ten Paramitas (Ten Perfections). It is only to guide Sravakas (Hearers) and humans/devas of small capacity, who are not capable of hearing about Upaya, Pranidhana-bala-jnana, and other Paramitas. The absence of Upaya Paramita among the Six Paramitas is because the practice of Upaya Paramita sometimes appears unconventional, which small capacities cannot understand. Why is this so? Because they have fear and attachment. Moreover, in that sutra, there are mostly Sravakas engaging in questions and answers with the Buddha, not great Bodhisattvas. Even if there are Bodhisattvas, they are not Manjusri (Bodhisattva of Wisdom) and Samantabhadra (Bodhisattva of Universal Virtue). Even if there is Manjusri without Samantabhadra, it indicates that the practice is not yet complete. Even if there is Samantabhadra without Manjusri, it indicates that the fundamental wisdom of the Dharmakaya has not been seen. Even if there are Manjusri and Samantabhadra, they do not question and answer each other, indicating that the understanding of principle and phenomena is not thorough. Furthermore, it is not said that Manjusri is everywhere, and Samantabhadra practices various practices everywhere and in every dust mote. In addition, the Nirmanakaya Buddha (Transformation Body of Buddha) himself acts as the protagonist of questions and answers, only having causal actions and retributions, waiting for three great Asankhyeya kalpas (incalculable eons) later, in order to guide beings of small capacity, without saying that the cause and effect are immediate, the principle and phenomena are perfectly integrated, and the initial mind of the Ten Abodes (Ten Stages of Development) is the Buddha. There is no before or after, realizing the Dharmadhatu (Realm of Reality) instantly, and both the true and conventional are true. Therefore, this is different from the Avatamsaka Sutra (Flower Garland Sutra), and the teachings spoken by the Nirmanakaya Buddha cannot be used for analogy. The Avatamsaka Sutra is a skillful means of all teachings, guiding beings of various capacities to come to the ocean of the Avatamsaka, entering the realm of the one true Vairocana Buddha (Cosmic Buddha). Using the emptiness contemplation of the Three Vehicles, subduing the present ignorance, without arising or ceasing, the fundamental wisdom possesses differential wisdom. Rejoicing in being born in other pure lands, and being weary of this Saha world (World of Suffering). Even if there are those who abide here, it is said to be retaining delusion. Moreover, in this sutra, Sudhana (Pilgrim) relies on the Ten Abodes, practicing the five positions throughout, and the aspects of the Dharma gate are practiced completely. Therefore, within these Ten Abodes, there are the practices of the Ten Bhumis (Ten Grounds), indicating that the virtue and function of this Dharma are complete, different from the practice of other teachings. Just as the Snow Mountain Hermit saw a Kalyanamitra (spiritual friend) and obtained a Dharma gate, so did Sadāprarudita.

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然。法華經中略示龍女成佛。猶指南方。非為法界自他圓滿故。仍問答主別。教主即是化佛。穢國設化令凈。非實凈土。仍移諸人天置於他土。仍彼此未終也。若說此經與余經別者。事廣而難終。略而言之。且復如是。

新華嚴經論卷第三 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第四

長者李通玄撰

第四明示因圓果滿別者。顯佛果有三種不同。一亡言絕行獨明法身無作果。二從行積修行滿功成多劫始成果。三創發心時十住初位體用隨緣所成果。

一亡言絕行獨明法身無作果者。即涅槃無行等經是。隱身不現萬事休息。又云羅剎為雪山童子。說諸行無常是生滅法生滅滅已寂滅為樂。是無作果。不具行故。

二從行積修行滿多劫方明果者。即權教之中。說行修成。三僧祇劫行滿所成佛果是也。以不了無明十二有支本是法身智慧。厭而以空觀折伏現行煩惱欣別凈門。

三從凡十住初心創證隨緣運用所成果者。即華嚴經是也。十信終心即以方便三昧達無明十二有支成理智大悲。即具文殊普賢體用法界法門。又如化佛所施因果教行。定經三僧祇所有佛功德總是修生。百劫修相好業。然燈得光明。不殺得長壽。佈施得資財。忍辱得端正。一一因果屬

【現代漢語翻譯】 現代漢語譯本： 是的。《法華經》中略微展示了龍女（Nāga-kanya）成佛，就像指向南方，並非因為法界（Dharmadhātu）自身和他者圓滿的緣故。仍然是問答的主體不同。教主即是化佛（Nirmānakāya Buddha），在穢土（impure land）設立教化使其清凈，並非真實的凈土（pure land）。仍然是將諸人天（Devas and humans）轉移到其他國土，仍然是彼此的因緣未了結。如果說這部經與其餘經典不同，事情繁多難以說完，簡單來說，暫且如此。

《新華嚴經論》卷第三 大正藏第 36 冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第四

長者李通玄撰

第四，闡明因圓果滿的差別，顯示佛果（Buddha-phala）有三種不同。第一種是捨棄言語斷絕行為，只闡明法身（Dharmakāya）的無作果（non-action result）。第二種是從積累修行，功德圓滿，經歷多劫才成就的果。第三種是初發心時，十住（Ten Abodes）初位，體用隨緣所成就的果。

第一種，捨棄言語斷絕行為，只闡明法身的無作果，就是《涅槃經》（Nirvana Sutra）、《無行經》等。隱身不現，萬事休息。又說羅剎（Rakshasa）為雪山童子（Snow Mountain Hermit）說諸行無常，是生滅法，生滅滅已，寂滅為樂，是無作果，因為不具備修行。

第二種，從積累修行，修行圓滿，多劫才闡明果，就是權教（Expedient Teaching）之中，說修行成就，三僧祇劫（three asamkhya kalpas）修行圓滿所成就的佛果。因為不瞭解無明（Avidyā）、十二有支（Twelve Nidānas）本來就是法身智慧，厭惡而用空觀（emptiness contemplation）折伏現行煩惱，欣求別的凈土法門。

第三種，從凡夫十住初心開始證悟，隨緣運用所成就的果，就是《華嚴經》（Avatamsaka Sutra）。十信（Ten Faiths）終心，就以方便三昧（skillful samadhi）通達無明、十二有支成為理智大悲。即具備文殊（Manjusri）、普賢（Samantabhadra）體用法界法門。又如化佛所施的因果教行，確定經三僧祇劫所有的佛功德總是修生，百劫修相好業，燃燈（lighting lamps）得到光明，不殺（non-killing）得到長壽，佈施（giving）得到資財，忍辱（patience）得到端正，一一因果都屬於。

【English Translation】 English version: Yes. The Lotus Sutra briefly shows Nāga-kanya's (Dragon Girl) attainment of Buddhahood, like pointing to the south, not because the Dharmadhātu (Dharma Realm) itself and others are perfectly fulfilled. The subject of the question and answer is still different. The teaching master is the Nirmānakāya Buddha (Transformation Body Buddha), who establishes teachings in the impure land to purify it, not a real pure land. It still involves transferring all the Devas (gods) and humans to other lands, and the karmic connections between each other are still not concluded. If this sutra is said to be different from other sutras, the matter is extensive and difficult to finish. To put it simply, let it be so for now.

New Avatamsaka Sutra Treatise Volume 3 Taisho Tripitaka Volume 36 No. 1739 New Avatamsaka Sutra Treatise

New Avatamsaka Sutra Treatise Volume 4

Composed by Elder Li Tongxuan

Fourth, clarifying the difference between the perfection of cause and the fulfillment of result, it shows that there are three different types of Buddha-phala (Buddha Fruit). The first is abandoning words and cutting off actions, only elucidating the non-action result of the Dharmakāya (Dharma Body). The second is the result achieved through accumulating practice, perfecting merit, and spending many kalpas (eons). The third is the result achieved from the initial arising of the mind, the initial position of the Ten Abodes (Ten Stages of Abiding), with the essence and function adapting to conditions.

The first, abandoning words and cutting off actions, only elucidating the non-action result of the Dharmakāya, is the Nirvana Sutra, Sutra of No Action, etc. Concealing the body and not appearing, all matters cease. It is also said that Rakshasa (demon) told the Snow Mountain Hermit (ascetic) that all actions are impermanent, are the law of arising and ceasing, and that cessation is bliss, which is the non-action result, because it does not possess practice.

The second, from accumulating practice, perfecting cultivation, and clarifying the result after many kalpas, is within the Expedient Teaching, which says that the Buddha-phala is achieved through the accomplishment of practice, and the completion of three asamkhya kalpas (incalculable eons) of practice. Because they do not understand that Avidyā (ignorance) and the Twelve Nidānas (links of dependent origination) are originally the wisdom of the Dharmakāya, they detest it and use emptiness contemplation to subdue the present afflictions, and rejoice in other pure land methods.

The third, from the initial awakening of the mind in the Ten Abodes of ordinary beings, the result achieved through adapting to conditions, is the Avatamsaka Sutra (Flower Garland Sutra). The final mind of the Ten Faiths, with skillful samadhi (meditative absorption), penetrates that Avidyā and the Twelve Nidānas become the wisdom and compassion of principle. That is, it possesses the Dharmadhātu (Dharma Realm) methods of Manjusri (wisdom bodhisattva) and Samantabhadra (practice bodhisattva). Also, like the causal teachings and practices given by the Nirmānakāya Buddha, it is certain that all the merits of the Buddha acquired over three asamkhya kalpas are always cultivated, cultivating the causes of good marks for hundreds of kalpas, obtaining light by lighting lamps, obtaining longevity by non-killing, obtaining wealth by giving, and obtaining good looks by patience. Each cause and effect belongs to.

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對相似具足。仍對治種種法門。始得見性成佛。如華嚴經即不然。一念頓證法界法門。身心性相本唯法體。施為運用動寂任真運無作智即是佛也。為一切佛應如是。無長無短始終畢竟。法皆如是。於一真法界任法施為。悉皆具足恒沙德用。即因即果。以此普門法界理智諸障自無。無別對治別修別斷。不見變化。變與不變無異性相故。普觀一切無非法門。無非解脫。但為自心強生繫著。為多事故沉潛苦流。故勞聖說種種差別。于所說處復生繫著。以此義故。聖說不同。或漸或圓。應諸根器。如此經教頓示圓乘。上上乘人所應堪受。設不堪受者當須樂修。究竟歸流畢居此海。是故余教先因後果。不同此教因果同時。為法性智海中因果不可得故。為不可得中因果同時無有障礙也。可得因果即有前後。有所得者皆是無常。非究竟說也。若先因後果者。因亦不成故果亦壞也。緣生之法不相續故。即斷滅故。自他不成故。如數一錢不數后錢。無後二者一亦不成。為剎那不相續。剎那因不成果亦壞。多劫不相續。多劫因果壞。要待數后錢時前一始成。因果亦爾。要待一時中無間者。因果始成。若爾者。如數兩錢同數無前無後。誰為一二。如豎二指誰為因果。如二指等隨心數處為因。后數為果。若是有前有後即有中間者。還有剎那間斷

【現代漢語翻譯】 現代漢語譯本： 對於其他教法，需要逐步修習各種法門，才能最終見性成佛。但《華嚴經》（Hua Yan Jing）卻不是這樣，它講的是一念之間頓悟證得法界（Dharmadhatu）的種種法門。身、心、性、相，其本體都只是法（Dharma）。一切施為運用，動靜皆是真如（Tathata）的自然執行，無作之智（Anabhisaṃkhāra-jñāna）即是佛。一切佛都應是這樣，沒有長短始終，一切法的實相都是如此。在一真法界（Bhūtatathatā）中，任運自在地施為，都具足恒河沙數般的功德妙用，當下即是因，當下即是果。因此，在普門法界（Samantamukha-dharmadhatu）中，理智上的種種障礙自然消弭，無需特別的對治、特別的修行、特別的斷除。因為不見有任何變化，變與不變，其性相併無差別。普遍觀察一切，沒有哪一樣不是法門，沒有哪一樣不是解脫。只是因為自己的心強行產生執著，因為諸多煩惱的緣故，才沉溺於痛苦的輪迴之中。所以諸佛菩薩才費力地宣說種種差別法門，而眾生又在所說的法門上再生執著。因為這個緣故，諸佛菩薩的說法各不相同，或漸修或頓悟，都是爲了適應不同根器的眾生。而這部經教，直接開示頓悟的圓滿法門，是為上上根器之人所應承受的。即使不能承受，也應當歡喜修習，最終歸入此法性智海（Dharmata-jñāna-sāgara）。所以，其他的教法是先因後果，不同於此教的因果同時。因為在法性智海中，因果是不可得的，正因為不可得，所以因果同時才沒有障礙。如果認為因果是可得的，那就有先後之分，有所得的人，一切都是無常的，不是究竟的說法。如果先有因後有果，那麼因也無法成立，所以果也會壞滅。因為緣起之法（Pratītyasamutpāda）不會相續，所以是斷滅的，自他也無法成立。比如數錢，如果不數後面的錢，那麼前面的一個錢也無法成立，因為剎那之間不相續，剎那的因不成立，果也會壞滅。多劫不相續，多劫的因果也會壞滅。一定要等到數後面的錢時，前面的一個錢才能成立，因果也是這樣，一定要等到一時之中沒有間斷，因果才能成立。如果這樣說，就像同時數兩枚錢幣，沒有先後，那麼誰是第一，誰是第二呢？就像豎起兩根手指，誰是因，誰是果呢？就像兩根手指一樣，隨你心中所想，先數的可以作為因，后數的可以作為果。如果是有前有後，有中間間隔的，那麼還有剎那的間斷。

【English Translation】 English version: With other teachings, one must gradually cultivate various Dharma methods to ultimately realize one's nature and become a Buddha. However, the Avatamsaka Sutra (Hua Yan Jing) is not like that. It speaks of the instantaneous enlightenment and realization of all the Dharma methods of the Dharmadhatu (法界). Body, mind, nature, and characteristics are all fundamentally just Dharma (法). All actions and functions, movement and stillness, are the natural workings of Tathata (真如), and Anabhisaṃkhāra-jñāna (無作智), the wisdom of non-contrivance, is the Buddha. All Buddhas should be like this, without long or short, beginning or end. The true nature of all Dharmas is like this. In the Bhūtatathatā (一真法界), acting freely according to the Dharma, one is fully endowed with countless merits and virtues, like the sands of the Ganges River. The cause is the effect, and the effect is the cause. Therefore, in the Samantamukha-dharmadhatu (普門法界), all intellectual and emotional obstacles naturally disappear, without the need for special antidotes, special cultivation, or special severance. Because one does not see any change, there is no difference in the nature and characteristics of change and non-change. Universally observing everything, there is nothing that is not a Dharma method, nothing that is not liberation. It is only because one's own mind forcibly creates attachments, and because of many afflictions, that one is immersed in the suffering of samsara. Therefore, the Buddhas and Bodhisattvas laboriously expound various differentiated Dharma methods, and sentient beings then create further attachments to the Dharma methods that are taught. For this reason, the teachings of the Buddhas and Bodhisattvas are different, sometimes gradual, sometimes sudden, all to suit the different capacities of sentient beings. This sutra directly reveals the complete and perfect Dharma method of sudden enlightenment, which is suitable for those of the highest capacity. Even if one cannot bear it, one should still joyfully cultivate it, and ultimately return to this Dharmata-jñāna-sāgara (法性智海). Therefore, other teachings have cause and effect in sequence, unlike this teaching, where cause and effect are simultaneous. Because in the Dharmata-jñāna-sāgara, cause and effect are unattainable, and precisely because they are unattainable, the simultaneity of cause and effect is without obstruction. If one believes that cause and effect are attainable, then there is a sequence of before and after. For those who attain something, everything is impermanent, and this is not the ultimate teaching. If there is first a cause and then an effect, then the cause cannot be established, and therefore the effect will also be destroyed. Because the Pratītyasamutpāda (緣起之法) does not continue, it is annihilation, and self and other cannot be established. For example, when counting money, if you don't count the money that comes after, then the first coin cannot be established, because the moments do not continue, the cause of the moment is not established, and the effect will also be destroyed. If many eons do not continue, the cause and effect of many eons will be destroyed. It is necessary to wait until the later coins are counted for the first coin to be established. Cause and effect are also like this. It is necessary to wait until there is no interruption in a single moment for cause and effect to be established. If that is the case, it is like counting two coins at the same time, without before or after, then who is the first and who is the second? Like holding up two fingers, who is the cause and who is the effect? Like two fingers, according to what you think in your mind, the one counted first can be the cause, and the one counted later can be the effect. If there is a before and after, and an interval in between, then there is still a momentary interruption.

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。有間斷者不成因果。若同時者如豎二指無前無後。誰為因果。亦皆不成。如此華嚴經因果同時者。俱無如是前後及同時情量繫著妄想。有無俱不俱常無常等繫著因果。但了法體非所施設。非因果系名為因果。非情所立同時前後之妄想也。如是者何。異楞伽漸教之說。此則不然。前說教主別問答主別等。即明文殊普賢佛等三德體用主伴無礙故。楞伽經中。化佛及大慧菩薩。問答破相。但知顯理。無繫著故。不論緣起法界。如緣起法界者。法界不成不破。但知了法如是故。是故楞伽經云。先示相似物后當與真實。又云。得相者是識。不得相者是智。即是明成壞也。如此經中意者。即真無有假法。諸法總真。純真無假。更無相似存真存假。經云。眾生界即佛界也。如此經中。文殊以理會行。普賢以行會理。二人體用相徹。以成一真法界。前後相收。四十品經互相該括。前後相徹文義相收。一法門中具多法也。是故經云。于多法中為一法。於一法中為眾多。于漸教中。設有少分義同。多分不相似故。如覺首等十首菩薩。各說一法以成十信。於十信中共成一信。為十個信位。互體相成不獨施設。以十信成一信。以一信成十信。有解者不可偏取一門。十慧菩薩。十林菩薩。十幢菩薩。十藏菩薩。又說十定十通十忍。如是一一位次

法門皆悉如是。互相成就如帝釋網。互相徹入一中無量無量中一。諸佛菩薩體用相成。因果相入同時無二。如經中說。法慧菩薩入定。即十方世界同名法慧佛來。功德林菩薩入定。即十方世界同名功德林佛來。金剛幢菩薩入定。即十方世界同名金剛幢佛來。金剛藏菩薩入定。即十方世界同名金剛藏佛來摩頂。如是位位之內地地之中。佛與菩薩因果相成。體用相徹。所來諸佛即明是果。入定菩薩即明是因。因果無二故。于佛法身智體上。安立十住十行十回向十地十一地等行相引接凡俗化生之門。諸位則佛佛則諸位。若上上根人於此教中起信者。還依此法。創首十住初心正證如來佛果智法。方行一切菩薩萬行。為初證之首。為知法智體性故。設同凡事。經過多劫行。而於自見本不移時。于初發心時與三世佛同成正覺。無前後際故法如是故。應如是知。不同權教經三僧祇方成佛果。是故今言與諸三乘得果別故。又于經乘如來一切智乘得佛果故。無二乘人得四沙門果。亦無權教菩薩諸地行相因前果后也。

第五明地位所行行相別者。凡發大乘心者。依其根品有六種乘三種五位十地差別行相不同。其名數如何。一念佛愿生凈土門。二作凈土觀行所生凈土門。三修空無我觀所乘門。四和會有無觀智門。五漸見佛性進修門。六

【現代漢語翻譯】 現代漢語譯本： 一切法門都是如此，互相成就，如同帝釋天網（Indra's Net，比喻相互關聯的宇宙）。互相徹底融入，一中包含無量，無量中包含一。諸佛菩薩的本體和作用相互成就，因和果相互融入，同時存在，沒有差別。如同經中所說，法慧菩薩入定，十方世界就出現同名法慧佛。功德林菩薩入定，十方世界就出現同名功德林佛。金剛幢菩薩入定，十方世界就出現同名金剛幢佛。金剛藏菩薩入定，十方世界就出現同名金剛藏佛來摩頂。像這樣，在每一位、每一地中，佛與菩薩因果相成，本體和作用相互貫通。所來的諸佛表明是果，入定的菩薩表明是因。因為因果沒有差別，所以在佛的法身智體上，安立十住、十行、十回向、十地、十一地等修行階段，引導凡夫俗子進入佛法之門。各個位次即是佛，佛即是各個位次。如果上上根器的人對此教法生起信心，就應當依照此法，最初在十住位發起初心，直接證得如來佛果的智慧。然後才修行一切菩薩的萬行，作為初證之首。爲了了知法智的體性，即使表面上與凡夫俗事相同，經過多劫的修行，對於自性本體的證見也不會有絲毫的改變。在最初發心的時候，就與三世諸佛一同成就正覺，沒有先後次第的界限。因為法的本性就是如此，所以應當這樣理解。這不同於權教經典中所說的需要三大阿僧祇劫才能成就佛果。因此，現在說與聲聞、緣覺、菩薩三乘所得的果位不同。而且，在如來的一切智乘中才能得到佛果，沒有二乘人能得到四沙門果（指聲聞乘的四種果位，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）。也沒有權教菩薩諸地行相中因前果后的情況。

第五，說明地位所修行的行相差別。凡是發起大乘心的人，根據其根器品性，有六種乘和三種五位十地的差別，修行行相也各不相同。這些名目和數量是什麼呢？一是念佛愿生凈土門，二是作凈土觀行所生凈土門，三是修空無我觀所乘門，四是和合有無觀智門，五是漸見佛性進修門，六是...

【English Translation】 English version: All Dharma gates are like this, mutually accomplishing each other like Indra's Net (a metaphor for the interconnected universe). They thoroughly penetrate each other, one containing the immeasurable, and the immeasurable containing one. The essence and function of all Buddhas and Bodhisattvas mutually accomplish each other. Cause and effect interpenetrate, existing simultaneously without duality. As it is said in the sutras, when Bodhisattva Dharma-mati (Fahui Pusa) enters Samadhi, Buddhas with the same name, Dharma-mati, appear in the ten directions. When Bodhisattva Merit-forest (Gongdelin Pusa) enters Samadhi, Buddhas with the same name, Merit-forest, appear in the ten directions. When Bodhisattva Vajra-banner (Jingangchuang Pusa) enters Samadhi, Buddhas with the same name, Vajra-banner, appear in the ten directions. When Bodhisattva Vajra-garbha (Jingangzang Pusa) enters Samadhi, Buddhas with the same name, Vajra-garbha, come to pat his head. Thus, within each position and each stage, Buddhas and Bodhisattvas mutually accomplish each other through cause and effect, and their essence and function thoroughly interpenetrate. The Buddhas who appear clearly indicate the fruit, and the Bodhisattvas who enter Samadhi clearly indicate the cause. Because cause and effect are non-dual, on the Dharmakaya (法身), wisdom-body of the Buddha, the stages of the Ten Dwellings (十住), Ten Practices (十行), Ten Dedications (十回向), Ten Grounds (十地), and the Eleventh Ground (十一地) are established to guide ordinary beings into the gate of the Dharma. Each position is the Buddha, and the Buddha is each position. If those with the highest faculties develop faith in this teaching, they should rely on this method, initially generating the aspiration in the Ten Dwellings, directly realizing the wisdom of the Tathagata's (如來) Buddha-fruit. Only then should they practice all the myriad practices of the Bodhisattvas, as the beginning of initial realization. In order to understand the essence of Dharma-wisdom, even if outwardly appearing the same as ordinary affairs, after practicing for many kalpas (劫), the realization of one's own nature will not change in the slightest. At the moment of initial aspiration, one simultaneously attains perfect enlightenment with the Buddhas of the three times, without any temporal sequence. Because the nature of Dharma is like this, it should be understood in this way. This is different from the provisional teachings (權教) in the sutras, which state that it takes three asamkhya kalpas (阿僧祇劫) to attain Buddhahood. Therefore, it is now said that it is different from the fruits attained by the three vehicles (三乘) of Sravakas (聲聞), Pratyekabuddhas (緣覺), and Bodhisattvas. Moreover, only in the Tathagata's all-wisdom vehicle can one attain the Buddha-fruit. No practitioners of the two vehicles can attain the four Sramana fruits (四沙門果) (referring to the four stages of Arhatship in the Sravaka vehicle: Stream-enterer, Once-returner, Non-returner, and Arhat). Nor is there a situation in the provisional teachings where the cause precedes the fruit in the practices of the Bodhisattva stages.

Fifth, explaining the differences in the practices performed at each stage. Those who generate the Mahayana (大乘) mind, according to their faculties and qualities, have differences in the six vehicles, three types of five positions, and ten grounds, and their practices are also different. What are these names and numbers? First is the gate of reciting the Buddha's name and vowing to be reborn in the Pure Land (凈土). Second is the gate of cultivating Pure Land contemplation and being born in the Pure Land. Third is the vehicle of cultivating the contemplation of emptiness and no-self. Fourth is the gate of harmonizing existence and non-existence with wisdom. Fifth is the gate of gradually seeing the Buddha-nature and progressing in cultivation. Sixth is...

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頓證佛性圓融門。修大乘者不離此六種所乘行相。何者。三種五位十地。一修假詮假真如等安立五位十地。二分修分真分證一分真如安立五位十地。三頓修頓。真頓證佛境界圓滿真如安立十地五位行相。此佛乘中無假法言說名相總真也。如是三種十地五位行相。向菩提者。行菩薩行者。滿佛果者。莫不總在其中。今以總舉。各以已所乘宗辨其權實。使令離障進修有功。不相誹毀。顯了差別令無疑悔。令進修者分明了知權實故。令成佛者不迂滯其功故。

一念佛力修戒發願力生於凈土者。是化凈土非真凈土。為非見性及不了無明是一切如來根本智故。是有為故。如阿彌陀經是也。

二作凈土。觀行所生凈土者。是化凈土。從心想生故。是有為故。不見佛性本智慧故。則無量壽觀經是也。

三修空無我觀所乘門者。為初說般若破凡夫實有二乘生空我執故。多修空法。有無俱空門為空觀增勝故。雖行六波羅蜜修種種菩提分法得六神通。行菩薩行。福勝人天。不生佛家。不見佛性。為析法明空。不了無明是如來智慧故。華嚴經亦同此訶責。如前已述。如法華經云。若持八萬四千法藏十二部經。為人演說。令諸聽者。得六神通。亦未為難。聽受此經。是則為難。法華經成就佛乘故。非菩薩乘故。是故如來於涅

【現代漢語翻譯】 現代漢語譯本 頓悟佛性圓融之門。修習大乘佛法的人，不能離開這六種所依乘的行相。是哪六種呢？三種五位十地。第一種是通過修習假有，詮釋假有，證入真如等方式，安立五位十地。第二種是通過分階段地修習，分階段地證悟，證得一部分真如，從而安立五位十地。第三種是通過頓悟的方式修習，頓悟真如，頓證佛的境界圓滿真如，從而安立十地五位的行相。這佛乘中沒有虛假的言說，名相都是真實的。像這樣的三種十地五位的行相，無論是趨向菩提的人，還是行菩薩道的人，或是圓滿佛果的人，都包含在其中。現在總的提出來，各自用自己所修習的宗派來辨別其中的權巧和真實，使大家遠離障礙，精進修習，有所成就，不互相誹謗，彰顯其中的差別，使人無疑無悔，使精進修習的人能夠分明地瞭解權巧和真實，使成就佛果的人不耽誤其修行。\n\n 一心念佛，憑藉佛力，修持戒律，發廣大誓願，從而往生凈土的人，所往生的凈土是化現的凈土，不是真實的凈土。因為他們沒有見到自性，也不瞭解無明就是一切如來的根本智慧。這是有為法。如《阿彌陀經》所說。\n\n 通過觀想修行所產生的凈土，是化現的凈土，是從心想生出來的，是有為法。因為沒有見到佛性的根本智慧。如《無量壽觀經》所說。\n\n 修習空無我觀所依乘的法門，是因為最初宣說般若，是爲了破除凡夫的實有執著和二乘的生空我執。所以大多修習空法。有和無都空，這是因為空觀增勝的緣故。雖然修行六波羅蜜，修習種種菩提分法，得到六神通，行菩薩行，福報勝過人天，卻不能生在佛家，不能見到佛性。因為他們只是分析法而明瞭空性，不瞭解無明就是如來的智慧。華嚴經也同樣對此進行訶責，如前面已經敘述的。如《法華經》所說：『如果有人持誦八萬四千法藏十二部經，為人演說，使聽眾得到六神通，這還不算難。聽聞和接受這部經，才是難的。』《法華經》成就的是佛乘，不是菩薩乘。所以如來在涅

【English Translation】 English version The Gate of Sudden Enlightenment of the Perfect and Harmonious Buddha-nature. Those who cultivate the Mahayana path cannot deviate from these six aspects of the vehicle they rely on. What are they? The three types of Five Positions and Ten Grounds. The first is establishing the Five Positions and Ten Grounds through cultivating the provisional, explaining the provisional, and realizing Suchness (Tathata). The second is establishing the Five Positions and Ten Grounds through gradual cultivation, gradual realization, and partial attainment of Suchness. The third is establishing the aspects of the Ten Grounds and Five Positions through sudden cultivation, sudden realization of Suchness, and sudden attainment of the perfect and complete Suchness of the Buddha's realm. In this Buddha-vehicle, there are no false words or expressions; all names and forms are ultimately true. These three types of Ten Grounds and Five Positions encompass all those who aspire to Bodhi (Enlightenment) [Bodhi: enlightenment or awakening], those who practice the Bodhisattva path, and those who fulfill the fruit of Buddhahood. Now, they are presented in general terms, and each person should use their own practiced school to discern the provisional and the real, so that they can remove obstacles, advance in cultivation, achieve merit, and not slander each other. Clarify the differences to eliminate doubt and regret, so that those who advance in cultivation can clearly understand the provisional and the real, and so that those who attain Buddhahood do not delay their progress.\n\n Those who single-mindedly recite the Buddha's name, relying on the Buddha's power, cultivate precepts, and make great vows to be reborn in the Pure Land, are reborn in a manifested Pure Land, not a true Pure Land. This is because they have not seen their own nature and do not understand that ignorance (Avidya) [Avidya: ignorance] is the fundamental wisdom of all Tathagatas [Tathagata: 'one who has thus come' or 'one who has thus gone,' referring to a Buddha]. This is conditioned (Samskrta) [Samskrta: conditioned or fabricated]. As stated in the Amitabha Sutra. \n\n The Pure Land that arises from contemplation and practice is a manifested Pure Land, because it arises from mental thought, which is conditioned. Because they have not seen the fundamental wisdom of the Buddha-nature. As stated in the Contemplation Sutra of Immeasurable Life. \n\n The path of relying on the contemplation of emptiness and non-self is because the initial teaching of Prajna [Prajna: wisdom] is to break the attachment to substantial existence of ordinary people and the attachment to the emptiness of self of the Two Vehicles (Sravakas and Pratyekabuddhas) [Sravakas and Pratyekabuddhas: disciples and self-enlightened ones]. Therefore, they mostly cultivate the Dharma of emptiness. The gate of emptiness where both existence and non-existence are empty is because the contemplation of emptiness is predominant. Although they practice the Six Paramitas [Six Paramitas: the six perfections or virtues], cultivate various factors of Bodhi, attain the six supernormal powers, practice the Bodhisattva path, and their blessings surpass those of humans and gods, they are not born into the Buddha's family and do not see the Buddha-nature. This is because they only analyze the Dharma to understand emptiness and do not understand that ignorance is the wisdom of the Tathagata. The Avatamsaka Sutra also criticizes this in the same way, as previously mentioned. As the Lotus Sutra says: 'If someone upholds the eighty-four thousand Dharma-treasuries and the twelve divisions of scriptures, and explains them to others, causing the listeners to attain the six supernormal powers, this is not difficult. To hear and receive this Sutra is difficult.' The Lotus Sutra accomplishes the Buddha-vehicle, not the Bodhisattva-vehicle. Therefore, the Tathagata in Nirvana

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槃經中說。一切眾生皆有佛性常樂我凈。有諸菩薩自悔過言。我于無量劫流轉生死。只為無我之所惑亂故如此過故。迴心方可得見性達我是智。諸般若中有文殊師利菩薩為問答者。皆論一分法身佛性道理。如文殊般若是也。若與聲聞為問答者。多為破二乘生空我執說法空故。與普賢問答者。多約行門。凡說法依根。但見問答主師可知。表裡準之可見。

四和會有無觀智門者。即解深密經第三時教說九識為凈識。與業種為依。並說三性三無性。所謂遍計所執性。依他起性。圓成實性。互相成壞離諸執障不成不壞。性自涅槃。如深密經頌曰。一切諸法皆無性。無生無滅本來寂。諸法自性恒涅槃。誰有智慧無密意。此經為破般若修空增勝者壞緣生法。空見現前違道理故。於此經成就緣生。諸法自體涅槃不須誹撥。言空言有。互相破斥。不合計有。不合計無。又此經雖安立十地名同華嚴。于中義意軌則各別。又無地前三賢十信等位。但立十地斷惑行相。及說佛地為第十一地。于其十一地位之內。復說有十一種粗重二十二種愚癡。所以此經不安立地前三賢十信行門。為此經地前非見道故。又為第三時教中但和會有無。未是文殊普賢理事攝行滿故。是故華嚴經中說十信十住十行十回向十地法門時。十方諸佛同來印可故。一切

諸佛國土總說此門故。十三種相加表真實故。三乘經中但說十一地。攝諸眾生不盡故。此則是三種十地中假詮假智假真如十地行故。何以然者。為此十一地是佛位。佛位之內猶有障故。明十一地以前未有真理本智故。若全真理智。云何十一地有十一粗重既有粗重。即非地地中有佛智為因果故。此經且漸和會有無令無滯住。未似普賢文殊理事智盡大用而說故。如仁王經說。五位十地行門安立。從凡漸習。積行多生。修假真如。又有教說地前伏惑地上見道。或說留惑不斷要經三僧祇劫方可成佛。如是等教。並對權根假施設有。未為實說。但化佛所說。皆是引中下根人未盡實說。余準可知。又二乘人迴心。向權教中所忻佛果。及權教菩薩所忻佛果。僧祇滿后。但只樂求三千大千世界佛之報果。不忻十佛境界毗盧遮那無盡十方境界之報果也。不如華嚴經中十信菩薩所忻佛果。勝解心上具足凡夫。即樂忻修十身毗盧遮那之境界。深心廣大盡無極重玄之妙境界也。不同權教佛境界。皆立分齊限量。此乃為根狹未廣故。且權安立。如解深密經中十地斷惑分齊。第一初地中對治惡趣煩惱業生雜染障故。第二地中對治微細誤犯現行障。第三地中對治欲貪障。第四地中對治定及法愛障。第五地中對治生死涅槃一向背趣障。第六地中對治粗相

【現代漢語翻譯】 現代漢語譯本： 諸佛國土總說此門之故，以十三種相加來表述真實之故。三乘經典中只說十一地，是因為其所攝受的眾生並不全面。而這裡所說的是三種十地中，假詮、假智、假真如的十地之行。為什麼這樣說呢？因為這十一地是佛的果位，但在佛的果位之內仍然存在障礙。這表明十一地之前還沒有真正的真理本智。如果具備完全的真理智慧，為何十一地還存在十一粗重？既然存在粗重，就不是地地之中都有佛智作為因果。這部經只是逐漸調和有和無，使之不滯留于任何一方。不像普賢、文殊那樣，將理事智全部發揮到極致來說明。例如《仁王經》中，安立五位十地之行門，從凡夫逐漸學習，積累多生之修行，修習假真如。又有教義說，在十地之前降伏煩惱，在地上見道。或者說保留煩惱不斷，需要經歷三大阿僧祇劫才能成佛。像這樣的教義，都是針對權巧根機而假施設的，並非真實之說。但凡化身佛所說的，都是引導中下根性之人，沒有完全說出實情。其餘的可以類推得知。另外，二乘人迴心，嚮往權教中所欣求的佛果，以及權教菩薩所欣求的佛果，在經歷阿僧祇劫圓滿后，也只是樂於尋求三千大千世界佛的報果，不欣求十佛境界毗盧遮那無盡十方境界的報果。不如《華嚴經》中十信菩薩所欣求的佛果，在勝解心上具足的凡夫，就樂於欣求修習十身毗盧遮那的境界，深心廣大，窮盡無極重玄的妙境界。這與權教佛的境界不同，權教佛的境界都設立了界限，這是因為根器狹隘，未能廣大，所以權且安立。例如《解深密經》中，十地斷惑的分齊：第一初地中，對治惡趣煩惱業所生的雜染障礙；第二地中，對治微細的誤犯現行障礙；第三地中，對治欲貪障礙；第四地中，對治禪定以及對法的愛著障礙；第五地中，對治生死涅槃一向背離或趣向的障礙；第六地中，對治粗相。

【English Translation】 English version: Because this door comprehensively discusses the Buddha lands, and because it uses the thirteen characteristics to express the truth. The sutras of the Three Vehicles only speak of the eleven grounds because they do not fully encompass all sentient beings. What is discussed here, however, is the practice of the ten grounds of provisional explanation, provisional wisdom, and provisional Suchness within the three types of ten grounds. Why is this so? Because these eleven grounds are the Buddha's position, but even within the Buddha's position, there are still obstacles. This indicates that before the eleventh ground, there was no true fundamental wisdom of reality. If there were complete wisdom of reality, why would the eleven grounds still have eleven coarse burdens? Since there are coarse burdens, it is not the case that each ground contains the Buddha's wisdom as cause and effect. This sutra gradually harmonizes existence and non-existence, preventing stagnation in either. It does not, like the statements of Samantabhadra (普賢) and Manjushri (文殊), fully utilize principle, phenomena, wisdom, and great function to explain. For example, the Renwang Sutra (仁王經) establishes the practice of the five stages and ten grounds, gradually learning from an ordinary person, accumulating practice over many lifetimes, and cultivating provisional Suchness. Furthermore, some teachings say that afflictions are subdued before the grounds, and the path is seen on the grounds. Or they say that afflictions are retained without being cut off, and it takes three great asamkhya kalpas (僧祇劫) to become a Buddha. Such teachings are provisionally established for those with expedient faculties and are not the ultimate truth. All that is spoken by the manifested Buddhas is to guide those of middling and lower faculties, not fully revealing the truth. The rest can be inferred accordingly. Moreover, those of the Two Vehicles who turn their minds toward the Buddha fruit desired in the expedient teachings, and the bodhisattvas (菩薩) of the expedient teachings who desire the Buddha fruit, after fulfilling the asamkhya kalpas, only seek the reward fruit of the Buddha of the three thousand great thousand worlds, not desiring the reward fruit of the realm of the ten Buddhas, Vairocana (毗盧遮那), and the endless realms of the ten directions. It is not like the Buddha fruit desired by the bodhisattvas (菩薩) of the ten faiths in the Avatamsaka Sutra (華嚴經), where ordinary people who possess complete understanding in their minds are happy to cultivate the realm of the ten-bodied Vairocana (毗盧遮那), with a profound and vast mind that exhausts the infinitely profound and subtle realm. This is different from the realm of the expedient Buddhas, which all establish limitations because their faculties are narrow and not broad, so they are provisionally established. For example, in the Sandhinirmocana Sutra (解深密經), the divisions of cutting off afflictions in the ten grounds are: in the first ground, the Pramudita (初地), one counteracts the defilement obstacles arising from the karma of afflictions in the evil destinies; in the second ground, one counteracts the subtle obstacles of unintentional transgressions; in the third ground, one counteracts the obstacles of desire and greed; in the fourth ground, one counteracts the obstacles of attachment to dhyana (禪定) and the Dharma; in the fifth ground, one counteracts the obstacles of one-sided aversion to or inclination towards samsara (生死) and nirvana (涅槃); in the sixth ground, one counteracts the coarse aspects.

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現行障。第七地中對治細相現行障。第八地中對治于無相無作功用及於有相不得自在障。第九地中對治於一切種善巧言辯不得自在障。第十地中對治不得圓滿法身證得障。善男子。此奢摩他毗缽舍那。于如來地對治極微細最極微細障及所知障。如華嚴經。但于地前三賢初發心住中。即能頓證佛果法門。普印諸位十住十行十回向十地等覺等位。如印印時文相具足無前後際。即以初發心時頓印三界無明。便為佛智之海。以如來法身智身大悲之印。一時頓印世間。以為法界大用。無前後故。法如是故。不同權教法外施設。且引三根來歸一實故。

五漸見佛性進修門者。如涅槃經云。十住菩薩少分見性。乃至十地未能了了。起信論云。十住菩薩少分得見法身。化八相成道故。如彼論釋。言是願力所為。既是願力非為實報。總為漸見佛性。皆是權教分分中漸引之宗非為圓故。如是之類。從初發心所證佛果不定僧祇。何以故。如涅槃經。記屠兒廣額于賢劫中成佛。闡提創發心上有越劫之功。何況具信根。復能少分見性者。何有僧祇之劫哉。世有諸德解屠兒廣額是化作者。此乃曲逐人情。未詳佛意者也。漸漸引權向實。豈令見劫存情令違本耶。漸漸引至龍女善財一念之中得成佛者。始成實說。三乘小見但念長時。智性本無。空

【現代漢語翻譯】 現代漢語譯本：現行障（Xiànxíng zhàng，manifest obscurations）。第七地中對治細相現行障（Xìxiàng xiànxíng zhàng，manifest obscurations of subtle appearances）。第八地中對治于無相無作功用及於有相不得自在障（Wúxiàng wúzuò gōngyòng jí yú yǒuxiàng bùdé zìzài zhàng，obscurations related to effort in the absence of characteristics and activity, and the lack of freedom in the presence of characteristics）。第九地中對治於一切種善巧言辯不得自在障（Yīqiè zhǒng shànqiǎo yánbiàn bùdé zìzài zhàng，obscurations related to the lack of freedom in skillful eloquence of all kinds）。第十地中對治不得圓滿法身證得障（Bùdé yuánmǎn fǎshēn zhèngdé zhàng，obscurations related to the failure to fully realize the Dharmakaya）。善男子。此奢摩他（Śamatha，止）毗缽舍那（Vipaśyanā，觀）。于如來地對治極微細最極微細障及所知障（Suǒzhī zhàng，cognitive obscurations）。如華嚴經。但于地前三賢初發心住中。即能頓證佛果法門。普印諸位十住十行十回向十地等覺等位。如印印時文相具足無前後際。即以初發心時頓印三界無明。便為佛智之海。以如來法身智身大悲之印。一時頓印世間。以為法界大用。無前後故。法如是故。不同權教法外施設。且引三根來歸一實故。 且引三根來歸一實故。五漸見佛性進修門者。如涅槃經云。十住菩薩少分見性。乃至十地未能了了。起信論云。十住菩薩少分得見法身。化八相成道故。如彼論釋。言是願力所為。既是願力非為實報。總為漸見佛性。皆是權教分分中漸引之宗非為圓故。如是之類。從初發心所證佛果不定僧祇。何以故。如涅槃經。記屠兒廣額于賢劫中成佛。闡提創發心上有越劫之功。何況具信根。復能少分見性者。何有僧祇之劫哉。世有諸德解屠兒廣額是化作者。此乃曲逐人情。未詳佛意者也。漸漸引權向實。豈令見劫存情令違本耶。漸漸引至龍女善財一念之中得成佛者。始成實說。三乘小見但念長時。智性本無。空

【English Translation】 English version: Manifest obscurations (Xiànxíng zhàng). In the seventh Bhumi, one counteracts the manifest obscurations of subtle appearances (Xìxiàng xiànxíng zhàng). In the eighth Bhumi, one counteracts the obscurations related to effort in the absence of characteristics and activity, and the lack of freedom in the presence of characteristics (Wúxiàng wúzuò gōngyòng jí yú yǒuxiàng bùdé zìzài zhàng). In the ninth Bhumi, one counteracts the obscurations related to the lack of freedom in skillful eloquence of all kinds (Yīqiè zhǒng shànqiǎo yánbiàn bùdé zìzài zhàng). In the tenth Bhumi, one counteracts the obscurations related to the failure to fully realize the Dharmakaya (Bùdé yuánmǎn fǎshēn zhèngdé zhàng). Good son, this Śamatha (止, calming) and Vipaśyanā (觀, insight) counteract the extremely subtle and most extremely subtle obscurations and cognitive obscurations (Suǒzhī zhàng) at the level of the Tathagata. As stated in the Avatamsaka Sutra, even in the initial dwelling of the three sages before the Bhumis, one can suddenly realize the Dharma-gate of Buddhahood. It universally seals all positions, such as the ten dwellings, ten practices, ten dedications, ten Bhumis, and the position of near-perfect enlightenment. Just as when a seal is stamped, the textual features are complete without any before or after. At the moment of initial aspiration, one instantly seals the ignorance of the three realms, and it becomes the ocean of Buddha-wisdom. With the seal of the Tathagata's Dharmakaya, wisdom-body, and great compassion, one instantly seals the world, making it the great function of the Dharma-realm. Because there is no before or after, and because the Dharma is such, it is different from the provisional teachings that are externally established. It leads the three roots to return to the one reality. It leads the three roots to return to the one reality. As for the five gates of gradual cultivation for seeing the Buddha-nature, as stated in the Nirvana Sutra, Bodhisattvas of the ten dwellings see the nature in a small part, and even those of the ten Bhumis have not yet fully understood it. The Awakening of Faith states that Bodhisattvas of the ten dwellings see the Dharmakaya in a small part because they transform into the eight aspects of attaining the Way. As explained in that treatise, it is said to be done by the power of vows. Since it is the power of vows and not a real reward, it is all about gradually seeing the Buddha-nature. All of these are provisional teachings that gradually lead in parts, and are not complete. Such things, from the initial aspiration to the realization of Buddhahood, are uncertain kalpas. Why? As stated in the Nirvana Sutra, it is recorded that the butcher Guang'e will become a Buddha in the Bhadrakalpa. Even the icchantikas who initially aspire have merit that surpasses kalpas. How much more so for those who have faith and can see the nature in a small part? How can there be kalpas of asamkhya? Some virtuous people interpret the butcher Guang'e as a transformation. This is merely following human sentiment and not understanding the Buddha's intention. Gradually leading the provisional towards the real, how can one allow the kalpas to be seen and emotions to remain, thus violating the original intention? Gradually leading to the Dragon Girl and Sudhana attaining Buddhahood in a single thought is the beginning of the true teaching. The small views of the three vehicles only think of long periods of time. The nature of wisdom is originally non-existent, empty.

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嗟忻仰。無繩自縛。何有休期。前略說三種十地。又以經義較量有六種十地者。如三乘教中有三種十地。實教中有三種十地。如仁王經解深密經大品經。此三部經中所說十地。多立假真如門。以成十地行相。此是權教中三種十地。第四如涅槃經中。十住菩薩少分見性。十地菩薩見性未能了了。即明以佛性為所乘門。分修分證十地。第五又涅槃經如牛食雪山肥膩草純得醍醐等。即初發心上同佛正覺故。第六一乘十地。如華嚴經以說法界門重玄無量無盡法以成十地。是為六種十地。涅槃法華屠兒龍女剎那成佛。皆是引權向實教故。但三乘十地菩薩所忻佛果境界。但忻三千大千世界為報佛之果故。此即實教中第三化身。非為實報身故。三種化身。一化身者。化作種種眾生身。二化身者。化作一四天下及二十八天所化之佛。三化身者。化作三千大千世界佛也。實報身者。十身毗盧遮那。互融相徹重玄境界。量齊法界及徹纖塵。塵塵之內皆齊法界。具如華嚴經說。三乘之教既權所說法門。及佛報境界總未實說。是故大品經中名共三乘教三乘共行十地。第二解深密經所說十地。直為解深密。廣意菩薩廣慧菩薩清凈慧菩薩等。共為問答主伴說十地門。不共聲聞為問答主伴。為深密經回彼般若樂空增勝者故。此大品深密等經。但說十地

之名。無地前十信三賢四資糧位。第三如仁王經中具足五位行相法門。如是權教中所說三賢十聖。多分總是說假真如。次第漸細方明佛性。方可說乘如來乘直至道場。將知權教非真。所說地位次第未實。第四如來乘中。如涅槃經中說十住少分。見性十地菩薩未全了了者。如起信論中十住菩薩少分見性以誓願力能八相成佛者。是其流也。雖未圓滿。為見少分性力故。勢力如是。猶如儲君為有因緣父王令其該召君政。為是王真子故。力堪如是故。為少見性故。為如來真子生佛家故。不同余教假真如假智等待于初地方云生佛家故。明見性力真勝餘宗故。少分如是。何況全得。第五明圓教十地者。一念體道智全佛故。以會無明體全智故。

經云。一成一切成。一壞一切壞。后當廣明。是名五種十地。此四種十地位次第行相。以化下中根接生門中大同小異。至於本法教門。而權教之中三種。假立真如為觀智。與從法身佛性體上安立漸頓二門全別。如權教中雖復還從初地之中。對治惡趣煩惱業生雜染障。乃至第七地中對治細相現行。猶成障障無相智。未全自在。至於八地無相無作功用及於有相功用亦未自在。如是地地中不自在。皆有障故。前依解深密經中地位斷惑次第法門說。如三乘中十地畢定如是。階降斷惑經三僧祇。百

【現代漢語翻譯】 現代漢語譯本 之名。無地前十信（十種信心）三賢（三賢位）四資糧位（四資糧位）。第三，如《仁王經》中具足五位行相法門。如是權教（權宜之教）中所說三賢十聖（十聖位），多分總是說假真如（虛假的真如）。次第漸細方明佛性（佛的本性），方可說乘如來乘（如來的教法）直至道場。將知權教非真，所說地位次第未實。第四，如來乘（如來的教法）中，如《涅槃經》中說十住（十住位）少分，見性（見到本性）十地菩薩（十地菩薩）未全了了者。如《起信論》中十住菩薩少分見性，以誓願力能八相成佛（八相成佛）者，是其流也。雖未圓滿，為見少分性力故，勢力如是。猶如儲君為有因緣父王令其該召君政。為是王真子故，力堪如是故。為少見性故，為如來真子生佛家故。不同余教假真如假智等待于初地方云生佛家故。明見性力真勝餘宗故。少分如是，何況全得。第五，明圓教（圓滿之教）十地者，一念體道智全佛故，以會無明體全智故。 經云：『一成一切成，一壞一切壞。』后當廣明。是名五種十地。此四種十地位次第行相，以化下中根接生門中大同小異。至於本法教門，而權教之中三種，假立真如為觀智，與從法身（法身）佛性體上安立漸頓二門全別。如權教中雖復還從初地之中，對治惡趣煩惱業生雜染障，乃至第七地中對治細相現行，猶成障障無相智，未全自在。至於八地無相無作功用及於有相功用亦未自在。如是地地中不自在，皆有障故。前依《解深密經》中地位斷惑次第法門說。如三乘（三乘）中十地畢定如是，階降斷惑經三僧祇（三個阿僧祇劫），百

【English Translation】 English version called. The ten faiths (ten kinds of faith), the three sages (three sage positions), and the four stages of accumulation (four stages of accumulation) before the ground. Third, as in the Renwang Sutra (仁王經), the Dharma gate of the five stages of practice is fully described. Thus, the three sages and ten saints (ten saint positions) mentioned in the expedient teachings (expedient teachings) mostly refer to false Tathata (真如). Gradually and subtly, the Buddha-nature (佛性) becomes clear, and then one can speak of riding the Tathagata-yana (如來乘) until reaching the bodhimanda (道場). It should be understood that the expedient teachings are not true, and the stages and sequences described are not real. Fourth, in the Tathagata-yana (如來的教法), as the Nirvana Sutra (涅槃經) says, a small part of the ten abodes (十住位) and the Bodhisattvas (菩薩) of the ten grounds (十地菩薩) who have not fully understood the seeing of the nature (見到本性). As in the Awakening of Faith (起信論), the Bodhisattvas (菩薩) of the ten abodes see a small part of the nature and, through the power of vows, can achieve Buddhahood through the eight aspects (八相成佛). Although not complete, because they have seen a small part of the power of the nature, their power is such. It is like a crown prince who, due to certain circumstances, is ordered by his father, the king, to oversee the government. Because he is the true son of the king, he has the power to do so. Because he has seen a small part of the nature, because he is the true son of the Tathagata (如來) and born into the Buddha's family. It is different from other teachings where false Tathata (真如) and false wisdom wait until the first ground to be said to be born into the Buddha's family. It is clear that the power of seeing the nature is truly superior to other schools. A small part is like this, let alone obtaining it completely. Fifth, explaining the ten grounds of the perfect teaching (圓滿之教), the wisdom of embodying the Tao (道) in one thought is the whole Buddha, because it unites the body of ignorance with the whole wisdom. The sutra says: 『If one is accomplished, all are accomplished; if one is destroyed, all are destroyed.』 This will be explained in detail later. These are the five kinds of ten grounds. The sequence and characteristics of these four kinds of ten grounds are largely the same but slightly different in transforming beings of lower and middle capacity and connecting them to the gate of birth. As for the Dharma gate of the original teaching, the three kinds in the expedient teachings falsely establish Tathata (真如) as contemplative wisdom, which is completely different from establishing the two gates of gradual and sudden from the body of the Dharmakaya (法身) Buddha-nature (佛性). Although in the expedient teachings, they still return from the first ground to counteract the defilements and obstacles arising from evil destinies, afflictions, and karma, and even in the seventh ground to counteract the subtle manifestations, they still become obstacles to the wisdom of no-form, not fully free. As for the eighth ground, the function of no-form and no-action and the function of form are also not free. Thus, in each ground, there is no freedom because there are obstacles. The previous explanation is based on the Dharma gate of the sequence of cutting off delusions in the stages of the Sandhinirmocana Sutra (解深密經). As in the three vehicles (三乘), the ten grounds are definitely like this, and the gradual cutting off of delusions takes three asamkhya kalpas (三個阿僧祇劫), a hundred

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劫修相好業。如涅槃經等佛性門中安立諸地次第。如前已明。如本業瓔珞經云。十住菩薩銅寶瓔珞銅輪王百福子為眷屬。生一佛土。受佛學行。教二天下。十行菩薩銀寶瓔珞銀輪王五百福子為眷屬。生三佛國中。受佛教行化三天下。十回向菩薩金剛寶瓔珞金輪王千福子為眷屬。入十方佛國中。化一切眾生。處四天下。初地已上百寶瓔珞二地千寶三地萬寶四地菩薩不可稱數寶為瓔珞。乃至十地寶瓔珞漸漸增廣。及十地十一地通佛法王。及三賢菩薩總有十五種輪王位。廣如瓔珞經說。又言三賢菩薩伏三界煩惱粗業道粗相續果。亦不起粗見道。喜忍伏三業道。離垢忍伏地獄餓鬼畜生人中業道。明忍伏六天業道。炎忍伏諸業道。勝忍伏疑見業道。現忍伏因緣業道。無生忍伏果業道。不動忍伏色因業道。光忍伏心因業道。寂滅忍伏心色二習業道。無垢忍伏習果業道。習前已除而果不敗亡。是故佛子。三賢名為伏斷。喜忍已上亦伏亦斷一切煩惱。覺忍現時法界中一切無明。頓斷無餘。如是以上說十一種忍。三賢菩薩用除三界粗煩惱故。亦伏斷故。解云。三賢者即菩薩也。十住十行十回向地前三位也。又瓔珞經云。佛子。初地一念無相法身智。成就百萬阿僧祇功德。雙照二諦心心寂滅。法流水中不可以凡夫心識量二種法身。解云。二

【現代漢語翻譯】 劫修相好業：這是關於菩薩修習殊勝相好之業。如《涅槃經》等佛性門中安立諸地次第：如同在《涅槃經》等經典中，關於佛性的部分所安立的菩薩修行次第。如前已明：如同前面已經闡明的那樣。如《本業瓔珞經》云：如同《本業瓔珞經》所說。十住菩薩銅寶瓔珞銅輪王（Copper Wheel King）百福子為眷屬：十住位的菩薩以銅寶瓔珞和銅輪王（Copper Wheel King）為象徵，有一百個具有福德的弟子作為眷屬。生一佛土：他們往生到一個佛土。受佛學行：接受佛陀的教導和修行。教二天下：教化兩個天下。十行菩薩銀寶瓔珞銀輪王（Silver Wheel King）五百福子為眷屬：十行位的菩薩以銀寶瓔珞和銀輪王（Silver Wheel King）為象徵，有五百個具有福德的弟子作為眷屬。生三佛國中：他們往生到三個佛國中。受佛教行化三天下：接受佛陀的教導和修行，教化三個天下。十回向菩薩金剛寶瓔珞金輪王（Gold Wheel King）千福子為眷屬：十回向位的菩薩以金剛寶瓔珞和金輪王（Gold Wheel King）為象徵，有一千個具有福德的弟子作為眷屬。入十方佛國中：他們進入十方佛國中。化一切眾生：教化一切眾生。處四天下：處於四個天下。初地已上百寶瓔珞二地千寶三地萬寶四地菩薩不可稱數寶為瓔珞：初地以上的菩薩，其瓔珞的寶物數量逐漸增加，二地菩薩用千寶瓔珞，三地菩薩用萬寶瓔珞，四地菩薩的瓔珞則用不可稱數的寶物。乃至十地寶瓔珞漸漸增廣：乃至十地菩薩的寶物瓔珞逐漸增廣。及十地十一地通佛法王：以及十地、十一地通達佛法的法王。及三賢菩薩總有十五種輪王位：以及三賢位的菩薩，總共有十五種輪王位。廣如《瓔珞經》說：詳細內容如《瓔珞經》所說。又言三賢菩薩伏三界煩惱粗業道粗相續果：又說三賢位的菩薩降伏三界煩惱的粗顯業道和粗顯的相續果報。亦不起粗見道：也不會生起粗顯的見道。喜忍伏三業道：喜忍降伏身口意三業的業道。離垢忍伏地獄餓鬼畜生人中業道：離垢忍降伏地獄、餓鬼、畜生、人道的業道。明忍伏六天業道：明忍降伏六慾天的業道。炎忍伏諸業道：炎忍降伏各種業道。勝忍伏疑見業道：勝忍降伏疑惑和邪見的業道。現忍伏因緣業道：現忍降伏因緣的業道。無生忍伏果業道：無生忍降伏果報的業道。不動忍伏色因業道：不動忍降伏色法的因。光忍伏心因業道：光忍降伏心法的因。寂滅忍伏心色二習業道：寂滅忍降伏心法和色法二者的習氣業道。無垢忍伏習果業道：無垢忍降伏習氣的果報。習前已除而果不敗亡：習氣雖然先前已經去除，但果報不會立刻消亡。是故佛子，三賢名為伏斷：因此，佛弟子們，三賢位被稱為伏斷。喜忍已上亦伏亦斷一切煩惱：喜忍以上的菩薩，既降伏也斷除一切煩惱。覺忍現時法界中一切無明：覺忍顯現時，法界中的一切無明。頓斷無餘：立刻斷除，沒有剩餘。如是以上說十一種忍：像這樣以上說了十一種忍。三賢菩薩用除三界粗煩惱故：三賢位的菩薩用這些忍來去除三界的粗顯煩惱。亦伏斷故：也是因為既降伏又斷除的緣故。解云：解釋說。三賢者即菩薩也：三賢就是菩薩。十住十行十回向地前三位也：即十住、十行、十回向，是地上菩薩的前三位。又《瓔珞經》云：又《瓔珞經》說。佛子，初地一念無相法身智：佛子，初地菩薩在一念之間證得無相法身之智。成就百萬阿僧祇功德：成就百萬阿僧祇的功德。雙照二諦心心寂滅：同時照見真諦和俗諦，心心寂滅。法流水中不可以凡夫心識量二種法身：在法性的流水中，不可以凡夫的心識來衡量兩種法身。解云：解釋說。 二

【English Translation】 相好業 of Kalpas: This refers to the karma of cultivating excellent marks and qualities of a Buddha. 如涅槃經等佛性門中安立諸地次第: As in the 'Nirvana Sutra' and other texts concerning the Buddha-nature, the stages of practice are established. 如前已明: As has been explained previously. 如本業瓔珞經云: As the 'Brahma-jala Sutra' says. 十住菩薩銅寶瓔珞銅輪王 (Copper Wheel King) 百福子為眷屬: Bodhisattvas of the Ten Dwellings are symbolized by copper jeweled necklaces and Copper Wheel Kings, having one hundred blessed disciples as attendants. 生一佛土: They are born in a Buddha-land. 受佛學行: They receive the Buddha's teachings and practice. 教二天下: They teach two worlds. 十行菩薩銀寶瓔珞銀輪王 (Silver Wheel King) 五百福子為眷屬: Bodhisattvas of the Ten Practices are symbolized by silver jeweled necklaces and Silver Wheel Kings, having five hundred blessed disciples as attendants. 生三佛國中: They are born in three Buddha-lands. 受佛教行化三天下: They receive the Buddha's teachings and practice, transforming three worlds. 十迴向菩薩金剛寶瓔珞金輪王 (Gold Wheel King) 千福子為眷屬: Bodhisattvas of the Ten Dedications are symbolized by diamond jeweled necklaces and Gold Wheel Kings, having one thousand blessed disciples as attendants. 入十方佛國中: They enter the Buddha-lands of the ten directions. 化一切眾生: They transform all sentient beings. 處四天下: They reside in the four worlds. 初地已上百寶瓔珞二地千寶三地萬寶四地菩薩不可稱數寶為瓔珞: Bodhisattvas from the First Ground upwards have necklaces of increasing numbers of jewels, with the Second Ground having thousands of jewels, the Third Ground having tens of thousands of jewels, and the Fourth Ground having countless jewels. 乃至十地寶瓔珞漸漸增廣: Even the jeweled necklaces of the Tenth Ground Bodhisattvas gradually increase in splendor. 及十地十一地通佛法王: As well as the Dharma Kings who have mastered the Buddha-dharma of the Tenth and Eleventh Grounds. 及三賢菩薩總有十五種輪王位: And the Bodhisattvas of the Three Worthies, there are a total of fifteen kinds of Wheel King positions. 廣如瓔珞經說: As explained in detail in the 'Brahma-jala Sutra'. 又言三賢菩薩伏三界煩惱粗業道粗相續果: It is also said that the Bodhisattvas of the Three Worthies subdue the coarse karma paths and coarse continuous results of the afflictions of the Three Realms. 亦不起粗見道: They also do not give rise to coarse views. 喜忍伏三業道: The Joyful Endurance subdues the karma paths of the three actions (body, speech, and mind). 離垢忍伏地獄餓鬼畜生人中業道: The Stainless Endurance subdues the karma paths of hells, hungry ghosts, animals, and humans. 明忍伏六天業道: The Luminous Endurance subdues the karma paths of the six desire heavens. 炎忍伏諸業道: The Flaming Endurance subdues all karma paths. 勝忍伏疑見業道: The Superior Endurance subdues the karma paths of doubt and wrong views. 現忍伏因緣業道: The Manifest Endurance subdues the karma paths of causes and conditions. 無生忍伏果業道: The Non-arising Endurance subdues the karma paths of results. 不動忍伏色因業道: The Immovable Endurance subdues the causes of form. 光忍伏心因業道: The Radiant Endurance subdues the causes of mind. 寂滅忍伏心色二習業道: The Quiescent Endurance subdues the karma paths of the habits of mind and form. 無垢忍伏習果業道: The Immaculate Endurance subdues the results of habits. 習前已除而果不敗亡: Although the habits have been previously removed, the results do not immediately perish. 是故佛子，三賢名為伏斷: Therefore, disciples of the Buddha, the Three Worthies are called 'subduing and cutting off'. 喜忍已上亦伏亦斷一切煩惱: Bodhisattvas from the Joyful Endurance upwards both subdue and cut off all afflictions. 覺忍現時法界中一切無明: When the Awareness Endurance manifests, all ignorance in the Dharma Realm. 頓斷無餘: Is immediately and completely cut off. 如是以上說十一種忍: Thus, the eleven kinds of endurance mentioned above. 三賢菩薩用除三界粗煩惱故: The Bodhisattvas of the Three Worthies use these to remove the coarse afflictions of the Three Realms. 亦伏斷故: Also because they both subdue and cut off. 解云: It is explained. 三賢者即菩薩也: The Three Worthies are Bodhisattvas. 十住十行十迴向地前三位也: Namely, the Ten Dwellings, Ten Practices, and Ten Dedications, which are the first three stages before the grounds. 又瓔珞經云: Also, the 'Brahma-jala Sutra' says. 佛子，初地一念無相法身智: Disciples of the Buddha, in the first ground, in a single thought, the wisdom of the formless Dharma-body. 成就百萬阿僧祇功德: Accomplishes millions of asamkhya (countless) merits. 雙照二諦心心寂滅: Simultaneously illuminates the two truths (conventional and ultimate), with mind and mind in quiescence. 法流水中不可以凡夫心識量二種法身: In the stream of Dharma, the two kinds of Dharma-bodies cannot be measured by the ordinary mind. 解云: It is explained. Two

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種身者。一法性身。二報化身。法流水者。言初地菩薩。即法性智流中任運至佛位故無所修造。何況二地三地。故又經云。地前三賢菩薩入聖人位。但法性流中心心寂滅。自然流入妙覺大海。佛子。乃至三賢十地之名亦名無相。但以應化故。古佛道法有十地之名。此經即是說華嚴經以後教化三乘人。于別時中重於初始成佛菩提樹下。略敘華嚴法門。此瓔珞經中皆言。我曾於普光明堂說凈土法門。乃至忉利天說十住。今更略說。廣如經說。準此經次第說十地以後。于第三禪中說十一地法門。經在西方不來。經云。佛子。吾先於第三禪中集八禪眾。說一生補處菩薩。入佛華三昧說百萬億偈。今以略說一偈之義開眾生心。汝等受持。又依瓔珞經安立十地斷惑法相門。

經云。佛子。前三賢伏三界無明而用除粗業。何故。當受生時善為緣子。解云。三賢菩薩初受法性智慧生佛家時。悲心增勝。為觀一切三界眾生總為子故。誓願無舍。為慈悲故。潤生三界業故。三界受生。又經云。為潤業故受未來果故名息用。解云。於三界無造新業故為息用。又經云。而不斷愛用。解云。然三界業亡慈業受生不亡。經云。有十一人亦伏法界中三界業果故。解云。十一人者。十地並等覺位為十一人。又經云。初地乃至七地三界業果俱伏盡無

【現代漢語翻譯】 現代漢語譯本： 關於『種身』（指佛的身體種類）：一是法性身（Dharmata-kaya，指佛的法性之身），二是報化身（Sambhogakaya and Nirmanakaya，指佛的報身和化身）。 關於『法流水』：指的是初地菩薩（the first Bhumi Bodhisattva，指證得初地的菩薩）。因為他們處於法性智慧的流動中，自然而然地趨向佛的果位，所以無需再刻意修造。更何況是二地、三地菩薩呢？因此經中又說，地前三賢菩薩（the three wise stages before the Bhumis，指十住、十行、十回向位的菩薩）進入聖人的行列，但他們的法性流動中，心心寂滅，自然流入妙覺大海（the ocean of wonderful enlightenment，指佛的境界）。 佛子（Buddha's disciples，指佛的弟子）啊，乃至三賢十地（the ten Bhumis，指菩薩修行的十個階位）的名稱，也都是無相的（without form，指超越了有形有相的境界）。只是爲了應化眾生，所以古佛的教法中才有十地的名稱。這部經是說在《華嚴經》（Avatamsaka Sutra）之後，教化三乘（the three vehicles，指聲聞乘、緣覺乘、菩薩乘）之人，在不同的時機，重新講述最初在菩提樹下成佛時，略述的《華嚴》法門。 這部《瓔珞經》（Yingluo Sutra）中都說，我曾經在普光明堂（the Hall of Universal Light）宣說凈土法門（the Pure Land teachings），乃至在忉利天（Trayastrimsa Heaven，指欲界六天之一）宣說十住（the ten abodes，指菩薩修行的十個階位）。現在再略微講述。詳細的內容如經中所說。按照這部經的次第，在宣說十地之後，在第三禪天（the third Dhyana heaven，指色界天之一）中宣說十一地法門。這部經在西方沒有流傳過來。經中說，佛子啊，我先前在第三禪天中聚集八禪眾（the assembly of eight Dhyanas，指修習禪定的眾生），宣說一生補處菩薩（the Bodhisattva destined to Buddhahood in one more life，指將在下一世成佛的菩薩），入佛華三昧（the Buddha Flower Samadhi，指一種甚深的禪定），說了百萬億偈（a hundred trillion verses，指大量的偈頌）。現在用簡略的一偈之義來開啟眾生的心。你們要受持。 又依據《瓔珞經》安立十地斷惑法相門（the Dharma characteristics of cutting off delusion in the ten Bhumis，指十地菩薩斷除迷惑的修行方法）。 經中說，佛子啊，前三賢（the three wise stages，指十住、十行、十回向位的菩薩）降伏三界（the three realms，指欲界、色界、無色界）的無明（ignorance，指對真理的迷惑），從而去除粗重的業（coarse karma，指惡業）。為什麼呢？因為當他們受生時，善業是他們的緣起之子。解釋說，三賢菩薩最初接受法性智慧，在佛家出生時，悲心更加增勝，爲了觀察一切三界眾生都如同自己的孩子一樣，發誓永不捨棄。爲了慈悲的緣故，滋潤三界之業的緣故，所以在三界受生。 經中又說，爲了滋潤（潤）業的緣故，接受未來果報的緣故，所以叫做『息用』（cessation of activity，指停止造作新的業）。解釋說，在三界中沒有造作新的業，所以叫做『息用』。 經中又說，而不斷愛用（uninterrupted use of love，指慈悲心的作用）。解釋說，雖然三界之業消亡，但慈悲之業的受生不會消亡。 經中說，有十一人也降伏法界（the Dharma Realm，指宇宙萬法）中的三界業果的緣故。解釋說，十一人指的是十地菩薩加上等覺菩薩（the Bodhisattva of near-perfect enlightenment，指接近佛果的菩薩），共十一人。 經中又說，初地乃至七地菩薩，三界業果全部降伏，沒有了。

【English Translation】 English version: Regarding 'seed body' (referring to the types of Buddha's body): First, the Dharmata-kaya (the body of the Buddha's Dharma nature), and second, the Sambhogakaya and Nirmanakaya (the Reward Body and Manifestation Body of the Buddha). Regarding 'Dharma flowing stream': This refers to the first Bhumi Bodhisattva (the Bodhisattva who has attained the first Bhumi). Because they are in the flow of Dharma-nature wisdom, they naturally tend towards the fruit of Buddhahood, so there is no need for deliberate cultivation. How much more so for the Bodhisattvas of the second and third Bhumis? Therefore, the Sutra also says that the three wise stages before the Bhumis (the Bodhisattvas of the ten abodes, ten practices, and ten dedications) enter the ranks of the sages, but in their Dharma-nature flow, mind after mind is extinguished, naturally flowing into the ocean of wonderful enlightenment (the realm of the Buddha). Buddha's disciples, even the names of the three wise stages and the ten Bhumis are without form (transcending the realm of form and appearance). It is only for the sake of responding to and transforming sentient beings that the ancient Buddha's teachings have the names of the ten Bhumis. This Sutra speaks of teaching people of the three vehicles (the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) after the Avatamsaka Sutra, at different times, re-narrating the Avatamsaka Dharma gate that was briefly described when initially attaining Buddhahood under the Bodhi tree. This Yingluo Sutra all says, 'I once proclaimed the Pure Land teachings in the Hall of Universal Light, and even proclaimed the ten abodes in the Trayastrimsa Heaven. Now I will briefly explain it again. The details are as described in the Sutra.' According to the order of this Sutra, after proclaiming the ten Bhumis, the Dharma gate of the eleventh Bhumi is proclaimed in the third Dhyana heaven. This Sutra has not been transmitted in the West. The Sutra says, 'Buddha's disciples, I previously gathered the assembly of eight Dhyanas in the third Dhyana heaven, and proclaimed the Bodhisattva destined to Buddhahood in one more life, entering the Buddha Flower Samadhi, and spoke a hundred trillion verses. Now I will use the meaning of a brief verse to open the minds of sentient beings. You must uphold it.' It also establishes the Dharma characteristics of cutting off delusion in the ten Bhumis according to the Yingluo Sutra. The Sutra says, 'Buddha's disciples, the three wise stages subdue the ignorance of the three realms, thereby removing coarse karma. Why? Because when they are born, good karma is the child of their conditions.' The explanation says, 'When the three wise stages first receive Dharma-nature wisdom and are born into the Buddha's family, their compassion increases even more. In order to observe all sentient beings in the three realms as if they were their own children, they vow never to abandon them. For the sake of compassion, and for the sake of nourishing the karma of the three realms, they are born in the three realms.' The Sutra also says, 'For the sake of nourishing karma and receiving future karmic retribution, it is called cessation of activity (stopping the creation of new karma).' The explanation says, 'Because no new karma is created in the three realms, it is called cessation of activity.' The Sutra also says, 'But the use of love is not interrupted (the function of compassion).' The explanation says, 'Although the karma of the three realms is extinguished, the birth of compassionate karma will not be extinguished.' The Sutra says, 'There are eleven people who also subdue the karmic results of the three realms in the Dharma Realm.' The explanation says, 'The eleven people refer to the ten Bhumi Bodhisattvas plus the Bodhisattva of near-perfect enlightenment, a total of eleven people.' The Sutra also says, 'From the first Bhumi to the seventh Bhumi Bodhisattvas, all the karmic results of the three realms are subdued and there are none left.'

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餘八地乃盡故。解云。七地已前伏盡。八地稱法盡故。從此以上示現作佛王宮受生出家得道轉法輪滅度。示現一切化佛境界故。無子三界之報。唯有無明習在。解云。此八地現前任無功用智。雖度眾生無眾生想。七地已前悲勝。八地以後無相智現前智勝。雖無受生任運度人。非無愛法習故。佛地始盡以本願力故變化生。是以我昔天中說生不生義業生變生。佛子。聖位中二種業。一慧業無想生智心心緣法而生無照。是名慧業。二功德業。實智出有諦中有為無漏。集百萬阿僧祇功德故。名為功德業。從初聖已上而現受生。以變易故不造新。以願力故住受百劫千劫變化生。已上並依本業瓔珞經說。此即是圓教中亦頓亦漸二門。亦頓者。此經云。三賢菩薩即入聖位。入法性流中。任運至佛海。更無造作。亦漸者。斷惑階降一一進修。此瓔珞經三賢十住。即入法性之流。不同權教初地見道道前伏惑。若望華嚴經十地品初地令凡夫修行。不云要聖人方學。彼經自有明文。又明退者。如瓔珞經云。佛子。若退若進者。十住以前一切凡夫法中。發菩提心。有恒河沙眾生學行佛法。信想心中行者是退分善根。諸善男子。一劫二劫乃至修行十信入十住。是人爾時從初住至第六住中。若修第六般若波羅蜜。正觀現前。復為諸佛菩薩善知識所護

【現代漢語翻譯】 現代漢語譯本： 第八地已經完全清凈了過去的業障。解釋說，第七地之前只是降伏了業障，而第八地被稱為『法盡』，因為一切法都已圓滿。從第八地開始，菩薩示現成佛，在王宮中受生、出家、得道、轉法輪、入滅。示現一切化佛的境界。沒有三界輪迴的果報，只有無明習氣還存在。解釋說，第八地現前的是任運無功用智，雖然度化眾生，卻沒有眾生之想。第七地之前是悲心勝過智慧，第八地之後是無相智現前，智慧勝過悲心。雖然沒有受生，卻能任運度化眾生，但並非沒有愛法習氣。只有佛地才能完全斷盡，憑藉本願力而變化受生。因此，我過去在天中說『生不生』，是義業所生的變生。佛子，聖位中有兩種業：一是慧業，即無想生智，心心緣法而生，沒有照見，這稱為慧業。二是功德業，即實智出於有諦中的有為無漏法，積累百萬阿僧祇的功德，因此稱為功德業。從初聖位以上就開始示現受生，因為是變易生死，所以不造新業。憑藉願力，可以安住受生百劫千劫，都是變化生。以上都是依據《瓔珞經》所說。這也就是圓教中亦頓亦漸二門。說『亦頓』，是因為此經說，三賢菩薩立即進入聖位，進入法性之流中，任運到達佛海，不再造作。說『亦漸』，是因為斷惑有階位，需要一一進修。《瓔珞經》中的三賢十住，即是進入法性之流，不同於權教初地見道之前只是降伏惑。如果與《華嚴經》十地品相比，初地是讓凡夫修行，並不是說一定要聖人才能學。彼經有明確的文字說明。又說到退轉，如《瓔珞經》所說：『佛子，說到退轉或進步，十住以前的一切凡夫法中，發菩提心，有恒河沙數的眾生學習修行佛法，在信想心中修行的人是退分善根。諸位善男子，如果修行一劫二劫乃至修行十信進入十住，這樣的人從初住到第六住中，如果修習第六般若波羅蜜，正觀現前，又受到諸佛菩薩善知識的護佑。』

【English Translation】 English version: The eighth Bhumi (stage of a Bodhisattva's path) is where all past karma is exhausted. It is explained that before the seventh Bhumi, karma is only subdued, while the eighth Bhumi is called 'Dharma Exhaustion' because all Dharmas are perfected. From this point onwards, the Bodhisattva manifests as a Buddha, taking birth in a royal palace, renouncing the world, attaining enlightenment, turning the wheel of Dharma, and entering Nirvana. They manifest all the realms of a manifested Buddha. There is no retribution from the Three Realms, only the habit of ignorance remains. It is explained that the eighth Bhumi manifests effortless wisdom, and although they liberate beings, they have no thought of beings. Before the seventh Bhumi, compassion prevails over wisdom; after the eighth Bhumi, the wisdom of non-duality manifests, and wisdom prevails over compassion. Although there is no rebirth, they effortlessly liberate beings, but it is not without the habit of love. Only the Buddha Bhumi can completely exhaust this, relying on the power of their original vows to transform and be reborn. Therefore, I said in the heavens in the past, 'Birth is not birth,' which is a transformed birth arising from righteous karma. Buddha-children, in the holy stages, there are two types of karma: first, wisdom karma, which is the wisdom arising from non-thought, where the mind arises from Dharmas without any perception; this is called wisdom karma. Second, merit karma, which is true wisdom arising from conditioned, undefiled Dharmas within the realm of existence, accumulating millions of Asamkhyas (countless) of merits; this is called merit karma. From the first holy stage onwards, they begin to manifest rebirth, because it is a transformed birth, they do not create new karma. Relying on the power of their vows, they can abide in rebirth for hundreds or thousands of kalpas (eons), all through transformation. The above is based on the Yingluo Jing (Garland Sutra). This represents both the sudden and gradual approaches within the perfect teaching. 'Sudden' because this Sutra says that the Bodhisattvas of the Three Worthies immediately enter the holy stage, entering the stream of Dharma-nature, effortlessly reaching the ocean of Buddhahood, without further creation. 'Gradual' because the severing of afflictions has stages, requiring gradual cultivation. The Three Worthies and Ten Dwellings in the Yingluo Jing represent entering the stream of Dharma-nature, unlike the provisional teaching where afflictions are only subdued before the first Bhumi's seeing the path. Compared to the Ten Bhumi chapter of the Avatamsaka Sutra (Flower Garland Sutra), the first Bhumi allows ordinary people to cultivate, not requiring them to be sages to learn. That Sutra has clear textual explanations. Regarding regression, as the Yingluo Jing says: 'Buddha-children, regarding regression or progress, in all the Dharmas of ordinary people before the Ten Dwellings, those who generate Bodhicitta (the mind of enlightenment), and the countless beings who study and practice the Buddha's Dharma, those who practice with faith and imagination have roots of virtue that lead to regression. Those good men who cultivate for one or two kalpas, even cultivating the Ten Faiths and entering the Ten Dwellings, if they cultivate the sixth Prajnaparamita (Perfection of Wisdom) from the first to the sixth Dwellings, and the correct view manifests, they will be protected by the Buddhas, Bodhisattvas, and good spiritual friends.'

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念故。出到第七住。常住不退自在。七住以前名為退分。佛子。若不退者。入第六般若修行于空。無我無人無主者。畢竟不生。畢竟入定位。佛子。若不值善知識者。若一劫若二劫退菩提心。如我初會眾中有八萬人退。如凈目天子。法身王子舍利弗等。欲入第七住。其中值惡因緣故退入凡夫不善中。不名習種性人。退入外道。若一劫若十劫乃至千劫。作大邪見及五逆。無惡不造也。問如涅槃經。聞常住二字。尚七劫不墮地獄。如華嚴經云。設聞如來名及所說法不生信解。亦能成種。必得解脫至成佛故。何故今言第六住心及從凡夫信位。猶言有退。此意若為和會。解云。十信之中勝解未成。未得謂得。便生憍慢。不近善友。不敬賢良。為慢怠故。久處人天。惡業便起。能熟大地獄業。若一信不慢。常求勝友。即無此失。若權教中第六住心可有退位。實教中為稽滯者責令進修。如舍利弗是示現聲聞。非實聲聞。所作方便皆度眾生使令進策。如權教中第六住心可說實退。何以故。為權教中地前三賢總未見道。所修作業皆是有為。所有無明皆是折伏。功不強者。便生退還。若折伏有力亦不退失。如蛇有毒。為咒力故毒不能起。但于佛法中種于信心。謙下無慢。敬順賢良。于諸惡人心常慈忍。于諸勝己者咨受未聞。所聞勝法奉行

【現代漢語翻譯】 現代漢語譯本 唸的緣故。到達第七住位（指菩薩修行的一個階段，達到此階段后，菩薩能常住于正道，不再退轉），常住於此而不退轉，得大自在。第七住位之前，都可稱為退分（容易退轉的階段）。佛子，若不退轉者，進入第六般若（智慧）修行于空性，了悟無我、無人、無主宰者，畢竟不生不滅，畢竟進入禪定。佛子，若不遇到善知識的引導，可能在一劫或二劫的時間裡退失菩提心。例如我（佛陀）初次說法時，聽眾中有八萬人退轉。又如凈目天子、法身王子、舍利弗（智慧第一的佛陀弟子）等，本欲進入第七住位，但因遇到惡劣的因緣而退入凡夫的不善之中，不能稱為習種性人（具有修行善根的人），甚至退入外道。若一劫、若十劫乃至千劫，造作各種邪見及五逆重罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），無惡不作。問：如《涅槃經》所說，聽聞『常住』二字，尚且七劫不墮地獄。又如《華嚴經》所說，即使聽聞如來的名號及所說的法，不生信解，也能成就善根，必定得到解脫直至成佛。為何現在說第六住位的心，以及從凡夫的信位開始，仍然會有退轉？此意應如何調和？答：十信位中，勝解（深刻的理解）尚未成就，未得到（真實的智慧）卻自以為得到，便會產生驕慢之心，不親近善友，不尊敬賢良。因為驕慢懈怠的緣故，長期停留在人天道中，惡業便會生起，能夠成熟大地獄的業因。若能在一信位時不驕慢，常求殊勝的善友，就不會有這樣的過失。若在權教（方便教法）中，第六住位的心可能會有退轉。但在實教（真實教法）中，對於停滯不前者，會責令其精進修行。如舍利弗是示現為聲聞（小乘修行者），並非真正的聲聞。他所做的一切方便，都是爲了度化眾生，使他們精進努力。如在權教中，第六住位的心可以說會真正退轉。為什麼呢？因為權教中，地前三賢位（十住、十行、十回向）總的來說尚未見道，所修的功業都是有為法（有生滅變化的），所有的無明煩惱都是通過折伏（壓制）的方式來控制。如果功力不強，便會產生退轉。如果折伏的力量強大，也不會退失。如同蛇有毒，因為咒語的力量，毒性無法發作。只要在佛法中種下信心，謙虛恭敬，不驕慢，尊敬順從賢良，對於惡人常懷慈悲忍辱之心，對於勝過自己的人，請教未曾聽聞的佛法，並將所聽聞的殊勝佛法奉行實踐。

【English Translation】 English version Due to mindfulness. Reaching the Seventh Stage (a stage in Bodhisattva practice where one dwells firmly on the right path without regression), abiding there constantly without falling back, attaining great freedom. Before the Seventh Stage, it is called the stage of regression (prone to falling back). O son of Buddha, those who do not regress enter the Sixth Prajna (wisdom), practicing emptiness, realizing no self, no person, no master, ultimately not arising, ultimately entering Samadhi (deep meditative state). O son of Buddha, if one does not encounter a virtuous teacher, one may regress from the Bodhi mind in one or two kalpas (eons). For example, in my (Buddha's) first assembly, 80,000 people regressed. Also, like Pure Eye Deva, Dharma Body Prince, Shariputra (foremost in wisdom among Buddha's disciples), etc., intending to enter the Seventh Stage, but due to encountering adverse conditions, they regressed into the unwholesome state of ordinary beings, not to be called those of the Habitual Lineage (those with roots of virtue), even regressing into external paths. For one kalpa, ten kalpas, or even a thousand kalpas, they create various wrong views and the five rebellious acts (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), committing all kinds of evil. Question: As the Nirvana Sutra says, hearing the two words 'constant abiding' prevents one from falling into hell for seven kalpas. Also, as the Avatamsaka Sutra says, even if one hears the name of the Tathagata (Buddha) and the Dharma (teachings) he speaks without generating faith and understanding, it can still plant seeds of goodness, ensuring liberation and eventual Buddhahood. Why then do you now say that the mind in the Sixth Stage, and even from the stage of faith as an ordinary being, can still regress? How should this be reconciled? Answer: In the Ten Faiths, profound understanding has not yet been achieved. One has not attained (true wisdom) but thinks one has, and arrogance arises. One does not associate with virtuous friends and does not respect the wise and good. Because of arrogance and laziness, one remains in the realms of humans and devas for a long time, and evil karma arises, ripening the causes for the great hells. If one is not arrogant in the first stage of faith, and constantly seeks excellent friends, one will not have this fault. In the provisional teachings (expedient teachings), the mind in the Sixth Stage may regress. But in the real teachings (true teachings), those who are stagnant are urged to cultivate diligently. For example, Shariputra is a manifestation of a Shravaka (Hearer, a practitioner of the Hinayana), not a true Shravaka. All the expedient means he employs are to liberate sentient beings and encourage them to strive forward. In the provisional teachings, the mind in the Sixth Stage can be said to truly regress. Why? Because in the provisional teachings, the Three Worthies before the Bhumis (Ten Abodes, Ten Practices, Ten Dedications) have not yet seen the Path. All the meritorious deeds they cultivate are conditioned (subject to birth and death), and all their ignorance is controlled through suppression. If the power of suppression is not strong, regression will occur. If the power of suppression is strong, one will not regress. Like a snake with venom, the venom cannot arise because of the power of a mantra. As long as one plants faith in the Buddha Dharma, is humble and respectful, not arrogant, respects and obeys the wise and good, always has compassion and forbearance towards evil people, seeks advice from those who surpass oneself on teachings one has not heard, and practices the excellent Dharma one has heard.

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無忘。所有虛妄依教蠲除。於三菩提道常勤不息。夫為人生之法。法合如然。但不長惡而生。何須慮退。已上五種十地權教中三種十地。如大品般若。但有十地名。第八名八人地。第九名干慧地。地名少殊。解深密經中。十地名雖與華嚴經中十地名同。從初地至十一地。有十一種粗重二十二種愚癡。此二部經中但有十地。總無地前四種資糧。仁王經中。雖說地前十信十住十行十回向四種資糧。十信即說。為內凡即不同實教中十住初心便登聖性體齊諸佛。十信之中若不信自身與佛身因果無二者。不成信解。是故如來出現品云。菩薩摩訶薩應知自心之內一念中有十方諸佛成等正覺轉正法輪。何以故。佛心與自心無二故。如是信心方名信故。何況十住之位不證此心。若不證此心云何名住。以是義故。住于佛住名之為住。是故初發心住便成正覺。又權教中說十地時。並無他方佛與說法者同名故。又無同名佛來證成表因果同故。以是義故。地位及教門並是接小根眾生。權施設故。諸有智者。勿滯其中。應忻升進。是故說華嚴經中五位十地法門時。十住中法慧菩薩入定欲說十住法門時。過十方千佛世界外有千佛世界微塵數。同名法慧佛。來手摩法慧菩薩頂。及語業讚歎。及與法慧智力十三種加持。說十行位時。功德林菩薩入定。十

【現代漢語翻譯】 現代漢語譯本 無忘（不要忘記）。所有虛妄的見解都要依照佛陀的教導去除。在證得三菩提（正等正覺）的道路上，要持續不斷地精進努力。作為人生的法則，法則應當與事物本來的樣子相符合。只要不滋長惡念，又何須擔憂退步呢？ 以上所說的五種十地，是權教（方便教法）中三種十地的說法。例如《大品般若經》，雖然有十地的名稱，但第八地名為八人地，第九地名為干慧地，地名的說法略有不同。《解深密經》中，十地的名稱雖然與《華嚴經》中的十地名稱相同，但從初地到十一地，有十一種粗重和二十二種愚癡。這兩部經中都只有十地，總共沒有地前四種資糧（十信、十住、十行、十回向）。 《仁王經》中，雖然說了地前十信、十住、十行、十回向這四種資糧，但其中的十信，被認為是內凡，這與實教（真實教法）中十住初心便證得聖性、本體與諸佛齊等不同。十信之中，如果不相信自身與佛身在因果上沒有差別，就不能成就信解。所以《如來出現品》中說：『菩薩摩訶薩應當知道，在自己內心的一念之中，有十方諸佛成就正等正覺，轉正法輪。』為什麼呢？因為佛心與自己的心沒有差別。像這樣的信心才叫做信。何況十住的菩薩如果不能證得此心，又怎麼能稱為住呢？因為這個緣故，安住于佛的安住之處，才叫做住。所以初發心住的菩薩便能成就正覺。 而且，在權教中說十地的時候，並沒有他方佛與說法者同名的情況，也沒有同名佛來證明，以此表示因果相同。因為這個緣故，這些地位和教法都是爲了接引小根器的眾生而權巧施設的。有智慧的人，不要執著于其中，應當欣然向上進步。所以，在宣說《華嚴經》中五位十地法門的時候，十住位的法慧菩薩入定想要宣說十住法門時，在超過十方千佛世界之外，有千佛世界微塵數那麼多的同名法慧佛，來用手摩法慧菩薩的頭頂，並用語言讚歎，以及給予法慧智力等十三種加持。在宣說十行位的時候，功德林菩薩入定。

【English Translation】 English version Wu Wang (Do not forget). All false views should be removed according to the Buddha's teachings. On the path to attaining Samyak-sambodhi (Complete Perfect Enlightenment), one should continuously strive diligently. As a principle of life, the principle should be in accordance with the way things are. As long as one does not nurture evil thoughts, why worry about regression? The above-mentioned five types of ten Bhumis (grounds or stages), are the teachings of three types of ten Bhumis in Upaya teachings (expedient teachings). For example, the 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra), although it has the names of the ten Bhumis, the eighth Bhumi is called the Eighth Person Bhumi, and the ninth Bhumi is called the Dry Wisdom Bhumi, the names of the Bhumis are slightly different. In the 'Samdhinirmocana Sutra' (Explanation of the Profound Secrets Sutra), although the names of the ten Bhumis are the same as the names of the ten Bhumis in the 'Avatamsaka Sutra' (Flower Garland Sutra), from the first Bhumi to the eleventh Bhumi, there are eleven types of grossness and twenty-two types of ignorance. These two sutras only have ten Bhumis, and do not have the four types of resources (Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications) before the Bhumis. In the 'Benevolent Kings Sutra', although it speaks of the four types of resources before the Bhumis: Ten Faiths, Ten Dwellings, Ten Practices, and Ten Dedications, the Ten Faiths are considered to be internal ordinary beings, which is different from the fact that in the True Teachings, the initial mind of the Ten Dwellings attains the holy nature and the essence is equal to all Buddhas. Among the Ten Faiths, if one does not believe that there is no difference between oneself and the Buddha's body in terms of cause and effect, one cannot achieve understanding and faith. Therefore, the 'Tathagata Appearance Chapter' says: 'Bodhisattvas Mahasattvas should know that within a single thought in their own minds, there are Buddhas of the ten directions attaining Complete Perfect Enlightenment and turning the Dharma wheel.' Why? Because the Buddha's mind and one's own mind are not different. Such faith is called faith. Moreover, if the Bodhisattva of the Ten Dwellings cannot realize this mind, how can it be called dwelling? For this reason, dwelling in the dwelling place of the Buddha is called dwelling. Therefore, the Bodhisattva who initially awakens the mind of dwelling can achieve Perfect Enlightenment. Moreover, when the Upaya teachings speak of the ten Bhumis, there is no situation where Buddhas from other lands have the same name as the speaker, nor do Buddhas with the same name come to prove it, thereby indicating that the cause and effect are the same. For this reason, these positions and teachings are all expediently established to guide beings with small roots. Those with wisdom should not be attached to them, but should gladly progress upwards. Therefore, when explaining the five positions and ten Bhumi Dharma gates in the 'Avatamsaka Sutra', when the Dharma Wisdom Bodhisattva of the Ten Dwellings entered Samadhi and wanted to explain the Ten Dwelling Dharma gates, beyond the thousand Buddha worlds of the ten directions, there were as many Buddhas with the same name as Dharma Wisdom as there are dust particles in a thousand Buddha worlds, who came to rub the crown of the Dharma Wisdom Bodhisattva's head with their hands, and praised him with words, and gave him thirteen kinds of blessings such as Dharma Wisdom power. When explaining the Ten Practices position, the Merit Forest Bodhisattva entered Samadhi.

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方過萬佛世界外有萬佛世界微塵數佛來。俱名功德林。及十三種加持功德林菩薩等。說十回向時十方過百萬佛世界外有百萬佛世界微塵數佛來。同名金剛幢。亦十三種加金剛幢菩薩。十地亦然。佛與菩薩同名者。明因果同故。后當廣明。如十地論。是天親菩薩造。解十地經。是華嚴經中十地品也。于解義處。文義通三乘及一乘義解者。多解三乘義。於一乘義。人多不解。為一乘道理情解不及。設有以情解者。疑網不除。且信佛語故自疑不斷。會久在無思。不厭苦者。不滯寂者。悟常樂我凈者之所能知故。是故五種十地三種是權。餘二種十地是實教故。是故瓔珞經云。古佛道法為化眾生有此十地。當知三乘權教十地名雖同。所設方便引眾生行解全別。以此當處具說。未有同名佛共成印信因果契證。

第六明頓證佛性理智萬行圓融門者。如華嚴經第一會如來現相品中。如來齒間放光。又放眉間中道果德光明。又令普賢菩薩。入三昧說世界成就品華藏世界品毗盧遮那品。說諸佛果法令生愛樂。既生愛樂已。于第二會中。令文殊師利說如來名號品四聖諦品。于兩足輪下放光明。其光明過十佛剎微塵數世界外。各有十佛剎微塵數菩薩。皆來集會又說光明覺品菩薩問明品凈行品賢首品。成就十信之門。兩足輪下光者。為其最

【現代漢語翻譯】 現代漢語譯本： 方過萬佛世界之外，有萬佛世界微塵數（形容極多）的佛前來，都名為功德林。以及十三種加持功德林菩薩等，說十回向時，十方過百萬佛世界之外，有百萬佛世界微塵數（形容極多）的佛前來，同名金剛幢。也有十三種加金剛幢菩薩。十地也是這樣。佛與菩薩同名，表明因果相同。後面應當廣泛闡明，如《十地論》，是天親菩薩所造，解釋《十地經》，是《華嚴經》中的《十地品》。在解釋意義的地方，文義貫通三乘及一乘意義的解釋者，多解釋三乘意義。對於一乘意義，人們大多不理解，因為一乘的道理情識理解不及。即使有以情識理解的，疑慮和迷惑也不能消除。姑且因為相信佛語的緣故，自己懷疑不斷。只有長久處於無思狀態，不厭惡苦難，不滯留于寂靜，領悟常樂我凈的人才能理解。因此，五種十地中的三種是權巧方便，其餘兩種十地是真實教義。所以《瓔珞經》說，古佛的道法爲了教化眾生而有這十地。應當知道三乘權教的十地，名稱雖然相同，所設立的方便引導眾生修行和理解完全不同。在這裡應當詳細說明，還沒有同名佛共同成就印信，因果契合驗證。

第六，闡明頓證佛性理智萬行圓融之門。如《華嚴經》第一會《如來現相品》中，如來齒間放光，又放眉間中道果德光明。又令普賢菩薩，入三昧說《世界成就品》、《華藏世界品》、《毗盧遮那品》，說諸佛果法令眾生生起愛樂。既然生起愛樂之後，在第二會中，令文殊師利說《如來名號品》、《四聖諦品》，于兩足輪下放光明，其光明超過十佛剎微塵數（形容極多）世界之外，各有十佛剎微塵數（形容極多）菩薩，都來集會。又說《光明覺品》、《菩薩問明品》、《凈行品》、《賢首品》，成就十信之門。兩足輪下放光，是因為它最重要。

【English Translation】 English version: Beyond the myriad Buddha worlds, there come Buddhas as numerous as dust motes in myriad Buddha worlds, all named Merit Forest (Gongde Lin). Also present are the thirteen kinds of empowered Merit Forest Bodhisattvas, etc. When expounding the Ten Dedications, beyond a million Buddha worlds in the ten directions, there come Buddhas as numerous as dust motes in a million Buddha worlds, all named Vajra Banner (Jingang Chuang). There are also thirteen kinds of empowered Vajra Banner Bodhisattvas. The same applies to the Ten Grounds (Shi Di). The fact that Buddhas and Bodhisattvas share the same name indicates that the cause and effect are the same. This will be elaborated later, as in the Ten Grounds Treatise, composed by Bodhisattva Vasubandhu (Tianqin Pusa), which explains the Ten Grounds Sutra, which is the Ten Grounds Chapter within the Avatamsaka Sutra (Huayan Jing). In interpreting the meaning, those who explain the text and meaning as encompassing the Three Vehicles (San Cheng) and the One Vehicle (Yi Cheng) mostly interpret it according to the Three Vehicles. Most people do not understand the meaning of the One Vehicle because their emotional understanding cannot reach the principles of the One Vehicle. Even if some try to understand it with their emotions, their doubts and confusions are not eliminated. They continue to doubt themselves because they believe in the Buddha's words. Only those who have long been in a state of non-thought, who do not tire of suffering, who do not cling to stillness, and who have awakened to permanence, bliss, self, and purity (Chang Le Wo Jing) can understand it. Therefore, three of the five kinds of Ten Grounds are expedient teachings, while the remaining two kinds of Ten Grounds are the true teachings. Thus, the Inngrak Sutra (Yingluo Jing) says that the ancient Buddha's Dharma has these Ten Grounds to transform sentient beings. It should be known that although the names of the Ten Grounds of the Three Vehicle expedient teachings are the same, the expedient means established to guide sentient beings in practice and understanding are completely different. This should be explained in detail here. There has not yet been a case of Buddhas with the same name jointly achieving the seal of approval, where cause and effect are in accord and verified.

Sixth, to elucidate the gate of sudden realization of Buddha-nature, the perfect fusion of principle, wisdom, myriad practices. As in the Tathagata's Appearance Chapter of the first assembly of the Avatamsaka Sutra, light emanates from between the Tathagata's teeth, and also from the light of the Middle Way fruit virtue between his eyebrows. Furthermore, he causes Samantabhadra Bodhisattva (Puxian Pusa) to enter samadhi and speak the World Accomplishment Chapter, the Garland Store World Chapter, and the Vairocana Chapter, speaking of the Buddhas' fruit Dharma, causing beings to generate love and joy. Once love and joy have arisen, in the second assembly, he causes Manjushri (Wenshu Shili) to speak the Tathagata's Names Chapter and the Four Noble Truths Chapter, emitting light from beneath the wheels of his two feet. This light surpasses worlds as numerous as dust motes in ten Buddha-fields, and beyond each of these worlds are Bodhisattvas as numerous as dust motes in ten Buddha-fields, all coming together. He also speaks the Light of Awakening Chapter, the Bodhisattva's Questions Chapter, the Pure Conduct Chapter, and the Chief Worthy Chapter, accomplishing the gate of the Ten Faiths. The light emanating from beneath the wheels of his two feet is because it is the most important.

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下。明入信之首以信為因。信為最下故。此是如來眉間果光放入故。前如來現相品中如來眉間放光已入兩足輪中。為欲明舉佛。果德用成信位諸有學者還信果法用成初證入於十信之門故以是義故。十方各有十佛剎微塵數十首菩薩。皆從十色世界十智如來所來。以十信為入道之初故。是故所來菩薩皆名為首。十色世界者。為十信菩薩未成實證明。是凡夫雖信果德佛境未離色塵。以色為國。十住菩薩理事圓明。以華為國。為創從凡位理事開敷故。十行菩薩善達簡擇覺慧圓明。以慧為國。十向十地以妙用自在。以妙為國。國從當位法門所來。以法為國。非為四大地水火風故。入聖智者。已離此障故。十信位中菩薩皆是十智佛所來者。所謂不動智佛。無礙智佛。解脫智佛。如是十智佛者。智為果德。為十信位中以果為信故。為明信從果來以果為因故。若不以果為信。即無所信故。信無所依。何故文殊師利為上首者。為文殊師利為啓蒙之主故。十方諸佛皆以文殊師利妙德為發信心之首故。以彰顯法身根本智故。常以文殊師利為果前之信。善賢明是差別智為果后之行故。是故善財童子初見文殊為信門。后見慈氏為佛位。后自見其身入普賢身。是佛果後行。文殊為小男。普賢為長子。二聖合體。名之為佛。文殊為法身妙慧。普賢為萬

行威德故。體用自在名之為佛。文殊小男者。為信證法身根本智慧。為初生故。因初證本智法身能生佛家故。普賢為長子者。為依根本智起行行差別智治佛家法諸波羅蜜事自在故。常以行門建佛家法治佛家事。但諸經之內以文殊為問答主者。多明法身佛性之門。普賢為問答主者。多論其行。以此表之。又文殊乘師子者。為明創證法身佛性根本智斷惑之駿故。普賢乘香象王者。錶行庠序為威德故。又文殊常居東方金色世界不動智佛所者。為明金為白色能離垢故。金色者。表法身也。不動智者。依法性身根本智起智用即無動故。普賢菩薩常居東方寶威德上王佛所者。明萬行為寶以此行故成其威德。若具行者。以法寶身自在也。威德無畏自在為王。若不具行者。皆有所畏。設居高位不得為王。為有所畏故。與文殊師利同在東方者。為法身智身理事體用本自一故本無二故。又文殊居東北方清涼山者。像艮卦主東北方故。艮為小男。為童蒙。為文殊常化凡夫啓蒙見性及本智之初首故。又與普賢俱在東方者。東方卯位卯為震卦。震為長男。又像日出東方春陽發明無物不生無物不照。表理智雙徹體一無二。以根本智差別智無別體用生萬行故。是故子為佛位。丑為十信寅為十住。卯為十行。辰為十向。巳為十地。午為等覺。未為晦明入

【現代漢語翻譯】 現代漢語譯本 因行持威德的緣故，體和用都自在，這稱之為佛。文殊（Manjushri，智慧的象徵）被稱為『小男』，是爲了信證法身（Dharmakaya，佛的法性之身）的根本智慧。因為是初生，所以說最初證得本智法身能生佛家。普賢（Samantabhadra，大行愿的象徵）被稱為『長子』，是因為依根本智而起行，以種種差別智來治理佛家的法，對於諸波羅蜜（Paramita，到達彼岸的方法）之事都能自在。常常以行門來建立佛家的法，治理佛家的事。但是，在各種經典中，以文殊為問答主的人，多是闡明法身佛性之門；以普賢為問答主的人，多是論述其行。這是用此來表述。 另外，文殊乘坐獅子，是爲了表明初證法身佛性的根本智，能夠斷除迷惑的迅猛。普賢乘坐香象王，表明行持的次序井然，具有威德。還有，文殊常居東方金色世界不動智佛（Akshobhya，不動如來）之處，是爲了表明金為白色，能夠遠離垢染。金色，是表法身。不動智，是依法性身（Svabhavikakaya，自性身）的根本智而起智用，即無動搖。普賢菩薩常居東方寶威德上王佛之處，表明萬行是寶，因為有了這些行持，才能成就其威德。如果具足行持的人，就能以法寶身而自在。威德無畏，自在為王。如果不具足行持的人，都會有所畏懼。即使身居高位，也不能成為真正的王者，因為有所畏懼的緣故。與文殊師利（Manjushri，文殊菩薩的另一種稱謂）一同在東方，是因為法身智身，理事體用，本來就是一體的，本來就沒有二致。 還有，文殊居住在東北方的清涼山（Mount Qingliang，五臺山的別稱），是象徵艮卦主東北方。艮為小男，為童蒙，因為文殊常常教化凡夫，啓蒙見性以及本智的最初開端。又與普賢都在東方，東方卯位是震卦。震為長男。又像日出東方，春陽發明，無物不生，無物不照。表明理智雙徹，體一無二。以根本智和差別智沒有分別，體用能生萬行。因此，子為佛位，丑為十信，寅為十住，卯為十行，辰為十向，巳為十地，午為等覺，未為晦明入。

【English Translation】 English version It is because of the power of virtuous conduct that both essence and function are unconstrained, and this is called Buddha. Manjushri (symbol of wisdom), is called 'small boy' to signify the fundamental wisdom of believing and attesting to the Dharmakaya (the Dharma body of the Buddha). Because it is the initial birth, it is said that initially attesting to the fundamental wisdom of the Dharmakaya can give rise to the Buddha's family. Samantabhadra (symbol of great vows), is called 'eldest son' because he relies on fundamental wisdom to initiate conduct, using various differential wisdoms to govern the Dharma of the Buddha's family, and is unconstrained in matters of all the Paramitas (methods to reach the other shore). He constantly uses the gate of conduct to establish the Dharma of the Buddha's family and govern the affairs of the Buddha's family. However, within various sutras, those who take Manjushri as the master of questions and answers mostly elucidate the gate of the Dharmakaya and Buddha-nature; those who take Samantabhadra as the master of questions and answers mostly discuss his conduct. This is used to express this. Furthermore, Manjushri riding a lion signifies the swiftness of initially attesting to the fundamental wisdom of the Dharmakaya and Buddha-nature in severing delusions. Samantabhadra riding the king of fragrant elephants signifies the orderly sequence of conduct, possessing power and virtue. Also, Manjushri constantly resides in the eastern golden world of Akshobhya Buddha (Immovable Buddha), signifying that gold is white and can be free from defilement. Gold signifies the Dharmakaya. Immovable wisdom is the arising of the function of wisdom based on the fundamental wisdom of the Svabhavikakaya (self-nature body), which is without movement. Samantabhadra Bodhisattva constantly resides in the east at the place of the Treasure-Majesty-Supreme-King Buddha, signifying that myriad conducts are treasures, and because of these conducts, one can achieve their power and virtue. If one is complete in conduct, one can be unconstrained with the Dharma-treasure body. Majesty and virtue are fearless, and being unconstrained is being a king. If one is not complete in conduct, one will have fears. Even if one is in a high position, one cannot become a true king, because one has fears. Being together with Manjushri in the east is because the Dharmakaya and wisdom body, principle and phenomena, essence and function, are originally one, and there is originally no duality. Furthermore, Manjushri residing in Mount Qingliang (another name for Mount Wutai) in the northeast symbolizes the Gen trigram, which governs the northeast. Gen is the small boy, the immature, because Manjushri constantly teaches ordinary people, enlightening them to see their nature and the initial beginning of fundamental wisdom. Also, being together with Samantabhadra in the east, the Mao position in the east is the Zhen trigram. Zhen is the eldest son. It is also like the sun rising in the east, the spring sun illuminating and developing, where nothing does not grow and nothing is not illuminated. It signifies that principle and wisdom are both thorough, and essence is one without duality. Because fundamental wisdom and differential wisdom have no separation, essence and function can give rise to myriad conducts. Therefore, Zi is the Buddha position, Chou is the ten faiths, Yin is the ten abodes, Mao is the ten conducts, Chen is the ten dedications, Si is the ten grounds, Wu is equal enlightenment, and Wei is entering obscurity.

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俗同俗化迷。申酉戌亥為所化故。如是安立法則。法合如是故。易卦坎為君。離為臣。震為上相。酉為上將。東為青龍。西為白虎。前為朱雀。后為玄武。青龍為吉慶。白虎為兇害。朱雀為其明。玄武為其黑。是故如來治次而發明。普賢為相主萬行。觀音為大悲之首。治兇危為上將。文殊為覺蒙之首。常為接信之師。互融交參。以持佛家之法。皆令眾生住于中道處恬和之性。智慈益物。以是身皆金色。目發紺青。體白而相黃。為應真和氣也。皆為無形之形無色之色也。若以其體用也。一一菩薩總具智德無邊。以其法則常以文殊為創信之首。今以南北。且立東西之一門。若論互融重玄一方總俱有十。經云。一切處普賢菩薩。一切處金色世界。一切處文殊師利。一切處不動智佛。經云。佛身充滿諸法界。普現一切眾生前。應受化器悉充滿。佛故處此菩提樹。一切佛剎微塵等。爾所佛坐一毛孔。皆有無量菩薩眾。各為具說普賢行。如是一方即十方無盡。一塵即剎海無窮。今為化儀各示分方總別。今言十信者。信何等位。決定成於十信之門。如經十信位中光明覺品云。十方一切處文殊師利。於十方一切處。說十方一切處法門。嘆佛十種果德。以成信位。如光明覺品說。又令起信根者轉更明凈。文殊師利又問十首菩薩等。業不知

【現代漢語翻譯】 現代漢語譯本 隨順世俗，就會被世俗同化迷惑。申、酉、戌、亥之所以會被同化，是因為它們是『所化』的緣故。像這樣安立法則，法則就應該如此。易卦中，坎卦代表君主，離卦代表臣子，震卦代表上相，酉代表上將，東為青龍，西為白虎，前為朱雀，后為玄武。青龍代表吉慶，白虎代表兇害，朱雀代表其光明，玄武代表其黑暗。因此如來治理世間，次第而發明真理。普賢菩薩（Samantabhadra）作為輔相，主管萬行；觀音菩薩（Avalokiteśvara）作為大悲之首，治理兇險危難，是為上將；文殊菩薩（Mañjuśrī）作為開啓蒙昧之首，常作為接引信徒的老師。他們相互融合，彼此交參，以此來秉持佛家的法則，都令眾生安住于中道，處於恬淡平和的本性。以智慧和慈悲利益萬物。因此他們的身都是金色，眼睛和頭髮是紺青色，身體是白色而面相是黃色，這是應和真氣的表現。他們都是無形之形，無色之色。如果從他們的體和用來說，每一位菩薩都總具無邊的智慧和功德。從法則上來說，常常以文殊菩薩作為開啟信仰的首要。現在以南北為例，且設立東西這兩個門。如果從互融重玄的角度來說，一方總共有十。經中說：『一切處都有普賢菩薩，一切處都是金色世界，一切處都有文殊師利菩薩，一切處都有不動智佛（Akshobhya）。』經中說：『佛身充滿諸法界，普遍顯現在一切眾生面前，應受教化的器皿都充滿佛身，所以佛安住在這菩提樹下。』一切佛剎的微塵那麼多，每一個佛都坐在一個毛孔中，都有無量的菩薩眾，各自為他們宣說普賢行。像這樣，一方即是十方無盡，一塵即是剎海無窮。現在爲了教化眾生，各自示現不同的方位和總別。現在所說的十信，是信什麼等位？決定成就於十信之門。如《經》中十信位中的《光明覺品》所說：『十方一切處都有文殊師利菩薩，在十方一切處，宣說十方一切處的法門，讚歎佛的十種果德，以此成就信位。』如《光明覺品》所說。又令發起信根的人更加明凈。文殊師利菩薩又問十首菩薩等，業不知道。

【English Translation】 English version To conform to the mundane is to be assimilated and deluded by it. The reason why Shen (申), You (酉), Xu (戌), and Hai (亥) are assimilated is that they are 'what is transformed.' Thus, establishing the law in this way, the law should be like this. In the I Ching trigrams, Kan (坎) represents the ruler, Li (離) represents the minister, Zhen (震) represents the chief minister, You (酉) represents the supreme general, East is the Azure Dragon, West is the White Tiger, Front is the Vermilion Bird, and Back is the Black Tortoise. The Azure Dragon represents auspiciousness, the White Tiger represents misfortune, the Vermilion Bird represents its brightness, and the Black Tortoise represents its darkness. Therefore, the Tathagata governs the world, revealing the truth in order. Samantabhadra Bodhisattva (普賢菩薩) as the assistant, is in charge of all practices; Avalokiteśvara Bodhisattva (觀音菩薩) as the head of great compassion, governs dangers and difficulties, and is the supreme general; Mañjuśrī Bodhisattva (文殊菩薩) as the head of enlightening ignorance, is often the teacher who receives believers. They mutually integrate and interpenetrate each other, thereby upholding the Dharma of the Buddha's family, all causing sentient beings to abide in the Middle Way, in a tranquil and peaceful nature. They benefit all things with wisdom and compassion. Therefore, their bodies are all golden, their eyes and hair are dark blue, their bodies are white, and their faces are yellow, which is a manifestation of responding to true Qi. They are all formless forms and colorless colors. If we speak of their essence and function, each Bodhisattva possesses boundless wisdom and virtue. According to the law, Mañjuśrī Bodhisattva is often the first to initiate faith. Now, taking North and South as examples, let us establish the two gates of East and West. If we discuss mutual integration and profound mystery, one direction has a total of ten. The Sutra says: 'Everywhere there is Samantabhadra Bodhisattva, everywhere is a golden world, everywhere there is Mañjuśrī Bodhisattva, everywhere there is Akshobhya Buddha (不動智佛).' The Sutra says: 'The Buddha's body fills all Dharma realms, universally appearing before all sentient beings. The vessels that should be taught are all filled with the Buddha's body, therefore the Buddha abides under this Bodhi tree.' As many as the dust motes in all Buddha lands, each Buddha sits in a pore, and there are countless Bodhisattvas, each speaking to them about the practice of Samantabhadra. Like this, one direction is the ten directions without end, one mote of dust is the sea of lands without limit. Now, for the sake of teaching sentient beings, each manifests different directions and general distinctions. Now, what are the ten faiths that are spoken of, what levels are they believing in? They are determined to be accomplished in the gate of the ten faiths. As the 'Light and Awakening Chapter' in the ten faith positions in the Sutra says: 'Everywhere in the ten directions there is Mañjuśrī Bodhisattva, in every place in the ten directions, speaking the Dharma gates of every place in the ten directions, praising the ten kinds of fruition virtues of the Buddha, thereby accomplishing the position of faith.' As the 'Light and Awakening Chapter' says. It also causes those who initiate the roots of faith to become even more clear and pure. Mañjuśrī Bodhisattva also asked the ten chief Bodhisattvas, etc., about karma, not knowing.

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心心不知業等十問。令起信者自身觀照轉令深固經云。諸法無作用。亦無有體性。是故彼一切各各不相知。又作水流火焰風起大地所生不相知喻。又下頌云。分別觀內身。此中誰是我。若能如是解。彼達我有無。文殊師利問十首菩薩。所成十信觀行之門。具如問明品說。又賢首品中從凡夫位以信為首。決定取佛大菩提果。故從凡夫地。信十方諸佛心不動智與自心無異故。只為無明所迷故。無明與十方諸佛心。本來無二故。從凡夫地信十方諸佛身根本智與自身不異故。何以故皆是一法性身一根本智。猶如樹枝一根生多枝葉等。以因緣故。一樹枝上成壞不同故。從凡夫地信如來十住十行十回向十地我悉盡能行之。何以故。自憶無始時來波流苦海。無益之事尚以行之。何況如今有益之事。菩薩萬行濟眾生事。豈不能為。從凡夫地。信十方諸佛皆從三昧生我亦當得。何以故。諸佛三昧皆從如來自性方便生。我亦具有如來自體清凈之性與佛平等。從凡夫地信十方諸佛一切神通我亦當得。何以故。諸佛神通依真智而得。我但依真性智中無有煩惱無明成智。一切業亡唯有智慈。通化自在。從凡夫地信佛智慧我亦當得。何以故。一切諸佛悉從凡夫來故。從凡夫地信佛大悲普覆一切我亦當得。何以故。諸佛大悲從大愿起。我亦如諸佛發大

【現代漢語翻譯】 現代漢語譯本： 『心心不知業等十問』，是爲了讓發起信心的人自身觀照，從而使其信心更加堅定。《經》中說：『諸法沒有作用，也沒有自體。』因此，它們彼此互不相知。又用水流、火焰、風起、大地所生等事物互不相知的比喻來說明。下面的偈頌說：『分別觀察內身，其中誰是我？若能這樣理解，就能明白我存在與否。』 文殊師利菩薩問十首菩薩，關於成就十信觀行之門的問題，詳細內容在《問明品》中說明。此外，《賢首品》中說，從凡夫的地位開始，以信為首，最終必定能獲得佛的大菩提果。所以，從凡夫的地位開始，相信十方諸佛的心不動智（指佛的智慧，能如實知一切法而不動搖）與自己的心沒有差別，只是被無明（指迷惑無知的狀態）所迷惑。無明與十方諸佛的心，本來就沒有差別。 從凡夫的地位開始，相信十方諸佛的身根本智（指佛的根本智慧，是證得法身的基礎）與自身沒有差別。為什麼呢？因為都是一法性身（指佛的法身，是諸法實相的體現）和一根本智。就像樹枝從一根生出許多枝葉一樣，因為因緣的關係，同一樹枝上會有成壞的不同。 從凡夫的地位開始，相信如來的十住（菩薩修行過程中的十個階段）、十行（菩薩實踐的十種行為）、十回向（菩薩將功德迴向給眾生和菩提）、十地（菩薩修行的十個階位），我都能完全做到。為什麼呢？因為回憶起從無始以來，在苦海中漂流，沒有益處的事情尚且能夠做到，更何況現在是有益處的事情，菩薩的萬行（指菩薩所修的各種善行）和救濟眾生的事業，難道不能做到嗎？ 從凡夫的地位開始，相信十方諸佛都從三昧（指禪定，一種精神集中和穩定的狀態）中產生，我也應當能夠得到。為什麼呢？因為諸佛的三昧都從如來自性（指本自具足的佛性）的方便（指善巧的方法）中產生，我也具有如來自體的清凈之性，與佛平等。 從凡夫的地位開始，相信十方諸佛的一切神通（指不可思議的力量），我也應當能夠得到。為什麼呢？因為諸佛的神通是依靠真智（指真實的智慧）而得到的，我只要依靠真性智（指本具的真如自性所生的智慧），其中沒有煩惱和無明，就能成就智慧，一切業障消亡，只有智慧和慈悲，通達變化，自在無礙。 從凡夫的地位開始，相信佛的智慧我也應當能夠得到。為什麼呢？因為一切諸佛都是從凡夫修行而來的。 從凡夫的地位開始，相信佛的大悲普覆一切，我也應當能夠得到。為什麼呢？因為諸佛的大悲是從大愿（指廣大的誓願）而生起的，我也像諸佛一樣發大愿。

【English Translation】 English version: The 'Ten Questions of Mind Not Knowing Karma, etc.' are to enable those who initiate faith to contemplate themselves, thereby making their faith deeper and more firm. The Sutra says: 'All dharmas have no function and no self-nature.' Therefore, they do not know each other. It also uses the analogy of flowing water, flames, rising wind, and the earth's creations not knowing each other to illustrate this point. The following verse says: 'Observe the inner body separately, who is the 'I' within? If one can understand in this way, one will realize the existence or non-existence of 'I'.' Manjushri Bodhisattva asked the Ten Chief Bodhisattvas about the path of cultivating the Ten Faiths. The details are explained in the 'Questioning and Clarification Chapter'. Furthermore, the 'Worthy Leader Chapter' states that starting from the position of an ordinary person, with faith as the foundation, one will definitely attain the great Bodhi fruit of the Buddha. Therefore, starting from the position of an ordinary person, believe that the unwavering wisdom of the minds of the Buddhas in the ten directions (referring to the Buddha's wisdom, which can truly know all dharmas without wavering) is no different from one's own mind, only obscured by ignorance (referring to the state of delusion and unknowing). Ignorance is originally no different from the minds of the Buddhas in the ten directions. Starting from the position of an ordinary person, believe that the fundamental wisdom of the bodies of the Buddhas in the ten directions (referring to the fundamental wisdom of the Buddha, which is the foundation for attaining the Dharmakaya) is no different from one's own body. Why? Because they are all one Dharmakaya (referring to the Buddha's Dharmakaya, which is the manifestation of the true nature of all dharmas) and one fundamental wisdom. Just as branches grow from one root, because of conditions, there are different states of formation and decay on the same branch. Starting from the position of an ordinary person, believe that I can fully practice the Ten Abodes (ten stages in the Bodhisattva's path), Ten Practices (ten types of actions practiced by Bodhisattvas), Ten Dedications (Bodhisattvas dedicating merit to sentient beings and Bodhi), and Ten Grounds (ten levels of Bodhisattva practice) of the Tathagata. Why? Because recalling from beginningless time, drifting in the sea of suffering, even useless things could be done, how much more so now with beneficial things, the Bodhisattva's myriad practices (referring to the various good deeds practiced by Bodhisattvas) and the work of saving sentient beings, how could they not be done? Starting from the position of an ordinary person, believe that the Buddhas in the ten directions all arise from Samadhi (referring to meditation, a state of mental concentration and stability), and I should also be able to attain it. Why? Because the Samadhi of the Buddhas all arises from the expedient means (referring to skillful methods) of the Tathagata's self-nature (referring to the inherent Buddha-nature), and I also possess the pure nature of the Tathagata's self, equal to the Buddha. Starting from the position of an ordinary person, believe that I should also be able to attain all the supernatural powers (referring to inconceivable powers) of the Buddhas in the ten directions. Why? Because the supernatural powers of the Buddhas are attained by relying on true wisdom (referring to true wisdom), and I only need to rely on the true nature wisdom (referring to the wisdom born from the inherent true suchness nature), in which there is no affliction or ignorance, to achieve wisdom, all karmic obstacles disappear, and only wisdom and compassion remain, penetrating transformation, free and unhindered. Starting from the position of an ordinary person, believe that I should also be able to attain the wisdom of the Buddha. Why? Because all the Buddhas came from ordinary people through practice. Starting from the position of an ordinary person, believe that I should also be able to attain the great compassion of the Buddha that universally covers everything. Why? Because the great compassion of the Buddhas arises from great vows (referring to vast vows), and I also make great vows like the Buddhas.

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愿故。從凡夫地信佛自在我亦當得。何以故。諸佛自在於性起法門。智身法身入眾生界。不染色塵諸根自在。我亦不離性起如來智故。從凡夫地信自發心經無盡劫修功行滿位齊諸佛。不移一念。何以故。為三世無時故。如是從凡夫信解始終徹佛果位。如上所發十種信者。必能決定成就十信之門。住于堅固之種。永不退轉。又十信文殊師利及覺首等十首菩薩。皆從十色世界來。所謂金色世界者。表本白凈法中來故。為明信心依本信故。妙色世界者。為信依理事自在妙用而生信故。蓮華色世界者錶行信故。為蓮華表萬行故。瞻卜花色世界者。表從福慶之色以理智大慈中和性而生信心故。五色之中黃色為最。此為應真色亦中宮色也。表中道色故。為此華為黃色華故。此信心菩薩為智慈中和之色應真世界來故。優缽羅華色世界者。其華赤黃色兼有紫焰色氣。表一行一切行能純能雜而生信故。寶色世界者。表智慈法行成信而可貴故。金剛色世界者。表以佛果德而生信心故。必能決斷諸煩惱故。頗梨色世界者。似水精表信心本清凈故。平等色世界者。表信法界平等無二故。如是十色世界皆是十信菩薩所信之法門。皆從自信法門中來故。曰從如是世界中來。已下本所事佛。所謂不動智佛。無礙智佛。解脫智佛。如是十個智佛。即是佛

【現代漢語翻譯】 現代漢語譯本 原因在於，從凡夫的地位相信佛的自在，我也應當能夠獲得。為什麼呢？因為諸佛的自在源於自性生起的法門，他們的智慧之身和法身進入眾生的世界，不被色塵所污染，諸根自在。我也不離自性生起的如來智慧，所以從凡夫的地位相信自己發心，經過無盡的劫數修習功德和行持，圓滿時就與諸佛齊等，不改變一念。為什麼呢？因為三世沒有時間上的限制。像這樣，從凡夫的信心和理解開始，始終貫穿到佛的果位，像上面所發的十種信心，必定能夠決定成就十信之門，安住在堅固的種子中，永遠不會退轉。 此外，十信的文殊師利（Manjushri，智慧的象徵）以及覺首（Bodhisattva leader，菩薩領袖）等十位菩薩，都是從十種顏色的世界而來。所謂的金色世界，表示從本來的清凈法中而來，爲了闡明信心是依于根本的信心。妙色世界，表示信心是依靠理事自在的妙用而生起的。蓮華色世界，表示行信，因為蓮華代表萬行。瞻卜花色世界，表示從福慶的顏色，以理智大慈中和的自性而生起信心。五種顏色之中，黃色最為尊貴，這是應真的顏色，也是中宮的顏色，表示中道的顏色。因為這種花是黃色的花。這位信心菩薩是從智慈中和的顏色，應真的世界而來。優缽羅華色世界，這種花是赤黃色，兼有紫焰色的氣息，表示一行一切行，能夠純粹也能夠雜染而生起信心。寶色世界，表示智慧、慈悲和法行成就信心而顯得珍貴。金剛色世界，表示以佛的果德而生起信心，必定能夠決斷各種煩惱。頗梨色世界，類似水精，表示信心本來是清凈的。平等色世界，表示信法界平等沒有差別。像這樣，十種顏色的世界都是十信菩薩所信奉的法門，都是從自信的法門中而來。所以說從這樣的世界中而來。以下是本來所侍奉的佛，所謂不動智佛（Immovable Wisdom Buddha），無礙智佛（Unobstructed Wisdom Buddha），解脫智佛（Liberation Wisdom Buddha）。像這樣的十個智佛，就是佛。

【English Translation】 English version The reason is that, from the position of an ordinary person, believing in the self-mastery of the Buddha, I should also be able to attain it. Why? Because the self-mastery of all Buddhas originates from the Dharma gate of self-nature arising, their wisdom body and Dharma body enter the world of sentient beings, are not stained by the dust of form, and their faculties are free. I am also not apart from the Tathagata's (Thus Come One) wisdom arising from self-nature, so from the position of an ordinary person, believing in my own aspiration, after endless kalpas (eons) of cultivating merit and practice, when it is complete, I will be equal to all Buddhas, without changing a single thought. Why? Because the three times have no temporal limitations. Like this, from the beginning of an ordinary person's faith and understanding, it consistently penetrates to the fruit position of the Buddha. Like the ten kinds of faith mentioned above, one will surely be able to decisively achieve the gate of the ten faiths, abide in the firm seed, and never regress. Furthermore, the ten faith Manjushri (Manjushri, symbol of wisdom) and the Bodhisattva leader (Bodhisattva leader) and other ten Bodhisattvas, all come from ten colored worlds. The so-called golden world indicates that it comes from the original pure Dharma, in order to clarify that faith is based on fundamental faith. The wonderful colored world indicates that faith arises relying on the wonderful function of the freedom of principle and phenomena. The lotus-colored world indicates the faith of practice, because the lotus represents myriad practices. The champak flower-colored world indicates that faith arises from the color of blessed celebration, with the rational and wise great compassion and harmonious nature. Among the five colors, yellow is the most noble, this is the color of the Arhat (worthy one), and also the color of the central palace, indicating the color of the middle way. Because this flower is a yellow flower. This Bodhisattva of faith comes from the color of wisdom, compassion, and harmony, the world of the Arhat. The utpala flower-colored world, this flower is reddish-yellow, with a purplish flame-colored aura, indicating that one practice is all practices, able to be pure and able to be mixed, and faith arises. The treasure-colored world indicates that wisdom, compassion, and Dharma practice achieve faith and appear precious. The diamond-colored world indicates that faith arises with the Buddha's fruit virtue, and one will surely be able to decisively cut off all afflictions. The crystal-colored world, similar to crystal, indicates that faith is originally pure. The equal-colored world indicates that the Dharma realm of faith is equal and without difference. Like this, the ten colored worlds are all the Dharma gates believed in by the ten faith Bodhisattvas, all coming from the Dharma gate of self-faith. Therefore, it is said that they come from such worlds. The following are the Buddhas originally served, the so-called Immovable Wisdom Buddha (Immovable Wisdom Buddha), Unobstructed Wisdom Buddha (Unobstructed Wisdom Buddha), Liberation Wisdom Buddha (Liberation Wisdom Buddha). Like these ten wisdom Buddhas, they are the Buddhas.

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果中佛。明信自智從佛智果為因故。來表不因佛果不成信故。其十住位中升須彌山頂。于兩足指端放百千妙色光明。明前十信位。于普光明殿。兩足下千輻輪中放光。表信位在凡未離凡地。光出足下。為表以信為初因其位最下。今說十住。上升須彌之頂者。明十住初心證法頂故。從地升上至相盡處故。陟山王頂至法王位處故。明其止為山也。以入真實證。非止不會。于兩足指端放百千妙色光者。為明足指以艮為手足之指。初取聖道非止不明履踐之始。表創從十信凡夫之位極。始在十住初首履踐如來法王聖蹤。以其定門。普觀凡聖一切境界。性相無礙色無不妙。故稱為光。如本業瓔珞經云。修三賢法入聖人位法流水中。心心寂滅自然流入妙覺之位。然此華嚴經意即不然。識滅時亡。情塵頓絕。唯真智境一念則五位齊明。為全將佛果以為因故。設同凡夫住世百年及以多劫。而不見須臾可遷。不見當成佛。不見已成佛。不見現成佛。十住之位法既如是。更有何生不成佛耶。更有何生而成正覺。此華嚴經是本法界門。一切諸佛本住大宅。一切佛子究竟所歸。化身權乘總居其外。若有入者一入全真。此位中初發心住菩薩見道。住佛知見入佛知見。直與如來同身心性智相故。頓印五位行相。總在其中。如持明鏡普臨眾色。此經法門

法合如是。所有嘆說。應如是知。應如是信解。為法界法門圓無終始。於一念中歲月晦明重重無盡。一毫之內佛境眾生境色相無邊。一成一切成。一壞一切壞。此十住位中。有十個菩薩。下名悉同。名之為慧。本從來土皆號為華。從十個華國土來。本所事佛下名悉同。名之為月。釋云。此位自己證真善簡邪正。名之為慧。理事齊發開敷若華。以開敷法門為國所居。得法惱除清涼如月。名為本所事佛。此之名目總是十住位中所證法門。非虛名也。經云。爾時法慧菩薩以佛神力入菩薩無量方便三昧。以三昧力故。十方各千佛剎微塵數世界之外。有千佛剎微塵數諸佛。皆同一號。名曰法慧。普現其前。以十三種法加法慧菩薩。十三加者。語業加者以言稱歎善哉善哉。身業加者。以手摩法慧菩薩頂。智業加者。經云。即與法慧菩薩十種無礙智。及此土如來光照其身。是為十三。

新華嚴經論卷第四 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第五

長者李通玄撰

十方佛所以同名為此十住法證聖位法流已入法界大海。同佛聖位智慧故。是以佛與法慧菩薩名同。為表法同故。又明十住法門因果齊故。佛位果德菩薩為因。因與果體不異。是故同名。說此十住法時升須彌山頂上

【現代漢語翻譯】 現代漢語譯本： 法應如是。所有讚歎和解說，都應如此理解，如此信解。因為法界法門圓融無盡，在一念之中，歲月、晦明重重無盡。在一毫之內，佛境、眾生境、色相無邊無際。一成就，一切成就；一壞滅，一切壞滅。在這十住位中，有十位菩薩，名字都相同，名為慧（Prajna，智慧）。他們本來的國土都號為華（Flower，蓮花），從十個華國土而來。他們本來所侍奉的佛，名字也都相同，名為月（Moon，清涼）。解釋說，此位自己證悟真實，辨別善惡，簡擇邪正，名為慧（Prajna，智慧）。理事齊發，開敷如蓮花。以開敷法門為國所居。得法惱除，清涼如月。名為本所事佛。這些名目都是十住位中所證悟的法門，並非虛名。經中說，爾時法慧菩薩（Dharma-Prajna Bodhisattva）以佛的神力，進入菩薩無量方便三昧。以三昧力故，十方各千佛剎微塵數世界之外，有千佛剎微塵數諸佛，都同一名號，名叫法慧（Dharma-Prajna）。普遍顯現在他的面前，以十三種法加持法慧菩薩（Dharma-Prajna Bodhisattva）。十三種加持是：語業加持，以言語稱讚『善哉善哉』；身業加持，以手摩法慧菩薩（Dharma-Prajna Bodhisattva）的頭頂；智業加持，經中說，即與法慧菩薩（Dharma-Prajna Bodhisattva）十種無礙智，及此土如來光照其身，是為十三。

《新華嚴經論》卷第四 大正藏第 36 冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第五

長者李通玄撰

十方佛所以同名為此，是因十住法證聖位法流已流入法界大海，與佛聖位智慧相同。因此佛與法慧菩薩（Dharma-Prajna Bodhisattva）名號相同，是爲了表明法相同。又說明十住法門因果齊等，佛位是果德，菩薩為因，因與果體沒有差異，所以名號相同。說此十住法時，在須彌山頂上。

【English Translation】 English version: The Dharma should be like this. All praise and explanations should be understood and believed in this way. Because the Dharma realm's Dharma gate is perfectly complete without beginning or end, within a single thought, years, darkness and light are endlessly repeated. Within a single hair, the Buddha realm, the sentient being realm, and the forms and appearances are boundless. If one is accomplished, all are accomplished; if one is destroyed, all are destroyed. Within these ten abodes, there are ten Bodhisattvas, all with the same name, called Prajna (Wisdom). Their original lands are all named Flower (Lotus), coming from ten Flower lands. The Buddhas they originally served all have the same name, called Moon (Coolness). It is explained that this position is where one personally realizes truth, distinguishes good from evil, and discerns right from wrong, hence the name Prajna (Wisdom). Principle and phenomena arise together, blooming like a lotus flower. They dwell in countries where the Dharma gate of blooming is practiced. Having removed the afflictions of Dharma, they are as cool as the moon. This is called the Buddha they originally served. These names are all Dharma gates realized in the ten abodes, not empty names. The sutra says, 'At that time, Dharma-Prajna Bodhisattva (Dharma-Prajna Bodhisattva), by the Buddha's spiritual power, entered the Bodhisattva's immeasurable expedient Samadhi. By the power of Samadhi, beyond the worlds as numerous as dust motes in a thousand Buddha lands in each of the ten directions, there were Buddhas as numerous as dust motes in a thousand Buddha lands, all with the same name, called Dharma-Prajna. They universally appeared before him, blessing Dharma-Prajna Bodhisattva (Dharma-Prajna Bodhisattva) with thirteen kinds of Dharma. The thirteen blessings are: the blessing of verbal karma, praising with words, 'Excellent, excellent!'; the blessing of physical karma, touching the crown of Dharma-Prajna Bodhisattva's (Dharma-Prajna Bodhisattva) head with the hand; the blessing of wisdom karma, the sutra says, immediately giving Dharma-Prajna Bodhisattva (Dharma-Prajna Bodhisattva) ten unobstructed wisdoms, and the light of the Tathagata of this land shining upon his body, these are the thirteen.'

New Avatamsaka Sutra Commentary, Volume 4 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 5

Composed by Elder Li Tongxuan

The reason why the Buddhas of the ten directions have the same name is because the Dharma stream of the ten abodes, which proves the holy position, has already flowed into the Dharma realm's great ocean, and is the same as the wisdom of the Buddha's holy position. Therefore, the Buddha and Dharma-Prajna Bodhisattva (Dharma-Prajna Bodhisattva) have the same name, to indicate that the Dharma is the same. It also explains that the cause and effect of the ten abodes Dharma gate are equal. The Buddha's position is the fruit of virtue, and the Bodhisattva is the cause. The cause and the fruit body are not different, so they have the same name. When speaking of this ten abodes Dharma, it is on the summit of Mount Sumeru.

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。有六品經。共成十住法門之行相。一升須彌山頂品。二偈贊品。三十住品。四梵行品。五初發心功德品。六明法品。且依此六品經中解行法門。修學悟入。必能成就十住法門。住佛種性。生如來家。為真佛子。不同權教初地菩薩始生佛家或說三賢菩薩以誓願成佛。此華嚴經直論實證位不論誓願。為此教門總一時一際法界無異念。前後情絕。凡聖一性。不論情繫。應以無念無作法界門。照之可見。若立情見不可信也。設生信者。玄信佛語故非是自見。若自見者唯情絕想亡。心與理合。智與境冥。方知萬境性相通收。若不如斯。心常彼此。是非競作。垢凈何休。若也稱性情亡。法界重玄之門自達。一多純雜自在含容。總別之門圓融自在。于利生之法善達諸根。隨所堪能悉皆成益。敬承親近者。皆能友之。如升夜摩天宮說十行品。及如來於兩足上放百千妙色光明。為表依空建行始可理事自在。明十住之位證法身本智。十行之位以法身根本智無礙。方行萬行行亦無礙。若不見法身本智。所行萬行皆屬人天因果。皆為有漏生滅之福。以法身自智慧用治諸惑。以萬行悲濟眾生。法身智身任無作大悲一時頓用。雖寄七地悲增八地智增之行相。此華嚴法界門。十住初位總該諸位在十住初門。位同佛果。為一法界體用故。以一位中具十

【現代漢語翻譯】 現代漢語譯本：有六品經，共同構成了十住法門的行相：一、《升須彌山頂品》，二、《偈贊品》，三、《十住品》，四、《梵行品》，五、《初發心功德品》，六、《明法品》。且依據這六品經中的解行法門，修學悟入，必定能夠成就十住法門，安住于佛的種性，生於如來之家，成為真正的佛子。這不同於權教初地菩薩才開始生於佛家，或者說三賢菩薩以誓願成就佛果。這部《華嚴經》直接論述實證的果位，不論述誓願。因此，這個教門總是一時一際，法界沒有異念，前後情識斷絕，凡夫與聖人同一本性，不論情執繫縛。應當以無念無作的法界門來觀照，才能明白。如果立足於情見，就不可信。即使生起信心，也是因為相信佛語，而不是自己的見解。如果說是自己的見解，唯有情識斷絕，妄想消亡，心與理相合，智慧與境界冥合，才能知道萬境的性相是相通相融的。如果不是這樣，心常有彼此之分，是非爭論不斷，垢染與清凈何時才能止息？如果能夠稱合自性，情識消亡，法界重玄之門自然通達。一多純雜，自在含容；總別之門，圓融自在。對於利益眾生的方法，善於瞭解眾生的根器，隨著他們所能接受的程度，都使他們得到利益。恭敬承事親近佛法的人，都能友善地對待他們。例如在夜摩天宮宣說《十行品》，以及如來從兩足上放出百千妙色光明，是爲了表明依空建立行持，才可以理事自在。闡明十住的果位，證得法身本具的智慧。十行的果位，以法身根本智無礙，才能行持萬行，行持也無所障礙。如果不見法身本具的智慧，所行持的萬行都屬於人天因果，都是有漏生滅的福報。以法身自有的智慧來調伏各種迷惑，以萬行來慈悲救濟眾生。法身智身，任運無作的大悲，一時頓然運用。雖然寄託於七地悲心增長、八地智慧增長的行相，這部《華嚴經》的法界門，十住的初位就總括了各個果位，在十住的初門，果位就等同於佛果，因為是一法界體用的緣故，以一個果位中具足十個果位。 《升須彌山頂品》(Ascending Mount Sumeru Peak Chapter) 《偈贊品》(Gatha Praise Chapter) 《十住品》(Ten Dwellings Chapter) 《梵行品》(Pure Conduct Chapter) 《初發心功德品》(Merit of Initial Aspiration Chapter) 《明法品》(Clarifying the Dharma Chapter)

【English Translation】 English version: There are six chapters of sutras, which together form the aspects of the Ten Dwellings Dharma Gate: 1. 'Ascending Mount Sumeru Peak Chapter' (升須彌山頂品), 2. 'Gatha Praise Chapter' (偈贊品), 3. 'Ten Dwellings Chapter' (十住品), 4. 'Pure Conduct Chapter' (梵行品), 5. 'Merit of Initial Aspiration Chapter' (初發心功德品), 6. 'Clarifying the Dharma Chapter' (明法品). Moreover, based on the understanding and practice Dharma Gate in these six chapters of sutras, cultivating and realizing, one will surely be able to achieve the Ten Dwellings Dharma Gate, abide in the Buddha-nature, be born into the Tathagata's family, and become a true Buddha-child. This is different from the provisional teaching's first ground Bodhisattva who only begins to be born into the Buddha's family, or the Three Worthies Bodhisattvas who accomplish Buddhahood through vows. This 'Avatamsaka Sutra' directly discusses the realized position, not the vows. Therefore, this teaching is always one time and one realm, the Dharma Realm has no different thoughts, the emotions of before and after are cut off, the ordinary and the sage are of the same nature, regardless of emotional ties. It should be illuminated with the Dharma Realm gate of no-thought and no-action to be seen. If one stands on emotional views, it is not credible. Even if faith arises, it is because of believing the Buddha's words, not one's own view. If it is one's own view, only when emotions are cut off and thoughts cease, the mind merges with the principle, and wisdom merges with the realm, can one know that the nature and characteristics of all realms are interconnected. If it is not like this, the mind is always divided into self and other, right and wrong are constantly competing, when will defilement and purity cease? If one can accord with one's nature and emotions cease, the profound gate of the Dharma Realm will naturally be reached. One and many, pure and mixed, freely contain; the gates of totality and difference, are perfectly integrated and free. Regarding the methods of benefiting sentient beings, one is good at understanding the faculties of sentient beings, and according to what they are capable of, all are made beneficial. Those who respectfully serve and draw near to the Dharma, can all be treated kindly. For example, in the Yama Heaven Palace, the 'Ten Practices Chapter' (十行品) is expounded, and the Tathagata emits hundreds of thousands of wonderful colored lights from his two feet, in order to show that establishing practice based on emptiness can lead to freedom in principle and phenomena. Clarifying the position of the Ten Dwellings, one realizes the inherent wisdom of the Dharmakaya. The position of the Ten Practices, with the unimpeded fundamental wisdom of the Dharmakaya, one can practice the myriad practices without hindrance. If one does not see the inherent wisdom of the Dharmakaya, the myriad practices performed all belong to the causes and effects of humans and devas, and are all limited and impermanent blessings. Use the inherent wisdom of the Dharmakaya to subdue all delusions, and use the myriad practices to compassionately relieve sentient beings. The Dharmakaya and Wisdom Body, the effortless great compassion, are used all at once. Although relying on the aspects of the seventh ground increasing compassion and the eighth ground increasing wisdom, this Dharma Realm gate of the 'Avatamsaka Sutra', the initial position of the Ten Dwellings encompasses all positions, and in the initial gate of the Ten Dwellings, the position is equal to the Buddha's fruit, because it is the substance and function of one Dharma Realm, with one position possessing ten positions.

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波羅蜜諸十法故。以諸法重玄門。照之可見。此乃總是如來藏身普賢菩薩世界海漩法門。此乃如日月照臨。盲者不見。非日月咎。應自責躬修德。可以頂敬以定慧觀之。如來藏身者。則法身也。諸福智海莫不居中。故稱為藏。若不見法身。一切福智大慈大悲。悉皆不辦。總屬生滅。世界海漩者。悲智觀根屈曲徹俗。身土及業。重重眾生。重重諸業。各別大悲普救。根無不盡故。名之曰海漩。漩者。甚深漩澓義也。像此佛果位中菩薩。一入法界之門。攝重重眾生根業盡。故無出世心。永沒生死大海漩流。無出沒故。此十行門同普賢行。前十住門同文殊師利。法身根本無相智慧。二人齊體互為主伴。中間無作智。即為佛果。三人體一。寄安五位。用接凡迷。若有凡夫信滿發心。十住之初三身同德。文殊是佛法身。普賢是佛行身。無作之智果是佛報身。常以文殊法身無相妙慧。以為先導。說時先後證則三身一時。法合如是。廢一不可。若廢文殊存普賢。所有行門屬有漏。若廢普賢存文殊所證寂定是二乘。若廢佛存文殊普賢。佛是覺義。無覺者故。以是義故。三人不可廢一。若廢一三不成故。是故三乘權教中。無此三人始終不相去離。以教門未實總是化身。權逐小根且略權施。待其熟故方遷就實。如法華涅槃總是漸漸。遷向實

【現代漢語翻譯】 現代漢語譯本： 憑藉波羅蜜的這十種方法，通過諸法的重重玄妙之門，照耀便可以看見。這總括瞭如來藏身（Tathagatagarbha，如來所證悟的清凈自性）普賢菩薩（Samantabhadra，象徵菩薩的大行）世界海漩法門。這就像日月照耀，盲人卻看不見，這不是日月的過錯，應該自我反省，修養德行，可以用恭敬心和定慧來觀察。如來藏身，就是法身（Dharmakaya，佛的法性之身）。各種福德智慧如大海般，沒有不在其中的，所以稱為『藏』。如果不能見到法身，一切福德智慧、大慈大悲，都不能成就，都屬於生滅法。世界海漩，是指以悲智觀察眾生的根器，深入世俗，身土（佛所教化的國土）以及業力，重重疊疊的眾生，重重疊疊的諸業，各自以大悲心普遍救度，眾生的根器沒有不被救度的，所以稱之為海漩。『漩』，是甚深迴旋的意思。這象徵佛果位中的菩薩，一旦進入法界之門，就能攝盡重重眾生的根器和業力，所以沒有出世之心，永遠沉沒在生死大海的漩流中，沒有出沒。這十行門（菩薩修行的十種行為）與普賢菩薩的行愿相同，前面的十住門（菩薩修行的十個階段）與文殊師利菩薩（Manjusri，象徵菩薩的智慧）相同。法身是根本，無相智慧，文殊和普賢二者齊同，互為主伴。中間的無作智，就是佛果。三身（法身、報身、應身）一體，寄託於五位（五種修行階段），用來接引凡夫的迷惑。如果有凡夫信心具足，發起菩提心，在十住的最初階段，就具備了三身的功德。文殊是佛的法身，普賢是佛的行身，無作之智果是佛的報身（Sambhogakaya，佛的報償之身）。常常以文殊法身無相的妙慧作為先導。說法有先後，證悟則是三身一時。法理應當如此，廢棄任何一個都不可以。如果廢棄文殊而只保留普賢，所有的行門都屬於有漏法。如果廢棄普賢而只保留文殊，所證得的寂定是二乘（聲聞乘和緣覺乘）。如果廢棄佛而只保留文殊和普賢，佛是覺悟的意義，沒有覺悟者，所以不行。因為這個緣故，三者不可廢棄任何一個，如果廢棄一個，三者都不能成立。因此，在三乘權教（權巧方便的教法）中，沒有這三者始終不相分離的情況，因為教法還沒有達到真實，總是化身（Nirmanakaya，佛的化現之身），權且順應小根器的眾生而略施方便，等待他們成熟后，才逐漸轉向真實，如《法華經》、《涅槃經》總是漸漸地遷向真實。

【English Translation】 English version: By means of these ten practices of Paramita (perfection), through the profound and mysterious gates of all Dharmas (teachings, phenomena), illumination can be seen. This encompasses the Tathagatagarbha (the pure nature enlightened by the Tathagata), Samantabhadra Bodhisattva's (representing the great practice of Bodhisattvas) world-sea-whirlwind Dharma gate. This is like the sun and moon shining, but the blind do not see it; it is not the fault of the sun and moon, but one should reflect on oneself, cultivate virtue, and observe it with reverence and meditative wisdom. The Tathagatagarbha is the Dharmakaya (the Dharma body of the Buddha). All kinds of blessings and wisdom, like the ocean, are contained within it, hence it is called 'Garbha' (womb, store). If one cannot see the Dharmakaya, all blessings, wisdom, great compassion, and great mercy cannot be accomplished, and all belong to the realm of birth and death. The world-sea-whirlwind refers to observing beings' capacities with compassion and wisdom, deeply penetrating the mundane world, the body-land (the land where the Buddha teaches) and karma, the layers upon layers of beings, the layers upon layers of karmas, each universally saved with great compassion, with no beings' capacities left unsaved, hence it is called a sea-whirlwind. 'Whirlwind' means a very deep vortex. This symbolizes the Bodhisattvas in the Buddha's fruition position, who, once entering the gate of the Dharma realm, can gather all the roots and karma of beings, so they have no intention of leaving the world, forever submerged in the whirlpool of the great ocean of birth and death, without emerging. These ten practices are the same as Samantabhadra's vows, and the preceding ten abodes (stages of Bodhisattva practice) are the same as Manjusri Bodhisattva's (representing the wisdom of Bodhisattvas). The Dharmakaya is the root, unconditioned wisdom, Manjusri and Samantabhadra are equal, mutually being the main and supporting. The non-active wisdom in the middle is the Buddha's fruition. The three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are one, residing in the five positions (five stages of practice), used to guide the delusions of ordinary beings. If an ordinary person has full faith and generates Bodhicitta (the mind of enlightenment), at the beginning of the ten abodes, they possess the merits of the three bodies. Manjusri is the Dharmakaya of the Buddha, Samantabhadra is the practice body of the Buddha, and the non-active wisdom is the Sambhogakaya (the reward body of the Buddha). Always use Manjusri's Dharmakaya, the wonderful wisdom of no-form, as the guide. Speaking of the order, there is a sequence, but the realization is the three bodies at once. The Dharma should be like this, and none can be discarded. If Manjusri is discarded and only Samantabhadra is retained, all practices belong to the conditioned. If Samantabhadra is discarded and only Manjusri is retained, the attained stillness is of the two vehicles (Sravakayana and Pratyekabuddhayana). If the Buddha is discarded and only Manjusri and Samantabhadra are retained, the Buddha is the meaning of enlightenment, and without an enlightened one, it is not possible. For this reason, none of the three can be discarded, and if one is discarded, the three cannot be established. Therefore, in the provisional teachings of the three vehicles, there is no separation of these three from beginning to end, because the teachings have not yet reached the truth, and they are always Nirmanakaya (transformation bodies), temporarily accommodating beings of small capacity and gradually moving towards the truth, as the Lotus Sutra and Nirvana Sutra always gradually move towards the truth.

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教。如此經十住中初位即是十行十回向十地等覺位。總得其初及得其終。互相貫通。一位中得五十法門。以互相徹故。一一位中二千五百總別之義齊現。乃至無盡諸位地等進修行相層級。不廢漸漸而是一時。不廢一時中漸漸。此十行位中隨其十方。各有一大菩薩來至佛所。各將十佛剎微塵數菩薩而來集會。十個上首菩薩下名悉同名之為林。本從來國下名悉同名之為慧。本所事佛下名悉同名之為眼。十個上首菩薩下名悉同名之為林。林者有五德。一建立德。二身乾枝條緣互相生無生德。三華葉果實成益德。四能障炎暑得清涼德。五人龍鳥獸鬼神所歸德。

一何謂建立德。謂如大林。內有龍神所居。外無大風所折。若不如是不得建立高顯成林為明此位菩薩。內有大智之龍。常以大慈悲神而自守護。了境內寂。外無色塵境風所折。異道邪論。以智摧之無能所伐。而建萬行。與一切眾生皆共同之。常為利益故為建立德。

二何謂身乾枝條緣互相生無生德。為明樹身乾枝條上各各求能生所生性了不可得。但為緣生緣生之法緣緣無所生。本來不生生本來生不生。為明此位菩薩所行行無盡門故。為以法身本智為先導故。常行萬行。于身於境求能行所行了不可得。但以法如是行故。

三何謂華葉果實成益德。謂如樹

【現代漢語翻譯】 現代漢語譯本：教義。如此經中所說的十住位中，最初的位次實際上就包含了十行、十回向、十地、等覺位。總括了開始和終結，互相貫通。在一個位次中就能獲得五十種法門，因為互相通達的緣故。每一個位次中，二千五百種總別之義同時顯現。乃至無窮無盡的位次、地等進修行相的層級，不廢止漸進，而是一時成就；不廢止一時成就，而又漸進修行。這十行位中，隨著十方，各自有一位大菩薩來到佛的處所，各自帶領著十佛剎微塵數般的菩薩而來。十位上首菩薩的下屬名字都相同，名為『林』（指菩薩如森林般能庇護眾生）。他們本來的來處的名字都相同，名為『慧』（指菩薩具有智慧）。他們本來所侍奉的佛的名字都相同，名為『眼』（指佛具有慧眼）。十位上首菩薩的下屬名字都相同，名為『林』。林有五種德行：一是建立德，二是身乾枝條緣互相生無生德，三是華葉果實成益德，四是能遮擋炎熱得到清涼的德，五是人龍鳥獸鬼神所歸附的德。

一、什麼是建立德？就像大森林，內部有龍神居住，外部沒有大風能夠折斷它。如果不是這樣，就不能建立高顯的森林。這是爲了說明此位菩薩，內心有大智慧之龍，常常用大慈悲的神力來守護自己，明瞭境內的寂靜，外部沒有色塵境的風能夠折斷他，不同的道和邪惡的理論，用智慧摧毀它們，沒有能夠戰勝的，從而建立萬行，與一切眾生共同擁有。常常爲了利益眾生而建立，所以是建立德。

二、什麼是身乾枝條緣互相生無生德？爲了說明樹的身乾枝條上，各自尋求能生和所生的性質，最終是不可得的。只是因為緣而生，緣生之法，緣緣沒有所生。本來不生，生本來就是不生。爲了說明此位菩薩所修行的行是無盡的法門。因為以法身本智為先導，常常修行萬行。對於自身和外境，尋求能行和所行，最終是不可得的。只是因為法本來就是這樣執行的。

三、什麼是華葉果實成益德？就像樹木……

【English Translation】 English version: Teachings. Thus, in the ten abodes mentioned in this sutra, the initial position actually encompasses the ten practices, ten dedications, ten grounds, and the position of near-perfect enlightenment (equivalent enlightenment). It encompasses the beginning and the end, interpenetrating each other. Within one position, one can attain fifty Dharma gates because of mutual understanding. In each position, the two thousand five hundred meanings of generality and specificity manifest simultaneously. Even the endless levels of positions, grounds, and progressive cultivation stages do not abandon gradual progress but are accomplished at once; they do not abandon simultaneous accomplishment but progress gradually. Within these ten practices positions, in each of the ten directions, a great Bodhisattva comes to the Buddha's place, each leading Bodhisattvas as numerous as dust motes in ten Buddha-lands. The names of the subordinates of the ten chief Bodhisattvas are all the same, named 'Forest' (Lin) (referring to Bodhisattvas being like forests, sheltering beings). The names of their original homelands are all the same, named 'Wisdom' (Hui) (referring to Bodhisattvas possessing wisdom). The names of the Buddhas they originally served are all the same, named 'Eye' (Yan) (referring to Buddhas possessing the eye of wisdom). The names of the subordinates of the ten chief Bodhisattvas are all the same, named 'Forest'. A forest has five virtues: first, the virtue of establishment; second, the virtue of mutual arising and non-arising of the body, trunk, branches, and connections; third, the virtue of accomplishment and benefit of flowers, leaves, and fruits; fourth, the virtue of being able to block heat and obtain coolness; fifth, the virtue of being a refuge for humans, dragons, birds, beasts, ghosts, and spirits.

1. What is the virtue of establishment? It is like a great forest, with dragon gods residing within and no strong winds able to break it from the outside. If it were not so, it could not establish a tall and prominent forest. This is to illustrate that the Bodhisattva in this position has a dragon of great wisdom within, constantly guarding themselves with the power of great compassion, understanding the tranquility within, and no winds of color and dust from the outside able to break them. Different paths and evil theories are destroyed by wisdom, with nothing able to overcome them, thus establishing myriad practices, shared by all beings. Constantly establishing for the benefit of beings, hence the virtue of establishment.

2. What is the virtue of mutual arising and non-arising of the body, trunk, branches, and connections? It is to illustrate that on the body, trunk, and branches of a tree, seeking the nature of what can arise and what is arisen, one ultimately cannot find it. It is only because of conditions that arising occurs, and the Dharma of conditioned arising has no origin from condition to condition. Originally not arising, arising is originally not arising. This is to illustrate that the practice of the Bodhisattva in this position is the endless Dharma gate. Because taking the Dharma body's original wisdom as the guide, they constantly practice myriad practices. Regarding oneself and the external environment, seeking what can practice and what is practiced, one ultimately cannot find it. It is only because the Dharma is inherently practiced in this way.

3. What is the virtue of accomplishment and benefit of flowers, leaves, and fruits? It is like trees...

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林華敷可觀令人愛樂葉能映障炎熱令得清涼果實資養眾生飢渴者皆充足。為明此位菩薩常行萬行。令人天樂見廣佈大慈悲之葉。令人親而不捨施大智之果充足法界眾生。皆令滿足本願方終。

四何謂能除炎障得清涼德。謂如林隨所歸者皆得離暑。獲清涼樂。其林都無有心。為明此位菩薩所歸依者。隨其根性皆得清涼。本性無心利與不利。

五何謂人龍鳥獸鬼神所歸德。謂如茂林人多所採龍多所居眾鳥所都。為明此位菩薩亦復如是。以建萬行之林。眾人所歸采其眾德。龍鬼所居常恭敬。鳥獸所歸離怖。又林為多義。以此位菩薩建行眾多故。又以行多故。功德亦多。言以法身悲智行諸行功德如林故。是故菩薩下名悉同名之曰林。何故本從來國下名悉同名之為慧。凡夫人以土地所居名之為國。此位菩薩以定慧解脫安養自他平等。皆令離苦。名之為國。地水火風所居之國是眾生業之影像。非是實故。法身智慧解脫是諸常住本體之國。非業幻生之國。是故菩薩以慧為國。又此位菩薩以建萬行行解利生。行能同事。慧能設教。利樂人天名所居之國。何故本所事佛下名悉同名之為眼。此華嚴經以事表法。以其佛名。同己所證。所證法處。名之為佛。此位菩薩以行益生。善能觀根。稱根說法不失時度。名之為眼。經云。爾

【現代漢語翻譯】 現代漢語譯本 林猶如繁茂的樹林，令人賞心悅目，其枝葉能夠遮蔽炎熱，帶來清涼，果實能夠滋養眾生，使飢渴的人都得到滿足。這是爲了說明這位菩薩常常修行各種善行（萬行）。令人天界的眾生樂於見到，廣泛佈施大慈大悲的枝葉，使人親近而不捨離，施予大智慧的果實，充足法界一切眾生，使他們都滿足最初的誓願才停止。

四、什麼是能夠去除炎熱的障礙，獲得清涼的德行？就像樹林一樣，凡是歸向它的人都能遠離暑熱，獲得清涼的快樂。而樹林本身並沒有分別心。這是爲了說明這位菩薩所歸依的人，隨著他們的根性，都能得到清涼。菩薩的本性沒有分別心，平等地利益一切眾生。

五、什麼是人、龍（Nāga，印度神話中的蛇神）、鳥、獸、鬼神所歸附的德行？就像茂盛的樹林，人們多來採摘，龍多來居住，各種鳥類聚集。這是爲了說明這位菩薩也是這樣，因為建立了萬行之林，眾人前來歸附，採摘各種德行。龍和鬼神居住其中，常常恭敬。鳥獸前來歸附，遠離怖畏。而且『林』代表多種含義。因為這位菩薩建立的善行眾多。又因為善行眾多，功德也多。意思是說，以法身、悲智修行各種善行，功德就像樹林一樣。所以這位菩薩以下的名字都共同稱為『林』。為什麼從他本來的國土以下的名字都共同稱為『慧』？凡夫以土地所居住的地方稱為『國』。這位菩薩以禪定、智慧、解脫來安養自己和他人，平等對待一切眾生，使他們都脫離痛苦，稱為『國』。地、水、火、風所組成的國土是眾生業力的影像，不是真實的。法身、智慧、解脫是永恒存在的本體之國，不是由業力幻化而生的國土。所以這位菩薩以『慧』為國。而且這位菩薩以建立萬行，通過修行和理解來利益眾生，修行和理解能夠同時進行。智慧能夠設立教法，利益和快樂人天眾生，這就是他所居住的國土。為什麼從他所侍奉的佛以下的名字都共同稱為『眼』？這部《華嚴經》以事相來表達法理，用佛的名號，等同於自己所證悟的境界，所證悟的法處，稱之為佛。這位菩薩以修行來利益眾生，善於觀察眾生的根器，根據他們的根器說法，不失去時機和尺度，稱為『眼』。經中說，『爾』。

【English Translation】 English version Like a lush forest, Lin (forest) is pleasing to the eye and delightful, its leaves able to shield from the heat and bring coolness, its fruits nourishing sentient beings, satisfying the hunger and thirst of all. This is to illustrate that this Bodhisattva constantly practices myriad good deeds (ten thousand practices). Causing beings in the heavens and humans to rejoice in seeing him, widely bestowing leaves of great compassion, causing people to draw near and not depart, bestowing fruits of great wisdom, filling all sentient beings in the Dharma realm, causing them all to fulfill their original vows before ceasing.

1. What is it that can remove the obstacles of heat and obtain the virtue of coolness? It is like a forest, where all who turn to it can escape the heat and obtain the joy of coolness. The forest itself has no discriminating mind. This is to illustrate that those who rely on this Bodhisattva, according to their inherent nature, can all obtain coolness. The Bodhisattva's inherent nature has no discriminating mind, equally benefiting all sentient beings.

2. What is the virtue of being relied upon by humans, Nāgas (mythical serpent beings), birds, beasts, ghosts, and spirits? It is like a flourishing forest, where people come to gather, Nāgas come to dwell, and various birds gather. This is to illustrate that this Bodhisattva is also like this, because he has established a forest of ten thousand practices, people come to rely on him, gathering various virtues. Nāgas and ghosts dwell within, constantly revering him. Birds and beasts come to rely on him, escaping fear. Moreover, 'forest' represents multiple meanings. Because this Bodhisattva establishes numerous good deeds. And because good deeds are numerous, merits are also numerous. It means that with the Dharmakāya (Dharma body), compassion, and wisdom, he cultivates various good deeds, and his merits are like a forest. Therefore, the names below this Bodhisattva are all commonly called 'Lin' (forest). Why are the names below his original country all commonly called 'Wisdom'? Ordinary people call the place where they live 'country'. This Bodhisattva uses samādhi (concentration), wisdom, and liberation to nurture himself and others, treating all sentient beings equally, causing them all to escape suffering, calling it 'country'. The country composed of earth, water, fire, and wind is an image of the karma of sentient beings, not real. The Dharmakāya (Dharma body), wisdom, and liberation are the eternal, unchanging, fundamental country, not a country created by karmic illusion. Therefore, this Bodhisattva takes 'Wisdom' as his country. Moreover, this Bodhisattva establishes ten thousand practices, benefiting sentient beings through practice and understanding, practice and understanding can be carried out simultaneously. Wisdom can establish teachings, benefiting and delighting humans and heavenly beings, this is the country where he dwells. Why are the names below the Buddha he serves all commonly called 'Eye'? This Avataṃsaka Sūtra (Flower Garland Sutra) expresses the Dharma through phenomena, using the name of the Buddha, equivalent to the realm he has realized, the place of the Dharma he has realized, calling it Buddha. This Bodhisattva benefits sentient beings through practice, skillfully observing the faculties of sentient beings, speaking the Dharma according to their faculties, not losing the opportunity and measure, calling it 'Eye'. The sutra says, 'Then'.

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時功德林菩薩。承佛神力入菩薩善思惟三昧。入是三昧已。十方各過萬佛剎微塵數世界外。有萬佛剎微塵數諸佛。皆號功德林。而現其前。還如前十三種加加功德林菩薩。只如佛果位內菩薩。法身悲智常現在前。定慧法門常當具足。何須入定諸佛來加。為諸菩薩設教度生。要成軌則言佛神力。推德于尊。雖法界體齊平等。平等為化儀故須存師弟。為化儀故入定觀法出定方說。三昧者。名為等引。引生正解名善思惟。十住之內過千佛世界。十行之內過萬佛世界者。表位增廣化儀軌則。行相眉目法合如是。然其真性皆滿十方他方所來諸佛與入定菩薩同名功德林者。明因果俱齊法智一種。以此所來諸佛與入定菩薩同名。十三種加者。一語加。二手加摩頂。三與十種智及此土如來光照其身。以語加者。表法不謬。以手摩頂者。法身智身悲智知見解脫相及故。又摩頂者。安慰之相。與十智者。明菩薩智與佛果齊故。名之為與。又推德于尊。謙和離慢故。名之佛與。于經中。皆云法如是故。自善根故。皆是化儀軌則故有此言。此十行位總有四品經。共成此位法則之門。一升夜摩天宮品。二夜摩天宮偈贊品。三十行品。四十無盡藏品。十行門中所有法門。當依此四品經修行理事悉皆具足。如說十回向品時。何故升兜率天。何故如來兩

【現代漢語翻譯】 現代漢語譯本： 這時，功德林菩薩（Gongdelin Bodhisattva）憑藉佛的神力進入菩薩善思惟三昧（Samadhi of Good Contemplation）。進入這個三昧之後，從十方各超過萬佛剎微塵數世界之外，有萬佛剎微塵數諸佛，都名為功德林（Gongdelin），顯現在他的面前。還像前面十三種加持功德林菩薩一樣。正如佛果位內的菩薩，法身（Dharmakaya）、悲智（Karuna-jnana）常常顯現在前，定（Samadhi）慧（Prajna）法門應當常常具足，何須入定諸佛來加持？爲了諸菩薩設立教法度化眾生，要成就軌則，說是佛的神力，是把功德推尊于佛。雖然法界（Dharmadhatu）本體齊一平等，但爲了教化的儀軌，必須存有師弟之分。爲了教化的儀軌，入定觀察法，出定才宣說。三昧，名為等引，引生正解名為善思惟。十住（Ten Abodes）之內超過千佛世界，十行（Ten Practices）之內超過萬佛世界，表明位階增廣，教化儀軌的法則，行相眉目法合就是這樣。然而它的真性都充滿十方，他方所來的諸佛與入定菩薩同名功德林，表明因果都齊等，法智是一種。因此所來的諸佛與入定菩薩同名。十三種加持，一是語言加持，二是手加持摩頂，三是給予十種智慧以及此土如來光照其身。用語言加持，表明法不謬誤。用手摩頂，是法身智身悲智知見解脫之相。又摩頂是安慰之相。給予十智，表明菩薩的智慧與佛果齊等，所以名為給予。又推功德于佛，謙和離慢，所以名為佛給予。在經中，都說法是這樣的，因為自己的善根，都是教化儀軌的法則，所以有此言。這十行位總共有四品經，共同成就這個位階的法則之門。一是升夜摩天宮品（Ascending to the Trayastrimsa Heaven Chapter），二是夜摩天宮偈贊品（Verses of Praise in the Trayastrimsa Heaven Chapter），三十行品（Ten Practices Chapter），四十無盡藏品（Inexhaustible Treasury Chapter）。十行門中所有的法門，應當依照這四品經修行，事理都完全具足。如說十回向品（Ten Dedications Chapter）時，為何升兜率天（Tusita Heaven）？為何如來兩...

【English Translation】 English version: At that time, the Bodhisattva Gongdelin (Bodhisattva of Merit Forest) entered the Samadhi of Good Contemplation by the power of the Buddha. After entering this samadhi, beyond the worlds as numerous as dust motes in myriad Buddha-lands in each of the ten directions, there appeared Buddhas as numerous as dust motes in myriad Buddha-lands, all named Gongdelin (Merit Forest), before him. It was just like the previous thirteen kinds of blessings bestowed upon Bodhisattva Gongdelin. Just as the Bodhisattvas within the Buddha-fruit position, the Dharmakaya (Dharma body), Karuna-jnana (compassion and wisdom) are always present, and the Dharma gates of Samadhi (concentration) and Prajna (wisdom) should always be complete, why is it necessary to enter samadhi for the Buddhas to bestow blessings? In order to establish teachings for the Bodhisattvas to liberate sentient beings, to establish rules, it is said to be the power of the Buddha, which is to attribute merit to the Buddha. Although the essence of the Dharmadhatu (Dharma realm) is equally the same, for the sake of the rituals of teaching, the distinction between teacher and disciple must be maintained. For the sake of the rituals of teaching, one enters samadhi to observe the Dharma, and only after emerging from samadhi does one speak. Samadhi is called 'equal leading,' leading to correct understanding is called 'good contemplation.' Within the Ten Abodes (Dashavihara), one surpasses a thousand Buddha-worlds; within the Ten Practices (Dashachariya), one surpasses myriad Buddha-worlds, indicating the expansion of the position and the rules of the teaching rituals. The appearance and details of the practice are thus in accordance with the Dharma. However, its true nature fills all ten directions. The Buddhas who come from other lands and the Bodhisattva in samadhi share the name Gongdelin, indicating that the cause and effect are equal, and Dharma-wisdom is of one kind. Therefore, the Buddhas who come and the Bodhisattva in samadhi share the same name. The thirteen kinds of blessings are: first, verbal blessing; second, hand blessing by touching the crown of the head; third, bestowing the ten kinds of wisdom and the light of the Tathagata in this land shining upon his body. Verbal blessing indicates that the Dharma is not mistaken. Touching the crown of the head with the hand is a sign of the Dharmakaya, wisdom-body, compassion-wisdom, knowledge, vision, and liberation. Moreover, touching the crown of the head is a sign of comfort. Bestowing the ten wisdoms indicates that the Bodhisattva's wisdom is equal to the Buddha-fruit, hence it is called bestowing. Furthermore, attributing merit to the Buddha, being humble and free from arrogance, hence it is called the Buddha bestowing. In the sutras, it is all said that the Dharma is thus, because of one's own good roots, all are the rules of the teaching rituals, hence these words. These Ten Practices in total have four chapters of sutras, which together form the gate of the rules of this position. First is the Ascending to the Trayastrimsa Heaven Chapter, second is the Verses of Praise in the Trayastrimsa Heaven Chapter, third is the Ten Practices Chapter, and fourth is the Inexhaustible Treasury Chapter. All the Dharma gates within the Ten Practices should be practiced according to these four chapters of sutras, and both principle and practice are fully complete. As said in the Ten Dedications Chapter, why ascend to the Tusita Heaven? Why does the Tathagata...

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膝之上而放光明。何故上首菩薩下名悉同名之為幢。所從來國下名悉同名之為妙。為兜率天于欲界中上下處中故。如四天王天總是帝釋所攝。連妙高頂。總是一天之界所收。夜摩天名第二天。四天王天帝釋妙高。俱連地界。夜摩天已上方是空居。以兜率天。上下居中。向上即化樂他化二天。以此天于欲界中處中故。故於此天。和會理事。會於中道。回理向事。回事向理理事無礙。成理事無礙智慈妙用之門。故名迴向夫十住初心理事無礙自會中道非在後位始有迴向。為化眾生故。名目法則須存。從初發心住已后五位之內理事本自迴向。今此第三位中迴向前十住前十行二法位無礙。說名迴向之位。不在第三普和諸位名為迴向。託事表法故。於此天說十回向。如來膝上放光者。為膝迴旋屈申之所自在莫過於膝。故膝上放百千億那由他光明。用表理事涅槃生死無礙卷舒自在。亦是以事表法。此之一部之典。名言境界身相名目及放光明。總是所表自證法門。此位中上首菩薩名之為幢。為明十回向菩薩智悲自在能壞自他惑業于生死中能建眾德。名之為幢。幢者建德不傾動義。降怨義。摧壞義。堅固義。勝智立法幢堅。建大慈心堅固。摧慢山游寶路。籍蓮臺成妙悟。是故此位菩薩名之為幢。為以不動無作智悲能破自他生死故。此華嚴

經十住十行十回向十地。位位有佛果故。又此位菩薩能建勝德常處生死。誓度一切無盡眾生。而智無怯懼名之曰幢。以了無明為智智故。有忻厭者不可為。又行施波羅蜜時。若有乞者乞諸財寶。盡所有及身若命。盡世所有皆悉歡喜。心不傾動。名之曰幢。幢者不傾動義。施有二種。一者以法施。二者事施。以法施者。以施人無我所故。一切無念名為法施。事施者。以物與眾生。于身命財所求無吝。此位菩薩行二種施尋常無懈。廣如此十向位中說。何為所從來國名之為妙。明此位菩薩智慧妙用。以妙用自在。不滯有無及諸見量限礙等過。名之為國。何為本所事佛同名為幢與己同號。明此位菩薩既成妙用。與佛妙用理事因果當位體齊。還同前十住十行當位與所事佛因果體齊。位位如是。爾時金剛幢菩薩承佛神力入菩薩智光三昧。入是三昧已。十方各過十萬佛剎微塵數世界外。有十萬佛剎微塵數諸佛。皆同一號。號金剛幢而現其前。還如前十三種加金剛幢菩薩。承佛神力。推德于尊。師弟之敬。入智光三昧。三昧者。名之等引。入是三昧。引生無量教光。以根本智為光體。差別智為教光。隨根與益。智慧破闇。光者是教。為教能破迷惑故。發生明解。開一切眾生智日故。令其眾生密雲昏夜不迷亂故。能決盲聾開耳目故。能令

【現代漢語翻譯】 現代漢語譯本 經十住（Dashavasa，菩薩修行十個階段的開始）、十行（Dashacharyas，菩薩的十種行為）、十回向（Dashaparinama，菩薩將功德迴向給眾生的十個方面）、十地（Dashabhumi，菩薩修行的十個階段）。每一階段都有佛果的功德。而且此階段的菩薩能夠建立殊勝的功德，常處於生死輪迴之中，發誓度化一切無盡的眾生。因為智慧而沒有怯懦和恐懼，所以稱之為『幢』。因爲了悟無明就是智慧的緣故。對於有欣喜和厭惡的人來說，這是不可能做到的。又在行佈施波羅蜜（Dānapāramitā，佈施的完美）時，如果有乞討者乞求各種財寶，菩薩會把自己所有的一切，包括身體和生命，以及世間所有的一切，都歡喜地佈施出去，內心不會動搖。這稱之為『幢』。『幢』的意思就是不傾動。佈施有兩種，一種是法施，一種是事施。法施就是，因為佈施的人沒有我執，一切沒有念頭，這稱之為法施。事施就是，把財物給予眾生，對於眾生所求的身命和財物，沒有吝嗇。此階段的菩薩行這兩種佈施，尋常都不會懈怠，廣泛的內容如同前面十回向階段所說。什麼是『所從來國』，稱之為『妙』？說明此階段菩薩的智慧妙用。因為妙用自在，不滯留在有和無，以及各種見解的衡量和限制等過失之中，所以稱之為『國』。什麼是『本所事佛』，同樣名為『幢』，與自己同號？說明此階段的菩薩已經成就妙用，與佛的妙用在理、事、因、果上，都達到了當位的齊等。還如同前面十住、十行階段，當位與所事佛在因果上體性齊等。每一階段都是這樣。當時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，進入菩薩智光三昧（Bodhisattva Jnanāloka Samādhi）。進入這個三昧之後，在十方各超過十萬佛剎微塵數世界之外，有十萬佛剎微塵數諸佛，都同一個名號，號為金剛幢，而顯現在他的面前。還如同前面的十三種加持。金剛幢菩薩承蒙佛的神力，將功德歸於佛，表達師弟之間的尊敬，進入智光三昧。三昧，名為等引，進入這個三昧，引生無量的教光。以根本智為光體，差別智為教光，隨著眾生的根器給予利益。智慧破除黑暗，光就是教，因為教能夠破除迷惑的緣故，發生明瞭的理解，開啟一切眾生的智慧之日，使那些處於密雲昏暗之夜的眾生不會迷亂，能夠決斷盲聾，開啟耳目，能夠...

【English Translation】 English version The Sutra speaks of the Ten Abodes (Dashavasa, the beginning of the ten stages of Bodhisattva practice), the Ten Practices (Dashacharyas, the ten conducts of a Bodhisattva), the Ten Dedications (Dashaparinama, the ten aspects of a Bodhisattva dedicating merit to sentient beings), and the Ten Grounds (Dashabhumi, the ten stages of Bodhisattva practice). Each stage possesses the merit of Buddhahood. Moreover, Bodhisattvas in this stage can establish supreme virtues, constantly dwell in the cycle of birth and death, and vow to liberate all endless sentient beings. Because of wisdom without fear or trepidation, it is called 'Banner' (Dhvaja). Because realizing ignorance is wisdom. This is impossible for those who have joy and aversion. Furthermore, when practicing the Perfection of Giving (Dānapāramitā, the perfection of generosity), if there are beggars who ask for various treasures, the Bodhisattva will joyfully give away everything they have, including their body and life, and all that exists in the world, without their mind wavering. This is called 'Banner'. 'Banner' means not wavering. There are two types of giving: the giving of Dharma and the giving of material things. The giving of Dharma is because the giver has no ego, and everything is without thought, this is called the giving of Dharma. The giving of material things is giving things to sentient beings, without stinginess towards what they seek in terms of body, life, and wealth. Bodhisattvas in this stage practice these two types of giving without懈怠(xie dai) in ordinary times, the extensive content is as described in the previous Ten Dedications stage. What is the 'country from whence it comes', called 'Wonderful'? It explains the wonderful function of the wisdom of Bodhisattvas in this stage. Because the wonderful function is自在(zizai, free and unconstrained), not滯留(zhi liu, stagnant) in existence and non-existence, and the faults of various views, measurements, and limitations, it is called 'country'. What is the 'Buddha served from the beginning', also named 'Banner', with the same name as oneself? It explains that Bodhisattvas in this stage have already achieved wonderful function, and the wonderful function of the Buddha, in terms of principle, phenomena, cause, and effect, all reach equality in their respective positions. It is also like the previous Ten Abodes and Ten Practices stages, where the position is equal to the Buddha served in terms of cause and effect. Every stage is like this. At that time, Vajradhvaja Bodhisattva, relying on the Buddha's spiritual power, entered the Bodhisattva Jnanāloka Samādhi (Samadhi of the Light of Wisdom of the Bodhisattva). After entering this Samadhi, beyond the number of dust motes of ten hundred thousand Buddha-lands in each of the ten directions, there were the number of dust motes of ten hundred thousand Buddhas, all with the same name, named Vajradhvaja, appearing before him. It was also like the previous thirteen types of blessings. Vajradhvaja Bodhisattva, relying on the Buddha's spiritual power, attributed the merit to the Buddha, expressing the respect between teacher and disciple, and entered the Jnanāloka Samadhi. Samadhi is called等引(deng yin, equanimity), entering this Samadhi, it brings forth immeasurable teachings of light. Taking fundamental wisdom as the body of light, and differential wisdom as the teaching of light, giving benefits according to the roots of sentient beings. Wisdom can break through darkness, light is the teaching, because the teaching can break through delusion, giving rise to clear understanding, opening the sun of wisdom for all sentient beings, so that those sentient beings in the dark night of dense clouds will not be confused, able to resolve blindness and deafness, opening ears and eyes, able to...

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邪慢之山悉傾倒故。教光如是不可思議。前十行位功德林菩薩入善思惟三昧。此十回向位金剛幢菩薩入智光三昧。以明五位層級次第增廣眉目行相。前位明始善思惟。此位明妙用自在放光遐照。前位過萬佛剎微塵數世界外。有萬佛剎微塵數佛來。此位過十萬佛剎微塵數世界外。有十萬佛剎微塵數佛來。亦明五位次第增廣進修之門皆亡情。以定慧門入重玄理事。照之方可悉解。不可玄頭斟酌生增上慢。十三加者。以言贊善。以手摩頂。十方諸佛與金剛幢菩薩十種智。此土如來光照其身。以言讚歎者為明所說法及法不謬故。手摩其頂者。表說法者與佛智相及故。與智慧者。明說法者與佛智同故。此土如來光照其身者。明與佛教光合故。又以光覺觸許令說法故。十三加者。欲令後世斷疑成法令生信故。論其實體總是諸佛。隨諸位位行門。依本位法而立其名。而現其身。與眾生作法軌則。令其仿學。使令悟入。佛既立教。學者必得不虛。所以同名者也。十住十行中已釋訖。此位之內有升兜率天宮品兜率天宮偈贊品十回向品。此三品經成斯一位十向法門。法用軌則。學之者依之成則。如說十地品時。何故不從兜率天次第而升化樂。何故越化樂天而升他化自在天。為明十地菩薩法門功德廣博攝境超前不依次第。又明十地妙用無方蘊

【現代漢語翻譯】 現代漢語譯本 邪慢之山全部傾倒，所以教法的光明如此不可思議。前十行位的功德林菩薩進入善思惟三昧（Samadhi，禪定的一種）。這十回向位的金剛幢菩薩進入智光三昧。以此來闡明五種位次的層級次第增廣和眉目行相。前一位闡明開始的善思惟，這一位闡明妙用自在，放光普照。前一位經過萬佛剎微塵數世界之外，有萬佛剎微塵數的佛前來；這一位經過十萬佛剎微塵數世界之外，有十萬佛剎微塵數的佛前來。也闡明五種位次的次第增廣，進修之門都消除了情執，以定慧之門進入重玄理事，照見之後才可以完全理解，不可憑空揣測，產生增上慢（一種驕傲自滿的心態）。 『十三加』指的是：用語言讚美善行，用手摩頂。十方諸佛給予金剛幢菩薩十種智慧，此土如來用光明照耀他的身體。用語言讚歎，是爲了表明所說的法以及法沒有謬誤；用手摩頂，表示說法者與佛的智慧相應；給予智慧，表明說法者與佛的智慧相同；此土如來用光明照耀他的身體，表明與佛教的光明融合。又因為光明覺觸的允許而令其說法。『十三加』，是爲了讓後世斷除疑惑，成就法，令人生起信心。 從其實質來說，總是諸佛。隨著各個位次的行門，依據本位之法而建立其名，而顯現其身，與眾生作為法則，令他們效仿學習，使他們悟入。佛既然建立了教法，學習的人必定能夠獲得真實不虛的成就，所以（諸佛與菩薩）同名。十住十行中已經解釋完畢。 此位之內有升兜率天宮品、兜率天宮偈贊品、十回向品。這三品經成就了這一位十回向法門。法用軌則，學習的人依據它就能成就法則。如同說十地品時，為什麼不從兜率天次第而上升到化樂天，為什麼越過化樂天而上升到他化自在天？爲了闡明十地菩薩法門的功德廣博，所攝取的境界超越了次第，不依據次第。又闡明十地的妙用沒有固定的方向和蘊含。

【English Translation】 English version Because the mountains of perverse pride are completely toppled, the light of the teachings is so inconceivable. The Guṇālaṅkāra Bodhisattva (Merit Adornment Bodhisattva) of the previous Ten Conducts stage enters the Good Contemplation Samadhi (Samadhi, a type of meditation). The Vajradhvaja Bodhisattva (Diamond Banner Bodhisattva) of these Ten Dedications stage enters the Wisdom Light Samadhi. This is to clarify the increasing breadth and characteristics of the five stages. The previous stage clarifies the beginning of good contemplation; this stage clarifies the wonderful function of being at ease and radiating light far and wide. In the previous stage, beyond the number of dust motes of a myriad Buddha-fields, there come Buddhas equal to the number of dust motes of a myriad Buddha-fields; in this stage, beyond the number of dust motes of a hundred thousand Buddha-fields, there come Buddhas equal to the number of dust motes of a hundred thousand Buddha-fields. It also clarifies that the progressive advancement of the five stages eliminates emotional attachments, entering the profound principle of reality through the gates of meditation and wisdom. Only by illuminating it can it be fully understood; it should not be speculated upon, giving rise to increased arrogance (a state of conceitedness). The 'Thirteen Additions' refer to: praising good deeds with words, and stroking the crown of the head with the hand. The Buddhas of the ten directions bestow ten kinds of wisdom upon the Vajradhvaja Bodhisattva, and the Tathāgata (Thus Come One) of this land illuminates his body with light. Praising with words is to show that the Dharma (teachings) spoken is without error; stroking the crown of the head with the hand indicates that the speaker is in accord with the wisdom of the Buddha; bestowing wisdom shows that the speaker is the same as the wisdom of the Buddha; the Tathāgata of this land illuminating his body with light shows that he is united with the light of the Buddha's teachings. Furthermore, it is because of the permission of the light's touch that he is allowed to speak the Dharma. The 'Thirteen Additions' are intended to enable future generations to cut off doubts, accomplish the Dharma, and give rise to faith. In essence, they are always Buddhas. According to the practices of each stage, their names are established and their bodies manifested based on the Dharma of their respective stages, serving as models for sentient beings, enabling them to emulate and learn, and causing them to awaken. Since the Buddha has established the teachings, those who learn will surely attain true and unfailing accomplishment, hence the shared names (between Buddhas and Bodhisattvas). The Ten Dwellings and Ten Conducts have already been explained. Within this stage are the chapters on Ascending to the Tuṣita Heaven Palace, Verses of Praise for the Tuṣita Heaven Palace, and the Ten Dedications. These three chapters of scripture complete this stage of the Ten Dedications Dharma gate. The Dharma's usage is a rule; those who learn it can accomplish the rule by following it. As when speaking of the Ten Grounds chapter, why not ascend from the Tuṣita Heaven to the Nirmāṇarati Heaven in order, and why skip over the Nirmāṇarati Heaven and ascend to the Paranirmita-vaśavartin Heaven? It is to clarify that the merits and virtues of the Ten Grounds Bodhisattva's Dharma gate are vast and broad, and the realms they encompass transcend order, not relying on sequence. It also clarifies that the wonderful functions of the Ten Grounds have no fixed direction and contain boundless potential.

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功自在說處亦須自在。同彼天稱名為自在。又明十地菩薩以稱理體性自體無心自無心化。皆因眾生起大悲智。因他起化。故以彼天表德。是故於他化自在天而說十地。一明功高勝前故。須超次第。二表自在而化眾生故。於此天處而說十地。如普賢等覺位。在第三禪。集八禪天眾。入佛華三昧。說百萬億偈。此之一會文廣不可於世傳持。如是超間位倍倍於前。佛華者。佛行也。入佛行三昧者。是普賢法界行也。何故十信十住十行十回向四位之中菩薩。但舉十個上首菩薩同名。此十地位中何故舉三十七個菩薩同名為藏。解脫月菩薩何故獨名為月。此一部之教。各各菩薩與佛果功齊。皆十方來佛與入定菩薩同名者。為表當位之內菩薩證入與佛位齊因果相似。以成龜鏡。然六位五位中。層級非無次第同別之義。影互參差能純能雜能同能別能成能壞。以六相總別同異成壞門。準之可見。六相者。一總門。二別門。三同門。四異門。五成門。六壞門。此六門義。一門中具六互為純雜。不可廢一也。十重玄義亦然。此之文繁。出於別本。但且影響參之。然十地法且於別門中立層級處說其行相。此十地位為中道果終之教。是故前位膝上放光。此位如來眉間出清凈光明。名菩薩力焰明。以百千阿僧祇光明以為眷屬。眉間光者。表中道果終

【現代漢語翻譯】 現代漢語譯本 功自在所說的境界也必須是自在的。與他化自在天（梵文：Paranirmita-vasavartin，欲界第六天，能隨心所欲變化享受）相同，被稱為自在。又說明十地菩薩（菩薩修行過程中的十個階段）以符合真理的體性，自體無心，自然而然地教化眾生。都是因為眾生而生起大悲智，因為他人而發起教化。所以用他化自在天來表示這種功德。因此在它化自在天處宣說十地。一是說明功德高勝於前，所以必須超越次第。二是表示自在地教化眾生，所以在這個天處宣說十地。如同普賢菩薩（梵文：Samantabhadra）等覺位，在第三禪天（禪定中的第三個層次），聚集八禪天眾，進入佛華三昧（一種甚深的禪定），宣說百萬億偈（讚頌佛的詩句）。這一次法會的經文內容廣博，無法在世間傳持。像這樣超越中間的位次，是成倍地超越於前。佛華，就是佛的行持。進入佛行三昧，就是普賢菩薩的法界行持。為什麼十信、十住、十行、十回向這四個位次中的菩薩，只舉出十個上首菩薩同名？這十地位中，為什麼舉出三十七個菩薩同名為藏？解脫月菩薩（梵文：Vimukticandra）為什麼單獨名為月？這一部經典的教義，各個菩薩與佛果的功德相等，都是十方諸佛與入定菩薩同名，是爲了表示當位之內的菩薩證入的境界與佛位相同，因果相似，以此作為借鑑。然而六位、五位中，層級並非沒有次第同別之義。影像互相參差，能純能雜，能同能別，能成能壞。以六相（總相、別相、同相、異相、成相、壞相）的總別同異成壞門來衡量，就可以明白了。六相是：一、總門；二、別門；三、同門；四、異門；五、成門；六、壞門。這六門義，一門中具備六種，互相為純雜，不可缺少任何一個。十重玄義也是這樣。這些文字繁多，出自其他版本，但可以稍微參考一下。然而十地法且在別門中設立層級處，說明其行相。這十地位是中道果終的教義。因此前一位次在膝上放光，這一位次如來眉間放出清凈光明，名為菩薩力焰明，以百千阿僧祇（梵文：Asamkhya，極大的數字單位）光明作為眷屬。眉間光，表示中道果終。

【English Translation】 English version The realm spoken of by 'effortless freedom' (功自在) must also be one of freedom. It is the same as that of Paranirmita-vasavartin Devas (他化自在天, the sixth heaven of the desire realm, who can freely transform and enjoy), and is called 'freedom'. Furthermore, it explains that the Ten Grounds Bodhisattvas (十地菩薩, the ten stages of a Bodhisattva's practice) naturally transform beings with a mind that accords with the nature of reality, a self-nature that is without mind. All of this arises from great compassion and wisdom generated for the sake of sentient beings, and transformation arises because of others. Therefore, this heaven is used to represent this virtue. Thus, the Ten Grounds are taught in the Paranirmita-vasavartin Heaven. Firstly, it illustrates that the merit is higher and surpasses the previous, so it must transcend the sequential order. Secondly, it represents the free and easy transformation of sentient beings, so the Ten Grounds are taught in this heaven. It is like Samantabhadra Bodhisattva's (普賢菩薩) position of Near-Perfect Enlightenment (等覺位), which is in the Third Dhyana Heaven (第三禪天, the third level of meditative absorption), gathering the assembly of the Eight Dhyana Heavens, entering the Buddha Flower Samadhi (佛華三昧, a profound state of meditative concentration), and expounding a million trillion verses (偈, verses praising the Buddha). The scriptures of this assembly are so vast that they cannot be transmitted and upheld in the world. Such transcendence of intermediate positions is multiplied many times over. 'Buddha Flower' (佛華) means the conduct of the Buddha. Entering the Buddha Conduct Samadhi is the Dharma Realm Conduct of Samantabhadra Bodhisattva. Why is it that among the Bodhisattvas in the four stages of the Ten Faiths, Ten Dwellings, Ten Practices, and Ten Dedications, only the ten foremost Bodhisattvas with the same name are mentioned? Why are thirty-seven Bodhisattvas with the same name of 'Treasury' (藏) mentioned in these Ten Grounds? Why is Vimukticandra Bodhisattva (解脫月菩薩) uniquely named 'Moon' (月)? The teachings of this scripture state that each Bodhisattva is equal to the merit of the Buddha Fruit, and all Buddhas from the ten directions have the same name as the Bodhisattvas in Samadhi, to represent that the Bodhisattvas within their respective positions have realized a state equal to that of the Buddha, with similar causes and effects, serving as a mirror for reflection. However, in the sixth and fifth positions, the levels are not without the meaning of sequential order, similarity, and difference. The images mutually differ, being able to be pure, mixed, similar, different, complete, and incomplete. This can be understood by measuring it against the gates of totality and specificity, similarity and difference, completion and destruction of the Six Aspects (六相, the six aspects of dependent origination: totality, specificity, similarity, difference, formation, and disintegration). The Six Aspects are: 1. Totality Gate; 2. Specificity Gate; 3. Similarity Gate; 4. Difference Gate; 5. Completion Gate; 6. Destruction Gate. The meaning of these six gates is that each gate contains all six, mutually pure and mixed, and none can be discarded. The Ten Profound Meanings (十重玄義) are also like this. These texts are extensive and come from other versions, but they can be referenced slightly. However, the Ten Grounds Dharma establishes levels within the Specificity Gate to explain its characteristics. These Ten Grounds are the teachings of the Middle Way Fruit's culmination. Therefore, in the previous position, light emanates from the knees, while in this position, the Tathagata emits pure light from between the eyebrows, called 'Bodhisattva Power Flame Light' (菩薩力焰明), with hundreds of thousands of Asamkhyas (阿僧祇, countless) of lights as its retinue. The light between the eyebrows represents the culmination of the Middle Way Fruit.

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之義。此眉間光從初會中如來現相品中。如來於眉間。放果德光明。入足下輪中。明以果成因。使令普賢菩薩。示佛果德令其信樂。既信樂已便說信門即于光明覺品中。還從兩足下輪中放出初眉間放入果德光明。用照金色世界不動智佛。以成信位。以次欲說十住品時。升須彌山頂。于偈贊品中於如來兩足指端放光。以次欲說十行品時。于偈贊品中於如來兩足上放光。以次欲說十回向品時。于如來膝上放光。如今說十地法門。還於初會之中眉間放中道佛果光。際而復始。至果極際。三乘中十地不同於此。行相全別。十地菩薩見道未能明瞭。初會中如來眉間放佛果光明。名一切菩薩智光明普照曜十方藏。此光使令菩薩入佛果德門故。還放果光。使令入果。以因果欣修相似故。經云。爾時世尊欲令一切菩薩大眾得於如來無邊境界神通力故。放眉間光明。名一切菩薩智光明普照曜十方藏。其狀猶如寶色燈云。其光明名為普照曜十方藏者。即照此十地之藏一一地內皆遍法界虛空界福智大悲之藏。今此十地即是初會之內如來。使令菩薩所成之門終而復始。以放眉間光明相似故。放光處相似故。前初會放光。其狀猶如寶色燈云。此十地放光名菩薩力焰明。此前後光明因果相似故。燈與焰相似故。前之放光名菩薩智光明普照曜十方藏者

【現代漢語翻譯】 現代漢語譯本： 這段文字解釋了眉間光（between the eyebrows light）的含義。這種眉間光在《如來現相品》（Appearance of the Tathagata）的初會中出現。如來（Tathagata，佛的稱號）從眉間放出果德光明（light of fruition virtue），進入足下輪中（wheel under the feet），表明以果成因（using the fruition to achieve the cause），使普賢菩薩（Samantabhadra Bodhisattva）展示佛果德（virtue of Buddha fruition），令其信樂（faith and joy）。 既然信樂之後，便說信門（gate of faith），即在《光明覺品》（Light and Awareness）中，又從兩足下輪中放出初眉間放入的果德光明，用來照耀金色世界（golden world）的不動智佛（Immovable Wisdom Buddha），以成就信位（position of faith）。接下來，當要宣說《十住品》（Ten Abodes）時，升到須彌山頂（Mount Sumeru）。在《偈贊品》（Gatha Praise）中，從如來兩足指端放光。接下來，當要宣說《十行品》（Ten Practices）時，在《偈贊品》中，從如來兩足上放光。接下來，當要宣說《十回向品》（Ten Dedications）時，從如來膝上放光。如今宣說十地法門（Ten Grounds Dharma），又在初會之中，眉間放出中道佛果光（Middle Way Buddha Fruition Light），週而復始，直至果的極致。 三乘（Three Vehicles）中的十地（Ten Grounds）與此不同，行相完全不同。十地菩薩（Ten Grounds Bodhisattvas）見道未能明瞭。初會中如來眉間放出的佛果光明，名為一切菩薩智光明普照曜十方藏（Light of All Bodhisattvas' Wisdom Illuminating All Directions），此光使菩薩進入佛果德門（gate of Buddha fruition virtue）。因此，又放出果光，使令進入果，因為因果欣修相似的緣故。經中說：『爾時世尊（World Honored One）欲令一切菩薩大眾得於如來無邊境界神通力故，放眉間光明，名一切菩薩智光明普照曜十方藏，其狀猶如寶色燈云。』（At that time, the World Honored One, wishing to enable all Bodhisattvas to attain the boundless realm and supernatural power of the Tathagata, emitted light from between his eyebrows, called 'Light of All Bodhisattvas' Wisdom Illuminating All Directions,' its form resembling clouds of jeweled lamps.） 其光明名為普照曜十方藏（Universally Illuminating the Store of the Ten Directions）者，即照此十地之藏（store of the Ten Grounds），每一地內都遍及法界（Dharma Realm）、虛空界（Space Realm）福智大悲之藏（store of blessings, wisdom, and great compassion）。如今這十地就是初會之內如來使令菩薩所成就之門，終而復始，因為放出眉間光明相似的緣故，放光之處相似的緣故。前面初會放光，其狀猶如寶色燈云，此十地放光名為菩薩力焰明（Light of Bodhisattva's Power and Flame）。這前後光明因果相似的緣故，燈與焰相似的緣故。前之放光名菩薩智光明普照曜十方藏者（Light of All Bodhisattvas' Wisdom Illuminating All Directions）。

【English Translation】 English version: This passage explains the meaning of the 'between the eyebrows light'. This light appears in the initial assembly of the 'Appearance of the Tathagata' chapter. The Tathagata emits the light of fruition virtue from between his eyebrows, entering the wheel under the feet, indicating the use of fruition to achieve the cause, enabling Samantabhadra Bodhisattva to demonstrate the virtue of Buddha fruition, causing faith and joy. Having faith and joy, the gate of faith is spoken of, that is, in the 'Light and Awareness' chapter, the light of fruition virtue initially emitted from between the eyebrows is again emitted from the wheel under the feet, used to illuminate the Immovable Wisdom Buddha in the golden world, to achieve the position of faith. Next, when about to expound the 'Ten Abodes' chapter, ascends to the summit of Mount Sumeru. In the 'Gatha Praise' chapter, emits light from the tips of the Tathagata's toes. Next, when about to expound the 'Ten Practices' chapter, in the 'Gatha Praise' chapter, emits light from the Tathagata's feet. Next, when about to expound the 'Ten Dedications' chapter, emits light from the Tathagata's knees. Now expounding the Ten Grounds Dharma, again in the initial assembly, emits the Middle Way Buddha Fruition Light from between the eyebrows, beginning again and again, until the ultimate fruition. The Ten Grounds in the Three Vehicles are different from this, the characteristics are completely different. The Ten Grounds Bodhisattvas have not yet clearly seen the path. The Buddha fruition light emitted from between the Tathagata's eyebrows in the initial assembly is called 'Light of All Bodhisattvas' Wisdom Illuminating All Directions', this light enables Bodhisattvas to enter the gate of Buddha fruition virtue. Therefore, the light of fruition is emitted again, enabling entry into the fruition, because the cause and effect are similar in joyful cultivation. The sutra says: 'At that time, the World Honored One, wishing to enable all Bodhisattvas to attain the boundless realm and supernatural power of the Tathagata, emitted light from between his eyebrows, called 'Light of All Bodhisattvas' Wisdom Illuminating All Directions,' its form resembling clouds of jeweled lamps.' The light called 'Universally Illuminating the Store of the Ten Directions' illuminates the store of the Ten Grounds, each ground pervading the Dharma Realm, the Space Realm, and the store of blessings, wisdom, and great compassion. Now these Ten Grounds are the gate through which the Tathagata enables Bodhisattvas to achieve within the initial assembly, beginning again and again, because the emission of light from between the eyebrows is similar, the place of emitting light is similar. The light emitted in the initial assembly resembles clouds of jeweled lamps, the light emitted in these Ten Grounds is called 'Light of Bodhisattva's Power and Flame'. The cause and effect of these lights are similar, the lamp and the flame are similar. The previous emission of light is called 'Light of All Bodhisattvas' Wisdom Illuminating All Directions'.

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。即明如來開悟菩薩智令諸菩薩至此十地故。此十地品中如來所放光明名菩薩力焰明者。即明菩薩自力功極而蹬十地。前光開發。后明自力。以自力故。至於如來初開發處。稱佛本心。始終相似。是故明此十地中道果終之門。后徹初故。前光舉果勸修。后十地放光明自修至果。是故光明名菩薩力。以菩薩修自精勤力。無退轉力。不懈怠力。而能修習至此十地如來法界藏故。是故菩薩悉名為藏。藏者含藏蘊德不遺失義。此法界自體清凈無漏法門。體該法界。含藏一切大智大慈諸功德故。興萬行雲。普雨法雨。潤眾生故。此位菩薩稱如斯故。名之為藏。此位中有三十七個菩薩。同名為藏者。為明此十地法門果終。意欲辨知正道助道故。故立三十七菩薩。成三十七助道法門。非正果故。十住以來菩薩所行皆是助道。非是正位故。意欲明行所行者是為助道。無住無行任真自體名之為正果故。若以初發心住。以法性無相根本智不離無作用之體行諸萬行。菩薩與佛因果本來體齊。若簡佛果無作無修。菩薩正加行已來總名助道。以動寂無礙正助元來不異一法門也。眉目不可不簡。體用圓寂正助全同。此即全別全同門。還以重玄門思之可解。聞所未聞之法。聞之不疑。全別全同境界難解。佛及凡夫各自別有。是全別義故。二見恒存。若

全同故便成滯寂圓融道理事理不礙。若也法門全分兩向。是凡夫法。全合一體。是二乘法。但以理事自在。其道在中留心滅之此亦不可。以心存之。此亦不可。此助道行門與正智果德無作之門。體合無二。事中軌則不可不分。以其體用不可一向全別全同。以全同作全別。以全別作全同。不可全別無全同。不可全同無全別。如迷此同別二門。即智不自在如三十七個同名為藏。三十七菩薩外獨自一個名解脫月。何故同名為藏者。總明十地法中正助之內為同法眾三十七即為其主。唯解脫月一個菩薩獨是其伴。明非同法眾故立別名。以為賓主須有啟請擊難十地之法。令現在及後世得聞正法無疑。經意如是。應如是知。是故此十地法門。即是解脫月為眾請法首。金剛藏菩薩為眾說法首。已上可知。爾時金剛藏菩薩承佛神力入菩薩大昔慧光明三昧者。十向位中金剛幢菩薩入菩薩智光三昧。今此十地金剛藏菩薩入菩薩大智慧光明三昧。此位菩薩智明增故。妙用抉擇增明更加其慧。此乃明位位層級法門漸增勝故。然諸餘位非無慧用。入是三昧已。即時十方各過十億佛剎微塵數世界外。有十億佛剎微塵數諸佛。同名金剛藏。而現其前。即以十三種法加金剛藏菩薩。一以言贊諭二十方諸佛與無能映奪身。三與無礙樂說辯四與善。分別清凈智

【現代漢語翻譯】 現代漢語譯本 完全相同就會變成停滯的寂靜，圓融的道理和事理之間沒有阻礙。如果法門完全分成兩個方向，那就是凡夫的法。完全合為一體，那就是二乘的法。但要以理事自在為準則，道就在其中。如果刻意想滅除它，這也是不可以的；如果心裡執著它，這也是不可以的。這種助道行門與正智果德的無作之門，本體結合沒有差別。但在事相中的法則卻不能不分清楚，因為它的本體和作用不能完全相同或完全相異。把完全相同當作完全相異，把完全相異當作完全相同，不可以只有完全相異而沒有完全相同，也不可以只有完全相同而沒有完全相異。如果迷惑于這種相同和相異的二門，那麼智慧就不自在了。比如三十七個同名的都叫做藏（指三十七道品，是成佛的資糧），三十七位菩薩之外，唯獨一個菩薩名叫解脫月（Vimoksha-chandra）。為什麼同名的叫做藏呢？總的來說，十地法中，正行和助行都屬於同法眾，三十七道品就是它們的主體。只有解脫月一個菩薩是它們的同伴，說明他不是同法眾，所以設立別名。以為賓主，必須要有啟請和詰難，才能使現在和後世的人得聞正法而沒有疑惑。經文的意思是這樣的，應該這樣理解。所以這十地法門，就是解脫月作為為大眾請法的首領，金剛藏菩薩（Vajragarbha）作為為大眾說法的首領。以上內容可以理解了。 這時，金剛藏菩薩承蒙佛的神力，進入菩薩大昔慧光明三昧。在十向位中，金剛幢菩薩（Vajradhvaja）進入菩薩智光三昧。現在這十地的金剛藏菩薩進入菩薩大智慧光明三昧。這個位次的菩薩智慧更加明亮，妙用抉擇更加增明，更加增長他的智慧。這說明位次層級的法門逐漸增勝。然而，其他各個位次並非沒有智慧和作用。進入這種三昧之後，立刻從十方各超過十億佛剎微塵數的世界之外，有十億佛剎微塵數諸佛，都名叫金剛藏，顯現在他的面前，立刻以十三種法加持金剛藏菩薩。一是言語讚歎，二是給予二十方諸佛與無能映奪身，三是給予無礙樂說辯，四是給予善於分別的清凈智慧。

【English Translation】 English version Complete sameness then becomes stagnant stillness; the perfect fusion of principle and phenomena is unobstructed. If the Dharma-gate is completely divided into two directions, that is the Dharma of ordinary beings. Complete integration into one body is the Dharma of the Two Vehicles. But take principle and phenomena being at ease as the standard, the path is in the middle. If you deliberately try to eliminate it, that is also not permissible; if you cling to it in your mind, that is also not permissible. This aiding-path practice and the non-active gate of Right Wisdom's fruition are united in essence without difference. However, the rules within phenomena cannot but be distinguished, because its essence and function cannot be entirely the same or entirely different. Taking complete sameness as complete difference, taking complete difference as complete sameness, it is not permissible to have only complete difference without complete sameness, nor is it permissible to have only complete sameness without complete difference. If one is confused about these two gates of sameness and difference, then wisdom is not at ease. For example, the thirty-seven with the same name are all called 'Treasury' (referring to the thirty-seven factors of enlightenment, which are the resources for attaining Buddhahood), outside of the thirty-seven Bodhisattvas, only one Bodhisattva is named Vimoksha-chandra (解脫月, Liberation Moon). Why are those with the same name called 'Treasury'? Generally speaking, in the Dharma of the Ten Grounds, both the main practice and the auxiliary practice belong to the assembly of the same Dharma, and the thirty-seven factors are their main body. Only the one Bodhisattva, Vimoksha-chandra, is their companion, indicating that he is not of the same Dharma assembly, so a separate name is established. Taking them as host and guest, there must be initiation and questioning to enable people of the present and future to hear the Right Dharma without doubt. The meaning of the sutra is like this, and it should be understood in this way. Therefore, this Dharma-gate of the Ten Grounds is Vimoksha-chandra as the leader who requests the Dharma for the assembly, and Vajragarbha Bodhisattva (金剛藏菩薩, Diamond Womb Bodhisattva) as the leader who speaks the Dharma for the assembly. The above content can be understood. At that time, Vajragarbha Bodhisattva, relying on the Buddha's divine power, entered the Samadhi of Great Ancient Wisdom Light of the Bodhisattva. In the Ten Directions position, Vajradhvaja Bodhisattva (金剛幢菩薩, Diamond Banner Bodhisattva) entered the Samadhi of Wisdom Light of the Bodhisattva. Now, this Vajragarbha Bodhisattva of the Ten Grounds enters the Samadhi of Great Wisdom Light of the Bodhisattva. The wisdom of the Bodhisattva in this position is even brighter, the wonderful function of discernment is even more enhanced, and his wisdom is further increased. This shows that the Dharma-gates of the position levels gradually increase in superiority. However, the other positions are not without wisdom and function. After entering this Samadhi, immediately from beyond the worlds as numerous as dust motes in ten billion Buddha-lands in each of the ten directions, there are Buddhas as numerous as dust motes in ten billion Buddha-lands, all named Vajragarbha, appearing before him, and immediately blessing Vajragarbha Bodhisattva with thirteen kinds of Dharma. First, praise with words; second, give the body that cannot be overshadowed to the Buddhas of the twenty directions; third, give unobstructed joyful eloquence; fourth, give the pure wisdom of skillful discernment.

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五與善。憶念不忘力六與善。決定明瞭慧七與至。一切處開悟眾生智。八與成道自在力。九與如來無所畏。十與一切智人觀察分別諸法門辯才智。十一與一切如來上妙身語意具足莊嚴。十二十方諸佛手摩其頂。十三與意加者。欲令後世斷疑成法令生信故。一如經說。以言贊諭。許說無疑。以手摩其頂。安慰許智相及。何以同名者。明金剛藏菩薩證法因果與佛所證相似。如五位菩薩。與佛因果俱齊。皆以同名佛印之成法。令現在眾及後世無疑。並此土如來光照其身為十三種加。如等覺位中普賢境界。準菩薩本業瓔珞經。在第三禪說。來文不備。不可和會。本業經是說華嚴經竟。化三乘眾。於後重於菩提場中。更略說彼經。自有明文。此五位教門依品次第。今且略說。后法界品內。善財童子求五位菩薩善知識。一一行之。師弟軌則行相。利益眾生后當更明。地地法門一一別相隨文釋義方解。略會三乘十地門差別。三乘十地教行印信全別。上下披讀思之可見。三乘十地無似此華嚴法界佛所乘門法門次第。經中五位六位行門。皆以菩薩自證果德為己躬之號。則如十信位中文殊與覺首等十首菩薩十住位中法慧等十慧菩薩十行位中功德林等十林菩薩是也。如前所述。皆以當位之內自證本法名之。所從來國皆以根本智導利眾生。觀根

【現代漢語翻譯】 現代漢語譯本 五與善：憶念不忘的憶念力（憶念過去所經歷的事情，並且不忘記）。 六與善：決定明瞭的智慧（對於事物能夠做出明確判斷和理解的智慧）。 七與至：在一切處開悟眾生的智慧（在任何地方都能啓發眾生覺悟的智慧）。 八與成道自在力（成就佛道后所獲得的自在力量）。 九與如來無所畏（如來所具有的無所畏懼的品質）。 十與一切智人觀察分別諸法門辯才智（具備一切智慧的人觀察、辨別各種佛法法門的辯才智慧）。 十一與一切如來上妙身語意具足莊嚴（一切如來所具有的殊勝微妙的身、語、意，並且具足莊嚴）。 十二十方諸佛手摩其頂（十方諸佛用手摩頂加持）。 十三與意加者：欲令後世斷疑成法令生信故（給予意念上的加持，是爲了讓後世之人斷除疑惑，成就佛法，從而生起信心）。 一如經說：以言贊諭，許說無疑；以手摩其頂，安慰許智相及（就像經典所說，用言語讚美開導，允許宣說佛法，沒有疑惑；用手摩頂，安慰並認可其智慧）。 何以同名者：明金剛藏菩薩證法因果與佛所證相似。如五位菩薩，與佛因果俱齊，皆以同名佛印之成法，令現在眾及後世無疑（為什麼使用相同的名稱呢？說明金剛藏菩薩所證悟的佛法因果與佛所證悟的相似。如同五位菩薩，與佛的因果都相同，都以相同的佛印來成就佛法，使現在的眾生和後世之人不再有疑惑）。 並此土如來光照其身為十三種加。如等覺位中普賢境界。準菩薩本業瓔珞經。在第三禪說。來文不備。不可和會。本業經是說華嚴經竟。化三乘眾。於後重於菩提場中。更略說彼經。自有明文（並且此土如來用光明照耀其身，作為十三種加持。如同等覺位中的普賢菩薩境界。依據《菩薩本業瓔珞經》，在第三禪中宣說。由於篇幅限制，無法完全對應。 《本業經》是在宣講完《華嚴經》后，教化三乘眾生，之後又在菩提道場中，再次簡略地宣說此經。經文中有明確說明）。 此五位教門依品次第。今且略說。后法界品內。善財童子求五位菩薩善知識。一一行之。師弟軌則行相。利益眾生后當更明（這五位菩薩的教法，依據品次的順序。現在先簡略地說一下。在後面的《法界品》中，善財童子尋求五位菩薩善知識，一一拜訪。師徒之間的規則和行為，以及利益眾生的方法，以後會更詳細地說明）。 地地法門一一別相隨文釋義方解。略會三乘十地門差別。三乘十地教行印信全別。上下披讀思之可見（各個地的法門，各自不同的特點，需要根據經文的解釋才能理解。簡略地說明三乘十地法門的差別。三乘十地的教義、修行和印證完全不同。仔細閱讀思考就能明白）。 三乘十地無似此華嚴法界佛所乘門法門次第。經中五位六位行門。皆以菩薩自證果德為己躬之號。則如十信位中文殊（Manjusri）與覺首等十首菩薩，十住位中法慧等十慧菩薩，十行位中功德林等十林菩薩是也（三乘十地沒有像《華嚴經》法界中佛所乘的法門次第。經中五位、六位的修行法門，都是以菩薩自己證悟的果德作為自己的稱號。例如十信位中的文殊菩薩和覺首等十位菩薩，十住位中的法慧等十位菩薩，十行位中的功德林等十位菩薩）。 如前所述。皆以當位之內自證本法名之。所從來國皆以根本智導利眾生。觀根（如前面所說，都是用當位之內自己證悟的根本佛法來命名。他們所來的國土，都是用根本智來引導利益眾生，觀察眾生的根器）。

【English Translation】 English version Five with goodness: The power of mindfulness that remembers and does not forget (remembering past experiences and not forgetting them). Six with goodness: The wisdom of decisive clarity (wisdom that can make clear judgments and understanding of things). Seven with goodness: The wisdom to enlighten sentient beings everywhere (wisdom that can inspire sentient beings to awaken anywhere). Eight with the power of liberation upon attaining enlightenment (the power of liberation attained after achieving Buddhahood). Nine with the fearlessness of the Tathagata (the quality of fearlessness possessed by the Tathagata). Ten with the wisdom of eloquence to observe and distinguish all Dharma doors by those with all wisdom (the wisdom of eloquence possessed by those with all wisdom to observe and distinguish various Dharma doors). Eleven with the perfect adornment of the sublime body, speech, and mind of all Tathagatas (the sublime and wonderful body, speech, and mind possessed by all Tathagatas, and fully adorned). Twelve with the touching of the head by the hands of all Buddhas in the ten directions (the blessing of having one's head touched by the hands of all Buddhas in the ten directions). Thirteen with the addition of intention: Wishing to eliminate doubts and accomplish the Dharma in future generations, thereby generating faith (giving blessings in intention, in order to allow future generations to eliminate doubts, accomplish the Dharma, and thereby generate faith). As the sutra says: Praising and advising with words, allowing the teaching without doubt; touching the head with the hand, comforting and acknowledging the wisdom (just as the sutra says, praising and advising with words, allowing the teaching of the Dharma without doubt; touching the head with the hand, comforting and acknowledging their wisdom). Why the same name? It shows that the cause and effect of the Dharma realized by Vajragarbha Bodhisattva (Vajragarbha Bodhisattva) are similar to those realized by the Buddha. Like the five Bodhisattvas, the cause and effect are the same as the Buddha's, and they all use the same Buddha seal to accomplish the Dharma, so that the present and future generations will have no doubt. And the light of the Tathagata in this land shines on his body as thirteen kinds of additions. Like the realm of Samantabhadra (Samantabhadra) in the position of Near-Perfect Enlightenment. According to the Bodhisattva's Fundamental Karma Garland Sutra, it is said in the Third Dhyana. The text is incomplete and cannot be reconciled. The Fundamental Karma Sutra is said after the Avatamsaka Sutra is finished. Transforming the Three Vehicle beings. Later, in the Bodhi field, the sutra is briefly explained again. There is a clear statement in the sutra. These five teachings are based on the order of the chapters. Now let's briefly talk about it. In the later Dharmadhatu Chapter, Sudhana (Sudhana) seeks five Bodhisattva good teachers. One by one. The rules and behaviors of teachers and disciples. Benefiting sentient beings will be explained in more detail later. The Dharma doors of each ground, each with its own characteristics, can only be understood by interpreting the meaning according to the text. Briefly explain the differences between the Three Vehicles and the Ten Grounds. The teachings, practices, seals, and beliefs of the Three Vehicles and the Ten Grounds are completely different. It can be seen by reading and thinking carefully. The order of the Dharma doors of the Three Vehicles and the Ten Grounds is not like the Dharma door of the Buddha's vehicle in the Dharmadhatu of the Avatamsaka Sutra. The practice doors of the five and six positions in the sutra all use the Bodhisattva's own realized fruit virtue as their own name. For example, Manjusri (Manjusri) and the ten chief Bodhisattvas such as Jue Shou in the Ten Faiths position, the ten wisdom Bodhisattvas such as Dharma Wisdom in the Ten Abodes position, and the ten forest Bodhisattvas such as Merit Forest in the Ten Practices position. As mentioned earlier. They are all named after the fundamental Dharma that they have realized within their respective positions. The countries they come from all use fundamental wisdom to guide and benefit sentient beings. Observing the roots.

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滅惑之智。號之為本所事佛。當位之內有十方同名諸佛。來現其前。十三種加成其印信。表因果體齊。以現同名。總別通徹時劫互融。無盡重玄一多相徹。一切諸法。皆如帝網同別重重無障礙。三乘之中三賢十地無此印信行相全別。有修真者。須知權實。勿滯其功。滯權迷實。虛煩多劫也。

第六重令善財證法別者。如經中從第二會光明覺品。于如來兩足輪下放光明遍照百千那由他三千大千世界。乃至如是無量無數無邊無等不可稱不可量不可說盡虛空遍法界所有世界。四維上下亦復如是。蒙光照。及一切處金色世界一切處文殊師利。乃至十色世界中覺首目首等十首菩薩。各與十佛剎微塵數菩薩同時發來。各說一法。如是十法共成信位法門。如善財童子于覺城東是文殊師利。說種種法而生信心。還仿前信位之中文殊覺首等十首菩薩所成信位。第三會升須彌山頂。法慧等十慧菩薩各說一法門。共成十住。如善財童子南行至妙峰山頂見德云比丘。及已下十善知識。還如前經中。升須彌山頂。法慧等十慧菩薩說十住法門。第四會升夜摩天宮功德林等十林菩薩。各說一法共成十行法門。如善財童子南行至三眼國見善住比丘。及已下十善知識。還如前經中。功德林說十行法門。一一以行行之。第五會升兜率天宮金剛幢等十幢

【現代漢語翻譯】 現代漢語譯本： 滅除迷惑的智慧，稱之為根本所事之佛（根本所要侍奉的佛）。當其位時，有十方世界同名的諸佛，顯現在其面前。十三種加持成就其印信，表明因與果本體齊等，以顯現同名。總體與個別通達徹悟，時間與空間互相融合，無盡重重玄妙，一與多互相通徹。一切諸法，都如帝釋天的網一樣，相同與不同重重疊疊沒有障礙。三乘（聲聞乘、緣覺乘、菩薩乘）之中的三賢（十住、十行、十回向）十地（菩薩修行的十個階位）沒有這種印信行相，完全不同。有修真之人，須知權巧與真實，不要執著于權巧方便，執著于權巧而迷惑于真實，只會徒勞地耗費許多劫的時間。

第六重是讓善財（善財童子）證得法別的部分。如經中所說，從第二會光明覺品開始，在如來兩足輪下放出光明，遍照百千那由他（梵語，數量單位）三千大千世界。乃至像這樣無量無數無邊無等不可稱不可量不可說，窮盡虛空遍佈法界的所有世界，四維上下也是這樣。蒙受光照，以及一切處金色世界，一切處文殊師利（菩薩名），乃至十色世界中的覺首、目首等十首菩薩，各自與十佛剎微塵數菩薩同時出發前來，各自說一種法。這樣十種法共同成就信位法門。如同善財童子在覺城東面，文殊師利說種種法而生信心。還仿照前面信位之中文殊、覺首等十首菩薩所成就的信位。第三會登上須彌山頂，法慧等十慧菩薩各自說一種法門，共同成就十住。如同善財童子南行至妙峰山頂見到德云比丘，以及以下的十位善知識。還如同前面經中所說，登上須彌山頂，法慧等十慧菩薩說十住法門。第四會登上夜摩天宮，功德林等十林菩薩，各自說一種法，共同成就十行法門。如同善財童子南行至三眼國見到善住比丘，以及以下的十位善知識。還如同前面經中所說，功德林說十行法門，一一以行來實行。第五會登上兜率天宮，金剛幢等十幢

【English Translation】 English version: The wisdom of extinguishing delusion is called the Buddha to be served as the root. When in that position, Buddhas of the ten directions with the same name appear before him. Thirteen kinds of blessings accomplish his seal, indicating that the cause and effect are equal in essence, manifesting the same name. The general and the specific are thoroughly understood, time and space interpenetrate, endless layers of profoundness, one and many interpenetrate. All dharmas are like Indra's net, the same and different overlapping without obstruction. Among the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Three Sages (Ten Dwellings, Ten Practices, Ten Dedications) and Ten Grounds (ten stages of Bodhisattva practice) do not have this seal and its characteristics, they are completely different. Those who cultivate the truth should know the expedient and the real, and not be attached to the expedient. Being attached to the expedient and deluded about the real will only waste many kalpas in vain.

The sixth layer is to enable Sudhana (Sudhana-śreṣṭhi-dāraka) to realize the differences in dharmas. As stated in the sutra, starting from the 'Light of Awakening' chapter in the second assembly, light is emitted from the soles of the Tathagata's feet, illuminating hundreds of thousands of nayutas (a unit of measurement in Sanskrit) of three thousand great thousand worlds. Even so, immeasurable, countless, boundless, incomparable, incalculable, unquantifiable, unspeakable, exhausting the void and pervading all worlds in the Dharma Realm, the four cardinal directions and above and below are also like this. Receiving the light, and in all golden worlds, Mañjuśrī (Bodhisattva's name) everywhere, and the ten chief Bodhisattvas such as Jñānaśrī and Netraśrī in the ten-colored worlds, each with as many Bodhisattvas as dust motes in ten Buddha-fields, come forth simultaneously, each speaking one dharma. These ten dharmas together accomplish the Dharma-gate of the Stage of Faith. Just as Sudhana-śreṣṭhi-dāraka, in the east of Jñānā City, Mañjuśrī speaks various dharmas and generates faith. It also imitates the Stage of Faith accomplished by Mañjuśrī, Jñānaśrī, and the other ten chief Bodhisattvas in the previous Stage of Faith. In the third assembly, ascending to the summit of Mount Sumeru, the ten Wisdom Bodhisattvas such as Dharma-mati each speak one Dharma-gate, together accomplishing the Ten Dwellings. Just as Sudhana-śreṣṭhi-dāraka travels south to the summit of Mount Wonderful Peak and sees the Bhikshu Guṇākara, and the ten good advisors below. It is also like the previous sutra, ascending to the summit of Mount Sumeru, the ten Wisdom Bodhisattvas such as Dharma-mati speak the Dharma-gates of the Ten Dwellings. In the fourth assembly, ascending to the Palace of Yama Heaven, the ten Forest Bodhisattvas such as Guṇākara-vana, each speak one dharma, together accomplishing the Dharma-gates of the Ten Practices. Just as Sudhana-śreṣṭhi-dāraka travels south to the country of Three Eyes and sees the Bhikshu Sussthita, and the ten good advisors below. It is also like the previous sutra, Guṇākara-vana speaks the Dharma-gates of the Ten Practices, practicing each one with practice. In the fifth assembly, ascending to the Palace of Tuṣita Heaven, the ten Banners such as Vajra-dhvaja

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菩薩。各說一法共成十回向法門。如善財童子南行至廣大國青蓮華長者。及已下十善知識還如前經中。金剛幢等十幢菩薩所說十回向法門善財一一詢友以行行之。第六會升他化自在天宮。金剛藏等菩薩說十地法門。如善財童子至此閻浮提迦毗羅城婆珊婆演底夜天。及已下十善知識。還如前經中。他化自在天宮金剛藏菩薩說十地法門。善財詢友一一以行行之。第七會升第三禪為八禪眾。說一生補處菩薩入佛華三昧所有法門十一地等覺位中普賢境界。如善財童子至摩耶夫人。及已下十善知識。還如前瓔珞經中重說華嚴次第。十一地法門普賢境界。善財詢友一一以行仿而行之令成后則。第八會佛地法門于菩提場中始成正覺時說。如善財童子至海岸國大莊嚴園林毗盧遮那莊嚴藏廣大樓閣彌勒菩薩所。以為善財佛果圓滿善知識也。還如前經中如來於菩提場中始成正覺及三十七如來出現品。如經中如來出現品前。普賢行品。出現品后離世間品。還是普賢菩薩說。善財童子一一仿之。還從前五位摩耶夫人十一地等覺位中。乘普賢行。而自成正覺。出現世間。還以普賢行導利眾生令離世間。善財童子還以仿之。從彌勒菩薩后自見其身。入普賢身中。即明自乘普賢行自成正覺於世常以普賢行導引眾生令離世間。自見其身入普賢身者。明行

【現代漢語翻譯】 現代漢語譯本 菩薩們各自宣說一種法，共同成就十回向法門。例如善財童子南行至廣大國，拜訪青蓮華長者（Qinglianhua Zhangzhe，青蓮花長者），以及接下來的十位善知識，如同之前的經文中所述。金剛幢（Jingang幢，金剛幢）等十幢菩薩所說的十回向法門，善財童子一一請教善知識並依此修行。第六會，升至他化自在天宮（Tahuazizai Tiangong，欲界第六天），金剛藏（Jingangzang，金剛藏）等菩薩宣說十地法門。例如善財童子來到閻浮提（Yanfuti，南贍部洲）的迦毗羅城（Jiapiluo Cheng，迦毗羅衛城），拜訪婆珊婆演底夜天（Posanpoyanditiye Tian，夜天神），以及接下來的十位善知識，如同之前的經文中所述。他化自在天宮的金剛藏菩薩宣說十地法門，善財童子請教善知識並一一依此修行。 第七會，升至第三禪天，為八禪眾宣說一生補處菩薩（Yisheng Buchu Pusa，一生補處菩薩）入佛華三昧（Fohua Sanmei，佛華三昧）的所有法門，以及十一地等覺位（Shishi Di Dengjue Wei，十一地等覺位）中的普賢境界。例如善財童子拜訪摩耶夫人（Moye Furen，摩耶夫人），以及接下來的十位善知識，如同之前的《瓔珞經》（Yingluo Jing，瓔珞經）中重新宣說的《華嚴經》（Huayan Jing，華嚴經）次第，十一地法門和普賢境界。善財童子請教善知識並一一效仿修行，使其成為後世的準則。第八會，佛地法門在菩提場（Puti Chang，菩提道場）中初成正覺時宣說。例如善財童子來到海岸國（Hai'an Guo，海岸國）的大莊嚴園林（Dazhuangyan Yuanlin，大莊嚴園林），毗盧遮那莊嚴藏廣大樓閣（Piluzhezhena Zhuangyanzang Guangda Louge，毗盧遮那莊嚴藏廣大樓閣），拜訪彌勒菩薩（Mile Pusa，彌勒菩薩），以此作為善財童子佛果圓滿的善知識。如同之前的經文中所述，如來在菩提場中初成正覺，以及三十七如來出現品。如同經文中的《如來出現品》（Rulai Chuxian Pin，如來出現品）之前是《普賢行品》（Puxian Xing Pin，普賢行品），《出現品》之後是《離世間品》（Li Shijian Pin，離世間品），仍然是普賢菩薩宣說。善財童子一一效仿。從之前的五位摩耶夫人，十一地等覺位中，乘普賢行，從而成就正覺，出現在世間。仍然以普賢行引導利益眾生，使他們脫離世間。善財童子仍然效仿這些。從彌勒菩薩之後，自己見到自身進入普賢身中，這表明自己乘普賢行，自己成就正覺，在世間常常以普賢行引導眾生脫離世間。自己見到自身進入普賢身中，表明修行。

【English Translation】 English version Bodhisattvas each speak one Dharma, together accomplishing the Ten Transferences of Merit. For example, Sudhana (Shancai Tongzi, 善財童子) travels south to the Great Vast Country (Guangda Guo, 廣大國), visiting the Elder Qinglianhua (Qinglianhua Zhangzhe, 青蓮花長者), and the following ten virtuous friends, as described in the previous sutra. The Ten Transferences of Merit spoken by the Ten Banner Bodhisattvas, such as Vajra Banner (Jingang幢, 金剛幢), Sudhana inquires from each virtuous friend and practices accordingly. In the sixth assembly, he ascends to the Paranirmitavasavartin Heaven (Tahuazizai Tiangong, 他化自在天宮), where Bodhisattvas such as Vajragarbha (Jingangzang, 金剛藏) speak the Ten Bhumis (Ten Grounds) Dharma. For example, Sudhana comes to Kapilavastu (Jiapiluo Cheng, 迦毗羅衛城) in Jambudvipa (Yanfuti, 閻浮提), visiting the Goddess Bhadra (Posanpoyanditiye Tian, 婆珊婆演底夜天), and the following ten virtuous friends, as described in the previous sutra. Vajragarbha Bodhisattva in the Paranirmitavasavartin Heaven speaks the Ten Bhumis Dharma, and Sudhana inquires from each virtuous friend and practices accordingly. In the seventh assembly, he ascends to the Third Dhyana Heaven, speaking to the Eight Dhyana Assemblies about all the Dharma doors of a One-Life-Remaining Bodhisattva (Yisheng Buchu Pusa, 一生補處菩薩) entering the Buddha Flower Samadhi (Fohua Sanmei, 佛華三昧), as well as the Samantabhadra Realm in the Eleventh Bhumi of Equal Enlightenment (Shishi Di Dengjue Wei, 十一地等覺位). For example, Sudhana visits Lady Maya (Moye Furen, 摩耶夫人), and the following ten virtuous friends, as in the previous Garland Sutra (Yingluo Jing, 瓔珞經), re-explaining the sequence of the Avatamsaka Sutra (Huayan Jing, 華嚴經), the Eleven Bhumis Dharma, and the Samantabhadra Realm. Sudhana inquires from each virtuous friend and imitates their practice, making it a model for later generations. In the eighth assembly, the Buddha-Bhumi Dharma is spoken when one first attains perfect enlightenment in the Bodhi Field (Puti Chang, 菩提道場). For example, Sudhana comes to the Great Adornment Garden (Dazhuangyan Yuanlin, 大莊嚴園林) in the Coastal Country (Hai'an Guo, 海岸國), the Vast Pavilion of Vairochana's Adornment Treasury (Piluzhezhena Zhuangyanzang Guangda Louge, 毗盧遮那莊嚴藏廣大樓閣), visiting Maitreya Bodhisattva (Mile Pusa, 彌勒菩薩), considering him a virtuous friend for the perfect fulfillment of Sudhana's Buddha-fruit. As described in the previous sutra, the Tathagata first attains perfect enlightenment in the Bodhi Field, and the Thirty-seven Tathagata Appearance Chapters. As in the sutra, before the 'Tathagata Appearance Chapter' (Rulai Chuxian Pin, 如來出現品) is the 'Samantabhadra Practice Chapter' (Puxian Xing Pin, 普賢行品), and after the 'Appearance Chapter' is the 'Leaving the World Chapter' (Li Shijian Pin, 離世間品), still spoken by Samantabhadra Bodhisattva. Sudhana imitates each of these. From the previous five positions of Lady Maya, the Eleventh Bhumi of Equal Enlightenment, he rides the Samantabhadra Practice, thereby attaining perfect enlightenment and appearing in the world. He still uses the Samantabhadra Practice to guide and benefit sentient beings, enabling them to leave the world. Sudhana still imitates these. After Maitreya Bodhisattva, he sees himself entering Samantabhadra's body, which indicates that he rides the Samantabhadra Practice, attains perfect enlightenment himself, and constantly guides sentient beings to leave the world with the Samantabhadra Practice. Seeing himself entering Samantabhadra's body indicates practice.

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滿同普賢故。法相似。同一體故。如出現品。即是經中如來自放眉間光灌文殊頂。放口中光灌普賢口。令此二人共相問答。明因果理事交徹相入故。以此二人理事體用二門成佛果故。出現世間。如善財童子至於彌勒所。彌勒菩薩令善財還見初善知識文殊師利。善財聞已。憶念之間便聞普賢菩薩名。乃入無量三昧門。便見其身入普賢身。及於彌勒樓閣中會三世事在於今時。即是善財童子功窮極果。彌勒菩薩而與會之令成法則令使後學信解證入無疑。經中但有法門。未有人求學者故。令善財詢友一一以行行之。一如前經之法則。若也空施法則還恐在行猶迷。故令善財以行行之。令使後學無滯。彌勒令善財劫見文殊。明從法身理體根本智為因見彌勒菩薩是善財乘法身本智為因。及諸善知識所行普賢行。以成自己佛果。見彌勒之後入普門法界。自見其身入普賢身者。雖成正覺常以普賢行利益眾生。即明文殊普賢彌勒佛果三人始終一處。表通因徹果。此三人之道。是古佛之大都。是源始之法際。若速解者即本來全得。處迷者自沒輪迴。為古佛道法本來常如是故。非生滅法。無作為也。修之者及以放逸者。皆有作者故。欣寂不當。放逸還非。以自情纏乖其聖性。是故道者。以定慧力善自觀之勿滯其事。

第七明六位菩薩來眾

【現代漢語翻譯】 現代漢語譯本：滿同普賢的緣故，他們的法是相似的，因為他們是同一本體。如同《出現品》所說，就是經中如來從眉間放出光明灌注文殊（Manjushri，智慧的象徵）的頭頂，從口中放出光明灌注普賢（Samantabhadra，大行愿的象徵）的口中，讓這二人互相問答，闡明因果、事理交融相攝的道理。因為這二人以事理、體用二門成就佛果，所以出現在世間。如同善財童子到達彌勒（Maitreya，未來佛）菩薩處，彌勒菩薩讓善財童子返回去見最初的善知識文殊師利。善財童子聽聞后，憶念之間便聽聞普賢菩薩的名號，於是進入無量三昧門，便見到自身進入普賢菩薩的身中，以及在彌勒菩薩的樓閣中彙集三世之事于當下，這就是善財童子功行圓滿證得極果。彌勒菩薩參與其中，使之成為法則，讓後來的學習者信解證入，毫無疑慮。經中只有法門，沒有求學者，所以讓善財童子尋訪善友，一一實踐。一切都如之前的經典法則。如果只是空施法則，還恐怕在修行中仍然迷惑，所以讓善財童子通過實踐來修行，使後來的學習者沒有滯礙。彌勒菩薩讓善財童子去拜見文殊師利，表明從法身理體根本智為因，見彌勒菩薩是善財童子乘法身本智為因，以及諸位善知識所行的普賢行，以此成就自己的佛果。見彌勒菩薩之後，進入普門法界，自己見到自身進入普賢菩薩的身中，即使成就正覺，也常以普賢行利益眾生。這表明文殊、普賢、彌勒佛果三人始終同在一處，表示通達因地，徹悟果地。這三人的道，是古佛的大道，是源始的法界。如果快速理解，就本來完全獲得；處在迷惑中，就自己沉沒于輪迴。因為古佛的道法本來就是這樣，不是生滅法，沒有造作。修行的人和放逸的人，都有造作，所以執著于寂靜是不恰當的，放逸也是不對的。因為自己的情執違背了聖性。因此，修道的人，要用定慧之力好好地觀察自己，不要滯留在事相上。 第七，說明六位菩薩的來處。

【English Translation】 English version: It is because of the fullness and sameness with Samantabhadra (the Bodhisattva of Universal Virtue) that their Dharmas are similar, for they are of the same essence. As stated in the 'Appearance Chapter,' it is that in the sutra, the Tathagata (Buddha) emits light from between his eyebrows, pouring it onto the crown of Manjushri (symbol of wisdom), and emits light from his mouth, pouring it into the mouth of Samantabhadra (symbol of great vows), causing these two to question and answer each other, clarifying the principle of the interpenetration and mutual containment of cause and effect, principle and phenomena. Because these two achieve Buddhahood through the two doors of principle and phenomena, essence and function, they appear in the world. It is like Sudhana (a youth seeking enlightenment) arriving at the place of Maitreya (the future Buddha) Bodhisattva, who then instructs Sudhana to return and see his first good teacher, Manjushri. Upon hearing this, Sudhana, in his recollection, hears the name of Samantabhadra Bodhisattva, and thus enters countless Samadhi (meditative absorption) doors, and sees his own body entering the body of Samantabhadra, and in the pavilion of Maitreya, the events of the three times (past, present, future) converge in the present moment. This is Sudhana's practice reaching its culmination, attaining the ultimate fruit. Maitreya Bodhisattva participates in this, making it a rule, so that later learners may believe, understand, realize, and enter without doubt. In the sutra, there are only Dharma (teachings) doors, but no seekers, so Sudhana is instructed to seek friends and practice them one by one. Everything is like the rules of the previous sutras. If one only gives the rules in vain, one would still be confused in practice, so Sudhana is instructed to practice through action, so that later learners have no hindrance. Maitreya instructs Sudhana to see Manjushri, clarifying that from the Dharmakaya (body of truth), the fundamental wisdom of principle, is the cause. Seeing Maitreya Bodhisattva is because Sudhana rides the Dharmakaya's inherent wisdom as the cause, and the Samantabhadra practices performed by all good teachers, to achieve his own Buddhahood. After seeing Maitreya, he enters the all-encompassing Dharma realm, and sees his own body entering the body of Samantabhadra, even though he has attained perfect enlightenment, he constantly benefits sentient beings with the practices of Samantabhadra. This clarifies that Manjushri, Samantabhadra, and Maitreya, the three fruits of Buddhahood, are always in one place, representing the thorough understanding of the causal ground and the complete realization of the fruition. The path of these three is the great way of the ancient Buddhas, the boundary of the original Dharma. If one understands quickly, one obtains it completely from the beginning; those who are in delusion sink into Samsara (cycle of rebirth). Because the Dharma of the ancient Buddhas is originally always like this, it is not a Dharma of arising and ceasing, it is without action. Those who cultivate it and those who are lax both have actions, so clinging to stillness is inappropriate, and laxity is also wrong. Because one's own emotions violate the sacred nature. Therefore, those who cultivate the Way should use the power of Samadhi and wisdom to observe themselves well, and not be attached to phenomena. Seventh, explaining the origin of the assembly of six Bodhisattvas.

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別者。且如權教之內所說菩薩諸地位次。但說假真如為因果。仍地前三賢未能正證。初地之中。一地證一真如。十地證十真如之後。方能始見佛性。前證真如。復言有十真如障。真如既能成障。明知權教之中既施設假真如非本真也。所說地位三乘同聞聲聞人天共會此經不爾。總是果位菩薩六位之中一位具十。又當位之內十個菩薩下名悉同。各從十方與十佛剎微塵數菩薩來至佛所。信位之內初名覺首。次名目首。有十首菩薩也。創初起信。即有一切處文殊師利。所從來國金色世界。本所事佛皆號不動智。華嚴經即事表法。無一事不表法門。金色世界者。白法也。金為白色。明法身本體也。不動智佛明法身之內無作性智是根本智也。文殊師利即是能證之因。不動智佛即是所證之果。今舉此因果同體無二。用成十信之初門。還令諸信者。信果成因。還修果法。以成因位。十住初心初心之上便成正覺。為從證果本智為因也。是故此經下云。以少方便疾得菩提。不同權教菩提同有為故立能證所證也。一念之間無有能所。能所盡處名為正覺。亦不同小乘滅能所也。了能所本無動故。此乃任法性故。動寂皆平。為本智非動寂故。妄謂為動。愚夫不了。棄動而求寂為大苦也。故維摩經云。五受陰洞達空為苦義。為小乘有欣厭故。為苦生

【現代漢語翻譯】 現代漢語譯本： 還有其他的區別。例如，在權教（指權宜之教法）中所說的菩薩的各個階位，只是說以假真如為因果。而且，在初地之前的三賢位（十住、十行、十回向）還未能真正證悟。在初地之中，一位菩薩證悟一個真如，十地菩薩證悟十個真如之後，才能開始見到佛性。之前所證悟的真如，又說有十個真如的障礙。真如既然能夠成為障礙，很明顯權教之中所施設的假真如並非是本來的真如。權教所說的地位，三乘（聲聞乘、緣覺乘、菩薩乘）共同聽聞，聲聞、人、天共同參與法會；而《華嚴經》不是這樣，全部都是果位菩薩。六位（十信、十住、十行、十回向、十地、等覺）之中的每一位都具足十位。而且，在同一位之內，十個菩薩的名稱都相同，各自從十方與十個佛剎微塵數（形容極多）的菩薩來到佛的處所。在信位之內，第一個名稱是覺首，第二個名稱是目首，共有十個首菩薩。剛剛開始生起信心，就有一切處的文殊師利菩薩。他所來的國度是金色世界，原本所侍奉的佛都號為不動智。華嚴經即事顯理，沒有一件事不顯示佛法。金色世界，代表白法。金代表白色，說明法身的本體。不動智佛說明法身之內無作性智是根本智。文殊師利菩薩就是能證的因，不動智佛就是所證的果。現在舉出這個因果同體無二，用來成就十信的最初法門。還讓各位信者，相信果能成因，還修果法，用來成就因位。十住的初心，在初心之上便能成就正覺，因為是從證果的本智作為因。因此這部經下面說，『以少方便疾得菩提』，不同於權教的菩提同有為法，所以設立能證和所證。一念之間沒有能所，能所都消盡的地方叫做正覺。也不同於小乘滅除能所。瞭解能所本來沒有動搖，這是任由法性。動與靜都是平等的，因為本智不是動與靜。虛妄地認為是動，愚夫不明白，捨棄動而追求靜，這是很大的痛苦。所以《維摩經》說，『五受陰洞達空為苦義』，因為小乘有欣喜和厭惡，所以產生痛苦。

【English Translation】 English version: Furthermore, consider the various stages of Bodhisattvas described within the provisional teachings (Kwon-gyo, expedient teachings). They only speak of 'provisional true suchness' (假真如, Jia Zhenru) as the cause and effect. Moreover, the Three Worthies (三賢, San Xian) before the first ground (初地, Chudi) have not yet attained correct realization. Within the first ground, a Bodhisattva realizes one true suchness; after the ten grounds, they begin to see Buddha-nature. The previously realized true suchness is said to have ten hindrances of true suchness. Since true suchness can become a hindrance, it is clear that the provisional true suchness established within the provisional teachings is not the original true suchness. The stages described in the provisional teachings are heard by the three vehicles (聲聞乘, Shengwen Cheng; 緣覺乘, Yuanjue Cheng; 菩薩乘, Pusa Cheng), and the assembly includes Sravakas (聲聞, Shengwen), humans, and devas. This sutra is not like that; it is entirely composed of Bodhisattvas who have attained the fruit. Each of the six stages (十信, Shixin; 十住, Shizhu; 十行, Shixing; 十回向, Shihuixing; 十地, Shidi; 等覺, Dengjue) contains ten sub-stages. Moreover, within each stage, the names of the ten Bodhisattvas are all the same. They each come from the ten directions with Bodhisattvas as numerous as dust motes in ten Buddha-lands to the Buddha's location. Within the stage of faith (十信, Shixin), the first name is 'Awakening Head' (覺首, Jueshou), the second is 'Eye Head' (目首, Mushou); there are ten 'Head' Bodhisattvas. At the very beginning of arising faith, there is Manjusri (文殊師利, Wenshushili) present everywhere. The country he comes from is the Golden Color World (金色世界, Jinse Shijie), and the Buddhas he originally served are all named Immovable Wisdom (不動智, Budongzhi). The Avatamsaka Sutra (華嚴經, Huayan Jing) uses events to represent the Dharma; there is nothing that does not represent the Dharma. The Golden Color World represents the white Dharma. Gold represents white, indicating the essence of the Dharmakaya (法身, Fashen). The Immovable Wisdom Buddha indicates that within the Dharmakaya, the non-active wisdom (無作性智, Wuzuoxingzhi) is the fundamental wisdom. Manjusri is the cause of being able to realize, and the Immovable Wisdom Buddha is the effect of what is realized. Now, this cause and effect are presented as being of the same essence, without duality, to accomplish the initial gate of the ten faiths. It also allows all believers to believe that the fruit can become the cause, and to cultivate the Dharma of the fruit to accomplish the stage of the cause. The initial mind of the ten dwellings (十住, Shizhu), upon the initial mind, one achieves perfect enlightenment, because it takes the original wisdom of realizing the fruit as the cause. Therefore, this sutra says below, 'With few expedient means, one quickly attains Bodhi,' unlike the Bodhi of the provisional teachings, which is the same as conditioned dharmas, so it establishes the able to realize and the realized. In a single thought, there is no able or what is. The place where the able and what is are exhausted is called perfect enlightenment. It is also different from the Sravaka vehicle's extinguishing of the able and what is. Understanding that the able and what is are originally without movement, this is allowing the Dharma-nature to be. Movement and stillness are both equal, because the original wisdom is neither movement nor stillness. Falsely considering it to be movement, foolish people do not understand, abandoning movement and seeking stillness is great suffering. Therefore, the Vimalakirti Sutra (維摩經, Weimo Jing) says, 'Penetrating the emptiness of the five aggregates (五受陰, Wushouyin) is the meaning of suffering,' because the Sravaka vehicle has joy and aversion, so suffering arises.

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也。以此文殊等十首菩薩。還興果德示悟眾生。法華經云。以佛智慧示悟眾生。使得清凈故。以此義故。覺首等十首菩薩。皆從本所事佛下名皆同名之為智。所謂不動智佛。無礙智佛。解脫智佛。如是十智如來所來。皆表所從本智。所來來處是己身之智。所來者。是因也。即明因從本智果來。猶如全將金體以成環釧。全將佛體以成菩薩。全將佛果以作自身。今還以自佛本智成初證也。一切眾生總皆如是。今從佛所來者。即表初發心時頓證本智。佛體用以成初覺。以此正覺初證。之因。是彼十首菩薩以因從果來。次十住位中十慧菩薩。所謂法慧菩薩。一切慧菩薩。勝慧菩薩。如是等十慧菩薩。各各與佛剎微塵數菩薩來至佛所。所從來國。本所事佛。所謂殊特月佛。無盡月佛。不動月佛。如是等十個月佛所表是果。法慧等十慧菩薩所表是因。還表因從果來。佛皆為月者。表此十住之內創證果德無明熱除性清涼故。以此義故。表果德清涼故。佛名為月。像此位初證者故。還同體清涼也。經云。法慧菩薩入菩薩無量方便三昧。以三昧力故。十方各過千佛剎微塵數世界外有千佛剎微塵數諸佛。皆同一號。名曰法慧。普現法慧菩薩前。慰嘆善哉。如此言千者。為一一佛皆滿十方故。不同權教有限量彼此國土也。此即明此位之中創發

【現代漢語翻譯】 現代漢語譯本： 也。因此，文殊（Manjusri，智慧的象徵）等十位菩薩，還顯現果德，開示覺悟眾生。《法華經》說：『以佛的智慧開示覺悟眾生，使他們得到清凈。』因為這個意義，覺首（覺悟的領袖）等十位菩薩，都從他們原本所侍奉的佛那裡而來，這些佛的名字都帶有『智』字，例如不動智佛、無礙智佛、解脫智佛等等。這十智如來所來之處，都表明他們所從來的根本智慧。所來之處，就是他們自身的智慧；所來，是因。這表明因從根本智慧的果而來，就像完全用金子做成環釧，完全用佛的本體做成菩薩，完全用佛的果位作為自身。現在又用自身的佛的根本智慧成就最初的證悟。一切眾生總體上都是這樣。現在從佛那裡來，就表明初發心時頓悟本智，用佛的體用成就初覺。用這正覺初證的因，是那十位菩薩以因從果而來。 其次，十住位的十慧菩薩，即法慧菩薩、一切慧菩薩、勝慧菩薩等等。這十位慧菩薩，各自與佛剎微塵數（Buddhakṣetra-rajas-saṃkhyā，數量極多，如同佛土中的微塵）的菩薩來到佛所。他們所從來的國土，原本所侍奉的佛，即殊特月佛、無盡月佛、不動月佛等等。這十個月佛所代表的是果，法慧等十慧菩薩所代表的是因，還是表明因從果而來。佛都以『月』為名，表明這十住位之內，初次證得果德，無明（avidyā，無知）的熱惱消除，自性清涼。因為這個意義，表明果德清涼，所以佛名為月，象徵這個位次的初證者，也同樣具有清涼的體性。《經》中說：『法慧菩薩進入菩薩無量方便三昧（samādhi，禪定）。』以三昧的力量，十方各超過千佛剎微塵數世界之外，有千佛剎微塵數諸佛，都同一個名號，名叫法慧，普遍顯現在法慧菩薩面前，慰問讚歎『善哉』。這裡說『千』，是因為每一尊佛都充滿十方，不同於權教（方便教法）有彼此國土的分別。這表明在這個位次之中，初次發起。

【English Translation】 English version: Thus, the ten chief Bodhisattvas, such as Manjusri (symbol of wisdom), also manifest the fruit of virtue to enlighten sentient beings. The Lotus Sutra says: 'To enlighten sentient beings with the Buddha's wisdom, so that they may attain purity.' For this reason, the ten chief Bodhisattvas, such as Jue Shou (leader of enlightenment), all come from the Buddhas they originally served, whose names all contain the word 'Wisdom,' such as Immovable Wisdom Buddha, Unobstructed Wisdom Buddha, Liberation Wisdom Buddha, and so on. The origin of these Ten Wisdom Tathagatas all indicates the fundamental wisdom from which they come. The origin is their own wisdom; the coming is the cause. This indicates that the cause comes from the fruit of fundamental wisdom, just as entirely using gold to make bracelets, entirely using the Buddha's essence to make Bodhisattvas, entirely using the Buddha's fruit as oneself. Now, one uses one's own Buddha's fundamental wisdom to achieve the initial realization. All sentient beings are generally like this. Now, coming from the Buddha indicates the sudden realization of fundamental wisdom at the time of initial aspiration, using the Buddha's essence to achieve the initial awakening. The cause of this initial realization of correct awakening is that these ten chief Bodhisattvas come from the fruit as the cause. Next, the Ten Wisdom Bodhisattvas of the Ten Abodes, namely Dharma Wisdom Bodhisattva, All Wisdom Bodhisattva, Supreme Wisdom Bodhisattva, and so on. Each of these Ten Wisdom Bodhisattvas, together with Bodhisattvas as numerous as dust particles in Buddha-fields (Buddhakṣetra-rajas-saṃkhyā, an extremely large number, like dust particles in a Buddha-land), comes to the Buddha. The countries they come from, the Buddhas they originally served, are Special Moon Buddha, Endless Moon Buddha, Immovable Moon Buddha, and so on. These Ten Moon Buddhas represent the fruit, while the Ten Wisdom Bodhisattvas, such as Dharma Wisdom, represent the cause, still indicating that the cause comes from the fruit. The Buddhas are all named 'Moon' to indicate that within these Ten Abodes, the initial attainment of the fruit of virtue eliminates the heat of ignorance (avidyā, ignorance), and the nature is cool and clear. For this reason, indicating the coolness of the fruit of virtue, the Buddhas are named 'Moon,' symbolizing that the initial attainers of this position also possess the same cool and clear nature. The Sutra says: 'Dharma Wisdom Bodhisattva enters the Bodhisattva's Immeasurable Expedient Samadhi (samādhi, meditation).' By the power of samadhi, beyond thousands of Buddha-field dust particle worlds in each of the ten directions, there are thousands of Buddha-field dust particle Buddhas, all with the same name, called Dharma Wisdom, universally appearing before Dharma Wisdom Bodhisattva, congratulating and praising 'Excellent!' The mention of 'thousands' here is because each Buddha fills the ten directions, unlike the provisional teachings which have distinctions between countries. This indicates that within this position, the initial arising of

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心時因果相成無差別體故。是故菩薩與佛號同名。法慧為印因果為一體故。佛名與己同名。表一切證道者皆然。前十信中不動智佛。是根本智此。十住中佛果名號月者。是隨位進修獲益之果。因果者。即是非因果之因果。但以無依止處名之因果。亦不同外道以情撥無因果。不同人天凡夫系成因果。不同此二名為佛因果也。如此位中十住初首證。此非因果之因果也。是故初發心時即是佛故。如此位中無上慧菩薩頌云。凡夫無覺解。佛令住正法。諸法無所住。悟此見自身。非身而說身。非起而現起。無身亦無見。是佛無上身。

問曰。何故前信位之中十首菩薩不入三昧即便說法。又無同名覺首佛而稱歎。何故此十住位中法慧菩薩入三昧始說法。又千佛世界微塵數佛與法慧同名皆號之為法慧。來慰嘆。何故前十信無此等相者何為也。

答曰。為信位示果法。因果同舉但令生信。未有實證故。不入三昧。以十住之位入真實證故。以此義故。須入三昧。方能真證為與眾產生證法則故。為正證果德同號佛來印成因果一味故。前信位中但且成信未正證故。以此不入三昧。無同號佛來。印成因果。當如是知。如是信解。如是千佛已次萬佛者。明進修行相故。如十行品中功德林菩薩。入菩薩善思惟三昧。入是三昧已。十方各

【現代漢語翻譯】 現代漢語譯本：心識在因和果之間相互成就，沒有差別本體的緣故。因此，菩薩與佛擁有相同的名號。法慧菩薩以此印證因果為一體的道理。佛的名號與自身的名號相同，表明一切證道者都是如此。前十信位中的不動智佛（不動搖的智慧之佛），是根本智。此十住位中，佛果的名號如月亮一般，是隨著位階提升進修而獲得的利益之果。所謂的因果，即是非因果的因果，只是以無所依止之處來命名這種因果。這不同於外道以情識否定因果，也不同於人天凡夫所執著的因果，與這二者不同，才可稱為佛的因果。如此位階中，十住位的最初首要之處在於證得此非因果之因果。因此，最初發心之時即是佛。如此位階中，無上慧菩薩以頌偈說道：『凡夫沒有覺悟和理解，佛令他們安住于正法。諸法沒有固定的住所，領悟此理便能見到自身。非身而說身，非起而顯現起。無身亦無見，這是佛無上的法身。』 問：為什麼之前的信位之中，十首菩薩不入三昧（Samadhi，禪定）就能說法，也沒有同名號的覺首佛（覺悟之首的佛）來稱讚？為什麼這十住位中，法慧菩薩入三昧才開始說法，又有千佛世界微塵數（無數）的佛與法慧菩薩同名，都號為法慧，前來慰問讚歎？為什麼之前的十信位沒有這些現象呢？ 答：因為信位是爲了展示果法，因和果同時提出，只是爲了讓人產生信心，還沒有實際的證悟，所以不入三昧。因為十住位是進入真實證悟的階段，因此，因為這個緣故，必須進入三昧，才能真正證悟，爲了給眾生樹立證悟法則的榜樣。爲了真正證得果德，同名號的佛前來印證因果是一體的道理。之前的信位只是成就信心，還沒有真正證悟，因此不入三昧，也沒有同名號的佛前來印證因果。應當這樣理解，這樣信解。像這樣千佛之後接著出現萬佛，表明了進修的景象。如同十行品中，功德林菩薩進入菩薩善思惟三昧。進入這個三昧之後，十方各

【English Translation】 English version: Because mind and consciousness mutually accomplish each other in cause and effect, there is no difference in the fundamental essence. Therefore, Bodhisattvas and Buddhas share the same name. Dharma Wisdom (法慧, Fǎ Huì) Bodhisattva uses this to certify the principle that cause and effect are one. The Buddha's name being the same as one's own signifies that all who attain enlightenment are the same. The Immovable Wisdom Buddha (不動智佛, Bù Dòng Zhì Fó) in the previous Ten Faiths stage is the fundamental wisdom. The Buddha-fruit name, like the moon, in this Ten Dwellings stage is the fruit of benefit gained through progressive cultivation according to one's position. The so-called cause and effect is the non-cause-and-effect cause and effect, merely named as cause and effect because there is no place to rely on. This is different from the external paths that deny cause and effect with emotions, and also different from the cause and effect clung to by humans and devas (天, tiān) who are ordinary beings. It is different from these two that can be called the Buddha's cause and effect. In this position, the initial and foremost aspect of the Ten Dwellings stage is to realize this non-cause-and-effect cause and effect. Therefore, the moment of initial aspiration is the Buddha. In this position, the Supreme Wisdom Bodhisattva says in a verse: 'Ordinary beings have no awareness or understanding; the Buddha causes them to abide in the Right Dharma. All dharmas have no fixed abode; realizing this, one sees oneself. Speaking of the body as non-body, manifesting arising as non-arising. Without body and without seeing, this is the Buddha's supreme Dharma body.' Question: Why is it that in the previous Ten Faiths stage, the Ten Chief Bodhisattvas could expound the Dharma without entering Samadhi (三昧, Sānmèi, concentration), and there was no Buddha with the same name, Awakening Chief Buddha (覺首佛, Jué Shǒu Fó), to praise them? Why is it that in this Ten Dwellings stage, Dharma Wisdom Bodhisattva only begins to expound the Dharma after entering Samadhi, and there are Buddhas as numerous as dust motes in a thousand Buddha-worlds (千佛世界, Qiān Fó Shìjiè) who share the same name as Dharma Wisdom Bodhisattva, all called Dharma Wisdom, coming to comfort and praise? Why were there no such phenomena in the previous Ten Faiths stage? Answer: Because the Faiths stage is to demonstrate the fruit-Dharma; cause and effect are presented simultaneously, merely to generate faith. There is no actual realization yet, so one does not enter Samadhi. Because the Ten Dwellings stage is entering the stage of true realization, therefore, for this reason, one must enter Samadhi in order to truly realize, to set an example of the rules of realization for sentient beings. In order to truly realize the fruit-virtue, Buddhas with the same name come to certify that cause and effect are of one flavor. The previous Faiths stage merely accomplishes faith; there is no true realization yet. Therefore, one does not enter Samadhi, and there are no Buddhas with the same name coming to certify cause and effect. One should understand and believe in this way. Like this, after a thousand Buddhas, ten thousand Buddhas appear, indicating the aspect of progressive cultivation. Like in the Ten Practices chapter, Merit Forest Bodhisattva (功德林菩薩, Gōng Dé Lín Pú Sà) enters the Bodhisattva Good Contemplation Samadhi (菩薩善思惟三昧, Pú Sà Shàn Sī Wéi Sān Mèi). After entering this Samadhi, the ten directions each

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過萬佛剎微塵數世界外。有萬佛剎微塵數佛。皆同一號。號曰功德林。而現其前。嘆慰功德林。還如前位。因果同故。其佛名號與菩薩名同。還以菩薩為因。佛為果德。二體同故。是故同名。十林菩薩本所來國。皆名為慧。功德林菩薩等十林菩薩。各各與佛剎微塵數菩薩俱從十萬佛剎微塵數國土外諸世界中來。其國名親慧世界幢慧世界寶慧世界。如是十慧世界。本所事佛。所謂常住眼佛。勝眼佛。無住眼佛。如是等十眼佛。

問曰。何故前十住位中同名法慧佛。只舉千佛剎微塵為數。所有菩薩來亦過千世界外所來世界名同皆名為華。本所事佛同名為月。何故此十行位中本從來國皆同名為慧。本所事佛同名為眼。何意如是。

答曰。為十住位中從凡創證果德始從凡夫來故。國土名同皆名為華。為創住佛所住自佛智慧開敷故。證佛慧初生諸佛。家故佛號皆同爲月。以表得法清涼如月。此十行位中始終總佛內外俱真。國亦以法為名。佛亦以法為號。前位始證以表如月清涼。此位已真純名之為眼者法眼也。為此行中明法眼圓明應機照俗以成德故。以次千及萬數漸漸增廣者。明法界圓明不增不減。但以佛果位菩薩引生方便。引接凡庸令增勝故。皆為如來密意方便故。如佛名經無量聲如來日月光明如來世尊。偏增致敬

【現代漢語翻譯】 現代漢語譯本 在超過萬佛剎微塵數的世界之外，有萬佛剎微塵數的佛，他們都具有相同的名號，名為功德林（指佛的名號，意為功德如林）。這些佛出現在十林菩薩（指十位菩薩的合稱）面前，讚歎慰問功德林佛，然後回到原來的位置，這是因為因和果相同。這些佛的名號與菩薩的名號相同，仍然以菩薩為因，佛為果德，二者本體相同，所以名號相同。十林菩薩原來所來的國家，都名為慧（指智慧）。功德林菩薩等十林菩薩，各自與佛剎微塵數的菩薩一起，從超過十萬佛剎微塵數的國土之外的各個世界中來。這些國家的名字分別是親慧世界、幢慧世界、寶慧世界，等等，總共十個慧世界。他們原來所侍奉的佛，分別是常住眼佛、勝眼佛、無住眼佛，等等，總共十眼佛。

有人問：為什麼前面的十住位中，佛的名號都相同，名為法慧佛（指佛的名號，意為以法為慧），只舉千佛剎微塵為數量單位？所有菩薩所來的世界，其名稱也相同，都名為華（指花朵），原來所侍奉的佛，名號都相同，名為月（指月亮）？為什麼這十行位中，原來所來的國家都相同，名為慧，原來所侍奉的佛，名號都相同，名為眼（指眼睛）？這是什麼意思呢？

回答說：因為十住位是從凡夫開始證得果德，剛從凡夫而來，所以國土的名稱相同，都名為華，表示開始安住于佛所安住的自佛智慧開敷，證得佛慧，初生於諸佛之家，所以佛號都相同，名為月，以此表示得到佛法清涼如月。這十行位中，始終總攝佛的內外都真實，國家也以法為名，佛也以法為號。前一位是開始證得，用月亮來表示清涼，這一位已經真實，純粹稱之為眼，指的是法眼。因為這十行位中，闡明法眼圓明，應機照俗，成就功德，所以依次用千和萬的數量逐漸增廣，表明法界圓明不增不減，只是佛果位的菩薩引導生起方便，引導接引凡庸，使之增進殊勝，這都是如來的秘密意趣和方便。如同佛名經中，有無量聲如來、日月光明如來世尊，都是偏重增加敬意。

【English Translation】 English version Beyond worlds equaling dust motes of myriad Buddha-lands, there are Buddhas equaling dust motes of myriad Buddha-lands, all sharing the same name, called Merit Forest (Gongdelin) [referring to the Buddha's name, meaning merit like a forest]. They appear before the Ten Forest Bodhisattvas [referring to the collective of ten Bodhisattvas], praising and comforting Merit Forest Buddha, then return to their original positions, because the cause and effect are the same. These Buddhas' names are the same as the Bodhisattvas' names, still taking the Bodhisattvas as the cause and the Buddha as the fruit of merit; the two entities are the same, so the names are the same. The countries from which the Ten Forest Bodhisattvas originally came are all named Wisdom (Hui) [referring to wisdom]. The Merit Forest Bodhisattva and the other Ten Forest Bodhisattvas, each with Bodhisattvas equaling dust motes of Buddha-lands, come from various worlds beyond lands equaling dust motes of ten myriad Buddha-lands. The names of these countries are Intimate Wisdom World, Banner Wisdom World, Treasure Wisdom World, and so on, totaling ten Wisdom Worlds. The Buddhas they originally served are Constant Abiding Eye Buddha, Supreme Eye Buddha, Non-Abiding Eye Buddha, and so on, totaling ten Eye Buddhas.

Someone asks: Why in the previous Ten Abiding Stages do the Buddhas share the same name, Dharma Wisdom Buddha (Fahui Fo) [referring to the Buddha's name, meaning wisdom through Dharma], only using a thousand Buddha-land dust motes as the numerical unit? The worlds from which all the Bodhisattvas come also share the same name, all called Flower (Hua), and the Buddhas they originally served share the same name, called Moon (Yue)? Why in these Ten Conduct Stages do the countries from which they originally come all share the same name, Wisdom, and the Buddhas they originally served share the same name, Eye? What is the meaning of this?

The answer is: Because the Ten Abiding Stages begin with ordinary beings attaining the fruit of merit, just coming from ordinary beings, so the countries share the same name, all called Flower, signifying the initial abiding in the Buddha's own wisdom, the blossoming of wisdom, attaining Buddha-wisdom, initially born into the family of Buddhas, so the Buddhas' names all share the name Moon, to represent the coolness and clarity of obtaining the Dharma, like the moon. In these Ten Conduct Stages, from beginning to end, the Buddha's inner and outer aspects are all true; the countries are named after Dharma, and the Buddhas are named after Dharma. The previous stage was the initial attainment, using the moon to represent coolness and clarity; this stage is already true, purely called Eye, referring to the Dharma Eye. Because in these Ten Conduct Stages, the Dharma Eye's perfect clarity is elucidated, responding to opportunities and illuminating the mundane to achieve merit, so the numbers gradually increase from thousands to ten thousands, indicating that the Dharma realm's perfect clarity neither increases nor decreases, but the Bodhisattvas in the Buddha-fruit position guide the arising of skillful means, guiding and receiving ordinary beings, causing them to increase in excellence; these are all the Tathagata's secret intentions and skillful means. Like in the Buddha Name Sutra, there are Limitless Sound Tathagata, Sun and Moon Light Tathagata World-Honored One, all emphasizing increased reverence.

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重加三禮。云滅罪多者。如來方便引凡心生令策志故。豈謂諸佛體同一味功德有差別耶。今時佛果中諸菩薩安立地位境界增廣。如是漸次言千佛世界萬佛世界。乃至數終一一數體緣起相徹。一一數中始終相入無前後際。是諸佛密意方便故。猶如十錢去一錢十總無著一錢十全成。為諸數如響應聲同時緣起故。得初即得終。還以性齊時齊緣起同時故。今此中安立境界法門。

新華嚴經論卷第五 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第六

長者李通玄撰

初地菩薩多百法明門王。化多百佛世界。二地菩薩多千法明門王。化多千佛世界者。不同權教實有分限。如前數法互相徹入。又如人以指畫空作百千微塵數復以手除之令盡。然彼空中無有增減。以情量故見彼虛空數有增減。此亦爾。所有菩薩安立諸地法門增減亦復如是。為成諸有情故使令進修。若也一概皆平無心進也。凡夫無有進修之心。發心修至不修。方知萬法無修也。而實教菩薩一得一切得。為稱法體中無前後故。猶如帝網光影互相參徹相入無前後際也。亦如百千寶鏡同臨妙像。一一鏡中影像相入色像齊平。如佛果位中諸菩薩。為從性起法身根本智為十住之中創證心故。所有法門境界皆悉依本。以體用通收皆

【現代漢語翻譯】 現代漢語譯本： 重加三禮。說滅罪多的原因，是如來爲了方便引導凡夫生起向道之心，從而激勵他們立下志向。難道是說諸佛的本體相同，功德卻有差別嗎？現在佛果中的諸菩薩安立地位，境界增廣，像這樣逐漸地說千佛世界、萬佛世界，乃至數量終結，每一個數量的本體都緣起相通，每一個數量中始終互相進入，沒有前後界限。這是諸佛的秘密心意和方便法門。就像十個錢去掉一個錢，十個總數沒有執著，一個錢十個全部成就。因為諸數像回聲一樣同時緣起。得到開始就得到終結，還是因為體性相同、時間相同、緣起同時。現在這裡安立境界法門。

《新華嚴經論》卷第五 大正藏第36冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第六

長者李通玄撰

初地菩薩具有多種百法明門王（多種明白百法的法門之王），化度多種百佛世界。二地菩薩具有多種千法明門王（多種明白千法的法門之王），化度多種千佛世界。這不同於權教（方便教法）那樣實際存在分界和限制，就像前面的數量法互相通達進入。又像人用手指在空中畫出百千微塵數，又用手抹去使之消失，然而那空中並沒有增減。因為用情識去衡量，所以看到那虛空中的數量有增減。這裡也是這樣，所有菩薩安立諸地法門增減也是這樣。爲了成就諸有情，使他們精進修行。如果一概平等，就沒有心思去精進了。凡夫沒有精進修行之心，發心修行直至不修，才知道萬法沒有修與不修。而實教（真實教法）菩薩一旦得到就一切得到，因為稱合法體中沒有前後。就像帝釋天的網的光影互相滲透，互相進入，沒有前後界限。也像百千寶鏡一同照耀美妙的形象，每一面鏡子中的影像互相進入，色彩和形象齊平。就像佛果位中的諸菩薩，因為從自性生起法身根本智，爲了十住（菩薩修行的十個階位）之中初次證悟心性，所有法門境界都完全依據根本，因為體和用全部收攝。

【English Translation】 English version: Repeatedly performing the three prostrations. The reason for saying that eliminating more sins is that the Tathagata (如來, 'Thus Come One', an epithet of the Buddha) conveniently guides ordinary people to generate a mind towards the path, thereby encouraging them to make aspirations. Is it that the essence of all Buddhas is the same, but their merits are different? Now, the Bodhisattvas (菩薩, enlightened beings) in the Buddha-fruit establish positions, and their realms expand. Gradually, it is said that there are thousands of Buddha-worlds, tens of thousands of Buddha-worlds, until the number ends. The essence of each number is interconnected through dependent origination (緣起, the principle of cause and effect), and the beginning and end in each number enter into each other without any before or after limits. This is the secret intention and expedient means of all Buddhas. It is like taking one coin away from ten coins, the total of ten is without attachment, and one coin completes all ten. Because all numbers arise simultaneously like echoes. Obtaining the beginning is obtaining the end, still because the nature is the same, the time is the same, and the dependent origination is simultaneous. Now, the Dharma (法, the teachings) of establishing realms is here.

The New Avatamsaka Sutra Commentary, Volume 5 Taisho Tripitaka Volume 36, No. 1739, The New Avatamsaka Sutra Commentary

The New Avatamsaka Sutra Commentary, Volume 6

Written by Elder Li Tongxuan (李通玄)

The Bodhisattva (菩薩, enlightened beings) of the first Bhumi (地, stage) has many hundreds of Dharma-illumination-gate-kings (法明門王, kings of Dharma gates that illuminate), transforming many hundreds of Buddha-worlds. The Bodhisattva of the second Bhumi has many thousands of Dharma-illumination-gate-kings, transforming many thousands of Buddha-worlds. This is different from the provisional teachings (權教, expedient teachings) where there are actual divisions and limitations, just like the previous number methods interpenetrating each other. It is also like a person drawing hundreds of thousands of dust particles in the sky with a finger, and then erasing them with a hand to make them disappear. However, there is no increase or decrease in that sky. Because of emotional measurement, one sees that the numbers in that empty space have increased or decreased. This is also the case here. All Bodhisattvas establishing the Dharma of the Bhumis, their increase and decrease are also like this. In order to accomplish all sentient beings, they are made to advance in cultivation. If everything is uniformly equal, there is no mind to advance. Ordinary people have no mind to advance in cultivation, generating the mind to cultivate until not cultivating, then one knows that all Dharmas have no cultivation or non-cultivation. But the Bodhisattvas of the real teaching (實教, true teachings) obtain everything once they obtain one thing, because there is no before or after in the Dharma-body (法身, the body of Dharma) essence. It is like the light and shadows of Indra's net interpenetrating each other, entering into each other without before or after limits. It is also like hundreds of thousands of precious mirrors simultaneously reflecting wonderful images, the images in each mirror interpenetrating each other, the colors and images being equally level. It is like the Bodhisattvas in the Buddha-fruit position, because the fundamental wisdom of the Dharma-body arises from the self-nature, in order to initially realize the mind in the ten abodes (十住, ten stages of Bodhisattva practice), all Dharma realms completely rely on the fundamental, because the essence and function are all encompassed.

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悉徹故。還以性齊。即時齊故。更有餘不齊之法為不可也。不同權學情障未亡九地已來未見佛性。所立地位皆有分齊而實可得。為未見佛性有假真如影故。是故經云。十地差別如空中鳥跡。如地位法門權施增減。為逐眾生情故。體道者。真俗便真為一真。一切真故都無假法。不可於此圓教作增減見同其漸也。此經所有一切眾海菩薩天龍諸神等眾。皆佛果位海諸菩薩眾。非是凡夫。欲令入者即同聖故。明毗盧遮那攝化境界等眾生遍故。皆是佛果位眾以化儀主伴故。如是果德位眾共會成法示悟眾生。成法之後入法界品中文殊師利。以此果德法門。出祇園會外。東行欲往覺城中利樂於人。舍利弗。六千比丘路上發心得十耳十眼。覺城東會善財遍求諸友。一生佛果圓明。五百優婆塞。五百優婆夷。五百童子。五百童女。皆如善財。經文不可一一具陳。同會總皆如是。若也無緣總亦不聞。如祇園羅漢比丘等。同會不聞不見如來說此華嚴經典。是五眾同會於文殊所同聞此法。悉皆同證之流。是故經云。此經不入餘眾生手。能深信者。情過三乘權學之流。何況能證者。故此經賢首品中雲。一切世間群生類。鮮有欲求聲聞乘。求緣覺者轉復少。求大乘者甚希有。求大乘者猶為易。能信此法為甚難。是故當知。正集海會。未有人中凡夫。

【現代漢語翻譯】 現代漢語譯本 悉徹故（因為完全理解的緣故）。還以性齊（迴歸到與佛性相同的狀態）。即時齊故（因為當下就相同），更有餘不齊之法為不可也（所以不可能再有任何不相同的法存在）。不同權學情障未亡（那些不瞭解權教，學習不足，情執和業障尚未消除的人），九地已來未見佛性（即使修行到九地菩薩的果位，也未能親見佛性）。所立地位皆有分齊而實可得（他們所證得的果位都有界限，並且是真實可得的），為未見佛性有假真如影故（因為他們沒有見到佛性，所見到的只是虛假的真如影像）。是故經云（所以經中說），『十地差別如空中鳥跡（十地菩薩的差別就像空中鳥飛過後留下的痕跡一樣，了不可得）』。如地位法門權施增減（像十地菩薩這樣的地位法門，是權巧方便的施設，可以增加或減少），為逐眾生情故（這是爲了順應眾生的根器和意願）。 體道者（真正體悟大道的人），真俗便真為一真（真諦和俗諦都歸於一個真諦），一切真故都無假法（因為一切都是真實的，所以沒有虛假的法）。不可於此圓教作增減見同其漸也（不能對這種圓滿的教法產生增減的見解，像漸教那樣逐步修行）。此經所有一切眾海菩薩天龍諸神等眾（這部經中所有的大眾，包括菩薩、天龍、諸神等等），皆佛果位海諸菩薩眾（都是已經證得佛果的菩薩大眾），非是凡夫（不是凡夫）。欲令入者即同聖故（爲了讓進入法會的人立刻與聖者相同）。明毗盧遮那（Vairocana）（光明遍照）攝化境界等眾生遍故（表明毗盧遮那佛所攝受和教化的眾生遍佈一切境界），皆是佛果位眾以化儀主伴故（都是已經證得佛果的大眾，以教化的儀軌作為主伴關係）。如是果德位眾共會成法示悟眾生（這樣，證得果德的聖眾共同集會，成就佛法，開示覺悟眾生）。 成法之後入法界品中文殊師利（Manjusri）（妙吉祥）。以此果德法門（在成就佛法之後，進入《法界品》的文殊師利菩薩，以這種果德法門），出祇園會外（離開祇園精舍的法會），東行欲往覺城中利樂於人（向東行走，想要前往覺城，利益和安樂那裡的人們）。舍利弗（Sariputra）（智慧第一），六千比丘路上發心得十耳十眼（六千比丘在路上發心，獲得了十耳十眼的神通）。覺城東會善財（Sudhana）（善於生財）遍求諸友（在覺城的東邊，善財童子廣泛地尋訪善知識）。一生佛果圓明（一生就證得圓滿光明的佛果）。五百優婆塞（upasaka）（近事男），五百優婆夷（upasika）（近事女），五百童子，五百童女，皆如善財（五百位優婆塞，五百位優婆夷，五百位童子，五百位童女，都像善財童子一樣）。經文不可一一具陳（經文的內容無法一一詳細陳述）。同會總皆如是（所有參加法會的人都像他們一樣）。若也無緣總亦不聞（如果與佛法沒有緣分，那麼根本就不會聽到這部經）。如祇園羅漢比丘等（就像祇園精舍的阿羅漢比丘等等），同會不聞不見如來說此華嚴經典（參加法會卻聽不到也看不到如來說這部《華嚴經》）。是五眾同會於文殊所同聞此法（這五類人共同在文殊師利菩薩那裡聽聞佛法）。悉皆同證之流（都是能夠共同證悟佛法的同類）。 是故經云（所以經中說），『此經不入餘眾生手（這部經不會落入其他眾生的手中），能深信者（能夠深信這部經的人），情過三乘權學之流（他們的境界超過了三乘權教的學習者）。何況能證者（更何況是能夠證悟這部經的人呢）』。故此經賢首品中雲（所以這部經的《賢首品》中說），『一切世間群生類（一切世間的眾生），鮮有欲求聲聞乘（很少有人想要尋求聲聞乘的果位）。求緣覺者轉復少（尋求緣覺乘果位的人就更少了）。求大乘者甚希有（尋求大乘果位的人非常稀有）。求大乘者猶為易（尋求大乘果位還算容易），能信此法為甚難（能夠相信這部經就非常困難了）』。是故當知（所以應當知道），正集海會（真正聚集在一起的大眾），未有人中凡夫（沒有凡夫俗子）。

【English Translation】 English version Because of complete understanding, one returns to a state of equality with the Buddha-nature. Because of this immediate equality, it is impossible for there to be any further unequal dharmas. Those who do not understand expedient teachings, lack sufficient learning, and whose emotional attachments and karmic obstacles have not been eliminated, have not seen the Buddha-nature even after reaching the ninth ground (of a Bodhisattva). The positions they establish all have boundaries and are actually attainable, because they have not seen the Buddha-nature and only perceive a false reflection of True Thusness. Therefore, the sutra says, 'The differences between the ten grounds are like the traces of birds in the sky.' Like the Dharma gates of the positions, which are expediently established with increases and decreases, it is to accommodate the sentiments of sentient beings. Those who embody the Tao, the truth and the conventional become one truth, because everything is true, there is no false dharma. One should not have views of increase or decrease regarding this perfect teaching, like the gradual teachings that are practiced step by step. All the assemblies in this sutra, including the ocean-like gatherings of Bodhisattvas, dragons, gods, and other beings, are all Bodhisattvas from the ocean of Buddha-fruit positions, not ordinary beings. To allow those who enter to immediately become like the sages. It shows that Vairocana (光明遍照) Buddha's realm of influence and transformation encompasses all sentient beings, all are beings in the Buddha-fruit position, with the teaching rituals as the main and supporting roles. Thus, the assembly of those who have attained the fruit and virtue together form the Dharma to enlighten sentient beings. After the Dharma is established, Manjusri (文殊師利) enters the 'Dharmadhatu Chapter', using this Dharma gate of fruit and virtue, leaving the Jetavana assembly, and traveling east to benefit and bring joy to the people in the city of Awakening. Sariputra (舍利弗), six thousand monks on the road developed the aspiration and obtained ten ears and ten eyes. Sudhana (善財) in the east of the city of Awakening widely seeks friends. In one lifetime, the Buddha-fruit is perfectly enlightened. Five hundred upasakas (近事男), five hundred upasikas (近事女), five hundred boys, and five hundred girls are all like Sudhana. The sutra text cannot be fully described one by one. All those in the assembly are like this. If there is no affinity, one will not hear it at all. Like the Arhats and monks in Jetavana, they were in the same assembly but did not hear or see the Thus Come One speak this Avatamsaka Sutra. These five groups together heard this Dharma from Manjusri. All are of the same stream who can jointly realize it. Therefore, the sutra says, 'This sutra does not fall into the hands of other sentient beings, those who can deeply believe in it, their state surpasses the stream of those who expediently study the three vehicles. How much more so those who can realize it.' Therefore, in the 'Virtuous Leader Chapter' of this sutra, it says, 'Among all the sentient beings in the world, few desire to seek the Sravaka vehicle. Those who seek the Pratyekabuddha vehicle are even fewer. Those who seek the Mahayana vehicle are very rare. Seeking the Mahayana vehicle is still easy, but being able to believe in this Dharma is very difficult.' Therefore, one should know that in the true assembly, there are no ordinary people.

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純是諸佛果位菩薩。集會成其教法。文殊覺城所化。始明以此教法將用利藥閻浮提眾生。善財等五眾。總表實得此法者。余義如前所明。如是來眾純是果位菩薩。來明果德。用備上機。都無權教菩薩小乘人天凡夫因果等眾來集此會。權教菩薩至於九地已來不預此眾。何況凡夫。何以故。為行六波羅蜜故。雖有行十波羅蜜者。由三僧祇劫成道果德故。不同此教一時即一切時非情所收故。出祇園會文殊東行六千比丘路上發心者。此明許聲聞亦有最上之器堪能入此最上乘中。又彼六千比丘。于舍利弗所。皆新出家。未忻小果。以器利故。方能發心。至此位流。已登小果卒回難得。如舍利弗即是影響聲聞。非實聲聞也。即是已登佛位。入流接凡。以此義故。此經來眾與權教不同。化佛設有處純會菩薩。無小眾者。亦不同此教。何以故。或有教說。即因成佛者即不行五位。或五位行相體用不同。如前已述故。如是準例無有同者。法既不同。眾亦全別。又於此經中所有來眾有十種同法。與諸經來眾不同。一色身同。二法身根本智同。三慈悲智同。四言說法輪同。五來處同。六所成法則同。七與佛因果同。八事佛師弟同九報身國土圓滿同。十懷疑獲益同。

一色身同者。如五位中諸菩薩。各從十方來。一一方來眾皆有十佛剎微

【現代漢語翻譯】 現代漢語譯本 純粹是諸佛果位菩薩，成就了這種教法。文殊覺城所教化的人，開始明白用這種教法和藥方來利益閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生。善財（Sudhana）等五眾，總的來說代表真正得到這種法的人。其餘的意義如同前面所說明的。像這樣來的大眾，純粹是果位菩薩，來闡明果德，用來準備接引上等根器的眾生。完全沒有權教菩薩、小乘人、天人、凡夫、因果等眾來聚集在這個法會上。權教菩薩即使是到了九地菩薩的果位，也不能參與這個法會，更何況是凡夫。為什麼呢？因為他們修行六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、般若）的緣故。即使有修行十波羅蜜（Ten Paramitas，六波羅蜜加上方便、愿、力、智）的人，由於要經過三大阿僧祇劫才能成就道果，所以和這種教法不同，這種教法是一時即一切時，不是有情眾生所能理解的。從祇園精舍法會出來，文殊菩薩向東方行走，六千比丘在路上發心，這說明允許聲聞乘（Śrāvakayāna，小乘）中也有最上等的根器，能夠進入這最上乘中。而且那六千比丘，在舍利弗（Śāriputra）那裡，都是新出家的人，還沒有貪戀小乘的果位，因為根器銳利，才能發心。到了這個果位，已經證得小乘果位的人，很難再回頭。比如舍利弗就是影響聲聞，不是真正的聲聞，而是已經證得佛位，進入世間接引凡夫。因為這個緣故，這部經來的大眾和權教不同。化佛即使設立純粹是菩薩的法會，沒有小乘眾生，也和這部經的教法不同。為什麼呢？或者有的教法說，即因成佛的人，就不需要經歷五位（五種階位），或者五位的修行狀態和體用不同，如同前面已經敘述的。像這樣按照例子推論，沒有相同的。法既然不同，大眾也完全不同。而且在這部經中，所有來的大眾有十種相同的特點，和其它經來的大眾不同。一是色身相同，二是法身根本智相同，三是慈悲智相同，四是言說法輪相同，五是來處相同，六是所成就的法則相同，七是與佛的因果相同，八是事佛師弟相同，九是報身國土圓滿相同，十是懷疑獲益相同。 一、色身相同。如五位中諸菩薩，各從十方來，每一方來的大眾都有十佛剎微

【English Translation】 English version These are purely Buddhas and Bodhisattvas of the fruition stage, who have accomplished this teaching. Those transformed by Mañjuśrī's (Mañjuśrī, the Bodhisattva of wisdom) Wisdom City begin to understand that this teaching and remedy will be used to benefit sentient beings in Jambudvipa (Jambudvipa, the continent where we live). Sudhana (Sudhana, the main character in the Gandavyuha Sutra) and the five assemblies generally represent those who have truly attained this Dharma. The remaining meanings are as previously explained. Like this, the assembled masses are purely Bodhisattvas of the fruition stage, coming to elucidate the virtues of the fruition, preparing to receive beings of superior capacity. There are absolutely no provisional teaching Bodhisattvas, Śrāvakayāna (Śrāvakayāna, the Vehicle of Hearers), humans, devas, ordinary beings, or assemblies of cause and effect gathered at this Dharma assembly. Even provisional teaching Bodhisattvas who have reached the ninth Bhumi (ninth Bhumi, the ninth of the ten stages of a Bodhisattva) are not included in this assembly, let alone ordinary beings. Why? Because they practice the Six Paramitas (Six Paramitas, the perfections of giving, morality, patience, diligence, meditation, and wisdom). Even those who practice the Ten Paramitas (Ten Paramitas, the six perfections plus skillful means, vow, power, and knowledge) require three asamkhya kalpas (asamkhya kalpas, countless eons) to achieve the fruition of the path, so they are different from this teaching, which is one moment is all moments, not comprehensible by sentient beings. Mañjuśrī's eastward journey with six thousand bhikshus (bhikshus, Buddhist monks) who generate Bodhicitta (Bodhicitta, the mind of enlightenment) on the road after leaving the Jetavana Monastery indicates that it is permissible for even the most superior among the Śrāvakas to enter this supreme vehicle. Moreover, those six thousand bhikshus, under Śāriputra (Śāriputra, one of the Buddha's chief disciples), are all newly ordained and have not yet become attached to the fruits of the lesser vehicle. Because of their sharp faculties, they are able to generate Bodhicitta. Once they have reached the stage of attaining the fruits of the lesser vehicle, it is difficult for them to turn back. For example, Śāriputra is an influential Śrāvaka, not a true Śrāvaka, but one who has already attained the Buddha's position and entered the stream to receive ordinary beings. For this reason, the assembled masses in this sutra are different from those in provisional teachings. Even if a transformation Buddha establishes a pure assembly of Bodhisattvas without lesser beings, it is still different from this teaching. Why? Because some teachings say that those who attain Buddhahood directly from the cause do not need to go through the five stages, or the practices and functions of the five stages are different, as previously described. Like this, based on examples, there are no similarities. Since the Dharma is different, the assemblies are also completely different. Furthermore, in this sutra, all the assembled masses have ten common characteristics that are different from the assembled masses in other sutras. First, their Rupakaya (Rupakaya, the Form Body of a Buddha) is the same. Second, their Dharmakaya (Dharmakaya, the Dharma Body of a Buddha) and fundamental wisdom are the same. Third, their compassion and wisdom are the same. Fourth, their speech and Dharma wheel are the same. Fifth, their places of origin are the same. Sixth, the principles they have accomplished are the same. Seventh, their causes and effects with the Buddha are the same. Eighth, their service to the Buddha as disciples is the same. Ninth, their Sambhogakaya (Sambhogakaya, the Enjoyment Body of a Buddha) and pure lands are perfectly complete. Tenth, their doubts are resolved and they receive benefits. 1. The Rupakaya is the same. For example, the Bodhisattvas in the five stages come from all ten directions, and the masses from each direction all have ten Buddha-ksetra (Buddha-ksetra, a Buddha-field) dust motes.

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塵數眾菩薩來。皆金色身目發紺青。當位菩薩色身相似。諸天八部之眾當類相似。明得法同故報亦同。如初會中。有五十五種部類。雖別明行門攝化異故。然其行相身色法門。五十五部互相參徹。一行作多行。多行作一行。一身作多身。多身作一身。相似故。前後十處十會例然。

二法身根本智同者。如十處十會中所有眾海。皆同如來法性身。本智慧故。設有新學凡夫入會之者。見聞佛法剎那證入。皆齊如來法性身根本智故。無有入會見聞法者不同佛身智慧者。五百羅漢身在會內。不見不聞不知不覺此之大會及所說法門。不同權教菩薩二乘人天八部同會見佛聞法獲益全殊。

三慈悲智同者。法身本智及差別智。慈悲體同解行合故。為文殊普賢佛果始終一法故。如華嚴經三寶者。佛為佛寶。文殊為法寶。普賢為僧寶。是古今佛之舊法故。若合即一切皆同。為本如是故。非造作非成壞故。

四言說法輪同者。如經中五位菩薩各十方來。一一方各有十佛剎微塵數菩薩來至此會。十方世界皆悉如是。一時雲集。異口同音十方眾海一時說偈。皆同文句。名字恰合一無差別。為智慧同法行同所說法門十方世界一種皆同。不似余經之眾解行差別有時得不得。

五來處同者。為此五位菩薩所來會者十方一切處

【現代漢語翻譯】 現代漢語譯本 無數如塵埃般多的菩薩前來，都呈現金色身軀，眼睛和頭髮呈紺青色。同一地位的菩薩，其色身也相似。諸天和八部眾的色身也各自相似。這表明他們所證悟的法相同，所以果報也相同。如同最初的法會中，有五十五種部類。雖然各部類所修行的法門和攝化眾生的方式不同，但他們的行持、身色和法門，五十五部之間互相滲透。一行可以作為多行，多行可以作為一行。一身可以作為多身，多身可以作為一身。這是因為他們彼此相似。前後十處十會的例子都是如此。 二、法身根本智相同：如十處十會中所有的與會大眾，都與如來的法性身和根本智慧相同。因此，即使是新學的凡夫進入法會，見聞佛法，也能在剎那間證入，都與如來的法性身和根本智相同。沒有進入法會見聞佛法的人，與佛的身和智慧不同。五百羅漢身處法會之中，卻不能見、不能聞、不能知、不能覺察到這次大會以及所說的法門。這與權教菩薩、二乘人、天人八部眾同會，見佛聞法，獲益完全不同。 三、慈悲智相同：法身本智和差別智，慈悲的本體相同，解和行合一的緣故。因為文殊（Manjusri）菩薩、普賢（Samantabhadra）菩薩和佛果，始終是一法。如《華嚴經》所說三寶，佛為佛寶，文殊（Manjusri）菩薩為法寶，普賢（Samantabhadra）菩薩為僧寶。這是古今諸佛的舊法。如果合起來說，一切都相同，因為本來就是如此，不是造作而成，也不是可以破壞的。 四、言說法輪相同：如經中所說，五位菩薩各自從十方而來，每一方各有十佛剎微塵數菩薩來到法會。十方世界都如此，一時雲集。他們異口同聲，十方大眾一時所說的偈頌，文句和名字都完全相同，沒有差別。這是因為他們的智慧相同，法行相同，所說的法門十方世界都是一樣的。不像其他經典中的大眾，解和行有差別，有時能得到，有時得不到。 五、來處相同：這五位菩薩所來的地方，是十方一切處。

【English Translation】 English version Countless Bodhisattvas, as numerous as dust particles, arrive, all with golden bodies, and eyes and hair of sapphire blue. Bodhisattvas of the same rank have similar physical forms. The Devas and the eight classes of beings also have similar forms within their respective categories. This indicates that their realized Dharma is the same, so their karmic rewards are also the same. As in the initial assembly, there are fifty-five categories. Although the methods of practice and ways of converting beings differ among these categories, their conduct, physical appearance, and Dharma teachings interpenetrate each other. One practice can serve as many, and many practices can serve as one. One body can serve as many, and many bodies can serve as one. This is because they are similar. The ten locations and ten assemblies before and after are all examples of this. Second, the Dharmakaya (Dharmakaya) fundamental wisdom is the same: Like all the assemblies in the ten locations and ten assemblies, they are all the same as the Tathagata's (Tathagata) Dharmakaya (Dharmakaya) and fundamental wisdom. Therefore, even if a newly learning ordinary person enters the assembly, seeing and hearing the Buddha's Dharma, they can instantly realize it, all being the same as the Tathagata's (Tathagata) Dharmakaya (Dharmakaya) and fundamental wisdom. There is no one who enters the assembly, sees and hears the Dharma, who is different from the Buddha's body and wisdom. The five hundred Arhats (Arhats) are in the assembly, but they cannot see, hear, know, or perceive this great assembly and the Dharma teachings being taught. This is completely different from the provisional teaching Bodhisattvas, the two vehicles, humans, Devas, and the eight classes of beings who attend the assembly, see the Buddha, hear the Dharma, and receive completely different benefits. Third, compassion and wisdom are the same: The Dharmakaya's (Dharmakaya) fundamental wisdom and differential wisdom, the essence of compassion are the same, because understanding and practice are united. Because Manjusri (Manjusri) Bodhisattva, Samantabhadra (Samantabhadra) Bodhisattva, and the Buddha-fruit are ultimately one Dharma. As the Three Jewels in the Avatamsaka Sutra (Avatamsaka Sutra) say, the Buddha is the Buddha Jewel, Manjusri (Manjusri) Bodhisattva is the Dharma Jewel, and Samantabhadra (Samantabhadra) Bodhisattva is the Sangha Jewel. This is the old Dharma of Buddhas of the past and present. If combined, everything is the same, because it is originally so, not created or destructible. Fourth, the wheel of speech is the same: As the sutra says, the five ranks of Bodhisattvas each come from the ten directions, and each direction has Bodhisattvas as numerous as dust particles in ten Buddha-lands coming to the assembly. All the worlds in the ten directions are like this, gathering at one time. They speak in unison, and the verses spoken by the assemblies of the ten directions at one time are completely the same in wording and names, without any difference. This is because their wisdom is the same, their Dharma practice is the same, and the Dharma teachings they speak are the same in all the worlds of the ten directions. It is not like the assemblies in other sutras, where understanding and practice differ, and sometimes they can be obtained, and sometimes they cannot. Fifth, the place of origin is the same: The place from which these five ranks of Bodhisattvas come is all places in the ten directions.

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皆至。又十方世界及微塵中。一一菩薩皆共住。為居法界體自他彼此遠近情盡故。總不出一塵故。亦本來無入故。不似權教三祇未滿諸見未亡。來至此已各還本土。又未論一塵之境圓法界故。然通變皆有限故。皆言神通非本法故。

六所成法則同者。十信十住五位六位菩薩行門。十方世界同施設故。十方世界古今諸佛同此法故。頓示因果在剎那中。其法無來無前後故。非同權教因前果后故。十地位終方始見性。地前菩薩是凡夫故。設有地前成佛者。推為誓願力能。非本法故。或推地上菩薩引諸凡夫起勝行故。非論本法本來佛故。此華嚴經所施法則。直論根本智佛自乘門。不論權教開三乘門設多劫故。直明眾生本來自體無作者故。性本自法界真佛智慧故。以為所乘也。

七與佛因果同者。既是文殊法身智身。諸佛果德。普賢行門。本來一法。此諸眾海皆悉同之故。初發心時便成正覺。於一剎那際皆得此之法者。不許于剎那際外有別時得者。即非本法故。若有人于佛法中見佛成道。作劫量延促處所。而生見者。信亦未成。未論修道見道。是故修道者莫作如是順情所迷妄云修道。輪轉生死無有休息。此是情量非是佛法。是故此經來眾。皆與佛果位法齊。還成佛果位法。若有見聞悟入。皆同佛果位。為依本智慧法

故。

八事佛師弟同者。如因陀羅網影互相徹。此十會法界海中菩薩。遍法界中一切佛所。皆有其身奉事諸佛。成師弟之敬門能同佛果。師弟之敬不失故。不同權教有自他佛故。有從彼佛所來還歸自土故。不同此教不移本處不作神通而依本法恒遍滿故。承事諸佛。能同別故。

九報身國土圓滿同者。為以實法故而起信修。法既恒遍。身亦遍故。依法智行身土皆圓。此以一圓即一切滿故。以無作智終無大小量故。為依本法身智身。為依正報亦等故。

十懷疑獲益同者。如初會中。五十五眾一時同疑心念同請。如來放光示現果德。一時同益。諸眾各得一法。一人得諸人之法。已下九會皆悉如是。如上來眾十種同法。比于余教全無相似。此本智本法本時本處古佛本法。六位行門本眾之海。充滿虛空微塵之中。重重如是一時集會。如此經中大眾之海。從前至后。皆是成就彰表如來所乘五位六位佛因果門。無有一人得三乘果皆以此法十住初心體用齊佛依本智海故。不增不減於法體性。任運利生。十處十會來眾行相。隨文釋義。方可料簡。

第八明所施法門理事別者。如化佛權教中說有情有佛性。無情無佛性。一切草木不能成道轉法輪等。如華嚴經。即是越情實教。即不如彼化佛權宗約凡化教。如功德林

【現代漢語翻譯】 現代漢語譯本 因此。

八、師兄弟的相同之處：如同因陀羅網（Indra's net，帝釋天之網，比喻相互聯繫、相互滲透的世界）的影子互相滲透。這十個法會中的法界海眾菩薩，在遍佈法界的一切佛陀處所，都有他們的身影奉事諸佛，成就師兄弟之間的尊敬，能與佛果相同。師兄弟之間的尊敬不會喪失。不像權教那樣有自佛他佛的分別，有從彼佛處所來又迴歸自身國土的情況。不像此教這樣不移動本處，不作神通，而是依靠根本之法恒常遍滿。承事諸佛，能與佛相同。

九、報身國土圓滿的相同之處：因為以真實之法而生起信心修行，法既然恒常遍滿，身也遍滿。依靠法，智慧和行為，身和國土都圓滿。這是因為一個圓滿即一切圓滿。因為無作之智最終沒有大小的限量。因為依靠根本之法身智身，因為依靠正報也相等。

十、懷疑獲益的相同之處：如初會中，五十五眾一時同生疑心，意念相同地請求。如來放光示現果德，一時都獲得利益。諸眾各自得到一種法，一人得到眾人的法。以下的九會都像這樣。如上面所說的來眾的十種相同之處，比于其他教派完全沒有相似之處。這是本智、本法、本時、本處、古佛本法、六位行門、本眾之海，充滿虛空微塵之中，重重疊疊一時顯現。如此經中的大眾之海，從前至后，都是成就彰顯如來所乘的五位六位佛因果之門。沒有一個人得到三乘果，都是以此法十住初心，體用與佛相同，依靠本智之海。不增不減於法體性，自然而然地利益眾生。十處十會來眾的行相，隨著文句解釋意義，才可以辨別。

第八、闡明所施法門在理和事上的區別：如化佛權教中說有情有佛性，無情無佛性，一切草木不能成道轉法輪等。如《華嚴經》（Avatamsaka Sutra），就是超越情識的實教。就不如那化佛權宗，是關於凡夫的化導之教。如功德林（Gunamati）

【English Translation】 English version Therefore.

1. The similarity of fellow disciples: Like the shadows of Indra's net (Indra's net, a metaphor for a world of interconnectedness and interpenetration) interpenetrating each other. The Bodhisattvas in the Dharma-realm ocean of these ten assemblies all have their forms serving all Buddhas in all Buddha-fields throughout the Dharma-realm, accomplishing the respect between fellow disciples, and being able to be the same as the Buddha-fruit. The respect between fellow disciples is not lost. Unlike the provisional teachings, which have distinctions between self-Buddha and other-Buddha, and have situations where one comes from the place of that Buddha and returns to one's own land. Unlike this teaching, which does not move from its original place, does not perform supernatural powers, but relies on the fundamental Dharma to be constantly pervasive. Serving all Buddhas, being able to be the same as the Buddha.

2. The similarity of the perfect fulfillment of the reward-body and land: Because one arises faith and cultivates with the true Dharma, since the Dharma is constantly pervasive, the body is also pervasive. Relying on the Dharma, wisdom, and practice, the body and land are all perfect. This is because one perfection is all perfections. Because the non-active wisdom ultimately has no limit of size. Because relying on the fundamental Dharma body-wisdom-body, because relying on the proper reward is also equal.

3. The similarity of gaining benefit from doubt: As in the first assembly, the fifty-five assemblies simultaneously arose doubt and requested with the same intention. The Tathagata emitted light and manifested the fruit-virtue, and all simultaneously gained benefit. Each of the assemblies obtained one Dharma, and one person obtained the Dharma of all people. The following nine assemblies are all like this. Like the ten similarities of the assemblies mentioned above, there is no similarity at all compared to other teachings. This is the original wisdom, original Dharma, original time, original place, ancient Buddha's original Dharma, the six positions of practice, the ocean of original assemblies, filling the empty space within the dust motes, layer upon layer appearing simultaneously. Like the ocean of the great assembly in this Sutra, from beginning to end, all are accomplishing and manifesting the five positions and six positions of the Buddha's cause and effect gate that the Tathagata rides. No one obtains the fruit of the Three Vehicles, all are using this Dharma, the initial mind of the Ten Dwellings, the substance and function are the same as the Buddha, relying on the ocean of original wisdom. Neither increasing nor decreasing in the Dharma-essence, naturally benefiting sentient beings. The conduct of the assemblies coming to the ten places and ten assemblies, can only be discerned by explaining the meaning according to the text.

4. Clarifying the difference between principle and phenomena in the Dharma-gate being bestowed: As in the provisional teachings of the manifested Buddha, it is said that sentient beings have Buddha-nature, while non-sentient beings do not have Buddha-nature, and all plants and trees cannot attain the Way and turn the Dharma wheel, etc. Like the Avatamsaka Sutra (Avatamsaka Sutra), it is the real teaching that transcends emotions and consciousness. It is not like that provisional teaching of the manifested Buddha, which is a teaching about the transformation of ordinary people. Like Gunamati (Gunamati)

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菩薩等十林菩薩所從來國。國亦名慧。一切境界總名慧體。何以然者。無有情無情故。所以然者。無二見故。為一真智境界無成佛者無不成者故。夫有情無情者。此是依業說。夫論成佛者。非屬業故。若非屬業者。即非有情非無情故。何得於出情法上計言有成佛不成佛耶。彼有情此無情者。是業收。非佛解脫故。豈將自己情業之系。作如是卜量情與非情成與不成。如經所說是諸法空相。不生不滅不垢不凈是。法住法位世間相常住。如是之道。為有情及非情耶。如此華嚴經中大義。本無凡聖情與非情。全真法體為一佛智境界。更無餘事。莫將凡夫情量妄作斟量。若存情繫者。見有情成佛。見無情不成佛。此為自身業執。如是解者終不成佛。夫言理性遍非情而不同有情成佛者。此由未見法空不依實慧。未了得世間諸相本來常住。但見隨情識變生滅之相。而妄斟酌。言非情但有其理遍故。只如成佛豈可理外別有佛耶。若理即是佛者。於此理中情與非情本無異相。豈從妄見立情非情耶。如佛是非情應不得成佛。若有成大菩提者。不依此二見。是故法華經會權歸實。經云。種種性相義。我及十方佛。乃能知是事。聲聞辟支佛。不退諸菩薩。如是等三乘權學。總皆不能了。廣如彼經。如華嚴經中。無有情與非情。但為智境界。一切

山河樹木。皆能現佛菩薩身及說法。與佛體。能同能別自在無礙。佛於世界中住持安立自在莊嚴境界差殊莊嚴各異。于其妙剎國土莊嚴。一一境中纖塵之內。佛身出現。剎海重重。佛身無盡。佛身毛孔亦復如是。境界重重。佛身無盡。互相徹入。能同能別。全同全異。凈穢國土。無障無礙。不論如是情與非情。是故今言所施教門別。又權教之中諸行為先。佛果在十地之後。此教之中。佛果根本智為先證。以差別智而互為資。因果行相一時頓徹。先中后際。一成一切成。一壞一切壞。不同余教一切。地修一地以性齊時齊行齊智齊故。以修定慧用智觀之。莫將情解。

第九明與諸三乘得果別者。如經所說。為聲聞人說四諦法轉生老病死。為緣覺人說十二緣行。為諸菩薩說六波羅蜜。今此華嚴經亦說四諦法。即與聲聞四諦法不同。如四諦品中廣明。皆為四諦明苦集本真元來是根本智。不同三乘有忻厭故。又五地菩薩作十諦觀。一切十方世界諸佛皆說四諦法輪。但隨類音不同爾。如世間孔老一切治眾生法。總是四諦法。但隨器所受深淺不同。或說十二分教門。或作咒說。皆為四諦法輪所收。聲聞之人。但隨根器得一分斷苦之教。只如小乘斷苦之法。廣如小乘等部所說。且約四乘總相所趣成果處論之。聲聞觀苦集二諦。深

【現代漢語翻譯】 現代漢語譯本 山河樹木，都能顯現佛菩薩的身相以及說法，與佛的本體，能相同也能相異，自在無礙。佛在世界中住持安立，自在莊嚴，境界的差別和莊嚴各有不同。在於那些美妙的剎土國土莊嚴中，每一個境界，乃至纖細的塵埃之內，佛身都能顯現，剎土如海洋般重重疊疊，佛身無有窮盡。佛身毛孔也同樣如此，境界重重疊疊，佛身無有窮盡，互相徹入，能相同也能相異，完全相同也完全相異。清凈和污穢的國土，沒有障礙。不論是有情還是非情之物，因此現在說所施教門有差別。而且權教之中，諸行為先，佛果在十地之後。此教之中，佛果的根本智為先證，以差別智而互相資助，因果行相一時頓然徹悟。先、中、后際，一成一切成，一壞一切壞，不同於其他教派。一切地修一地，以性齊、時齊、行齊、智齊的緣故。以修定慧，用智慧觀察，不要用情識去理解。 第九，說明與諸三乘（聲聞乘、緣覺乘、菩薩乘）得果的差別。如經中所說，為聲聞人說四諦法（苦、集、滅、道），轉生老病死；為緣覺人說十二緣起；為諸菩薩說六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）。現在這部《華嚴經》也說四諦法，但與聲聞的四諦法不同。如四諦品中廣為闡明，都是爲了四諦而說明苦集本真元來是根本智，不同於三乘有欣求和厭離。又五地菩薩作十諦觀，一切十方世界諸佛都說四諦法輪，只是隨順不同種類眾生的音聲而有所不同罷了。如同世間的孔子、老子一切治理眾生的方法，總歸都是四諦法，只是隨著接受者的根器深淺不同，或者說十二分教門，或者作咒語說，都為四諦法輪所包含。聲聞之人，只是隨順根器得到一分斷苦的教法。就像小乘斷苦之法，廣泛地如小乘等部所說。且約四乘總相所趣成果處論之，聲聞觀苦集二諦，深刻。

【English Translation】 English version Mountains, rivers, trees, and all things can manifest the bodies of Buddhas and Bodhisattvas and expound the Dharma, being both the same as and different from the Buddha's essence, freely and without obstruction. The Buddha dwells and abides in the world, freely and with dignified adornment, the states and adornments differing from each other. In those wonderful Buddha-lands and their dignified adornments, within each state, even within the finest dust mote, the Buddha's body appears, the Buddha-lands overlapping like oceans, the Buddha's bodies being inexhaustible. The pores of the Buddha's body are also like this, the states overlapping, the Buddha's bodies being inexhaustible, penetrating each other, being both the same as and different from each other, completely the same and completely different. Pure and impure lands are without obstruction. Whether sentient or non-sentient beings, therefore it is now said that the teachings given are different. Moreover, in the provisional teachings, practices come first, and the Buddha-fruit is after the Ten Bhumis (ten stages of Bodhisattva development). In this teaching, the fundamental wisdom of the Buddha-fruit is realized first, with differential wisdom mutually assisting each other, the aspects of cause and effect being thoroughly understood at once. The beginning, middle, and end are such that when one is accomplished, all are accomplished, and when one is destroyed, all are destroyed, unlike other teachings. All Bhumis cultivate one Bhumi, because nature, time, practice, and wisdom are all equal. Cultivate Samadhi (meditative absorption) and Prajna (wisdom), and use wisdom to observe, do not use emotional understanding. Ninth, explaining the difference between attaining the fruit in the Three Vehicles (Śrāvakayāna - Hearer Vehicle, Pratyekabuddhayāna - Solitary Realizer Vehicle, and Bodhisattvayāna - Bodhisattva Vehicle). As the Sutra says, for the Śrāvakas (hearers) the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation) are taught, turning the cycle of birth, old age, sickness, and death; for the Pratyekabuddhas (solitary realizers) the Twelve Links of Dependent Origination are taught; for the Bodhisattvas (enlightenment beings) the Six Pāramitās (perfections of giving, morality, patience, effort, meditation, and wisdom) are taught. Now, this Avatamsaka Sutra also speaks of the Four Noble Truths, but it is different from the Four Noble Truths of the Śrāvakas. As explained extensively in the Four Noble Truths chapter, all are for the sake of the Four Noble Truths, explaining that suffering and its origin are fundamentally true and originally the fundamental wisdom, unlike the Three Vehicles which have seeking and aversion. Furthermore, the Bodhisattvas of the Fifth Bhumi contemplate the Ten Truths, and all Buddhas in the ten directions of the world preach the Dharma wheel of the Four Noble Truths, but they simply follow the sounds of different kinds of beings. Just like the methods of Confucius and Lao Tzu in the world for governing sentient beings, all are ultimately the Four Noble Truths, but they differ according to the depth of the recipient's capacity, or they speak of the Twelve Divisions of Teachings, or they speak in mantras, all of which are contained within the Dharma wheel of the Four Noble Truths. The Śrāvakas only receive a portion of the teaching on ending suffering according to their capacity. Just like the method of ending suffering in the Hinayana (small vehicle), as widely described in the Hinayana and other schools. Let us discuss the overall aspects of the Four Vehicles in terms of the place where they attain the fruit. The Śrāvakas contemplate the Two Truths of suffering and its origin, deeply.

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生厭離。作無常不凈白骨微塵等觀。知身空寂。隨空寂法。智滅身亡。不生悲智。名之為滅。以此滅處名為涅槃。設當從定起后亦無世間三毒等過。為在道前修諸觀等以觀折伏。如咒毒蛇。又修生空知心性滅本來無我。以此人無我法故。空三毒業不生悲智。出定入定無離此修。不離此者畢竟同空。悲心頓息名為滅諦。滅伏諸苦名為滅諦。以此滅諦名為道諦。如楞伽經說。譬如昏醉人酒消然後覺。彼覺法亦然。得佛無上身。如是等比不依佛慧。偏修空定。從此知過。迴心從正。能成佛身。如經所說。有永滅者。為滯寂故。責令早修。不應永滅也。為修生涅槃非永滅故。此乃大乘經中自有和會。如華嚴經中都無此文。如緣覺之流。知十二緣生之法本來無實自體皆空。知身知心自皆無主。身心無主性恒無我。以無我故無明便滅。無明滅故十二緣滅。逍遙任性獨覺自居。異聲聞故不趣于寂。異菩薩故無有悲智。唯不趣寂故即勝聲聞。唯能持法故即不如聲聞。故聲聞之人。聞佛所說大乘經典亦能宣傳。但未親證。如凈名所責。無以生滅心行說實相法。權教菩薩創回二乘及小菩薩。未能全具大悲智者。如大品經等是也。但說六波羅蜜引起小根令成智慧。以彼偏修定業滯在無知故。但說六波羅蜜。以根劣故。猶怖生死。未說七八九十

【現代漢語翻譯】 現代漢語譯本： 生起厭離心。修習無常、不凈、白骨、微塵等觀想。了知身體是空寂的。隨順空寂之法。智慧泯滅，身軀死亡。不生起悲心和智慧。這叫做『滅』。以這種滅的境界稱為涅槃（Nirvana）。假設從禪定中出來之後，也不會有世間的三毒（貪嗔癡）等過失。因為在入道之前，就修習各種觀想來折伏煩惱，就像用咒語控制毒蛇一樣。又修習生空之理，了知心性本滅，本來無我。因爲了知人無我、法無我，所以空掉了三毒之業，不生起悲心和智慧。出定入定都沒有離開這種修習。不離開這種修習的人，畢竟與空性相同。悲心頓時止息，叫做滅諦（Nirodha）。滅除一切痛苦，叫做滅諦。以這種滅諦為道諦（Marga）。如《楞伽經》（Laṅkāvatāra Sūtra）所說：『譬如昏醉的人，酒醒之後才覺悟。這種覺悟之法也是這樣。』得到佛的無上身。像這樣等等，不依靠佛的智慧，偏執地修習空定。因此知道這種過失，迴心向正，才能成就佛身。如經中所說，『有永遠滅盡的人』，是因為滯留在寂滅之中，所以責令他們早點修習，不應該永遠滅盡。爲了修習生涅槃，而不是永遠滅盡的緣故。這乃是大乘經典中自有調和。如《華嚴經》（Avataṃsaka Sūtra）中都沒有這種說法。如緣覺（Pratyekabuddha）之流，了知十二緣起之法本來沒有真實的自體，都是空性的。了知身體和心識自身都沒有主宰。身心沒有主宰，自性恒常無我。因為無我的緣故，無明（Avidyā）便滅盡。無明滅盡的緣故，十二緣起便滅盡。逍遙自在，隨順自性，獨自安住。與聲聞（Śrāvaka）不同，所以不趣向寂滅。與菩薩（Bodhisattva）不同，所以沒有悲心和智慧。唯獨不趣向寂滅，所以勝過聲聞。唯獨能夠持守佛法，所以不如聲聞。所以聲聞之人，聽聞佛所說的大乘經典，也能夠宣傳，但沒有親自證悟。如《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）所責備的：『不要用生滅的心行來說實相之法。』權教菩薩（方便教化的菩薩）開始引導二乘（聲聞和緣覺）以及小菩薩，未能完全具備大悲和大智的人，如《大品般若經》（Mahāprajñāpāramitā Sūtra）等就是這樣。只是說六波羅蜜（Six Pāramitās），引導小根器的人成就智慧。因為他們偏執地修習禪定之業，滯留在無知之中，所以只是說六波羅蜜。因為根器低劣的緣故，仍然害怕生死。還沒有說七、八、九、十波羅蜜。

【English Translation】 English version: Generating aversion and detachment. Practicing contemplations on impermanence, impurity, white bones, and disintegration into dust. Knowing the body to be empty and still. Following the Dharma of emptiness and stillness. Wisdom ceases, and the body dies. Not generating compassion and wisdom. This is called 『extinction』 (滅, mie). This state of extinction is called Nirvana (涅槃). Even if one arises from Samadhi (定, dìng), there will be no faults such as the three poisons (三毒, sān dú) of the world (greed, hatred, and delusion). Because before entering the path, one cultivates various contemplations to subdue afflictions, just like using a mantra to control a poisonous snake. Furthermore, cultivating the emptiness of existence, knowing that the nature of the mind is extinguished and originally without self. Because of knowing the non-self of persons and the non-self of phenomena, the karma of the three poisons is emptied, and compassion and wisdom do not arise. Whether in Samadhi or out of Samadhi, one does not depart from this practice. One who does not depart from this practice is ultimately the same as emptiness. The cessation of compassion is called Nirodha (滅諦). Subduing all suffering is called Nirodha. This Nirodha is called Marga (道諦). As the Laṅkāvatāra Sūtra (楞伽經) says: 『It is like a person who is drunk and then awakens after the alcohol wears off. This Dharma of awakening is also like that.』 Attaining the unsurpassed body of the Buddha. Such as these, not relying on the wisdom of the Buddha, but clinging to the practice of emptiness Samadhi. Therefore, knowing this fault, turning the mind towards the right path, one can accomplish the body of the Buddha. As the Sutra says, 『There are those who are eternally extinguished,』 because they are attached to stillness, so they are urged to practice early, and should not be eternally extinguished. It is for the sake of cultivating the Nirvana of existence, not eternal extinction. This is naturally harmonized within the Mahayana Sutras. As in the Avataṃsaka Sūtra (華嚴經), there is no such statement. Like the Pratyekabuddhas (緣覺), knowing that the Dharma of the twelve links of dependent origination (十二緣生) is originally without real self-nature and is all empty. Knowing that the body and mind themselves have no master. The body and mind have no master, and their nature is constantly without self. Because of non-self, ignorance (Avidyā, 無明) is extinguished. Because ignorance is extinguished, the twelve links of dependent origination are extinguished. Wandering freely, following their nature, dwelling alone. Different from the Śrāvakas (聲聞), therefore not inclining towards stillness. Different from the Bodhisattvas (菩薩), therefore without compassion and wisdom. Only not inclining towards stillness, therefore surpassing the Śrāvakas. Only being able to uphold the Dharma, therefore not as good as the Śrāvakas. Therefore, the Śrāvakas, hearing the Mahayana Sutras spoken by the Buddha, can also propagate them, but have not personally realized them. As the Vimalakīrti Nirdeśa Sūtra (維摩詰經) rebukes: 『Do not use the mind of arising and ceasing to speak of the Dharma of true reality.』 Provisional teaching Bodhisattvas (權教菩薩) initially guide the Two Vehicles (聲聞 and 緣覺) and small Bodhisattvas, those who have not fully possessed great compassion and great wisdom, such as the Mahāprajñāpāramitā Sūtra (大品般若經). They only speak of the Six Pāramitās (六波羅蜜), guiding those with inferior roots to accomplish wisdom. Because they cling to the practice of Samadhi, they are stuck in ignorance, so they only speak of the Six Pāramitās. Because their roots are inferior, they are still afraid of birth and death. They have not yet spoken of the seventh, eighth, ninth, and tenth Pāramitās.

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波羅蜜等。為方便波羅蜜成其大悲故。處於生死能運度故。如仁王經中。外凡內凡修六波羅蜜作六種人王。忍等已上四波羅蜜俱是四種輪王。十地十聖修十波羅蜜。能成十種天王。又余經漸回彼二乘分學及頓學等根成其悲智。雖修十波羅蜜。猶修假真如觀。作諸法從本已來自體凝然不遷不變觀。破修空有二執。成不生不滅法門。猶觀當情。九地已來未明佛性。為修彼假智乃成障故。如前已說。如此經為上根人頓示本智。初心創發十住位上即與佛同智慧。如善財妙峰山頂得憶念一切諸佛智慧光明。是其義也。以依本智法即無所修故。本無障故。任運悲智不作而成。隨緣六道無非法界。了緣生法。自體恒真更無修作。所有念慮皆從智生。但知任運對現色身。說法應機如響相對。恒處生死流法身常寂。雖經多劫體不移時。入死出生非沒生也。任大悲智法隨緣故。法應如是。性無憂惱不住證修。法如是故。龍女善財總明如是。此法難信。三乘拱手遙推是化。非是人修。直說僧祇。逐情立劫。焉能信此無時智門。是故經云。能信此法為甚難者。即其事也。設經多劫勤苦作修。有得有求。作長作短。作是作非。作成作壞。捨身壞命。豈有成佛之期。何如初心即須如是入佛智境修學。豈不省力不枉功耶。以此義故。聲聞緣覺權教菩薩

。不真解四諦十二緣。及真如法身實智境界。皆是毗盧遮那方便引修。向此華嚴真實之海。令歸本法任智施為。所修諸地隨智所作。不起能心。而皆成辦一切種智。不似諸教地上別作對治。但十信終心十住初位。即自了知坦然法界本智慧境。凡聖不異。脫體全真。不見有情無情有性無性。如是系障任法不生。如經所說。如來成等正覺出興於世。以其自身之智。普見眾產生等正覺。善惡情絕性相無殊。雖度眾生而無度者。是則名為種如來相諸善根故。如是之法付囑流通。全與三乘淺深玄異。如大乘權學二乘及人天。不聞如此華嚴經典。上上根流唯希佛因果位諸菩薩等而能聞之。如上四乘之內。具有明證。如是所乘既別見諦全殊。於一名言淺深全隔。又如華嚴十地品所說。五地菩薩修十種四諦觀。六地菩薩修十種十二緣。以此不同三乘四諦十二緣。

第十明所付法藏流通別者。如此如來出現品中說。佛子。此法門如來不為餘眾生說。唯為趣向大乘菩薩說。唯為乘不思議乘菩薩說。此經法門不入一切餘眾生手。唯除菩薩摩訶薩。佛子。譬如轉輪聖王所有七寶。因此寶故顯示輪王。此寶不入餘眾生手。唯除第一夫人所生大子具足成就聖王相者。若轉輪王無此大子具眾德者。王命終后。此諸寶等於七日中悉皆散滅。佛子。

此經珍寶亦復如是。不入一切餘眾生手。唯除如來法王真子生如來家種如來相諸善根者。佛子。若無此等佛之真子。如是法門不久散滅。何以故。一切二乘不聞此經。何況受持讀誦書寫分別解說。唯諸菩薩乃能如是。是故菩薩聞此法門應大歡喜。以尊重心恭敬頂受。何以故。菩薩摩訶薩信樂此經。疾得阿耨多羅三藐三菩提故。解云。生如來家者。自覺自身法身根本智與佛真性。性相平等同無性味。混然法界。自他情盡。唯佛智慧明徹十方。無性無依。無生死性。名為生在佛家。以自體無作平等悲智力故。紹隆正法統治眾生。隨所應作以法調伏。令諸眾生差生死業所有一切安樂之法皆悉樂之。是則名為持佛家法。又云。種如來相諸善根者。解云。證佛法身性同法界。同佛悲智。如是信修。理事不殊。性相平等。如是學者。種如來相。同佛善根。不同權教付囑三乘聲聞菩薩所共流通。又三乘之教多付囑諸聖及未生佛家諸凡夫者。此經付囑最上大心凡夫唯求如來不思議乘生佛家者。若無大心凡夫求此法門生如來家。此經當滅。何以故。為此經難信。設有聖說凡夫不信不證。此經當滅。若不如是付囑凡夫生佛家者。聖位菩薩有一切佛世界微塵數。如來何慮此經散滅。當知如是。如來意者。令諸凡夫生佛家者而起信修。不念已齊

【現代漢語翻譯】 現代漢語譯本： 此經的珍貴之處也像這樣。它不會落入其他眾生的手中，唯有如來（Tathagata，佛的稱號）法王真正的兒子，生在如來之家，種下如來之相，具備各種善根的人才能得到。佛子，如果沒有這些佛的真子，這樣的法門很快就會散失。為什麼呢？因為一切二乘（聲聞乘和緣覺乘）之人不會聽聞此經，更何況是受持、讀誦、書寫、分別解說。只有諸位菩薩才能做到這樣。所以菩薩聽聞此法門應當非常歡喜，以尊重的心恭敬地接受。為什麼呢？因為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）信樂此經，就能快速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 解釋：『生如來家』是指自覺自身法身（Dharmakaya，佛的法性之身）的根本智與佛的真性，在性相上平等，如同無性無味，渾然一體於法界（Dharmadhatu，宇宙萬法的本體）。自他之情完全消盡，只有佛的智慧明徹十方，無性無依，沒有生死之性，這叫做生在佛家。因為自體具備無作平等悲智之力，所以能夠紹隆正法，統治眾生，隨其所應而作，以佛法調伏，使眾生對脫離生死之業以及一切安樂之法都感到欣樂，這就是持佛家之法。 又說：『種如來相諸善根』，解釋為：證悟佛的法身，其性與法界相同，與佛的悲智相同。像這樣信受和修行，在理和事上沒有差別，性相平等。像這樣學習的人，就是種下如來之相，與佛的善根相同，不同於權教（方便之教）所付囑的三乘（聲聞乘、緣覺乘、菩薩乘），聲聞和菩薩共同流通的教法。而且三乘的教法大多付囑給諸聖以及未生在佛家的凡夫俗子，此經付囑給具有最上大心的凡夫，他們只求如來不可思議之乘，生在佛家。如果沒有具有大心的凡夫求此法門，生在如來之家，此經就會滅絕。為什麼呢？因為此經難以置信，即使有聖人解說，凡夫也不會相信和證悟，此經就會滅絕。如果不是這樣付囑給生在佛家的凡夫，即使聖位菩薩有如一切佛世界微塵數那麼多，如來又何必擔心此經散失滅絕呢？應當知道，如來的意思是，讓諸位生在佛家的凡夫生起信心和修行，不要認為自己已經達到齊等。

【English Translation】 English version: This sutra's preciousness is also like this. It will not fall into the hands of other sentient beings, except for the true sons of the Tathagata (the Buddha's title), the Dharma King, those born into the Tathagata's family, who have planted the marks of the Tathagata, and possess all kinds of good roots. Buddha-sons, if there are no such true sons of the Buddha, such a Dharma gate will soon be lost. Why? Because all those of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) will not hear this sutra, let alone receive, uphold, read, recite, write, explain, and expound it. Only Bodhisattvas can do this. Therefore, Bodhisattvas should rejoice greatly upon hearing this Dharma gate and respectfully accept it with reverence. Why? Because Bodhisattva-Mahasattvas (Great Bodhisattvas) who believe in and delight in this sutra can quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Explanation: 'Born into the Tathagata's family' refers to being consciously aware that the fundamental wisdom of one's own Dharmakaya (the Dharma-nature body of the Buddha) is equal in nature and characteristics to the true nature of the Buddha, like being without nature or taste, completely integrated into the Dharmadhatu (the essence of all phenomena in the universe). The emotions of self and others are completely extinguished, and only the Buddha's wisdom illuminates the ten directions, without nature or reliance, without the nature of birth and death. This is called being born into the Buddha's family. Because one's own nature possesses the power of non-action, equality, compassion, and wisdom, one can continue the proper Dharma, govern sentient beings, act according to what is appropriate, and subdue them with the Dharma, so that sentient beings are delighted with the cessation of the karma of birth and death and all the Dharma of peace and happiness. This is called upholding the Dharma of the Buddha's family. Furthermore, 'planting the marks of the Tathagata and all good roots' is explained as: realizing that the Dharma-nature body of the Buddha is the same as the Dharmadhatu, the same as the Buddha's compassion and wisdom. Believing and practicing in this way, there is no difference in principle and practice, and the nature and characteristics are equal. Those who study in this way are planting the marks of the Tathagata, the same as the Buddha's good roots, different from the expedient teachings entrusted to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), the teachings commonly circulated by Sravakas and Bodhisattvas. Moreover, the teachings of the Three Vehicles are mostly entrusted to the saints and ordinary people who are not yet born into the Buddha's family. This sutra is entrusted to ordinary people with the highest great mind, who only seek the inconceivable vehicle of the Tathagata and are born into the Buddha's family. If there are no ordinary people with great minds seeking this Dharma gate and being born into the Tathagata's family, this sutra will become extinct. Why? Because this sutra is difficult to believe, and even if there are explanations by saints, ordinary people will not believe or realize it, and this sutra will become extinct. If it were not entrusted to ordinary people born into the Buddha's family in this way, even if there were as many Bodhisattvas in the holy position as there are dust particles in all Buddha-worlds, why would the Tathagata worry about this sutra being scattered and extinct? It should be known that the Tathagata's intention is to cause all ordinary people born into the Buddha's family to generate faith and practice, and not to think that they have already reached equality.

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佛位諸菩薩眾。諸有行者應如是知。何故三乘之教。多付囑諸聖者。令使流通及付囑未生佛家諸凡夫等。為三乘之法未出情塵。明法未真易信解故。且令凡聖共贊。令教流行善根不斷。未出情量。不似此十信之終剎那即佛故。以此義故。三乘之教且漸引生未出情塵。三僧祇劫方得作佛。順情之教根易信故。凡聖共贊皆得流通。不同華嚴十方諸佛根本智法及差別智大慈大悲法出情塵教深難信故。要待入證十住之位生在佛家為佛真子。方是流通。但有聖說無人證者。不名流通。但有凡夫說教無證者。亦不名流通。為自法不明疑情猶在。不破他暗故。未能決定知佛意故。以此義故。要待入證同諸佛智心方可決知佛教門故。以是義故。付囑大心凡夫入證者故始名流通。但聞不契不名流通。

第四明成佛同別者。夫智身寥廓。總萬像以成軀。萬像無形。與智身而齊體。違真相隔得本形同。只為乖本相殊。致使化儀各別。或見形羸道樹。藉草褥之微軀。或見色究竟天。處蓮華之妙相。或見寶菩提樹。居凈土以成真。或見遠劫修行。或見剎那當證。或見報身圓滿相海無邊。或見化體分身具三十二相。如是殊形異狀遍通含識。以情根萬別千差言何能悉。且約人天共感四乘權實之流。略作十門成道差別。使得童蒙起信發解除疑識本

【現代漢語翻譯】 現代漢語譯本：佛位的各位菩薩眾，所有修行者應當這樣瞭解。為什麼三乘（聲聞乘、緣覺乘、菩薩乘）的教法，大多付囑給各位聖者，讓他們流通，以及付囑給尚未生於佛家的各位凡夫等呢？因為三乘的法尚未脫離情塵（指凡夫的情感和執著），所闡明的法還未達到真理的境地，所以容易讓人相信和理解。暫且讓凡夫和聖人共同讚歎，使教法得以流行，善根不會斷絕。因為尚未脫離情量，不像此十信位的終結，剎那間就能成佛。因為這個緣故，三乘的教法暫且逐漸引導尚未脫離情塵的眾生，需要經歷三大阿僧祇劫才能成佛。順應凡夫情感的教法，根基淺薄的人也容易相信，所以凡夫和聖人共同讚歎，都能使教法流通。這不同於《華嚴經》所說的十方諸佛的根本智法以及差別智、大慈大悲法，因為這些是超出情塵的教法，深奧難以讓人相信。需要等到進入證悟十住位的菩薩，生在佛家，成為佛的真子，才能流通。只有聖人宣說而沒有人證悟，不能稱為流通。只有凡夫宣說教法而沒有證悟，也不能稱為流通。因為自己對法理不明白，疑惑仍然存在，不能破除他人的迷惑，所以不能夠確定地瞭解佛的意圖。因為這個緣故，需要等到進入證悟，與諸佛的智慧心相同，才能確定地瞭解佛教的法門。因為這個緣故，付囑給發大心的凡夫，並且是已經入證的人，才開始稱為流通。只是聽聞而不契合，不能稱為流通。 第四，闡明成佛的相同與差別。智慧之身空曠無垠，總括萬象而成就形體。萬象沒有固定的形狀，與智慧之身融為一體。違背了真如實相，就隔絕了，得到了根本的形體就相同。只因爲違背了根本，相狀才會有差別，導致教化的儀軌各不相同。或者看見釋迦牟尼佛在菩提樹下，藉助草墊的微薄之軀而成道；或者看見在色究竟天，處於蓮花的微妙之相；或者看見在寶菩提樹下，居住在凈土而成就真身；或者看見經歷遙遠的劫數修行，或者看見剎那間就能證悟；或者看見報身圓滿，相好如大海般無邊無際；或者看見化身份身，具足三十二相。像這樣各種不同的形狀和狀態，普遍地包含著有情眾生。因為眾生的情感根基千差萬別，怎麼能全部說盡呢？暫且根據人天共同感應的四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）權巧和真實的流派，略微地闡述十種成道的差別，使得初學者能夠生起信心，發起理解，解除疑惑，認識根本。

【English Translation】 English version: O assembly of Bodhisattvas in the Buddha-position, all practitioners should understand in this way. Why are the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) mostly entrusted to the various sages, so that they may circulate them, and entrusted to the various ordinary beings who have not yet been born into the Buddha-family? It is because the Dharma of the Three Vehicles has not yet escaped the dust of emotions (referring to the emotions and attachments of ordinary beings), and the Dharma that is elucidated has not yet reached the realm of truth, so it is easy for people to believe and understand. For the time being, let ordinary beings and sages praise it together, so that the teachings can be circulated and the roots of goodness will not be cut off. Because it has not yet escaped the measure of emotions, it is not like the end of these Ten Faiths positions, where one can become a Buddha in an instant. For this reason, the teachings of the Three Vehicles gradually guide beings who have not yet escaped the dust of emotions, and it takes three great asaṃkhya kalpas to become a Buddha. The teachings that conform to the emotions of ordinary beings are easy for those with shallow roots to believe, so ordinary beings and sages praise them together, and the teachings can be circulated. This is different from the Fundamental Wisdom Dharma of the Buddhas of the ten directions, as spoken in the Avataṃsaka Sūtra, as well as the Dharma of Differential Wisdom, Great Compassion, and Great Mercy, because these are teachings that transcend the dust of emotions, and are profound and difficult for people to believe. It is necessary to wait until a Bodhisattva enters the position of the Ten Dwellings, is born into the Buddha-family, and becomes a true child of the Buddha, before they can be circulated. If only sages speak without anyone attaining realization, it cannot be called circulation. If only ordinary beings speak the teachings without attaining realization, it also cannot be called circulation. Because one does not understand the Dharma oneself, doubts still remain, and one cannot dispel the delusions of others, so one cannot definitively understand the Buddha's intention. For this reason, it is necessary to wait until one enters realization and has the same wisdom-mind as the Buddhas, before one can definitively understand the Dharma-gate of Buddhism. For this reason, entrusting it to ordinary beings who have aroused the great mind and have already entered realization is what is first called circulation. Simply hearing without accord cannot be called circulation. Fourth, elucidating the similarities and differences in attaining Buddhahood. The body of wisdom is vast and boundless, encompassing all phenomena to form its body. All phenomena have no fixed form, and are integrated with the body of wisdom. If one goes against true suchness, one is separated; if one attains the fundamental form, one is the same. It is only because one goes against the fundamental that appearances differ, leading to different forms of teaching. Or one sees Śākyamuni Buddha under the Bodhi tree, attaining enlightenment with the humble body supported by a grass mat; or one sees in the Akaniṣṭha Heaven, dwelling in the wondrous form of a lotus flower; or one sees under the Jewel Bodhi tree, residing in the Pure Land to attain the true body; or one sees cultivation over distant kalpas, or one sees enlightenment attained in an instant; or one sees the Reward Body perfect, with limitless marks and features like the ocean; or one sees the Manifestation Body with emanations, possessing the thirty-two marks. Such diverse forms and states universally encompass sentient beings. Because the emotional roots of sentient beings are vastly different, how can they all be described? For the time being, based on the common response of humans and devas to the expedient and real streams of the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna), I will briefly elucidate ten differences in attaining the Way, so that beginners can arouse faith, initiate understanding, dispel doubts, and recognize the fundamental.

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離權情希勝德。十門者。第一成佛身別。第二成佛時別。第三菩提樹別。第四所坐座別。第五大眾別。第六示相別。第七轉法輪別。第八轉法輪處別。第九大會莊嚴別。第十所受法門別。

第一成佛身別者。此毗盧遮那佛身。如經所說。有九十七種相及無盡相身。非三十二相八十種好身。

第二成佛時別者。如權教中。佛生之後。即以逾城出家。菩提樹下成等正覺時。以之為時。如毗盧遮那佛即實不如是。如來安立化相。為度三乘眾生應見如是出家成佛。如華嚴中實法界海。即不如是。如法華經云。吾從成佛以來經無量阿僧祇劫。此即是回彼三乘人就實而論。此毗盧遮那佛依本法界成大菩提。還依本法界。無始無終不出不沒無成無壞無有時分。此經云。如來不出世。亦無有涅槃。此為實說。又頂著華冠本非出家。都無八相之事。若有人能知如來不出不沒不成不壞。即知如來常住在世常轉法輪。即是毗盧遮那出興於世。又從兜率天下降神入母胎轉法輪入涅槃。不出一剎那際。彼天猶未下母胎。猶未出此已入涅槃。一切事總畢。

第三菩提樹別者。三乘之中見佛道樹是木樹高下稱人間。如一乘中。如來成道所居之樹。即寶樹高過六天。如金剛藏身中所現之樹。高百萬三千大千世界。其身周圍十萬三千大

千世界。大義總一切處遍故。

第四所坐座別者。三乘中化身成道。棄榮藉草褥。此一乘中。本身成道坐寶蓮華師子之座。妙寶嚴飾具眾莊嚴。

第五大眾別者。為毗廬遮那所有大眾圍繞。皆是普賢文殊等眾。及有新發意者。皆是心求佛果法界之眾。非是三乘權學為求聲聞緣覺厭苦菩薩之道樂生凈土之眾。設有聲聞之眾。若未迴心。如聾不聞不知不見說此甚深華嚴經典。亦非因前經三祇劫得果之眾。皆智圓多劫一際無前後時之眾也。

第六示相別者。如權教中。即以兜率天受生降神入胎八相成道等。一乘教中。即以初發心住會法身本智以為正覺。情絕始終。不見時遷及以不遷不乖當念蘊空即佛。都無時分遷轉之相。應真自性常轉法輪。不似權教八相等事。或於摩醯首羅天坐花王之寶座。或以三千大千之國土以為報境。如來施設份量限齊者。皆引眾生之化儀。漸令心廣。未為究竟之實相也。如此華嚴法界之妙門者。約分十佛剎微塵數蓮華藏剎海蔘映重重。為明無盡佛國互相徹入。一一佛剎皆滿十方。十佛剎微塵數國土。皆無限礙身土相稱。都無此彼往來之相。不同三乘為小根故權安分齊身土之相。如此毗盧遮那之相海也。纖塵匪隔其十方。毛孔詎虧于剎海。三乘示相者。螢光不可以比日月之照功。琉

【現代漢語翻譯】 現代漢語譯本：千世界。這是因為大義遍及一切處。

第四，所坐的座位不同。在三乘教法中，化身佛成道時，捨棄榮華富貴，只用草蓆作為座位。而在這一乘教法中，本身佛成道時，坐在寶蓮華師子座上，用美妙的珍寶裝飾，具備各種莊嚴。

第五，大眾不同。圍繞毗盧遮那佛（Vairocana，光明遍照）的大眾，都是普賢（Samantabhadra，大行普賢）、文殊（Manjusri，大智文殊）等菩薩，以及新發菩提心的人，他們都是內心追求佛果、嚮往法界的大眾。不是三乘教法中權宜之學，爲了追求聲聞、緣覺，厭惡痛苦、追求菩薩之道，喜歡往生凈土的大眾。即使有聲聞眾，如果還沒有回心轉意，就像聾子一樣聽不見、不知道、看不見這部甚深的《華嚴經》。也不是因為過去經歷三祇劫才得到果位的眾生，他們都是智慧圓滿，經歷多劫，一際平等，沒有前後時間的眾生。

第六，示現的相狀不同。比如在權教中，有從兜率天（Tusita Heaven）受生、降神入胎、八相成道等示現。在一乘教中，以初發心住的法身本智作為正覺，斷絕了始終的分別。不見時間的流逝和不流逝，不違背當下的念頭，認識到五蘊皆空即是佛，完全沒有時間上的遷流轉變之相。應化真如自性常轉法輪，不像權教中的八相等事。或者在摩醯首羅天（Mahesvara，大自在天）坐在花王寶座上，或者以三千大千世界作為報身所依的境界。如來施設份量和界限，都是爲了引導眾生，逐漸使他們的心胸開闊，而不是究竟的實相。像《華嚴經》中法界的妙門，大約有十佛剎微塵數（a number of Buddha lands equaling the number of dust particles in ten Buddha lands）的蓮華藏剎海（Lotus Treasury World Sea），互相參映重重疊疊，是爲了說明無盡的佛國互相徹入。每一個佛剎都充滿十方，十佛剎微塵數國土，都沒有任何障礙，身土相稱，完全沒有彼此往來的相狀。這不同於三乘教法，因為眾生的根基淺薄，所以權宜地安立分齊的身土之相。這就是毗盧遮那佛的相海，纖細的塵埃也無法隔斷十方，毛孔也不會虧損剎海。三乘教法所示現的相狀，就像螢火蟲的光芒無法與日月的光輝相比。

【English Translation】 English version: Thousand worlds. This is because the great meaning pervades all places.

Fourth, the seats they occupy are different. In the Three Vehicles, the manifested Buddha attains enlightenment, abandoning glory and using a grass mat as a seat. In this One Vehicle, the original Buddha attains enlightenment, sitting on a jeweled lotus lion throne, adorned with exquisite treasures and possessing all kinds of adornments.

Fifth, the assembly is different. The assembly surrounding Vairocana (the Illuminator), are all Bodhisattvas such as Samantabhadra (Universal Virtue) and Manjusri (Great Wisdom), as well as those who have newly aroused Bodhicitta (the aspiration for enlightenment). They are all beings who seek Buddhahood and aspire to the Dharmadhatu (the realm of Dharma). They are not the expedient teachings of the Three Vehicles, seeking to become Sravakas (voice-hearers) or Pratyekabuddhas (solitary realizers), disliking suffering and pursuing the Bodhisattva path, or delighting in being reborn in pure lands. Even if there are Sravakas, if they have not turned their minds, they are like the deaf, unable to hear, know, or see this profound Avatamsaka Sutra (Flower Garland Sutra). Nor are they beings who attained fruition after three asamkhyeya kalpas (incalculable eons) in previous sutras. They are all beings whose wisdom is complete, who have experienced many kalpas, and whose existence is unified, without before or after.

Sixth, the manifestations are different. For example, in the provisional teachings, there are manifestations such as being born in the Tushita Heaven (Joyful Heaven), descending into the womb, and the eight phases of attaining enlightenment. In the One Vehicle teaching, the original wisdom of the Dharmakaya (Dharma body) at the stage of initial aspiration is taken as perfect enlightenment, cutting off the distinction between beginning and end. There is no perception of time passing or not passing, not contradicting the present moment, realizing that the five skandhas (aggregates) are empty is Buddhahood, and there is no appearance of temporal change or transformation. The true nature of the responsive body constantly turns the Dharma wheel, unlike the eight phases and other events in the provisional teachings. Or sitting on the jewel throne of the Flower King in the Mahesvara Heaven (Great Lord Heaven), or taking the three thousand great thousand worlds as the realm of the reward body. The Tathagata's (Thus Come One) establishment of measures and limits is all to guide sentient beings, gradually broadening their minds, and is not the ultimate reality. Like the wonderful gate of the Dharmadhatu in the Avatamsaka Sutra, it is about the overlapping reflections of the Lotus Treasury World Sea, which is approximately the number of dust particles in ten Buddha lands, to illustrate the mutual penetration of endless Buddha lands. Each Buddha land is filled with the ten directions, and the number of lands equaling the dust particles in ten Buddha lands are all without obstruction, with the body and land corresponding to each other, and there is no appearance of coming and going between them. This is different from the Three Vehicles, which provisionally establish the appearances of limited bodies and lands because sentient beings have shallow roots. This is the sea of appearances of Vairocana Buddha, where even the finest dust cannot separate the ten directions, and the pores do not diminish the sea of lands. The manifestations shown by the Three Vehicles are like the light of a firefly, which cannot be compared to the illumination of the sun and moon.

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璃難以類摩尼之凈德。此乃非由佛爾。只為器劣故然。

第七轉法輪別者。化佛轉三乘法輪。毗盧遮那轉一乘法門。一乘者所謂佛乘。如法華經云。唯有一乘法。無二亦無三。但以假名字。引導于眾生。乃至乘如來乘直至道場。為法華經會三乘引令至實。如前依判教分宗門中已說。只為三乘種性人。還依本種性。作三乘教說。說龍女剎那成佛是化。返成謗教不順佛心。原佛本意者。令龍女剎那成佛。為本法自無時。證盡時處即為實法。返云是化。此是苦哉。當復奈何不期甘露返成毒藥。翻將寶玉喚作泥塵。以實為虛將虛為實。請后達士莫踵前賢。先聖法門普咸垂訓。隨根權實事非一途。深可久思具閑佛意。了明權實順教流通。不滯諸根權實俱濟。只可引小歸大眾聖元心。以實成虛佛不悅可。依宗傳教福利人天。使得金玉煥然各不沉沒。是故毗盧遮那佛說佛乘。化佛說三乘。化佛教中法華涅槃漸漸引權令歸實門。即龍女剎那成佛。雪山肥膩草。牛若食者。純得醍醐喻等。是也。皆為分有未具全示。一一具足因果報相之門。唯北華嚴具足。是故今言轉法輪別。

第八轉法輪處別者。權教中化佛轉法輪。或言鹿園。或言給孤獨園等。皆有處所上下往來。此經即十處十會及一切塵中佛國佛身重重重重重重無盡無盡

【現代漢語翻譯】 現代漢語譯本： （摩尼（mani）意為寶珠）的純凈美德無法用其他東西來比擬。這種情況並非因為佛陀（Buddha）的能力不足，而是因為眾生的根器太差導致的。

第七，關於轉法輪的差別：化身佛（化佛）宣講三乘（聲聞乘、緣覺乘、菩薩乘）的法輪，而毗盧遮那佛（Vairocana）宣講一乘（ekayana）的法門。所謂一乘，就是佛乘。如《法華經》（Lotus Sutra）所說：『唯一佛乘法，無二亦無三，但以假名字，引導于眾生』，乃至乘坐如來乘直至道場。《法華經》會三乘歸於一乘真實之法，正如之前在判教分宗門中所說的那樣。只是因為三乘種性的人，還按照他們本來的種性，宣說三乘的教法。如果說龍女（Naga maiden）剎那成佛是化身佛所為，那就反而成了誹謗佛陀的教義，不順應佛陀的本心。佛陀本來的意思是，龍女剎那成佛，是因為本法本來就沒有時間的概念，證悟之時即是究竟之時，這就是實法。反過來說這是化身佛所為，真是可悲啊！這就像不期望甘露反而變成了毒藥，反而將寶玉說成泥土，以實為虛，將虛為實。請後來的賢達之士不要重蹈前人的覆轍。先聖的法門普遍垂訓，隨著眾生的根器而有權巧和真實之分，事情並非只有一條道路。應該深入思考，充分理解佛陀的意圖，明白權巧和真實，順應教義而流通，不執著于各種根器，權巧和真實都能兼顧。只能引導小乘根器的人歸向大眾的聖元之心，如果以真實來成就虛妄，佛陀是不會高興的。依據宗派來傳教，才能造福人天，使得金玉煥發出光彩，各自不會沉沒。因此，毗盧遮那佛宣說佛乘，化身佛宣說三乘。在化身佛的教法中，《法華經》、《涅槃經》（Nirvana Sutra）逐漸引導權巧歸於真實之門，即龍女剎那成佛，雪山肥膩的草，牛如果吃了，就能提煉出純正的醍醐，這些都是比喻。這些都是爲了分階段地展示尚未完全具備的，一一具備因果報應之門，只有北方的《華嚴經》（Avatamsaka Sutra）才具備。因此，現在才說轉法輪的差別。

第八，關於轉法輪的處所差別：在權巧的教法中，化身佛轉法輪，或者說在鹿野苑（Mrigadava），或者說在給孤獨園（Jetavana Vihara）等，都有處所，有上下往來。而這部經，即十處十會，以及一切塵埃中的佛國佛身，重重無盡。

【English Translation】 English version: The pure virtue of a mani (jewel) cannot be compared to anything else. This situation is not due to the inadequacy of the Buddha (Buddha), but because the faculties of sentient beings are too inferior.

Seventh, regarding the differences in the turning of the Dharma wheel: The manifested Buddha (Nirmanakaya Buddha) preaches the Dharma wheel of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), while Vairocana Buddha (Vairocana) preaches the Dharma gate of the One Vehicle (ekayana). The so-called One Vehicle is the Buddha Vehicle. As the Lotus Sutra (Lotus Sutra) says: 'There is only the One Buddha Vehicle, there is neither a second nor a third, but only provisional names are used to guide sentient beings,' and even ride the Tathagata Vehicle until the Bodhimanda. The Lotus Sutra unites the Three Vehicles into the One Vehicle of true Dharma, as mentioned earlier in the classification of teachings and schools. It is only because people of the Three Vehicle natures still preach the teachings of the Three Vehicles according to their original natures. If it is said that the Naga maiden (Naga maiden) attaining Buddhahood in an instant is the work of the manifested Buddha, then it becomes a slander against the Buddha's teachings, not in accordance with the Buddha's original intention. The Buddha's original intention is that the Naga maiden attains Buddhahood in an instant because the original Dharma has no concept of time, and the moment of enlightenment is the moment of ultimate attainment, which is the true Dharma. To say that this is the work of the manifested Buddha is truly lamentable! It is like not expecting nectar but instead turning it into poison, and instead calling a precious jewel dirt, taking the real as unreal, and the unreal as real. Please, later wise people, do not repeat the mistakes of the predecessors. The teachings of the ancient sages have been universally imparted, and there are expedient and true aspects depending on the faculties of sentient beings, and things are not just one way. One should think deeply, fully understand the Buddha's intention, understand the expedient and the true, circulate in accordance with the teachings, not be attached to various faculties, and both the expedient and the true can be taken care of. One can only guide those with Hinayana faculties to return to the great assembly's sacred original mind. If one uses the real to accomplish the unreal, the Buddha will not be pleased. To transmit the teachings according to the school is to benefit humans and devas, so that gold and jade can shine brightly and not sink. Therefore, Vairocana Buddha preaches the Buddha Vehicle, and the manifested Buddha preaches the Three Vehicles. In the teachings of the manifested Buddha, the Lotus Sutra and the Nirvana Sutra (Nirvana Sutra) gradually guide the expedient to return to the gate of truth, that is, the Naga maiden attaining Buddhahood in an instant, and the fat grass of the Snowy Mountains, if eaten by cows, can extract pure ghee, these are all metaphors. These are all to show in stages what is not yet fully possessed, the gate of cause and effect and retribution that is fully possessed, only the Northern Avatamsaka Sutra (Avatamsaka Sutra) possesses. Therefore, now we say the difference in the turning of the Dharma wheel.

Eighth, regarding the differences in the places of turning the Dharma wheel: In the expedient teachings, the manifested Buddha turns the Dharma wheel, or in Mrigadava (Deer Park), or in Jetavana Vihara (Jetavana Vihara), etc., there are places, and there is coming and going. But this sutra, that is, the ten places and ten assemblies, and the Buddha lands and Buddha bodies in all dust particles, endlessly and endlessly.

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無盡常轉法輪。不去不來不出不沒。十會名處后當更明。皆云不離菩提場而升一切處。經自有具言。

第九大會莊嚴別者。說此經時天上人中十會十處。一時普集十方聖眾大心眾生。無有三乘定性未迴心者。設在其會不在其流。又十會之眾各從十方來。隨所來方皆云有十佛剎微塵數眾而來集會住住地地以次十百千增多為明無盡。又一一會眾皆遍法界重重重重參光影像。纖塵之內亦眾會重重。一一塵中眾會皆與法界虛空等。乃至於一小眾生身內成等正覺。眾海重重轉正法輪。其小眾生不知不覺。如是眾會皆為諸佛菩薩性遍一切處身土眾會皆遍一切處故。不似三乘中化佛眾會皆有處所限量分齊往來。為眾生根小。非佛故然。

第十所受法門別者。如權教中。或從小乘。漸漸修習無常苦空。厭老病死修四諦觀。于中苦集二諦以為世諦。滅道二諦以為真諦。觀彼苦集真實是苦。深生厭離趣求寂滅。以無常不凈白骨等觀。觀彼微塵成於空觀故。苦集本無。識滅智亡。以空為證。且令苦盡。然後方為說大乘法。令使迴心修法空觀行諸六度漸起悲智。或有大乘菩薩種性者。觀行對治似彼小乘。性有慈悲樂行諸度。不取空證留惑益生。成法空等觀。或有大乘菩薩種性。一下頓修假真如等觀。以假真如門加行調伏。經三僧祇

【現代漢語翻譯】 現代漢語譯本 無盡常轉法輪（Dharmacakra，佛法之輪）。不去不來，不出不沒。十會名處后當更明。皆云不離菩提場（Bodhimanda，覺悟之地）而升一切處。經自有具言。

第九大會莊嚴別者。說此經時，天上人中十會十處，一時普集十方聖眾大心眾生。無有三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）定性未迴心者。設在其會，不在其流。又十會之眾各從十方來，隨所來方皆云有十佛剎（Buddhakṣetra，佛土）微塵數眾而來，住住地地以次十百千增多為明無盡。又一一會眾皆遍法界（Dharmadhātu，法界）重重重重參光影像。纖塵之內亦眾會重重。一一塵中眾會皆與法界虛空等。乃至於一小眾生身內成等正覺（Samyaksaṃbodhi，正等覺悟）。眾海重重轉正法輪。其小眾生不知不覺。如是眾會皆為諸佛菩薩性遍一切處，身土眾會皆遍一切處故。不似三乘中化佛眾會皆有處所、分齊往來。為眾生根小，非佛故然。

第十所受法門別者。如權教中，或從小乘，漸漸修習無常苦空，厭老病死修四諦觀（catvāri āryasatyāni，四聖諦）。于中苦集二諦以為世諦（saṃvṛti-satya，俗諦），滅道二諦以為真諦（paramārtha-satya，真諦）。觀彼苦集真實是苦，深生厭離趣求寂滅。以無常不凈白骨等觀，觀彼微塵成於空觀故。苦集本無，識滅智亡，以空為證，且令苦盡，然後方為說大乘法，令使迴心修法空觀行諸六度（ṣaṭ pāramitā，六波羅蜜）漸起悲智。或有大乘菩薩種性者，觀行對治似彼小乘，性有慈悲樂行諸度，不取空證留惑益生，成法空等觀。或有大乘菩薩種性，一下頓修假真如等觀。以假真如門加行調伏，經三僧祇（asaṃkhya，阿僧祇）。

【English Translation】 English version The endless Dharma wheel constantly turns. It neither goes nor comes, neither arises nor ceases. The names of the ten assemblies will be further clarified later. It is said that they ascend to all places without leaving the Bodhimanda (Bodhimanda, place of enlightenment). The Sutra itself has a complete explanation.

The ninth distinction is the adornment of the great assembly. When this Sutra is spoken, the ten assemblies and ten places in the heavens and among humans simultaneously gather the holy beings and great-minded beings from the ten directions. There are none among those of the three vehicles (Śrāvakayāna, Hearer Vehicle; Pratyekabuddhayāna, Solitary Realizer Vehicle; Bodhisattvayāna, Bodhisattva Vehicle) whose nature is fixed and have not turned their minds. Even if they are in the assembly, they are not part of the stream. Moreover, the assemblies of the ten gatherings come from the ten directions, and from each direction, it is said that there are assemblies as numerous as dust motes in ten Buddha-lands (Buddhakṣetra, Buddha-field), dwelling in their respective places, increasing by tens, hundreds, and thousands to illustrate the endlessness. Furthermore, each assembly pervades the Dharmadhātu (Dharmadhātu, the realm of Dharma), with layers upon layers of interpenetrating light and images. Within a tiny mote of dust, there are also layers upon layers of assemblies. In each mote of dust, the assemblies are equal to the Dharmadhātu and empty space. Even within the body of a small sentient being, complete and perfect enlightenment (Samyaksaṃbodhi, perfect enlightenment) is attained. The ocean of assemblies turns the true Dharma wheel in layers. The small sentient being is unaware. Thus, these assemblies are all due to the nature of the Buddhas and Bodhisattvas pervading all places, and the assemblies of bodies and lands pervade all places. They are not like the transformation Buddha assemblies in the three vehicles, which all have locations, boundaries, and comings and goings. This is because the roots of sentient beings are small, and they are not Buddhas.

The tenth distinction is the Dharma gate received. As in the provisional teachings, one may gradually cultivate impermanence, suffering, and emptiness from the Small Vehicle,厭老病死修四諦觀(catvāri āryasatyāni, four noble truths). loathing old age, sickness, death, and cultivating the contemplation of the Four Noble Truths (catvāri āryasatyāni, four noble truths). Among them, the truths of suffering and accumulation are considered mundane truths (saṃvṛti-satya, conventional truth), and the truths of cessation and the path are considered ultimate truths (paramārtha-satya, ultimate truth). Contemplating that suffering and accumulation are truly suffering, one deeply generates aversion and seeks quiescence. Through contemplations of impermanence, impurity, and white bones, one contemplates the dust motes and achieves the contemplation of emptiness. Suffering and accumulation are fundamentally non-existent, consciousness ceases, and wisdom vanishes. Emptiness is taken as proof, and suffering is first brought to an end. Then, the Great Vehicle Dharma is spoken to cause them to turn their minds and cultivate the contemplation of the emptiness of phenomena, practicing the Six Perfections (ṣaṭ pāramitā, six perfections), gradually arousing compassion and wisdom. Or, for those of the Great Vehicle Bodhisattva nature, their contemplation and practice are similar to those of the Small Vehicle, but their nature has compassion and they delight in practicing the perfections, not taking emptiness as proof, but retaining afflictions to benefit beings, thus achieving the contemplation of the emptiness of phenomena. Or, for those of the Great Vehicle Bodhisattva nature, they suddenly cultivate the contemplation of provisional truth and suchness in one go. They use the gate of provisional truth and suchness to apply effort and subdue, passing through three asamkhyas (asaṃkhya, countless).

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劫。十地見性方始成佛。或有教說地前三賢菩薩以觀力故折伏無明地上見道。或有教說。三賢菩薩少分得見法身。如是等說。總是三乘權教所說。如此華嚴經即不爾。直為上上根人。一下直授法界自體根本法身。古佛智海迷在無明。頓令以方便三昧而令現之。全將佛果頓授十住初心。一念一時一際。一法界門頓授。文殊普賢萬行理事。更無情量卷舒延縮不廢隨俗時劫瞭然具存。三世日月歲數差別瞭然明著。然其歲劫當自不移。常與無常不成不壞。法本如是。了知苦諦本來聖諦。元無諸苦亦無涅槃。若如是信解。如是證入。經云。以少方便疾得菩提。即以智幻門幻生其身。等眾生界。同眾生事。即以無礙念門了眾生根。即以師範門以成軌則。即以眾藝門訓誨眾生。即以無依道場門法無所著。即以無念門念而不著。即以凈智光明門。恒照無礙。安立諸法度脫眾生。即以無盡相門不壞色身。即以誠愿語門出言誠諦。即以幻住門常住世間成就眾生諸根解脫。如是十法即是善財童子等覺位內善知識利安眾生之門。令諸學者頓修悟入。行此十法利安眾生。善住世間解脫法門。殊非如三乘之眾厭苦集樂滅道之法也。亦非留惑樂空出纏求凈土也。

第五明見佛差別者。夫佛身性相一體無差。器有萬端依根各異。情存相隔見絕體齊

。身立影生情留佛異。佛由情應以此乖真。心盡情亡智身自稱。智緣無作動寂俱真。如是相應名毗盧遮那佛。毗盧遮那者。名種種光明遍照也。以法身悲智示相教光。用對諸根隨情現色。為情乖相別見異佛殊。以體相混收本是毗盧遮那一智身也。只可歸真去假。不可滯假亡真。略立十門見佛差別。使得留心創信者返末而還源也。

一人中見佛但有三十二相。

二諸天見佛但有八十種好。

三諸龍見佛。或同人所見。或見但為大龍王也。余畜例然。

四諸仙人見佛但見仙人。

五諸餘外道還見佛與己同類。

六八部神等見佛與己為王。

七小乘人見佛為大聲聞。

八緣覺見佛還為緣覺。

九權教中菩薩見佛。但為三千大千世界之主。福智充遍三千大千世界。

十一乘教中菩薩見佛。為十佛剎微塵數蓮華藏世界海。為法界主。且云十佛剎微塵數蓮華藏世界。為明無盡。總攝一切剎故。福智充滿一切諸剎。無盡相海重重故。

如上十種見佛不同。皆由發心之時信樂差別。以信樂力故。見佛不同。是故當知。發心之者。發廣大心。信廣大教門。發廣大愿。行廣大行入廣大智。利益成就無盡眾生。即得速成菩提行愿福智悉皆圓滿。若不如是。終非畢竟成大

【現代漢語翻譯】 現代漢語譯本：身依附於形體而產生，情執滯留則與佛的真意相異。佛應眾生之情而顯現，若執著於此則背離了真理。當心念止息，情執消亡，智慧之身自然顯現。智慧的顯現並非人為造作，動與靜皆是真如的體現。如此相應，便可稱為毗盧遮那佛（Vairocana Buddha，意為種種光明遍照）。毗盧遮那佛，以法身（Dharmakaya）的悲智示現各種形象和教化之光，用以迴應眾生的各種根器，隨順其情執而顯現不同的色相。由於情執的緣故，眾生所見的佛的形象各不相同。若能將這些表象統一起來，便可知其本源皆是毗盧遮那佛的智慧之身。因此，應當迴歸真如，捨棄虛假，但不可因捨棄虛假而遺忘真如。略設十種門徑，以示見佛的差別，使那些初發心者能夠留心，從末端返回本源。

一、人道眾生所見之佛，僅具三十二相（thirty-two marks of a Buddha）。

二、諸天所見之佛，僅具八十種好（eighty minor marks of a Buddha）。

三、諸龍所見之佛，或與人所見相同，或僅見為大龍王。其餘畜生道眾生所見之佛，情況類似。

四、諸仙人所見之佛，僅見為仙人。

五、其餘外道所見之佛，仍視佛為與自己同類。

六、天龍八部等神眾所見之佛，視佛為自己的君王。

七、小乘修行者所見之佛，為大聲聞（great Sravaka）。

八、緣覺（Pratyekabuddha）所見之佛，仍為緣覺。

九、權教中的菩薩所見之佛，僅為三千大千世界（three thousand great thousand world systems）之主，其福德與智慧充滿三千大千世界。

十、一乘教中的菩薩所見之佛，為十佛剎微塵數蓮華藏世界海（ten Buddha-fields of dust-mote-like Lotus Matrix World-seas）之主，為法界（Dharmadhatu）之主。此處說十佛剎微塵數蓮華藏世界，是爲了說明其無盡性，總攝一切佛剎的緣故。其福德與智慧充滿一切諸剎，無盡的相好之海重重疊疊。

以上十種見佛的不同，皆是由於發心之時信樂的差別所致。由於信樂的力量，所見之佛才會有所不同。因此，應當知曉，發心之人，應發廣大之心，信奉廣大的教門，發廣大的愿，行廣大的行，入廣大的智慧，利益成就無盡的眾生，如此便能迅速成就菩提（Bodhi），行愿福智悉皆圓滿。若不如此，終究不能究竟成就大果。

【English Translation】 English version: The body gives rise to form, and attachment to emotions deviates from the Buddha's true meaning. The Buddha responds to sentient beings' emotions, but clinging to this deviates from the truth. When the mind ceases and emotions vanish, the wisdom body naturally manifests. The arising of wisdom is not contrived; movement and stillness are both manifestations of Suchness. Such correspondence is called Vairocana Buddha (meaning 'illuminating everywhere with various lights'). Vairocana Buddha uses the compassion and wisdom of the Dharmakaya (Dharma body) to manifest various forms and teachings, responding to the various faculties of sentient beings and manifesting different appearances according to their emotional attachments. Due to emotional attachments, sentient beings see different images of the Buddha. If these appearances can be unified, it can be known that their origin is the wisdom body of Vairocana Buddha. Therefore, one should return to Suchness and abandon the false, but one should not forget Suchness by abandoning the false. Briefly establish ten gates to show the differences in seeing the Buddha, so that those who are newly inspired can pay attention and return from the end to the source.

1. Humans see the Buddha with only the thirty-two marks (thirty-two marks of a Buddha).

2. Devas (gods) see the Buddha with only the eighty minor marks (eighty minor marks of a Buddha).

3. Dragons see the Buddha either as humans do or only as a great dragon king. The same applies to other animals.

4. Immortals see the Buddha only as an immortal.

5. Other non-Buddhist practitioners still see the Buddha as being of the same kind as themselves.

6. The eight classes of gods and demigods (Devas and Nagas) see the Buddha as their king.

7. Those of the Hinayana (Small Vehicle) see the Buddha as a great Sravaka (listener).

8. Pratyekabuddhas (Solitary Buddhas) see the Buddha as a Pratyekabuddha.

9. Bodhisattvas in provisional teachings see the Buddha only as the lord of the three thousand great thousand world systems (three thousand great thousand world systems), whose blessings and wisdom fill the three thousand great thousand world systems.

10. Bodhisattvas in the One Vehicle teaching see the Buddha as the lord of the ten Buddha-fields of dust-mote-like Lotus Matrix World-seas (ten Buddha-fields of dust-mote-like Lotus Matrix World-seas), the lord of the Dharmadhatu (Dharma realm). The mention of ten Buddha-fields of dust-mote-like Lotus Matrix Worlds is to illustrate its endlessness, encompassing all Buddha-lands. His blessings and wisdom fill all lands, and the endless ocean of marks and characteristics is layered upon layered.

The above ten different ways of seeing the Buddha are all due to the differences in faith and joy at the time of generating the aspiration. Because of the power of faith and joy, the Buddha is seen differently. Therefore, it should be known that those who generate the aspiration should generate a vast mind, believe in vast teachings, make vast vows, practice vast practices, enter vast wisdom, and benefit and accomplish endless sentient beings. In this way, one can quickly achieve Bodhi (Enlightenment), and all practices, vows, blessings, and wisdom will be completely fulfilled. If not, one will ultimately not achieve great results.

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菩提。勞而功少。何如直往一切智之中也。

第六明說教時分者。夫創證覺心。道源虛寂。智圓三世。始終俱盡。會萬像。濟有無。混去來。印古今。豁達唯神。恬怕應真情亡智立。想絕悲存圓聲遐布。隨根受益。一雨普滋百卉齊得。如空中響稱擊成音。諸根獲益任智無心。剎那無際焉存古今。略依權實。且立十種教起前後時分不同。

第一如力士經說。佛初成道一七日思惟已。即于鹿園說法。

第二如大品經說。佛初鹿園轉四諦法輪。無量眾生髮聲聞心乃至獨覺心大菩提心等。

第三如法華經說。三七日詣鹿園說法。

第四如四分律及薩婆多論。六七日方說法。

第五如興起行經及出曜經。七七日方說法。

第六如五分律。八七日方說法。

第七如大智度論。五十七日方說法。

第八如十二遊行經。一年不說法。

第九依今唐朝藏法師判。如來成道定經一七日後方說華嚴經。

第十(通玄)今依此華嚴法界門。總不依如上所說。如此經。以法界本智性自體用理事大悲本實為宗不依情量時分之說。古今見盡常轉法輪。無始無終。法本如是。如上所說。總依根自見時分。並非如來有此不同。如來本法智體。並無時分可立。但使令心信解法界無時。

【現代漢語翻譯】 現代漢語譯本： 菩提（Bodhi，覺悟）。費力而收效甚微，怎比得上直接趨向一切智（Sarvajna，遍知一切的智慧）呢？

第六，闡明說法教化的時機。證悟覺心的開端，是寂靜虛空的道源。智慧圓滿涵蓋過去、現在、未來三世，始終都達到究竟。彙集萬象，救濟有和無，融合過去和未來，印證古代和現在。豁達開朗，唯有精神境界；恬淡安寧，才能應合真理。情感消亡，智慧才能確立；思慮斷絕，慈悲才能長存。圓滿的聲音廣為傳播，隨著眾生的根器而受益。一場雨普遍滋潤，各種草木都能一同獲得生長。如同空中迴響，隨著敲擊而形成聲音。各種根器都能獲得利益，任憑智慧執行而無心執著。剎那之間沒有邊際，哪裡還存在古代和現在？略微依據權巧和真實，姑且設立十種教化興起的前後時機，各有不同。

第一種，如《力士經》所說，佛陀最初成道后的一個七日（七天）里，思惟之後，就在鹿野苑（Mrigadava，釋迦牟尼成道后初轉法輪之處）說法。

第二種，如《大品經》所說，佛陀最初在鹿野苑轉四諦法輪（catuh-satya-dharma-cakra，苦、集、滅、道四聖諦的教義），無量的眾生髮起聲聞心（sravaka-citta，希求解脫的心）、乃至獨覺心（pratyekabuddha-citta，不依師教，自己覺悟的心）、大菩提心（maha-bodhi-citta，追求無上智慧的心）等等。

第三種，如《法華經》所說，三個七日（二十一天）后前往鹿野苑說法。

第四種，如《四分律》以及《薩婆多論》（Sarvastivada，說一切有部論典）所說，六個七日（四十二天）后才說法。

第五種，如《興起行經》以及《出曜經》所說，七個七日（四十九天）后才說法。

第六種，如《五分律》所說，八個七日（五十六天）后才說法。

第七種，如《大智度論》（Mahaprajnaparamita-sastra，解釋《大般若經》的論書）所說，五十七日後才說法。

第八種，如《十二**經》所說，一年都沒有說法。

第九種，依據現在唐朝藏法師的判決，如來成道后，確定在一個七日（七天）后才說《華嚴經》（Avatamsaka Sutra）。

第十種，（通玄）現在依據這部《華嚴法界門》，總不依據如上所說。這部經，以法界（Dharmadhatu，一切法的總稱）的本智（jnana，根本智慧）、自性（svabhava，自身本性）、自體（sva-atman，自身）、作用（karana，功能作用）、事（artha，現象）、理（yukti，真理）、大悲（maha-karuna，偉大的慈悲）的根本真實為宗旨，不依據情識衡量時機的說法。古今始終都在不斷地轉法輪（dharma-cakra，佛法的教義）。沒有開始，也沒有終結，法本來就是這樣。如上所說，總依據眾生的根器各自見到的時機，並非如來有這些不同。如來的根本法智之體，並沒有時機可以設立。只要使眾生相信並理解法界沒有時間限制即可。

【English Translation】 English version: Bodhi (Enlightenment). How can laborious effort with little result compare to directly heading towards Sarvajna (All-knowing wisdom)?

Sixth, clarifying the timing of teaching. The beginning of realizing the awakened mind is the source of the Dao, empty and still. Wisdom perfectly encompasses the three times—past, present, and future—with beginning and end both reaching completion. It gathers the myriad phenomena, aids existence and non-existence, blends past and future, and seals ancient and modern times. It is open and clear, only spirit remains; tranquil and serene, it responds to truth. Emotions cease, and wisdom is established; thoughts are cut off, and compassion endures. The perfect sound spreads far and wide, benefiting beings according to their capacities. One rain universally nourishes, and all plants equally receive growth. Like an echo in the sky, sound is formed by striking. All faculties gain benefit, allowing wisdom to operate without attachment. In an instant without limit, where can ancient and modern exist? Briefly relying on expedient and true, we tentatively establish ten kinds of occasions for the arising of teachings, with different sequences.

First, as the Athlete Sutra says, after the Buddha initially attained enlightenment, he contemplated for one week (seven days) and then preached at Mrigadava (Deer Park, where Shakyamuni first turned the wheel of Dharma after enlightenment).

Second, as the Perfection of Wisdom Sutra says, the Buddha initially turned the wheel of the Four Noble Truths (catuh-satya-dharma-cakra, the teachings of the Four Noble Truths: suffering, origin, cessation, and path) at Mrigadava. Countless beings aroused the Sravaka-citta (the mind seeking liberation), even the Pratyekabuddha-citta (the mind of self-enlightenment, independent of a teacher), the Maha-bodhi-citta (the mind seeking supreme wisdom), and so on.

Third, as the Lotus Sutra says, after three weeks (twenty-one days), he went to Mrigadava to preach.

Fourth, as the Four-Part Vinaya and the Sarvastivada (Sarvastivada, a school of early Buddhism) treatises say, he preached only after six weeks (forty-two days).

Fifth, as the Sutra of the Arising of Actions and the Udāna say, he preached only after seven weeks (forty-nine days).

Sixth, as the Five-Part Vinaya says, he preached only after eight weeks (fifty-six days).

Seventh, as the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra, a treatise explaining the Great Perfection of Wisdom Sutra) says, he preached only after fifty-seven days.

Eighth, as the Sutra of Twelve Causes says, he did not preach for a year.

Ninth, according to the judgment of the Tang Dynasty Dharma Master Zang, it is determined that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) preached the Avatamsaka Sutra (Avatamsaka Sutra) one week (seven days) after attaining enlightenment.

Tenth, (Tongxuan) Now, based on this Dharmadhatu (Dharmadhatu, the totality of all dharmas) Gate of the Avatamsaka, we do not rely on what was said above. This sutra takes the fundamental wisdom (jnana, fundamental wisdom), self-nature (svabhava, inherent nature), self (sva-atman, oneself), function (karana, functional action), phenomena (artha, phenomena), truth (yukti, truth), and great compassion (maha-karuna, great compassion) of the Dharmadhatu as its principle, and does not rely on the notion of measuring time with emotional consciousness. From ancient times to the present, it constantly turns the Dharma wheel (dharma-cakra, the teachings of Buddhism). Without beginning and without end, the Dharma is originally like this. What was said above generally relies on the timing seen by each being according to their faculties, and it is not that the Tathagata has these differences. The Tathagata's fundamental Dharma-wisdom body has no timing that can be established. It is only necessary to make beings believe and understand that the Dharmadhatu has no time limit.

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即是如來說法時也。情亡心盡任智利人。即是如來成佛轉法輪時也。若也情存立見。云如來如是時出世如是時說法者。並不依佛見。總是自情。如此華嚴經教門。即是無始無終為門。不何逐情強立時分。此經乃是無時之時。一切時說。如法華經云。吾從成佛已來。經無量阿僧祇劫者。量既本無知。欲將何為說法時也。皆是如來一智用一圓音一剎那時。以無時之時為說法時故也。

第七明凈土權實者。夫以滔滔智海。茫茫莫究其涯。淼淼真源。蕩蕩罕尋其際。遮那法界。體相通括于塵沙。方廣虛門。凈穢互參于無極。但隨自修業用。見境不同。致使聖說乖違。依根不定。或權分凈土於他國。指穢境于娑婆。或此處為化儀。示上方為實報。文殊位居東國。金色世界而來。觀音身處西方。極樂妙土而至。如權儀各別。啓蒙的信無依。今以略會諸門。令使創修有托。約申十種。以定指南。

第一阿彌陀經凈土

第二無量壽觀經凈土

第三維摩經凈土

第四梵網經凈土

第五摩醯首羅天凈土

第六涅槃經中所指凈土

第七法華經三變凈土

第八靈山會所指凈土

第九唯心凈土

第十毗盧遮那所居凈土

第一阿彌陀經凈土者。此為一分取相凡夫未信法

【現代漢語翻譯】 現代漢語譯本： 這就是如來說法的時候。情感消亡，心念止息，任憑智慧之人領悟。這就是如來成佛，轉法輪的時候。如果情感存在，執著于自己的見解，說如來在某個時候出世，在某個時候說法，那就不符合佛的見解，完全是自己的情感。像《華嚴經》的教義，就是以無始無終為入門，不隨著情感強行設立時間分界。這部經是無時之時，一切時都在說。如《法華經》所說：『我自從成佛以來，經過無量阿僧祇劫（asaṃkhya-kalpa，無數個大劫）』。既然數量本來就無法知曉，又想用什麼來作為說法的時間呢？這都是如來用一智、一圓音、一剎那（kṣaṇa，極短的時間）的時候，以無時之時作為說法的時間的緣故。 第七，闡明凈土的權巧與真實。浩瀚的智慧之海，茫茫無邊難以探究其盡頭；淼淼的真理之源，廣闊無垠難以尋覓其邊際。毗盧遮那（Vairocana）的法界，其體性和現象涵蓋於微塵沙粒之中；方正廣大的虛空之門，清凈與污穢相互交織于無極之中。只是隨著各自修行的業力作用，所見境界不同，導致聖人的說法有所差異，依據的根基也不固定。或者權巧地將凈土分設於他方世界，指娑婆（Sahā）世界為污穢之地；或者將此處作為教化的方便，顯示上方世界為真實的報土。文殊（Mañjuśrī）菩薩位居東方的金色世界而來，觀音（Avalokiteśvara）菩薩身處西方的極樂妙土而至。如果權巧方便各有不同，那麼啓發矇昧的信仰就沒有依據。現在略微會合各種法門，使初學者有所依託。大概陳述十種凈土，以確定修行的指南。 第一，阿彌陀經（Amitābha Sūtra）中的凈土。 第二，無量壽觀經（Amitāyurdhyāna Sūtra）中的凈土。 第三，維摩經（Vimalakīrti Sūtra）中的凈土。 第四，梵網經（Brahmajāla Sūtra）中的凈土。 第五，摩醯首羅天（Maheśvara）的凈土。 第六，《涅槃經》（Nirvāṇa Sūtra）中所指的凈土。 第七，《法華經》（Lotus Sūtra）三變凈土。 第八，靈山法會（Gṛdhrakūṭa）所指的凈土。 第九，唯心凈土。 第十，毗盧遮那（Vairocana）所居住的凈土。 第一，阿彌陀經（Amitābha Sūtra）凈土，這是爲了一部分執著于外相，尚未相信佛法

【English Translation】 English version: This is the time when the Tathāgata (如來) preaches the Dharma. When emotions cease and the mind is exhausted, let the wise understand. This is the time when the Tathāgata (如來) attains Buddhahood and turns the Wheel of Dharma. If emotions persist and one clings to their own views, saying that the Tathāgata (如來) appeared at such and such a time and preached at such and such a time, then one is not in accordance with the Buddha's view, but is entirely based on one's own emotions. Like the teachings of the Avataṃsaka Sūtra (華嚴經), it takes beginninglessness and endlessness as its gateway, not forcibly establishing temporal divisions according to emotions. This sūtra is a time of no-time, speaking at all times. As the Lotus Sūtra (法華經) says, 'Since I attained Buddhahood, I have passed through immeasurable asaṃkhya-kalpas (阿僧祇劫, countless eons)'. Since the quantity is inherently unknowable, what can be used as the time for preaching? All of this is because the Tathāgata (如來) uses one wisdom, one perfect sound, and one kṣaṇa (剎那, instant) to take the time of no-time as the time for preaching. Seventh, clarifying the expedient and real aspects of Pure Lands. The vast ocean of wisdom is boundless and difficult to fathom; the boundless source of truth is vast and difficult to find its edge. The Dharmadhātu (法界) of Vairocana (毗盧遮那), its substance and phenomena encompass dust and sand; the square and vast gate of emptiness, purity and defilement intermingle in the infinite. It is only that due to the effects of each person's cultivation and karma, the realms seen are different, leading to discrepancies in the teachings of the sages, and the basis for reliance is not fixed. Either expediently dividing Pure Lands in other worlds, or pointing to the Sahā (娑婆) world as a defiled land; or taking this place as a means of teaching, showing the upper world as the real reward land. Mañjuśrī (文殊) Bodhisattva comes from the golden world in the east, Avalokiteśvara (觀音) Bodhisattva is in the western Land of Utmost Bliss. If the expedient means are different, then the faith that enlightens the ignorant has no basis. Now, I will briefly bring together various Dharma gates, so that beginners have something to rely on. I will roughly state ten kinds of Pure Lands to determine the guide for practice. First, the Pure Land in the Amitābha Sūtra (阿彌陀經). Second, the Pure Land in the Amitāyurdhyāna Sūtra (無量壽觀經). Third, the Pure Land in the Vimalakīrti Sūtra (維摩經). Fourth, the Pure Land in the Brahmajāla Sūtra (梵網經). Fifth, the Pure Land of Maheśvara (摩醯首羅天). Sixth, the Pure Land referred to in the Nirvāṇa Sūtra (涅槃經). Seventh, the three transformations of Pure Lands in the Lotus Sūtra (法華經). Eighth, the Pure Land referred to at the assembly on Gṛdhrakūṭa (靈山法會). Ninth, the Pure Land of Mind-Only. Tenth, the Pure Land where Vairocana (毗盧遮那) resides. First, the Pure Land of the Amitābha Sūtra (阿彌陀經), this is for a portion of ordinary people who cling to appearances and have not yet believed in the Dharma.

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空實理。以專憶念念想不移。以專誠故其心分凈得生凈土。是權非實。

第二無量壽觀經凈土者。為一分未信法空實理眾生樂妙色相者。令使以其心想想彼色像。想成就故而生佛國。此權非實。

第三維摩經凈土者。佛以足指按地。加其神力暫現還無。是實報土未具陳廣狹。是實未廣。

第四梵網經凈土者。雖說一大華王而有千華。一一華上有百億化佛。教化百億四天下眾生。然彼千華及彼華王。為三乘菩薩見未廣故分示報境。未成圓滿。是權未實。

第五摩醯首羅天凈土者。如來於彼坐寶蓮華座成等正覺。以為實報。此閻浮提摩竭提國菩提場中成正覺者是化。此為三乘中權教菩薩染凈未亡者說。言此閻浮提及六天等是欲界有漏。彼上界摩醯首羅天是無漏故。為存染凈彼此未亡。此為權教。未為實說。

第六涅槃經所指凈土者。云如來有實報凈土在西方過三十二恒河沙佛土外者。為三乘權教一分染凈未亡者言。此三千大千世界總是穢土。權推如來報境凈土在西方。此權非實。

第七法華經三變凈土者。此為三乘權教菩薩染凈未亡者言。移諸天人置於他土。非實是權。

第八靈山會所指凈土者。此引三乘中權教菩薩染凈未亡者。令知此土即穢恒凈。諸眾信可未能自見。是實

【現代漢語翻譯】 現代漢語譯本 第一，關於空實之理的凈土。通過專心憶念，唸唸不移，以專誠之心，使其心清凈，從而得生凈土。這是權宜之計，並非真實。

第二，關於《無量壽觀經》中的凈土。這是為一部分尚未相信法空實理、喜愛美妙色相的眾生而設。讓他們用心去想像那些色像，通過觀想成就而往生佛國。這是一種權宜之計，並非真實。

第三，關於《維摩經》中的凈土。佛以足指按地，憑藉神通之力，短暫顯現后又消失。這是實報土，但尚未完全展現其廣闊。是真實的，但尚未完全展現。

第四，關於《梵網經》中的凈土。雖然說一個大華王上有千朵蓮花，每一朵蓮花上有一百億化佛，教化一百億四天下眾生。然而，那些千朵蓮花以及那個華王，是為三乘菩薩所見，因為他們尚未完全理解，所以分示報境，尚未成就圓滿。這是權宜之計，尚未真實。

第五，關於摩醯首羅天（Maheśvara，自在天）的凈土。如來在那裡坐在寶蓮華座上成就等正覺，這被認為是實報土。而在此閻浮提（Jambudvipa，南贍部洲）的摩竭提國（Magadha）菩提場中成正覺，則是化身。這是為三乘中權教菩薩，那些染凈之念尚未消除的人所說。說此閻浮提以及六慾天等是欲界有漏，而彼上界摩醯首羅天是無漏的。因為染凈彼此尚未消除，所以這是一種權宜之教，並非真實的說法。

第六，關於《涅槃經》所指的凈土。經中說如來有實報凈土在西方，超過三十二恒河沙佛土之外。這是為三乘權教中一部分染凈之念尚未消除的人所說。說這三千大千世界總是穢土，權且推說如來的報境凈土在西方。這是一種權宜之計，並非真實。

第七，關於《法華經》中的三變凈土。這是為三乘權教菩薩，那些染凈之念尚未消除的人所說。將諸天人轉移到其他國土，並非真實，而是一種權宜之計。

第八，關於靈山會上所指的凈土。這是引導三乘中權教菩薩，那些染凈之念尚未消除的人，讓他們知道此土即是穢土也是凈土。雖然眾人都相信，但未能親自見到。這是真實的。

【English Translation】 English version First, regarding the Pure Land of the principle of emptiness and reality. Through focused recollection, with unwavering thoughts, and with sincere devotion, one's mind becomes pure, thereby attaining rebirth in the Pure Land. This is an expedient means, not the ultimate reality.

Second, regarding the Pure Land in the Contemplation Sutra of Immeasurable Life. This is for a portion of sentient beings who have not yet believed in the principle of emptiness and reality, and who delight in beautiful forms. It enables them to use their minds to contemplate those forms, and through the accomplishment of contemplation, they are reborn in the Buddha-land. This is an expedient means, not the ultimate reality.

Third, regarding the Pure Land in the Vimalakirti Sutra. The Buddha pressed his toe to the ground, and through his divine power, it briefly appeared and then disappeared. This is the Reward Land, but its vastness has not yet been fully revealed. It is real, but not yet fully manifested.

Fourth, regarding the Pure Land in the Brahma Net Sutra. Although it speaks of a great Flower King with a thousand flowers, and on each flower there are a hundred billion manifested Buddhas, teaching a hundred billion four-world continents of sentient beings. However, those thousand flowers and that Flower King are shown to the Three Vehicle Bodhisattvas because they have not yet fully understood, so the reward realm is shown in parts, not yet fully accomplished. This is an expedient means, not yet the ultimate reality.

Fifth, regarding the Pure Land of Maheśvara (the Great Lord of the World). The Tathagata attains perfect enlightenment there, seated on a jeweled lotus throne, which is considered the Reward Land. While the attainment of perfect enlightenment in the Bodhi field of Magadha (a kingdom of ancient India) in Jambudvipa (the continent where we live) is a manifestation. This is spoken for the expedient teaching Bodhisattvas in the Three Vehicles, those whose defilements and purity have not yet ceased. It is said that this Jambudvipa and the Six Desire Heavens are the realm of desire with outflows, while the upper realm of Maheśvara is without outflows. Because defilements and purity have not yet ceased, this is an expedient teaching, not the ultimate teaching.

Sixth, regarding the Pure Land indicated in the Nirvana Sutra. The sutra says that the Tathagata has a Reward Land in the West, beyond thirty-two Ganges sands of Buddha-lands. This is spoken for a portion of those in the Three Vehicle expedient teachings whose defilements and purity have not yet ceased. It is said that this three-thousand great-thousand world is always a defiled land, and the Tathagata's Reward Land is provisionally placed in the West. This is an expedient means, not the ultimate reality.

Seventh, regarding the Three Transformations of the Pure Land in the Lotus Sutra. This is spoken for the expedient teaching Bodhisattvas in the Three Vehicles, those whose defilements and purity have not yet ceased. Moving the gods and humans to other lands is not real, but an expedient means.

Eighth, regarding the Pure Land indicated at the Vulture Peak Assembly. This guides the expedient teaching Bodhisattvas in the Three Vehicles, those whose defilements and purity have not yet ceased, to know that this land is both defiled and pure. Although all believe, they have not been able to see it for themselves. This is real.

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非權。信而未見。

第九唯心凈土者。自證自心當體無心。性唯真智不念凈穢。稱真任性心無恚癡。無貪瞋癡。任大悲智安樂眾生。是實凈土。以自凈故教化眾生令他亦凈故。是故維摩經云。唯其心凈即佛國凈。欲生凈土當凈其心。

第十毗盧遮那所居凈土者。即十佛剎微塵數蓮華藏佛國土。總含凈穢。無穢無凈。無有上下。彼此自他之相。一一佛土皆充法界無相障隔。略言十佛剎微塵數國土。為知無盡佛國不出一塵。為無大小故。不立限量故。以法為界。不限邊際。相海純雜色像重重。此為實報非是權收。

新華嚴經論卷第六 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第七

長者李通玄撰

第八明攝化境界者。夫佛境無邊順機各異。隨情廣狹。見有差殊。非是如來分其量數。情微即境狹。量廣即境寬。若也智契真源。佛境彌綸法界。或見閻浮為化境。或見四洲以濟生。或見形滿大千。或見報身十海。如是種種器有萬端。設教不同千差萬別。啓蒙始學憑準何依。略示五門識其權實。使得舍枝條而從本。返末而還源。速證菩提無令稽障。一人中見佛境界。二諸天見佛境界。三二乘中羅漢見佛攝化境界。四權教菩薩見佛境界。五實教菩薩見佛境界。

【現代漢語翻譯】 現代漢語譯本 非權。信而未見。

第九，唯心凈土（唯有內心清凈才是真正的凈土）是指，親自證悟自心，明白其本體是無心的。其自性唯有真智，不執著于清凈或污穢。順應真如本性，心中沒有嗔恨和愚癡，沒有貪婪、嗔恨、愚癡。任運大悲智，安樂眾生，這就是真正的凈土。因為自身清凈，所以教化眾生，使他人也清凈。因此，《維摩經》說：『只要內心清凈，佛國也就清凈。』想要往生凈土，應當清凈自己的內心。

第十，毗盧遮那（Vairocana，光明遍照）所居住的凈土，就是十佛剎微塵數（無數）的蓮華藏佛國土。總括了清凈和污穢，既沒有污穢也沒有清凈，沒有上下之分，也沒有彼此自他的區別。每一個佛土都充滿法界，沒有形象的障礙和隔閡。簡略地說，十佛剎微塵數的國土，是爲了讓人知道無盡的佛國不出一粒微塵，因為沒有大小的分別，所以不設立固定的處所，以法為界限，不限制邊際。相海純凈與雜染的色像重重疊疊。這是實報土，不是權宜之計。

《新華嚴經論》卷第六 大正藏第 36 冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第七

長者李通玄撰

第八，闡明攝化境界。佛的境界無邊無際，順應眾生的根機而各有不同。隨著眾生心境的廣狹，所見到的境界也有差別。這並非是如來佛刻意劃分數量。心境狹隘，所見境界就狹窄；心量廣大，所見境界就寬廣。如果智慧與真理的源頭相契合，那麼佛的境界就遍佈整個法界。或者見到閻浮提（Jambudvipa，我們所居住的娑婆世界）是教化眾生的境界，或者見到四大部洲是救濟眾生的境界，或者見到形體充滿大千世界，或者見到報身充滿十方大海。像這樣種種根器有萬種不同，設立的教法也千差萬別。對於剛剛開始學習、啓蒙的人來說，憑藉什麼作為依據呢？略微指示五種門徑，使他們認識到權巧和真實，從而捨棄枝節而追隨根本，返回末端而回歸源頭，迅速證得菩提，不被阻礙。一、人中見佛境界；二、諸天見佛境界；三、二乘（聲聞乘和緣覺乘）中的羅漢見佛攝化境界；四、權教菩薩見佛境界；五、實教菩薩見佛境界。

【English Translation】 English version Not provisional. Believing without seeing.

Ninth, the Pure Land of Mind-Only (the true Pure Land is when the mind is pure) refers to personally realizing one's own mind, understanding that its essence is without mind. Its nature is solely True Wisdom, not clinging to purity or impurity. Accord with the true nature, the mind is without anger and ignorance, without greed, hatred, and delusion. Freely employing great compassion and wisdom to bring peace and happiness to sentient beings, this is the true Pure Land. Because one's own mind is pure, one teaches sentient beings, causing them to also become pure. Therefore, the Vimalakirti Sutra says: 'When the mind is pure, the Buddha Land is pure.' If you wish to be born in the Pure Land, you should purify your mind.

Tenth, the Pure Land where Vairocana (光明遍照, the Buddha of pervasive light) dwells is the Lotus Treasury World, consisting of as many Buddha lands as there are dust particles in ten Buddha-fields. It encompasses both purity and impurity, being neither impure nor pure, without distinctions of high or low, or self and other. Each Buddha-land is filled with the Dharma Realm, without form, obstruction, or separation. Briefly speaking, the countless lands equaling the dust particles in ten Buddha-fields are to make known that the endless Buddha-lands do not exceed a single dust particle, because there is no distinction of size, and therefore no fixed location is established, using the Dharma as the boundary, without limiting the edges. The ocean of appearances is a layered tapestry of pure and mixed colors and forms. This is the Land of Actual Reward, not a provisional arrangement.

New Avatamsaka Sutra Commentary, Volume 6 Taisho Tripitaka Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 7

Composed by Elder Li Tongxuan

Eighth, elucidating the realms of embracing and transforming. The Buddha's realm is boundless, adapting to the capacities of beings differently. Depending on the breadth of beings' minds, the realms they perceive also differ. This is not the Tathagata deliberately dividing the quantity. A narrow mind perceives a narrow realm; a broad mind perceives a wide realm. If wisdom aligns with the source of truth, then the Buddha's realm pervades the entire Dharma Realm. One might see Jambudvipa (閻浮提, the world we live in) as the realm for transformation, or see the four continents as the realm for saving beings, or see the form filling the great thousand world system, or see the reward body filling the ten seas. Thus, various capacities are myriad, and the teachings established are infinitely diverse. For those who are just beginning to learn and are being enlightened, what should they rely on? Briefly indicate five paths, so they can recognize the provisional and the real, thereby abandoning the branches and following the root, returning from the end to the source, quickly attaining Bodhi, and not being hindered. 1. Seeing the Buddha's realm among humans; 2. Devas seeing the Buddha's realm; 3. Arhats in the Two Vehicles (聲聞乘和緣覺乘, Sravaka Vehicle and Pratyekabuddha Vehicle) seeing the Buddha's realm of embracing and transforming; 4. Bodhisattvas of provisional teachings seeing the Buddha's realm; 5. Bodhisattvas of true teachings seeing the Buddha's realm.

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第一人中見佛境界者。但見化一閻浮提眾生。

第二諸天見佛境界者。但應自見境見佛亦然。隨自見廣狹故。如帝釋梵王及諸天王。即是菩薩位。即依菩薩位。配所見佛攝化境界廣狹。不可依諸凡夫天人之類。如帝釋即是二地菩薩位。乃至漸升至梵天王。是十地菩薩位也。或時以佛神通力成就眾生。亦令人天中凡夫及二乘並小菩薩。總得見佛報土境界故。即如維摩經。佛以足指按地所現凈土是也。或時以佛神力亦令人天總得相見故。即如大集經中所說寶坊處欲界上色界下。大集人天之眾。總在其中如彼經說。

第三二乘中羅漢見佛攝化境界者。如大羅漢。以天眼力。得見佛攝化三千大千之境界也。即如阿那律云。我以天眼見釋迦牟尼佛土三千大千世界。如觀掌中庵摩勒果。如小羅漢即不定。或見佛攝化一閻浮提。此即以久伏忍力能斷結使。未有定力。亦名斷結。未有力通變等事。如以此羅漢。或見佛攝化四洲及上三界境界也。此廣說在小乘諸部中。

第四權教菩薩見佛攝化境界者。初地百佛。二地千佛。三地萬佛境界。以漸增如三乘大乘教說。

第五實教菩薩見佛攝化境界者。初地菩薩即見多百佛即是無盡之百。不是一百之百。二地菩薩即見多千佛等。即是無盡之千故。三地菩薩即云

【現代漢語翻譯】 現代漢語譯本

第一種是人中見到佛的境界。他們只能見到佛陀教化一個閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生。 第二種是諸天見到佛的境界。他們應當只能見到自己境界中的佛。隨著各自境界的廣闊程度而不同。例如帝釋（Indra，眾神之王）、梵王（Brahma，色界天之主）以及其他天王，他們實際上是菩薩的果位。他們依據菩薩的果位，對應所見佛陀攝受教化的境界的廣闊程度。不能依據凡夫天人之類的情況來衡量。例如帝釋實際上是二地菩薩的果位，乃至逐漸上升到梵天王，是十地菩薩的果位。有時佛陀以神通力成就眾生，也會使人天中的凡夫、二乘（聲聞和緣覺）以及小菩薩，都能見到佛陀的報土境界。就像《維摩詰經》中所說，佛陀用腳趾按地所顯現的凈土。有時佛陀以神力也會使人天都能互相看見，就像《大集經》中所說，寶坊處在欲界之上**下，大集人天之眾，都在其中，如該經所說。 第三種是二乘中的阿羅漢見到佛陀攝受教化的境界。例如大阿羅漢，以天眼力，能夠見到佛陀攝受教化三千大千世界的境界。就像阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）所說：『我以天眼見到釋迦牟尼佛的佛土三千大千世界，就像觀看掌中的庵摩羅果（Amalaka，一種果實）。』如果是小阿羅漢，則不確定，或許只能見到佛陀攝受教化一個閻浮提。這是因為他們長期伏藏忍辱的力量能夠斷除結使（Kleshas，煩惱），但還沒有堅定的力量，也可以說是斷除了煩惱，但還沒有力量進行神通變化等事。像這樣的阿羅漢，或許能見到佛陀攝受教化四大洲以及上方三界（欲界、色界、無色界）的境界。這些廣泛的說法在小乘的各個經典中都有記載。 第四種是權教菩薩見到佛陀攝受教化的境界。初地菩薩能見到一百個佛的境界，二地菩薩能見到一千個佛的境界，三地菩薩能見到一萬個佛的境界，以此類推，如三乘大乘教所說。 第五種是實教菩薩見到佛陀攝受教化的境界。初地菩薩就能見到很多百佛，這是無盡的百，不是一百個的百。二地菩薩就能見到很多千佛等等，這是無盡的千。三地菩薩就說

【English Translation】 English version

The first type is those among humans who see the Buddha's realm. They can only see the Buddha transforming beings in one Jambudvipa (the world we live in). The second type is the devas (gods) who see the Buddha's realm. They should only see the Buddha within their own realm. This varies according to the extent of their respective realms. For example, Indra (the king of gods), Brahma (the lord of the Form Realm), and other deva kings are actually at the level of Bodhisattvas. They, based on their Bodhisattva level, correspond to the extent of the Buddha's realm of influence and transformation that they see. It is not appropriate to measure this based on ordinary humans or devas. For example, Indra is actually at the second Bhumi (stage) of a Bodhisattva, and gradually ascending to Brahma, he is at the tenth Bhumi of a Bodhisattva. Sometimes, the Buddha, through his supernatural power, accomplishes beings, and also enables ordinary people, the Two Vehicles (Shravakas and Pratyekabuddhas), and lesser Bodhisattvas in the human and deva realms to see the Buddha's Sambhogakaya (reward body) realm. This is like in the Vimalakirti Sutra, where the pure land manifested when the Buddha pressed his toe to the ground. Sometimes, the Buddha, through his divine power, also enables humans and devas to see each other, as described in the Mahasamghata Sutra, where the precious pavilion is located above and below the Desire Realm, and the assembly of humans and devas in the Mahasamghata are all within it, as the sutra says. The third type is the Arhats (enlightened disciples) of the Two Vehicles who see the Buddha's realm of influence and transformation. For example, a great Arhat, with the power of the divine eye, can see the Buddha's realm of influence and transformation of the three thousand great thousand worlds. Just as Aniruddha (one of the Buddha's ten great disciples, known for being foremost in divine vision) said: 'With my divine eye, I see the Buddha's land of Shakyamuni Buddha, the three thousand great thousand worlds, as if observing an Amalaka (a type of fruit) in the palm of my hand.' If it is a lesser Arhat, it is uncertain; perhaps they can only see the Buddha transforming beings in one Jambudvipa. This is because their long-cultivated power of forbearance can sever the Kleshas (afflictions), but they do not yet have firm power; it can be said that they have severed the afflictions, but they do not yet have the power to perform supernatural transformations. Such an Arhat might see the Buddha transforming beings in the four continents and the three realms above (Desire Realm, Form Realm, Formless Realm). These extensive explanations are recorded in various Hinayana (Smaller Vehicle) scriptures. The fourth type is the provisional teaching Bodhisattvas who see the Buddha's realm of influence and transformation. A Bodhisattva of the first Bhumi sees the realm of one hundred Buddhas, a Bodhisattva of the second Bhumi sees the realm of one thousand Buddhas, a Bodhisattva of the third Bhumi sees the realm of ten thousand Buddhas, and so on, as described in the teachings of the Three Vehicles and the Mahayana (Greater Vehicle). The fifth type is the true teaching Bodhisattvas who see the Buddha's realm of influence and transformation. A Bodhisattva of the first Bhumi sees many hundreds of Buddhas, which is an inexhaustible hundred, not just one hundred. A Bodhisattva of the second Bhumi sees many thousands of Buddhas, and so on, which is an inexhaustible thousand. A Bodhisattva of the third Bhumi then says

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多千萬等。以實而論。諸地菩薩皆悉齊見。如帝網等。三賢菩薩亦然。非但十佛剎微塵數蓮華藏為其報境。法界虛空總皆平等。為十住初心。初見道時即已無大小見故。即總見佛化境。皆如法界。不分大小約行布之中寄位階降。如此經。初地見多百佛境界者。即明滿義故非如三乘單百之百。此多百者。即齊無盡之數故。如三乘教。化佛即攝一四天下。報佛即云攝化千百億四天下為一釋迦報境。如梵網經所說。如華嚴經所說毗盧遮那攝化境界。且約立一大蓮華藏世界海。廣大無際與虛空法界等。但為化眾生故約陳形狀。令眾生心廣大發開狹劣心故。於此大蓮華中。總言有十不可說佛剎微塵數世界種。為教文有限。且立其百二十一個世界種中心有十一個世界種。上下各且二十重蓮華藏世界。最下重中有一佛世界微塵數廣大世界圍繞。次上第二重。二佛世界微塵數。次上第三重三佛世界微塵數。此十一個世界種皆悉如是。從下向上轉轉倍增。最上重中具足二十佛世界微塵數廣大剎。一一剎各有十佛剎微塵數諸小剎圍繞。其十一個二十重世界外。有一百個一重世界種。圍繞十一個二十重世界。此一百個世界種外。近金剛山復有十個四重世界種。其中國剎重重之內。如上所說。于金剛山內圍繞如上諸世界種等。如天帝網分佈而住

【現代漢語翻譯】 現代漢語譯本 多千萬等，以實而論，諸地菩薩皆悉齊見，如帝網等。 (Indra's net, 比喻佛國重重無盡的境界) 三賢菩薩亦然。非但十佛剎微塵數蓮華藏 (Lotus Treasury World, 佛所居的清凈世界) 為其報境，法界虛空總皆平等。為十住初心，初見道時即已無大小見故，即總見佛化境，皆如法界，不分大小約行布之中寄位階降。如此經，初地見多百佛境界者，即明滿義故非如三乘單百之百。此多百者，即齊無盡之數故。如三乘教，化佛即攝一四天下，報佛即云攝化千百億四天下為一釋迦報境，如梵網經所說。如華嚴經所說毗盧遮那 (Vairocana, 釋迦牟尼佛的法身) 攝化境界。且約立一大蓮華藏世界海，廣大無際與虛空法界等，但為化眾生故約陳形狀，令眾生心廣大發開狹劣心故。於此大蓮華中，總言有十不可說佛剎微塵數世界種，為教文有限，且立其百二十一個世界種中心有十一個世界種，上下各且二十重蓮華藏世界。最下重中有一佛世界微塵數廣大世界圍繞。次上第二重，二佛世界微塵數。次上第三重三佛世界微塵數。此十一個世界種皆悉如是，從下向上轉轉倍增。最上重中具足二十佛世界微塵數廣大剎，一一剎各有十佛剎微塵數諸小剎圍繞。其十一個二十重世界外，有一百個一重世界種，圍繞十一個二十重世界。此一百個世界種外，近金剛山 (Vajra Mountain, 佛教宇宙觀中的須彌山) 復有十個四重世界種。其中國剎重重之內，如上所說，于金剛山內圍繞如上諸世界種等，如天帝網分佈而住。

【English Translation】 English version Countless millions and so on. In reality, all Bodhisattvas of the various Bhumis (stages of enlightenment) see equally, like Indra's net (Indra's net, a metaphor for the infinite and interconnected realms of the Buddha-land). The Bodhisattvas of the Three Worthies (Three stages before reaching the Bhumis) are also like this. It is not only the Lotus Treasury (Lotus Treasury World, the pure realm where the Buddha resides), which is as numerous as the dust particles in ten Buddha-lands, that serves as their reward realm; the entire Dharma Realm and empty space are all equal. For the initial intention of the Ten Dwellings (Ten stages of Bodhisattva development), when one first sees the Path, there is already no perception of large or small. Thus, one sees the Buddha's transformation realm in its entirety, all like the Dharma Realm, without distinguishing between large and small, but rather assigning positions and ranks within the arrangement of practices. As stated in this Sutra, the first Bhumi sees the realms of many hundreds of Buddhas, which signifies the meaning of completeness, and is not like the mere hundred of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). This 'many hundreds' is equal to an infinite number. According to the teachings of the Three Vehicles, a manifested Buddha encompasses one four-continent world, while a reward Buddha encompasses thousands of billions of four-continent worlds as one Śākyamuni's reward realm, as described in the Brahma Net Sutra. As described in the Avatamsaka Sutra, Vairocana (Vairocana, the Dharmakaya of Shakyamuni Buddha)'s realm of transformation. Let's establish a vast Lotus Treasury World Sea, boundless and equal to the empty space of the Dharma Realm, but for the sake of transforming sentient beings, its shape is described to broaden the minds of sentient beings and dispel narrow and inferior thoughts. Within this great Lotus, there are said to be world-seeds as numerous as the dust particles in ten inexpressible Buddha-lands. Due to the limitations of the teachings, let's establish one hundred and twenty-one world-seeds, with eleven world-seeds at the center, each with twenty layers of Lotus Treasury Worlds above and below. The lowest layer is surrounded by vast worlds as numerous as the dust particles in one Buddha-world. The second layer above has dust particles in two Buddha-worlds. The third layer above has dust particles in three Buddha-worlds. All eleven world-seeds are like this, increasing exponentially from bottom to top. The uppermost layer fully contains vast lands as numerous as the dust particles in twenty Buddha-worlds, and each land is surrounded by small lands as numerous as the dust particles in ten Buddha-lands. Outside the eleven twenty-layered worlds, there are one hundred single-layered world-seeds surrounding the eleven twenty-layered worlds. Outside these one hundred world-seeds, near Mount Vajra (Vajra Mountain, Mount Sumeru in Buddhist cosmology), there are also ten four-layered world-seeds. Within the layers of these countries, as described above, Mount Vajra surrounds the world-seeds mentioned above, distributed like Indra's net.

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。如來所化周遍其間。凈穢純雜諸世界海等。如三乘中所說世界種者。數三千大千之剎。至一恒河沙。為一世界性。數性世界至恒河沙。為一世界海。數海世界至恒河沙。為一世界種。如此經世界。並數一佛剎微塵二佛剎微塵三佛剎微塵。如是倍增至最上重中二十佛剎微塵數世界。如是上下通數總二百一十佛剎微塵數廣大剎。始成一世界種。非為恒沙以限其數。三乘之中多取恒河沙數為量。如此經中。常取一佛剎塵十佛剎塵。為表無盡為其數。如是增廣令小狹劣眾生知佛攝化境界發菩提心。其佛攝化境界一一塵中境界與法界虛空界等。不言獨化三千大千世界。于中表法。至后釋華藏世界品廣明。

第九明因果延促者。夫法界圓寂無始無終。理智虛空非因非果。但為有情存量假寄其名。情亡量絕何名能立。名不自施。本由量起。量亡情盡名亦自真。今以無名之真名。談無果之真果。以無說之真說。說無因之真因。啓蒙之士。不可以滯其名。始學之流。不可以廢其說。滯名則名立。廢說則言生。當可任情隨緣起唯法起。若無緣者滅唯法滅。有此法者性不相知。今談因果延促。如空中鳥跡。如石女之子。但為眾生情有愚智。隨心照義。或遲速不同。劈竹蹬梯稱機各別。因茲之類延促不同。非謂日月與作時分。教不自施

【現代漢語翻譯】 現代漢語譯本：如來教化普及於所有凈穢混雜的諸世界海等，如同三乘（聲聞乘、緣覺乘、菩薩乘）中所說的世界種，數量從三千大千世界到一個恒河沙數，稱為一個世界性。數量從世界性到一個恒河沙數，稱為一個世界海。數量從世界海到一個恒河沙數，稱為一個世界種。如此經中所說的世界，以及一佛剎微塵、二佛剎微塵、三佛剎微塵，這樣倍增，直到最上重中的二十佛剎微塵數的世界。這樣上下通算，總共二百一十佛剎微塵數廣大剎，才形成一個世界種，並非用恒河沙數來限制其數量。三乘之中多取恒河沙數作為衡量標準，而此經中，常取一佛剎塵、十佛剎塵，來表示無盡的數量。這樣增廣，是爲了讓那些狹隘低劣的眾生了解佛陀攝受教化的境界，從而發起菩提心。佛陀攝受教化的境界，每一個微塵中的境界都與法界、虛空界相等。並非只教化三千大千世界，而是在其中闡述佛法，到後面解釋《華藏世界品》時會詳細說明。 第九，說明因果的延緩和快速。法界圓滿寂靜，無始無終，真如理性和智慧如同虛空，非因非果。只是爲了眾生心存分別，才假借安立這些名稱。如果分別心消失，衡量的標準也斷絕，還用什麼名稱來建立呢？名稱不能自己施設，本來是由衡量而產生的。衡量消失，分別心斷盡，名稱也就回歸真實。現在用無名的真名，談論無果的真果；用無說的真說，說無因的真因。啓發矇昧的人，不可以執著于名稱；剛開始學習的人，不可以廢棄言說。執著于名稱，名稱就成立；廢棄言說，言論就產生。應當順應情勢，隨順因緣，生起唯有法生起；如果沒有因緣，滅亡唯有法滅亡。擁有此法的人，自性互不相知。現在談論因果的延緩和快速，如同空中鳥的痕跡，如同石女的兒子。只是因為眾生的情感有愚笨和智慧的差別，隨心來理解意義，所以有遲緩和快速的不同。如同劈竹子和蹬梯子，根據不同的情況而有所不同。因此這類事情的延緩和快速不同，並不是說日月參與了時間的劃分。教義不能自己施設。

【English Translation】 English version: The Tathagata's (如來) transformation pervades all pure, impure, and mixed world-seas, etc. As the world-seeds described in the Three Vehicles (三乘) (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), from three thousand great chiliocosms to a number of Ganges sands is called a 'world-nature'. From world-natures to a number of Ganges sands is called a 'world-sea'. From world-seas to a number of Ganges sands is called a 'world-seed'. Such as the worlds in this sutra, and one Buddha-land dust mote, two Buddha-land dust motes, three Buddha-land dust motes, increasing in this way up to the twenty Buddha-land dust mote worlds in the highest layer. Thus, counting up and down, a total of two hundred and ten Buddha-land dust mote vast lands forms one world-seed. It is not limited by the number of Ganges sands. Among the Three Vehicles, the number of Ganges sands is often taken as a measure. In this sutra, one Buddha-land dust mote and ten Buddha-land dust motes are often taken to represent an inexhaustible number. Such expansion is to allow small and inferior beings to understand the realm of the Buddha's (佛) embrace and transformation, and to arouse Bodhicitta (菩提心) (the aspiration for enlightenment). The realm of the Buddha's embrace and transformation, the realm in each dust mote is equal to the Dharmadhatu (法界) (the realm of reality) and the space realm. It does not only transform the three thousand great chiliocosms, but expounds the Dharma (法) within them, which will be explained in detail later in the 'Flower Adornment World' chapter (華藏世界品). Ninth, explaining the delay and acceleration of cause and effect. The Dharmadhatu (法界) is perfectly tranquil, without beginning or end. Principle and wisdom are like emptiness, neither cause nor effect. It is only for sentient beings who harbor discrimination that these names are provisionally established. If discrimination disappears and the standard of measurement is cut off, what name can be established? Names cannot establish themselves; they originate from measurement. When measurement disappears and discrimination ceases, names return to their true nature. Now, with the true name of no-name, we discuss the true fruit of no-fruit; with the true speech of no-speech, we speak of the true cause of no-cause. Those who are just beginning to learn should not cling to names; those who are just starting to study should not abandon speech. Clinging to names establishes names; abandoning speech generates words. One should follow the situation and accord with conditions, so that only the Dharma (法) arises when it arises; if there are no conditions, only the Dharma ceases when it ceases. Those who possess this Dharma do not know each other's nature. Now we discuss the delay and acceleration of cause and effect, like the traces of birds in the sky, like the son of a barren woman. It is only because sentient beings' emotions have differences in foolishness and wisdom that they understand the meaning according to their minds, so there are differences in delay and acceleration. Like splitting bamboo and climbing a ladder, it varies according to different situations. Therefore, the delay and acceleration of such things are different, not because the sun and moon participate in the division of time. Teachings cannot establish themselves.

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因機故起。教隨根應有根教生。今以依根約立十門因果延促。使得啓蒙之士後學無疑也。

第一小乘善來得阿羅漢果

第二小乘一生得阿羅漢果

第三小乘三生得阿羅漢果

第四小乘六十劫得阿羅漢果

第五緣覺四生得緣覺果

第六緣覺遲經百劫得緣覺果

第七依權教菩薩成佛定經三僧祇劫得成佛果

第八依法華經實教會三歸一令龍女一剎那際成佛破三乘經于多劫方始成佛

第九華嚴經說兜率天子三生得十地果

第十善財童子一產生佛

如上所說。皆是三乘及一乘聖教。依根約器所說各各。依諸聖教自有和會。今欲廣引諸義文句煩多。根有萬端依根教別。今以略分十種大意得果延促不同。意令知權向實不滯虛乘入真實門速成佛道。如龍女。破三乘之定劫。成剎那之實門。涅槃經屠兒廣額授賢劫中成佛之記者。破闡提之無性說。越三僧祇之功。兜率天子明一乘之教殊勝之力。聞之生信。為不修故。設入地獄中亦能成種。蒙光觸身來生兜率天上。蹬十地位。一如隨好光明功德品說。舉此一事意令信此諸佛所乘。以難信故。信即必定成種。為信解內熏必至成佛。設暫著樂遇苦便修。若至十住初心。位齊十地更無退轉。如善財童子一產生佛者。明於十住

【現代漢語翻譯】 現代漢語譯本：因應眾生根機不同而產生各種教法。現在根據根機，設立十種因果關係，說明證果時間的長短，使初學者和後學者不再疑惑。

第一，小乘根機的人，通過修習善法，立即證得阿羅漢果（A luo han guo，果位名，意為斷盡煩惱，不再輪迴的聖者）。

第二，小乘根機的人，通過一生的修行，證得阿羅漢果。

第三，小乘根機的人，通過三生的修行，證得阿羅漢果。

第四，小乘根機的人，需要六十劫（Liu shi jie，時間單位，極長的時間）的修行，才能證得阿羅漢果。

第五，緣覺（Yuan jue，通過觀察因緣而覺悟的修行者）根機的人，通過四生的修行，證得緣覺果。

第六，緣覺根機的人，需要經歷一百劫的修行，才能證得緣覺果。

第七，依據權教（Quan jiao，為引導眾生而設立的方便教法）的菩薩，按照成佛定經（Cheng fo ding jing）的說法，需要三個阿僧祇劫（San seng qi jie，極長的時間單位）才能證得佛果（Cheng fo guo，圓滿覺悟的果位）。

第八，依據《法華經》（Fa hua jing）的實教（Shi jiao，真實究竟的教法），通過三歸一（San gui yi，歸依佛、法、僧），龍女（Long nv，海龍王的女兒）在一剎那（Yi cha na，極短的時間）之間就能成佛，打破了三乘（San cheng，聲聞乘、緣覺乘、菩薩乘）經典中需要多劫才能成佛的說法。

第九，《華嚴經》（Hua yan jing）說，兜率天子（Dou shuai tian zi，居住在兜率天的天人）通過三生的修行，就能證得十地果（Shi di guo，菩薩修行的最高果位）。

第十，善財童子（Shan cai tong zi，《華嚴經》中的求道者）通過一生的修行，就能成佛。

以上所說的，都是三乘和一乘（Yi cheng，直指成佛的教法）的聖教，是根據眾生的根機和接受能力而說的，各有不同。依據各種聖教，自然可以融會貫通。現在如果廣泛引用各種義理和文句，就會顯得繁瑣。眾生的根機有萬種，根據根機而設立的教法也各不相同。現在簡略地分為十種，說明證果時間的長短不同，目的是讓人們明白權教是爲了引導眾生走向實教，不要停留在虛妄的教法中，而要進入真實的法門，迅速成就佛道，就像龍女那樣，打破了三乘經典中需要經歷漫長劫數才能成佛的說法，成就了剎那成佛的真實法門。《涅槃經》（Nie pan jing）中，屠夫廣額（Tu fu guang e）被授記在賢劫（Xian jie，現在這個時代）中成佛，這是爲了破除闡提（Chan ti，斷滅善根的人）沒有佛性的說法，超越了三個阿僧祇劫的修行。兜率天子表明一乘教法的殊勝力量，聽聞之後生起信心，即使因為沒有修行而墮入地獄，也能種下成佛的種子，蒙受佛光照觸身體，來生就能往生到兜率天，登上十地果位，就像《隨好光明功德品》（Sui hao guang ming gong de pin）所說的那樣。舉這個例子，是爲了讓人們相信諸佛所乘的一乘教法，因為難以置信，所以一旦相信，就必定能種下成佛的種子，因為信解在內心熏習，必定能成就佛果。即使暫時貪圖安樂，一旦遇到痛苦，就會開始修行。如果達到十住（Shi zhu，菩薩修行的十個階段）的初心，果位就等同於十地菩薩，不再退轉。就像善財童子一生就能成佛那樣，說明在十住位上修行。

【English Translation】 English version: Various teachings arise due to the different capacities of beings. Now, based on these capacities, ten types of cause-and-effect relationships are established, illustrating the varying lengths of time required to attain enlightenment, so that beginners and advanced learners may have no further doubts.

First, those of the Small Vehicle (Xiao cheng) who possess good roots attain the Arhat fruit (A luo han guo, a state of enlightenment where one is free from all defilements and no longer subject to rebirth) immediately through the practice of wholesome deeds.

Second, those of the Small Vehicle attain the Arhat fruit in one lifetime.

Third, those of the Small Vehicle attain the Arhat fruit in three lifetimes.

Fourth, those of the Small Vehicle require sixty kalpas (Liu shi jie, an extremely long unit of time) to attain the Arhat fruit.

Fifth, those of the Pratyekabuddha Vehicle (Yuan jue, practitioners who attain enlightenment through observing conditions and causes) attain the Pratyekabuddha fruit in four lifetimes.

Sixth, those of the Pratyekabuddha Vehicle require one hundred kalpas to attain the Pratyekabuddha fruit.

Seventh, according to the provisional teachings (Quan jiao, expedient teachings established to guide beings) of the Bodhisattvas, as stated in the Sutra on the Determination of Becoming a Buddha (Cheng fo ding jing), it takes three asamkhya kalpas (San seng qi jie, an extremely long unit of time) to attain Buddhahood (Cheng fo guo, the state of perfect enlightenment).

Eighth, according to the true teachings (Shi jiao, the true and ultimate teachings) of the Lotus Sutra (Fa hua jing), through the Three Refuges (San gui yi, taking refuge in the Buddha, Dharma, and Sangha), the Dragon Girl (Long nv, daughter of the Dragon King) can attain Buddhahood in an instant (Yi cha na, an extremely short period of time), breaking the notion in the Three Vehicle (San cheng, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) sutras that it takes many kalpas to attain Buddhahood.

Ninth, the Avatamsaka Sutra (Hua yan jing) says that the Tushita Heaven Deva (Dou shuai tian zi, a celestial being residing in the Tushita Heaven) attains the fruit of the Ten Bhumis (Shi di guo, the highest stage of Bodhisattva practice) in three lifetimes.

Tenth, Sudhana (Shan cai tong zi, a seeker of the Way in the Avatamsaka Sutra) attains Buddhahood in one lifetime.

The above are all teachings from the Three Vehicles and the One Vehicle (Yi cheng, teachings that directly lead to Buddhahood), spoken according to the capacities and receptivity of beings, each being different. According to the various sacred teachings, they can naturally be reconciled. If we were to extensively quote various meanings and phrases now, it would become cumbersome. Beings have myriad capacities, and the teachings established according to these capacities are also different. Now, they are briefly divided into ten types, illustrating the different lengths of time required to attain enlightenment, with the intention of making people understand that the provisional teachings are to guide beings towards the true teachings, not to remain in illusory teachings, but to enter the true Dharma gate and quickly attain Buddhahood, just like the Dragon Girl, who broke the notion in the Three Vehicle sutras that it takes countless kalpas to attain Buddhahood, and attained the true Dharma gate of attaining Buddhahood in an instant. In the Nirvana Sutra (Nie pan jing), the butcher Guang'e (Tu fu guang e) was prophesied to attain Buddhahood in the Bhadrakalpa (Xian jie, the present era), which was to dispel the notion that icchantikas (Chan ti, those who have severed their roots of goodness) have no Buddha-nature, and to transcend the practice of three asamkhya kalpas. The Tushita Heaven Deva demonstrates the supreme power of the One Vehicle teachings. Hearing it gives rise to faith, and even if one falls into hell due to lack of practice, one can still plant the seeds of Buddhahood, and by receiving the light touching the body, one can be reborn in the Tushita Heaven in the next life and ascend to the Ten Bhumis, as stated in the 'Merits of the Light of the Minor Marks' chapter (Sui hao guang ming gong de pin). This example is given to make people believe in the One Vehicle teachings that all Buddhas ride, because it is difficult to believe, so once one believes, one will surely plant the seeds of Buddhahood, because faith and understanding are cultivated within, and one will surely attain Buddhahood. Even if one temporarily indulges in pleasure, one will begin to practice when encountering suffering. If one reaches the initial mind of the Ten Dwellings (Shi zhu, ten stages of Bodhisattva practice), one's stage is equal to that of the Ten Bhumis, and there will be no more regression. Just as Sudhana attains Buddhahood in one lifetime, it shows that practice at the stage of the Ten Dwellings.

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初心一剎那際情亡想盡三世一念更無所生名為一生。不取存情立劫時分之生。如是無生便成佛果。如本生故名為一生。還同龍女。一剎那際情盡時亡名之為佛。

第十明會教始終者。夫慧日世尊。稱法界而遍照。智周萬有。與凡聖而同。真理事互融。體用相即。四十品之勝典。終始交羅。百萬頌之妙言。前後參映。十處十會。如帝網之重重。十剎十身。若映象之相入。舉一門。眾門俱發。談一品。諸品齊麾。道樹始成九天同屆。普光一集十處咸登。今古無差舊新一念。不離一位。便分五位之門。一行之中。乃建塵沙行海。法界體上。安立訓俗之詮。果德性齊。施設引生之教。文殊以贊明法體。普賢為成備行修。二人悲智參光。使得云滋寶澤。法界品內。復令善財重修。仿此一部之經。一一行其行相。菩薩接生之軌。各各次第分明。發心求進。師資差別具陳法則。令使童蒙易解。學者不枉功程。一念與道相應。便得超過永劫。今分十法以約紀綱。教體參差略知分齊。

第一明毗盧遮那始成正覺。第二明示果勸修。第三明信心成備。第四明入真實證。第五明發行修行。第六明理事相入。第七明蘊修成德。第八明隨緣無礙。第九明因果位終。第十明令凡實證。

第一明毗盧遮那始成正覺者。即世主妙嚴一

【現代漢語翻譯】 現代漢語譯本： 初心一剎那（ksana，極短的時間單位）際，情亡想盡，過去、現在、未來三世的一念之間，更無所生，這被稱為一生。不取執著于情愛而建立在劫（kalpa，極長的時間單位）時之上的生。像這樣無生，便成就佛果。如本來就有的生，所以名為一生，還如同龍女一般。一剎那之間情盡時亡，名之為佛。 第十，闡明教法的始終。慧日世尊（Buddha，佛陀），稱量法界而普遍照耀，智慧周遍萬有，與凡夫和聖人相同。真理和事理互相融合，本體和作用相互統一。四十品的殊勝經典，始終交錯羅列。百萬頌的微妙言辭，前後互相映照。十處十會，如同帝釋天的網一樣重重疊疊，十剎（buddhakṣetra，佛土）十身，好像映象互相進入。舉出一個法門，眾多法門一起開啟；談論一個品，各個品一起響應。菩提樹剛成，九天（devanagari，天界）一同降臨。普光一會，十處都同時證得。過去和現在沒有差別，舊的和新的只在一念之間。不離開一個位置，便劃分出五位的法門。一行之中，便建立起如塵沙般眾多的行海。在法界的本體上，安立訓誡世俗的詮釋。果德和自性相同，設施引導眾生修行的教法。文殊菩薩（Mañjuśrī）用讚頌來闡明法體，普賢菩薩（Samantabhadra）爲了成就完備的修行。二人悲智的光芒互相輝映，使得雲朵滋潤寶貴的甘露。在法界品內，又讓善財童子重新修行。效仿這部經，一一實踐其中的行相。菩薩接引眾生的規範，各自次第分明。發起求道之心，師父和弟子的差別，都詳細陳述法則，使初學者容易理解，修行者不白費功夫。一念與道相應，便能超越永劫。現在分為十法來概括綱要，教法的體系參差不齊，略微瞭解其界限。 第一，闡明毗盧遮那佛（Vairocana）開始成就正覺。第二，闡明顯示果報，勸勉修行。第三，闡明信心成就完備。第四，闡明進入真實證悟。第五，闡明發起修行。第六，闡明事理相互進入。第七，闡明蘊含修行，成就功德。第八，闡明隨順因緣，沒有障礙。第九，闡明因果的位次終結。第十，闡明使凡夫實際證悟。 第一，闡明毗盧遮那佛開始成就正覺，即世主妙嚴品。

【English Translation】 English version: The initial thought, at the moment of a ksana (an extremely short unit of time), when emotions cease and thoughts are exhausted, and in a single thought of the past, present, and future, there is no further arising, this is called a lifetime. It does not grasp onto the birth that clings to emotions and is established over kalpas (an extremely long unit of time). Such non-birth leads to the attainment of Buddhahood. Like the original birth, it is called a lifetime, just like the Dragon Girl. At the moment when emotions cease and thoughts vanish in a ksana, it is called becoming a Buddha. Tenthly, clarifying the beginning and end of the teachings. The World Honored One, the Sun of Wisdom (Buddha), illuminates universally, measuring the entire Dharmadhatu (the realm of reality), and wisdom pervades all existence, being the same for both ordinary beings and sages. Truth and phenomena interpenetrate, and essence and function are unified. The forty chapters of the excellent scripture are arranged in an interwoven manner from beginning to end. The subtle words of a million verses reflect each other from beginning to end. The ten locations and ten assemblies are like the layers upon layers of Indra's net, and the ten Buddha-lands (buddhakṣetra) and ten bodies are like reflections entering each other. By raising one gate, all gates are opened; by discussing one chapter, all chapters respond together. When the Bodhi tree was first completed, the nine heavens (devanagari) all descended together. At the first assembly in Universal Light, all ten locations simultaneously attained realization. The past and present are no different, and the old and new are just a single thought. Without leaving a single position, the gates of the five ranks are divided. Within a single practice, countless oceans of practices like dust motes are established. On the essence of the Dharmadhatu, the explanations for instructing the mundane are established. The fruit of virtue is equal to the inherent nature, and teachings are established to guide beings to cultivate. Mañjuśrī Bodhisattva uses praise to clarify the essence of the Dharma, and Samantabhadra Bodhisattva is for accomplishing complete practice. The light of their compassion and wisdom shines together, causing the clouds to nourish precious nectar. Within the Dharmadhatu chapter, Sudhana is again made to cultivate. Emulating this entire scripture, each and every one practices its aspects. The standards for Bodhisattvas to receive beings are each clearly distinguished in order. Arousing the mind to seek the Way, the differences between teacher and disciple are all explained in detail, making it easy for beginners to understand and practitioners not waste their efforts. A single thought in accordance with the Way allows one to transcend endless kalpas. Now, it is divided into ten dharmas to summarize the outline, and the systems of the teachings are uneven, so slightly understand their boundaries. First, clarifying that Vairocana Buddha (Vairocana) begins to attain perfect enlightenment. Second, clarifying the display of karmic rewards and encouraging cultivation. Third, clarifying that faith is accomplished and complete. Fourth, clarifying entering into true realization. Fifth, clarifying initiating practice. Sixth, clarifying the interpenetration of phenomena and principle. Seventh, clarifying containing practice and accomplishing virtue. Eighth, clarifying according with conditions and being without obstruction. Ninth, clarifying the end of the stages of cause and effect. Tenth, clarifying enabling ordinary beings to actually realize. First, clarifying that Vairocana Buddha begins to attain perfect enlightenment, which is the chapter on the Wondrous Adornments of World Rulers.

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品經是。言始成正覺者。已自身心證盡三世古今等法。在一念中無久近相。於一念中而亦不壞眾生三世久近劫智及種種眾生差別知見智。如經智入三世而無來往。如是有十種智。具在經說。如是上下前後四十品經。總於始成正覺時。於一剎那際。以法界海智印三昧門。一時頓印。身色言音說諸佛法及一切塵中諸國剎海普宣流佈及入涅槃。不移一時一際一性皆是。法如是故。前佛后佛古今如是。總在一時。隨諸眾生現差別法。古今相徹。名之為始。契法如是。名之為成。依法如是。非心造作。名之為正。智達斯理。名之為覺。此經在晉朝之譯。有三十四品。今于唐朝再譯。為三十九品。又檢菩薩瓔珞本業經云。佛子。吾先於第六天說十地道化天人。今故略開眾生心地。汝等受行。又下文。佛子。第四十一地心者。名入法界心。又此下文。佛子。吾先於第三禪中集八禪眾說。一生補處菩薩入佛華三昧定說百萬億偈。今以略說一偈之義開眾生心。汝等受持。此品即在十地品后。是十一地等覺位。計此品名還名佛華品。為依法為名故。又下文。佛子。吾先在此樹下說法界海時。有八萬無垢菩薩現身得佛。故今為此大眾略開佛果行處。汝應頂受。如瓔珞本業經。即是說華嚴經竟。化諸三乘眾生。詣菩提樹下。二重敘初成正覺時所

【現代漢語翻譯】 現代漢語譯本 品經是。言始成正覺者（newly enlightened one）。已自身心證盡三世（past, present, future）古今等法。在一念中無久近相。於一念中而亦不壞眾生三世久近劫智及種種眾生差別知見智。如經智入三世而無來往。如是有十種智。具在經說。如是上下前後四十品經。總於始成正覺時。於一剎那際。以法界海智印三昧門。一時頓印。身色言音說諸佛法及一切塵中諸國剎海普宣流佈及入涅槃。不移一時一際一性皆是。法如是故。前佛后佛古今如是。總在一時。隨諸眾生現差別法。古今相徹。名之為始。契法如是。名之為成。依法如是。非心造作。名之為正。智達斯理。名之為覺。此經在晉朝之譯。有三十四品。今于唐朝再譯。為三十九品。又檢菩薩瓔珞本業經云。佛子。吾先於第六天說十地道化天人。今故略開眾生心地。汝等受行。又下文。佛子。第四十一地心者。名入法界心。又此下文。佛子。吾先於第三禪中集八禪眾說。一生補處菩薩（bodhisattva destined for Buddhahood in their next life）入佛華三昧定說百萬億偈。今以略說一偈之義開眾生心。汝等受持。此品即在十地品后。是十一地等覺位。計此品名還名佛華品。為依法為名故。又下文。佛子。吾先在此樹下說法界海時。有八萬無垢菩薩現身得佛。故今為此大眾略開佛果行處。汝應頂受。如瓔珞本業經。即是說華嚴經竟。化諸三乘眾生。詣菩提樹下。二重敘初成正覺時所

【English Translation】 English version This is the chapter of the Sutra. It speaks of the one who initially attained perfect enlightenment (newly enlightened one), having personally and mentally verified all the laws of the three times (past, present, future), ancient and modern. Within a single thought, there is no concept of long or short duration. Within a single thought, it also does not destroy the wisdom of beings regarding the long and short kalpas of the three times, nor the wisdom of knowing the differences among various beings. As the Sutra says, wisdom enters the three times without coming or going. Thus, there are ten types of wisdom, fully described in the Sutra. These forty chapters of the Sutra, above, below, before, and after, are all, at the moment of initial perfect enlightenment, in a single instant, sealed at once with the Dharma Realm Ocean Wisdom Seal Samadhi gate. The body, form, speech, and sounds proclaim the Buddha-dharma and universally spread and flow through all the lands and oceans within every dust mote, and enter Nirvana. There is no change in a single moment, a single instant, a single nature. The Dharma is thus. The Buddhas of the past and future, ancient and modern, are thus. All are in a single moment, manifesting different Dharmas according to the various beings. Ancient and modern penetrate each other, and this is called 'beginning'. To be in accordance with the Dharma is called 'accomplishment'. To rely on the Dharma and not create with the mind is called 'correct'. To understand this principle with wisdom is called 'enlightenment'. This Sutra was translated in the Jin Dynasty with thirty-four chapters. Now, in the Tang Dynasty, it is re-translated into thirty-nine chapters. Furthermore, examining the Bodhisattva Garland Sutra of Original Acts, it says: 'Buddha-child, I first spoke of the ten grounds in the sixth heaven, transforming humans and devas. Now, I briefly open the minds of beings, so that you may receive and practice.' And further below: 'Buddha-child, the mind of the forty-first ground is called the mind of entering the Dharma Realm.' And further below: 'Buddha-child, I first gathered the assembly of the eight dhyanas in the third dhyana heaven and spoke. The bodhisattva destined for Buddhahood in their next life (bodhisattva destined for Buddhahood in their next life) entered the Buddha Flower Samadhi and spoke a million billion verses. Now, I briefly explain the meaning of one verse to open the minds of beings, so that you may receive and uphold it.' This chapter is after the chapter on the ten grounds. It is the eleventh ground, the position of near-perfect enlightenment. Counting this chapter, it is still called the Buddha Flower Chapter, because it is named according to the Dharma. And further below: 'Buddha-child, I first spoke of the Dharma Realm Ocean under this tree, at which time eighty thousand stainless bodhisattvas manifested and attained Buddhahood. Therefore, now I briefly open the place of practice for the fruit of Buddhahood for this great assembly. You should respectfully receive it.' As in the Garland Sutra of Original Acts, it is said that after speaking the Avatamsaka Sutra, he transformed beings of the three vehicles and went to the Bodhi tree. This is a second narration of what occurred at the time of initial perfect enlightenment.

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說華嚴五位法門。具如彼經說。為華嚴經少十一地一品經。今將彼配勘方知次第。後有聞者不須生疑。但取彼經勘驗可知皁白。今以第三禪中說十一地佛華品。即總有十處十會四十品。並在始成正覺時。以一剎那際海印法門一時頓說。以依本法無前後故。為法本如是故。以本身本智示本法故。無重會普光明殿及三會等事故。若重重重重無盡之重。不論三會。以其法界海門總收三世。一念前後並是一時。亦無往彼重來入此。如來但以本智對現色身海印門故。一時普示。今言于普光明殿重重三會者。此非如是。總是一時頓印之法。如經云。如來於一言說中。演說無邊契經海。但從法門品類為表法故。菩薩名殊。非是先來後來之眾。於法界海內。不可以情作前後之想。違本法故。於一念之內現三世事者。為眾生故。非於本法而有三世。此為明本法。不可從末。前已覆車后須改轍。不可直推先德以為龜鏡。檢參經意都無重會之名。以文字敘致法門似有重意。不觀品中經意。總是敘其前後通括一時一際一法界之智用法門。如十定品離世間品。皆云。爾時世尊在摩竭提國菩提場中始成正覺普光明殿入剎那際三昧者。但隨法位菩薩名別。非是如來去已重來。以普光明殿為法界果智體故。於一時之際會其理事。不離無作定門以十定門是

法界體故。以普賢行是法界用。即離世間品是也。會此二品。不離普光明殿果德大宅智之本都。如此三度之說。總是一處一時一法界一會之說。非是如情所見前後往來。通餘九會。總在一會一時一法界一智海法門。重重一時隱現無障無礙。今於一法界內。隨其進修方便行相門中。寄處表法。以分其十處。十會者。

第一菩提場會

第二普光明殿會

第三升須彌山頂會

第四升夜摩天會

第五升兜率天會

第六升他化自在天會

第七升三禪天會

第八給孤獨園會

第九覺城東大塔廟處會

第十於一切國剎及塵中一切虛空法界會

名為十處十會。普光明殿中會。此經中五位六位法門。十定妙理。普賢萬行始終體用。十處十會總在普光明殿。一真法界因圓果滿。報居之宅之所含容。十方世界。都為一法一處一時一體用際攝末歸本。不可別分作前後往來三會之說。不可以己情塵翳障真教。又此經中諸法皆以十為圓數。不可但言七處九會之說。

又問。何故至第七會。但至三禪。集八天眾說十一地法門。何故不至四禪天者。

答曰。為四禪天依其次第是佛果處故。佛正於菩提場中正證佛果。通收四禪及十方世界。總為一普光明殿法界之宅報居

【現代漢語翻譯】 現代漢語譯本： 因為法界是本體，所以普賢行是法界的作用，也就是《離世間品》。將這兩品會合，不離開普光明殿（一切諸佛所居之殿）果德大宅，這是智慧的根本所在。這樣三次宣說，總是在一處、一時、一法界、一會中宣說。不是像人們所見那樣有前後往來。貫通其餘九會，總在一會、一時、一法界、一智海法門中。重重疊疊，一時隱現，沒有障礙。現在在一法界內，隨著進修的方便和行相門中，寄託處所來表述佛法，以此來劃分十處十會。

第一 菩提場會（菩提樹下的集會） 第二 普光明殿會（普光明殿的集會） 第三 升須彌山頂會（在須彌山頂的集會） 第四 升夜摩天會（在夜摩天的集會） 第五 升兜率天會（在兜率天的集會） 第六 升他化自在天會（在他化自在天的集會） 第七 升三禪天會（在三禪天的集會） 第八 給孤獨園會（在給孤獨園的集會） 第九 覺城東大塔廟處會（在覺城東大塔廟處的集會） 第十 於一切國剎及塵中一切虛空法界會（在一切國土和微塵中的一切虛空法界的集會）

這被稱為十處十會。普光明殿中的集會，此經中的五位、六位法門，十定（禪定的十個層次）的精妙道理，普賢萬行的始終體用，十處十會都包含在普光明殿中。一真法界因圓果滿，是報身佛所居住的宅邸所能容納的。十方世界，都歸於一法、一處、一時、一體用之際，攝末歸本。不可分割地看作前後往來的三次集會。不可以自己的情見和塵世的矇蔽來障礙真正的教義。而且此經中的諸法都以十為圓滿之數，不可只說七處九會。

又問：為什麼到第七會，只到三禪天，聚集八天眾宣說十一地法門，為什麼不到四禪天呢？

答：因為四禪天按照次第是佛果的處所。佛正是在菩提場中證得佛果，統攝四禪天和十方世界，總歸於一普光明殿法界之宅，是報身佛所居住的地方。

【English Translation】 English version: Because the Dharmadhatu (the realm of all phenomena) is the substance, the practice of Samantabhadra (普賢) is the function of the Dharmadhatu, which is the 'Leaving the World' chapter. Combining these two chapters, it does not depart from the Great Abode of Fruition and Virtue in the Universal Light Hall (普光明殿) , which is the fundamental capital of wisdom. These three declarations are all declarations in one place, one time, one Dharmadhatu, and one assembly. It is not like what people see, with comings and goings. Connecting the remaining nine assemblies, it is all in one assembly, one time, one Dharmadhatu, one Dharma gate of the Ocean of Wisdom. Layer upon layer, appearing and disappearing simultaneously, without obstruction. Now, within one Dharmadhatu, according to the convenient practices and aspects of cultivation, relying on places to represent the Dharma, thereby dividing the ten places and ten assemblies.

First: Bodhi Field Assembly (菩提場會) (Assembly at the Bodhi tree) Second: Universal Light Hall Assembly (普光明殿會) (Assembly in the Universal Light Hall) Third: Ascending Mount Sumeru Assembly (升須彌山頂會) (Assembly on the summit of Mount Sumeru) Fourth: Ascending Trayastrimsa Heaven Assembly (升夜摩天會) (Assembly in the Trayastrimsa Heaven) Fifth: Ascending Tushita Heaven Assembly (升兜率天會) (Assembly in the Tushita Heaven) Sixth: Ascending Paranirmitavasavartin Heaven Assembly (升他化自在天會) (Assembly in the Paranirmitavasavartin Heaven) Seventh: Ascending Third Dhyana Heaven Assembly (升三禪天會) (Assembly in the Third Dhyana Heaven) Eighth: Jetavana Garden Assembly (給孤獨園會) (Assembly in the Jetavana Garden) Ninth: Assembly at the Great Stupa Temple East of Awakened City (覺城東大塔廟處會) (Assembly at the Great Stupa Temple East of Awakened City) Tenth: Assembly in All Lands and All Space-Dharmadhatu within Dust Motes (於一切國剎及塵中一切虛空法界會) (Assembly in All Lands and All Space-Dharmadhatu within Dust Motes)

These are called the Ten Places and Ten Assemblies. The assembly in the Universal Light Hall, the five positions and six positions Dharma gates in this sutra, the profound principles of the Ten Samadhis (十定) (ten levels of meditative absorption), the beginning and end, substance and function of Samantabhadra's (普賢) myriad practices, all ten places and ten assemblies are contained within the Universal Light Hall. The One True Dharmadhatu is complete in cause and fruition, the abode where the Reward Body Buddha resides can contain it. The ten directions of the world all return to one Dharma, one place, one time, one substance and function, taking the end back to the origin. It cannot be separated into three assemblies with comings and goings. One should not use one's own emotional views and worldly obscurations to obstruct the true teachings. Moreover, all Dharmas in this sutra take ten as the complete number, one should not only speak of seven places and nine assemblies.

Question: Why does the seventh assembly only reach the Third Dhyana Heaven, gathering the eight heavenly hosts to speak of the eleven Bhumi (十一地) (eleven grounds) Dharma gate, why does it not reach the Fourth Dhyana Heaven?

Answer: Because the Fourth Dhyana Heaven, according to the sequence, is the place of the Buddha's Fruition. The Buddha directly attained Buddhahood in the Bodhi Field, encompassing the Four Dhyana Heavens and the ten directions of the world, all returning to the one Universal Light Hall Dharmadhatu Abode, the place where the Reward Body Buddha resides.

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之都。更無上下往來進修所在可得之相。明佛四禪心想無依無進修處故無往來也。情絕應真。同法界故。是佛第四禪以菩提樹下寄同阿蘭若處。普光明殿即是本居之報宅。以此三說始終因果。重敘前初成佛之時。以明前後不離菩提體本智海故。如此圓融。始終因果成一際法門。於此經中前後有六處和會也。示果勸修門中有二處。已信修行門中有四處。一如初會中。普賢菩薩入如來藏身三昧。以世界海旋法門。示佛本源法界十蓮華藏世界海因果始終報得之門。即普賢菩薩是其行。如來藏身是其體。即明以用入體理事徹故。二毗盧遮那所坐之座諸有莊嚴。亦明因果始終體用相徹故。即以遮那佛以為報果。以一切法空本智為座體。以普賢萬行為用莊嚴。以此一切莊嚴具。即還以輪臺戶牖諸莊嚴具中出衆菩薩。有十佛世界微塵數。雨寶供佛。即明如來果德常居一切法空之座。普賢眾行妙用常感依報之所莊嚴。理事因果體用常相益故。又已信修行門中有四度和會因果無二門者。即普光明殿三說始成正覺。攝末歸本一際法界。是一度和會。二三十七品名如來出現品。如來放眉間光灌文殊頂。放口中光灌普賢口。令此二人共相問答。說佛出現果德之門。即文殊為本智法體。普賢為行。明和會體用徹故。以此徹處即名為佛。初會中佛。

【現代漢語翻譯】 現代漢語譯本：沒有上下往來進修的地方可以執著。明白佛陀的四禪境界，心念無所依傍，沒有進修之處，所以沒有往來之相。情感斷絕，與真理相應，與法界相同。這是佛陀在第四禪中，于菩提樹下暫住，如同在寂靜的阿蘭若（Aranya，寂靜處）一樣。普光明殿就是佛陀本來居住的報身之宅。用這三次說法來貫穿始終的因果，重新敘述最初成佛之時，以此來表明前後不離菩提之體，本智之海。如此圓融，始終因果成就一際法門。在這部經中，前後有六處和會。示果勸修門中有兩處，已信修行門中有四處。一如初會中，普賢菩薩（Samantabhadra Bodhisattva，具足一切菩薩的品德）進入如來藏身三昧（Tathagatagarbha-kaya-samadhi，如來所證的清凈藏識之禪定）。以世界海旋法門，展示佛陀本源法界十蓮華藏世界海（ দশ পদ্মগর্ভ বিশ্ব সমুদ্র，十重蓮花所藏的世界海）因果始終報得之門。即普賢菩薩是其行，如來藏身是其體，表明以用入體，理事通徹。二毗盧遮那佛（Vairocana，光明遍照）所坐之座的各種莊嚴，也表明因果始終體用相徹。即以毗盧遮那佛作為報果，以一切法空本智為座體，以普賢萬行為用莊嚴。用這些一切莊嚴具，又從輪臺戶牖等各種莊嚴具中出現眾多菩薩，有十佛世界微塵數，雨寶供佛。表明如來果德常居一切法空之座，普賢眾行妙用常感依報之所莊嚴，理事因果體用常相益。又已信修行門中有四度和會因果無二門，即普光明殿三次說法始成正覺，攝末歸本一際法界，這是一度和會。二三十七品名如來出現品，如來放眉間光灌文殊（Manjusri，妙吉祥）頂，放口中光灌普賢口，令此二人共同問答，說佛出現果德之門。即文殊為本智法體，普賢為行，表明和會體用通徹。以此通徹之處就名為佛，初會中佛。

【English Translation】 English version: There is no aspect of upper or lower, coming or going, advancing or cultivating that can be grasped. Understanding the Buddha's four Dhyanas (meditative states), the mind has no reliance, no place for cultivation, therefore there is no aspect of coming or going. Emotions are cut off, corresponding to the truth, being the same as the Dharmadhatu (realm of reality). This is the Buddha in the fourth Dhyana, temporarily residing under the Bodhi tree, like being in a quiet Aranya (secluded place). The Universal Light Palace is the Buddha's original abode of the reward body. Using these three teachings to connect the beginning and end of cause and effect, re-narrating the time of the initial enlightenment, to show that before and after are inseparable from the Bodhi essence, the ocean of original wisdom. So perfectly integrated, the beginning and end of cause and effect achieve the Dharma-gate of One Reality. In this Sutra, there are six assemblies in total. There are two in the 'Showing the Fruit and Encouraging Cultivation' section, and four in the 'Already Believing and Practicing' section. One is like in the initial assembly, Samantabhadra Bodhisattva enters the Tathagatagarbha-kaya-samadhi. Using the Dharma-gate of the World-Sea Revolving, showing the Buddha's original source, the Dharmadhatu, the Ten Lotus Treasury World-Sea, the gate of cause and effect from beginning to end, obtained as reward. That is, Samantabhadra Bodhisattva is its practice, the Tathagatagarbha is its essence, showing that using practice to enter the essence, principle and phenomena are thoroughly understood. Two, the various adornments of the seat where Vairocana Buddha sits also show that cause and effect, beginning and end, essence and function are thoroughly interconnected. That is, taking Vairocana Buddha as the reward fruit, taking the original wisdom of the emptiness of all Dharmas as the essence of the seat, and using the myriad practices of Samantabhadra to adorn it. Using all these adornments, many Bodhisattvas emerge from the various adornments of the wheel-shaped terraces, windows, and doors, as numerous as the dust motes of ten Buddha-worlds, raining treasures to offer to the Buddhas. This shows that the Buddha's fruit virtue constantly resides in the seat of the emptiness of all Dharmas, and the wonderful function of Samantabhadra's practices constantly evokes the adornment of the dependent reward, principle and phenomena, cause and effect, essence and function constantly benefiting each other. Furthermore, in the 'Already Believing and Practicing' section, there are four degrees of assembly, the gate of cause and effect being non-dual, that is, the Universal Light Palace's three teachings initially achieving perfect enlightenment, gathering the end to return to the origin, the Dharmadhatu of One Reality, this is one degree of assembly. Two, the thirty-seven sections are named the 'Appearance of the Tathagata' section, the Tathagata emits light from between his eyebrows and pours it on Manjusri's head, emits light from his mouth and pours it on Samantabhadra's mouth, causing these two to ask and answer each other, speaking of the gate of the Tathagata's appearance and fruit virtue. That is, Manjusri is the essence of original wisdom, Samantabhadra is the practice, showing that the assembly of essence and function is thoroughly understood. This place of thorough understanding is called Buddha, the Buddha in the initial assembly.

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即明佛所自成佛也。三十七品中佛。明菩薩自力所及也。因初佛故而起信。進修行以信進修行故。自力所及自佛果故。以自佛果與前所信無異故。三祇園之中。如來以師子頻申三昧門。舉五位因果導利人天。四善財童子彌勒樓閣中。和會文殊普賢始終因果及彌勒菩薩始終因果。都為一際。體用徹故。通前示果勸修門中普賢菩薩毗盧遮那二處和會。及后普光明殿如來出現品給孤獨園及彌勒樓閣四處。通為六處和會。體用因果無二一際法門。是故彌勒樓閣名毗盧遮那莊嚴藏。與初會中普賢菩薩所入三昧名如來藏身。前後名字一相似故。但取經文品類意況尋之參驗可見。如來會通總為一時一際。以剎那際根本智宅門出生滅度及常住在世轉正法輪總無虧一念成正覺時。是故經言。智入三世而無來往。此經總有十處十會四十品經。於九會中雲集都眾總有三百四十二種眾。並第三禪中一會八種眾。亦在其數。如是之眾各各云有佛世界微塵數。或云十佛世界微塵數。如是眾會一時俱會在始成正覺一剎那際。猶如大海周遍十方互相參映無障無礙。若以第十會中於一切國剎及塵中虛空法界一切會者。即十方世界虛空法界及纖塵之內。及一切眾生身體塵毛孔海會如海十方無間。重重重重無盡無盡。諸佛菩薩眾海常然。三世一念。古今咸即今

【現代漢語翻譯】 現代漢語譯本： 『即明佛所自成佛也』，是指明了佛陀自己成就佛果的道理。三十七道品中的佛，是指明菩薩通過自身努力所能達到的境界。因為最初對佛的信仰而生起信心，進而修行，因為信、進、修行，所以能憑藉自身的力量達到自己所證的佛果。因為自己所證的佛果與先前所信仰的佛沒有差別。在三祇園中，如來以師子頻申三昧門（一種禪定狀態），揭示五位因果，引導利益人天。在善財童子彌勒樓閣中，融合了文殊菩薩、普賢菩薩的始終因果，以及彌勒菩薩的始終因果，都歸於一際（真如實相）。這是因為體和用都徹底通達的緣故。這與前面示果勸修門中普賢菩薩和毗盧遮那佛兩處融合，以及後面的普光明殿如來出現品、給孤獨園和彌勒樓閣四處，總共六處融合相通。體、用、因、果沒有差別，都是一際法門。因此，彌勒樓閣被稱為毗盧遮那莊嚴藏。與初會中普賢菩薩所入的三昧，名為如來藏身，前後名字相似。只要仔細研讀經文的品類、意境和情況，就可以發現其中的關聯。如來會通一切，總歸於一時一際。以剎那際（極短的時間）的根本智宅門，出生、滅度以及常住在世、轉正法輪，總沒有缺失，都在一念成正覺時完成。所以經中說：『智入三世而無來往』。這部經總共有十處十會四十品經。在九會中雲集的聽眾總共有三百四十二種。加上第三禪中的一會八種聽眾，也包括在其中。這些聽眾各自都說有佛世界微塵數，或者說有十佛世界微塵數。這些眾會一時都聚集在始成正覺的一剎那際。猶如大海周遍十方，互相參映，沒有障礙。如果在第十會中，於一切國剎以及塵中虛空法界的一切會眾，就是十方世界、虛空法界以及纖塵之內，以及一切眾生身體的塵毛孔，海會如海，十方無間，重重無盡。諸佛菩薩的眾海常然存在，三世一念，過去、現在、未來都即是現在。

【English Translation】 English version: 'That the Buddha becomes Buddha by himself' means clarifying the principle of how the Buddha achieves Buddhahood through his own efforts. The Buddha in the Thirty-seven Factors of Enlightenment refers to the state that Bodhisattvas can reach through their own efforts. Faith arises from the initial belief in the Buddha, leading to practice. Because of faith, progress, and practice, one can attain the Buddha-fruit through one's own power. Because the Buddha-fruit attained by oneself is no different from the Buddha one initially believed in. In the three Garden Groves, the Tathagata (如來) uses the Lion's Yawning Samadhi (師子頻申三昧) to reveal the five positions of cause and effect, guiding and benefiting humans and devas. In the Maitreya Pavilion of Sudhana (善財童子), the initial and final causes and effects of Manjushri (文殊菩薩) and Samantabhadra (普賢菩薩), as well as the initial and final causes and effects of Maitreya Bodhisattva (彌勒菩薩), are all harmonized into one Reality (一際). This is because the essence and function are thoroughly understood. This is connected to the previous section on showing the result and encouraging practice, where Samantabhadra Bodhisattva and Vairocana Buddha (毗盧遮那) are harmonized in two places, as well as the four places of the Appearance of the Tathagata Chapter in the Garden of Anathapindika (給孤獨園) and the Maitreya Pavilion, totaling six places of harmonization. Essence, function, cause, and effect are not different, all being the Dharma-door of One Reality. Therefore, the Maitreya Pavilion is called the Vairocana Adornment Treasury. It is similar to the Samadhi entered by Samantabhadra Bodhisattva in the initial assembly, called the Tathagata-garbha Body. The names are similar before and after. By carefully studying the categories, intentions, and circumstances of the scriptures, the connections can be seen. The Tathagata harmonizes everything into one time and one Reality. With the fundamental wisdom dwelling-place of the instant (剎那際), birth, extinction, as well as constant abiding in the world and turning the Dharma wheel, are all without deficiency, all completed in the moment of attaining perfect enlightenment. Therefore, the sutra says: 'Wisdom enters the three times without coming or going.' This sutra has a total of ten places, ten assemblies, and forty chapters. In the nine assemblies, the gathered audiences total three hundred and forty-two kinds. Including the one assembly of eight kinds of audiences in the Third Dhyana (第三禪), they are also included in the count. Each of these audiences says that there are as many as dust motes in a Buddha-world, or as many as dust motes in ten Buddha-worlds. These assemblies all gather at the instant of the initial attainment of perfect enlightenment. Like the great ocean pervading the ten directions, reflecting each other without obstruction. If, in the tenth assembly, all the assemblies in all countries and lands, as well as in the dust motes, empty space, and Dharma-realm, are considered, then the ten directions, the empty space, the Dharma-realm, and within the fine dust, and the pores of all beings' bodies, the ocean-like assemblies are like the sea, without gaps in the ten directions, endlessly repeated. The ocean of Buddhas and Bodhisattvas constantly exists, the three times are one thought, the past, present, and future are all the present.

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時之際。過去未來無盡之劫。同時無虧。一念成正覺時也。如是時體成佛不成佛。覺與不覺時。法如是故。

第二明示果勸修者。即如來現相品。普賢三昧品。世界成就品。華藏世界品。毗盧遮那品。如是五品經是也。于現相品如來口中眾齒之間放光。以光中音聲十方告眾。使令咸集。普賢菩薩為佛長子。治佛家法入佛三昧。舉佛果德令眾敬愛起信樂修。如來於自身及座。舉體用因果門令眾咸知。以佛自身為法界大智身。以諸莊嚴具為普賢行用報果。以一切法空為座身。以此三法齊平興悲智門。無始無終。示悟眾生。名之為佛。如來又于眉間毫相中放光明。名一切菩薩智光明普照曜十方藏。其狀猶如寶色燈云。普照十方世界已。右繞于佛。從足下入。及於眉間毫相之內。出十佛世界微塵數菩薩眾。于其佛前共坐一蓮華之座。復讚歎佛境界甚深。此明因果無二。光入足下。明以果成因。眉間光者。十地智果之光。今入佛足下。以果成因。十信之位。還從足下輪中出此光也。至十住位內。次至足指端出。十行之內從足趺上出。十回向之內從膝上出。十地之內還至眉間出。終而復始。毫相光明是十地之果光。其中出菩薩。是其因行。明因從果出。明此已上五品經是示佛果德令眾信樂。

第三明信心成備者。即第

【現代漢語翻譯】 現代漢語譯本：這是關於時間的討論。過去、未來無盡的劫（kalpa，梵文，指極長的時間單位）同時存在，沒有缺失。當一念成就正覺（samyak-saṃbodhi，梵文，指完全的覺悟）時也是如此。這樣的時間體性，無論是成佛還是不成佛，覺悟還是不覺悟，其法則都是如此。

第二部分闡明了佛果並勸勉修行，即《如來現相品》、《普賢三昧品》、《世界成就品》、《華藏世界品》、《毗盧遮那品》這五品經。在《現相品》中，如來從口中牙齒之間放出光明，以光明中的音聲向十方宣告，使眾生聚集。普賢菩薩（Samantabhadra，梵文，象徵菩薩行愿的菩薩）是佛的長子，治理佛家的法，進入佛的三昧（samādhi，梵文，指禪定）。他舉出佛的果德，使眾生敬愛，生起信心，樂於修行。如來於自身及座位，舉全身的體、用、因、果之門，使眾生知曉。以佛自身為法界大智身，以各種莊嚴具為普賢行用報果，以一切法空為座身。以此三法齊平，興起悲智之門，無始無終，開示覺悟眾生，名為佛。如來又從眉間毫相中放出光明，名為一切菩薩智光明普照曜十方藏，其狀猶如寶色燈云，普照十方世界后，右繞于佛，從足下進入，又從眉間毫相之內，出現十佛世界微塵數菩薩眾，在佛前共坐一蓮華之座，讚歎佛的境界甚深。這說明因果無二。光進入足下，說明以果成就因。眉間的光，是十地（daśa-bhūmi，梵文，菩薩修行的十個階段）智果的光，現在進入佛的足下，以果成就因，十信（daśa-śraddhā，梵文，修行的最初十個階段）之位，也是從足下輪中出此光。到十住（daśa-vihāra，梵文，菩薩修行的十個階段）位內，依次到足指端出，十行（daśa-caryā，梵文，菩薩修行的十個階段）之內從足背上出，十回向（daśa-pariṇāmanā，梵文，菩薩修行的十個階段）之內從膝上出，十地之內還到眉間出，終而復始。毫相光明是十地之果光，其中出現菩薩，是其因行，說明因從果出。說明以上五品經是顯示佛的果德，使眾生信樂。

第三部分闡明信心成就完備，即第...

【English Translation】 English version: This is about the occasion of time. The past and future, endless kalpas (kalpa, Sanskrit, meaning an extremely long unit of time), exist simultaneously without deficiency. It is also the same when a single thought achieves samyak-saṃbodhi (samyak-saṃbodhi, Sanskrit, meaning perfect enlightenment). Such is the nature of time, whether becoming a Buddha or not, whether enlightened or not, the Dharma is thus.

The second part elucidates the fruit and encourages practice, namely the five chapters: 'Appearance of the Tathagata,' 'Samantabhadra's Samadhi,' 'World System,' 'Flower Garland World,' and 'Vairocana.' In the 'Appearance of the Tathagata' chapter, the Tathagata emits light from between the teeth in his mouth, and with the sound in the light announces to the ten directions, causing beings to gather. Samantabhadra Bodhisattva (Samantabhadra, Sanskrit, a Bodhisattva symbolizing the vows and practices of Bodhisattvas) is the eldest son of the Buddha, managing the Buddha's family Dharma and entering the Buddha's samadhi (samādhi, Sanskrit, meaning meditative absorption). He cites the Buddha's fruit virtues, causing beings to respect and love, generate faith, and delight in practice. The Tathagata, in his own body and seat, cites the gates of substance, function, cause, and effect, causing beings to know. He takes the Buddha's own body as the Dharmadhatu's great wisdom body, takes the various adornments as Samantabhadra's practice and reward fruit, and takes the emptiness of all dharmas as the seat body. With these three dharmas being equal, he raises the gates of compassion and wisdom, without beginning or end, revealing and enlightening beings, and is named Buddha. The Tathagata also emits light from the white hair-curl between his eyebrows, named the Light of All Bodhisattvas' Wisdom Illuminating the Ten Directions, its form like a cloud of jeweled lamps, illuminating the ten directions and then circumambulating the Buddha to the right, entering from under his feet, and then from within the white hair-curl between his eyebrows, appearing a number of Bodhisattvas equal to the dust motes of ten Buddha worlds, sitting together on a lotus seat before the Buddha, praising the Buddha's realm as extremely profound. This explains that cause and effect are not two. The light entering under the feet explains that the fruit accomplishes the cause. The light between the eyebrows is the light of the wisdom fruit of the ten bhumis (daśa-bhūmi, Sanskrit, the ten stages of a Bodhisattva's practice), now entering under the Buddha's feet, using the fruit to accomplish the cause. The position of the ten faiths (daśa-śraddhā, Sanskrit, the initial ten stages of practice) also emits this light from the wheel under the feet. Within the position of the ten abodes (daśa-vihāra, Sanskrit, the ten stages of a Bodhisattva's practice), it successively emerges at the tips of the toes, within the ten practices (daśa-caryā, Sanskrit, the ten stages of a Bodhisattva's practice) it emerges from the instep, within the ten dedications (daśa-pariṇāmanā, Sanskrit, the ten stages of a Bodhisattva's practice) it emerges from the knees, within the ten bhumis it returns to emerge between the eyebrows, ending and beginning again. The light of the white hair-curl is the light of the fruit of the ten bhumis, within which the Bodhisattvas appear, which is their causal practice, explaining that the cause emerges from the fruit. Explaining that the above five chapters show the Buddha's fruit virtues, causing beings to have faith and delight.

The third part elucidates the complete accomplishment of faith, namely the...

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二會中。如來名號品。四聖諦品。光明覺品。菩薩問明品。凈行品。賢首品。已上六品經是也。此六品經共成十信之一位。一如來名號品信佛名號十方世界隨生不同。二四聖諦品信知十方世界法門名字差殊。皆以四聖諦為本。三光明覺品知光明本從果而來入佛足下今還從足下放彼果光。用成信位。四菩薩問明品信菩薩所問之法門。五凈行品明信菩薩凈行從大願力生。六賢首品信知成佛以信為首。信此六品法門共成信位此六品經于普光明殿中說。以普光明殿是佛智用果報滿居之本宅還從中說信法門。為明說果成信。既信果德。從茲以後至十地十一地佛華品已來。方明入道進修五位成滿階降同別。一通一切通為從因至果不隔時故。皆以根本不動智等十個佛。以為所信之門。還以自心根本不動智佛。以為會體用。

第四明入真實證者。從第三會升須彌山頂于如來兩足指端放光明。于中說六品經是。一升須彌山頂品。二須彌頂上偈贊品。三十住品。四梵行品。五初發心功德品。六明法品。此六品經中。如須彌山頂品及偈贊品兩品經。是帝釋諸天迎贊如來嘆佛功德及處之勝。十住品。梵行品。初發心功德品。明法品。四品經。明創證法門住佛所住生住佛家同佛智性功德解行理智如佛初發心時便成正覺。此會兩足指端放光者

【現代漢語翻譯】 現代漢語譯本 第二會中，有如來名號品（宣說諸佛名號的品）、四聖諦品（宣說四聖諦的品）、光明覺品（宣說光明覺悟的品）、菩薩問明品（菩薩請問佛法的品）、凈行品（宣說清凈行為的品）、賢首品（宣說賢首菩薩的品）。以上六品經文。這六品經文共同構成十信位中的一個位次。 一、如來名號品，是信佛名號，相信十方世界隨眾生根性不同而有不同的佛名。 二、四聖諦品，是信知十方世界法門名字各不相同，但都以四聖諦為根本。 三、光明覺品，是知曉光明本來是從佛的果地而來，進入佛的足下，現在又從佛的足下放出果地的光明，用來成就信位。 四、菩薩問明品，是信菩薩所請問的各種法門。 五、凈行品，是闡明相信菩薩的清凈行為是從廣大的願力中產生的。 六、賢首品，是相信成就佛果是以信為首要。相信這六品經文所說的法門，共同成就信位。這六品經文是在普光明殿中宣說的，因為普光明殿是佛以智慧作用所獲得的圓滿果報的根本居所，還在這裡宣說信的法門，是爲了闡明依果地而成就信心。既然相信了果地的功德，從此以後直到十地、十一地、佛華品等經文，才闡明入道進修五位，成就圓滿的階位差別。 一、通一切通，是因為從因到果沒有間隔的緣故。都以根本不動智等十個佛，作為所信的法門。還以自心根本不動智佛，作為體會和運用的本體。 第四，闡明進入真實證悟的階段。從第三會上升到須彌山頂，從如來的兩足指端放出光明，在光明中宣說了六品經文。一是升須彌山頂品，二是須彌頂上偈贊品，三是十住品，四是梵行品，五是初發心功德品，六是明法品。這六品經文中，如升須彌山頂品和須彌頂上偈贊品這兩品經文，是帝釋諸天迎接讚歎如來，讚歎佛的功德以及所處之殊勝。 十住品、梵行品、初發心功德品、明法品這四品經文，闡明初次證悟的法門，安住于佛所安住的境界，生於佛家，與佛的智慧體性相同，功德、解行、理智都與佛相同，初發心時便成就正覺。這次法會從兩足指端放光，是爲了...

【English Translation】 English version In the second assembly, there are the 'Tathagata Name' chapter (chapter on proclaiming the names of all Buddhas), the 'Four Noble Truths' chapter (chapter on proclaiming the Four Noble Truths), the 'Light of Awakening' chapter (chapter on proclaiming the light of awakening), the 'Bodhisattva's Questions' chapter (chapter where Bodhisattvas inquire about the Dharma), the 'Pure Conduct' chapter (chapter on proclaiming pure conduct), and the 'Chief Worthy' chapter (chapter on proclaiming the Chief Worthy Bodhisattva). These are the six chapters mentioned above. These six chapters together constitute one position within the Ten Faiths. 1. The 'Tathagata Name' chapter is about believing in the names of the Buddhas, believing that the names of the Buddhas in the ten directions vary according to the different dispositions of sentient beings. 2. The 'Four Noble Truths' chapter is about believing that the names of the Dharma doors in the ten directions are different, but all are based on the Four Noble Truths. 3. The 'Light of Awakening' chapter is about knowing that the light originally comes from the Buddha's fruition and enters under the Buddha's feet. Now, it is emitted from under the Buddha's feet to form the light of fruition, which is used to accomplish the position of faith. 4. The 'Bodhisattva's Questions' chapter is about believing in the various Dharma doors that the Bodhisattvas inquire about. 5. The 'Pure Conduct' chapter explains the belief that the pure conduct of the Bodhisattvas arises from great vows. 6. The 'Chief Worthy' chapter is about believing that the attainment of Buddhahood begins with faith. Believing in the Dharma doors spoken in these six chapters together accomplishes the position of faith. These six chapters are spoken in the 'Universal Light Palace' (Pu Guang Ming Dian), because the 'Universal Light Palace' is the fundamental abode of the Buddha's perfect fruition obtained through the function of wisdom. The Dharma door of faith is also spoken here to clarify that faith is accomplished based on the fruition. Since the merits of the fruition are believed in, from then on, until the chapters on the Ten Grounds, the Eleventh Ground, and the Buddha Flowers, the stages of entering the path, cultivating the five positions, and accomplishing the differences in levels are clarified. 1. 'Penetrating all penetrations' is because there is no separation from cause to effect. All take the ten Buddhas, such as the 'Fundamental Unmoving Wisdom' (Gen Ben Bu Dong Zhi), as the doors of faith. They also take the 'Fundamental Unmoving Wisdom Buddha' of one's own mind as the essence of understanding and application. 4. The fourth clarifies the stage of entering into true realization. From the third assembly, ascending to the summit of Mount Sumeru, light is emitted from the tips of the Tathagata's two toes, and six chapters of scripture are spoken within the light. The first is the 'Ascending Mount Sumeru' chapter, the second is the 'Verses of Praise on Mount Sumeru' chapter, the third is the 'Ten Dwellings' chapter, the fourth is the 'Pure Conduct' chapter, the fifth is the 'Merit of the Initial Aspiration' chapter, and the sixth is the 'Clarifying the Dharma' chapter. Among these six chapters, the 'Ascending Mount Sumeru' chapter and the 'Verses of Praise on Mount Sumeru' chapter are about 'Shakra' (Di Shi) and the gods welcoming and praising the Tathagata, praising the Buddha's merits and the excellence of the place. The 'Ten Dwellings' chapter, the 'Pure Conduct' chapter, the 'Merit of the Initial Aspiration' chapter, and the 'Clarifying the Dharma' chapter clarify the Dharma door of initial realization, dwelling in the realm where the Buddha dwells, being born into the Buddha's family, being the same as the Buddha's wisdom nature, and having merits, understanding, practice, reason, and wisdom that are the same as the Buddha's. One attains perfect enlightenment at the time of the initial aspiration. This Dharma assembly emits light from the tips of the two toes in order to...

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。明初證法門發足之始。升須彌山頂者。明從前信心今升十住法王山頂至法之際智照無礙。如上高山至相盡處故。又山者。表定能發慧故。從茲以去。任法無功始終俱佛。不從八地方具無功。瓔珞經云。三賢菩薩法流水中任運至佛。初水后水一性水者。因佛果佛一性佛故。于其中間無初中后。不隔念故。依本法故。無念可隔。因果便終。一念相應。一念佛故。不論相好及與神通。相好神通從此正覺中得。若證正覺即不著諸相。但以覺道恒相應故。通變相好不求自至。設至於後福智終時。三世一時不隔念故。

第五明發行修行者。從第四會升夜摩天宮。于如來兩足趺上放光說四品經。一升夜摩天宮品。二夜摩天宮偈贊品。三十行品。四十無盡藏品。如此會中。升夜摩天宮品夜摩天宮偈贊品兩品。是諸天迎佛讚歎佛功德。及嘆處之勝。十行品十無盡藏品兩品經。明智身具普賢行悲智具足理智行門所成依正二報福智無盡。此位從如來兩足上放光。及升夜摩天上說者。為明從須彌山頂至相盡處證佛智身至夜摩天上依法空本智起普賢萬行門故。以處表法令易解故。如彼諸天離地際故。天依空而住。為明十行依本智法空而行。

第六明理事相入者。從第五會升兜率天宮。于如來膝上放光。說十回向。有三品經。一升兜

【現代漢語翻譯】 現代漢語譯本：明朝初期，證法門開始啟程。登上須彌山頂，象徵著從之前的信心，到如今提升至十住位，到達法王山頂之時，智慧照耀無礙。如同登上高山，到達諸相的盡頭。而且，山也象徵著禪定能夠啓發智慧。從這裡開始，任運於法，不假功用，始終都是佛。不從八地開始才具備無功用。瓔珞經中說，三賢菩薩在法性流水中任運直至成佛。最初的水和最後的水，都是同一性質的水，因為因地的佛和果地的佛，是同一自性。在其中間沒有初、中、后，因為沒有念頭的間隔。依靠根本之法，沒有念頭可以間隔，因和果便同時完成。一念相應，即一念是佛。不論及相好和神通，相好和神通都是從此正覺中獲得的。如果證得正覺，就不再執著于諸相，只是以覺悟之道恒常相應，神通變化相好，不求自來。即使到了福德和智慧終盡之時，三世一時，沒有念頭的間隔。 第五，闡明發行修行的階段。從第四會上升到夜摩天宮（Yama Heaven Palace，欲界六天之一，位於須彌山頂之上），在如來的兩足趺上放光，宣說四品經。一是《升夜摩天宮品》，二是《夜摩天宮偈贊品》，三是《十行品》，四是《十無盡藏品》。在這次法會中，《升夜摩天宮品》和《夜摩天宮偈贊品》這兩品，是諸天迎接佛陀，讚歎佛陀的功德，以及讚歎處所的殊勝。《十行品》和《十無盡藏品》這兩品經，闡明智慧之身具備普賢行，悲智具足，由理智行門所成就的依報和正報，福德和智慧無有窮盡。這個階段，從如來的兩足上放光，以及上升到夜摩天上宣說，是爲了闡明從須彌山頂到達諸相的盡頭，證得佛的智慧之身，到達夜摩天上，依法空之本智，發起普賢萬行之門。用處所來表示法，使法令容易理解。如同那些諸天遠離地面的邊際，天依靠空而住，是爲了闡明十行依于本智法空而行。 第六，闡明理事相入的階段。從第五會上升到兜率天宮（Tushita Heaven Palace，欲界六天之一，彌勒菩薩所在之處），在如來的膝上放光，宣說十回向。有三品經。一是《升兜

【English Translation】 English version: At the beginning of the Ming Dynasty, the Zheng Fa Dharma Gate began its journey. Ascending to the summit of Mount Sumeru (Mount Sumeru, the central world-mountain in Buddhist cosmology) symbolizes progressing from initial faith to the attainment of the Ten Abodes, reaching the summit of the Dharma King Mountain, where wisdom shines unhindered. It is like climbing a high mountain to the end of all forms. Moreover, the mountain represents how samadhi (deep concentration) can inspire wisdom. From this point onward, one operates naturally within the Dharma, without effort, and is always a Buddha. One does not need to start from the Eighth Ground to possess effortless action. The 瓔珞經 (Yingluo Sutra) says that the Three Worthies Bodhisattvas flow effortlessly in the stream of Dharma-nature until they attain Buddhahood. The initial water and the final water are of the same nature, because the Buddha of the cause and the Buddha of the effect are of the same self-nature. There is no beginning, middle, or end in between, because there is no separation of thoughts. Relying on the fundamental Dharma, there is no thought that can be separated, and the cause and effect are completed simultaneously. One thought in accordance, is one thought a Buddha. One does not discuss the marks and characteristics or the supernormal powers, as the marks and characteristics and supernormal powers are obtained from this perfect enlightenment. If one attains perfect enlightenment, one no longer clings to forms, but constantly corresponds with the path of enlightenment, and the supernormal powers transform the marks and characteristics, arriving without being sought. Even when the time comes for the exhaustion of merit and wisdom, the three times are simultaneous, without separation of thoughts. Fifth, elucidating the stage of initiating practice. From the fourth assembly, one ascends to the Yama Heaven Palace (Yama Heaven Palace, one of the six heavens of the desire realm, located above Mount Sumeru), emitting light from the soles of the Tathagata's (Tathagata, 'one who has thus gone', an epithet of the Buddha) feet and expounding four chapters of scripture. First, the Ascending to the Yama Heaven Palace Chapter; second, the Verses of Praise of the Yama Heaven Palace Chapter; third, the Ten Practices Chapter; and fourth, the Ten Inexhaustible Treasures Chapter. In this assembly, the Ascending to the Yama Heaven Palace Chapter and the Verses of Praise of the Yama Heaven Palace Chapter are about the devas (devas, deities or gods) welcoming the Buddha, praising the Buddha's merits, and praising the excellence of the place. The Ten Practices Chapter and the Ten Inexhaustible Treasures Chapter elucidate that the body of wisdom possesses the practices of Samantabhadra (Samantabhadra, a bodhisattva associated with practice and meditation), is complete with compassion and wisdom, and the dependent and retributive rewards achieved by the gate of principle and wisdom practice, and that merit and wisdom are inexhaustible. This stage, emitting light from the Tathagata's feet and expounding on Yama Heaven, is to elucidate that from the summit of Mount Sumeru to the end of all forms, one attains the Buddha's body of wisdom, and upon reaching Yama Heaven, based on the fundamental wisdom of emptiness, one initiates the gate of the myriad practices of Samantabhadra. Using the place to represent the Dharma makes the Dharma easier to understand. Just as those devas are far from the edge of the earth, and the heavens rely on emptiness to abide, it is to elucidate that the Ten Practices are practiced based on the fundamental wisdom of the emptiness of Dharma. Sixth, elucidating the stage of the interpenetration of principle and phenomena. From the fifth assembly, one ascends to the Tushita Heaven Palace (Tushita Heaven Palace, one of the six heavens of the desire realm, where Maitreya Bodhisattva resides), emitting light from the Tathagata's knees and expounding the Ten Transfers of Merit. There are three chapters of scripture. First, the *Ascending to the Tu

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率天宮品。二兜率天宮偈贊品。三十回向品。前之二品經。是諸天迎贊如來敬嘆佛德。及嘆處之勝。后之一品。是正說十回向之法門。迴向者。令諸事法皆入理故。以十行事法入前十住中理事無礙。故名迴向。前十住即是文殊法身本智。后十行即是普賢之萬行。明二人體用相徹名為迴向。膝上放光者。明理事卷舒自在故。猶如人膝屈申迴旋皆由於膝。何故兜率天說此位者。為明此天于欲界之中處中故。又于天上五位五處五會之中故。向下有帝釋夜摩之兩會。向上即有他化三禪之兩會。于欲界中。此天處中故。故說十回向。令會理事無礙根本智差別智智悲均融處於中道。以處表法故。須此處說十回向之門。

第七明蘊修成德者。從第六會。升他化自在天宮中。如來眉間放光明。名菩薩力焰明。此光與初會中如來眉間所放光明。終而復始。至本處故。說十地品一品經是也。無升他化天宮品無偈贊品者。為明十地果終住法本宮恒遍一切功終行極更無升進。乃至三禪。十方世界亦同此也。為表果終十地智滿無進修故。常對諸佛現在前故。為非新來無稱歎故。此十地門但於十住十行十回向中。蘊積功成使令滑熟。更無所住任運而成。自令具足一切諸法。何故於此天處而說十地法門。為此天依他起化以成自樂。名之他化自在

【現代漢語翻譯】 現代漢語譯本： 《率天宮品》、《二兜率天宮偈贊品》、《三十回向品》。前兩品經文是諸天迎接讚歎如來，敬嘆佛德，以及讚歎所處之殊勝。后一品是正式宣說十回向的法門。迴向，是令一切事法皆入于理。以十行之事法，入於前十住中，理事無礙，故名迴向。前十住即是文殊（Manjusri，智慧的象徵）法身本智，后十行即是普賢（Samantabhadra，大行愿的象徵）之萬行。明二人體用相徹，名為迴向。膝上放光者，明理事卷舒自在之故。猶如人膝屈伸回旋，皆由於膝。何故於兜率天（Tusita Heaven，彌勒菩薩的居所）說此位？為明此天于欲界之中，處中故。又于天上五位五處五會之中故。向下有帝釋（Indra，眾神之王）夜摩（Yama，閻摩，地獄之王）之兩會，向上即有他化（Paranirmita-vasavartin Heaven，欲界第六天）三禪（Third Dhyana Heaven，色界第三禪天）之兩會。于欲界中，此天處中故，故說十回向，令會理事無礙，根本智差別智智悲均融，處於中道。以處表法故，須於此處說十回向之門。

第七明蘊修成德者。從第六會，升他化自在天宮中。如來眉間放光明，名菩薩力焰明。此光與初會中如來眉間所放光明，終而復始，至本處故。說十地品一品經是也。無升他化天宮品，無偈贊品者，為明十地果終，住法本宮，恒遍一切，功終行極，更無升進，乃至三禪，十方世界亦同此也。為表果終十地智滿無進修故，常對諸佛現在前故，為非新來無稱歎故。此十地門但於十住十行十回向中，蘊積功成，使令滑熟，更無所住，任運而成，自令具足一切諸法。何故於此天處而說十地法門？為此天依他起化以成自樂，名之他化自在。

【English Translation】 English version: 'The Chapter on the Tusita Heaven Palace', 'The Second Chapter on Verses Praising the Tusita Heaven Palace', 'The Thirtieth Chapter on Dedication'. The first two chapters of the sutra are about the devas welcoming and praising the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), revering and extolling the virtues of the Buddha, and praising the excellence of the place. The last chapter is the formal exposition of the Dharma (Dharma, the teachings of the Buddha) of the Ten Dedications. Dedication is to cause all phenomena to enter into principle. With the ten practices entering into the previous ten abodes, principle and phenomena are unobstructed, hence the name Dedication. The previous ten abodes are the fundamental wisdom of the Dharmakaya (Dharmakaya, the body of the Dharma) of Manjusri (Manjusri, symbol of wisdom), and the latter ten practices are the myriad practices of Samantabhadra (Samantabhadra, symbol of great vows). Clarifying that the substance and function of the two are mutually penetrating is called Dedication. The light emitted from the knee signifies the freedom of principle and phenomena to contract and expand. Just as the bending, stretching, and rotating of a person's knee are all due to the knee. Why is this position discussed in the Tusita Heaven (Tusita Heaven, abode of Maitreya Bodhisattva)? It is to clarify that this heaven is in the middle of the desire realm. Also, it is in the middle of the five positions, five places, and five assemblies in the heavens. Below are the two assemblies of Indra (Indra, King of the Gods) and Yama (Yama, King of Hell), and above are the two assemblies of Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven, the sixth heaven of the desire realm) and the Third Dhyana Heaven (Third Dhyana Heaven, the third dhyana heaven of the form realm). In the desire realm, this heaven is in the middle, hence the exposition of the Ten Dedications, causing the assembly of principle and phenomena to be unobstructed, fundamental wisdom and differential wisdom, wisdom and compassion equally harmonized, being in the middle way. Because the place represents the Dharma, it is necessary to expound the gate of the Ten Dedications in this place.

The seventh clarifies those who cultivate virtues to completion. From the sixth assembly, ascending to the Paranirmita-vasavartin Heaven Palace. The Tathagata emits light from between his eyebrows, named the Bodhisattva Power Flame Light. This light, like the light emitted from between the Tathagata's eyebrows in the first assembly, ends and begins again, returning to its original place. Hence, the exposition of the one chapter of the 'Ten Grounds Chapter'. There is no 'Ascending to the Paranirmita-vasavartin Heaven Palace Chapter' or 'Verses of Praise Chapter' because it clarifies that the fruit of the Ten Grounds ends, abiding in the original palace of the Dharma, constantly pervading everything, the merit ends, the practice reaches its limit, and there is no further advancement, even to the Third Dhyana Heaven, the ten directions of the world are also the same. To represent that the fruit ends, the wisdom of the Ten Grounds is full, and there is no further cultivation, constantly facing all Buddhas in the present, because it is not newly arrived and there is no praise. This gate of the Ten Grounds only accumulates merit and makes it smooth and ripe in the Ten Abodes, Ten Practices, and Ten Dedications, there is no further abiding, it naturally becomes complete, and it naturally possesses all Dharmas. Why is the Dharma gate of the Ten Grounds expounded in this heavenly place? Because this heaven relies on others to create transformations to achieve its own pleasure, hence it is named Paranirmita-vasavartin.

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天。此位菩薩依眾生故而行悲智。興諸行雲雨諸法雨。以成為樂。無自心相作諸行相。以處表法故。須此處而說十地法門。依藏法師。說此品時有三加五請者。檢尋經意。佛有十三種加。解脫月菩薩及諸菩薩有四請。佛有十三種加金剛藏菩薩者。一他方佛有十二種加金剛藏菩薩。使令遣說。二毗盧遮那如來眉間放光照金剛藏菩薩身。光中說偈勸令使說。此為光加。通為十三。十方諸佛十二種加者。一諸佛現其前。以言贊慰使令說法。二與十種智。及自善根法如是加。三十方諸佛手摩其頂許令使說。以言贊慰。是語業加。與十種智是智業加。以手摩頂是身業加。毗盧遮那眉間光照及光中說法是法力加。總通言贊及與十智手摩頂及光照。有十三種加。金剛藏菩薩四重請者。一解脫月舉眾疑。二請金剛藏菩薩為眾說法。三重請。四諸大菩薩一時同請。都為四請。未知三加五請從何所來。若但取身語意業為三加者。即與十智眉間光照金剛藏身及光說法。其加即有餘。若俱取十方諸佛言贊使說為五請者。佛位居尊軌則之中不合為請。以此之義總有十三種加。四重請。與十種智業。雖是智體不殊。為不迷法相成差別智故。用時各別不可直取同門。以一同中有十三種所加各別。四度重請皆殊。超升之義前已說訖。

第八隨緣無

【現代漢語翻譯】 現代漢語譯本：天（指天界或天人）。這位菩薩因為眾生的緣故而施行慈悲和智慧，興起各種行持，降下各種佛法之雨，以此帶來快樂。沒有執著于自心的表象，而是以各種行持的表象來處世，以此來表達佛法。因此需要在這裡宣說十地法門。根據藏法師的說法，在講解這一品時，有『三加五請』。考察經文的含義，佛有十三種加持。解脫月菩薩以及其他菩薩有四次請求。佛有十三種加持金剛藏菩薩的方式：一是其他世界的佛有十二種方式加持金剛藏菩薩，使其宣說佛法；二是毗盧遮那如來從眉間放出光明，照耀金剛藏菩薩的身體，在光明中說偈語，勸導他宣說佛法。這稱為光加。總共有十三種加持。十方諸佛的十二種加持方式：一是諸佛顯現在金剛藏菩薩面前，用語言讚歎安慰，使其宣說佛法；二是給予十種智慧，以及自身的善根法，以此加持；三是十方諸佛用手摩金剛藏菩薩的頭頂，允許他宣說佛法，並用語言讚歎安慰。這是語業加持。給予十種智慧是智業加持。用手摩頂是身業加持。毗盧遮那佛眉間放光照耀以及在光明中說法是法力加持。總而言之，讚歎安慰、給予十種智慧、用手摩頂以及光明照耀，共有十三種加持。金剛藏菩薩有四重請求：一是解脫月菩薩提出大眾的疑問；二是請求金剛藏菩薩為大眾說法；三是再次請求；四是諸大菩薩同時請求。總共有四次請求。不知道『三加五請』是從哪裡來的。如果僅僅以身語意業作為『三加』，那麼給予十種智慧、眉間放光照耀金剛藏菩薩的身體以及在光明中說法，這些加持就顯得多餘。如果將十方諸佛用語言讚歎使其宣說佛法作為『五請』，那麼佛的地位尊貴，處於法則的中心，不應該被請求。根據這些含義，總共有十三種加持，四重請求。給予十種智慧雖然是智慧的本體，沒有差別，但是爲了不迷惑於法的表象，成就差別智慧，所以使用時各有不同，不能直接認為是同一類。因為在同一之中有十三種加持各有不同，四次重複請求也各有不同。超越提升的含義前面已經說完了。 第八 隨緣無（此處內容不完整，無法翻譯）

【English Translation】 English version: The Deva (referring to the heavenly realm or heavenly beings). This Bodhisattva practices compassion and wisdom for the sake of sentient beings, initiating various practices and raining down various Dharma rains, thereby bringing happiness. Without being attached to the appearance of one's own mind, but using the appearances of various practices to conduct oneself in the world, thereby expressing the Dharma. Therefore, it is necessary to expound the Ten Bhumi Dharma here. According to Dharma Master Zang, when explaining this chapter, there are 'three additions and five requests'. Examining the meaning of the scriptures, the Buddha has thirteen kinds of blessings. Bodhisattva Vimoksha-chandra (Liberation Moon) and other Bodhisattvas have four requests. The Buddha has thirteen ways of blessing Vajragarbha (Diamond Womb) Bodhisattva: one is that the Buddhas of other worlds have twelve ways of blessing Vajragarbha Bodhisattva, causing him to expound the Dharma; the second is that Vairochana Tathagata emits light from his brow, illuminating the body of Vajragarbha Bodhisattva, and speaks verses in the light, exhorting him to expound the Dharma. This is called light addition. There are a total of thirteen additions. The twelve ways of blessing of the Buddhas of the ten directions: one is that the Buddhas appear before Vajragarbha Bodhisattva, praising and comforting him with words, causing him to expound the Dharma; the second is to give ten kinds of wisdom, as well as one's own roots of goodness Dharma, to bless him; the third is that the Buddhas of the ten directions stroke the top of Vajragarbha Bodhisattva's head with their hands, allowing him to expound the Dharma, and praising and comforting him with words. This is verbal karma blessing. Giving ten kinds of wisdom is wisdom karma blessing. Stroking the top of the head with the hand is body karma blessing. Vairochana Buddha emitting light from his brow and speaking Dharma in the light is Dharma power blessing. In summary, praising and comforting, giving ten kinds of wisdom, stroking the top of the head, and illuminating with light, there are a total of thirteen kinds of blessings. Vajragarbha Bodhisattva has four requests: one is that Bodhisattva Vimoksha-chandra raises the doubts of the masses; the second is to request Vajragarbha Bodhisattva to expound the Dharma for the masses; the third is to request again; the fourth is that all the great Bodhisattvas request at the same time. There are a total of four requests. It is not known where the 'three additions and five requests' come from. If only body, speech, and mind karma are taken as the 'three additions', then giving ten kinds of wisdom, emitting light from the brow to illuminate the body of Vajragarbha Bodhisattva, and speaking Dharma in the light, these blessings would seem superfluous. If the Buddhas of the ten directions praising with words to cause him to expound the Dharma is taken as the 'five requests', then the Buddha's position is noble, at the center of the Dharma, and should not be requested. According to these meanings, there are a total of thirteen kinds of blessings and four requests. Giving ten kinds of wisdom, although it is the essence of wisdom, without difference, but in order not to be confused by the appearance of the Dharma, to achieve differentiated wisdom, so the usage is different, and cannot be directly considered the same kind. Because within the same there are thirteen kinds of blessings that are different, and the four repeated requests are also different. The meaning of transcendence and elevation has already been explained earlier. Eighth, following conditions without (This content is incomplete and cannot be translated)

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礙者。從第七會。于第三禪中集八禪眾說。一生補處菩薩入佛華三昧定。說十一地等覺位中普賢法門。十地已終。明自分道終。等覺位中行普賢行。遍明入俗。遍周法界。行門重疊。廣及虛空。及微塵中諸國剎海。重重無礙廣大如法界。究竟如虛空。名為等覺位中普賢行也。言佛華三昧者。花之言。行能堪可觀開敷感果義也。此為佛行法門。佛者覺也。明十一地等覺行用。明十地成佛以終次十一地覺行滿也。故名佛華法門。三昧者。法界本體大寂法門。定亂情盡名為本寂。以此定故。行普賢行門。一切三昧。此乃為本體故。于彼天處。為於色界無色界八禪之眾。說一生補處菩薩入佛華三昧定門。有百萬億偈。以此位菩薩入佛華法門善明入俗廣利含生自在故。名隨緣無礙。此位明法界行周。何故在彼天處說十一地法門。為彼天處憂苦情亡唯三昧樂。為明此位菩薩定故情亡唯智悲利眾生樂故。以此處表法故。於此處說十一地法門。地位行門。廣如瓔珞經說。此以當華嚴經來文未足。

第九明因果位終者。從十定品。十通品。十忍品。阿僧祇品壽量品。諸菩薩住處品。佛不思議法品。如來十身相海品。如來隨好光明功德品。普賢行品。如來出現品。離世間品。已上十二品經是也。何以然者。為十定品至離世間品總該五

位十地佛位及普賢萬行始終因果前後徹故。是此十定品離世間品二品經初。皆卻敘初會及第二會云。爾時世尊在摩竭提國阿蘭若法菩提場中始成正覺于普光明殿入剎那際諸佛三昧者。非是重來集會。但為十定及離世間二品。是體用門通始終故。于普光明殿如是重敘。依其法門菩薩眾名號差別。非是去已還復重來。於十住十行十回向十地十一地法。遍諸天處。一時頓說諸位。此之二品。意明體用徹於始終佛因果門故。十定體是文殊。離世間法是普賢。是故如來出現品中放光和會二人。因果相徹門故。放眉間光入文殊頂。放口中光入普賢口。令其理事自相問答說佛果門。佛果之門總在二人根本智差別智之際。以定慧力照之可見。此之十二品經。一時都會及諸六位十一地。總入普光本智法堂果德大宅法界之門故。是故十定品及離世間品。皆敘前之初會二會說此經時。譬如空中置百千寶鏡。置一佛像在於地上。以眾菩薩圍繞莊嚴。于彼百千寶鏡之中一時頓現。一一鏡中影像互相參入都無來往。如來亦爾。於始成正覺之時。天上人間十方國土一時頓現。互相參徹都無來去。故彼說言音句義悉皆參入。都無來去不論重會。不得作世間情解作往來重重之心。如前已述。事須和會至而復說。此之經末須知。和會始終。如來出現品明五位

【現代漢語翻譯】 現代漢語譯本： 這段經文解釋了十地菩薩的果位，以及普賢菩薩的萬行從始至終的因果關係。因此，『十定品』和『離世間品』這兩品經文，都回顧了初會和第二會的內容，說到『爾時世尊在摩竭提國（Magadha）阿蘭若法（Aranya）菩提場中始成正覺于普光明殿入剎那際諸佛三昧』。這並非是佛陀重新來到這裡，而是因為『十定品』和『離世間品』這兩品經文，是體用之門貫通始終的緣故。所以在普光明殿中，再次敘述了這些內容。根據不同的法門，菩薩的眾名號也有差別，這並非是佛陀離開后又重新回來。佛陀在諸天之處，一時之間頓說了十住、十行、十回向、十地、十一地等法。這兩品經文，意在說明體用貫穿始終，佛的因果之門。十定的本體是文殊菩薩（Manjushri），離世間法是普賢菩薩（Samantabhadra）。因此，在『如來出現品』中，佛陀放光與文殊菩薩和普賢菩薩會合，這是因果相互貫通之門。佛陀從眉間放光進入文殊菩薩的頭頂，從口中放光進入普賢菩薩的口中，讓他們以理性和智慧互相問答，宣說佛果之門。佛果之門總在於文殊菩薩的根本智和普賢菩薩的差別智之間。用定慧之力來照見，就可以明白。這十二品經文，一時之間彙集了諸六位和十一地，全部進入普光本智法堂的果德大宅法界之門。因此，『十定品』和『離世間品』，都敘述了前面初會和二會時宣說此經的情景。譬如在空中放置百千寶鏡，在地上放置一尊佛像，用眾多菩薩圍繞莊嚴。在那些百千寶鏡之中，一時之間頓現佛像，每一面鏡子中的影像互相參入，都沒有來往。如來也是這樣，在開始成正覺的時候，天上人間十方國土一時之間頓現，互相參透，都沒有來去。所以經文說言語音句義都互相參入，都沒有來去，不論是否重會。不能用世俗的情感來理解，認為有往來重重之心。如前面已經敘述的，事情需要和會，所以再次宣說。這部經的末尾要知道，和會始終。『如來出現品』闡明了五位。

【English Translation】 English version: This passage explains the position of the Ten Grounds Bodhisattvas (Dashabhumi Bodhisattvas) and the causal relationship from beginning to end of Samantabhadra's (Universal Virtue) myriad practices. Therefore, both the 'Chapter on the Ten Samadhis' (Ten Concentrations) and the 'Chapter on Leaving the World' review the contents of the initial assembly and the second assembly, stating, 'At that time, the World Honored One, in the Aranya (secluded forest) Bodhi (enlightenment) field of Magadha (country), having just attained complete enlightenment in the Universal Light Palace, entered the Samadhi of all Buddhas at the moment of an instant.' This is not the Buddha coming again, but because the 'Chapter on the Ten Samadhis' and the 'Chapter on Leaving the World' are the gate of substance and function that connects the beginning and the end. Therefore, in the Universal Light Palace, these contents are narrated again. According to different Dharma (teachings) gates, there are also differences in the names of the Bodhisattvas, which is not the Buddha leaving and then returning again. The Buddha, in the abodes of the devas (gods), simultaneously and instantly spoke of the Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, and the Eleventh Ground. These two chapters intend to explain that substance and function permeate the beginning and the end, and the Buddha's gate of cause and effect. The substance of the Ten Samadhis is Manjushri (Gentle Glory), and the Dharma of Leaving the World is Samantabhadra. Therefore, in the 'Chapter on the Appearance of the Tathagata' (Thus Come One), the Buddha emits light and unites with Manjushri and Samantabhadra, which is the gate of mutual penetration of cause and effect. The Buddha emits light from between his eyebrows and enters the crown of Manjushri's head, and emits light from his mouth and enters the mouth of Samantabhadra, allowing them to question and answer each other with reason and wisdom, proclaiming the gate of the Buddha's fruit. The gate of the Buddha's fruit is entirely between Manjushri's fundamental wisdom and Samantabhadra's differential wisdom. It can be understood by illuminating it with the power of Samadhi and wisdom. These twelve chapters of the sutra, at one time, gather together the various Six Positions and the Eleven Grounds, all entering the gate of the Dharma Realm of the great abode of the fruit virtue of the Universal Light Original Wisdom Dharma Hall. Therefore, both the 'Chapter on the Ten Samadhis' and the 'Chapter on Leaving the World' narrate the scene of the previous initial assembly and second assembly when this sutra was spoken. It is like placing hundreds of thousands of precious mirrors in the air, and placing a Buddha image on the ground, adorned with many Bodhisattvas surrounding it. In those hundreds of thousands of precious mirrors, the Buddha image appears instantly, and the images in each mirror penetrate each other without coming or going. The Tathagata is also like this. At the time of first attaining complete enlightenment, the heavens, the human world, and the ten directions of the lands appear instantly, penetrating each other without coming or going. Therefore, the sutra says that the sounds, words, and meanings all penetrate each other, without coming or going, regardless of whether it is a repeated assembly. One should not understand it with worldly emotions, thinking that there is a coming and going of repeated minds. As previously stated, the matter needs to be harmonized, so it is spoken again. At the end of this sutra, one must know that the beginning and the end are harmonized. The 'Chapter on the Appearance of the Tathagata' clarifies the Five Positions.

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十一地果終之門。一部之經始終之際。以是義故。流通付囑總在其中。出現品前。普賢行品。即明自己佛果修行之行。出現品后。離世間品。即明自己佛果之後利生之行。明佛果之後所行大悲智行諸習總盡雖行普賢萬行不染世間名離世間品。自修佛果前普賢行。明是自所乘勸他學佛果也。后普賢行。自己佛果已終。純是利他。以此能令三寶不斷。十通十忍亦如十定。遍通五位。體徹始終也。通者總通明義也。忍者法忍之門。阿僧祇者乃明數量之門。壽量者。乃明佛壽量隨人。菩薩住處者。為明菩薩所住處為人攝化住持境界常在不滅。佛不思議法者。為明如來化儀法則自在非諸二乘及三乘權學所知。如來十身相海品者。為明十世界海十毗盧遮那皆有九十七種相及十蓮華藏世界微塵數相。如來隨好光明功德品者。為明如來隨好光明照燭功德蒙光獲益。普賢行品者。為明果前進修之行。如來出現品者。為明五位菩薩自力果終出現因果位極。離世間品者。為明佛果之後純是利他。此已上三十九品經。六位五位因果位終。利及諸天諸神王眾。入法界一品經。如來入師子頻申三昧。還舉佛果五位。利及人間。以前總結初會二會乃至十一地七會之中佛位因果法門。八會在祇園之中。后當更敘。

第十明令凡實證者。從第八會。

【現代漢語翻譯】 現代漢語譯本： 十一地果終之門：指證得十一地菩薩果位的最終階段。一部之經始終之際：一部經文從開始到結束的關鍵之處。以是義故：因為這個緣故。流通付囑總在其中：流通和囑託的內容都包含在其中。出現品前，普賢行品（Samantabhadra's Practices）：說明自己證得佛果后修行的行為。出現品后，離世間品：說明自己證得佛果之後利益眾生的行為。明佛果之後所行大悲智行諸習總盡：闡明證得佛果之後所行的大悲智行，所有習氣都已斷盡。雖行普賢萬行不染世間名離世間品：雖然修行普賢菩薩的無量行門，卻不被世間所污染，因此稱為離世間品。自修佛果前普賢行：說明自己修證佛果之前的普賢行，表明這是自己所修行的，並勸他人學習佛果。后普賢行：之後的普賢行，自己證得佛果已經結束，純粹是爲了利益他人。以此能令三寶不斷：通過這種方式能夠使佛法僧三寶永不斷絕。十通十忍亦如十定：十通、十忍也像十定一樣。遍通五位：普遍貫通五種位次。體徹始終也：本體貫穿始終。通者總通明義也：通，是總括貫通，明白意義。忍者法忍之門：忍，是安忍於法的門徑。阿僧祇（Asankhya）：指明數量的門徑。壽量者：指明佛的壽命長短隨眾生根器而定。菩薩住處者：爲了說明菩薩所居住的地方是爲了攝受教化眾生，住持佛法，境界常在而不滅。佛不思議法者：爲了說明如來的教化方式和法則自在無礙，不是二乘和三乘權教所能瞭解的。如來十身相海品者：爲了說明十個世界海，十個毗盧遮那佛（Vairocana Buddha）都有九十七種相，以及十蓮華藏世界微塵數相。如來隨好光明功德品者：爲了說明如來的隨形好光明照耀，功德無量，蒙受光明照耀的人都能獲得利益。普賢行品者：爲了說明在證得佛果之前所修行的行為。如來出現品者：爲了說明五位菩薩依靠自身的力量，果位修證圓滿，顯現因果位達到極致。離世間品者：爲了說明證得佛果之後純粹是爲了利益他人。此已上三十九品經：以上三十九品經，六位、五位因果位修證圓滿，利益諸天和諸神王眾。入法界一品經：如來進入師子頻申三昧（Simhavikridita Samadhi），再次舉出佛果五位，利益人間。以前總結初會、二會乃至十一地七會之中的佛位因果法門。八會在祇園（Jetavana）之中，之後應當再敘述。

第十明令凡實證者：第十說明使凡夫真實證悟的人。從第八會：從第八會開始。

【English Translation】 English version: The Gate of the Final Stage of the Eleventh Bhumi Fruit: Refers to the final stage of attaining the fruit of the Eleventh Bhumi Bodhisattva. The Key Points from Beginning to End of a Sutra: The crucial points of a sutra from beginning to end. For This Reason: Because of this reason. Circulation and Entrustment are All Contained Within: The content of circulation and entrustment are all included within. Before the Appearance Chapter, the Samantabhadra's Practices Chapter: Explains the practices one engages in after attaining Buddhahood. After the Appearance Chapter, the Leaving the World Chapter: Explains the activities of benefiting sentient beings after attaining Buddhahood. Clarifying the Great Compassion and Wisdom Practices After Attaining Buddhahood, All Habits are Exhausted: Explains that after attaining Buddhahood, all habits are exhausted through the practice of great compassion and wisdom. Although Practicing Samantabhadra's Myriad Practices, Not Tainted by the World, Hence Named Leaving the World Chapter: Although practicing the immeasurable practices of Samantabhadra Bodhisattva, one is not tainted by the world, hence it is called the Leaving the World Chapter. The Samantabhadra's Practices Before Self-Cultivation of Buddhahood: Explains the Samantabhadra's practices before one's own cultivation of Buddhahood, indicating that this is what one cultivates and encourages others to learn Buddhahood. The Later Samantabhadra's Practices: The later Samantabhadra's practices, after one's own attainment of Buddhahood is complete, are purely for the benefit of others. By This, the Three Jewels Can Be Uninterrupted: Through this method, the Buddha, Dharma, and Sangha, the Three Jewels, can be perpetuated without end. The Ten Powers and Ten Bearances are Also Like the Ten Samadhis: The Ten Powers and Ten Bearances are also like the Ten Samadhis. Universally Penetrating the Five Stages: Universally penetrates the five stages. The Essence Permeates from Beginning to End: The essence permeates from beginning to end. 'Penetration' Means Comprehensively Understanding the Meaning: 'Penetration' means comprehensively understanding the meaning. 'Bearance' is the Gateway to Dharma Endurance: 'Bearance' is the gateway to enduring the Dharma. Asankhya: Refers to the gateway to clarifying quantity. Lifespan: Refers to clarifying that the Buddha's lifespan varies according to the capacity of sentient beings. The Bodhisattva's Abode: To explain that the place where Bodhisattvas reside is for the purpose of gathering and transforming sentient beings, upholding the Dharma, and the realm is constantly present and does not perish. The Buddha's Inconceivable Dharmas: To explain that the Tathagata's methods and principles of teaching are free and unobstructed, not understandable by the Two Vehicles and the provisional teachings of the Three Vehicles. The Tathagata's Chapter on the Sea of Marks of the Ten Bodies: To explain that the ten world-seas and the ten Vairocana Buddhas all have ninety-seven kinds of marks, as well as the number of dust motes in the ten Lotus Treasury Worlds. The Tathagata's Chapter on the Meritorious Virtues of the Light of Minor Marks: To explain that the Tathagata's light of minor marks shines brightly, and those who receive the light all benefit from its merits. The Samantabhadra's Practices Chapter: To explain the practices cultivated before attaining Buddhahood. The Tathagata's Appearance Chapter: To explain that the Bodhisattvas of the five stages, relying on their own strength, complete the cultivation of the fruit, and the manifestation of the cause and effect reaches its peak. The Leaving the World Chapter: To explain that after attaining Buddhahood, it is purely for the benefit of others. The Above Thirty-Nine Chapters of the Sutra: The above thirty-nine chapters of the sutra, the six stages, the five stages, and the cause-and-effect stages are completed, benefiting the devas and the assemblies of deva-kings. The Chapter on Entering the Dharma Realm: The Tathagata enters the Simhavikridita Samadhi, and again presents the five stages of Buddhahood, benefiting humanity. The previous summarizes the Dharma gates of the cause and effect of the Buddha's position in the first assembly, the second assembly, and even the seven assemblies of the Eleventh Bhumi. The eighth assembly is in Jetavana, which will be narrated later.

The Tenth Explains Enabling Ordinary Beings to Truly Realize: The tenth explains enabling ordinary beings to truly realize. From the Eighth Assembly: Starting from the eighth assembly.

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在祇園之中。如來入師子頻申三昧門。還舉法界果德現諸世間。令生信樂聞佛實相。五百聲聞目蓮鹙子。示同不聞。寄同二乘。有信不信。如初會中五十眾及覺首等十首菩薩功德林等十林菩薩金剛幢等十幢菩薩金剛藏等三十七個藏菩薩。如是各各有十佛剎微塵數菩薩共集。隨位增倍寄成諸位。令諸人天凡夫得此法門。如此會中六千比丘。明是凡夫于文殊師利所頓明十耳十眼。此眾雖居在路發心。境界不離佛會。路上發心為表進。修非是即離其佛會。乃至第九會。覺城東。一萬諸龍。五百優婆塞。五百優婆夷。五百童子。五百童女。普明是凡夫同證佛位。是故今言令凡實證。第九會覺城東過去佛大塔廟處。文殊師利說普照法界修多羅門。無量諸龍得生人趣。一萬諸龍發菩提心。覺城五眾俱登佛果。但舉善財一人為首。及其五百之數法皆同然。五百者。表五位。六千者。表六位。信亦在中。一萬龍者。表其萬行之門故。無有一事浪施設故。皆表法門。過去諸佛大塔廟處為其會者。明古佛今佛道跡不殊。還同如來會內一種。善財南詢諸友。還明進修。又明菩薩攝化眾生之行相。第十會者。一切國剎及塵中虛空法界一切會。此十遍一切剎塵中虛空法界有情身塵毛孔之內。如是重重重重海會無盡故。如是法界佛果法門。諸有信解

【現代漢語翻譯】 現代漢語譯本： 在祇園精舍中，如來進入師子頻申三昧門（一種禪定狀態）。然後展現法界果德（佛果的功德）于各個世間，使眾生生起信心和喜悅，聽聞佛的真實相。五百聲聞（聽聞佛法而悟道的弟子），包括目蓮（神通第一的弟子）和鹙子（智慧第一的弟子），示現如同沒有聽聞，寄託於二乘（聲聞乘和緣覺乘）。有信心的和沒有信心的，如同初會中的五十眾，以及覺首等十位菩薩，功德林等十林菩薩，金剛幢等十幢菩薩，金剛藏等三十七個藏菩薩。像這樣，每一位菩薩都各自與十佛剎微塵數（極多的數量）的菩薩共同聚集。隨著地位的增高而倍增，寄託于各個地位，使各個地方的人天凡夫得到這個法門。如此法會中的六千比丘，明確是凡夫，在文殊師利菩薩那裡頓悟十耳十眼（比喻智慧）。這些大眾雖然在路上發心，但境界不離佛的法會。在路上發心是爲了表明精進修行，並非是立即離開佛的法會。乃至第九會，在覺城東，有一萬諸龍（護法神），五百優婆塞（男居士），五百優婆夷（女居士），五百童子，五百童女。普遍表明是凡夫一同證得佛的果位。所以現在說使凡夫真實證悟。第九會在覺城東過去佛的大塔廟處，文殊師利菩薩宣說普照法界修多羅門（照亮整個法界的佛經法門）。無量諸龍得以轉生人道，一萬諸龍發起菩提心（覺悟之心）。覺城的五眾都登上了佛果。只是舉善財童子一人為首，以及他的五百同伴，他們的修行方法都是一樣的。五百，代表五位（五種果位）。六千，代表六位（六種果位）。信心也包含在其中。一萬龍，代表萬行之門。所以，沒有一件事是隨意施設的，都代表著法門。過去諸佛的大塔廟處作為法會的地點，表明過去佛和現在佛的修行足跡沒有差別，還如同如來法會中的一種。善財童子南行參訪各位善友，還是表明精進修行，又表明菩薩攝受教化眾生的行為。第十會，在一切國剎（佛國）以及塵埃中的虛空法界的一切法會。這十會遍佈一切剎土塵埃中的虛空法界有情眾生的身塵毛孔之內。像這樣重重疊疊，海會無盡。像這樣法界佛果的法門，凡是有信心和理解的，都能受益。

【English Translation】 English version: In the Gion (Jetavana Vihara), the Tathagata (another name for Buddha) entered the Lion's Yawning Samadhi (a state of deep meditation). Then, he manifested the Dharma Realm's Fruition Virtue (the merits of Buddhahood) in all the worlds, causing beings to generate faith and joy, and to hear the true aspect of the Buddha. Five hundred Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings), including Maudgalyayana (known for his supernatural powers) and Shariputra (known for his wisdom), appeared as if they did not hear, relying on the Two Vehicles (Shravakayana and Pratyekabuddhayana). Those with faith and those without faith were like the fifty assemblies in the initial gathering, as well as the ten Bodhisattvas headed by Jue Shou (Awakening Leader), the ten Vana Bodhisattvas headed by Guna Vana (Merit Forest), the ten Dhvaja Bodhisattvas headed by Vajra Dhvaja (Diamond Banner), and the thirty-seven Garbha Bodhisattvas headed by Vajra Garbha (Diamond Treasury). In this way, each Bodhisattva was accompanied by Bodhisattvas equal to the number of dust particles in ten Buddha-fields (an extremely large number). Their numbers increased with their status, relying on various positions, enabling all humans, devas (gods), and ordinary beings to obtain this Dharma gate. The six thousand Bhikshus (monks) in this assembly were clearly ordinary beings who suddenly understood the ten ears and ten eyes (a metaphor for wisdom) at Manjushri Bodhisattva's place. Although these assemblies generated the aspiration on the road, their realm did not depart from the Buddha's assembly. Generating the aspiration on the road signifies diligent practice, not immediately leaving the Buddha's assembly. Even up to the ninth assembly, in the east of Awakening City, there were ten thousand Nagas (dragon deities), five hundred Upasakas (male lay practitioners), five hundred Upasikas (female lay practitioners), five hundred boys, and five hundred girls. It was universally shown that ordinary beings together attained the Buddha's fruit. Therefore, it is now said to enable ordinary beings to truly realize it. In the ninth assembly, at the Great Stupa Temple of the past Buddhas in the east of Awakening City, Manjushri Bodhisattva expounded the Sutra Gate of Universally Illuminating the Dharma Realm (a Dharma gate that illuminates the entire Dharma Realm). Countless Nagas were able to be reborn in the human realm, and ten thousand Nagas generated Bodhicitta (the mind of enlightenment). The five assemblies of Awakening City all ascended to the Buddha's fruit. Only Sudhana (a youth who sought enlightenment) is mentioned as the leader, and his five hundred companions all had the same practice. Five hundred represents the five positions (five stages of enlightenment). Six thousand represents the six positions (six stages of enlightenment). Faith is also included within. Ten thousand dragons represent the gate of ten thousand practices. Therefore, nothing is established arbitrarily; everything represents the Dharma gate. The Great Stupa Temple of the past Buddhas being the location of the assembly signifies that the path of past Buddhas and present Buddhas is not different, still the same as within the Tathagata's assembly. Sudhana's southern pilgrimage to visit various good friends still signifies diligent practice, and also signifies the Bodhisattva's conduct of embracing and transforming sentient beings. The tenth assembly is in all Buddha-fields and all assemblies in the Dharma Realm of empty space within the dust particles. These ten assemblies pervade all Buddha-fields, the Dharma Realm of empty space within the dust particles, and within the body dust pores of sentient beings. In this way, layer upon layer, the ocean of assemblies is endless. Thus, the Dharma gate of the Buddha's fruit in the Dharma Realm can benefit all those who have faith and understanding.

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。及初發心證入之者。猶如師子王之子初生之時。雖即未能如其師子王力勢自在。然師子相全體無異。一切諸獸皆當畏。如於此華嚴經佛果法門信解及初發證入者。亦復如是。能信自己身心性相全體同諸佛果自體恒真本大智故。及證入者。同諸如來佛果之門。本無修造自體全佛。以此真門備進修差別萬行。恒無始終一真果德。雖未能堪力用如佛。是則名為種佛種子在於身田。以信為始。以定慧力證入之者。初發心時十住之首以入佛智慧。是則名為生在佛家為佛真子。以與佛智同故。具足如來諸善根故。便即超彼三乘。得神通菩薩九地等見。一切三乘人天外道智所不及。是故應當根堪之士一心奉行。

新華嚴經論卷第七 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第八

長者李通玄撰

稽首十方清凈海　　法界真報盧遮那 　六位因果諸菩薩　　文殊普賢大海眾 　所說法門清凈海　　果德圓滿金剛句 　我今釋此微妙典　　將欲廣利諸眾生 　令於法門無掛礙　　諸有見聞獲大利 　唯愿眾聖垂加護　　皆同遮那清凈海

夫闡教弘經須分四義。一長科經意。二明經宗趣。三明教體。四明總陳會數。

一長科經意者。略作十段千科。一明始成正覺。二明

【現代漢語翻譯】 現代漢語譯本：以及最初發心證入此法門的人，就像獅子王的孩子剛出生的時候，雖然還不能像獅子王那樣具有力量和自在，但是獅子的相貌完全沒有差別，一切野獸都會畏懼。如同對於這部《華嚴經》佛果法門生起信心和理解，以及最初發心證入的人，也是這樣。能夠相信自己的身心性相完全等同於諸佛的果地自體，恒常真實，本來具有廣大的智慧。以及證入此法門的人，等同於諸如來佛果之門，本來沒有修造，自體就是完整的佛。憑藉這個真實的法門，完備地修習各種不同的萬行，恒常沒有開始和終結，獲得真實不虛的果地功德。雖然還不能像佛那樣具有力量和作用，但這就被稱為在自身的心田中種下了成佛的種子。以信心為開始，以禪定和智慧的力量證入此法門的人，在最初發心的時候，就以十住位的開始進入了佛的智慧。這就叫做生在佛家，成為佛的真子。因為與佛的智慧相同，具足如來的一切善根，便立即超越聲聞、緣覺、菩薩三乘，獲得神通和菩薩九地等境界的見解，這是所有三乘人、天人和外道的智慧所不能達到的。因此，應當由根器堪能的人一心奉行。

《新華嚴經論》卷第七 大正藏第36冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第八

長者 李通玄 撰

稽首十方清凈海，法界真報盧遮那（Vairocana，毗盧遮那佛） 六位因果諸菩薩，文殊（Manjusri）普賢（Samantabhadra）大海眾 所說法門清凈海，果德圓滿金剛句 我今釋此微妙典，將欲廣利諸眾生 令於法門無掛礙，諸有見聞獲大利 唯愿眾聖垂加護，皆同遮那清凈海

闡述教義弘揚經典，必須分為四方面：一是概括經文的要義，二是闡明經文的宗旨和旨趣，三是闡明教義的本體，四是闡明總體的集會次數。

一是概括經文的要義。大致分為十段，一千小段。一是闡明最初成就正覺。

【English Translation】 English version: And those who initially aspire and attain realization, are like the cubs of the Lion King at the time of their birth. Although they may not yet possess the power and freedom of the Lion King, their appearance is entirely the same as a lion, and all beasts will fear them. Similarly, those who have faith and understanding in this Flower Adornment Sutra's (Avatamsaka Sutra) Dharma-door of Buddhahood, and those who initially aspire and attain realization, are also like this. They are able to believe that their own body, mind, nature, and characteristics are entirely the same as the self-nature of the Buddhas' Fruition, eternally true, and originally possessing vast wisdom. And those who attain realization in this Dharma-door are the same as entering the gate of the Tathagatas' Buddhahood. Originally, there is no creation or fabrication; the self-nature is the complete Buddha. Relying on this true Dharma-door, they comprehensively cultivate various different myriad practices, constantly without beginning or end, attaining true and unfailing Fruition virtues. Although they may not yet be able to wield power and function like the Buddhas, this is called planting the seeds of Buddhahood in the field of one's own body and mind. Beginning with faith, those who attain realization through the power of Samadhi and wisdom, at the time of their initial aspiration, enter the wisdom of the Buddha at the beginning of the Ten Dwellings (Ten Stages of Faith). This is called being born into the Buddha's family, becoming a true child of the Buddha. Because they are the same as the Buddha's wisdom and possess all the good roots of the Tathagata, they immediately transcend the Three Vehicles (Sravaka, Pratyekabuddha, Bodhisattva) and attain the views of supernatural powers and the Nine Grounds of Bodhisattvas, which are beyond the reach of the wisdom of all those in the Three Vehicles, humans, gods, and externalists. Therefore, those who are capable and have the potential should wholeheartedly practice this.

New Avatamsaka Sutra Commentary, Volume 7 Taisho Tripitaka Volume 36, No. 1739 New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 8

Composed by Elder Li Tongxuan

I bow my head to the pure seas of the ten directions, the true reward body Vairocana (Vairocana, the Illuminating Buddha) of the Dharma Realm. All the Bodhisattvas of the six positions of cause and effect, Manjusri (Manjusri) and Samantabhadra (Samantabhadra), the great assembly of the sea. The pure sea of Dharma-doors that are spoken, the complete Vajra words of Fruition virtue. I now explain this subtle scripture, intending to broadly benefit all sentient beings. So that there are no obstacles to the Dharma-doors, and all who see and hear it will obtain great benefits. I only wish that all the sages will bestow their protection, and all will be the same as the pure sea of Vairocana.

To expound the teachings and propagate the scriptures, it is necessary to divide them into four aspects: first, to summarize the meaning of the scripture; second, to clarify the purpose and aim of the scripture; third, to clarify the substance of the teachings; and fourth, to clarify the total number of assemblies.

First, to summarize the meaning of the scripture. Roughly divided into ten sections and one thousand subsections. First, to clarify the initial attainment of perfect enlightenment.

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舉果勸修。三明以果成信。四明入真實證。五明發行修行。六明智悲相入。七明蘊修成德。八明利生無礙。九明諸賢寄位。十明令凡實證。

一明始成正覺者。即世主妙嚴品是。

二舉果勸修者。即從現相品已下至毗盧遮那品總五品經是。及世主妙嚴品舉佛所成之果令使人修。

三明以果成信者。即從佛名號品已下至賢首品六品經是。亦通取前世主妙嚴品已來總是。便以十個智佛為自心之果。以不動智佛為首。明自心智隨分別性無所動故。

四明入真實證者。從升須彌山頂品已下六品經是。以十住為體。住佛智慧家生故。

五明發行修行者。從升夜摩天宮品已下四品經是。以十行為體。行佛行故。

六明智悲相入者。從升兜率天宮品已下三品經是。以十回向為體。體圓真俗成大悲故。

七明蘊修成德者。他化自在天中十地品是。蘊修前三法令慣習成就故。

八明利生無礙者。十地品已下乃至普賢行品等十一品經總是。以十地中蘊德成功。十一地利生行滿。方名法行圓佛。於始於終。無作體性不移毫念。為以法界圓明大智之性。為十住見道之初。無時念故。三世無性故。總一時故。此非情識所知唯智會故。

九明諸賢寄位者。即已上三十七品諸菩薩並佛是出現

【現代漢語翻譯】 現代漢語譯本 舉果勸修：一、闡明始成正覺；二、舉出佛果勸人修行；三、闡明以佛果成就信心；四、闡明進入真實證悟；五、闡明發起修行；六、闡明智慧與慈悲相互融合；七、闡明通過修習蘊積功德；八、闡明利益眾生無有障礙；九、闡明諸位賢者寄託果位；十、闡明使凡夫真實證悟。

一、闡明始成正覺者：即《世主妙嚴品》是。

二、舉果勸修者：即從《現相品》以下至《毗盧遮那品》（Vairocana，意為光明遍照）總共五品經文。以及《世主妙嚴品》舉出佛所成就的果位，使人修行。

三、闡明以果成信者：即從《佛名號品》以下至《賢首品》六品經文。也可包括前面的《世主妙嚴品》以來的所有內容。便是以十個智佛為自心之果，以不動智佛為首，闡明自心之智隨順分別之性而無所動搖。

四、闡明入真實證者：從《升須彌山頂品》以下六品經文。以十住為體，因為安住于佛的智慧之家而生。

五、闡明發行修行者：從《升夜摩天宮品》以下四品經文。以十行為體，因為行持佛的行徑。

六、闡明智悲相入者：從《升兜率天宮品》以下三品經文。以十回向為體，因為體悟圓融真俗而成就大悲。

七、闡明蘊修成德者：在《他化自在天》中的《十地品》。通過修習前面的三種法門，使之慣習成就。

八、闡明利生無礙者：《十地品》以下乃至《普賢行品》等十一品經文的總和。因為在十地中蘊積功德成功，十一地利益眾生的行愿圓滿，才稱為法行圓滿的佛。于開始於終結，無作的體性不移動絲毫意念。以法界圓明大智之性，作為十住見道之初，沒有時間概念，三世沒有自性，總括為一時，這並非情識所能瞭解，唯有智慧才能領會。

九、闡明諸賢寄位者：即以上三十七品諸菩薩以及佛的出現。

【English Translation】 English version Encouragement to Cultivate Based on Results: 1. Explaining the Initial Accomplishment of Perfect Enlightenment; 2. Presenting the Buddha's Fruition to Encourage Cultivation; 3. Explaining the Achievement of Faith Through the Buddha's Fruition; 4. Explaining Entry into True Realization; 5. Explaining the Initiation of Practice; 6. Explaining the Interfusion of Wisdom and Compassion; 7. Explaining the Accumulation of Merit Through Cultivation; 8. Explaining Unobstructed Benefit to Sentient Beings; 9. Explaining the Entrustment of Positions by the Virtuous Ones; 10. Explaining the Realization of Ordinary Beings.

1. Explaining the Initial Accomplishment of Perfect Enlightenment: This refers to the 'World Ruler's Wondrous Adornments' chapter.

2. Encouragement to Cultivate Based on Results: This refers to the five chapters from the 'Manifestations' chapter down to the 'Vairocana' (meaning: the light that shines everywhere) chapter. And the 'World Ruler's Wondrous Adornments' chapter presents the fruition achieved by the Buddha to encourage people to cultivate.

3. Explaining the Achievement of Faith Through the Fruition: This refers to the six chapters from the 'Buddha's Names' chapter down to the 'Chief of Sages' chapter. It can also include all the content from the preceding 'World Ruler's Wondrous Adornments' chapter. It takes the ten Wisdom Buddhas as the fruition of one's own mind, with the Immovable Wisdom Buddha as the head, explaining that the wisdom of one's own mind follows the nature of discrimination without being moved.

4. Explaining Entry into True Realization: This refers to the six chapters from the 'Ascending Mount Sumeru' chapter downwards. It takes the Ten Abodes as its substance, because it dwells in the Buddha's house of wisdom and is born.

5. Explaining the Initiation of Practice: This refers to the four chapters from the 'Ascending to the Yama Heaven Palace' chapter downwards. It takes the Ten Practices as its substance, because it practices the practices of the Buddha.

6. Explaining the Interfusion of Wisdom and Compassion: This refers to the three chapters from the 'Ascending to the Tushita Heaven Palace' chapter downwards. It takes the Ten Dedications as its substance, because it embodies the perfect fusion of truth and convention, thus achieving great compassion.

7. Explaining the Accumulation of Merit Through Cultivation: This is the 'Ten Grounds' chapter in the 'Paranirmitavasavartin Heaven'. Through cultivating the preceding three Dharma methods, making them habitual and accomplished.

8. Explaining Unobstructed Benefit to Sentient Beings: This is the sum of the eleven chapters from the 'Ten Grounds' chapter downwards to the 'Practices and Vows of Samantabhadra' chapter. Because the merit accumulated in the Ten Grounds is successful, and the vows to benefit sentient beings in the Eleventh Ground are fulfilled, it is called a Buddha whose Dharma practice is complete. From beginning to end, the nature of non-action does not move a single thought. Taking the nature of the all-illuminating great wisdom of the Dharma Realm as the beginning of the Ten Abodes' seeing the Path, there is no concept of time, the three times have no self-nature, and are all summarized into one time. This is not something that emotions and consciousness can understand, only wisdom can comprehend it.

9. Explaining the Entrustment of Positions by the Virtuous Ones: This refers to the appearance of all the Bodhisattvas and Buddhas in the above thirty-seven chapters.

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世間品亦是。皆從性海大智境界中。方便出現其身。寄位成十信十住十行十回向十地及等覺位十一地法門。令凡夫信入仿學依跡不迷其事。

十明令凡實證者。以法界性中安立十信等六位。進修方便行。十地不離體用。不壞方便。其智彌高。其行彌下。逐根行滿故名進修。隨力堪能安立諸位。隨位知行令不迷因果。使學者善明總別依跡成功不滯始故。不離初故。即如下文。善財等眾優婆塞優婆夷童子童女各列有五百。具明十住十行十回向十地十一地五位。一位有十通為五百。如六千比丘。通訊亦不退。總云六千。一萬諸龍以明萬行。如是之眾並是凡夫。皆信是法界佛果智境門故。而登十住十地。故名令凡實證。已上十段長科經意竟。于中廣意至文方明。如法界一品。總通前後四十品經。總法界故。明三世法總法界故。以此法界一品是一切諸佛及以一切眾生之果也。於此一部之經。總有五種因果遍周義。

一示成正覺因果遍周。即世主妙嚴品通下五品經是。

二信位及進修因果遍周。從佛名號品已下六品經。通十住十行十回向十地位中。共十品經是。

三定體遍周。即十定十通十忍等品是。

四行海遍周。即普賢行品離世間品是。

五法界不思議大圓明智海遍周。即法界品是。有

【現代漢語翻譯】 現代漢語譯本： 『世間品』也是如此。一切都從自性之海、大智慧的境界中，方便示現其身。寄託於十信、十住、十行、十回向、十地以及等覺位、十一地法門，使凡夫能夠信入、模仿學習，依據這些足跡而不迷惑於事相。

十明令凡實證：在法界自性中安立十信等六個位次，作為進修的方便法門。十地不離本體和作用，不破壞方便。其智慧更加高超，其行為更加謙下。因為隨著根性圓滿修行，所以名為進修。隨著能力堪能而安立各個位次，隨著位次瞭解修行，使人不迷惑于因果。使學習者能夠清楚地明白總相和別相，依據足跡而成功，不滯留在開始的階段，不離開最初的發心。就如下文所說，善財（Sudhana）等眾、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）、童子、童女，各列有五百人，詳細說明了十住、十行、十回向、十地、十一地這五個位次。一個位次有十種神通，合起來就是五百。例如六千比丘，他們的信心和神通都不會退轉，總稱為六千。一萬諸龍，用來說明萬行。像這樣的眾生都是凡夫，都相信這是法界佛果智慧的境界之門，因此能夠登上十住、十地，所以稱為令凡實證。以上十段長科經文的意義結束。其中廣大的意義要到正文才能明白，例如『法界品』，總括前後四十品經文，因為總括了法界。說明三世法總括了法界。因為這『法界品』是一切諸佛以及一切眾生的果位。

在這部經中，總共有五種因果遍周的意義：

一、示現成正覺的因果遍周。即『世主妙嚴品』通達下面的五品經文。

二、信位以及進修的因果遍周。從『佛名號品』以下六品經文，通達十住、十行、十回向、十地之中，共有十品經文。

三、定體遍周。即十定、十通、十忍等品。

四、行海遍周。即『普賢行品』、『離世間品』。

五、法界不可思議大圓明智海遍周。即『法界品』。

【English Translation】 English version: The 『Chapter on the World』 is also like this. All emerge conveniently from the realm of the self-nature sea, the great wisdom. They are entrusted to the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, as well as the Equal Enlightenment Position and the Dharma-door of the Eleventh Ground, enabling ordinary people to enter with faith, imitate and learn, and follow these traces without being confused by phenomena.

The Ten Teachings Enable Ordinary People to Actually Realize: Establishing the six positions such as the Ten Faiths in the self-nature of the Dharma-realm as expedient means for progressive cultivation. The Ten Grounds do not depart from the substance and function, and do not destroy the expedient means. Their wisdom is even higher, and their actions are even more humble. Because cultivation is fulfilled according to their inherent nature, it is called progressive cultivation. Establishing various positions according to their capabilities, and understanding practice according to their positions, so that people are not confused about cause and effect. Enabling learners to clearly understand the general and specific aspects, succeeding by following the traces, not dwelling on the beginning stage, and not departing from the initial aspiration. As mentioned in the following text, the assembly of Sudhana (善財), Upasakas (優婆塞, male lay devotees), Upasikas (優婆夷, female lay devotees), young boys, and young girls, each listed with five hundred people, explains in detail the five positions of the Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, and the Eleventh Ground. One position has ten spiritual powers, totaling five hundred. For example, the six thousand Bhikshus (比丘, monks), their faith and spiritual powers do not regress, and are collectively called six thousand. The ten thousand dragons are used to illustrate the ten thousand practices. Such beings are all ordinary people, all believing that this is the gate to the realm of the wisdom of the Buddha-fruit of the Dharma-realm, and therefore they can ascend to the Ten Dwellings and Ten Grounds, hence the name 'Enabling Ordinary People to Actually Realize'. The meaning of the above ten long sections of the sutra is completed. The vast meaning within will be clarified in the main text, such as the 『Chapter on the Dharma-realm』, which encompasses the forty chapters of the sutra from beginning to end, because it encompasses the Dharma-realm. It explains that the Dharma of the three times encompasses the Dharma-realm. Because this 『Chapter on the Dharma-realm』 is the fruit of all Buddhas and all sentient beings.

In this sutra, there are a total of five kinds of meanings of the pervasiveness of cause and effect:

1. Showing the pervasiveness of the cause and effect of attaining perfect enlightenment. That is, the 『Chapter on the Wondrous Adornments of the World Rulers』 communicates with the following five chapters of the sutra.

2. The pervasiveness of the cause and effect of the position of faith and progressive cultivation. From the 『Chapter on the Names of the Buddhas』 down to the six chapters of the sutra, communicating with the Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds, there are a total of ten chapters of the sutra.

3. The pervasiveness of the substance of Samadhi. That is, the chapters on the Ten Samadhis, Ten Spiritual Powers, and Ten Forbearances, etc.

4. The pervasiveness of the ocean of practices. That is, the 『Chapter on the Practices of Samantabhadra』 and the 『Chapter on Leaving the World』.

5. The pervasiveness of the inconceivable great perfect bright wisdom sea of the Dharma-realm. That is, the 『Chapter on the Dharma-realm』.

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此五遍周義故。以此一部之經有五品。五品之內。品初皆有爾時世尊在摩竭提國以為品首者。明此五法是一時一法界一剎那際一體用一切諸佛。共同之法一因果等周圓滿無前後義。一切諸佛皆如是。如是之法不離十定之中一剎那際。降神入胎示現成佛入涅槃。不離一剎那際。更無移也。以此一部之典。五度一個爾時世尊在摩竭提國。唯法界品別。總明此一部之經大體宗趣一法界大圓明智有此五種遍周之因果。從初信心進修諸行。始終因果行圓滿。畢竟不出十定之體。無時之性。凡聖總齊。本來如是。由情妄系時量隨生。由妄系故生老便有。若於根本法界門中起延促見。皆是自情妄見。非實有故。如是迷無性理。違本無時智境之法門。逐情隨妄見時劫延促者。于佛正法之中不成信種。當知是人設修行出三界果。未有成佛之種故。即權教六通菩薩聲聞緣覺是也。如法華經不退諸菩薩。亦復不能知。此明出生死之不退未成處生死中不退。又但得以空觀折伏現行煩惱入初地見道位。非是以達根本無明得根本智中不退。如是三乘見道。總是三種意生身菩薩。皆非是根本法界大圓明智初發心住中能十方成佛等不退。三種意生身者。初二三地名三摩跋提樂意生身。四五六地名覺法自性意生身。七八九十地名種類俱生無行意生身。如是

三種意生身菩薩。並是法界大圓明智海火宅門外。三車權方便安立。令諸子等且免火難。如此經下文。聲聞在會如聾。六通菩薩。設聞此經。不能生信。如經具明。為從無始際。設能于佛法生信。但隨情生信。迷自智境故。無自契實智起真信修故。若不迴心畢竟不成佛故。設復教化眾生。還能成得三乘及人天之種。但住一方之凈剎。無廣大海界量等虛空無邊智之大用。十方塵剎對現色身。一切眾生隨根引接。三乘無分。但云見三千大千之境。如此經。有世界海。有世界性。有世界種。皆甚深廣大與法界虛空等。具如華藏世界品說。如三乘中。設見如來身。三十二相八十種好。設復廣大云八萬四千。不見如來十佛剎微塵等身相隨好。三乘之種。但見如來化滿三千大千世界等行。不見如來化滿無盡佛剎微塵等行。三乘之種所作一切皆有邊量。不見法界一一塵中無邊量法普賢行法互參不礙。

二明經宗趣者。其義有六。一明經宗趣。二此經何藏所攝。三分其序分。四定其正宗。五明此經付囑何人。六明此經流通所在。

一明經宗趣者。此經名毗盧遮那大智法界。本真自體寂用圓滿。果德法報性相無礙。佛自所乘為宗。如法華經云。乘此寶乘直至道場。又此經云。有樂求佛果者。說最勝乘上乘無上乘不思議乘等。

【現代漢語翻譯】 現代漢語譯本： 三種意生身菩薩，都是在法界大圓明智海火宅門外，用三車權巧方便安立的，爲了讓孩子們暫時免受火災之難。就像這部經的下文所說，聲聞眾在法會上如同聾子一般，六神通菩薩即使聽聞此經，也不能生起信心。正如經中所明確說明的，因為他們從無始以來，即使能對佛法生起信心，也只是隨順自己的情識而生信，迷惑于自身的智慧境界，所以無法從自身契入實智，生起真正的信心和修行。如果他們不回心轉意，最終無法成佛。即使他們教化眾生，也只能成就三乘和人天之道的種子。他們只能安住在一方凈土，沒有廣大如海界、量等虛空、無邊智慧的大用。十方塵剎無法同時顯現色身，一切眾生只能隨順根器被引導接引，三乘之間沒有分別。他們只能看到三千大千世界的境界。就像這部經所說，有世界海、有世界性、有世界種，都非常深廣，與法界虛空相等，具體內容如《華藏世界品》所說。就像三乘人，即使見到如來之身，三十二相（佛陀所具有的三十二種殊勝的身體特徵）八十種好（佛陀身上八十種細微的優點），即使廣大如八萬四千，也無法見到如來十佛剎微塵數的身相隨好。三乘之道的眾生，只能見到如來化現充滿三千大千世界的行跡，無法見到如來化現充滿無盡佛剎微塵數的行跡。三乘之道的眾生所做的一切都有邊際和限量，無法見到法界一一微塵中無邊量的法，普賢行法互相參與而不互相妨礙。

下面說明這部經的宗旨和旨趣，其意義有六點：第一，說明經的宗旨和旨趣；第二，這部經屬於哪個藏所攝；第三，分析它的序分；第四，確定它的正宗分；第五，說明這部經付囑給什麼人；第六，說明這部經流通在哪裡。

第一，說明經的宗旨和旨趣。這部經名為《毗盧遮那大智法界》（Vairocana's Great Wisdom Dharma Realm），其根本是真實自體寂靜作用圓滿，果德法報性相無礙，佛自身所乘之法為宗旨。如《法華經》（Lotus Sutra）所說：『乘坐此寶乘，直至道場。』又這部經說：『有樂於求佛果的人，說最勝乘、上乘、無上乘、不思議乘等。』

【English Translation】 English version: The three kinds of Manomayakaya Bodhisattvas (bodies created by mind) are all established outside the fiery house gate of the Great Perfect Bright Wisdom Sea of the Dharma Realm, using the expedient of the three carts, to temporarily save the children from the calamity of fire. As stated later in this sutra, the Sravakas (listeners) in the assembly are like the deaf, and even the Bodhisattvas with six supernormal powers cannot generate faith upon hearing this sutra. As clearly stated in the sutra, because from beginningless time, even if they can generate faith in the Buddhadharma, it is only faith that follows their emotions and consciousness, being deluded by their own wisdom realm. Therefore, they cannot enter into the real wisdom from within themselves, and generate true faith and practice. If they do not turn their minds, they will ultimately fail to attain Buddhahood. Even if they teach and transform sentient beings, they can only accomplish the seeds of the Three Vehicles and the paths of humans and devas (gods). They can only abide in a pure land of one direction, without the great function of wisdom that is as vast as the sea realm, equal to the measure of space, and boundless. The colored bodies cannot simultaneously appear in the dust lands of the ten directions, and all sentient beings can only be guided and received according to their capacities, without distinction between the Three Vehicles. They can only see the realm of the three thousand great thousand worlds. As this sutra says, there are sea of worlds, nature of worlds, and seeds of worlds, all of which are very deep and vast, equal to the Dharma Realm and space, as detailed in the 'Flower Treasury World' chapter. Like the beings of the Three Vehicles, even if they see the body of the Tathagata (Buddha), with the thirty-two major marks (thirty-two physical characteristics of a Buddha) and eighty minor marks (eighty minor perfections of a Buddha), even if it is as vast as eighty-four thousand, they cannot see the body marks and minor marks of the Tathagata that are like dust motes in ten Buddha lands. The beings of the Three Vehicles can only see the actions of the Tathagata that fill the three thousand great thousand worlds, and cannot see the actions of the Tathagata that fill the dust motes of endless Buddha lands. Everything done by the beings of the Three Vehicles has boundaries and limitations, and they cannot see the boundless Dharma in each dust mote of the Dharma Realm, where the practices of Samantabhadra (Universal Virtue) mutually participate without obstruction.

Next, I will explain the purpose and aim of this sutra, which has six meanings: First, to explain the purpose and aim of the sutra; second, to which collection does this sutra belong; third, to analyze its introductory section; fourth, to determine its main section; fifth, to explain to whom this sutra is entrusted; sixth, to explain where this sutra is circulated.

First, to explain the purpose and aim of the sutra. This sutra is named 'Vairocana's Great Wisdom Dharma Realm', whose foundation is the perfect fulfillment of true self-nature, the unobstructed nature and characteristics of the reward body of the fruit virtue, and takes the Dharma that the Buddha himself rides as its purpose. As the 'Lotus Sutra' says: 'Ride this precious vehicle and go straight to the Bodhi-mandala (place of enlightenment).' Also, this sutra says: 'Those who delight in seeking the fruit of Buddhahood speak of the most supreme vehicle, the supreme vehicle, the unsurpassed vehicle, the inconceivable vehicle, etc.'

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是還令初發心者為志樂廣大故。還得如是如來大智之果。與自智合一無二故。此經宗趣甚深難信。若有信者。勝過承事十佛剎微塵數諸佛。盡於一劫所得功德。不如信此經中如來大智境界佛果法界門而自有之。信此福勝於彼。如賢首品下文頌云。有以手擎十佛剎。盡於一劫空中住。彼之所作未為難。能信此法為甚難。十剎塵數眾生所。悉施樂具經一劫。彼之福德未為勝。信此法者為最勝。十剎塵數如來所。悉皆承事盡一劫。若於此品能誦持。其福最勝過于彼。又前頌云。一切世界諸群生。少有欲求聲聞乘。求獨覺者轉復少。趣大乘者甚希有。趣大乘者猶為易。能信此法倍甚難。為明此經宗趣甚深難信。修空觀者。息妄修禪垢凈情存。聲聞獨覺六通菩薩未迴心者。無如是分。如經下文云。設有菩薩經無量百千那由他劫行六波羅蜜得六神通。猶名假名菩薩。不真菩薩。設聞此經不信不入。如法華經。亦是為回三乘人令歸一乘故。回彼門外三車權引諸子。令歸如來大乘智法界真實門故。破幾案所依法故。令得如來無依住智本自在故。華嚴即是始成正覺時頓為上根者說。法華經即是佛出世后。四十年中。為回三乘者說。又佛乘三乘一時總說。但隨根自應。一音法門各有差別。總別義生。為真體無時無可作前後故。如法華經云。

【現代漢語翻譯】 這是爲了讓那些剛剛發起菩提心（Bodhicitta，覺悟之心）的人，因為他們有廣大的志向和喜好，能夠獲得如來（Tathagata，佛）的大智慧之果。這果實與他們自身的智慧合而爲一，沒有分別。這部經的宗旨和意義非常深奧，難以置信。如果有人能夠相信它，那麼他所獲得的功德，將勝過在十個佛剎（Buddha-kshetra，佛所教化的世界）那樣多的微塵數諸佛面前，盡一個劫（kalpa，極長的時間單位）的時間裡所做的供養。相信這部經中所說的如來大智慧境界、佛果法界之門，並且認為這些本來就是自己所擁有的，這種信念所帶來的福報勝過前者。正如《賢首品》下文的偈頌所說：『有人用手托起十個佛剎，盡一個劫的時間在空中停留，他所做的事情還不算難，能夠相信此法才是最難的。』『用十個佛剎那樣多的微塵數眾生，都施予快樂的器具，經過一個劫的時間，他所獲得的福德還不算殊勝，相信此法的人才是最殊勝的。』『在十個佛剎那樣多的如來面前，都盡一個劫的時間去承事供養，如果能夠對此品（指《賢首品》）誦持，那麼他所獲得的福報，最勝過前者。』 又如前面的偈頌所說：『一切世界的所有眾生，很少有人想要追求聲聞乘（Śrāvakayāna，小乘，聽聞佛法而修行的乘），追求獨覺乘（Pratyekabuddhayāna，緣覺乘，獨自悟道的乘）的人就更少了，趣向大乘（Mahāyāna，菩薩乘，普度眾生的乘）的人非常稀有。』『趣向大乘已經不容易了，能夠相信此法就更加困難。』這是爲了說明這部經的宗旨和意義非常深奧，難以置信。那些修習空觀（Śūnyatā，空的智慧）的人，息滅妄念，修習禪定，洗凈情識中的污垢，以及那些存有聲聞、獨覺之心，或者已經證得六神通（Abhijñā，超自然能力）但尚未迴心向大乘的菩薩，都無法理解這部經的意義。正如經文下文所說：『假設有菩薩經過無量百千那由他劫（nayuta-kalpa，極長的時間單位）的時間，修習六波羅蜜（Pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），證得六神通，仍然只能被稱為假名菩薩，而不是真正的菩薩。』如果聽聞此經卻不相信、不深入，就像《法華經》（Lotus Sutra）一樣，也是爲了讓三乘（聲聞乘、緣覺乘、菩薩乘）的人回心轉意，歸向一乘（Ekayāna，唯一的成佛之道）。 就像用門外的三車（比喻三乘）來權宜地引導孩子們，讓他們最終歸向如來大乘智慧法界的真實之門。破除他們所依據的幾案（比喻所執著的法），讓他們獲得如來無所依賴的安住智慧，以及根本的自在。 《華嚴經》（Avatamsaka Sutra）是佛陀最初成道時，為那些上根利智的人所說的。 《法華經》是佛陀出世后四十年中，爲了讓三乘人回心轉意而說的。或者說，佛乘和三乘是同時一起說的，只是根據眾生的根器而各自相應，同一種音聲法門也因此有了差別，從而產生了總別之義。這是因為真如本體沒有時間上的先後，也沒有什麼可以造作的。正如《法華經》所說。

【English Translation】 This is so that those who have just initiated Bodhicitta (the mind of enlightenment), because they have vast aspirations and inclinations, can obtain the great wisdom-fruit of the Tathagata (the Buddha). This fruit merges with their own wisdom, without any separation. The purpose and meaning of this sutra are very profound and difficult to believe. If someone can believe it, then the merit they obtain will surpass the offerings made to as many Buddhas as there are dust particles in ten Buddha-kshetras (Buddha-fields, worlds where Buddhas teach), for an entire kalpa (an extremely long unit of time). Believing in the realm of the Tathagata's great wisdom, the gate of the Dharma-realm of the Buddha-fruit, as described in this sutra, and considering these as inherently one's own, the blessings from this belief surpass the former. As the verse in the 'Virtuous Leader' chapter states: 'Someone may hold up ten Buddha-fields, remaining in the air for an entire kalpa; what they do is not difficult, being able to believe in this Dharma is the most difficult.' 'Using as many beings as there are dust particles in ten fields, all giving them joyful instruments, for an entire kalpa; the merit they obtain is not superior, those who believe in this Dharma are the most superior.' 'Before as many Tathagatas as there are dust particles in ten fields, all serving and making offerings for an entire kalpa; if one can recite and uphold this chapter (referring to the 'Virtuous Leader' chapter), their blessings are the most superior, surpassing the former.' Furthermore, as the previous verse states: 'In all the worlds, among all beings, few desire to seek the Śrāvakayāna (the Hearer Vehicle, the vehicle of those who listen to the Dharma and practice), even fewer seek the Pratyekabuddhayāna (the Solitary Realizer Vehicle, the vehicle of those who attain enlightenment on their own), those who turn towards the Mahāyāna (the Great Vehicle, the Bodhisattva Vehicle, the vehicle of those who liberate all beings) are extremely rare.' 'Turning towards the Mahāyāna is already not easy, being able to believe in this Dharma is even more difficult.' This is to explain that the purpose and meaning of this sutra are very profound and difficult to believe. Those who cultivate the contemplation of emptiness (Śūnyatā, the wisdom of emptiness), ceasing deluded thoughts, cultivating meditation, cleansing the defilements in their consciousness, and those who harbor the minds of Śrāvakas and Pratyekabuddhas, or those Bodhisattvas who have attained the six Abhijñās (supernatural powers) but have not yet turned their minds towards the Mahāyāna, cannot comprehend the meaning of this sutra. As the sutra states later: 'Suppose there is a Bodhisattva who, after countless hundreds of thousands of nayuta-kalpas (extremely long units of time), cultivates the six Pāramitās (Perfections: giving, morality, patience, diligence, meditation, wisdom) and attains the six Abhijñās, they can still only be called a nominal Bodhisattva, not a true Bodhisattva.' If they hear this sutra but do not believe or delve into it, just like the Lotus Sutra, it is also to turn the minds of those in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and lead them to the One Vehicle (Ekayāna, the single path to Buddhahood). It is like using the three carts outside the gate (a metaphor for the three vehicles) to expediently guide the children, so that they ultimately return to the true gate of the Tathagata's Great Vehicle wisdom Dharma-realm. Breaking the desks and chairs they rely on (a metaphor for the Dharmas they are attached to), allowing them to obtain the wisdom of the Tathagata's unconditioned abiding, and the fundamental freedom. The Avatamsaka Sutra (Flower Garland Sutra) was spoken by the Buddha when he first attained enlightenment, for those with superior faculties and sharp intellect. The Lotus Sutra was spoken by the Buddha forty years after his appearance in the world, to turn the minds of those in the three vehicles. Or rather, the Buddha Vehicle and the three vehicles are spoken of simultaneously, but they correspond to the faculties of beings, and the same sound-Dharma-gate thus has differences, thereby giving rise to the meaning of totality and particularity. This is because the true nature has no temporal sequence, and there is nothing that can be created before or after. As the Lotus Sutra says.

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十方佛土中。唯有一乘法。無二亦無三。除佛方便說。但以假名字。引導于眾生。又云。唯此一事實。餘二即非真。餘二者。但以十方諸佛共所乘門為實。三乘為餘二。但權施未真者是餘二。故以一實對諸權。皆是餘二。為法華經責聲聞緣覺不退菩薩三乘等。皆未能信一乘法故。為權教菩薩雖有一分求菩提之心猶有怖生死故。得離染不退。未得稱真染凈平等不退。如修空觀菩薩。樂空增勝。及假真如觀一向離纏。皆有欣厭。及樂生凈土等。諸菩薩眾皆能離生死。出纏不退。不入法界性海一真無欣厭門故。望此佛乘樂生死者。及厭生死者。二俱是退。設觀空增勝修假真如門。行六波羅蜜得六神通。是離生死不退。非是生死涅槃一性中不退故。以是義故。華嚴及法華經。說得六神通菩薩不聞不信此經典故。如法華經云。若持八萬。四千法藏。十二部經。為人演說。令諸聽者。得六神通。亦未為難。聽受此經是則為難。唯此智境界違情所解故。甚難信也。三乘信解順情所忻。何以故。說佛果即在三僧祇之後。說佛凈土在於他方此娑婆是穢土。修菩提者。厭垢欣真樂生凈國。設有住世菩薩。亦言留惑潤生。為濟眾生故。非由法爾根本智自在力合如斯故。如是菩薩皆是順情之法。法易信故。非如此經。說入佛果不逾剎那但隔迷悟

【現代漢語翻譯】 現代漢語譯本： 在十方諸佛的國土中，只有唯一的一乘佛法，沒有二乘或三乘之分。之所以有二乘或三乘的說法，那是佛陀爲了方便教化眾生而作的權宜之說，只是借用假名來引導眾生。經中又說：『唯有這才是真實的一件事，其餘二者都不是真實的。』這裡所說的『其餘二者』，是指十方諸佛共同乘坐的法門才是真實的，而三乘是權宜之說，只是權且施設而未臻真實的，所以用一實來對照各種權宜之說，都屬於『其餘二者』。 因此，《法華經》才會責備聲聞乘、緣覺乘和不退轉菩薩等三乘行者，因為他們都未能信受一乘佛法。對於權教菩薩來說，雖然他們有一部分希求菩提之心，但仍然畏懼生死。他們雖然能夠遠離染污而達到不退轉，但尚未達到真正意義上的染凈平等不退轉。例如，修習空觀的菩薩，如果過於執著于空性，或者修習假真如觀時一味地遠離煩惱，都會產生欣求和厭惡之心，以及樂於往生凈土等想法。這些菩薩雖然能夠脫離生死，擺脫煩惱，達到不退轉，但他們並沒有進入法界性海，達到一真無欣厭的境界。 從佛乘的角度來看，無論是樂於生死還是厭惡生死，二者都是退步。即使觀空觀修習得很好，修習假真如門，修行六波羅蜜而獲得六神通，也只是脫離了生死的不退轉，而不是在生死涅槃同一體性中的不退轉。正因為這個原因，《華嚴經》和《法華經》才說，即使是獲得六神通的菩薩，如果他們不聽聞、不信受這些經典，也是不究竟的。正如《法華經》所說：『如果有人能夠持誦八萬四千法藏，十二部經，併爲他人演說，使聽眾獲得六神通，這還不算難。聽受這部經才是難事。』因為唯有這種智慧境界是違背常情的，所以很難讓人相信。 三乘的信解順應常情，容易讓人接受。為什麼呢？因為三乘說成佛要經過三大阿僧祇劫，說佛的凈土在其他方，而這個娑婆世界（Saha world，指我們所居住的充滿煩惱和痛苦的世界）是污穢的。修習菩提的人，厭惡污穢而欣求清凈，樂於往生凈土。即使有住世菩薩，也說要『留惑潤生』，爲了救濟眾生。這不是由於法爾根本智的自在力量所致。像這樣的菩薩都是順應常情的法，所以容易讓人相信。不像這部經所說，進入佛果不需要經歷漫長的時間，只隔著迷惑和覺悟。

【English Translation】 English version: Within the Buddha lands of the ten directions, there is only the One Vehicle Dharma. There is neither a second nor a third, except for the Buddha's expedient teachings. They are merely provisional names used to guide sentient beings. It is also said, 'Only this one reality is true; the other two are not.' The 'other two' refer to the path commonly traversed by Buddhas of the ten directions as the true reality, while the Three Vehicles are provisional, not yet fully realized. Therefore, in contrast to the one reality, all expedient means are considered the 'other two'. Hence, the Lotus Sutra criticizes the Three Vehicles—the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and non-regressing Bodhisattvas—because they have not yet believed in the One Vehicle Dharma. For the expedient teaching Bodhisattvas, although they possess a portion of the aspiration for Bodhi (enlightenment), they still fear Samsara (the cycle of birth and death). Although they can be free from defilement and attain non-regression, they have not yet achieved true non-regression in the equality of defilement and purity. For example, Bodhisattvas who cultivate the contemplation of emptiness and become overly attached to emptiness, or those who cultivate the contemplation of provisional true suchness and exclusively detach themselves from entanglements, all have desires and aversions, as well as a fondness for being born in pure lands. Although these Bodhisattvas can escape birth and death, free themselves from entanglements, and attain non-regression, they have not entered the Dharma realm's nature-sea, the one true gate without desires or aversions. From the perspective of this Buddha Vehicle, both those who delight in Samsara and those who detest Samsara are regressing. Even if one excels in the contemplation of emptiness, cultivates the provisional true suchness gate, and practices the Six Paramitas (perfections) to attain the Six Abhijna (supernatural powers), it is merely non-regression from birth and death, not non-regression within the oneness of Samsara and Nirvana. For this reason, the Avatamsaka Sutra and the Lotus Sutra state that even Bodhisattvas who have attained the Six Abhijna do not hear or believe in these scriptures. As the Lotus Sutra says, 'If one can uphold the eighty-four thousand Dharma treasuries, the twelve divisions of scriptures, and expound them to others, enabling the listeners to attain the Six Abhijna, that is not difficult. To hear and receive this scripture is difficult.' This is because this wisdom realm contradicts conventional understanding, making it very difficult to believe. The faith and understanding of the Three Vehicles align with conventional desires and are easily accepted. Why? Because they say that Buddhahood is attained after three Asankhyeya Kalpas (incalculable eons), that the Buddha's pure land is in another direction, and that this Saha world is impure. Those who cultivate Bodhi detest impurity and desire purity, delighting in being born in pure lands. Even Bodhisattvas who remain in the world say they 'retain delusion to moisten life' for the sake of saving sentient beings, not due to the inherent power of fundamental wisdom. Such Bodhisattvas follow the Dharma that aligns with conventional desires, making it easy to believe. It is not like this scripture, which says that entering Buddhahood does not take a long time, but is only separated by delusion and enlightenment.

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。說無量劫總不移一時故。說從凡夫地創見道時。因果一時無前後際。不見未成佛時。不見成正覺時。不見煩惱斷。不見菩提證。畢竟不移毫念。修習五十位。滿一切種智悉皆成就。總別同異成壞一時。自在。皆非世情所見故。是故難信也。其所信者。如經下文十信之位。金色世界不動智佛。上首菩薩名文殊師利。此云妙德。云金色者。明白凈無垢。即法身之理。不動智佛者。即理中智也。一切凡聖身等共有之故。一切處文殊師利一切處金色世界一切處不動智佛。今之信者。當信自心無依住。性妙慧解脫。是自文殊。於心無依住中。無性妙理有自在分別。無性可動。名不動智佛。理智無二妙用自在。是故號曰妙德菩薩。是故一切諸佛從此信生。故號文殊為十方諸佛之母。亦號文殊為童子菩薩。為皆以信為初生故。信心成就。即以定慧觀智力印之。相契一念相應。名十住初心便成正覺。取能行處。號曰普賢。取妙慧無依處。號曰妙德。取善能分別知根之智。號之為不動智佛。自契相應名為正覺。且能信處號曰信心。自契相應名為住心。為住佛所住。妙慧解脫相盡無生法故。若心外有佛不名信心。名為邪見人也。一切諸佛皆同自心。一切眾生皆同自性。性無依故。體無差別。智慧一性。應如是知。以此同體妙慧。知諸佛心

【現代漢語翻譯】 現代漢語譯本：說無量劫（無數的時間）總不會移動一時，所以說從凡夫地初次見道時，因果同時，沒有先後之分。不見未成佛時，不見成就正覺時，不見煩惱斷除，不見菩提證得，畢竟沒有絲毫的移動。修習五十位（菩薩修行的五十個階位），圓滿一切種智（佛陀所具有的一切智慧），全部成就。總體、個別、相同、相異、成就、壞滅，都在一時，自在無礙，都不是世俗之人所能見到的，所以難以置信。那些能夠相信的人，就像經文下文所說的十信位（菩薩信心的十個階段），金色世界（莊嚴清凈的世界），不動智佛（具有堅定智慧的佛），上首菩薩名為文殊師利（Manjusri）（此云妙德）。 說『金色』，是明白、清凈、沒有垢染，即是法身（Dharmakaya）的道理。不動智佛，即是理中的智慧。一切凡夫聖人，身等共有這個道理，所以一切處都有文殊師利，一切處都是金色世界，一切處都是不動智佛。現在相信的人，應當相信自心沒有依靠，自性具有妙慧解脫。這就是自己的文殊。在心中沒有依靠的地方，沒有自性的妙理，有自在的分別。沒有自性可以動搖，名為不動智佛。理智無二，妙用自在，所以號為妙德菩薩。 所以一切諸佛都從此信心產生，所以號文殊為十方諸佛之母，也號文殊為童子菩薩，因為都是以信為最初的生起。信心成就，就用定慧觀智的力量來印證它，相契合，一念相應，名為十住（菩薩修行的十個階段）的初心，便成就正覺。取其能行之處，號為普賢（Samantabhadra）。取其妙慧無依之處，號為妙德。取其善能分別知根之智，號之為不動智佛。自己契合相應，名為正覺。暫且能信之處，號為信心。自己契合相應，名為住心，因為安住于佛所安住的地方，妙慧解脫，相盡無生法故。如果心外有佛，不名為信心，名為邪見之人。一切諸佛都與自心相同，一切眾生都與自性相同。自性沒有依靠，本體沒有差別，智慧同一本性，應當這樣理解。用這同一本體的妙慧，瞭解諸佛的心。

【English Translation】 English version: It is said that countless kalpas (immeasurable time) will never move even for a moment, hence it is said that from the moment a common person first sees the path, cause and effect are simultaneous, without any before or after. One does not see the time before becoming a Buddha, one does not see the time of attaining perfect enlightenment, one does not see the severing of afflictions, one does not see the attainment of Bodhi; ultimately, there is not the slightest movement. Cultivating the fifty stages (fifty stages of a Bodhisattva's practice), fulfilling all-knowing wisdom (the wisdom possessed by a Buddha), all are accomplished. The general, the specific, the same, the different, the accomplishment, the destruction, all are in one moment, freely and without obstruction, which is not what worldly people can see, hence it is difficult to believe. Those who can believe, like the ten stages of faith (ten stages of a Bodhisattva's faith) mentioned in the following text of the sutra, the golden world (a world of solemn purity), the Immovable Wisdom Buddha (a Buddha with steadfast wisdom), the foremost Bodhisattva named Manjusri (meaning 'Wonderful Virtue'). Saying 'golden' means clear, pure, and without defilement, which is the principle of the Dharmakaya (the body of the Dharma). The Immovable Wisdom Buddha is the wisdom within the principle. All common people and sages share this principle, so everywhere there is Manjusri, everywhere is the golden world, everywhere is the Immovable Wisdom Buddha. Those who believe now should believe that their own mind has no reliance, and their nature has wonderful wisdom and liberation. This is one's own Manjusri. In the place where the mind has no reliance, there is no self-nature, wonderful principle, and there is free discrimination. There is no self-nature that can be moved, called the Immovable Wisdom Buddha. Principle and wisdom are not two, and their wonderful function is free, so it is called the Wonderful Virtue Bodhisattva. Therefore, all Buddhas arise from this faith, so Manjusri is called the mother of all Buddhas in the ten directions, and Manjusri is also called the Youth Bodhisattva, because all begin with faith. When faith is accomplished, it is sealed with the power of samadhi, wisdom, contemplation, and knowledge, corresponding and in accord with one thought, called the initial mind of the ten abodes (ten stages of a Bodhisattva's practice), and one attains perfect enlightenment. Taking the place where one can act, it is called Samantabhadra. Taking the place of wonderful wisdom without reliance, it is called Wonderful Virtue. Taking the wisdom that can skillfully distinguish and know the roots, it is called the Immovable Wisdom Buddha. One's own accord and correspondence is called perfect enlightenment. For the time being, the place where one can believe is called faith. One's own accord and correspondence is called abiding mind, because one abides where the Buddha abides, wonderful wisdom is liberated, and the characteristics are exhausted and there is no birth. If there is a Buddha outside the mind, it is not called faith, but a person with wrong views. All Buddhas are the same as one's own mind, and all sentient beings are the same as one's own nature. Because the nature has no reliance, the essence has no difference, and wisdom is of one nature, one should understand it in this way. Use this wonderful wisdom of the same essence to understand the minds of all Buddhas.

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及眾生心。應如是信解。不自欺誑。是故此經宗趣為大心眾生。設如斯法諸佛自所乘門一乘妙典法界道理。令大心眾生入佛根本智佛果故。一念契真理智同現。即便佛故。為法界道理見則無初中后故。異彼三乘劣解者。宜聞三無數劫登佛果故。宜說釋迦凈土在於他方此娑婆是穢土故。是故法華經內。為回三乘劣解者。令龍女非器剎那成佛。明信心廣大。非權施設。現實教故。所修實教不迂滯故。言龍女年始八歲者。表今產生始學非舊學故。畜生女者。明非過去積修。此明此生信法門理直無滯故。法界體性非三世收。一念應真三世情盡。智無出沒即佛果故。是故經云。為度劣解眾生興八相等事。娑婆世界舉眾遙見龍女即往南方無垢世界成佛者。解云。南方者。為明為正。以主離故。離為明。為日。為虛無。即無垢也。舉眾遙見者。明三乘權學信而未自證故。言遙見。夫法界一真自他相徹。若當自得焉得稱遙見。此經即令善財一生得佛。云一生者。從凡夫地起信之後。十住初心契無生也。即任法界智生非業生也。至文廣釋。今且略舉此經宗之所趣佛果法門竟。博達君子熟可思焉。

二明此經何藏所攝者。此經名毗盧遮那法界藏所攝。以遍照法界海一切諸法門盡含藏故。此經不許三乘化佛權教所收眾生所知解故。化佛

【現代漢語翻譯】 現代漢語譯本：以及眾生的心。應當這樣信受理解，不自我欺騙。因此，這部經的宗旨在於為具有大心的眾生，設立這樣的法門，這是諸佛自己所乘坐的唯一法門，是微妙的經典，是法界的道理，使具有大心的眾生進入佛的根本智慧，成就佛果的緣故。一念與真理契合，真理的智慧同時顯現，當下就是佛的境界。因為法界的道理，見地沒有初始、中間和最後。不同於那些三乘的低劣理解者，他們需要經歷無數劫才能登上佛果的緣故。所以才說釋迦（Sakyamuni）凈土在其他方，而這個娑婆（Saha）世界是污穢的。因此，《法華經》中，爲了使迴轉三乘的低劣理解者，讓龍女（Naga maiden）這種非器之身剎那間成就佛果，闡明信心的廣大，不是權宜之計，而是真實的教導。所修習的是真實的教導，不會迂迴停滯。說龍女年始八歲，表明今生開始學習，不是舊有的學習。畜生女，表明不是過去積累的修行。這說明此生相信法門，道理直接沒有阻礙。法界的體性不是三世所能涵蓋的，一念相應于真理，三世的情感都消盡，智慧沒有生滅，就是佛果的境界。因此經中說，爲了度化低劣理解的眾生，示現八相成道等事。娑婆世界的大眾遠遠看見龍女立即前往南方無垢世界成佛，解釋說，南方，是爲了闡明光明和正，因為遠離了執著。遠離就是光明，就是太陽，就是虛無，也就是無垢。大眾遠遠看見，表明三乘的權宜之學，相信但沒有親自證悟，所以說是遙見。法界一真，自他相互通徹，如果自己證得了，怎麼能說是遙見呢？這部經就是讓善財（Sudhana）一生證得佛果。說一生，是從凡夫地生起信心之後，十住位的初心契合無生之理。當下就是任運法界的智慧生起，而不是業力所生。到經文會廣泛解釋。現在且略舉這部經的宗旨所趨向的佛果法門完畢。博學的君子可以仔細思考。 二、闡明這部經屬於哪個藏所攝。這部經名為毗盧遮那（Vairocana）法界藏所攝，因為普遍照耀法界海的一切諸法門都含藏在其中。這部經不被三乘的化佛權教所攝，也不是眾生所能知解的。化佛（Nirmanakaya Buddha）

【English Translation】 English version: And the minds of all sentient beings. One should believe and understand in this way, without deceiving oneself. Therefore, the purpose of this Sutra is to establish such a Dharma gate for sentient beings with great minds. This is the only vehicle that all Buddhas themselves ride, a wonderful scripture, the principle of the Dharma Realm, enabling sentient beings with great minds to enter the fundamental wisdom of the Buddha and attain Buddhahood. When a single thought aligns with the truth, the wisdom of truth manifests simultaneously, and one is immediately in the state of Buddhahood. Because the principle of the Dharma Realm has no beginning, middle, or end in its view. It differs from those with inferior understanding of the Three Vehicles, who need to go through countless kalpas to ascend to Buddhahood. That's why it is said that Sakyamuni's (Sakyamuni) Pure Land is in another direction, while this Saha (Saha) world is impure. Therefore, in the Lotus Sutra, in order to turn back those with inferior understanding of the Three Vehicles, the Naga maiden (Naga maiden), who is not a suitable vessel, attains Buddhahood in an instant, clarifying the vastness of faith, which is not an expedient means but a real teaching. What is practiced is the real teaching, without roundabout delays. Saying that the Naga maiden was eight years old indicates that she began learning in this life, not from old learning. Being a female animal indicates that it was not accumulated practice from the past. This clarifies that in this life, believing in the Dharma gate, the principle is direct and without obstruction. The nature of the Dharma Realm cannot be contained by the three times; a single thought corresponds to the truth, and the emotions of the three times are exhausted. Wisdom has no arising or ceasing, which is the state of Buddhahood. Therefore, the Sutra says that in order to liberate sentient beings with inferior understanding, the events of the Eightfold Path are manifested. The assembly in the Saha world saw from afar the Naga maiden immediately going to the Stainless World in the south to attain Buddhahood. The explanation is that the south is to clarify brightness and correctness, because it is separated from attachment. Separation is brightness, is the sun, is emptiness, which is stainlessness. The assembly saw from afar indicates that the expedient learning of the Three Vehicles believes but has not personally realized it, so it is called seeing from afar. The Dharma Realm is one true reality, self and other interpenetrate. If one attains it oneself, how can it be called seeing from afar? This Sutra is to enable Sudhana (Sudhana) to attain Buddhahood in one lifetime. Saying one lifetime is from the ground of an ordinary person, after arising faith, the initial mind of the ten abodes aligns with the principle of non-arising. It is immediately the wisdom of the Dharma Realm arising spontaneously, not arising from karma. The text will explain it extensively. Now, let's briefly mention the Buddha-fruit Dharma gate that this Sutra aims for. Learned gentlemen should contemplate it carefully. Second, clarifying which canon this Sutra belongs to. This Sutra is named as being contained within the Vairocana (Vairocana) Dharma Realm Treasury, because it universally illuminates all Dharma gates of the Dharma Realm sea and contains them all. This Sutra is not collected by the expedient teachings of the Transformation Body Buddhas of the Three Vehicles, nor is it understood by sentient beings. Transformation Body Buddha (Nirmanakaya Buddha)

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教中菩薩及二乘之眾。不能解了一真法界報佛法門。唯知三乘自分法故。設是菩薩。但知三千大千世界為一報佛境界故。千百億釋迦是化身故。不解此一乘實報法界報佛所說法門故。是故此經還名毗盧遮那法界佛果智海所收。非同三乘菩薩化佛教中權施菩薩藏所攝。是故下文法界品中。慈氏所居樓閣名毗盧遮那莊嚴藏。善財入已。唯見無量諸佛法藏行門報相莊嚴無盡福相皆阿僧祇。一一具如經說。此即依毗盧遮那佛所教法行法行之因。報得所居宮殿樓閣。一依法界藏行所成因果故。乃至諸佛報得莊嚴因果亦如之故。藏者。含容義。含容法界一切法門因果法皆無盡故。三乘經多以恒河沙為法門數之比量。成廣大義。此一乘經多以一佛剎塵及十佛剎塵。乃至無量佛剎微塵。為法數之比量。又三乘法相。或一或二三等。七八九十為數。此經法門一一具十為數。以明佛果法門圓滿故。名詮既是廣狹不同。法藏法必當差別。是故此經是毗盧遮那藏所收。非三乘菩薩藏所攝故。此經常以佛果為進修道跡。是佛根本大智古蹟。修差別智故。若異佛古蹟。而有進修。無成佛義。如三乘。且免一分粗生死苦。非是依佛智體古蹟契修佛乘也。是故此經是毗盧遮那藏所收。非三乘菩薩藏所攝。

三明分其序分者。分為二門。一都該一部

。二當品自有。一都該一部者即世主妙嚴品。是二當品自有序分。如經品品之中會會之內。皆有爾時如是。如是序其品內之意。又此一部經上下五度序其世尊所居菩提場之處所。

問。何以如是。

答。從初第一卷如是我聞一時佛在摩竭提國。明初成佛處在蘭若之中。次第二會中又爾時世尊在摩竭提國阿蘭若法菩提場中始成正覺。明不移本處而至報宅中居為普光明殿。明理智之行報得之宅寄同世間蘭若契證方詣宅居。自此以去。上升天宮。皆云不離本處而身遍坐一切道場。或云而升如是天。上升天者明列位進修。不移本處者。明法界道理以法性妙理無往來內外故。大智體自遍周故。次四十卷中十定品又云。爾時世尊在摩竭提國阿蘭若法菩提場中始成正覺。于普光明殿入剎那際三昧。明以法界法身為定體無三世性故。從兜率天下降神及入涅槃。四十年住世。轉一切法輪。總不出剎那際。以此三昧圓通始終非三世古今故。如是序致以總言之。一切過現未來諸佛。皆盡一時成佛。並眾生生死亦不移剎那。但眾生妄繫有年歲長短。如佛所說。即生即死皆不移時。是故經云。一念普觀無量劫。無去無來亦無住。如是遍知三世事。超諸方便成十力。如此一品經總括前後始終之際無去來今古性盡。明從凡夫地一念發心忽

【現代漢語翻譯】 現代漢語譯本：二當品自有，一部經的綱要就在《世主妙嚴品》中。二當品有其自身的序分，如同經中每一品、每一會都有『爾時如是』，這樣來敘述品內的意義。而且，這部經從上到下五次敘述了世尊所居住的菩提道場之處所。

問：為什麼會這樣敘述？

答：從最初第一卷的『如是我聞，一時佛在摩竭提國』，說明最初成佛之處在蘭若（Aranya，寂靜處）之中。其次，在第二會中又說『爾時世尊在摩竭提國阿蘭若法菩提場中始成正覺』，說明沒有離開原來的地方，而到達報身所居之宅，居住在普光明殿。這表明以理智之行，報得之宅，寄託於世間的蘭若，契合證悟后才到達所居之宅。自此以後，上升天宮，都說不離本處而身遍坐一切道場，或者說上升到如是天。上升天，表明列位進修；不離本處，表明法界的道理，因為法性的妙理沒有往來內外，大智的本體自然周遍。其次，在第四十卷的《十定品》中又說：『爾時世尊在摩竭提國阿蘭若法菩提場中始成正覺，于普光明殿入剎那際三昧』，表明以法界法身為定體，沒有三世的性質。從兜率天（Tushita Heaven）下降神，以及進入涅槃（Nirvana），四十年住世，轉一切法輪，總不出剎那際。以此三昧圓通始終，沒有三世古今。這樣敘述，總而言之，一切過去、現在、未來諸佛，都在一時成佛，並且眾生的生死也不離開剎那。只是眾生妄自執著，有年歲長短。如佛所說，即生即死都不離開當下。所以經中說：『一念普觀無量劫，無去無來亦無住。如是遍知三世事，超諸方便成十力。』如此一品經總括前後始終之際，沒有去來今古的性質。表明從凡夫地一念發心忽然

【English Translation】 English version: The essentials of the second section are inherent, and the outline of the entire scripture is in the 『Wonderful Adornments of World Rulers』 chapter (Shìzhǔ Miàoyán Pǐn). The second section has its own preface, just as each chapter and each assembly within the scripture has 『At that time, thus it was,』 to describe the meaning within the chapter. Moreover, this scripture describes five times from beginning to end the location of the Bodhi (Enlightenment) field where the World Honored One resides.

Question: Why is it described in this way?

Answer: From the very first volume, 『Thus have I heard, at one time the Buddha was in the Magadha (Magadha) country,』 it explains that the initial place of attaining Buddhahood was in the Aranya (Aranya, quiet place). Secondly, in the second assembly, it is also said, 『At that time, the World Honored One in the Magadha country, in the Aranya Dharma Bodhi field, first attained perfect enlightenment,』 indicating that without leaving the original place, one arrives at the abode of the reward body, residing in the Universal Light Palace (Pu Guangming Dian). This shows that with the practice of reason and wisdom, the abode obtained as a reward is entrusted to the Aranya of the world, and only after aligning with enlightenment does one arrive at the abode. From then on, ascending to the heavenly palaces, it is always said that without leaving the original place, the body universally sits in all the places of enlightenment, or that one ascends to such and such a heaven. Ascending to heaven indicates progressing in cultivation; not leaving the original place indicates the principle of the Dharma realm, because the wondrous principle of Dharma-nature has no coming and going, inside or outside, and the essence of great wisdom naturally pervades everywhere. Secondly, in the fortieth volume, the 『Ten Samadhis』 chapter (Shí Dìng Pǐn) also says, 『At that time, the World Honored One in the Magadha country, in the Aranya Dharma Bodhi field, first attained perfect enlightenment, and entered the Samadhi (Samadhi) of the boundary of an instant in the Universal Light Palace,』 indicating that the Dharma body of the Dharma realm is taken as the essence of Samadhi, without the nature of the three times. From descending from the Tushita Heaven (Tushita Heaven) and entering Nirvana (Nirvana), residing in the world for forty years, turning the Dharma wheel of all Dharmas, it all does not go beyond the boundary of an instant. With this Samadhi, one is thoroughly connected from beginning to end, without the past, present, and future. Such a description, in general, is that all Buddhas of the past, present, and future attain Buddhahood at the same time, and the cycle of birth and death of sentient beings does not leave the instant. It is only that sentient beings falsely cling, having long and short years. As the Buddha said, being born and dying do not leave the present moment. Therefore, the scripture says, 『In one thought, universally observing countless eons, there is no going, no coming, and no abiding. Thus, universally knowing the affairs of the three times, surpassing all expedient means to accomplish the ten powers.』 This one chapter encompasses the beginning and end, without the nature of going, coming, past, and present. It shows that from the ground of an ordinary person, with one thought of aspiration, suddenly

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然見道。進修十住十行十回向十地十一地五位等法。成佛轉法輪入涅槃。總不移剎那。為以法界門為開示悟入故。明實教一乘法界之門法如是故。是故以三昧名目明之。此品都舉此一乘根本法界寂用之門始終一際無本末時分。故以為成佛之頭。次離世間品亦然。序致始成正覺乃至普光明殿者。為普賢菩薩入佛華三昧。佛華者。是所修佛行故。三昧者。明寂用無礙也。還同前序致所在者。明修佛行體用無始終常圓滿無三世也。此品明修以普賢行還以法界體大智常隨眾行圓該三世還不移剎那際等故明其眾行即法界體用也故。如是序致皆明時不移亦不移處。以菩提場無中邊故。所修眾行常等如。剎那三世無增減故。無去來故。次入法界品云。爾時世尊在室羅筏國逝多林給孤獨園者。此舉正宗。如來所乘通前徹后。天上人間十方世界。總以法界為體。非虛妄體故。為眾生隨迷不達故。此品之內。都舉天上人間十方世界總不思議法界體寂用自在。故令眾生悟入。是故此之一品。如來但以不思議神力說不借口言。明世間總真總神無出沒故。以明法界普該前後本一際故。不須同序菩提場。以菩提即法界故。前會總在法界會中故。故如是序致也。十會之體用。總以此品通括。一體一時一性一智之本母故。此五度序其始成正覺者。總明此

【現代漢語翻譯】 現代漢語譯本 然後證悟真理（見道）。進一步修習十住、十行、十回向、十地、十一地、五位等法門。成就佛果，轉動法輪，進入涅槃，所有這些都在一剎那間完成。這是因為以法界門作為開示悟入的途徑。闡明實教一乘法界之門的法就是如此。因此，用三昧（Samadhi）這個名稱來闡明它。這一品總括了一乘根本法界寂用之門的始終，一體無二，沒有本末時分。因此，將其作為成佛的開端。接下來的《離世間品》也是如此。序言中提到始成正覺乃至普光明殿，是爲了普賢菩薩（Samantabhadra）進入佛華三昧。佛華，是指所修的佛行。三昧，闡明寂用無礙。與之前的序言相同之處，在於闡明修佛行的體用沒有始終，常恒圓滿，沒有過去、現在、未來三世。這一品闡明修習以普賢行，迴歸法界本體，以大智慧恒常隨順眾行，圓滿包含三世，不移動剎那際等，因此闡明其眾行即是法界體用。因此，這樣的序言都闡明時間不移動，地點也不移動。因為菩提場（Bodhimanda）沒有中間和邊際。所修的眾行恒常平等如一。剎那與三世沒有增減。沒有來去。接下來《入法界品》說：『爾時世尊在室羅筏國（Śrāvastī）逝多林給孤獨園（Jetavana-anāthapindika-ārāma）』。這是舉出正宗。如來（Tathagata）所乘之法，貫通前後，天上人間十方世界，都以法界為本體。不是虛妄的本體。因為眾生隨順迷惑而不能通達。這一品之內，總括天上人間十方世界所有不可思議的法界本體的寂用自在。因此，令眾生悟入。因此，這一品，如來只是以不可思議的神力來說法，不借用口頭語言。闡明世間總真總神，沒有出沒。以此闡明法界普遍包含前後，本來就是一體無二。不需要像序言那樣在菩提場。因為菩提就是法界。之前的法會總是在法界法會中。因此，是這樣的序言。十會（Assemblies）的體用，總以這一品來概括。是一體、一時、一性、一智的根本之母。這五度序言中提到始成正覺，總是在闡明這些。

【English Translation】 English version Then one sees the Truth (Darśana-mārga). Further cultivating the Ten Abodes (Daśa-sthita), Ten Practices (Daśa-caryā), Ten Dedications (Daśa-pariṇāmanā), Ten Grounds (Daśa-bhūmi), Eleventh Ground (Ekādaśa-bhūmi), Five Positions (Pañca-sthāna) and other Dharmas. Attaining Buddhahood, turning the Dharma wheel, entering Nirvana, all these are accomplished in an instant (kṣaṇa). This is because the Dharma-dhātu gate is used as the means of opening, revealing, awakening, and entering. Clarifying that the Dharma of the True Teaching One Vehicle (Ekayāna) Dharma-dhātu gate is thus. Therefore, it is clarified by the name Samadhi. This chapter encompasses the beginning and end of the One Vehicle fundamental Dharma-dhātu's quiescent function gate, which is one and the same, without beginning, end, or temporal divisions. Therefore, it is taken as the beginning of attaining Buddhahood. The subsequent 『Leaving the World』 chapter is also similar. The preface mentions the initial attainment of Perfect Enlightenment up to the Universal Light Palace, for Samantabhadra Bodhisattva to enter the Buddha Flower Samadhi. Buddha Flower refers to the Buddha practices that are cultivated. Samadhi clarifies the unobstructed quiescent function. The similarity with the previous preface lies in clarifying that the essence and function of cultivating Buddha practices have no beginning or end, are eternally complete, and have no three times (past, present, future). This chapter clarifies that cultivation uses Samantabhadra's practices, returning to the Dharma-dhātu essence, with great wisdom constantly following all practices, completely encompassing the three times, not moving the instant, etc., thus clarifying that its all practices are the Dharma-dhātu essence and function. Therefore, such prefaces all clarify that time does not move, nor does the place move. Because the Bodhimanda has no middle or boundaries. The cultivated practices are always equal and the same. The instant and the three times have no increase or decrease. There is no coming or going. Next, the 『Entering the Dharma-dhātu』 chapter says: 『At that time, the World Honored One was in Śrāvastī, in the Jetavana-anāthapindika-ārāma.』 This highlights the main teaching. The Dharma that the Tathagata rides on, penetrates the past and future, the heavens, the human realm, and the ten directions of the world, all taking the Dharma-dhātu as its essence. It is not a false essence. Because sentient beings follow delusion and cannot understand. Within this chapter, it encompasses all the inconceivable Dharma-dhātu essence, quiescent function, and freedom of the heavens, the human realm, and the ten directions of the world. Therefore, it enables sentient beings to awaken and enter. Therefore, in this chapter, the Tathagata only uses inconceivable spiritual power to speak, without using oral language. Clarifying that the world is totally true and totally spiritual, without arising or ceasing. This clarifies that the Dharma-dhātu universally encompasses the past and future, originally being one and the same. It does not need to be in the Bodhimanda like the preface. Because Bodhi is the Dharma-dhātu. The previous assembly was always in the Dharma-dhātu assembly. Therefore, it is such a preface. The essence and function of the Ten Assemblies are all encompassed by this chapter. It is the fundamental mother of one essence, one time, one nature, and one wisdom. These five degrees of preface mention the initial attainment of Perfect Enlightenment, all clarifying these.

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法界一時無前後說。如此一部經內。世主妙嚴品。佛名號品。十定品。離世間品。四度皆重序致始成正覺普光明殿。入法界品。但言給孤獨園。此五品經。大意有五種佛果遍周總該余品。此五品經意。是重敘。但為此五種遍周法界因果一剎那際五事頓彰該收諸位總在其內成法界大智果故。以此有五個經題目相似。唯入法界品獨言給孤獨園。云何為五種遍周因果也。

一世主妙嚴品。明成佛果遍周。經云。不移本處而身遍坐一切道場。

二佛名號品。在普光明殿中說明報身及國土名號法門。施化利物遍周。此會說六品經。成就信位佛果。此明信心遍周。

三十定品如來入剎那際三昧。以此三昧普該此經及無量三世劫。總是一時本來如是。為佛道合然現其本法成佛說經及滅度時分無有遷移。此明佛大智本性自體寂用定體遍周。乃至入涅槃四十年住世說法。處母胎猶未出。在兜率天猶未下生。以實法際體然無往來今古性故。

四離世間品。明以法界自體本寂定大智為普賢行體。即明覺行遍周。佛華者。覺行也。三昧者。本覺體也。

五入法界品。明根本法界本。體大智佛果遍周。此五種遍周。總以法界為體。總是一遍周法門。此五遍周該收諸位諸差別故。恐人不解失其意趣。一部經內五處序

【現代漢語翻譯】 現代漢語譯本： 法界在任何時候都沒有先後之分。像這樣的一部經中，《世主妙嚴品》、《佛名號品》、《十定品》、《離世間品》這四品都重新敘述了從開始成就正覺到普光明殿的過程。《入法界品》卻只提到了給孤獨園。這五品經的大意在於，有五種佛果是遍佈周全，總括其餘各品的。這五品經的意義在於重新敘述，只是爲了這五種遍周法界的因果，在一剎那之間全部彰顯，總括所有位次都包含在其中，成就法界大智果的緣故。因此有五個經的題目相似，只有《入法界品》單獨提到了給孤獨園。什麼是五種遍周的因果呢？

一、《世主妙嚴品》，闡明成佛果的遍周。經中說：『不移動原來的位置而身遍坐一切道場。』

二、《佛名號品》，在普光明殿中說明報身以及國土名號的法門，施化利益眾生遍周。此會宣說六品經，成就信位佛果。這闡明了信心遍周。

三、《十定品》，如來進入剎那際三昧。憑藉此三昧普遍包含此經以及無量三世劫，總是在同一時間本來就是這樣。爲了佛道自然融合，顯現其根本法則，成佛說法以及滅度時分都沒有遷移。這闡明了佛的大智本性，自體寂用，定體遍周。乃至進入涅槃四十年住世說法，處在母胎中猶如未曾出來，在兜率天猶如未曾下生。因為實法之際，本體自然沒有往來今古的性質。

四、《離世間品》，闡明以法界自體本寂定大智作為普賢行的本體，即闡明覺行遍周。佛華，就是覺行。三昧，就是本覺體。

五、《入法界品》，闡明根本法界本，體大智佛果遍周。這五種遍周，總以法界作為本體，總是一個遍周的法門。這五種遍周包含所有位次和所有差別，恐怕人們不理解而失去其中的意趣，所以在一部經中有五處序言。

【English Translation】 English version: The Dharma Realm has no before or after in any moment. Within such a scripture, the 'World Rulers' Adornments Chapter' (Shìzhǔ Miàoyán Pǐn), 'Names of the Buddhas Chapter' (Fómíng Hàopǐn), 'Ten Concentrations Chapter' (Shídìng Pǐn), and 'Leaving the World Chapter' (Líshìjiān Pǐn) all re-narrate the process from initially attaining perfect enlightenment to the Universal Light Palace (Pǔ Guāngmíng Diàn). The 'Entering the Dharma Realm Chapter' (Rù Fǎjiè Pǐn), however, only mentions the Jetavana Grove (Jígěidú Gūyuán). The main idea of these five chapters is that there are five kinds of Buddha-fruits that are pervasive and encompass all other chapters. The meaning of these five chapters lies in re-narrating, solely for the sake of these five kinds of causes and effects that pervade the Dharma Realm, all manifested in an instant, encompassing all positions within them, accomplishing the Great Wisdom Fruit of the Dharma Realm. Therefore, five chapter titles are similar, but only the 'Entering the Dharma Realm Chapter' mentions the Jetavana Grove alone. What are the five kinds of pervasive causes and effects?

1. The 'World Rulers' Adornments Chapter' elucidates the pervasiveness of the Buddha-fruit of enlightenment. The scripture says: 'Without moving from the original place, the body pervades and sits in all bodhimandas (dàochǎng, place of enlightenment).'

2. The 'Names of the Buddhas Chapter', in the Universal Light Palace, explains the Dharma-gate of the reward-body (bàoshēn, body of bliss) and the names of the Buddha-lands, benefiting beings pervasively. This assembly proclaims six chapters, accomplishing the Buddha-fruit of the stage of faith. This elucidates the pervasiveness of faith.

3. The 'Ten Concentrations Chapter' describes the Tathagata (Rúlái, 'Thus Come One') entering the Samadhi (sānmèi, meditative absorption) of an instant. Through this Samadhi, this scripture and countless kalpas (jié, eon) of the three times are universally included, always being thus at the same time. For the natural merging of the Buddha-path, manifesting its fundamental Dharma, the time of becoming a Buddha, teaching the Dharma, and entering Nirvana (nièpán, cessation of suffering) has no migration. This elucidates the Buddha's Great Wisdom, inherent nature, self-nature of stillness and function, and the pervasiveness of the Samadhi-essence. Even entering Nirvana after forty years of teaching in the world, being in the mother's womb is like never having come out, being in the Tushita Heaven (Dōushuài Tiān) is like never having descended. Because the essence of the real Dharma naturally has no coming and going, no past and present nature.

4. The 'Leaving the World Chapter' elucidates that the inherent stillness of the Dharma Realm's self-nature, the Great Wisdom of Samadhi, is the essence of the practice of Samantabhadra (Pǔxián, Universal Worthy), thus elucidating the pervasiveness of awareness and practice. The Buddha-flower is awareness and practice. Samadhi is the essence of inherent awareness.

5. The 'Entering the Dharma Realm Chapter' elucidates the fundamental Dharma Realm, the essence of the Great Wisdom Buddha-fruit, as pervasive. These five kinds of pervasiveness all take the Dharma Realm as their essence, all being a Dharma-gate of pervasiveness. These five pervasiveness encompass all positions and all differences, fearing that people will not understand and lose their meaning, therefore there are five prefaces within one scripture.

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致。題目鉤連前後相攝。為明此經以法體本無次第本末兩頭中間時分長短故。如王寶印一時普印無前後成文也。以法寶印普印諸位。但明五位十住十行等進修習氣不同故。性無差別。以總別同異成壞十玄六相義融通道理自明。此六字義為緣起三對。六字都該萬法。一總別一對。二同異一對。三成壞一對。總不相離。不可廢一留一。亦不可雙立。亦不可雙舍。總是斷常生滅中邊等見。皆是情量。不了任法自性緣生。此乃以無思正慧力方解。以思而知之者。且信心也。此是初地菩薩。觀察世間一切緣起法。雖總同時。不繫俱有。雖總具別。皆無自性。不可系法俱無。余兩對亦然。皆是有無非有無俱不俱常無常情所繫故。如一切緣生法。如空中響。本自無為應物成音。如善筮蓍龜者。無思無為。不鬼不神。而應緣能知萬有而告人。古今吉兇如指掌者也。應如是知。任法緣起非如情也。一多總別諸同異門。一切成壞。皆非前後同時等系。法界法門道理亦復如是。皆非前後有無同時俱不俱或滅或留情所繫故。皆是性起大悲無作大愿。任法緣起稱無作智。非故非新。施設轉正法輪。出生滅沒。皆不可作故新去來解。皆是如來無生滅智自在力故。雖異二乘自寂取證。滅情亡智。即以起大愿等利諸眾生。而無愿想。雖以大慈大悲饒益眾

【現代漢語翻譯】 現代漢語譯本： 總而言之，題目的鉤連前後互相攝持，是爲了闡明此經的法體，本來就沒有次第、本末、兩頭、中間、時分、長短的分別。就像國王的寶印，一時普遍印下，沒有前後順序，一次性成文一樣。以法寶印普遍印證各個位次，只是說明五位（五種修行階位，通常指資糧位、加行位、見道位、修道位、究竟位）、十住（菩薩修行過程中的十個住位）、十行（菩薩修行過程中的十種行為）等進修的習氣不同，其自性並沒有差別。通過總別、同異、成壞、十玄（華嚴宗提出的十種玄妙的道理）、六相（華嚴宗提出的構成事物整體的六種相）的義理融合貫通，道理自然就明白了。這六個字的意義是緣起的三對關係。這六個字涵蓋了萬法。第一對是總別，第二對是同異，第三對是成壞。總和別不可分離，不可廢棄一個而保留一個，也不可同時成立，也不可同時捨棄。總是落入斷常、生滅、中邊等見解，都是情識的衡量，不瞭解任由法性自性緣起。這需要用無思的正慧力才能理解。用思慮而知曉的，只是信心而已。這是初地菩薩觀察世間一切緣起法的方式。雖然總體上是同時的，但不被俱有（同時存在）所束縛；雖然總體上具備差別，但都沒有自性。不可被繫縛的法俱無，其餘兩對關係也是如此。都是被有無、非有非無、俱不俱、常無常等情識所束縛的緣故。就像一切緣生法，如同空中的迴響，本來是無為的，應物而產生聲音。如同善於使用蓍草和龜甲占卜的人，無思無為，不依靠鬼神，而能應緣知曉萬有並告知他人，古今吉兇如同在指掌之中一樣。應當這樣理解，任由法性緣起，而不是按照情識來理解。一多、總別、諸同異門，一切成壞，都不是前後、同時等所繫縛的。法界法門的道理也是如此，都不是被前後、有無、同時、俱不俱、或滅或留等情識所束縛的緣故。都是性起的大悲心和無作的大愿，任由法性緣起，稱之為無作智，非故非新。施設轉正法輪，出生滅沒，都不可用故新去來來理解，都是如來無生滅智的自在力所致。雖然不同於二乘（聲聞乘和緣覺乘）的自我寂靜取證，滅情亡智，卻以發起大愿等來利益眾生，而沒有愿想。雖然以大慈大悲來饒益眾生

【English Translation】 English version: In short, the connection of the topic, linking the beginning and the end, is to clarify that the Dharma body of this sutra originally has no distinctions of sequence, beginning and end, two ends, middle, time division, or length. Just like the king's precious seal, it is universally imprinted at once, without any order of before and after, forming a complete text in one go. The Dharma treasure seal universally imprints all positions, only explaining that the habits of practice in the Five Stages (five stages of practice, usually referring to the stages of accumulation, preparation, seeing the way, cultivation, and ultimate attainment), Ten Dwellings (ten stages in the bodhisattva's path of practice), Ten Practices (ten types of actions in the bodhisattva's path of practice), and so on, are different, but their nature is not different. Through the integration and understanding of the principles of totality and particularity, sameness and difference, formation and destruction, the Ten Profound Gates (ten profound principles proposed by the Huayan school), and the Six Characteristics (six characteristics that constitute a whole), the truth naturally becomes clear. The meaning of these six characters is the three pairs of relationships of dependent origination. These six characters encompass all dharmas. The first pair is totality and particularity, the second pair is sameness and difference, and the third pair is formation and destruction. Totality and particularity cannot be separated; one cannot be abandoned while the other is retained, nor can they be established simultaneously, nor can they be abandoned simultaneously. Always falling into views of permanence and impermanence, arising and ceasing, middle and extremes, etc., are all measurements of emotion and consciousness, not understanding to let the nature of Dharma arise dependently. This requires the power of non-thinking right wisdom to understand. What is known through thinking is only faith. This is how a bodhisattva of the first ground observes all phenomena of dependent origination in the world. Although they are simultaneous in general, they are not bound by co-existence (existing simultaneously); although they possess differences in general, they have no self-nature. The dharmas that cannot be bound are all non-existent, and the same is true for the other two pairs of relationships. They are all bound by emotions and consciousness such as existence and non-existence, neither existence nor non-existence, both existence and non-existence, permanence and impermanence. Just like all phenomena of dependent origination, like an echo in the air, originally unconditioned, producing sound in response to objects. Like those who are good at using yarrow stalks and tortoise shells for divination, without thinking or acting, not relying on ghosts or gods, but able to know all things in response to conditions and tell others, the good and bad fortune of the past and present are like in the palm of their hand. One should understand in this way, letting the nature of Dharma arise dependently, not understanding according to emotions and consciousness. The gates of one and many, totality and particularity, all sameness and difference, all formation and destruction, are not bound by before and after, simultaneity, etc. The principles of the Dharma realm and Dharma gates are also like this, not bound by emotions and consciousness such as before and after, existence and non-existence, simultaneity, both existence and non-existence, or cessation or retention. They are all the great compassion arising from nature and the great vows of non-action, letting the nature of Dharma arise dependently, called non-action wisdom, neither old nor new. Establishing and turning the wheel of the true Dharma, arising and ceasing, cannot be understood in terms of old, new, going, and coming, all due to the power of the Tathagata's unarising and unceasing wisdom. Although different from the self-quieting attainment of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), extinguishing emotions and abandoning wisdom, they benefit all sentient beings by arousing great vows, etc., without any thought of vows. Although benefiting all sentient beings with great loving-kindness and great compassion

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生。而無愛想。雖入生死不沒淤泥。雖在涅槃。十方世界利人不息。皆是如來無性無依無作智力。皆不可作去來現在古今之解。

四定其正宗者。有三種正宗。一隨位正宗。二隨品正宗。三大體正宗。

一若隨位正宗。十信十住十行十回向十地十一地。各有正宗。十信以佛根本不動智以為正宗。十住以證入法界智如來果德理體妙慧以為正宗。十行以佛根本智起普賢行進修。以為正宗。十向以理智圓融真俗起興大愿以成悲智。使令理智大悲均平不偏靜亂以為正宗。十地以蘊修悲智使令慣習功濟以為正宗。十一地以普賢行等眾生情流充滿法界海任用利生以為正宗。此為隨位正宗。

二若以一部教門。四十品內。當品自有正宗。隨品名目總是可知。

三以一部教大體正宗。以如來大智法界性絕古今體用圓滿一乘佛果以為正宗。常以此佛果正宗。以為開示悟入進修。使令慣習成就。又此經四十品中。以法界品為正宗。余品為伴。為十方諸佛以自心分別煩惱。成一切智一切種智法界體用。以為所乘成正覺故。此根本煩惱非三乘所知故。二乘且折伏而不起。菩薩以空觀折伏無現行故。廣如勝鬘經說。一切眾生以法界門以為開示悟入。明如來根本智是眾生分別心。契同無二故。則法界自在故。以是義故。十

【現代漢語翻譯】 現代漢語譯本： 生，而無愛想。雖入生死，不沒淤泥。雖在涅槃（Nirvana，梵文，意為解脫），十方世界利人不息。皆是如來（Tathagata，佛的稱號）無性無依無作智力。皆不可作去來現在古今之解。

四定其正宗者。有三種正宗。一隨位正宗。二隨品正宗。三大體正宗。

一若隨位正宗。十信、十住、十行、十回向、十地、十一地。各有正宗。十信以佛根本不動智以為正宗。十住以證入法界智如來果德理體妙慧以為正宗。十行以佛根本智起普賢行（Samantabhadra's practices，菩薩的實踐）進修，以為正宗。十向以理智圓融真俗起興大愿以成悲智。使令理智大悲均平不偏靜亂以為正宗。十地以蘊修悲智使令慣習功濟以為正宗。十一地以普賢行等眾生情流充滿法界海任用利生以為正宗。此為隨位正宗。

二若以一部教門。四十品內。當品自有正宗。隨品名目總是可知。

三以一部教大體正宗。以如來大智法界性絕古今體用圓滿一乘佛果以為正宗。常以此佛果正宗。以為開示悟入進修。使令慣習成就。又此經四十品中。以法界品為正宗。余品為伴。為十方諸佛以自心分別煩惱。成一切智（Sarvajna，一切智慧）一切種智（Sarvakarajnata，對一切事物和現象的智慧）法界體用。以為所乘成正覺故。此根本煩惱非三乘所知故。二乘且折伏而不起。菩薩（Bodhisattva，佛教中追求覺悟的修行者）以空觀折伏無現行故。廣如勝鬘經說。一切眾生以法界門以為開示悟入。明如來根本智是眾生分別心。契同無二故。則法界自在故。以是義故。

【English Translation】 English version: Born, yet without thoughts of attachment. Though entering birth and death, not submerged in the mire. Though in Nirvana (Nirvana, Sanskrit, meaning liberation), benefiting beings in the ten directions without ceasing. All are the Tathagata's (Tathagata, title of the Buddha) wisdom power of no-self, no reliance, and no action. All cannot be understood in terms of past, present, future, ancient, or modern.

To determine the true essence of the four meditations, there are three kinds of true essence: first, the true essence according to the position; second, the true essence according to the chapter; and third, the true essence of the overall body.

First, if according to the true essence of the position, the ten faiths, ten abodes, ten practices, ten dedications, ten grounds, and eleventh ground each have their true essence. The ten faiths take the Buddha's fundamental unmoving wisdom as the true essence. The ten abodes take the wisdom of entering the Dharma Realm, the Tathagata's fruit virtue, the principle of the essence, and the wonderful wisdom as the true essence. The ten practices take the Buddha's fundamental wisdom arising from Samantabhadra's practices (Samantabhadra's practices, practices of the Bodhisattva) as the true essence. The ten dedications take the perfect fusion of principle and wisdom, the arising of great vows from truth and convention to achieve compassion and wisdom, making principle, wisdom, and great compassion equal, without bias, stillness, or disturbance as the true essence. The ten grounds take the cultivation of compassion and wisdom, making them habitual and beneficial as the true essence. The eleventh ground takes Samantabhadra's practices and the flow of sentient beings filling the Dharma Realm sea, using them to benefit beings as the true essence. This is the true essence according to the position.

Second, if considering a complete teaching, within the forty chapters, each chapter has its own true essence. The true essence can always be known according to the chapter's title.

Third, considering the overall true essence of a complete teaching, it takes the Tathagata's great wisdom, the Dharma Realm's nature transcending ancient and modern times, the perfect fruition of the One Vehicle Buddha as the true essence. It constantly uses this Buddha fruit true essence as the opening, revealing, awakening, entering, advancing, cultivating, making habitual, and achieving. Furthermore, among the forty chapters of this sutra, the Dharma Realm chapter is taken as the true essence, with the remaining chapters as companions. It is for the Buddhas of the ten directions to use their own minds to distinguish afflictions, achieving all-wisdom (Sarvajna, all-knowing wisdom), all-kinds-of-wisdom (Sarvakarajnata, wisdom of all things and phenomena), the Dharma Realm's essence and function, as that which is ridden to achieve perfect enlightenment. This fundamental affliction is not known by the Three Vehicles. The Two Vehicles merely subdue it and do not arise. Bodhisattvas (Bodhisattva, practitioners seeking enlightenment in Buddhism) subdue it with the view of emptiness, so there is no manifestation. As extensively explained in the Srimala Sutra, all sentient beings take the Dharma Realm gate as the opening, revealing, and entering. It clarifies that the Tathagata's fundamental wisdom is the distinguishing mind of sentient beings, in perfect harmony without duality. Therefore, the Dharma Realm is free. For this reason.

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住初心便成正覺。以將十行十向十地十一地法門。治令慣習智悲成就。更亦不離初心法界智體用故。但以此法界智體用無依住門。以治諸習惑。惑薄智明分分殊勝。但須定慧照用。身心諸法皆無依無根無本。諸貪恚癡漸漸微薄。諸佛智慧漸漸增明。法樂自娛非貪世樂。此是法界中漸漸非始末也。

五明此經付囑何人者。此經法門付囑大心凡夫。經云。此經法門不入一切餘眾生手。解云。餘眾生者。三乘及外道樂著人天及求出世樂者。何以故。此經不許三乘菩薩具六神通。自未能聞經生信。何況二乘人天外道。經云。唯除生如來家法王真子。即大心凡夫能生信證入。故生於佛家。不言已生佛家諸大菩薩。諸大菩薩常為眾生說法。無大心凡夫信證不名付囑。不名流通。為無人信無人悟入故。經云。若無此子此經當滅者。解云。若無凡夫信證者此經當滅。若不如是。諸大菩薩已生佛家者。已有如是無量佛世界海微塵數故。如來何須念此經當滅。既不念已生佛家大菩薩眾。明知當念大心凡夫。非為已入聖位者。當知此經付囑大心凡夫故。如出現品說。

六明此經流通所在者。此經流通分每在品末。有動地雨華菩薩供養處。總是大都付囑流通分。如來出現品不在經末者。為此品是經之末。為此品是三十七品是五位菩

【現代漢語翻譯】 現代漢語譯本： 安住于最初的發心，就能成就正覺。用十行、十向、十地、十一地這些法門，加以修習，使智慧和慈悲得以成就。而且也不離開最初發心的法界智慧的本體和作用。只是用這法界智慧的本體和作用的無所依住之門，來對治各種習氣和迷惑。迷惑減弱，智慧就顯明，逐漸地殊勝。只需要用定和慧來觀照和運用，身心以及一切諸法都是無所依、無根、無本的。各種貪婪、嗔恨、愚癡漸漸地微薄，諸佛的智慧漸漸地增明。以佛法之樂自娛，而不是貪戀世間的快樂。這就是在法界中漸漸進步，沒有開始也沒有終結的狀態。 五、說明這部經是付囑給什麼人的？這部經的法門是付囑給具有大心的凡夫的。《經》中說：『這部經的法門不進入一切其餘眾生的手中。』解釋說：『其餘眾生』是指聲聞乘、緣覺乘和菩薩乘，以及外道中那些貪戀人天福報和追求出世之樂的人。為什麼呢？因為這部經不允許三乘菩薩具備六神通，他們自己都不能聽聞此經而生起信心，更何況二乘人、天人和外道。《經》中說：『唯獨除了生在如來家中的法王真子。』就是說只有具有大心的凡夫才能生起信心並證入。所以說是生於佛家，而不是說已經生在佛家的諸大菩薩。諸大菩薩經常為眾生說法，如果沒有大心凡夫的信受和證悟，就不能稱為付囑，也不能稱為流通。因為沒有人相信，沒有人悟入。經中說：『如果沒有這個兒子，這部經就應當滅亡。』解釋說：『如果沒有凡夫的信受和證悟，這部經就應當滅亡。』如果不是這樣，那麼已經生在佛家的諸大菩薩，已經有如無量佛世界海微塵數那麼多，如來又何必擔心這部經會滅亡呢？既然不擔心已經生在佛家的諸大菩薩眾，就明顯知道應當擔心的是具有大心的凡夫，而不是已經進入聖位的人。應當知道這部經是付囑給具有大心的凡夫的。正如《出現品》所說。 六、說明這部經流通在什麼地方？這部經的流通部分，每每在品末，有大地震動、天雨妙華、菩薩供養之處，總是大都付囑流通分。《如來出現品》不在經末的原因是，因為此品是經的結尾，因為此品是三十七品中五位菩薩的結尾。

【English Translation】 English version: Abiding in the initial aspiration is to achieve perfect enlightenment (正覺, Zhengjue). Use the Dharma doors of the Ten Practices (十行, Shixing), Ten Dedications (十向, Shixiang), Ten Grounds (十地, Shidi), and the Eleventh Ground (十一地, Shiyidi) to cultivate and make wisdom and compassion accomplished. Moreover, it does not depart from the Dharma realm wisdom's essence and function of the initial aspiration. Only use this Dharma realm wisdom's essence and function of the door of non-abiding to treat all habits and delusions. When delusions are weakened, wisdom becomes clear, gradually becoming supremely excellent. Only need to use Samadhi (定, Ding) and Prajna (慧, Hui) to illuminate and apply, the body, mind, and all Dharmas are without reliance, without root, and without origin. All greed, hatred, and delusion gradually become subtle, and the wisdom of all Buddhas gradually increases. Enjoy the Dharma bliss, not greedy for worldly pleasures. This is gradually progressing in the Dharma realm, without beginning and without end. 5. Explaining to whom this Sutra is entrusted? The Dharma door of this Sutra is entrusted to ordinary people with great aspiration. The Sutra says: 'The Dharma door of this Sutra does not enter the hands of all other sentient beings.' Explanation: 'Other sentient beings' refers to those of the Sravaka Vehicle (聲聞乘, Shengwencheng), Pratyekabuddha Vehicle (緣覺乘, Yuanjuecheng), and Bodhisattva Vehicle (菩薩乘, Pusa cheng), as well as those among the heretics who are greedy for the blessings of humans and gods and seek the bliss of transcending the world. Why? Because this Sutra does not allow the Bodhisattvas of the Three Vehicles to possess the six supernormal powers, they themselves cannot hear this Sutra and generate faith, let alone the people of the Two Vehicles, gods, and heretics. The Sutra says: 'Only except the true son of the Dharma King born in the Tathagata's family.' That is to say, only ordinary people with great aspiration can generate faith and enter into realization. Therefore, it is said to be born in the Buddha's family, not that the great Bodhisattvas who have already been born in the Buddha's family. The great Bodhisattvas often speak the Dharma for sentient beings, but without the faith and realization of ordinary people with great aspiration, it cannot be called entrustment, nor can it be called circulation. Because no one believes, no one enters into realization. The Sutra says: 'If there is no such son, this Sutra should perish.' Explanation: 'If there is no ordinary person's faith and realization, this Sutra should perish.' If it is not like this, then the great Bodhisattvas who have already been born in the Buddha's family are already as numerous as countless Buddha world sea dust particles, why would the Tathagata need to worry that this Sutra would perish? Since he does not worry about the great Bodhisattva assembly who have already been born in the Buddha's family, it is clear that he should worry about ordinary people with great aspiration, not those who have already entered the holy position. It should be known that this Sutra is entrusted to ordinary people with great aspiration. As the Appearance Chapter says. 6. Explaining where this Sutra circulates? The circulation part of this Sutra is always at the end of each chapter, where there is earth shaking, raining of flowers, and Bodhisattvas making offerings, which are all mostly entrusted to the circulation part. The reason why the 'Tathagata Appearance Chapter' is not at the end of the Sutra is because this chapter is the end of the Sutra, because this chapter is the end of the five positions of Bodhisattvas in the thirty-seven chapters.

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薩結會五位因果行門之終。以是義故。是經之末。又如來從前第六卷中第二現相品內齒間放光。令普賢菩薩說眾生因果如來因果。如來因果世界報得國土莊嚴。眉間放光令文殊師利賢首等說十信之門。次後說十住十行十回向十地十一地十定十通等法。從現相品至如來出現品。有三十六品經。等覺位中一會。在第三禪說。有一品經。來文未足。通取其數有三十七品。前後總有四十品經。至其如來出現品。是五位因果始終之末故。如來出現品示現法。則表其始終五位因果滿故。即以眉間光灌文殊頂。口中光灌普賢口。令此二人體用因果互相問答。以文殊為法界體。普賢為法界用。二人互為體用。或文殊為因。普賢為果。或二人互為因果。此一部經。常以此二人表體用因果。今古諸佛同然。皆依此跡。以明因果進修之益故。如來眉間放光及口中放光。加此二大士。即明五位教門始終之畢。口光是付囑義。流通義。令教行流通故。眉間光是果義。已放果光付囑文殊。令文殊發問果法普賢說佛出現。即是流通。此品之內。具說付囑流通。亦作輪王大子具足王相。能治王位等喻釋文。至品方明如來出現品。后離世間品。即是佛自成果后。行普賢利他之行。訓俗之門。十地果前行普賢行。自利利他。十一地果後行普賢行。純是利他。

【現代漢語翻譯】 現代漢語譯本：薩結會的五位因果行門至此結束。因此，這部經的結尾，又如來從前第六卷中第二現相品內齒間放光，令普賢菩薩（Samantabhadra，代表大行）說眾生因果、如來因果。如來因果是世界報得的國土莊嚴。眉間放光令文殊師利（Manjushri，代表大智）、賢首等說十信之門。次後說十住、十行、十回向、十地、十一地、十定、十通等法。從現相品至如來出現品，有三十六品經。等覺位中一會，在第三禪說。有一品經，來文未足，通取其數有三十七品。前後總有四十品經。至其如來出現品，是五位因果始終之末故。如來出現品示現法，則表其始終五位因果圓滿。即以眉間光灌文殊頂，口中光灌普賢口，令此二人體用因果互相問答。以文殊為法界體，普賢為法界用。二人互為體用，或文殊為因，普賢為果，或二人互為因果。此一部經，常以此二人表體用因果。今古諸佛同然，皆依此跡，以明因果進修之益故。如來眉間放光及口中放光，加持此二大士，即明五位教門始終之畢。口光是付囑義，流通義，令教行流通故。眉間光是果義，已放果光付囑文殊，令文殊發問果法，普賢說佛出現，即是流通。此品之內，具說付囑流通，亦作輪王大子具足王相，能治王位等喻釋文。至品方明如來出現品。后離世間品，即是佛自成果后，行普賢利他之行，訓俗之門。十地果前行普賢行，自利利他。十一地果後行普賢行，純是利他。

【English Translation】 English version: The five stages of cause and effect practices of the Sagatha assembly come to an end here. Therefore, at the end of this sutra, the Tathagata, in the second manifestation chapter of the sixth volume, emits light from between his teeth, causing Bodhisattva Samantabhadra (普賢菩薩, representing great practice) to speak of the causes and effects of sentient beings and the causes and effects of the Tathagata. The causes and effects of the Tathagata are the adorned lands obtained as a result of the world's karma. Light emitted from between the eyebrows causes Manjushri (文殊師利, representing great wisdom), and other sages to speak of the doors of the ten faiths. Subsequently, the sutra speaks of the ten abodes, ten practices, ten dedications, ten grounds, eleven grounds, ten samadhis, and ten powers. From the manifestation chapter to the Tathagata's appearance chapter, there are thirty-six chapters of sutras. One assembly in the position of near-perfect enlightenment speaks in the third dhyana. There is one chapter of sutra, the text of which is incomplete, but the total number is thirty-seven chapters. In total, there are forty chapters of sutras. The Tathagata's appearance chapter is the end of the five stages of cause and effect. The Tathagata's appearance chapter demonstrates the Dharma, thus representing the completion of the five stages of cause and effect from beginning to end. Light from between the eyebrows is used to anoint Manjushri's head, and light from the mouth is used to anoint Samantabhadra's mouth, causing these two to mutually question and answer about the substance, function, cause, and effect. Manjushri is taken as the substance of the Dharma realm, and Samantabhadra is taken as the function of the Dharma realm. The two mutually serve as substance and function, or Manjushri is the cause and Samantabhadra is the effect, or the two mutually serve as cause and effect. This entire sutra constantly uses these two to represent substance, function, cause, and effect. All Buddhas of the past and present are the same, all following this path to clarify the benefits of cultivating cause and effect. The Tathagata emitting light from between the eyebrows and light from the mouth, blessing these two great Bodhisattvas, clarifies the completion of the five stages of the teachings from beginning to end. The light from the mouth is the meaning of entrustment and circulation, causing the teachings and practices to circulate. The light from between the eyebrows is the meaning of the fruit. The light of the fruit has already been emitted and entrusted to Manjushri, causing Manjushri to ask about the Dharma of the fruit, and Samantabhadra to speak of the Tathagata's appearance, which is circulation. Within this chapter, the entrustment and circulation are fully explained, and metaphors such as a wheel-turning king's son possessing the complete characteristics of a king and being able to govern the throne are used to explain the text. The Tathagata's appearance chapter is clarified in this chapter. The subsequent 'Leaving the World' chapter is when the Buddha, after achieving Buddhahood, performs Samantabhadra's practice of benefiting others, teaching the world. Before the fruit of the tenth ground, Samantabhadra's practice is performed, benefiting oneself and others. After the fruit of the eleventh ground, Samantabhadra's practice is performed, purely benefiting others.

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如前七卷會釋中略已釋訖。如法界一品。總該一部教。總是法界門。在祇園者。明眾生世間即法界故。眾生性即不思議故。眾生分別即如來智故。即明就眾生世界。說是法界不思議故。

三明教體者。依涉法師說出經教體云。一切聖教四法為體。名句文身語為性故。以先慣習相領解故。此為四聞持流佈令法久住故。然此法依六處轉。一者依法。謂十二分教故。二者依義。隨位相故。三者依。彼時說去來今自他事故。四者依處。要在世界國城故。五者依數。一十百千至微塵故。六者依彼補特伽羅。說有佛持故。由斯六處得有正法久住。補特伽羅者。此云數取趣。上依涉法師立教體竟。今(通玄)以自管窺。依此大方廣佛華嚴經立其十種教體。廣乃無盡。

一一切眾生根器。佛一圓音一念三世。無始無終常轉法輪。以為教體。

二一切聖凡境界莊嚴果報。以為教體。此乃見境發心不待說故。見惡厭之。見善樂之總能起善故。又一切法無非佛事故。

三一切法自性清凈。以為教體。以觀察力心契自相應故。不待說故。

四以行住坐立四威儀。以為教體。見敬發心不待語故。

五以佛菩薩出現涅槃。以為教體。以此法事令諸眾生見敬及念戀發心故。

六以佛菩薩神通道力。以為教

【現代漢語翻譯】 現代漢語譯本：正如前七卷的會釋中已經略微解釋過。《法界品》總括了整部經教，全部都是法界之門。在祇園（Jetavana，佛陀常住的精舍）說法，是爲了闡明眾生世間即是法界，眾生的本性是不可思議的，眾生的分別念即是如來的智慧。這就是說明就眾生世界，宣說這法界不可思議的道理。

關於三明教體，依據涉法師的說法，經教的體性是：一切聖教以四法為體，即名、句、文身、語，以其為自性。因為人們事先已經習慣於通過這些來領會理解。這四種是用來聽聞、受持、流佈，使佛法長久住世的。然而，此法依據六處運轉：一是依法，即十二分教；二是依義，隨順諸法實相；三是依彼時，宣說過去、現在、未來、自己、他人的事情；四是依處，必須要在世界、國城中；五是依數，從一、十、百、千乃至微塵；六是依彼補特伽羅（Pudgala，人），說有佛陀的護持。由於這六處，正法才能長久住世。補特伽羅（Pudgala）的意思是數取趣。以上是依據涉法師所立的教體。現在（通玄）以自己的淺見，依據《大方廣佛華嚴經》建立十種教體，其廣博乃是無盡的。

一、一切眾生的根器，佛陀以一圓音，一念三世，無始無終地常轉法輪，以此作為教體。

二、一切聖凡的境界、莊嚴、果報，以此作為教體。這是因為見到境界就能發心，不需要等待言說。見到惡就厭惡，見到善就喜樂，總能生起善念。而且一切法無非是佛事。

三、一切法的自性清凈，以此作為教體。因為通過觀察力，心與自性相應，不需要等待言說。

四、以行、住、坐、立四威儀，以此作為教體。見到恭敬的舉止就能發心，不需要等待言語。

五、以佛菩薩的出現和涅槃（Nirvana，佛教術語，指解脫生死的狀態），以此作為教體。通過這些佛法之事，使眾生見到恭敬，以及念戀而發心。

六、以佛菩薩的神通道力，以此作為教體。

【English Translation】 English version: As explained briefly in the previous seven chapters. The 'Dharmadhatu Chapter' encompasses the entire teaching, all of which is the gate of Dharmadhatu (法界, the realm of reality). Preaching in Jetavana (祇園, Buddha's regular residence) is to clarify that the sentient beings' world is the Dharmadhatu, the nature of sentient beings is inconceivable, and the discrimination of sentient beings is the wisdom of the Tathagata (如來, Thus Come One). This explains that in the world of sentient beings, the inconceivable principle of Dharmadhatu is expounded.

Regarding the three clarifications of the teaching's essence, according to Dharma Master She, the essence of the scriptures is that all sacred teachings take the four dharmas as their essence, namely name, sentence, body of words, and speech, taking them as their nature. This is because people are accustomed to comprehending and understanding through these. These four are used for hearing, upholding, and propagating, so that the Dharma may abide long in the world. However, this Dharma operates according to six aspects: first, according to the Dharma, namely the twelve divisions of the teachings; second, according to the meaning, in accordance with the actual characteristics of all dharmas; third, according to that time, expounding on the past, present, and future, oneself and others' affairs; fourth, according to the place, it must be in the world, country, and city; fifth, according to number, from one, ten, hundred, thousand, up to dust particles; sixth, according to that Pudgala (補特伽羅, person), saying that there is the Buddha's protection. Because of these six aspects, the true Dharma can abide long in the world. Pudgala (補特伽羅) means 'number taker'. The above is based on Dharma Master She's establishment of the teaching's essence. Now (Tongxuan) with my own limited view, I establish ten kinds of teaching essence based on the 'Great Expansive Buddha Flower Adornment Sutra', its vastness is endless.

1. The faculties of all sentient beings, the Buddha uses one perfect sound, one thought encompassing the three times, constantly turning the Dharma wheel without beginning or end, taking this as the essence of the teaching.

2. All the realms, adornments, and karmic rewards of the sacred and the mundane, taking this as the essence of the teaching. This is because seeing the realm can arouse the mind, without waiting for speech. Seeing evil, one detests it; seeing good, one rejoices in it, always able to generate good thoughts. Moreover, all dharmas are nothing but Buddha's activities.

3. The self-nature purity of all dharmas, taking this as the essence of the teaching. Because through the power of observation, the mind corresponds with the self-nature, without waiting for speech.

4. Taking the four dignities of walking, standing, sitting, and lying down as the essence of the teaching. Seeing respectful behavior can arouse the mind, without waiting for words.

5. Taking the appearance and Nirvana (涅槃, the state of liberation from the cycle of birth and death) of Buddhas and Bodhisattvas as the essence of the teaching. Through these Dharma events, sentient beings see respect, and with longing, arouse the mind.

6. Taking the supernatural powers of Buddhas and Bodhisattvas as the essence of the teaching.

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體。現諸自在見者發心。不待文句故。

七以無常苦空為教體。觀者。發心不待語故。

八以無言寂然為教體。即凈名居士默答。不待名句文及以語故。

九以名句文身語及眾生根為教體。藉言方現故。

十以法界一切法本真為教體。眾生法之能凈垢故。大要言之。一切眾生諸煩惱海。一切眾生隨分善根人天樂果。聲聞緣覺菩薩佛乘解脫涅槃名句文身語業等。及一切善惡業果報虛空法界。言與無言。一切法無非教體。以目觀知。或以聞法或以自思惟。內薰智現能離諸惡。及得涅槃。說與不說皆是教體。若無煩惱即無教體。

四明總陳會數者。于中大意。其義有三。一總舉會數。二陳其會意。三說佛出世所由。一總舉會數者。其會有十。二陳其會意者。

第一會在菩提場中者。明示現始成正覺。為化眾生故。

第二會在普光明殿者。明法報及行所行報得依正二報所居之宅。是故於此品重言始成正覺顯。不起初會為初蘭若菩提場體。不離此體得道。此處報宅所居故。猶如世人于凈處得道方始歸來示現此法本無來去遷移時分。

第三會升須彌山頂帝釋宮者。明從普光明殿中說十信之位於其地上創起信心。今于帝釋天宮。表其進修之位法行增勝故。於此天說十住之門。明十

【現代漢語翻譯】 現代漢語譯本： 五、以體悟諸自在見者的發心為教體，因為這種發心不依賴於文字語句。 六、以無常、苦、空為教體。觀照者發起菩提心，不依賴於言語。 七、以無言的寂靜為教體，就像維摩詰居士的沉默回答。不依賴於名、句、文以及言語。 八、以名、句、文身、語言以及眾生的根器為教體，因為藉助言語才能顯現。 九、以法界一切法的本真為教體，因為眾生之法能夠凈化垢染。總而言之，一切眾生的各種煩惱之海，一切眾生隨其根器所獲得的善根、人天樂果，聲聞、緣覺、菩薩、佛乘的解脫涅槃，名句文身、語言行為等等，以及一切善惡業果報、虛空法界，言語和無言語，一切法無不是教體。通過眼睛觀察得知，或者通過聽聞佛法，或者通過自己思惟，內在熏習智慧顯現，能夠遠離各種惡行，並且獲得涅槃。說與不說都是教體。如果沒有煩惱，也就沒有教體。 十、四、闡明總括陳述法會的次數。其中大意有三點：一、總括列舉法會的次數；二、陳述法會的意義；三、說明佛陀出世的緣由。一、總括列舉法會的次數，共有十次。二、陳述法會的意義： 十一、第一會在菩提場（Bodhi field）中舉行，表明佛陀示現最初成就正覺，爲了教化眾生。 十二、第二會在普光明殿（Universal Light Palace）中舉行，表明法、報以及修行所獲得的報得依正二報所居住的處所。因此，在這一品中，再次強調最初成就正覺，表明沒有離開最初的蘭若菩提場（Aranya Bodhi field）的本體，不離開這個本體而得道。此處是報身所居住的處所。猶如世人在清凈處得道后才開始歸來，示現此法本來沒有來去遷移的時間分界。 十三、第三會上升到須彌山（Mount Sumeru）頂帝釋宮（Indra's Palace），表明從普光明殿中宣說十信（Ten Faiths）之位，在其地上開始生起信心。如今在帝釋天宮，表明其進修的位法修行增勝。因此，在此天宮宣說十住（Ten Dwellings）之門，闡明十

【English Translation】 English version: Five, taking the arising of the minds of those who see all the self-existent ones as the teaching body, because this arising of the mind does not depend on written words and sentences. Six, taking impermanence, suffering, and emptiness as the teaching body. The contemplator arouses the Bodhi mind, not depending on speech. Seven, taking wordless silence as the teaching body, just like Vimalakirti's (Vimalakirti) silent answer. It does not depend on name, sentence, word, and speech. Eight, taking name, sentence, word-body, language, and the faculties of sentient beings as the teaching body, because it is through language that it can be manifested. Nine, taking the original truth of all dharmas in the Dharma Realm (Dharma Realm) as the teaching body, because the dharma of sentient beings can purify defilements. In short, all the seas of afflictions of all sentient beings, all the roots of goodness, the joys of humans and gods, the liberation and Nirvana (Nirvana) of Sravakas (Sravakas), Pratyekabuddhas (Pratyekabuddhas), Bodhisattvas (Bodhisattvas), and the Buddha Vehicle (Buddha Vehicle) that all sentient beings obtain according to their faculties, name, sentence, word-body, language behavior, etc., and all good and evil karmic retributions, the empty Dharma Realm, speech and non-speech, all dharmas are none other than the teaching body. It is known through observation with the eyes, or through hearing the Dharma, or through one's own contemplation, internal cultivation of wisdom manifests, able to be far away from all evil deeds, and attain Nirvana. Speaking and not speaking are both the teaching body. If there are no afflictions, then there is no teaching body. Ten, Four, elucidating the general statement of the number of assemblies. Among them, the main idea has three points: One, generally listing the number of assemblies; Two, stating the meaning of the assemblies; Three, explaining the reason for the Buddha's appearance in the world. One, generally listing the number of assemblies, there are ten in total. Two, stating the meaning of the assemblies: Eleven, The first assembly was held in the Bodhi field (Bodhi field), indicating that the Buddha manifested the initial attainment of perfect enlightenment, for the purpose of teaching sentient beings. Twelve, The second assembly was held in the Universal Light Palace (Universal Light Palace), indicating the Dharma, the reward, and the place where the two retributions of reliance and correctness obtained through practice reside. Therefore, in this chapter, it is emphasized again that the initial attainment of perfect enlightenment shows that it has not left the original body of the Aranya Bodhi field (Aranya Bodhi field), and enlightenment is attained without leaving this body. This place is where the reward body resides. It is like people in the world who attain enlightenment in a pure place and then begin to return, showing that this Dharma originally has no time division of coming and going and migration. Thirteen, The third assembly ascended to the summit of Mount Sumeru (Mount Sumeru) to Indra's Palace (Indra's Palace), indicating that the position of the Ten Faiths (Ten Faiths) was proclaimed from the Universal Light Palace, and faith began to arise on its ground. Now in Indra's Palace, it indicates that the practice of the position of advancement is increasing and becoming more victorious. Therefore, in this heavenly palace, the door of the Ten Dwellings (Ten Dwellings) is proclaimed, elucidating the ten

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住之位創始應真心與空合一分自得慧用自在如天故。如上高山身與空合。以處表法位勝。不即要在生天。明無相慧用如天自在故。又明山體於世間中出高過俗表於十住初心禪定如山不動。無相妙慧出俗現前能破障故。

第四會在夜摩天宮者。明夜摩天宮在空際不與地連。明其十行依空行行不與貪慾愛繫著諸有之連故。於此處說十行位。表法如是。不要身生彼天。明在行恒空無所依故。

第五會在兜率天宮者。明此天處是樂知足故。說十回向。為表迴向之位均融理事。大愿大悲大智使不偏僻。不貪世樂。不貪涅槃。不著大悲。不著大愿。不離其中。使令處世。如蓮華同塵而不污。又表此天于欲界處中。下有忉利夜摩。上有化樂他化。以明上下此天處欲界之中。還說十回向門。表令法身大智萬行大愿大悲均調處中。不令同世慈悲有愛不令如三乘樂修出世心增二乘趣寂菩薩留生及舍凈土等過。皆非稱其法爾故。表法如是。不即要生彼天。明回真入俗使悲智均平。

第六會在他化自在天宮者。為於此天說其十地。為其此天以他變化用成己樂。以明十地大悲大智皆悉成滿。但化眾生以為自己涅槃之樂。無自樂故。

何故超化樂而於他化說其十地之行。

答曰。為明從十回向均融理智大悲大愿成滿

【現代漢語翻譯】 現代漢語譯本： 安住之位，創始之時，應使真心與空性合一，自然能從中獲得智慧，運用起來就像天空一樣自在。如同登上高山，身體與天空融合。用處所來表法，說明果位的殊勝。但並非一定要往生到天界，而是要闡明無相智慧的運用，就像天空一樣自在的道理。又說明山體的挺拔，在世間中顯得高聳，超越凡俗，以此來表示十住位的初心禪定，像山一樣不動搖。無相的妙慧超越世俗顯現，能夠破除各種障礙。 第四次法會於夜摩天宮舉行，是爲了說明夜摩天宮位於空中，不與大地相連。這表明十行位依循空性而行，不與貪慾和愛戀等世俗之物相連。在此處宣說十行位，是這樣的表法，並非一定要往生到那個天界，而是要闡明在修行中恒常保持空性，無所依傍的道理。 第五次法會在兜率天宮舉行，是爲了說明這個天界是安於知足的地方。宣說十回向，是爲了表示迴向之位能夠均衡地融合事和理，用廣大的願力、廣大的慈悲和廣大的智慧來避免偏頗。不貪戀世間的快樂，不貪戀涅槃，不執著于大悲，不執著于大愿，不離開中道，從而能夠在世間行事，就像蓮花一樣，與污泥同在而不被污染。又表示這個天界在欲界之中，下有忉利天（Trayastrimsa），夜摩天（Yama），上有化樂天（Nirmanarati），他化自在天（Paranirmitavasavartin）。用上下對比來說明這個天界處於欲界的中心位置。再次宣說十回向法門，表示要使法身、大智、萬行、大愿、大悲都能夠均衡地調和于中道，不使慈悲帶有世俗的愛戀，不使修習出世之心的三乘行人，增加二乘追求寂滅的傾向，避免菩薩滯留于生死，以及捨棄凈土等過失。這些都不符合法爾如是的道理。這是一種表法，並非一定要往生到那個天界，而是要闡明迴轉真如而進入世俗，使慈悲和智慧達到均衡。 第六次法會在他化自在天宮舉行，是爲了在這個天界宣說十地。因為這個天界能夠憑藉他人的變化來成就自己的快樂，以此來闡明十地菩薩的廣大慈悲和廣大智慧都能夠圓滿成就，只是化度眾生，以此作為自己涅槃的快樂，沒有自身的快樂。 為什麼超越化樂天（Nirmanarati）而在他化自在天（Paranirmitavasavartin）宣說十地的修行？ 回答說：爲了闡明從十回向開始，均衡地融合理智、大悲、大愿，最終圓滿成就。

【English Translation】 English version: The position of abiding, at the beginning, one should make the true mind unite with emptiness, and naturally one can obtain wisdom from it, using it as freely as the sky. It is like climbing a high mountain, where the body merges with the sky. Using the place to represent the Dharma, it illustrates the superiority of the position. However, it is not necessarily about being reborn in the heavens, but rather to clarify the use of non-dual wisdom, the principle of being as free as the sky. It also illustrates the uprightness of the mountain, standing tall in the world, surpassing the mundane, thereby representing the initial mind of the Ten Abodes, the samadhi as immovable as a mountain. The wonderful non-dual wisdom transcends the mundane and manifests, capable of breaking through all obstacles. The fourth assembly was held in the Yama Heaven Palace (Yama), to explain that the Yama Heaven Palace is located in the sky, not connected to the earth. This indicates that the Ten Practices follow the path of emptiness, not connected to worldly things such as greed and love. Declaring the Ten Practices here is such a representation, not necessarily about being reborn in that heaven, but rather to clarify the principle of constantly maintaining emptiness in practice, without relying on anything. The fifth assembly was held in the Tushita Heaven Palace (Tushita), to explain that this heaven is a place of contentment. Declaring the Ten Dedications is to indicate that the position of dedication can equally integrate phenomena and principle, using great vows, great compassion, and great wisdom to avoid bias. Not being greedy for worldly pleasures, not being greedy for Nirvana, not being attached to great compassion, not being attached to great vows, not leaving the middle way, so that one can act in the world, like a lotus flower, being in the mud without being stained. It also indicates that this heaven is in the Desire Realm, with Trayastrimsa (Trayastrimsa), Yama (Yama) below, and Nirmanarati (Nirmanarati), Paranirmitavasavartin (Paranirmitavasavartin) above. Using the contrast between above and below to illustrate that this heaven is located in the center of the Desire Realm. Declaring the Ten Dedication Gates again, it indicates that the Dharmakaya, great wisdom, myriad practices, great vows, and great compassion should all be equally harmonized in the middle way, not allowing compassion to have worldly love, not allowing the practitioners of the Three Vehicles who cultivate the mind of transcending the world to increase the tendency of the Two Vehicles to pursue quiescence, avoiding the faults of Bodhisattvas lingering in birth and death, and abandoning the Pure Land. These do not conform to the principle of suchness. This is a representation, not necessarily about being reborn in that heaven, but rather to clarify turning back to Suchness and entering the world, so that compassion and wisdom reach equilibrium. The sixth assembly was held in the Paranirmitavasavartin Heaven Palace (Paranirmitavasavartin), to declare the Ten Grounds in this heaven. Because this heaven can achieve its own happiness by means of others' transformations, thereby clarifying that the great compassion and great wisdom of the Ten Grounds Bodhisattvas can be fully accomplished, only transforming sentient beings, taking this as their own happiness of Nirvana, without their own happiness. Why transcend Nirmanarati (Nirmanarati) and declare the practice of the Ten Grounds in Paranirmitavasavartin (Paranirmitavasavartin)? The answer is: To clarify that from the Ten Dedications, equally integrating principle and wisdom, great compassion, and great vows, ultimately achieving complete accomplishment.

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增勝。不依次第而超化樂。不同下位次第而修如世興易初以十錢得利一倍。后以二十便成四十。即便超初及第二利故。又明十地果終居欲界之際。而得自在同而不染出而不離。又明十地菩薩功超欲縛故。此天同其魔梵教化波旬故。同魔王位攝魔眷屬。教化自在。故居此天。又明菩薩進修行相十地之位道力功行階降合然。以無明住地未純熟故。未明凈故。其無明住地果極方終。設至十一地二愚猶在。是故此經阿僧祇品。如來隨好功德品。此二品之法。佛果已前十一地普賢行滿未能達盡。以是義故如來自說。明果終始知算數之極如來隨好功德佛果方終。已前諸位法門當位菩薩自說。最下入法界一品。如來神力說。表法界中明一切法總神總真總不思議。明法界體凡聖一性故。於人中說。至文方明。以此二愚佛果方悉是故。十地之位隨力所堪。堪至此天故。雖進修階降位位差殊。然法界體一時一念一得一切得。為明法界無始終法故。不可即作始終長短存情思想違理之見故。以定慧照之可見。

第七會在第三禪說。此一會說百萬億偈。此會來文未足。如瓔珞本業經具云。彼經是化三乘人已后。如來領至菩提樹下。卻說初成佛時說華嚴經會次第。彼經具言。計此一會通為十處十會四十品經。為此經十十成法皆圓滿故。明三禪

【現代漢語翻譯】 現代漢語譯本 增勝：不按照次第而超越化樂天（欲界六天之一）。不同於下位次第的修行，例如世間做生意，開始用十個錢獲利一倍，後來用二十個錢就能變成四十個錢，這樣就超越了最初和第二次的獲利。又說明十地（菩薩修行的十個階段）的果位最終位於欲界之際，而能自在，相同而不被染污，出離而不遠離。又說明十地菩薩的功德超越了欲界的束縛。因此，此天如同魔和梵天（色界天人）教化波旬（魔王）一樣，如同魔王一樣攝受魔的眷屬，教化自在，所以居住於此天。又說明菩薩進修的行相，十地的果位，道力功行的階梯降落，合在一起看。因為無明住地（根本無明）沒有純熟，沒有明凈。這個無明住地的果報最終才結束。假設到了十一地（等覺菩薩），二種愚（俱生我執和俱生法執）仍然存在。所以這部經的《阿僧祇品》和《如來隨好功德品》，這兩品的法，在佛果之前，即使是十一地普賢菩薩行愿圓滿，也不能完全通達。因為這個緣故，如來自己說，明白果位的始終，知道算數的極限，如來隨好功德在佛果才能最終完成。在此之前各個階段的法門，由當位的菩薩自己宣說。最下是《入法界品》，由如來神力宣說，表示法界中明白一切法總持、總真、總不可思議。明白法界的體性，凡夫和聖人同一體性。在人中宣說，到經文才明白。因為這二種愚在佛果才能完全斷除，所以十地的果位，隨菩薩的力量所能達到的程度，能夠達到此天。雖然進修的階梯降落，果位有差別，然而法界的體性，一時一念，一得一切得。爲了說明法界沒有始終的法，不可以立即就產生始終長短的存情思想，這種見解是違背真理的。用定慧來照見，才能明白。 第七會在第三禪天（色界天）宣說。這一會宣說了百萬億偈。這一會的內容還不完整。如《瓔珞本業經》具體記載，那部經是教化三乘人以後，如來帶領他們到菩提樹下，重新宣說最初成佛時所說的《華嚴經》的集會次第。那部經具體地說，計算這一會總共有十處十會四十品經。因為這部經的十十成法都圓滿的緣故。說明三禪天。

【English Translation】 English version Augmentation and Victory: Not relying on sequential order, but transcending Transformation and Joy Heaven (one of the six heavens of the desire realm). Different from cultivating in a lower sequential order, such as in worldly business, initially gaining a double profit with ten coins, and later turning twenty coins into forty, thus surpassing the initial and second profits. It also clarifies that the fruition of the Ten Grounds (ten stages of a Bodhisattva's practice) ultimately resides at the edge of the desire realm, yet one can be free, the same but not defiled, departing without leaving. It further clarifies that the merit of the Ten-Ground Bodhisattvas surpasses the bonds of the desire realm. Therefore, this heaven, like Mara (demon) and Brahma (deva of the form realm) teaching Papiyas (Mara, the demon king), is like a demon king subduing the demon's retinue, teaching with freedom, thus residing in this heaven. It also explains the aspects of a Bodhisattva's progressive cultivation, the fruition of the Ten Grounds, the steps of the power of the Path and merit, all viewed together. Because the abode of ignorance (fundamental ignorance) is not yet pure and mature, this retribution of the abode of ignorance only ends ultimately. Even if one reaches the Eleventh Ground (Equal Enlightenment Bodhisattva), the two obscurations (innate ego-clinging and innate dharma-clinging) still exist. Therefore, in this sutra, the 'Asankhya Chapter' and the 'Chapter on the Merits of the Minor Marks of the Tathagata,' these two chapters of the Dharma, even the Eleventh-Ground Samantabhadra Bodhisattva, with the fulfillment of vows, cannot fully comprehend them before the Buddha-fruit. For this reason, the Tathagata himself says that understanding the beginning and end of the fruition, knowing the limit of calculation, the merits of the minor marks of the Tathagata are only fully accomplished in the Buddha-fruit. The Dharma doors of each stage before this are expounded by the Bodhisattvas of that stage themselves. The lowest is the 'Entering the Dharma Realm Chapter,' spoken by the Tathagata's divine power, representing the total retention, total truth, and total inconceivability of all dharmas in the Dharma Realm. Understanding the nature of the Dharma Realm, the oneness of ordinary beings and sages. Spoken among humans, it becomes clear in the text. Because these two obscurations can only be completely severed in the Buddha-fruit, therefore, the position of the Ten Grounds, according to the extent of the Bodhisattva's ability, can reach this heaven. Although the steps of progressive cultivation and the positions have differences, the nature of the Dharma Realm is such that in one moment, one thought, one attainment is all attainment. To explain that the Dharma Realm has no beginning or end, one should not immediately generate emotional thoughts of beginning, end, length, or shortness, as such views are contrary to the truth. Only by illuminating with Samadhi and Prajna (meditation and wisdom) can it be seen. The seventh assembly was held in the Third Dhyana Heaven (form realm). This assembly expounded a million billion verses. The content of this assembly is not yet complete. As the 'Brahma Net Sutra' specifically records, that sutra is after teaching the three vehicles, the Tathagata leads them to the Bodhi tree and re-expounds the assembly sequence of the 'Avatamsaka Sutra' spoken at the time of the initial enlightenment. That sutra specifically says that this assembly is calculated to have a total of ten places, ten assemblies, and forty chapters. Because the ten-ten accomplishments of this sutra are all complete. Explaining the Third Dhyana Heaven.

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之中。初禪除憂。二禪滅苦。憂苦既無三禪唯是法悅樂故。猶法樂故。喜動還存。以喜動故色心還在。此色心是樂禪悅樂無思之色。非如欲界之色故。心有無思樂禪之色出入之息猶存。報得凈身。身如皓雪。衣如金色。過身一倍。行即游空足不履踐。初禪身二里半。二禪身五里。三禪身十里。衣與身倍。至文廣明。於此天說十一地法門。表等覺位中順其法身行其萬行。教化眾生遍周法界常法樂故。至第四禪寄同佛位故。稱真法性無出入息。隨理普周。任眾生見習氣迷法之愚一時總盡。世出世法無事不窮。號之為種種光明遍照義也。以智滿故。表法如是。不即如是上下往來。但以法身大智虛空一切智日。對現色身。於法界中隨其器水。普現眾像。此之一會超前十地過。初禪二禪二天。明此十一地智倍倍增故。以上升天寄處表法升進漸漸自在。非是法屬彼天。皆遍一切處故。

第八會在普光明殿。說十定法門。其定名入剎那際。如三乘說。八十生滅為一剎那。八十剎那名為一念。此明三乘說。如此一乘之中。但以剎那是極短促思慮不及之故。終不論別有生滅。明如來出世始終不離剎那際。如離世間品說。如來正處胎時住兜率天。並初生出家學道成菩提轉法輪入涅槃。總一時。身猶處胎未出。為定體稱法界本性。以為

【現代漢語翻譯】 現代漢語譯本： 之中。初禪（Dhyana of the First Jhana）去除憂愁。二禪（Dhyana of the Second Jhana）滅除痛苦。憂愁和痛苦既然都沒有了，三禪（Dhyana of the Third Jhana）就只有法喜之樂了。因為還有法喜之樂，喜悅的動搖仍然存在。因為有喜悅的動搖，色（rupa）和心（citta）仍然存在。這色和心是樂禪（Sukha Jhana）的喜悅，是無思之色。不是像欲界（Kamadhatu）的色。所以心中還有無思樂禪的色，出入的呼吸仍然存在。這是報得的清凈之身，身體像潔白的雪，衣服像金色，超過身體一倍。行走時就在空中游走，腳不踩地。初禪的身高是二里半，二禪的身高是五里，三禪的身高是十里，衣服是身高的兩倍。到經文廣明處會更清楚。在這天界宣說十一地（Eleven Bhumis）的法門，表示等覺（Samatajnana）位中順應其法身（Dharmakaya），行其萬行（Ten Thousand Practices），教化眾生遍佈法界（Dharmadhatu），常有法樂。到第四禪（Dhyana of the Fourth Jhana）寄託于佛的果位，所以稱為真法性（True Dharmata），沒有出入的呼吸，隨順真理普遍周遍。任憑眾生見到的習氣（Vasanas）和迷惑佛法的愚癡一時全部消除。世間法和出世間法沒有不窮盡的，號之為種種光明遍照的意義。因為智慧圓滿，表示法就是這樣。不是立即這樣上下往來，只是以法身的大智慧、虛空一切智日，對現色身，於法界中隨著器皿中的水，普遍顯現各種形象。這一次法會超過了前十地。初禪二禪二天，說明這十一地的智慧倍倍增長。以上升天界寄託處來表示法升進，漸漸自在。不是法屬於那個天界，而是普遍存在於一切處。

第八次法會在普光明殿（Universal Light Palace）舉行，宣說十定（Ten Samadhis）法門。其定的名稱是入剎那際（Entering the Limit of a Ksana）。如三乘（Three Vehicles）所說，八十生滅為一個剎那（Ksana），八十個剎那名為一念（Thought）。這是說明三乘的說法。如此一乘（One Vehicle）之中，只是因為剎那是非常短促，思慮不及的緣故，始終不論別有生滅。說明如來（Tathagata）出世始終不離剎那際。如離世間品（Leaving the World Chapter）所說，如來正處胎時，住在兜率天（Tusita Heaven），以及初生、出家、學道、成菩提（Bodhi）、轉法輪（Turning the Wheel of Dharma）、入涅槃（Nirvana），總是一時。身體還處在胎中沒有出來，作為定體，稱法界本性（Dharmadhatu Nature），作為...

【English Translation】 English version: Within. The First Dhyana (First Jhana) removes sorrow. The Second Dhyana (Second Jhana) extinguishes suffering. Since sorrow and suffering are both gone, the Third Dhyana (Third Jhana) is only the joy of Dharma bliss. Because there is still the joy of Dharma bliss, the movement of joy still exists. Because there is the movement of joy, form (rupa) and mind (citta) still exist. This form and mind are the joy of Sukha Jhana, the form of no-thought. It is not like the form of the Desire Realm (Kamadhatu). Therefore, in the mind, there is still the form of no-thought Sukha Jhana, and the breath of inhalation and exhalation still exists. This is the pure body obtained as retribution, the body is like pure white snow, and the clothes are like gold, exceeding the body by one fold. When walking, one roams in the air, and the feet do not tread on the ground. The height of the body in the First Dhyana is two and a half li, the height of the body in the Second Dhyana is five li, and the height of the body in the Third Dhyana is ten li, and the clothes are twice the height of the body. It will be clearer when we get to the part where the scripture is extensively explained. In this heaven, the Dharma gate of the Eleven Bhumis (Eleven Stages) is expounded, indicating that in the position of Samatajnana (Equality Wisdom), one follows one's Dharmakaya (Dharma Body), practices the Ten Thousand Practices, and teaches sentient beings throughout the Dharmadhatu (Dharma Realm), constantly having the bliss of Dharma. Reaching the Fourth Dhyana (Fourth Jhana), it is entrusted to the fruit position of the Buddha, so it is called True Dharmata (True Nature of Reality), without the breath of inhalation and exhalation, universally pervading according to the truth. Letting all the Vasanas (Habitual Tendencies) and the ignorance of being deluded about the Dharma that sentient beings see be completely eliminated at once. There is nothing that is not exhausted in worldly and supramundane dharmas, and it is called the meaning of all kinds of light universally illuminating. Because wisdom is complete, it indicates that the Dharma is like this. It is not immediately like this, going up and down, but only with the great wisdom of the Dharmakaya, the sun of the wisdom of emptiness and all knowledge, appearing in response to the form body, universally manifesting various images in the Dharmadhatu according to the water in the vessels. This Dharma assembly surpasses the previous ten Bhumis. The two heavens of the First Dhyana and the Second Dhyana illustrate that the wisdom of these eleven Bhumis increases many times over. The above ascending to the heavens and entrusting the place indicates that the Dharma advances, gradually becoming free. It is not that the Dharma belongs to that heaven, but that it universally exists in all places.

The eighth Dharma assembly was held in the Universal Light Palace, expounding the Dharma gate of the Ten Samadhis (Ten Concentrations). The name of the Samadhi is Entering the Limit of a Ksana (Moment). As the Three Vehicles (Three Yanas) say, eighty arising and ceasing are one Ksana, and eighty Ksanas are called one Thought. This explains the teaching of the Three Vehicles. Within this One Vehicle (Ekayana), it is only because a Ksana is extremely short, and thought cannot reach it, that it is never discussed that there is a separate arising and ceasing. It explains that the Tathagata's (Thus Come One) appearance in the world is always inseparable from the limit of a Ksana. As the Leaving the World Chapter says, when the Tathagata was in the womb, he resided in the Tusita Heaven, as well as the initial birth, leaving home, learning the Way, attaining Bodhi (Enlightenment), turning the Wheel of Dharma, and entering Nirvana, all at once. The body is still in the womb and has not come out, as the Samadhi body, it is called the Dharmadhatu Nature, as...

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定體。更無長短。始終三世總為一際。更不許如世妄情想佛出興作長短系。違真理故。即明時之極也。更不論剎那外別有生滅。此是當部經之意趣。不同古人釋此會為重會普光法堂者。意不如是。不以見名言教中兩度三度重敘普光明殿即云重會乃至三會等故。失其真意。豈可令他作去來之見。如經意者。但以佛自體無作大悲為母。以一切種智為佛。以法無性無所依為時日歲月。以一切眾生根器為明鏡。佛於一切眾生心海任物自見。各得自法。皆令向善及得菩提。非是如來有重來重去相故。但明此普光明殿。是如來自性一切智種智之都體也。為依報所居此剎那際定是佛一切智種智之法性故。意在總括一切法界眾海會等總體。不令學者有往來自他故。今者卻作往來重會之見。此將不可也。總明如王寶印一時頓印。不可作重會去來之見。經無是意。

第九會在普光明殿者。明從此處而起信心發行修十住十行十回向十地十定十通十忍乃至如來出現品佛果位終皆悉不離普賢舊行。是故佛果向前十住已上。自乘普賢行滿。即如來出現品前。三十六品經。是普賢行品是。佛果位后自行已滿。純是利他普賢行故。出現品后離世間品是。為從第二會普光明殿中起信心已。經過五位始終因果。不離本跡諸佛果滿舊普賢門。於十定品中

【現代漢語翻譯】 現代漢語譯本： 其本體是恒定的，沒有長短之分。過去、現在、未來三世總括為一個瞬間。不應像世俗之人那樣妄想佛有出現、興盛、衰落的長短變化，因為這違背了真理。這說明當下時刻就是最圓滿的時刻。更不要認為在剎那之外還有其他的生滅。這才是本部經的真正意趣。不同於古人將此會解釋為重會的普光法堂，那種理解是不正確的。不能因為經文在名言教中兩度或三度重複敘述普光明殿，就認為是重會乃至三會等，這樣就失去了經文的真意。怎麼能讓人產生佛有來去之見的想法呢？按照經文的本意，佛以其無為的大悲為母，以一切種智（Sarvakarajnata，指佛陀所證悟的對一切事物、一切現象的智慧）為佛，以法無自性、無所依為時間。以一切眾生的根器為明鏡，佛在一切眾生的心海中，隨著萬物的顯現而自然顯現，使眾生各自獲得相應的法，都引導他們向善並最終獲得菩提（Bodhi，覺悟）。並非是如來真的有重來重去的現象。只是說明這普光明殿，是如來自性一切智、種智的總體。作為依報（指眾生所依止的物質環境）所居住的地方，這剎那之際必定是佛一切智、種智的法性。其意在於總括一切法界、眾海會等的總體，不讓學習者產生往來於他處的想法。現在卻將其理解為往來重會，這是不正確的。總而言之，就像國王的寶印一次性地印在所有事物上，不可作重會來去的理解，經文中沒有這個意思。

第九會在普光明殿，說明從這裡開始生起信心，發起修行，經歷十住（Dasabhumi，菩薩修行的十個階段）、十行（Dasacarya，菩薩修行的十種行為）、十回向（Dasaparinamana，菩薩修行中將功德迴向眾生的十個方面）、十地（Dasabhumi，菩薩修行的十個階段）、十定（Dhyana，禪定）、十通（Dasabhala，十種神通）、十忍（Ksanti，忍辱），乃至如來出現品（Tathagatotpattisutra，華嚴經中的一品）的佛果位，始終沒有離開普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的舊行。因此，佛果之前的十住以上，都是憑藉普賢行圓滿，即如來出現品之前的三十六品經，就是普賢行品。佛果位之後，自行已經圓滿，純粹是利他的普賢行，所以出現品之後的離世間品就是。因為從第二會普光明殿中生起信心之後，經過五位（指菩薩修行的五個階段）始終的因果，沒有離開本跡諸佛果滿的舊普賢門，在十定品中

【English Translation】 English version: Its essence is constant, without length or shortness. The past, present, and future three times are all encompassed within a single instant. One should not, like worldly people, falsely imagine that the Buddha has appearances, flourishing, and declining changes of length, because this violates the truth. This explains that the present moment is the most complete moment. Furthermore, do not think that there are other births and deaths outside of the instant. This is the true intention of this scripture. It is different from the ancients who interpreted this assembly as a re-assembly in the Universal Light Dharma Hall; that understanding is incorrect. One cannot, because the scripture repeats the description of the Universal Bright Light Hall twice or three times in the language of instruction, think that it is a re-assembly or even a three-fold assembly, etc., for this loses the true meaning of the scripture. How can one allow others to have the idea that the Buddha has comings and goings? According to the meaning of the scripture, the Buddha takes his unconditioned great compassion as his mother, takes all-knowing wisdom (Sarvakarajnata, referring to the wisdom that the Buddha has realized about all things and all phenomena) as the Buddha, and takes the non-self-nature and non-reliance of the Dharma as time. Taking the faculties of all sentient beings as a clear mirror, the Buddha appears naturally in the minds of all sentient beings according to the manifestation of all things, enabling each sentient being to obtain the corresponding Dharma, guiding them all towards goodness and ultimately attaining Bodhi (Bodhi, enlightenment). It is not that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) truly has the phenomenon of coming and going again. It only explains that this Universal Bright Light Hall is the totality of the Tathagata's self-nature, all-knowing wisdom, and seed wisdom. As the place where the dependent reward (referring to the material environment on which sentient beings rely) resides, this instant must be the Dharma-nature of the Buddha's all-knowing wisdom and seed wisdom. Its intention is to encompass the totality of all Dharma realms, assemblies of beings, etc., not allowing learners to have the idea of going to and from other places. Now, however, it is understood as a re-assembly of comings and goings, which is incorrect. In short, just like the king's precious seal is stamped on all things at once, one should not understand it as a re-assembly of comings and goings; the scripture does not have this meaning.

The ninth assembly in the Universal Bright Light Hall explains that from here, faith arises, practice is initiated, and one experiences the ten abodes (Dasabhumi, the ten stages of a Bodhisattva's practice), ten practices (Dasacarya, the ten kinds of practices of a Bodhisattva), ten dedications (Dasaparinamana, the ten aspects of dedicating merit to sentient beings in a Bodhisattva's practice), ten grounds (Dasabhumi, the ten stages of a Bodhisattva's practice), ten samadhis (Dhyana, meditation), ten powers (Dasabhala, ten supernatural powers), ten tolerances (Ksanti, forbearance), and even the Buddha-fruit position of the Tathagata Appearance Chapter (Tathagatotpattisutra, a chapter in the Avatamsaka Sutra), never departing from the old practice of Samantabhadra (Samantabhadra, a Bodhisattva symbolizing the principle and practice virtues of all Buddhas). Therefore, the ten abodes and above before the Buddha-fruit are all perfected by relying on the practice of Samantabhadra, that is, the thirty-six chapters of scripture before the Tathagata Appearance Chapter are the Samantabhadra Practice Chapter. After the Buddha-fruit position, self-practice is already complete, and it is purely the altruistic practice of Samantabhadra, so the Leaving the World Chapter after the Appearance Chapter is. Because after faith arises from the second assembly in the Universal Bright Light Hall, after experiencing the cause and effect of the five positions (referring to the five stages of a Bodhisattva's practice) from beginning to end, one does not depart from the old Samantabhadra gate of the original traces of the Buddhas' fruit perfection, in the Ten Samadhi Chapter

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亦其此處。明以法身定體圓通始終一際一處三法同一不移普光明殿。報居之宅。齊頭並印無有重會三會去已還來。古人釋此會為重會三會。普光明殿以法界門。不可作世情思想解故。如善財。從覺城東大塔廟處妙德之所。信心經過五十個位門。至德生童子有德童女。為未是佛果以前自利利他普賢行終故。十二位中妙覺之位。見慈氏如來。是佛果終位。令其善財卻見文殊。明今至果不離舊所初信之門菩提理智。便聞普賢名。便見其身。等普賢身者。彼明果后普賢之行。經云。更入無量三昧者。為明證過佛果位內二種愚故。二愚者。一迷阿僧祇廣大數愚。二佛位之內隨好功德廣大愚。此之二法唯佛究竟。自利進修五位菩薩未過故。以是義故。此兩品經如來自說。及法界品如來不思議神力說。為明法界是一切諸佛共所究竟果故。以將此品示悟眾生。餘三十七品是當位菩薩說。勝鬘經云。無明住地佛地方除。三乘三祇之果。及凈穢別執菩薩。還歸本土。二見順情多不相似。如法界因果當念不遷不虧階級。總別一多通融方便全殊。此普光明殿說離世間品。明信心及究竟佛果普賢行總不離舊跡。亦如慈氏樓閣內。普現三世。一念普觀三世諸佛及以菩薩一切眾生。視如即夕。無有古今。即其義也。

新華嚴經論卷第八 大正藏

【現代漢語翻譯】 現代漢語譯本： 也正是在這個地方（亦其此處）。明白以法身（Dharmakāya，佛的法性之身）為定體，圓滿通達，始終如一，一際一處，體、相、用三法同一，不可動搖，如同普光明殿（Pu Guang Ming Dian，華嚴經中描述的佛的住所）。報身佛（Sambhogakāya，佛的報應之身）所居住的宅邸，整齊並列，沒有重複聚集，三會（San Hui，指華嚴法會）過去之後還會再來。古人解釋此會為重會三會。普光明殿以法界門（Dharmadhatu，一切法的總稱）為象徵，不可用世俗的情感思想來理解。例如善財童子（Sudhana），從覺城東邊的大塔廟處妙德菩薩（Mañjuśrī）的住所出發，以信心經過五十個位次的法門，到達德生童子（Devasambhava）和有德童女（Devasri），這是因為尚未到達佛果以前，要完成自利利他的普賢行愿（Samantabhadra's practices and vows）。在十二個位次中，妙覺之位（Myriad Enlightenment）見到慈氏如來（Maitreya Buddha），這是佛果的終極位次。讓善財童子回頭再去拜見文殊菩薩（Mañjuśrī），表明即使到達佛果，也不離最初發心的菩提理智之門。一聽到普賢菩薩的名號，便能見到他的身形，等同於普賢菩薩的身形。那裡闡明了證果之後普賢菩薩的行愿。經中說，『更入無量三昧者』，是爲了闡明證過佛果位內的兩種愚昧。兩種愚昧是：一是迷惑于阿僧祇（Asamkhya，極大的數字單位）廣大之數的愚昧，二是佛位之內對於隨好功德廣大的愚昧。這兩種法只有佛才能究竟證得，因為自利進修的五位菩薩尚未超越。因為這個緣故，這兩品經由如來親自宣說，以及法界品由如來以不可思議的神力宣說，是爲了闡明法界是一切諸佛共同究竟的果位。因此將此品開示覺悟眾生，其餘三十七品是由當位的菩薩所說。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，無明住地（Avidyā-bhūmi，無明的根本）在佛地才能去除，三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）三祇（Asamkhya-kalpa，三大阿僧祇劫）的果位，以及對於凈與穢的分別執著的菩薩，最終都要回歸本土。兩種見解順應世俗情感，大多不相似。如法界的因果，當下念頭不遷變，不虧損階級，總別一多融通的方便完全不同。這《普光明殿說離世間品》闡明信心以及究竟佛果的普賢行愿，總不離開原來的軌跡。也如同慈氏菩薩的樓閣內，普遍顯現三世，一念之間普遍觀照三世諸佛以及一切菩薩和一切眾生，視如昨日，沒有古今之分，就是這個意思。 《新華嚴經論》卷第八 《大正藏》

【English Translation】 English version: It is also right here (I qi ci chu). Clearly, the Dharmakāya (法身, Dharma body of the Buddha) is the fixed essence, perfectly encompassing, consistent from beginning to end, one boundary, one place, the three aspects of essence, form, and function are identical, unmoving, like the Pu Guang Ming Dian (普光明殿, Universal Light Hall, described in the Avatamsaka Sutra as the Buddha's abode). The abode of the Sambhogakāya (報身, Reward body of the Buddha), neatly aligned, without repetition, the Three Assemblies (三會, San Hui, referring to the Avatamsaka Assembly) will return after they have passed. Ancient people interpreted this assembly as the repeated Three Assemblies. The Pu Guang Ming Dian symbolizes the Dharmadhatu (法界門, realm of Dharma, the totality of all things), which cannot be understood with worldly emotions and thoughts. For example, Sudhana (善財童子), starting from the place of Mañjuśrī (妙德菩薩) at the great stupa temple east of Awakened City, passing through fifty stages of Dharma gates with faith, arriving at Devasambhava (德生童子) and Devasri (有德童女), this is because before reaching Buddhahood, one must complete the self-benefiting and other-benefiting practices and vows of Samantabhadra (普賢行愿). Among the twelve stages, the stage of Myriad Enlightenment (妙覺之位) sees Maitreya Buddha (慈氏如來), which is the ultimate stage of Buddhahood. Allowing Sudhana to return to see Mañjuśrī again shows that even after reaching Buddhahood, one does not depart from the initial door of Bodhi wisdom. Upon hearing the name of Samantabhadra, one can see his form, equivalent to the form of Samantabhadra. There, it clarifies the practices and vows of Samantabhadra after enlightenment. The sutra says, 'Entering countless samadhis again,' to clarify the two kinds of ignorance within the state of Buddhahood. The two kinds of ignorance are: first, the ignorance of being deluded by the vast number of Asamkhya (阿僧祇, an extremely large number); second, the ignorance of the vastness of the minor marks and merits within the Buddha's state. These two dharmas can only be completely realized by the Buddha, because the five stages of Bodhisattvas who cultivate for self-benefit have not surpassed them. For this reason, these two chapters are personally spoken by the Tathagata, and the Dharmadhatu chapter is spoken by the Tathagata with inconceivable spiritual power, to clarify that the Dharmadhatu is the ultimate fruit commonly attained by all Buddhas. Therefore, this chapter is shown to enlighten sentient beings, and the remaining thirty-seven chapters are spoken by Bodhisattvas in their respective positions. The Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says that the ground of ignorance (無明住地, Avidyā-bhūmi) can only be removed in the Buddha's land, the fruits of the Three Vehicles (三乘, Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Three Asamkhya Kalpas (三祇, Asamkhya-kalpa), and the Bodhisattvas who cling to the distinction between purity and impurity, will eventually return to their homeland. The two views conform to worldly emotions and are mostly dissimilar. Such as the cause and effect of the Dharmadhatu, the present thought does not change, the stages are not diminished, and the expedient means of total, separate, one, and many interpenetrating are completely different. This 'Leaving the World Chapter of the Universal Light Hall' clarifies that the faith and the ultimate Buddhahood of Samantabhadra's practices and vows never leave the original path. It is also like within the pavilion of Maitreya Bodhisattva (慈氏菩薩), universally manifesting the three times, universally contemplating all Buddhas, all Bodhisattvas, and all sentient beings in one thought, seeing them as if it were yesterday, without past or present, that is the meaning. New Avatamsaka Sutra Commentary, Volume 8 Taiso Tripitaka

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第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第九

長者李通玄撰

第十會在法界品者。明此一會普含諸會及十方剎海法界虛空界。總為一會。重重無盡。一切諸佛海及一切眾生之海。總以此法界一品。總為一體。一切境界隨眾生心。以此為別。以六相十玄該之。以無思之心照之觀之可見。或以世主妙嚴品為一會。以普光明殿三會為一會。通前世主妙嚴品為二會。上升須彌夜摩兜率他化第三禪等天為五會。通前兩會為七會。法界品祇園人間為第八會。善財大塔廟處為第九會。以虛空法界一切處會為十會。即該收前後十方總盡。亦是一家所釋。亦不違道理。古人云。九會者。為未知有十一地在第三禪說。此經總十法為準。不可說九也。如善財覺城東會。明前諸會。但且寄成五位之法。未寄顯能修行之人。如覺城一會。即明能修行之人及菩薩攝生方便法則。

第三說佛出世所由者。如來出世寄位示真。若見如來始成正覺及正像末三時教者。非正覺見。非見佛出興。此乃劣解眾生且如是見。求正覺者不應如是。

問曰。云何見佛出興。

答曰。當見自身。無身無心。無出無沒。無內無外。不動不寂。無思無求。世及出世。都無住處。無心所法。無法法無心。心法無

【現代漢語翻譯】 現代漢語譯本 《新華嚴經論》卷第九

長者李通玄 撰

第十會在法界品，闡明此一會普遍包含所有其他各會，以及十方剎海（無數佛土）、法界（一切諸法的總稱）、虛空界（無邊無際的空間）。總合起來成為一會，重重疊疊，沒有窮盡。一切諸佛之海以及一切眾生之海，都以這法界一品總括為一體。一切境界隨著眾生的心而變化，以此來區分。用六相（總相、別相、同相、異相、成相、壞相）和十玄（同時具足相應門、一多相容不同門、秘密隱顯俱成門、微細顯現互用門、因陀羅網境界門、託事顯法生解門、十世隔法異成門、主伴圓明具德門、於一多中能作主門、隨於一一切皆現門）來概括它，用不思議的心去照見和觀察，就可以明白。或者以《世主妙嚴品》為一會，以普光明殿的三會為一會，連同前面的《世主妙嚴品》為二會。上升到須彌山、夜摩天、兜率天、他化自在天、第三禪天等處為五會，連同前面的兩會為七會。《法界品》在祇園（佛陀說法處）、人間為第八會，善財童子在大塔廟處為第九會，以虛空法界一切處為第十會。這樣就涵蓋了前後十方所有的地方。這也是一家之言，也不違背道理。古人說，九會是因為當時還不知道有十一地（菩薩修行的十一個階段）在第三禪天，這部經以總十法為準則，不能說成九會。例如善財童子在覺城東的集會，闡明了前面各會，但只是寄託成就五位（資糧位、加行位、通達位、修習位、究竟位）之法，還沒有寄託顯現能夠修行的人。像覺城一會，就闡明了能夠修行的人以及菩薩攝受眾生的方便法則。

第三，說明佛陀出世的緣由。如來出世是寄託在某個位置上顯示真實。如果認為見到如來才成就正覺，或者只看到正法、像法、末法這三個時期的教法，就不是真正的覺悟之見，也不是真正見到佛陀出世。這只是低劣的理解，眾生才會這樣看。追求正覺的人不應該這樣認為。

問：怎樣才能算是見到佛陀出世呢？

答：應當見到自身，無身無心，無出無沒，無內無外，不動不寂，無思無求，世間和出世間，都沒有住處，沒有心所法，沒有法和非法，沒有心和非心。

【English Translation】 English version New Avatamsaka Sutra Treatise, Volume 9

Composed by Elder Li Tongxuan

The tenth assembly, in the 'Dharmadhatu' chapter, clarifies that this one assembly universally contains all other assemblies, as well as the ten directions' lands and seas (countless Buddha-fields), the Dharmadhatu (totality of all phenomena), and the space realm (boundless space). All combined become one assembly, layer upon layer, without end. All seas of Buddhas and all seas of sentient beings are encompassed as one body by this one chapter on the Dharmadhatu. All realms change according to the minds of sentient beings, and this is how they are distinguished. It is encompassed by the Six Aspects (Generality, Particularity, Similarity, Difference, Formation, Dissolution) and the Ten Mysteries (Simultaneous Correspondence and Completeness; Inter-containment of One and Many; Mutual Completion of Secret and Manifest; Subtle Manifestation and Mutual Function; Indra's Net Realm; Manifesting Dharma through Events to Generate Understanding; Different Completion of the Ten Times' Separated Dharmas; Perfect Illumination of Principal and Retinue with Complete Virtues; Ability to Act as Principal in One and Many; Manifestation of All in One). It can be understood by illuminating and observing it with a mind free from thought. Alternatively, the 'World Rulers' Wondrous Adornments' chapter can be considered one assembly, the three assemblies in the 'Universal Light Hall' as one assembly, and together with the preceding 'World Rulers' Wondrous Adornments' chapter as two assemblies. Ascending to Mount Sumeru, the Yamas Heaven, the Tushita Heaven, the Paranirmita-vasavartin Heaven, and the Third Dhyana Heaven, etc., as five assemblies, and together with the preceding two assemblies as seven assemblies. The 'Dharmadhatu' chapter in Jetavana (Buddha's teaching place) and the human realm as the eighth assembly, Sudhana (Shancai) at the Great Stupa Temple as the ninth assembly, and all places in the space Dharmadhatu as the tenth assembly. This encompasses all places in the ten directions, front and back. This is also one school's explanation, and it does not contradict reason. Ancient people said that nine assemblies were mentioned because the eleven bhumis (stages of a Bodhisattva's practice) in the Third Dhyana Heaven were not yet known. This sutra takes the total of ten dharmas as the standard, so it cannot be said to be nine assemblies. For example, Sudhana's assembly in the east of Awakening City clarifies the preceding assemblies, but it only entrusts the accomplishment of the Five Positions (Stages of Accumulation, Application, Insight, Cultivation, and Ultimate Fruition), and has not yet entrusted the manifestation of those who are able to practice. Like the Awakening City assembly, it clarifies those who are able to practice and the expedient methods of Bodhisattvas in gathering sentient beings.

Third, explaining the reason for the Buddha's appearance in the world. The Tathagata's appearance in the world is entrusting to a certain position to reveal the truth. If one thinks that seeing the Tathagata is the only way to achieve perfect enlightenment, or only sees the teachings of the Dharma, Semblance Dharma, and End Dharma periods, then it is not a true view of enlightenment, nor is it truly seeing the Buddha's appearance in the world. This is just a low-level understanding, and only sentient beings see it this way. Those who seek perfect enlightenment should not think this way.

Question: How can one be said to have seen the Buddha's appearance in the world?

Answer: One should see oneself, without body, without mind, without arising, without ceasing, without inside, without outside, without movement, without stillness, without thought, without seeking, neither worldly nor other-worldly, without any dwelling place, without mental factors, without dharma and non-dharma, without mind and non-mind.

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依。性無始末。以無依住智說如斯法。教化眾生皆令悟入。是名見佛出興。如光明覺品文殊師利頌曰。世及出世見。一切皆超越。而能善知法。當成大光曜。若於一切智。發生迴向心。見心無所生。當獲大名稱。眾生無所生。亦復無有壞。若得如是智。當成無上道。一中解無量。無量中解一。了彼互生起。當成無所畏。前兩行頌明佛出興。后兩行頌明正覺中智。佛出興當知如是。不令眾生取佛出興滅沒之相。見初見末。但見自身。眾生身心無生滅體。是出世間。

夫說一部之經。始終徒眾形相總有二百二十八眾。形類部從莊嚴道場形類各異。當會事意皆有所表。至位方明。不可云摸。且初一品有四十五眾。表意如下。至文方釋。教文廣博。預陳難解對事方指。目視道存。如前長科經意六段門中。第一會中始成正覺。總有六品經。經有十一卷。其中品名者。一世主妙嚴品。二如來現相品。三普賢三昧品。四世界成就品。五華藏世界品。六毗盧遮那品。此六品經。于初會中有六種意。此初會中從如是我聞已下。是序分正說分流通分。自余會皆然。從如是我聞一時六字至始成正覺。是序分。其地堅固金剛所成已下。是正說分。至動地雨華。是流通分。從正說分中。說如來成佛因果菩薩神天五十眾。表佛自行利生之眾。

【現代漢語翻譯】 現代漢語譯本： 依于。自性沒有開始和終結。以無所依住的智慧宣說這樣的佛法。教化眾生都令他們覺悟和證入。這叫做見到佛陀出世顯現。如《光明覺品》中文殊師利菩薩的頌詞所說：『世間和出世間的見解，一切都超越。而能夠善巧地瞭解佛法，應當成就大光明。如果對於一切智，發起迴向之心，見到心沒有生起，應當獲得大名聲。眾生沒有生起，也同樣沒有壞滅。如果獲得這樣的智慧，應當成就無上菩提。在一法中理解無量法，在無量法中理解一法。瞭解它們互相生起，應當成就無所畏懼。』前面兩行頌詞說明佛陀出世顯現，後面兩行頌詞說明正覺中的智慧。佛陀出世顯現應當這樣理解。不讓眾生執取佛陀出世顯現和滅沒的表相，只見到開始和終結，但見到自身。眾生的身心沒有生滅的本體，這就是出世間。 解說一部經。從開始到結束，徒眾的形相總共有二百二十八眾。形體種類和部眾，以及莊嚴道場的形體種類各不相同。當中的集會事宜和意義都有所表示。到達那個位置才能明白。不可以隨意猜測。而且最初一品有四十五眾。所要表達的意義如下。到經文時再解釋。經文廣博。預先陳述難以理解的地方，等到遇到具體的事情才指明。目光所及之處，道就在那裡。如前面長科經意六段門中，第一會中始成正覺。總共有六品經。經有十一卷。其中的品名是：一、《世主妙嚴品》，二、《如來現相品》，三、《普賢三昧品》，四、《世界成就品》，五、《華藏世界品》，六、《毗盧遮那品》（Vairocana）。這六品經，在最初的法會中有六種意義。這最初的法會中，從『如是我聞』以下，是序分、正說分、流通分。其餘的法會都是這樣。從『如是我聞一時』六個字到『始成正覺』，是序分。『其地堅固金剛所成』以下，是正說分。到『動地雨華』，是流通分。從正說分中，宣說如來成佛的因果，菩薩、神、天等五十眾，表示佛陀自行利他的大眾。

【English Translation】 English version: Depending on. The nature has no beginning or end. With the wisdom of non-reliance and non-dwelling, this Dharma is spoken. Teach and transform sentient beings, enabling them all to awaken and enter. This is called seeing the Buddha appear in the world. As Mañjuśrī (文殊師利) Bodhisattva's verse in the 'Light of Awakening' chapter says: 'Views of the world and beyond the world, all are transcended. And being able to skillfully understand the Dharma, one should achieve great light. If, towards all wisdom, one generates a mind of dedication, seeing that the mind has no arising, one should obtain great fame. Sentient beings have no arising, and likewise have no destruction. If one obtains such wisdom, one should achieve unsurpassed Bodhi. In one Dharma, understand immeasurable Dharmas, in immeasurable Dharmas, understand one Dharma. Understanding their mutual arising, one should achieve fearlessness.' The first two lines of the verse explain the Buddha's appearance in the world, and the last two lines explain the wisdom in perfect enlightenment. The Buddha's appearance in the world should be understood in this way. Do not let sentient beings grasp the appearance of the Buddha's appearance and disappearance, only seeing the beginning and the end, but seeing oneself. The body and mind of sentient beings have no essence of arising and ceasing, this is transcendence of the world. Explaining a scripture from beginning to end, the total number of the assembly of disciples is two hundred and twenty-eight. The forms and types of the assembly, as well as the forms and types of the adorned Dharma assembly, are all different. The matters and meanings of the assembly all have representations. Only upon reaching that position can one understand. One cannot speculate arbitrarily. Moreover, the first chapter has forty-five assemblies. The meaning to be expressed is as follows. It will be explained when we get to the text. The scripture is vast and extensive. Preemptively stating the difficult-to-understand points, and only pointing them out when encountering specific matters. Where the eye gazes, the Dao (道) is there. As in the six sections of the long-form outline of the scripture's meaning, the first assembly is the initial attainment of perfect enlightenment. There are a total of six chapters. The scripture has eleven volumes. The names of the chapters are: 1. 'World Lord's Wondrous Adornments Chapter' (世主妙嚴品), 2. 'Tathāgata's Appearance Chapter' (如來現相品), 3. 'Samantabhadra's Samādhi Chapter' (普賢三昧品), 4. 'World Accomplishment Chapter' (世界成就品), 5. 'Flower Treasury World Chapter' (華藏世界品), 6. 'Vairocana Chapter' (毗盧遮那品). These six chapters have six meanings in the initial assembly. In this initial assembly, from 'Thus have I heard' (如是我聞) onwards, there is the introduction section, the main teaching section, and the circulation section. The remaining assemblies are all like this. From the six words 'Thus have I heard at one time' (如是我聞一時) to 'initial attainment of perfect enlightenment' (始成正覺), is the introduction section. 'The ground is firm, made of diamond' (其地堅固金剛所成) onwards, is the main teaching section. To 'the earth shook and flowers rained down' (動地雨華), is the circulation section. From the main teaching section, the causes and effects of the Tathāgata's (如來) attainment of Buddhahood, the fifty assemblies of Bodhisattvas (菩薩), gods, and devas (天) are explained, representing the great assembly of the Buddha's self-benefit and benefiting others.

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令諸來菩薩見知因果。及示現得道入法入即同佛所知見法。與後學者以為樣式。從其凡夫入法。即同佛知見故。初發心時便成正覺。從此義生。以後諸會悉自有序分。至文方明。大都付囑流通分。如來出現品是。前已敘竟。如輪王大子喻是。

一初世主妙嚴品明。佛始成正覺諸世間主來集慶佛成道又自求所益。又所表如來自行五位法門。

二如來現相品。明佛始成正覺口光告眾毫光示法。

三普賢三昧品。明佛令普賢長子。入如來藏身三昧。審諦觀法。從三昧起。說佛果報眾生業力成就世界依正二報國土莊嚴。

四便說世界成就品。明由眾生業力起。

五華藏世界品。明華藏世界海是佛自智果報得莊嚴。

六毗盧遮那品。即明引古證今令眾信順法不虛來古今相照。令信不疑。今此初會六品經。皆有意趣。就六品之中。還依會釋。分為二門。一世主妙嚴品一品經。明佛始成正覺略示依正二報之所莊嚴。二如來現相品已下五品經。明示果勸修。於此二門。且於初門世主妙嚴一品。義分十門。

第一明毗盧遮那始成正覺依正二報之所莊嚴。

第二明十普賢眾常隨佛眾。

第三明諸神八部諸天來集。

第四明結眾已來。

第五明十大天王以自得益法門嘆

佛十地行果。

第六明日月天子八部王等以自得益法門嘆佛十回向行果。

第七明十眾諸神主稼神為首。各以自所得法門嘆佛十行之果。

第八明海月光大明菩薩等十大菩薩通九眾諸神。以自所得法門。嘆佛十住行果。

第九明座出自眾明佛自行普賢行嘆佛自行普賢行果。

第十明華藏世界動地興供。明佛出興大眾歡喜福威感應。

已上初會十門中菩薩神天。總得如來五位法門。但化令入位者。皆得一分應真理智。總得稱之為神能主導眾生。非鬼神之神。以入如來智。法力自在故十地如天。亦明自在。至文方廣明。

今釋此初會中世主妙嚴一品。如前十段科文中第一段。明佛始成正覺。於此一段復分為二。一釋經題目。二隨文釋義。

一釋經題目者。何故名為大方廣佛華嚴經世主妙嚴品第一。解云。大者無方義。方者法則義。廣者理智遍周義。佛者智體無依住義。智自在義。華者遍法界無盡行義。以行能開敷自他果故。華是感果義。開敷義。嚴是莊飾義。明初發心住位。以十信中有作行華。開敷十住位中妙理智慧果故。復生無作十種行華。常以法行互嚴。用凈自利利他之道故。行為嚴飾義。世主妙嚴者。以此初品有諸神天八部之眾。皆為世間主。各將十佛世界微塵

【現代漢語翻譯】 現代漢語譯本：佛十地行果。

第六，明日月天子、八部王等，各自以自己所獲得的益法門，讚歎佛的十回向行果。

第七，闡明十眾諸神，以主稼神為首，各自以自己所證得的法門，讚歎佛的十行之果。

第八，闡明海月光大明菩薩等十大菩薩，連同九眾諸神，以各自所證得的法門，讚歎佛的十住行果。

第九，闡明座出自眾明佛，自行普賢行，讚歎佛的自行普賢行果。

第十，闡明華藏世界動地興供，闡明佛出興於世，大眾歡喜，福威感應。

以上是初會十門中菩薩、神、天所獲得的如來五位法門。但凡教化令其入位者，皆得一分應真理智。總的來說，可以稱他們為神能主導眾生，並非鬼神之神，而是因為他們進入瞭如來的智慧，法力自在，所以十地如天，也闡明了自在。詳細內容在《文方廣明》中有記載。

現在解釋此初會中《世主妙嚴品》第一品。如前十段科文中的第一段，闡明佛始成正覺。在這一段中又分為二：一是解釋經題目，二是隨文釋義。

一是解釋經題目。為何名為《大方廣佛華嚴經·世主妙嚴品》第一？解釋說：『大』是無方義，『方』是法則義，『廣』是理智遍周義，『佛』是智體無依住義，智自在義，『華』是遍法界無盡行義，因為行能開敷自他果。華是感果義，開敷義。『嚴』是莊飾義，闡明初發心住位，以十信中有作行華，開敷十住位中妙理智慧果。復生無作十種行華，常以法行互相莊嚴，用清凈自利利他之道。所以，行為嚴飾義。『世主妙嚴』，是因為此初品有諸神天八部之眾，皆為世間之主，各自將十佛世界微塵

【English Translation】 English version: The Fruition of the Ten Bhumi Practices of the Buddha.

Sixth, the Sun and Moon Devas (heavenly beings associated with the sun and moon), the Eightfold Kings (devas and other beings who protect Buddhism), and others, each using the Dharma (teachings) of benefit they have attained, praise the Fruition of the Ten Dedications (Parinamana) practices of the Buddha.

Seventh, it elucidates that the Ten Assemblies of various deities, with the Chief Grain Deity (deity in charge of crops) at their head, each using the Dharma they have attained, praise the Fruition of the Ten Practices (Carya) of the Buddha.

Eighth, it elucidates that the Ten Great Bodhisattvas, such as the Ocean Moon Light Great Illumination Bodhisattva (names of Bodhisattvas), together with the Nine Assemblies of various deities, each using the Dharma they have attained, praise the Fruition of the Ten Abodes (Vihara) practices of the Buddha.

Ninth, it elucidates that the seat emanates from the Assembly of Illumination Buddhas, practicing the Samantabhadra Practice (universal worthy practice), praising the Fruition of the Buddha's Self-Practice and Samantabhadra Practice.

Tenth, it elucidates that the Flower Adornment World (Hua-yan world) shakes the earth and offers tributes, elucidating that the Buddha appears in the world, the assembly rejoices, and blessings and majesty are felt in response.

The above are the Bodhisattvas, deities, and heavenly beings in the initial assembly's ten sections, who have all attained the Tathagata's (another name for Buddha) Five Positions of Dharma. However, those who are transformed and caused to enter a position all attain a portion of the truth and wisdom that corresponds to reality. In general, they can be called divine beings who can guide sentient beings, not the deities of ghosts and spirits, but because they have entered the Tathagata's wisdom, their Dharma power is unhindered, so the Ten Bhumis (ten stages of Bodhisattva development) are like the heavens, also elucidating freedom. The details are clearly explained in the 'Vimoksa'.

Now, we will explain the first chapter, 'The Wondrous Adornments of World Rulers,' in this initial assembly. Like the first section in the previous ten-section outline, it elucidates the Buddha's initial attainment of perfect enlightenment. This section is further divided into two: first, explaining the title of the sutra; second, explaining the meaning according to the text.

First, explaining the title of the sutra. Why is it called 'The Great Expansive Buddha Flower Adornment Sutra, The Wondrous Adornments of World Rulers, Chapter One'? The explanation is: 'Great' means without direction, 'Expansive' means the principle of law, 'Broad' means the principle and wisdom pervade everywhere, 'Buddha' means the wisdom body has no reliance or dwelling, the wisdom is free, 'Flower' means the endless practice that pervades the Dharma realm, because practice can open up the fruition for oneself and others. Flower means the fruition of feeling, the meaning of opening up. 'Adornment' means decoration, elucidating the initial aspiration to dwell in position, with the practice of flowers in the ten beliefs, opening up the wonderful principle and wisdom fruition in the ten dwelling positions. Again, the ten kinds of non-action flowers are produced, often using Dharma practice to adorn each other, using the pure path of benefiting oneself and others. Therefore, practice means adornment. 'The Wondrous Adornments of World Rulers' is because this initial chapter has various deities and heavenly beings of the eightfold division, all of whom are rulers of the world, each taking the dust of ten Buddha worlds.

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數隨身部從。或但云無量來嚴道場。此為依眾成名。故云世主妙嚴。又佛及菩薩。皆為世間之主故。以能主導眾生。總為世間主故。亦此初品總標一部。都舉。總有二百二十八眾。形狀不同各各部類。或言一佛世界微塵。或言十佛世界微塵。或言無量。以嚴海會故。言世主妙嚴。或以佛福報境界妙嚴依正。亦得稱為世主妙嚴。為如來亦為世間主主導眾生故。此為依主得名。品者。均別義。明五位及信心同異差降意類別敘。進修生熟各有條貫。次第分明。令後學者自識本行進修不惑故。為品類均別義也。第一者。非是次第前後之第一。為法界門中無前頭在後之次第。皆是一時無二念。同時顯著。諸品之第一。一多緣起同時之第一。是名同時具足相應門一多相容不同門。以十玄門及六相義通融。不可以如情所繫故名第一。

二隨文釋義者。從如是我聞一時至如是無量功德以來。于中有七十一行經。長科為四分。一從初如是我聞一時以下至始成正覺。于中有八句經。總明斷疑成信分。前之六字明結集聞經之主。后之五句序致如來得道之處。二其地堅固以下。至妙音遐暢無處不及。于中有二十六行半經。總明嘆佛依正。此土他方及菩薩神力莊嚴道場分。此如帝網之他方。三爾時世尊處於此座以下。至所有莊嚴悉令顯現。

【現代漢語翻譯】 現代漢語譯本：數量眾多的隨身部眾跟從。或者只說有無量眾來莊嚴道場。這是依據大眾而成就的名號，所以說『世主妙嚴』。而且佛和菩薩，都是世間的主宰，因為能夠主導眾生。總稱為世間之主。這也是第一品總括整部經，全部列舉，總共有二百二十八眾，形狀不同，各有類別。有的說是『一佛世界微塵』，有的說是『十佛世界微塵』，有的說是『無量』，用以莊嚴海會，所以說『世主妙嚴』。或者以佛的福報境界的妙嚴依正，也可以稱為『世主妙嚴』，因為如來也是世間的主宰，主導眾生。這是依據主宰而得名。 『品』的意思是均等和區別。說明五位（五種位次）以及信心的相同、不同、差異、降低，意類別敘述。進修的生疏和成熟各有條理和貫穿。次第分明，使後來的學習者自己認識本行的進修而不迷惑，所以說『品』是品類均等和區別的意思。『第一』，不是次第前後的第一，因為在法界門中沒有前頭在後的次第，都是一時沒有二念，同時顯著。是諸品的第一，一多緣起同時的第一，這叫做同時具足相應門、一多相容不同門。用十玄門和六相義來融通，不可以如情所繫，所以叫做『第一』。 第二，隨著經文解釋意義。從『如是我聞，一時』到『如是無量功德』，其中有七十一行經文。長科分為四部分。第一部分，從最初的『如是我聞，一時』到『始成正覺』，其中有八句經文，總明斷疑成信分。前面的六個字說明結集聽經的主體，後面的五句敘述如來得道的地方。第二部分，『其地堅固』以下，到『妙音遐暢無處不及』，其中有二十六行半經文，總明讚歎佛的依報和正報，此土他方以及菩薩神力莊嚴道場分。這如同帝網的他方。第三部分，『爾時世尊處於此座』以下，到『所有莊嚴悉令顯現』。

【English Translation】 English version: The number of attendant retinues following. Or simply stating immeasurable beings adorning the Bodhimanda (place of enlightenment). This is a name established based on the assembly, hence 'World Lord's Wondrous Adornment'. Moreover, Buddhas and Bodhisattvas are all lords of the world, because they can guide sentient beings. Collectively, they are called lords of the world. This first chapter also summarizes the entire scripture, listing all 228 assemblies, each with different forms and categories. Some say 'dust motes of one Buddha-world', some say 'dust motes of ten Buddha-worlds', some say 'immeasurable', to adorn the sea of assemblies, hence 'World Lord's Wondrous Adornment'. Or, the wondrous adornment of the Buddha's blessings and realms, both dependent and independent, can also be called 'World Lord's Wondrous Adornment', because the Tathagata (another name for Buddha) is also the lord of the world, guiding sentient beings. This is a name derived from the lord. 'Chapter' means equality and distinction. It explains the five positions (five stages) and the similarities, differences, variations, and diminutions of faith, categorizing the meanings. The progress of cultivation, whether novice or mature, has its own order and coherence. The sequence is clear, so that later learners can recognize their own practice and progress without confusion, hence 'chapter' means equality and distinction of categories. 'First' is not the first in terms of sequential order, because in the Dharma-realm gate, there is no sequence of before and after, all are simultaneous without a second thought, simultaneously manifest. It is the first of all chapters, the first of simultaneous arising of one and many, this is called the Gate of Simultaneous Completeness and Correspondence, the Gate of Mutual Containment and Non-Difference of One and Many. It is integrated using the Ten Profound Gates and the Six Characteristics, it cannot be as emotions dictate, hence it is called 'First'. Second, explaining the meaning according to the text. From 'Thus have I heard, at one time' to 'Such immeasurable merits', there are seventy-one lines of scripture. The long section is divided into four parts. The first part, from the initial 'Thus have I heard, at one time' to 'First attained perfect enlightenment', contains eight lines of scripture, generally explaining the section on severing doubts and establishing faith. The first six words explain the subject of compiling and listening to the scripture, the last five lines narrate the place where the Tathagata attained the Way. The second part, from 'The ground is firm' to 'The wondrous sound extends everywhere', contains twenty-six and a half lines of scripture, generally explaining the section praising the Buddha's dependent and independent rewards, this land, other lands, and the Bodhisattvas' divine power adorning the Bodhimanda. This is like the other lands of Indra's net. The third part, from 'At that time, the World Honored One was seated on this seat' to 'All adornments were made manifest'.

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于中有十三行經。嘆佛成道修行果滿依正。報德悲智攝生自在無邊分。四從有十佛世界微塵數菩薩以下。至無量功德。于中有三十行經。明菩薩大眾圍繞分。又從初斷疑成信分中。義分為三。一定傳教人。二定說經時分。三釋經文義。

一定傳教人者。如三乘中大智度論第二卷所釋。如來臨入涅槃時告阿難。十二部經汝當流通。告優波離。一切戒律汝當受持。告阿那律。汝得天眼當守護舍利勸人供養。告大眾言。我若住一劫若減一劫。會亦當滅。語已雙林北首而臥入般涅槃。阿難親屬。愛習未除。心沒憂海。阿泥盧豆語阿難。汝是守護佛法藏者。不應如凡夫人自沒憂海。諸有為法並是無常。汝何愁憂又佛世尊手付汝法。汝今愁悶失所受事。世尊今日雖在明朝即無。汝當問佛未來要事。盧豆教問要事有四。一問如來在世親自說法人皆信受。如來滅后一切經首當置何言。二問如來在世諸比丘等以佛為師。如來滅后以何為師。三問如來在世諸比丘。等依佛而住。如來滅后依誰而住。四問如來在世惡性車匿佛自治之。佛滅度后云何共住。阿難如教請問世尊。世尊答云。經首當置如是我聞一時等六字為句。二云諸比丘皆以波羅提木叉為師。三云諸比丘皆以四念處為住。四云惡性比丘以梵檀治之。此云默擯。若心軟伏為說迦

【現代漢語翻譯】 現代漢語譯本： 其中有十三行經文，讚歎佛陀成道修行圓滿，依報和正報都達到究竟，彰顯佛陀報恩的德行、廣大的悲智，以及攝受眾生、自在無邊的功德。從『有十佛世界微塵數菩薩』以下，到『無量功德』，其中有三十行經文，闡明菩薩大眾圍繞佛陀的情景。又從『初斷疑成信分』中，義理上分為三部分：一是確定傳教之人，二是確定說經之時，三是解釋經文的意義。

關於確定傳教之人，如三乘（Sāṃkhya）中的《大智度論》（Mahāprajñāpāramitāśāstra）第二卷所解釋，如來（Tathāgata）將要進入涅槃（Nirvāṇa）時，告訴阿難（Ānanda）：『十二部經你應當流通。』告訴優波離（Upāli）：『一切戒律你應當受持。』告訴阿那律（Aniruddha）：『你得到天眼，應當守護舍利（Śarīra），勸人供養。』告訴大眾說：『我如果住世一劫（kalpa），或者減少一劫，終究也會滅度。』說完后，在雙林（Śāla Grove）北首而臥，進入般涅槃（Parinirvāṇa）。阿難（Ānanda）因為是佛陀的親屬，愛戀的習氣未除，心中沉沒在憂愁的海洋里。阿泥盧豆（Aniruddha）告訴阿難（Ānanda）：『你是守護佛法寶藏的人，不應該像凡夫一樣沉沒在憂愁的海洋里。一切有為法都是無常的，你為何愁憂？而且佛世尊親手將佛法交付給你，你現在愁悶，就失去了所接受的任務。世尊今天雖然還在，明天就沒有了。你應當問佛未來重要的事。』阿泥盧豆（Aniruddha）教阿難（Ānanda）問了四個重要的問題：一是問如來（Tathāgata）在世親自說法，人們都信受，如來（Tathāgata）滅度后，一切經的首句應當寫什麼？二是問如來（Tathāgata）在世，諸位比丘（bhikkhu）等以佛為師，如來（Tathāgata）滅度后以誰為師？三是問如來（Tathāgata）在世，諸位比丘（bhikkhu）等依靠佛而住，如來（Tathāgata）滅度后依靠誰而住？四是問如來（Tathāgata）在世，惡性的車匿（Channa）由佛親自調治，佛滅度后如何與他共住？阿難（Ānanda）按照教導請問世尊（Bhagavat）。世尊（Bhagavat）回答說：『經的首句應當寫「如是我聞，一時」等六個字作為一句。』二是說諸位比丘（bhikkhu）都以波羅提木叉（Prātimokṣa）為師。三是說諸位比丘（bhikkhu）都以四念處（catu-smṛtyupasthāna）為住。四是說惡性比丘（bhikkhu）以梵檀（brahmadanda）治之，這叫做默擯，如果心軟降伏，為他說法。

【English Translation】 English version: Within this, there are thirteen lines of scripture, praising the Buddha's (Buddha) accomplishment of the path, the perfection of practice, the completeness of both dependent and direct rewards, extolling the Buddha's virtue of repaying kindness, vast compassion and wisdom, and the boundless merit of liberating beings with ease. From 'ten Buddha worlds' worth of dust motes of Bodhisattvas (Bodhisattva)' down to 'immeasurable merit,' there are thirty lines of scripture, elucidating the scene of the Bodhisattva (Bodhisattva) assembly surrounding the Buddha (Buddha). Furthermore, within the 'initial severing of doubt and establishing of faith' section, the meaning is divided into three parts: first, determining the person who transmits the teachings; second, determining the time of expounding the scripture; and third, explaining the meaning of the scripture.

Regarding determining the person who transmits the teachings, as explained in the second volume of the Mahāprajñāpāramitāśāstra (Mahāprajñāpāramitāśāstra) in the Three Vehicles (Triyāna), when the Tathāgata (Tathāgata) was about to enter Nirvāṇa (Nirvāṇa), he told Ānanda (Ānanda): 'You should propagate the twelve divisions of scripture.' He told Upāli (Upāli): 'You should uphold all the precepts.' He told Aniruddha (Aniruddha): 'You have obtained the divine eye; you should protect the relics (Śarīra) and encourage people to make offerings.' He told the assembly: 'If I were to remain for one kalpa (kalpa), or even less than one kalpa, I would still eventually pass away.' After speaking, he lay down with his head facing north in the Śāla Grove (Śāla Grove) and entered Parinirvāṇa (Parinirvāṇa). Ānanda (Ānanda), being a relative of the Buddha (Buddha), had not eliminated his habits of attachment, and his heart was submerged in an ocean of sorrow. Aniruddha (Aniruddha) told Ānanda (Ānanda): 'You are the one who protects the treasury of the Dharma; you should not be like an ordinary person, submerging yourself in an ocean of sorrow. All conditioned phenomena are impermanent; why are you sorrowing? Moreover, the World Honored One (Bhagavat) personally entrusted the Dharma to you; now you are sorrowful, and you will lose the task you have received. Although the World Honored One (Bhagavat) is still here today, he will be gone tomorrow. You should ask the Buddha (Buddha) about important matters for the future.' Aniruddha (Aniruddha) taught Ānanda (Ānanda) to ask four important questions: first, to ask that when the Tathāgata (Tathāgata) was alive, he personally expounded the Dharma, and people all believed and accepted it; after the Tathāgata's (Tathāgata) passing, what should be written at the beginning of all scriptures? Second, to ask that when the Tathāgata (Tathāgata) was alive, the Bhikkhus (bhikkhu) and others took the Buddha (Buddha) as their teacher; after the Tathāgata's (Tathāgata) passing, who should they take as their teacher? Third, to ask that when the Tathāgata (Tathāgata) was alive, the Bhikkhus (bhikkhu) and others relied on the Buddha (Buddha) to abide; after the Tathāgata's (Tathāgata) passing, who should they rely on to abide? Fourth, to ask that when the Tathāgata (Tathāgata) was alive, the wicked Channa (Channa) was personally disciplined by the Buddha (Buddha); after the Buddha's (Buddha) passing, how should they live together with him? Ānanda (Ānanda) followed the instructions and asked the World Honored One (Bhagavat). The World Honored One (Bhagavat) replied: 'At the beginning of the scriptures, you should write the six words 「Thus have I heard, at one time」 as a phrase.' Second, he said that all Bhikkhus (bhikkhu) should take the Prātimokṣa (Prātimokṣa) as their teacher. Third, he said that all Bhikkhus (bhikkhu) should abide in the four foundations of mindfulness (catu-smṛtyupasthāna). Fourth, he said that the wicked Bhikkhu (bhikkhu) should be disciplined with the Brahma-danda (brahmadanda), which is called silent banishment; if he softens and submits, then speak the Dharma for him.

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旃延經。此云離有無破我慢心。又如五卷大悲經中。阿難請佛。云何結集法眼。佛告阿難。我滅度后。大德比丘應如是問。世尊何處說大阿陀那等經。汝應如是答。如是我聞一時佛在摩伽陀國菩提樹下初成正覺說法。乃至娑羅雙樹間說。如是等二十餘處所說之經。佛自重教阿難結集如是。是故此六字句義。佛教立故。斷後聞經者疑。知非是他餘人說故。亦非阿難自說。依涅槃安立如經初。準科文。從如是我聞一時至始成正覺有八句。依五卷經說令眾斷疑。一者如是是一句。我聞是二句。一時是三句。佛在是四句。摩竭提國阿蘭若法菩提場中。此之三句義。唯是一。但陳其一處三法是一。並始成正覺為六句。是故如是我聞一時佛在菩提場中始成正覺。總為六句。今言如是者。如即如佛所言。是者是佛所說。簡非異說兩名相順契信不殊。明真是佛說非阿難自說亦非魔梵所說。又我聞一句。是阿難從佛所聞。非轉轉傳聞故。亦非是非人所制故。又非如外道。經書青烏銜來石崖崩得。是斷疑成信分。如真諦三藏云。依微細律。阿難當升法座之時。其身如佛具足相好。眾見此瑞遂生三疑。一疑佛大師從涅槃起更為眾生說法。二疑他方佛來。三疑阿難轉身成佛。今為除此三疑故安立六字。是阿難自稱如是之法我從佛聞。知非是佛重

【現代漢語翻譯】 現代漢語譯本 《旃延經》（Candrayana Sutra）。此經意為遠離有和無的執著，破除我慢之心。又如五卷本的《大悲經》中記載，阿難（Ananda，佛陀的十大弟子之一）請問佛陀，應如何結集法眼（Dharma-caksu，洞察真理之眼）。佛陀告訴阿難：『我滅度后，大德比丘（bhikkhu，佛教僧侶）應當這樣發問：世尊（Bhagavan，佛陀的尊稱）在何處宣說了《大阿陀那經》（Atanatiya Sutra）等經典？』 你應當這樣回答：『如是我聞（Evam mayā śrutam，我聽聞是這樣），一時（Ekasmim samaye，在某個時候），佛在摩伽陀國（Magadha）的菩提樹（Bodhi tree）下初成正覺（Sambodhi，完全覺悟）說法，乃至在娑羅雙樹（Sal grove）間宣說。』 像這樣在二十餘處所宣說的經典，佛陀親自再次教導阿難結集。因此，這六字句的意義，是佛陀教導設立的，爲了斷除後世聽經者的疑惑，讓他們知道這些經典不是其他人所說，也不是阿難自己所說，而是依據涅槃（Nirvana，解脫）而安立的，如同經文的開頭。按照科文（章節），從『如是我聞』到『始成正覺』共有八句。依據五卷本的經文，是爲了讓大眾斷除疑惑。第一句是『如是』，第二句是『我聞』，第三句是『一時』，第四句是『佛在』，『摩竭提國阿蘭若法菩提場中』這三句的意義，實際上只是一個，只是陳述了一個地方的三種法，這算一句，加上『始成正覺』，總共是六句。所以，『如是我聞一時佛在菩提場中始成正覺』，總共是六句。現在說『如是』，『如』就是如佛所言，『是』就是是佛所說，區分了不是其他的說法，這兩個名稱相互順應，契合，沒有差異，表明這確實是佛陀所說，不是阿難自己所說，也不是魔（Mara，佛教中的惡魔）或梵天（Brahma，印度教中的創造神）所說。另外，『我聞』一句，是阿難從佛陀那裡親自聽聞的，不是輾轉相傳的，也不是非人（amanussa，非人類）所杜撰的。也不是像外道（Tirthika，非佛教修行者）的經書那樣，是青烏（神鳥）銜來，或者從崩塌的石崖中得到的。這是斷除疑惑，成就信心的一部分。如真諦三藏（Paramārtha，古印度佛教僧侶）所說，依據微細的戒律，阿難升座說法之時，他的身相如同佛陀一樣具足相好（lakshana，佛陀的三十二種殊勝的身體特徵）。大眾見到這種瑞相，於是產生了三種疑惑：一是懷疑佛陀大師從涅槃中起身，再次為眾生說法；二是懷疑是他方佛（Buddha from another world）降臨；三是懷疑阿難轉身變成了佛陀。現在爲了消除這三種疑惑，所以安立這六個字，是阿難自己稱說，這樣的法是我從佛陀那裡聽聞的，讓他們知道這不是佛陀重新

【English Translation】 English version Candrayana Sutra. This is interpreted as being free from the attachment to existence and non-existence, and breaking down the pride of self. Furthermore, as in the five-fascicle Mahakaruna Sutra, Ananda (one of the ten principal disciples of the Buddha) asked the Buddha how to compile the Dharma-caksu (the eye of insight into the truth). The Buddha told Ananda: 'After my Parinirvana (the final departure from the world), the virtuous Bhikkhus (Buddhist monks) should ask thus: Where did the Bhagavan (the Blessed One, an epithet of the Buddha) expound the Atanatiya Sutra and other scriptures?' You should answer thus: 'Evam maya srutam (Thus have I heard), Ekasmim samaye (at one time), the Buddha, under the Bodhi tree (the tree of enlightenment) in the Magadha country, having just attained Sambodhi (perfect enlightenment), expounded the Dharma, and even in the Sal grove (grove of Sala trees).' Like this, the scriptures expounded in more than twenty places, the Buddha personally taught Ananda to compile again. Therefore, the meaning of this six-word phrase is established by the Buddha's teaching, in order to dispel the doubts of those who hear the scriptures in later generations, so that they know that these scriptures were not spoken by others, nor by Ananda himself, but were established based on Nirvana (liberation), just like the beginning of the scriptures. According to the chapter divisions, there are eight phrases from 'Evam maya srutam' to 'having just attained Sambodhi'. According to the five-fascicle scripture, it is to dispel the doubts of the masses. The first phrase is 'Evam' (Thus), the second phrase is 'maya srutam' (I have heard), the third phrase is 'Ekasmim samaye' (at one time), the fourth phrase is 'the Buddha was', the meaning of these three phrases 'in the Magadha country, in the Aranya Dharma Bodhi field' is actually just one, it just states three Dharmas in one place, this counts as one phrase, plus 'having just attained Sambodhi', there are a total of six phrases. Therefore, 'Evam maya srutam Ekasmim samaye the Buddha was in the Bodhi field having just attained Sambodhi', is a total of six phrases. Now saying 'Evam' (Thus), 'Evam' means as the Buddha said, 'is' means is what the Buddha said, distinguishing it from other sayings, these two names correspond to each other, are consistent, and have no difference, indicating that this is indeed what the Buddha said, not what Ananda himself said, nor what Mara (the demon in Buddhism) or Brahma (the creator god in Hinduism) said. In addition, the phrase 'I have heard' is that Ananda personally heard it from the Buddha, not transmitted through hearsay, nor fabricated by amanussa (non-human beings). It is also not like the scriptures of the Tirthikas (non-Buddhist practitioners), which were brought by the Qingwu (mythical bird), or obtained from a collapsing stone cliff. This is part of dispelling doubts and establishing faith. As Paramārtha (an ancient Indian Buddhist monk) said, according to the subtle precepts, when Ananda ascended the Dharma seat to preach, his appearance was like the Buddha's, possessing all the lakshanas (the thirty-two auspicious physical characteristics of the Buddha). When the masses saw this auspicious sign, they had three doubts: one was that the Buddha Master had risen from Nirvana and was preaching to sentient beings again; the second was that a Buddha from another world had descended; the third was that Ananda had transformed into a Buddha. Now, in order to eliminate these three doubts, these six words are established, it is Ananda himself saying that I heard this Dharma from the Buddha, letting them know that this is not the Buddha again

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起所說法。亦非他方佛來。又非阿難自身成佛。但以法力故令我似佛。是故下高座已還複本形。以此義故。以此六字用斷眾疑。問如三乘中說阿難。既是佛得道夜。生年二十方為佛弟子。其二十年已后經是親聞。已前傳聞。故轉法輪經云。阿難結集自說偈曰。佛初說法時。爾時我不見。如是展轉聞。佛游波羅奈。為五比丘眾。轉四諦法輪。故知以前非親聞故。又薩婆多論云。阿難為佛作侍者時。請願言。愿佛二十年中所說之經。盡為我說。勿與我故衣及殘食。將知此也是觀聞。又如涅槃經云。阿難多聞士。若在若不在。自然常解了。常與無常義。又阿難得覺意三昧。佛所說經遠近常聞。此以阿難傳法。並是三乘經中所說。如此大方廣佛華嚴經傳法阿難。非如上說。夫天中之天十方調御化儀主伴。豈是小緣。自非器類齊肩示陰陽而影響。三世九世窮劫一念而知。無盡古今常如即夕。今以三乘情見延促始終者。未可詳其傳教之主。今此華嚴經明傳教主伴者。皆是神洞玄源道齊智海。如文殊普賢互為師範之者所為也。豈論生時年歲作前後之見。如是佛出興世轉法輪。時如來以性海大智之印。印眾生情慾為文字。於一音中無前後際。一時普印。隨樂不同。各隨自心所樂之法皆得聞之。設阿難示行傳教之主伴者。是普賢行海隨器

【現代漢語翻譯】 現代漢語譯本： 所說的法，也不是其他佛所傳授，也不是阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）自身成佛。只是因為佛法的力量，才讓我看起來像佛。因此，從高座下來后，就恢復了本來的面貌。因為這個緣故，用這六個字來斷除大眾的疑惑。有人問，按照小乘、中乘、大乘（佛教的三種修行方式）的說法，阿難既然是佛陀得道之夜出生的，二十歲才成為佛陀的弟子，那麼這二十年之後的經典是他親自聽聞的，之前的經典是傳聞。所以《轉法輪經》（Dharmacakra Pravartana Sutra，佛陀初次說法的經典）中說，阿難結集經典時自己說偈語道：『佛陀初次說法時，那時我沒有見到，這樣輾轉聽聞，佛陀在波羅奈（Varanasi，古印度城市）游化，為五比丘眾（the first five disciples）轉四諦法輪（the Four Noble Truths）。』由此可知，以前的經典不是他親自聽聞的。而且《薩婆多論》（Sarvastivada，說一切有部，佛教部派之一的論書）中說，阿難作為佛陀的侍者時，說：『希望佛陀二十年中所說的經典，都為我再說一遍，不要給我舊衣服和殘羹剩飯。』可以知道這也是觀聽而得。又如《涅槃經》（Nirvana Sutra，大乘佛教經典）中說：『阿難是多聞之士，無論在與不在，自然常常理解常與無常的意義。』而且阿難得到覺意三昧（Samadhi of Awareness，一種禪定狀態），佛陀所說的經典無論遠近都能聽到。這些都是以阿難傳法，並且是三乘經典中所說的。如此《大方廣佛華嚴經》（Avatamsaka Sutra，大乘佛教的重要經典）中傳法的阿難，並非如上面所說。天中之天（Deva of Devas，對佛陀的尊稱），十方調御（Tamer of the Ten Directions，對佛陀的尊稱）的化儀主伴，豈是小小的因緣？如果不是器量相等，示現陰陽的影響，三世九世（Three periods of time and nine periods of time，指過去、現在、未來）窮盡劫數一念之間就能知道，無盡的古今常常如同當下。現在用三乘的情見來衡量始終長短，是無法詳細瞭解其傳教的主體。現在這部《華嚴經》所說的傳教主伴，都是神洞玄源，道齊智海（wisdom as vast as the ocean）。如同文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，菩薩的象徵）互為師範，他們所做的事情，豈能用出生時的年歲來作前後之見？如此佛陀出世轉法輪時，如來用性海大智的印記，印在眾生的情慾上成為文字，在一個音聲中沒有前後際限，一時普遍印下，隨著眾生的喜好不同，各自隨著自己內心所喜好的法都能聽聞到。假設阿難示現傳教的主伴，是普賢行海隨著眾生的根器。

【English Translation】 English version: The Dharma spoken is neither transmitted by other Buddhas, nor is it that Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) himself became a Buddha. It is only through the power of the Dharma that I appear like a Buddha. Therefore, after descending from the high seat, I revert to my original form. For this reason, these six words are used to dispel the doubts of the assembly. Someone asks, according to the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna, the three paths of Buddhism), since Ananda was born on the night of the Buddha's enlightenment and became a disciple at the age of twenty, the sutras after those twenty years were heard by him personally, while the sutras before were based on hearsay. Therefore, the Dharmacakra Pravartana Sutra (The Sutra of the Turning of the Wheel of Dharma, the first sermon of the Buddha) says that when Ananda compiled the sutras, he recited a verse: 'When the Buddha first preached the Dharma, I did not see it at that time, but heard it through transmission, that the Buddha traveled to Varanasi (an ancient Indian city) and turned the Wheel of the Four Noble Truths (the Four Noble Truths) for the five bhikshus (the first five disciples).' From this, it is known that the previous sutras were not heard by him personally. Moreover, the Sarvastivada (an Abhidharma tradition) says that when Ananda served as the Buddha's attendant, he said: 'I wish that the sutras spoken by the Buddha in the past twenty years would all be spoken to me again, and do not give me old clothes and leftover food.' It can be known that this was also obtained through observation and hearing. Furthermore, the Nirvana Sutra (a major Mahayana Buddhist scripture) says: 'Ananda is a man of great learning, whether present or absent, he naturally always understands the meaning of permanence and impermanence.' Moreover, Ananda attained the Samadhi of Awareness (a state of meditative consciousness), and he could hear the sutras spoken by the Buddha, whether near or far. These are all based on Ananda's transmission of the Dharma and are what is said in the sutras of the Three Vehicles. Thus, the Ananda who transmits the Dharma in this Avatamsaka Sutra (Flower Garland Sutra, a major Mahayana Buddhist scripture) is not as described above. How could the transformation of the Deva of Devas (a term of respect for the Buddha), the Tamer of the Ten Directions (a term of respect for the Buddha), be a small matter? If they were not of equal capacity, showing the influence of yin and yang, knowing the past, present, and future (Three periods of time and nine periods of time) in an instant throughout endless kalpas (an aeon in Hindu and Buddhist cosmology), the endless past and present would always be like the present evening. Now, using the emotional views of the Three Vehicles to measure the length of beginning and end, it is impossible to understand in detail the main body of its teaching. Now, the teaching masters and companions mentioned in this Avatamsaka Sutra are all of divine insight and profound origin, with wisdom as vast as the ocean. Like Manjusri (the Bodhisattva of wisdom) and Samantabhadra (the Bodhisattva of practice) mutually serving as teachers and models, how can their actions be judged by the age at the time of their birth? Thus, when the Buddha appeared in the world and turned the Wheel of Dharma, the Tathagata (another name for the Buddha) used the seal of the great wisdom of the nature-sea to imprint the desires of sentient beings into words, without any temporal limitations in a single sound, universally imprinting at once, and according to the different preferences of sentient beings, each could hear the Dharma that they liked in their hearts. Supposing that Ananda manifests as the teaching master and companion, it is Samantabhadra's ocean of practice following the capacity of sentient beings.

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高低。出沒任流依根現跡。皆不得以三乘定例。如上所說。並是聖賢。密潛同事。是應三乘權化。未爲了教。如阿阇世王懺悔經。有三種阿難。一阿難陀。此云慶喜。持聲聞法藏。于上二乘隨力隨分。二阿難陀跋陀羅。此云慶喜賢。持中乘法藏。于上大乘隨力隨分。于下小乘容與兼持。三阿難陀娑伽羅。此云慶喜海。菩薩持大乘法藏。于下小乘容與兼持此者。亦是三乘中傳教阿難未為實教。如是華嚴經傳教阿難者。正阿難升高座時。身同諸佛。一時頓演四乘等教。隨根結集。即阿難與佛體用不殊。此釋亦不違道理。又如涅槃經云。阿難所未聞經。弘廣菩薩當爲流通。若望此經非三乘所知。即此弘廣菩薩傳教非謬。今此稱如是我聞者。弘廣菩薩也。又大智度論云。是文殊師利稱如是我聞。以彼論中雲文殊師利佛涅槃后四百年中時文殊師利猶在世間故。又如大智度論云。文殊師利與阿難。在余清凈處。結集摩訶衍藏。如上所釋。總是聖者隨方便言。若以大體論之。總是如來文殊師利普賢菩薩隨事之行故。設言三身阿難。亦復如是。總是佛自普賢行中隨根方便隨器高低故。已上定傳教人竟。

二定說經時分者。略立十種說教前後不同。

一如力士經說佛初成道一七日思惟已即于鹿園說法。

二如大品經說

。佛初成道鹿苑轉四諦法輪。無量眾發聲聞心乃至獨覺心大菩提心。不言時日。

三如法華經說。三七日詣鹿園說法。

四如四分戒及薩婆多論。六七日方說法。

五如興起行經及出曜經。七七日方說法。

六如五分律。八七日方說法。

七如大智度論。五十七日方說法。

八如十二遊行經說。一年不說法。

九依今唐朝藏法師。決定將如來成道定二七日說華嚴經。已上見佛說法前後不同。皆是隨自見佛說法前後不同。非是依本法界成實之說。

十今(通玄)依此華嚴法界門定說法時分。還依本教定其時分。總不如上。如來依真。出世利物。還令至真。若也各自隨逐自情。永劫迷輪苦趣乖真逐妄。佛意不然。經自有明文。何須違教。逐權背實障業何休。如十定品說。如來於剎那際出現於世入涅槃。總無時也。言剎那際者。猶是寄言爾。以無時即一切時出現。一切時說法。一切時涅槃。為寂用無礙故。隨眾生心現故。又如法華經。吾從成佛已來經無量阿僧祇劫。以無時可量故言無量。此為佛說法時。以此為定。不逐世情遠思為無量之想也。以無時是佛說法時也。以本教說本時。本時者。法界無時也。如十定品。以剎那際出現於世入涅槃者。意言時無可移如剎那際。總

【現代漢語翻譯】 現代漢語譯本：佛陀最初證悟后，在鹿野苑開始轉動四諦法輪（four Noble Truths）。無數眾生因此發起聲聞心（Śrāvakayāna-citta，希求成為聲聞的心）、乃至緣覺心（Pratyekabuddhayāna-citta，希求成為獨覺的心）、大菩提心（Mahābodhicitta，希求證得無上菩提的心）。關於佛陀開始說法的時間，各經典記載不一。

三、如《法華經》所說，佛陀在證悟后的三七日（21天）前往鹿野苑說法。

四、如《四分戒本》及《薩婆多論》所說，佛陀在證悟后的六七日（42天）才開始說法。

五、如《興起行經》及《出曜經》所說，佛陀在證悟后的七七日（49天）才開始說法。

六、如《五分律》所說，佛陀在證悟后的八七日（56天）才開始說法。

七、如《大智度論》所說，佛陀在證悟后的五十七日才開始說法。

八、如《十二游經》所說，佛陀在證悟后的一年內沒有說法。

九、現在依據唐朝藏法師的觀點，確定如來成道后二七日（14天）宣說了《華嚴經》。以上所見佛陀說法時間的前後差異，都是隨各自所見而異，並非依據本法界（Dharmadhātu）真實之說。

十、現在（通玄）依據此《華嚴法界門》來確定說法的時間，還是依據本教（根本的教義）來確定其時間，總而言之與上述不同。如來依據真理，出世利益眾生，最終還是爲了讓眾生迴歸真理。如果各自隨順自己的情見，將永遠在迷妄的輪迴中，于痛苦中背離真理而追逐虛妄，這並非佛陀的本意。經典自有明確的文字記載，為何要違背教導，追逐權宜之說而背離真實之義，這樣的業障何時才能停止？如《十定品》所說，如來於剎那際（kṣaṇa，極短的時間）出現於世，入涅槃（Nirvāṇa），總而言之是沒有時間的。說剎那際，也只是借用言語而已。因為無時即一切時出現，一切時說法，一切時涅槃，這是因為寂靜與作用沒有障礙的緣故，也是隨順眾生的心而顯現的緣故。又如《法華經》所說，『我從成佛以來，經過無量阿僧祇劫（asaṃkhya-kalpa，無數大劫）』，因為沒有時間可以衡量，所以說是無量。這才是佛陀說法的時間。以此為準，不要隨順世俗的情見，遠離思量而產生無量的想法。因為無時才是佛陀說法的時間。以本教來說本時，本時就是法界無時。如《十定品》所說，以剎那際出現於世入涅槃，意思是說時間短到無法移動，如同剎那際一般。

English version: After the Buddha first attained enlightenment, he turned the Wheel of Dharma (Dharmacakra) of the Four Noble Truths (catvāri-ārya-satyāni) in the Deer Park (Mrigadava). Countless beings then generated the Śrāvakayāna-citta (the mind aspiring to become a Śrāvaka, a disciple who attains liberation through hearing the teachings), and even the Pratyekabuddhayāna-citta (the mind aspiring to become a Pratyekabuddha, a solitary enlightened being), and the Mahābodhicitta (the mind aspiring to attain supreme enlightenment). The scriptures differ on the exact time when the Buddha began teaching.

Three, as stated in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Buddha went to the Deer Park to teach after three weeks (21 days) of his enlightenment.

Four, as stated in the Sarvāstivāda Vinaya and the Sarvāstivāda Abhidharma, the Buddha began teaching after six weeks (42 days) of his enlightenment.

Five, as stated in the Lalitavistara Sūtra and the Udānavarga, the Buddha began teaching after seven weeks (49 days) of his enlightenment.

Six, as stated in the Pañcavargika Vinaya, the Buddha began teaching after eight weeks (56 days) of his enlightenment.

Seven, as stated in the Mahāprajñāpāramitāśāstra, the Buddha began teaching after fifty-seven days of his enlightenment.

Eight, as stated in the Dvādaśa Bhikṣu Sūtra, the Buddha did not teach for one year after his enlightenment.

Nine, according to the Tang Dynasty Dharma Master Zang, it is determined that the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) preached the Avataṃsaka Sūtra (Flower Garland Sutra) two weeks (14 days) after his enlightenment. The differences in the timing of the Buddha's teachings mentioned above are all based on individual perspectives and do not align with the true teachings of the Dharmadhātu (Dharmadhātu, the realm of reality).

Ten, now (Tongxuan) relies on this Avataṃsaka Dharmadhātu Gate to determine the time of teaching, and still relies on the original teachings (fundamental doctrines) to determine its time, which is different from the above. The Tathāgata relies on truth to benefit beings in the world, ultimately to lead them back to the truth. If each person follows their own feelings and opinions, they will be forever lost in the cycle of delusion, straying from the truth and pursuing falsehood in suffering. This is not the Buddha's intention. The scriptures have clear statements, so why go against the teachings, pursue expedient teachings, and turn away from the true meaning? When will such karmic obstacles cease? As stated in the 'Ten Samādhis Chapter', the Tathāgata appears in the world and enters Nirvāṇa (Nirvāṇa, cessation of suffering) in an instant (kṣaṇa, an extremely short period of time), ultimately there is no time. Saying 'instant' is just a borrowed expression. Because no time is all time appearing, all time teaching, all time entering Nirvāṇa, this is because stillness and function are unobstructed, and it is also because it manifests according to the minds of sentient beings. Furthermore, as stated in the Lotus Sutra, 'Since I attained Buddhahood, I have passed immeasurable asaṃkhya-kalpas (asaṃkhya-kalpa, countless great eons)', because there is no time to measure, it is said to be immeasurable. This is the time of the Buddha's teaching. Take this as the standard, do not follow worldly sentiments, and avoid generating immeasurable thoughts through distant contemplation. Because no time is the time of the Buddha's teaching. The original teachings speak of the original time, and the original time is the Dharmadhātu without time. As stated in the 'Ten Samādhis Chapter', appearing in the world and entering Nirvāṇa in an instant means that time is so short that it cannot be moved, like an instant.

【English Translation】 English version: After the Buddha first attained enlightenment, he turned the Wheel of Dharma (Dharmacakra) of the Four Noble Truths (catvāri-ārya-satyāni) in the Deer Park (Mrigadava). Countless beings then generated the Śrāvakayāna-citta (the mind aspiring to become a Śrāvaka, a disciple who attains liberation through hearing the teachings), and even the Pratyekabuddhayāna-citta (the mind aspiring to become a Pratyekabuddha, a solitary enlightened being), and the Mahābodhicitta (the mind aspiring to attain supreme enlightenment). The scriptures differ on the exact time when the Buddha began teaching.

Three, as stated in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Buddha went to the Deer Park to teach after three weeks (21 days) of his enlightenment.

Four, as stated in the Sarvāstivāda Vinaya and the Sarvāstivāda Abhidharma, the Buddha began teaching after six weeks (42 days) of his enlightenment.

Five, as stated in the Lalitavistara Sūtra and the Udānavarga, the Buddha began teaching after seven weeks (49 days) of his enlightenment.

Six, as stated in the Pañcavargika Vinaya, the Buddha began teaching after eight weeks (56 days) of his enlightenment.

Seven, as stated in the Mahāprajñāpāramitāśāstra, the Buddha began teaching after fifty-seven days of his enlightenment.

Eight, as stated in the Dvādaśa Bhikṣu Sūtra, the Buddha did not teach for one year after his enlightenment.

Nine, according to the Tang Dynasty Dharma Master Zang, it is determined that the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) preached the Avataṃsaka Sūtra (Flower Garland Sutra) two weeks (14 days) after his enlightenment. The differences in the timing of the Buddha's teachings mentioned above are all based on individual perspectives and do not align with the true teachings of the Dharmadhātu (Dharmadhātu, the realm of reality).

Ten, now (Tongxuan) relies on this Avataṃsaka Dharmadhātu Gate to determine the time of teaching, and still relies on the original teachings (fundamental doctrines) to determine its time, which is different from the above. The Tathāgata relies on truth to benefit beings in the world, ultimately to lead them back to the truth. If each person follows their own feelings and opinions, they will be forever lost in the cycle of delusion, straying from the truth and pursuing falsehood in suffering. This is not the Buddha's intention. The scriptures have clear statements, so why go against the teachings, pursue expedient teachings, and turn away from the true meaning? When will such karmic obstacles cease? As stated in the 'Ten Samādhis Chapter', the Tathāgata appears in the world and enters Nirvāṇa (Nirvāṇa, cessation of suffering) in an instant (kṣaṇa, an extremely short period of time), ultimately there is no time. Saying 'instant' is just a borrowed expression. Because no time is all time appearing, all time teaching, all time entering Nirvāṇa, this is because stillness and function are unobstructed, and it is also because it manifests according to the minds of sentient beings. Furthermore, as stated in the Lotus Sutra, 'Since I attained Buddhahood, I have passed immeasurable asaṃkhya-kalpas (asaṃkhya-kalpa, countless great eons)', because there is no time to measure, it is said to be immeasurable. This is the time of the Buddha's teaching. Take this as the standard, do not follow worldly sentiments, and avoid generating immeasurable thoughts through distant contemplation. Because no time is the time of the Buddha's teaching. The original teachings speak of the original time, and the original time is the Dharmadhātu without time. As stated in the 'Ten Samādhis Chapter', appearing in the world and entering Nirvāṇa in an instant means that time is so short that it cannot be moved, like an instant.

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明法界無可遷移時也。今定說經時分。只是三世古今情盡。以為本說法時也。不可依前權教逐情引接之說。

三釋經文義者。一從初六字八句斷疑成信分中。依大智度論云。如者順也。又是者印也。即印順信受故言如是。如是總舉一部文義。即指已所聞之法故。故云如是。又依長耳三藏約三寶釋。一約佛。謂如佛所說。是我所聞。是佛所說。又依藏法師釋約法雲。謂如我所聞。是佛所說。又如稱理教是我所聞。又今(通玄)約法釋云。如者諸法如故。是者即是佛故。故言如是。以法界大智之真我。聞佛說法界大智之真經。故言如是我聞。即明師弟體一。此約華嚴法界門釋。為明初發心因果理智不異佛故。又一切法如也。以法體如。所說法者。及法亦如。此法界智是所聞之智。智亦如如故。故言如是。心境不二方聞佛所說經。若心境有差不可聞佛所說。亦復不能信順領受故。我聞者。是法界智之真我。還見法界智之真佛。還聞法界智之真經。總法界智之真人。互為主伴。還化法界智之真眾生。悟入法界智之真性故。故言如是我聞。夫佛日出興化群生之軌範。所有結集傳經之主伴。自非氣類齊光道相知而利物。以弘廣菩薩文殊師利如來自行普賢等。傳持聖教。是實也。非實是種智外三乘之人能傳教乎。設是阿難亦是

【現代漢語翻譯】 現代漢語譯本：明瞭法界（Dharmadhatu）的真理，就沒有時間上的遷移變化。現在確定講經的時間，只是將過去、現在、未來的一切情執都斷盡，作為根本的說法時間。不能再像以前權教那樣，隨著情慾去引導接引眾生。

三、解釋經文的意義：一、從最初六字八句的『斷疑成信分』中，依據《大智度論》（Mahaprajnaparamita-sastra）所說，『如』是順從的意思，『是』是印證的意思，即印證順從信受，所以說『如是』。『如是』總括整部經文的意義，即指已經聽聞的佛法。所以說『如是』。又依據長耳三藏（譯者註：指玄奘法師）用三寶（Triratna）來解釋，一、從佛（Buddha）的角度來說，就是『如佛所說，是我所聞，是佛所說』。又依據藏法師解釋，從法的角度來說，就是『如我所聞，是佛所說』，又如符合真理的教法是我所聞。現在（通玄）用法的角度解釋說，『如』是諸法如如不動，『是』就是佛。所以說『如是』。以法界大智的真我，聽聞佛說法界大智的真經，所以說『如是我聞』，即表明師父和弟子本體是一致的。這是用《華嚴經》（Avatamsaka Sutra）法界門來解釋，爲了說明最初發心時的因果、理智與佛沒有差別。又一切法都是如如不動的。因為法的本體是如如不動的，所說的法以及法本身也是如如不動的。這個法界智是所聽聞的智慧，智慧也是如如不動的。所以說『如是』。心境不二才能聽聞佛所說的經。如果心境有差別，就不能聽聞佛所說，也不能信順領受。『我聞』，是法界智的真我，還見到法界智的真佛，還聽聞法界智的真經。總而言之，法界智的真人，互為主伴，還化度法界智的真眾生，悟入法界智的真性。所以說『如是我聞』。佛日出世，是興盛教化眾生的規範。所有結集傳經的主伴，如果不是氣類相同、光明齊照、道相同知而利益眾生，以弘揚廣大的菩薩（Bodhisattva），如文殊師利（Manjusri）等，傚法如來自行普賢（Samantabhadra）等，傳持聖教，這才是真實的。如果不是證得一切種智（Sarvajnata）之外的三乘之人，怎麼能傳教呢？即使是阿難（Ananda）也是如此。

【English Translation】 English version: When the truth of Dharmadhatu (法界) is understood, there is no migration or change in time. Now, determining the time for expounding the sutra is simply to exhaust all emotional attachments of the past, present, and future, taking it as the fundamental time for teaching. One cannot rely on the provisional teachings of the past, which followed desires to guide and receive sentient beings.

Third, explaining the meaning of the sutra text: First, from the initial six words and eight phrases of the 'Section of Severing Doubts and Establishing Faith,' according to the Mahaprajnaparamita-sastra (大智度論), 'Thus' (如) means to accord with, and 'So' (是) means to seal or confirm. That is, to seal, accord with, and faithfully receive, hence the saying 'Thus So.' 'Thus So' encompasses the meaning of the entire sutra, referring to the Dharma (法) that has already been heard. Therefore, it is said 'Thus So.' Furthermore, according to the Venerable Xuanzang (長耳三藏), it is explained using the Three Jewels (Triratna 三寶): First, from the perspective of the Buddha (佛), it means 'As the Buddha said, it is what I heard, it is what the Buddha said.' Also, according to the Dharma Master of Tibet, it is explained from the perspective of the Dharma, meaning 'As I heard, it is what the Buddha said,' and also, the teaching that accords with reason is what I heard. Now, (Tongxuan 通玄) explains it from the perspective of the Dharma, saying, 'Thus' means all dharmas are thus, unchanging; 'So' is the Buddha. Therefore, it is said 'Thus So.' With the true self of the Dharmadhatu's great wisdom, hearing the Buddha expound the true sutra of the Dharmadhatu's great wisdom, hence the saying 'Thus have I heard' (如是我聞), which indicates that the teacher and disciple are one in essence. This is explained using the Dharmadhatu gate of the Avatamsaka Sutra (華嚴經), to illustrate that the cause and effect, reason and wisdom, at the initial aspiration are no different from the Buddha. Moreover, all dharmas are thus. Because the essence of the Dharma is thus, the Dharma that is spoken and the Dharma itself are also thus. This wisdom of the Dharmadhatu is the wisdom that is heard, and the wisdom is also thus. Therefore, it is said 'Thus So.' Only when the mind and environment are not dualistic can one hear the sutra spoken by the Buddha. If there is a difference between the mind and environment, one cannot hear what the Buddha says, nor can one faithfully receive it. 'I heard' refers to the true self of the Dharmadhatu's wisdom, which also sees the true Buddha of the Dharmadhatu's wisdom, and also hears the true sutra of the Dharmadhatu's wisdom. In short, the true person of the Dharmadhatu's wisdom, mutually serving as host and companion, also transforms the true sentient beings of the Dharmadhatu's wisdom, awakening them to the true nature of the Dharmadhatu's wisdom. Therefore, it is said 'Thus have I heard.' The Buddha's appearance in the world is the norm for flourishing and transforming sentient beings. All those who compile and transmit the sutras, if they are not of the same kind, with shared light, and mutual understanding of the Way, benefiting sentient beings, and propagating the vast Bodhisattva (菩薩) path, like Manjusri (文殊師利), emulating the self-practice of the Tathagata (如來) and Samantabhadra (普賢), transmitting and upholding the sacred teachings, then this is truly authentic. If they are not those of the Three Vehicles (三乘) who have attained Sarvajnata (一切種智), how can they transmit the teachings? Even Ananda (阿難) is like this.

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同流。皆以常樂我凈大智慧之真。我聞如來大智所說之真經。非假我故。皆如佛知見故言如是我聞。不同涅槃具四緣和合之所聞故。云何四緣。一耳根不壞。二聲在可聞。三中間無障礙。四有欲欲聞如是之聞。是凡夫聞故。又凡夫及三乘有十種緣方得聞。一本識為依。二耳識種子為因。三末那為染污依。四意識相依。五自類耳識為無間依。六耳根不壞為境根。七作意欲聞。八境為所緣緣。九中間無障礙。十境近在可聞。如是之聞。是凡夫及三乘有限量聞。不同此教菩薩以遍法界大智慧為聞。更無能所。以一圓明智境。一念普聞三世劫無量等諸聲。皆不如上說。凡夫及三乘系無量劫者。是法界門中一念一時聞。以智無裡外一時聞故。一時者。依梁攝論。一時有三義。一平等時。無沉浮顛倒故。二和合時。謂令聞能聞正聞故。三轉法輪時。即正說正受時。故如依諸古人說。正是說法華經時。非是說余經時。正是說金剛般若經時。非是說余經時。名為一時。取正是說當部經時。名為一時。今此說大方廣佛華嚴經時即不爾。即是以法界體寄言。一剎那際。出世及涅槃。以一言音。一時遍周十方國土轉法輪時。名為一時。非如上說一時之義。佛者覺也。覺有二義。一始覺。二本覺。此佛者覺無始終。三世障盡名之為佛。不如權教

【現代漢語翻譯】 現代漢語譯本： 與（其他）流派相同。都以常、樂、我、凈（nitya, sukha, atman, subha，佛教四德）的大智慧為真諦。我所聽聞的如來大智慧所說的真經，並非虛假的『我』，都如佛的知見，所以說『如是我聞』。這不同於涅槃（nirvana）具備四種因緣和合才能聽聞。什麼是四種因緣？一是耳根沒有損壞，二是聲音在可聽的範圍內，三是中間沒有障礙，四是有想要聽聞的意願。這樣的聽聞是凡夫的聽聞。此外，凡夫和三乘（聲聞、緣覺、菩薩）需要十種因緣才能聽聞：一是本識（alaya-vijñana）為所依，二是耳識的種子為因，三是末那識（manas）為染污的所依，四是意識（vijñana）相互依存，五是同類的耳識為無間所依，六是耳根沒有損壞作為境根，七是作意想要聽聞，八是境作為所緣緣，九是中間沒有障礙，十是境在附近可以聽聞。這樣的聽聞是凡夫和三乘所有的聽聞。這不同於此教（華嚴宗）的菩薩以遍法界的大智慧來聽聞，沒有能聽和所聽的分別，以一圓明智境，一念普遍聽聞三世劫無量等的各種聲音，都不同於上面所說的。凡夫和三乘繫於無量劫，這是在法界門中一念一時聽聞，因為智慧沒有里外，一時聽聞。一時，依據《梁攝論》，一時有三種含義：一是平等時，沒有沉浮顛倒；二是和合時，使令能聽、聞、正聞；三是轉法輪時，即正說正受時。所以依據古代人的說法，正是說法華經時，不是說其他經時；正是說金剛般若經時，不是說其他經時，名為一時。取正是說當部經時，名為一時。現在這裡說《大方廣佛華嚴經》時就不是這樣，而是以法界體寄託言說，一剎那之際，出世和涅槃，以一言音，一時遍周十方國土轉法輪時，名為一時，不是如上面所說一時的含義。佛，是覺悟的意思。覺悟有兩種含義：一是始覺，二是本覺。這裡的佛，覺悟沒有始終，三世的障礙都消除，名為佛，不如權教（方便之教）。

【English Translation】 English version: The same as other schools. All take the truth of great wisdom of permanence, bliss, self, and purity (nitya, sukha, atman, subha) as the true essence. The true sutra spoken by the Tathagata's (如來) great wisdom that I have heard is not a false 'self,' but is like the Buddha's (佛) knowledge and vision, hence the saying 'Thus have I heard.' This is different from nirvana (涅槃), which requires the combination of four conditions to be heard. What are the four conditions? First, the root of the ear is not damaged; second, the sound is within audible range; third, there is no obstruction in between; and fourth, there is the desire to hear. Such hearing is the hearing of ordinary beings. In addition, ordinary beings and the Three Vehicles (聲聞, 緣覺, 菩薩) require ten conditions to be able to hear: first, the base consciousness (alaya-vijñana) is the basis; second, the seed of ear consciousness is the cause; third, the manas (末那識) consciousness is the defiled basis; fourth, the consciousnesses (vijñana) are interdependent; fifth, the same kind of ear consciousness is the immediate basis; sixth, the undamaged ear root serves as the object root; seventh, there is the intention to hear; eighth, the object serves as the object-condition; ninth, there is no obstruction in between; and tenth, the object is nearby and audible. Such hearing is the hearing possessed by ordinary beings and the Three Vehicles. This is different from the Bodhisattvas (菩薩) of this teaching (Avatamsaka School) who hear with great wisdom pervading the Dharma Realm, without the distinction of hearer and heard. With one perfect and bright wisdom realm, in one thought, they universally hear the countless sounds of the three periods of time, which is different from what was said above. Ordinary beings and the Three Vehicles are bound to countless kalpas (劫). This is hearing in one thought and one moment within the Dharma Realm gate, because wisdom has no inside or outside, and they hear at once. 'One moment,' according to the She Lun (攝論), has three meanings: first, equal time, without sinking or floating, or inversion; second, harmonious time, causing hearing, listening, and correct hearing; third, the time of turning the Dharma wheel, that is, the time of correct speaking and correct receiving. Therefore, according to the ancients, it is precisely the time of speaking the Lotus Sutra, not the time of speaking other sutras; it is precisely the time of speaking the Diamond Sutra, not the time of speaking other sutras, which is called 'one moment.' Taking the time of precisely speaking the sutra of the present section is called 'one moment.' Now, when speaking of the Great Vaipulya Buddha Avatamsaka Sutra (大方廣佛華嚴經), it is not like this, but rather relies on the Dharma Realm essence to express, in an instant, the emergence from the world and nirvana, with one sound, at one time, universally turning the Dharma wheel throughout the ten directions of the lands, which is called 'one moment,' not the meaning of 'one moment' as described above. Buddha (佛) means enlightenment. Enlightenment has two meanings: first, initial enlightenment; second, inherent enlightenment. The Buddha here, enlightenment has no beginning or end, and the obstacles of the three times are all eliminated, which is called Buddha, unlike the provisional teachings.

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有出世涅槃有始終故。又佛者。大智度論中有四義。一名有德。謂婆伽名德。婆名有故。二名巧分別。婆伽名分別。婆名巧故。三名有聲。婆伽名聲。婆名有故。四名能破淫怒癡婆伽名破。婆名淫怒癡故。又佛地論說有六義。頌云。自在熾盛及端嚴。名稱吉祥與尊貴。具斯六種義差別。是故總號為薄加。在者在何處所。有二義。一指事。二舉法。指事者。在摩竭提國。且指其國。舉法者。在何處也。在法界。即事即法界無二故。為法界無中邊大小彼此故。又摩竭提國者。此云不害國。摩者云無。竭提云害。總云無害國。又云。摩者不也。竭提者至。言其此國將謀兵勇鄰國敵不能侵至。又摩者遍也。竭提云聰慧。此國為多有聰慧人遍其國內故。又云。摩者大也。竭提體也。謂五印土中此國最大。統攝諸國。故云大體也。此國王不行刑戮。其有罪者。送置寒林中。為明佛大悲。以處表德故。阿蘭若法。此云寂靜處。寂靜有二義。一事二理。一事者。在摩伽陀國尼連河側漚樓頻螺聚落中。去人間五里一牛吼地也。得阿耨多羅三藐三菩提。此處有一萬道場神。常在其處。一切諸佛示成正覺。總在其中。表如來萬行圓滿中道無邊故。此處是閻浮提之中心故。二理者。即一切法自體靜故。即動而常靜故。菩提道場者有二義故。一事

【現代漢語翻譯】 現代漢語譯本 有出世涅槃，有始終的緣故。另外，關於『佛』（Buddha）這個詞，《大智度論》（Mahāprajñāpāramitā-śāstra）中有四種解釋：第一種是『有德』的意思，因為『婆伽』（Bhagavat）的意思是『德』，而『婆』（Bha）的意思是『有』。第二種是『巧妙分別』的意思，因為『婆伽』的意思是『分別』，而『婆』的意思是『巧妙』。第三種是『有聲』的意思，因為『婆伽』的意思是『聲』，而『婆』的意思是『有』。第四種是『能破淫怒癡』的意思，因為『婆伽』的意思是『破』，而『婆』的意思是『淫怒癡』。此外，《佛地論》（Buddhabhūmi-śāstra）中說有六種解釋，偈頌說：『自在熾盛及端嚴，名稱吉祥與尊貴，具斯六種義差別，是故總號為薄加。』 『在』（Exists）指的是在什麼地方？有兩種解釋：一是指定地點，二是舉出法理。指定地點是指在摩揭陀國（Magadha），且僅指這個國家。舉出法理是指在什麼地方呢？在法界（Dharmadhatu），因為事相就是法界，兩者沒有區別。因為法界沒有中間、邊際、大小、彼此的分別。另外，摩揭陀國，這裡的意思是『不害國』。『摩』（Ma）的意思是『無』，『竭提』（gadha）的意思是『害』，總的意思是『無害國』。又說，『摩』的意思是『不』，『竭提』的意思是『至』，意思是這個國家將帥謀略、士兵勇猛，鄰國敵人不能侵犯到這裡。另外，『摩』的意思是『遍』，『竭提』的意思是『聰慧』，這個國家有很多聰慧的人遍佈國內。又說，『摩』的意思是『大』，『竭提』的意思是『體』，意思是五印度中這個國家最大，統領管轄各個國家，所以說是『大體』。這個國家的國王不行刑罰殺戮，有罪的人，會被送到寒林（Śītavana）中。這是爲了表明佛的大悲心，用這種方式來彰顯佛的德行。 阿蘭若法（āraṇyaka-dharma），這裡的意思是『寂靜處』。寂靜有兩種含義：一是事相上的，二是理體上的。事相上的寂靜是指在摩伽陀國（Magadha）尼連禪河（Nairañjanā River）邊的漚樓頻螺（Uruvilvā）聚落中，距離人間五里，是牛吼聲能聽到的地方。佛陀在那裡證得阿訇多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。這個地方有一萬個道場神，常駐在那裡。一切諸佛都在那裡示現成正覺，總是在這個地方。這是爲了表明如來萬行圓滿，中道無邊。這個地方是閻浮提（Jambudvīpa）的中心。理體上的寂靜是指一切法自體本自寂靜，即動而常靜。菩提道場（Bodhimanda）有兩種含義：一是事相上的。

【English Translation】 English version There is Nirvāṇa that transcends the world, and there is a beginning and an end because of it. Furthermore, regarding the term 'Buddha' (佛), the Mahāprajñāpāramitā-śāstra (大智度論) explains it in four ways: First, it means 'possessing virtue,' because 'Bhagavat' (婆伽) means 'virtue,' and 'Bha' (婆) means 'having.' Second, it means 'skillful in discernment,' because 'Bhagavat' means 'discernment,' and 'Bha' means 'skillful.' Third, it means 'having sound,' because 'Bhagavat' means 'sound,' and 'Bha' means 'having.' Fourth, it means 'capable of destroying lust, anger, and ignorance,' because 'Bhagavat' means 'destroying,' and 'Bha' means 'lust, anger, and ignorance.' Moreover, the Buddhabhūmi-śāstra (佛地論) states that there are six meanings, as the verse says: 'Freedom, splendor, and elegance, name, auspiciousness, and nobility, possessing these six different meanings, therefore, it is generally called Bhagavat.' Where does 'exists' (在) refer to? There are two explanations: one is to specify a location, and the other is to cite a principle. Specifying a location refers to the country of Magadha (摩揭陀國), and only to that country. Citing a principle refers to where? In the Dharmadhatu (法界), because phenomena are the Dharmadhatu, and there is no difference between the two. Because the Dharmadhatu has no middle, edge, size, or distinction of this and that. Furthermore, Magadha means 'country without harm' here. 'Ma' (摩) means 'without,' and 'gadha' (竭提) means 'harm,' so the overall meaning is 'country without harm.' It is also said that 'Ma' means 'not,' and 'gadha' means 'reaching,' meaning that the generals and strategists of this country are resourceful, and the soldiers are brave, so neighboring enemies cannot invade it. Also, 'Ma' means 'pervading,' and 'gadha' means 'wisdom,' meaning that this country has many wise people throughout the country. It is also said that 'Ma' means 'great,' and 'gadha' means 'body,' meaning that this country is the largest among the five Indias, leading and governing various countries, so it is called 'great body.' The king of this country does not carry out executions or killings; those who are guilty are sent to the Śītavana (寒林). This is to show the great compassion of the Buddha, using this method to manifest the Buddha's virtue. Āraṇyaka-dharma (阿蘭若法) here means 'place of tranquility.' Tranquility has two meanings: one is in terms of phenomena, and the other is in terms of principle. Tranquility in terms of phenomena refers to the Uruvilvā (漚樓頻螺) settlement on the side of the Nairañjanā River (尼連禪河) in the country of Magadha (摩伽陀國), five miles away from the human world, a place where the sound of a cow's roar can be heard. The Buddha attained anuttarā-samyak-saṃbodhi (阿訇多羅三藐三菩提) there. There are ten thousand field deities in this place, who reside there constantly. All Buddhas manifest their attainment of perfect enlightenment there, always in this place. This is to show that the Tathāgata's myriad practices are complete, and the Middle Way is boundless. This place is the center of Jambudvīpa (閻浮提). Tranquility in terms of principle refers to the fact that all dharmas are inherently tranquil in their own nature, that is, constantly tranquil even in movement. Bodhimanda (菩提道場) has two meanings: one is in terms of phenomena.

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二理。一事者。如前尼連河邊。二理者。遍法界也。法界無邊中道無邊。於一切剎皆示成佛故。如世間場簡穢故。法場治惑故。示現成佛治眾生惑故。此場依主釋。為佛在其中現成道故。依主得名為覺場也。始成正覺者。古今情盡。名之為始。心無所依。名之為正。理智相應。名之為覺。得如是法。名之為成。又自覺覺他。名之為覺。以上釋八句中斷疑成信分竟。

第二莊嚴道場分者。從其地堅固以下。至妙音遐暢無處不及。于中有二十六行半經。明如來依正二報莊嚴道場於此一段文中。明如來本行中四種因感四種果報。於一心性中有四種因。行十波羅蜜。又于其中各得十種莊嚴。何者為四種因。

第一以法身因報得金剛地。經云其地堅固者是也。其地上有十種莊嚴。即以十波羅蜜以成依報。金剛地為正報。何者為十種莊嚴。一以法性中大智以為檀體者。即一行中具十行總圓故。以此經宗一行即一切行主伴恒圓滿故。故以寶輪圓滿用嚴金地。明一即一切故。二以寶華以嚴金地者。明其性戒清潔猶如妙華開敷菡萏令人樂見。發生自他善因果故。三摩尼寶以嚴金地者。摩尼此云離垢寶也。以忍行清高心無諸垢所招依果故。四諸色相海以嚴金地者。以精進波羅蜜總該眾行。能招自他果故。以招報故。諸色相海以

【現代漢語翻譯】 現代漢語譯本 二理：一事是指像前面尼連禪河（Niranjana River）邊發生的事情。二理是指遍佈整個法界（Dharmadhatu）。法界無邊無際，中道（Middle Way）也無邊無際。在一切剎土（Buddha-field）都示現成佛，就像世俗的場所要區分乾淨和污穢一樣，佛法的場所要治理迷惑。示現成佛是爲了治理眾生的迷惑。這個場所是依主釋，因為佛在其中示現成道。依主而得名，所以稱為覺場（Bodhimanda）。 始成正覺：『始』是指古今情盡，『正』是指心無所依，『覺』是指理智相應，『成』是指得到這樣的法。又自覺覺他，名為『覺』。以上解釋八句，中斷疑惑，成就信心，這部分結束。

第二莊嚴道場分：從『其地堅固』以下，到『妙音遐暢無處不及』，其中有二十六行半經文，說明如來（Tathagata）的依報（environment）和正報（body）莊嚴道場。在這段文字中，說明如來本行中的四種因感得四種果報。在一心性（one mind nature）中有四種因，修行十波羅蜜（Ten Paramitas），又在其中各自得到十種莊嚴。哪四種因呢？

第一是以法身（Dharmakaya）因報得金剛地（Vajra ground）。經文說『其地堅固』就是這個意思。這金剛地上有十種莊嚴，即以十波羅蜜成就依報，金剛地為正報。哪十種莊嚴呢？一是以法性（Dharmata）中的大智（Great Wisdom）作為檀體（Dana），即一行中具足十行，總攝圓滿。因此經的宗旨是一行即一切行，主伴恒常圓滿。所以用寶輪圓滿來莊嚴金地，說明一即一切。二是以寶華來莊嚴金地，說明其性戒（precept of nature）清潔，猶如美妙的蓮花開放，令人樂於見到，發生自他善因果。三是摩尼寶（Mani Jewel）來莊嚴金地，摩尼翻譯為離垢寶，以忍行（patience）清高，心中沒有各種污垢，所招感的依果。四是諸色相海來莊嚴金地，以精進波羅蜜（diligence）總攝各種修行，能招感自他果報。因為招感果報的緣故，所以用諸色相海來莊嚴。

【English Translation】 English version Two Principles: 『One Affair』 refers to what happened by the Niranjana River. 『Two Principles』 refers to pervading the entire Dharmadhatu (法界, realm of reality). The Dharmadhatu is boundless, and the Middle Way (中道) is also boundless. In all Buddha-fields (剎土), it is shown to achieve Buddhahood, just as worldly places distinguish between clean and dirty. The Dharma place governs delusion. Showing the attainment of Buddhahood is to cure the delusions of sentient beings. This place is a possessive compound because the Buddha manifests enlightenment within it. Because of this dependence, it is named Bodhimanda (覺場, enlightenment place). Beginning to Achieve Right Enlightenment: 『Beginning』 means the exhaustion of emotions from past and present. 『Right』 means the mind has no reliance. 『Enlightenment』 means the correspondence of reason and wisdom. 『Achieving』 means obtaining such a Dharma. Furthermore, self-enlightenment and enlightening others is called 『Enlightenment.』 The above explanation of eight sentences concludes the section on interrupting doubts and establishing faith.

The Second Adorning the Bodhimanda Section: From 『The ground is firm』 to 『The wonderful sound extends far and reaches everywhere,』 there are twenty-six and a half lines of scripture, explaining the adornment of the Tathagata's (如來) environment (依報) and body (正報) in the Bodhimanda. In this passage, it explains the four causes in the Tathagata's fundamental practice that result in four kinds of retribution. In the one mind nature (一心性), there are four causes, practicing the Ten Paramitas (十波羅蜜), and each of them obtains ten kinds of adornments. What are the four causes?

First, the Dharmakaya (法身, Dharma body) cause results in the Vajra ground (金剛地, diamond ground). The scripture says 『The ground is firm,』 which is what it means. There are ten kinds of adornments on this Vajra ground, which are the Ten Paramitas that accomplish the environment, with the Vajra ground as the body. What are the ten kinds of adornments? First, using the Great Wisdom (大智) in Dharmata (法性, Dharma-nature) as Dana (檀體, giving), that is, one practice contains ten practices, encompassing and complete. Therefore, the purpose of this scripture is that one practice is all practices, with the main and accompanying practices constantly complete. Therefore, using the complete treasure wheel to adorn the Vajra ground explains that one is all. Second, using treasure flowers to adorn the Vajra ground explains that its precept of nature (性戒) is pure, like a wonderful lotus flower blooming, making people happy to see, generating good causes and effects for oneself and others. Third, using Mani Jewel (摩尼寶) to adorn the Vajra ground, Mani is translated as 『jewel free from defilement,』 because patience (忍行) is pure and noble, and the mind has no defilements, resulting in the dependent effect. Fourth, using the ocean of various appearances to adorn the Vajra ground, using diligence (精進) Paramita encompasses all practices, which can generate the results for oneself and others. Because of generating the results, the ocean of various appearances is used to adorn it.

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嚴金地。五摩尼為幢莊嚴者。明定體恒凈無傾動故。所招果也。禪波羅蜜能普寂故。六放光明及出妙音莊嚴法界者。明定能發慧慧能說教。以為依果以嚴虛空。又明第六波羅蜜空慧滿故。七寶網莊嚴者。明方便波羅蜜成就大悲覆護眾生施教行故。所招依果。為明七住七地等成大悲法門故。施教行之網。漉出衆生。安置於大般涅槃之岸故。因行如是依果亦然。八妙香華瓔垂布莊嚴虛空者。此網向下懸垂之飾也。明第八愿波羅蜜以任運之大智。入俗益生。教行所招依果也。如十地菩薩。七地已前作七度。煉真金轉令明凈喻八地。即作種種莊嚴華鬘喻故。九摩尼王變現自在莊嚴虛空者。明第九力波羅蜜九住及九地等為大法師說法自在所招依果故。明十住中第九十行中第九十回向中第九十地中第九。總明法師位說法自在所招報故。十雨寶及華以嚴金地者。明十住十地等大智法雲雨眾法寶及利眾生行普周遍故。所招依果。從第九摩尼寶變現自在。即雨十地法雲之寶者。明住住地地五位相即故。

第二萬行因者。其如來自行普賢行為因所招寶樹行列莊嚴金地。周遍十方為依果故。經云。令此道場一切嚴具樹中現像者。明覺行體周徹故。此總陳樹上莊嚴。后別舉菩提樹一個。用明眾樹亦爾。其菩提樹有十種依果者。常以金剛地

【現代漢語翻譯】 現代漢語譯本： 嚴金地（堅固的金色大地）。五摩尼（五種寶珠）為幢莊嚴者，表明禪定之體恒常清凈，不動搖，因此所招感的果報。禪波羅蜜（禪定到達彼岸）能夠普遍寂靜的緣故。 六放光明及出妙音莊嚴法界者，表明禪定能夠啓發智慧，智慧能夠宣說教法，以此作為所依之果，來莊嚴虛空。又表明第六般若波羅蜜（智慧到達彼岸）空性智慧圓滿的緣故。 七寶網莊嚴者，表明方便波羅蜜（善巧方便到達彼岸）成就大悲，覆護眾生，施行教化，因此所招感的所依之果。爲了表明七住、七地等成就大悲法門的緣故。施行教化之網，救度眾生，安置於大般涅槃的彼岸的緣故。因地的修行是這樣，依果也是這樣。 八妙香華瓔垂布莊嚴虛空者，這是寶網向下懸垂的裝飾。表明第八愿波羅蜜（願力到達彼岸）以任運的大智慧，進入世俗利益眾生，教化行為所招感的所依之果。如十地菩薩，七地以前修作七度，煉真金轉令明凈，比喻八地，即作種種莊嚴華鬘的比喻。 九摩尼王變現自在莊嚴虛空者，表明第九力波羅蜜（力量到達彼岸）九住及九地等為大法師說法自在所招感的所依之果。表明十住中第九、十行中第九、十回向中第九、十地中第九，總的表明法師位說法自在所招感的報應。 十雨寶及華以嚴金地者，表明十住十地等大智慧法雲，降雨各種法寶，以及利益眾生的行為普遍周遍的緣故，所招感的所依之果。從第九摩尼寶變現自在，即降雨十地法雲之寶，表明住、住地、地五位相即的緣故。 第二萬行因者，如來自行普賢行（普遍的賢善行為）為因，所招感的寶樹行列莊嚴金地，周遍十方作為所依之果的緣故。經中說：『令此道場一切嚴具樹中現像者』，表明覺悟之行體周遍徹照的緣故。這裡總的陳述樹上的莊嚴，後面分別舉菩提樹一個，用來說明眾樹也是這樣。那菩提樹有十種所依之果，常常以金剛地（堅固不壞的大地）為基礎。

【English Translation】 English version: The solid golden ground. The five Manis (five kinds of jewels) adorning the banners indicate that the nature of Samadhi (meditative absorption) is eternally pure and unmoving, hence the resulting fruit. The Samadhi Paramita (perfection of meditative absorption) is capable of universal tranquility. The six emanations of light and the production of wonderful sounds adorning the Dharma Realm indicate that Samadhi can inspire wisdom, and wisdom can expound the teachings, using this as the dependent fruit to adorn the void. It also indicates that the sixth Prajna Paramita (perfection of wisdom) is full of emptiness and wisdom. The seven-jeweled net adornment indicates that the Upaya Paramita (perfection of skillful means) achieves great compassion, covering and protecting sentient beings, and implementing teachings, hence the resulting dependent fruit. It is to clarify that the seven abodes, seven grounds, etc., achieve the great compassionate Dharma gate. The net of implementing teachings rescues sentient beings and places them on the shore of Great Nirvana. The practice of the cause is like this, and so is the dependent fruit. The eight wonderful fragrant flowers and garlands hanging down adorn the void, which are the decorations hanging down from the net. It indicates that the eighth Pranidhana Paramita (perfection of vows) uses the effortless great wisdom to enter the mundane world to benefit sentient beings, the dependent fruit resulting from the teaching practice. Like the Bodhisattvas of the ten grounds, before the seventh ground, they cultivate the seven perfections, refining true gold to make it bright and pure, which is analogous to the eighth ground, which is like various adorned flower garlands. The ninth Mani King transforming freely adorns the void, indicating that the ninth Bala Paramita (perfection of power) of the nine abodes and nine grounds, etc., is the dependent fruit resulting from the great Dharma master freely expounding the Dharma. It indicates the ninth in the ten abodes, the ninth in the ten practices, the ninth in the ten dedications, and the ninth in the ten grounds, generally indicating the reward resulting from the Dharma master's position of freely expounding the Dharma. The tenth raining of treasures and flowers to adorn the golden ground indicates that the great wisdom Dharma cloud of the ten abodes and ten grounds, etc., rains various Dharma treasures and the practice of benefiting sentient beings is universally pervasive, hence the resulting dependent fruit. From the ninth Mani jewel transforming freely, it rains the treasure of the Dharma cloud of the ten grounds, indicating that the abodes, grounds, and positions are mutually inclusive. The second ten thousand practices as the cause, such as the Tathagata's practice of Samantabhadra's conduct (universal virtuous conduct) as the cause, the resulting rows of precious trees adorn the golden ground, pervading the ten directions as the dependent fruit. The Sutra says: 'Making all the adornments in this Bodhimanda (place of enlightenment) manifest images in the trees,' indicating that the body of enlightened practice is universally illuminating. Here, the adornments on the trees are generally stated, and later, the Bodhi tree is specifically mentioned to illustrate that all the trees are like this. That Bodhi tree has ten kinds of dependent fruits, always based on the Vajra ground (indestructible ground).

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為正報。其上莊嚴為依又如來身為正報。金剛地及地上一切莊嚴為依今樹者。以如來行為因。因行。招報樹為依報。又樹上其樹金剛為身。金為正報。乾枝條葉華果為依。明以行樹法華智果慈悲之葉。以十波羅蜜為枝幹。法身以為其莖。而隨十行之上。報得十種依果莊嚴。何者為十。一金剛為樹身。以法性為檀行體故。所招金剛樹身依果。為明一切行從法性生故。是故以金剛為身。云樹高顯者。如下十地品說十地菩薩行中依果所招之樹。其身周圍十萬三千大千世界。高百萬三千大千世界。如十地菩薩行中依果。尚自如是。況復如來。二琉璃為干者。生枝已上為干。向下無枝條處為樹身。明自行凈戒為因外招琉璃為樹幹故。直出者為干。傍生者為枝。枝上生者為條。明萬行隨流以凈戒為體。以無染故。皆是法性身。隨流而無染凈。行果所招報相。三眾雜妙寶以為枝條。以嚴其干者。明純雜萬行對緣成忍能利自他所招依果故。四寶葉扶疏垂蔭如雲而嚴其條。扶疏者蔭映得所。明精進波羅蜜自利利他教行法門覆護得所不省不煩恰中故。外招依果樹葉以嚴覆蔭眾生得所故也。五寶華雜色分枝布影以嚴寶樹者。明如來以無量三昧方便隨流利生影應一切眾生之行隨類現形。外招其華以嚴寶樹。亦明三昧能開敷智慧果故。故報得依果

【現代漢語翻譯】 現代漢語譯本：是正報。樹上的莊嚴是依報。又如來之身是正報，金剛地及地上的一切莊嚴是依報。現在的寶樹，是以如來的行為作為因，因行招感的寶樹是依報。又樹上的金剛是樹身，黃金是正報，樹幹、樹枝、樹條、樹葉、花、果是依報。這表明以行樹的法華智慧之果和慈悲之葉，以十波羅蜜（檀那、尸羅、羼提、毗梨耶、禪那、般若、方便、愿、力、智）為枝幹，法身作為樹的莖，隨著十行的修習，報得十種依果莊嚴。哪十種呢？ 一、金剛為樹身，因為法性是檀行（佈施）的本體，所以招感金剛樹身作為依果，表明一切行都從法性產生。因此以金剛為樹身。所說的樹高大顯赫，如下面《十地品》所說，十地菩薩在修行中依果所招感的樹，其樹身周圍有十萬三千大千世界，高百萬三千大千世界。十地菩薩修行中依果尚且如此，更何況如來呢？ 二、琉璃為樹幹，從生出樹枝以上的部分為樹幹，向下沒有樹枝的地方為樹身。表明自行凈戒為因，向外招感琉璃作為樹幹。直立向上的是樹幹，向旁邊生長的是樹枝，樹枝上生出的是樹條。表明萬行隨順流轉，以凈戒為本體，因為沒有污染，都是法性之身。隨順流轉而沒有染污，這是修行果報所招感的報相。 三、各種雜妙寶來作為樹的枝條，用以莊嚴樹幹，表明純熟和不純熟的萬行，對因緣成就忍辱，能夠利益自己和他人，所招感的依果。 四、寶葉茂盛，垂下的樹蔭像云一樣，用以莊嚴樹條。茂盛的樹葉，樹蔭覆蓋得恰到好處。表明精進波羅蜜自利利他，教行法門覆蓋保護得恰到好處，不減少也不增加，恰到好處。向外招感依果，樹葉用以莊嚴覆蓋，使眾生得到恰當的庇護。 五、寶華顏色各異，在樹枝上分散分佈，用以莊嚴寶樹，表明如來用無量三昧方便，隨順流轉利益眾生，身影應現在一切眾生的行為中，隨著類別顯現不同的形象，向外招感花朵來莊嚴寶樹。也表明三昧能夠開敷智慧之果，所以報得依果。

【English Translation】 English version: This is the primary reward. The adornments on the tree are the dependent reward. Furthermore, the body of the Tathagata (如來, 'Thus Come One') is the primary reward, while the Vajra (金剛, 'Diamond') ground and all the adornments on it are the dependent reward. The current jeweled tree is due to the Tathagata's actions as the cause, and the jeweled tree summoned by these causal actions is the dependent reward. Moreover, the Vajra on the tree is the body, the gold is the primary reward, and the trunk, branches, twigs, leaves, flowers, and fruits are the dependent reward. This illustrates that the fruit of the Lotus Sutra's (法華, 'Lotus Sutra') wisdom and the leaves of compassion are used to cultivate the tree, with the Ten Paramitas (十波羅蜜, 'Ten Perfections' - Dana, Sila, Ksanti, Virya, Dhyana, Prajna, Upaya, Pranidhana, Bala, Jnana) as the branches and trunk, and the Dharmakaya (法身, 'Dharma Body') as its stem. Following the practice of the Ten Conducts, ten kinds of dependent reward adornments are obtained. What are these ten? 1. Vajra is the body of the tree because the nature of Dharma (法, 'Dharma') is the essence of Dana (檀那, 'Giving' or 'Charity'). Therefore, the Vajra tree body is summoned as the dependent reward, indicating that all actions arise from the nature of Dharma. Hence, Vajra is the body. The statement that the tree is tall and prominent refers to the trees summoned by the dependent rewards in the practice of the Ten Bhumis (十地, 'Ten Grounds') Bodhisattvas (菩薩, 'Enlightenment Being') as described in the Ten Bhumi Chapter. The circumference of its body is 103,000 great chiliocosms (大千世界, 'Great Thousand Worlds'), and its height is 1,300,000 great chiliocosms. If the dependent rewards in the practice of the Ten Bhumi Bodhisattvas are already like this, how much more so for the Tathagata? 2. Vaidurya (琉璃, 'Lapis Lazuli') is the trunk. The part above where the branches grow is the trunk, and the part below without branches is the body of the tree. This indicates that practicing pure precepts (凈戒, 'Pure Precepts') is the cause, and outwardly summoning Vaidurya as the trunk. What stands upright is the trunk, what grows sideways are the branches, and what grows on the branches are the twigs. This indicates that the myriad practices follow the flow, with pure precepts as the essence, because they are without defilement, all being the body of Dharma nature. Following the flow without defilement, this is the reward aspect summoned by the fruit of practice. 3. Various mixed wonderful jewels are used as the branches and twigs to adorn the trunk, indicating that pure and impure myriad practices, through causes and conditions, achieve forbearance (忍辱, 'Patience') and can benefit oneself and others, which summons the dependent reward. 4. Jeweled leaves are lush, and the hanging shade is like clouds, used to adorn the twigs. The lush leaves provide shade appropriately. This indicates that the Virya Paramita (精進波羅蜜, 'Perfection of Diligence') benefits oneself and others, and the teaching and practice Dharma-doors cover and protect appropriately, neither decreasing nor increasing, just right. Outwardly summoning the dependent reward, the tree leaves are used to adorn and cover, allowing sentient beings to receive appropriate shelter. 5. Jeweled flowers have various colors, distributed on the branches, used to adorn the jeweled tree, indicating that the Tathagata uses immeasurable Samadhi (三昧, 'Concentration') skillful means, following the flow to benefit sentient beings, and the shadow responds to the actions of all sentient beings, manifesting different forms according to their categories, outwardly summoning flowers to adorn the jeweled tree. It also indicates that Samadhi can open up the fruit of wisdom, so the dependent reward is obtained.

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以華為嚴。六摩尼為果與花間列者。明以定華能敷慧果寂用自在故。含輝發焰者。慧能照燭自他故。所招依果華果間嚴。七樹出光嚴者。明方便波羅蜜以大悲心處纏同事方便破暗故。所招依果故。樹出光嚴八光出摩尼者。明第八愿波羅蜜興智自在所招果故。九摩尼寶內有諸菩薩俱時出現者明第九力波羅蜜以無功智身出應隨緣利含識故。九地菩薩為大法師。所招依正本末相似。以行果能招樹報。樹出菩薩眾還明本行。明依正交參具總別故。為明本行萬行報得樹嚴。樹出菩薩。以明因果徹故。摩尼寶中現菩薩身云者。表八地無功之凈智。九地出行設教利生故。以菩薩是行樹。是行中報得。還於樹中出菩薩行。十菩提樹恒出妙音說法莊嚴者。明如來十住十地等智波羅蜜。以法大雲雨法雨故所招依果。

第三明大悲因果者。以如來大慈悲為因。如來所處宮殿為依果。此中有五種德而共成之。一如來大悲含育德。以成其宮。二以正智利眾生德。以成其殿。三以智觀照利自他德。能成其樓。四以大智知根設教益生德。能成其閣。五大悲弘願周遍利生德。報得宮殿樓閣周遍十方。又以十波羅蜜行隨大悲生。覆成十種依果。何者為十。隨法身隨萬行隨大悲隨大智所招依果。各自區分不相礙故。猶如大地生諸卉木。地唯是一萬像不

【現代漢語翻譯】 現代漢語譯本：以華為嚴。六摩尼為果與花間列者，表明以定華（禪定之花）能敷慧果（智慧之果），寂用自在的緣故。含輝發焰者，表明智慧能夠照燭自己和他人。所招依果，華果間嚴。七樹出光嚴者，表明方便波羅蜜（善巧方便的修行）以大悲心處纏同事，方便破暗的緣故。所招依果故，樹出光嚴。八光出摩尼者，表明第八愿波羅蜜（第八種願力的修行）興智自在所招果的緣故。九摩尼寶內有諸菩薩俱時出現者，表明第九力波羅蜜（第九種力量的修行）以無功智身出應隨緣利含識的緣故。九地菩薩為大法師，所招依正本末相似。以行果能招樹報，樹出菩薩眾還明本行，表明依正交參具總別故。為明本行萬行報得樹嚴，樹出菩薩，以明因果徹故。摩尼寶中現菩薩身云者，表八地無功之凈智，九地出行設教利生故。以菩薩是行，樹是行中報得，還於樹中出菩薩行。十菩提樹恒出妙音說法莊嚴者，表明如來十住十地等智波羅蜜（如來十住十地等智慧的修行），以法大雲雨法雨的緣故，所招依果。 第三，闡明大悲因果。以如來大慈悲為因，如來所處的宮殿為依果。這其中有五種功德共同成就了它：一是如來大悲含育德，成就了宮殿；二是以正智利眾生德，成就了殿堂；三是以智觀照利自他德，能夠成就樓閣；四是以大智知根設教益生德，能夠成就亭閣；五是大悲弘願周遍利生德，報得宮殿樓閣周遍十方。又以十波羅蜜行隨大悲生，覆成十種依果。哪十種呢？隨法身、隨萬行、隨大悲、隨大智所招的依果，各自區分互不相礙。猶如大地生長各種花草樹木，大地只有一個，而萬象不同。

【English Translation】 English version: Adornment is achieved through flowers. The six Mani jewels arranged among the fruits and flowers signify that the 'Dhyana Flower' (定華, the flower of meditation) can produce the 'Wisdom Fruit' (慧果, the fruit of wisdom), because of the freedom and ease of tranquil application. 'Containing radiance and emitting flames' signifies that wisdom can illuminate both oneself and others. The resulting dependent fruit is the adornment between flowers and fruits. 'Seven trees emitting light adornment' signifies that the 'Upaya Paramita' (方便波羅蜜, the practice of skillful means) uses great compassion to engage with beings in their entanglements, employing skillful means to break through darkness. Therefore, the resulting dependent fruit is that the trees emit light adornment. 'Eight lights emanating from Mani jewels' signifies that the 'Eighth Vow Paramita' (第八愿波羅蜜, the practice of the eighth vow) generates wisdom and freedom, resulting in the fruit. 'Nine Mani jewels containing various Bodhisattvas appearing simultaneously' signifies that the 'Ninth Power Paramita' (第九力波羅蜜, the practice of the ninth power) uses the body of effortless wisdom to respond to conditions and benefit sentient beings. Bodhisattvas of the Ninth Ground serve as great Dharma masters, and the resulting dependent causes and effects are similar from beginning to end. The fruits of practice can attract the reward of trees, and the trees producing Bodhisattva assemblies further illuminate the original practice, signifying that the dependent and the proper interpenetrate, encompassing both the general and the specific. To illuminate the original practice, the myriad practices result in the adornment of trees. The trees producing Bodhisattvas illuminate the thoroughness of cause and effect. The appearance of Bodhisattva bodies within the Mani jewels represents the pure wisdom of the Eighth Ground, which is effortless. The Ninth Ground involves going forth to establish teachings and benefit beings. The Bodhisattvas are the practice, and the trees are the reward within the practice, with the Bodhisattva practice emerging from the trees. 'Ten Bodhi trees constantly emitting wonderful sounds of Dharma adornment' signifies the 'Tathagata's Ten Abodes and Ten Grounds of Wisdom Paramita' (如來十住十地等智波羅蜜, the practice of the Tathagata's ten abodes and ten grounds of wisdom), because the great Dharma cloud rains Dharma rain, resulting in the dependent fruit. Third, it elucidates the cause and effect of great compassion. The great compassion of the Tathagata is the cause, and the palace where the Tathagata resides is the dependent fruit. Within this, there are five virtues that collectively accomplish it: first, the Tathagata's great compassion contains and nurtures virtue, which forms the palace; second, the virtue of benefiting sentient beings with correct wisdom, which forms the hall; third, the virtue of illuminating oneself and others with wise observation, which can form the pavilions; fourth, the virtue of benefiting beings by knowing their roots and establishing teachings with great wisdom, which can form the chambers; fifth, the virtue of the great compassionate vows pervading and benefiting beings, resulting in the palaces and pavilions pervading the ten directions. Furthermore, the practice of the ten Paramitas arises along with great compassion, again forming ten kinds of dependent fruits. What are the ten? The dependent fruits attracted by the Dharmakaya (法身, Dharma body), the myriad practices, great compassion, and great wisdom are each distinct and do not obstruct each other. Just as the earth grows various flowers, grasses, and trees, the earth is only one, but the myriad phenomena are different.

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同。如水資生喻思之可見。但十波羅蜜理唯一性。隨其法身萬行大悲大智報自差殊。故如法身大愿大悲大智十波羅蜜。廢一不可。至八地已來其功未熟。若廢一即一切不成。欲學佛菩提。如此通融不修一行。若偏修理即滯寂。若偏修智即無悲若偏修悲即染習便增。若但修大愿即有為情起。菩薩於此眾行不去不留。以法性均融得所。即得以定慧力觀察之。不可玄情斟酌也長諸癡愛。其十種行以為十種依果莊嚴者。一以十方一切諸佛平等法性無著大慈大悲心。行檀波羅蜜所招依果。眾色摩尼之所整合。以大悲位中萬行。或染或凈。非一色故。所招依果非一色故。以嚴宮殿。二以法性自體清凈。無表戒體。隨大慈悲行守護眾生。名為行華。能感自他果故。所招寶華報以嚴宮殿。三以忍波羅蜜處世濟凡。譭譽不變動故。外招依果諸寶流光。光化為幢。幢者不傾動義。勝怨義。勝於毀贊之怨故。四以精進波羅蜜隨大悲行。外招依果。無邊菩薩道場眾會以嚴宮殿。咸集其所。五以禪波羅蜜隨大悲行。外招依果。菩薩出現光明。以定能發大悲慧光明故。六以慧波羅蜜隨大悲行。外招依果。得不思議摩尼寶王而為其網。以慧能簡擇成諸法網故。還得不思議音寶網用嚴宮殿。七以方便波羅蜜能隨大悲。同於染凈隨流之行。外招依果。得自

【現代漢語翻譯】 現代漢語譯本： 同理，就像水能滋養萬物一樣，通過比喻思考就能明白這個道理。十波羅蜜（Dasa-paramita，十種到達彼岸的方法）的道理是唯一的，隨著法身（Dharmakaya，佛的法性之身）在萬行（無量修行）中展現出大悲（Mahakaruna，偉大的慈悲）和大智（Mahaprajna，偉大的智慧），其果報自然會有差別。因此，法身、大愿（Mahapranidhana，偉大的誓願）、大悲、大智和十波羅蜜是不可分割的，缺少任何一個都不行。即使到了八地菩薩的境界，這些功德也尚未完全成熟。如果缺少其中任何一個，一切都無法成就。想要學習佛菩提（Buddha-bodhi，佛的覺悟），就應該這樣融會貫通，不能只修習其中一行。如果偏重於某一方面的修習，就會陷入寂滅。如果偏重於修習智慧，就會缺乏慈悲。如果偏重於修習慈悲，就會增加染著和習氣。如果只發大愿，就會產生有為之情。菩薩對於這些修行，既不執著，也不捨棄，而是以法性（Dharmata，法的本性）的平等融合來達到恰當的境界，然後用定慧（Samadhi-prajna，禪定和智慧）的力量來觀察。不能用玄妙的情感來揣測，否則只會增長愚癡和貪愛。這十種修行可以作為十種依果（Nisyanda-phala，等流果）來莊嚴： 一、以十方一切諸佛平等法性無著的大慈大悲心，來行檀波羅蜜（Dana-paramita，佈施波羅蜜），所招感的依果是由各種顏色的摩尼寶珠所整合。因為在大悲的境界中，萬行有染有凈，並非單一顏色，所以所招感的依果也不是單一顏色，以此來莊嚴宮殿。 二、以法性自體清凈，無表戒體（無作戒），隨著大慈悲心來守護眾生，這被稱為行華（修行之花），能夠感得自他之果。所招感的寶華報用來莊嚴宮殿。 三、以忍波羅蜜（Ksanti-paramita，忍辱波羅蜜）處世濟凡，對於譭謗和讚譽都不動搖。外在招感的依果是各種寶物流出的光芒，這些光芒化為寶幢（寶貴的旗幟）。寶幢象徵著不傾動和戰勝怨敵，即戰勝譭謗和讚譽所帶來的怨恨。 四、以精進波羅蜜（Virya-paramita，精進波羅蜜）隨著大悲心修行，外在招感的依果是無邊的菩薩道場和眾多的集會，以此來莊嚴宮殿，使他們都聚集到這個地方。 五、以禪波羅蜜（Dhyana-paramita，禪定波羅蜜）隨著大悲心修行，外在招感的依果是菩薩出現光明。因為禪定能夠引發大悲慧光明。 六、以慧波羅蜜（Prajna-paramita，智慧波羅蜜）隨著大悲心修行，外在招感的依果是得到不可思議的摩尼寶王作為寶網。因為智慧能夠簡擇成就諸法之網。還可以得到不可思議的音聲寶網來莊嚴宮殿。 七、以方便波羅蜜（Upaya-paramita，方便波羅蜜）能夠隨著大悲心，與染凈之流同行。外在招感的依果是得到自身……

English version: Similarly, just as water nourishes all things, this can be understood through metaphorical thinking. The principle of the Ten Paramitas (Dasa-paramita, the ten perfections) is singular, and as the Dharmakaya (Dharmakaya, the body of the Dharma) manifests great compassion (Mahakaruna, great compassion) and great wisdom (Mahaprajna, great wisdom) in myriad practices (countless practices), its karmic rewards will naturally differ. Therefore, the Dharmakaya, great vows (Mahapranidhana, great vows), great compassion, great wisdom, and the Ten Paramitas are inseparable; lacking any one of them is not possible. Even at the eighth Bhumi (stage) of a Bodhisattva, these merits are not yet fully mature. If any one is missing, nothing can be accomplished. To learn Buddha-bodhi (Buddha-bodhi, the enlightenment of the Buddha), one should understand in this integrated way, and not cultivate only one practice. If one focuses on cultivating only one aspect, one will fall into stillness. If one focuses on cultivating wisdom, one will lack compassion. If one focuses on cultivating compassion, one will increase attachments and habits. If one only makes great vows, one will generate conditioned emotions. Bodhisattvas neither cling to nor abandon these practices, but use the equal integration of Dharmata (Dharmata, the nature of Dharma) to reach the appropriate state, and then use the power of Samadhi-prajna (Samadhi-prajna, meditation and wisdom) to observe. One should not speculate with mystical emotions, as this will only increase ignorance and craving. These ten practices can be used as ten Nisyanda-phala (Nisyanda-phala, resultant fruits) to adorn: 1. Using the equal Dharmata of all Buddhas in the ten directions, with unattached great compassion, to practice Dana-paramita (Dana-paramita, the perfection of giving), the resultant fruit is composed of various colored Mani jewels. Because in the realm of great compassion, myriad practices are both defiled and pure, not of a single color, the resultant fruit is also not of a single color, and this is used to adorn the palace. 2. Using the self-nature purity of Dharmata, the non-expressed precepts (non-action precepts), following great compassion to protect sentient beings, this is called the 'flower of practice,' which can bring about the fruits for oneself and others. The resulting precious flower reward is used to adorn the palace. 3. Using Ksanti-paramita (Ksanti-paramita, the perfection of patience) to navigate the world and help ordinary beings, remaining unmoved by slander and praise. The external resultant fruit is the light flowing from various treasures, which transforms into precious banners. The banners symbolize immovability and overcoming enemies, that is, overcoming the resentment caused by slander and praise. 4. Using Virya-paramita (Virya-paramita, the perfection of diligence) to practice following great compassion, the external resultant fruit is boundless Bodhisattva practice places and numerous gatherings, which are used to adorn the palace, causing them to gather in this place. 5. Using Dhyana-paramita (Dhyana-paramita, the perfection of meditation) to practice following great compassion, the external resultant fruit is the appearance of light from the Bodhisattva. Because meditation can generate the light of great compassion and wisdom. 6. Using Prajna-paramita (Prajna-paramita, the perfection of wisdom) to practice following great compassion, the external resultant fruit is obtaining an inconceivable Mani jewel king as a net. Because wisdom can discern and accomplish the net of all Dharmas. One can also obtain an inconceivable sound jewel net to adorn the palace. 7. Using Upaya-paramita (Upaya-paramita, the perfection of skillful means) to follow great compassion, walking alongside the streams of defilement and purity. The external resultant fruit is obtaining oneself...

【English Translation】 Modern Chinese Translation: Similarly, just as water nourishes all things, this can be understood through metaphorical thinking. The principle of the Ten Paramitas (Dasa-paramita, the ten perfections) is singular, and as the Dharmakaya (Dharmakaya, the body of the Dharma) manifests great compassion (Mahakaruna, great compassion) and great wisdom (Mahaprajna, great wisdom) in myriad practices (countless practices), its karmic rewards will naturally differ. Therefore, the Dharmakaya, great vows (Mahapranidhana, great vows), great compassion, great wisdom, and the Ten Paramitas are inseparable; lacking any one of them is not possible. Even at the eighth Bhumi (stage) of a Bodhisattva, these merits are not yet fully mature. If any one is missing, nothing can be accomplished. To learn Buddha-bodhi (Buddha-bodhi, the enlightenment of the Buddha), one should understand in this integrated way, and not cultivate only one practice. If one focuses on cultivating only one aspect, one will fall into stillness. If one focuses on cultivating wisdom, one will lack compassion. If one focuses on cultivating compassion, one will increase attachments and habits. If one only makes great vows, one will generate conditioned emotions. Bodhisattvas neither cling to nor abandon these practices, but use the equal integration of Dharmata (Dharmata, the nature of Dharma) to reach the appropriate state, and then use the power of Samadhi-prajna (Samadhi-prajna, meditation and wisdom) to observe. One should not speculate with mystical emotions, as this will only increase ignorance and craving. These ten practices can be used as ten Nisyanda-phala (Nisyanda-phala, resultant fruits) to adorn: 1. Using the equal Dharmata of all Buddhas in the ten directions, with unattached great compassion, to practice Dana-paramita (Dana-paramita, the perfection of giving), the resultant fruit is composed of various colored Mani jewels. Because in the realm of great compassion, myriad practices are both defiled and pure, not of a single color, the resultant fruit is also not of a single color, and this is used to adorn the palace. 2. Using the self-nature purity of Dharmata, the non-expressed precepts (non-action precepts), following great compassion to protect sentient beings, this is called the 'flower of practice,' which can bring about the fruits for oneself and others. The resulting precious flower reward is used to adorn the palace. 3. Using Ksanti-paramita (Ksanti-paramita, the perfection of patience) to navigate the world and help ordinary beings, remaining unmoved by slander and praise. The external resultant fruit is the light flowing from various treasures, which transforms into precious banners. The banners symbolize immovability and overcoming enemies, that is, overcoming the resentment caused by slander and praise. 4. Using Virya-paramita (Virya-paramita, the perfection of diligence) to practice following great compassion, the external resultant fruit is boundless Bodhisattva practice places and numerous gatherings, which are used to adorn the palace, causing them to gather in this place. 5. Using Dhyana-paramita (Dhyana-paramita, the perfection of meditation) to practice following great compassion, the external resultant fruit is the appearance of light from the Bodhisattva. Because meditation can generate the light of great compassion and wisdom. 6. Using Prajna-paramita (Prajna-paramita, the perfection of wisdom) to practice following great compassion, the external resultant fruit is obtaining an inconceivable Mani jewel king as a net. Because wisdom can discern and accomplish the net of all Dharmas. One can also obtain an inconceivable sound jewel net to adorn the palace. 7. Using Upaya-paramita (Upaya-paramita, the perfection of skillful means) to follow great compassion, walking alongside the streams of defilement and purity. The external resultant fruit is obtaining oneself...

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在神通之力所有境界皆從中出。明如來。以法無依住智慧之門。成大悲方便之行為因。所招神力以嚴宮殿。如七地位中所行方便行成大悲門。經中喻云。猶如一國純穢一國純凈。於此二國事難可了知。明七地菩薩以成就大悲方便萬行於染凈二見難斷難成故。為此悲門化利眾生無休息故。八以愿波羅蜜。外招依果。眾生所居屋宅現宮殿中。明如來大愿應眾生為因所招依果如斯顯現故。又此中明智悲圓凈故。九以如來力波羅蜜隨大悲行。為大法師故。諸佛神力所加。以嚴宮殿。以為依果。十以如來行智波羅蜜為因。外招神力。一念之間宮殿。悉皆包含十方法界。明智隨悲用普含覆故。以上十種行用嚴宮殿。上莊嚴皆是如來隨大悲行所招依果故。文勢連貫互融相依。明一行一切行互參故。一切報果不可無因而得。但以智細細思之。本來因果內外相似。第四如來大智隨萬行因果者即通萬行。出現世間。正成正覺。為正因也。師子座為依果。

從其師子座一段文中。義分為三。一釋座名。二陳座高廣。三明座上莊嚴因果。

一釋座名師子者。依主釋。如來於大眾中得無畏故。非於座上有師子座嚴。設有者但明依報故。

二陳座高廣者。經但言高廣不言量數。今以例比之。如下十住位中帝釋天宮佛座。高十千層

【現代漢語翻譯】 現代漢語譯本：在神通之力的所有境界都從中產生。闡明如來以不依賴任何事物之法，安住于智慧之門，以成就大悲方便之行為因，所招感的神力來莊嚴宮殿。如同七地菩薩在修行中所行的方便之行成就大悲之門。經中比喻說，猶如一個國家純粹污穢，一個國家純粹清凈，在這兩個國家的事情難以瞭解。闡明七地菩薩以成就大悲方便的萬行，對於染凈二見的斷除和成就都很難，因此以這大悲之門化度利益眾生沒有休息的緣故。八是以愿波羅蜜（prāramitā，到達彼岸的願力）在外招感依報之果，眾生所居住的屋宅顯現在宮殿之中。闡明如來的大愿以應和眾生為因，所招感的依報之果如此顯現的緣故。又在此中闡明智慧和慈悲圓滿清凈的緣故。九是以如來力波羅蜜隨順大悲之行，成為大法師的緣故，諸佛的神力所加持，以莊嚴宮殿，作為依報之果。十是以如來行智波羅蜜為因，在外招感神力，一念之間宮殿全部都包含十方法界。闡明智慧隨著慈悲的作用普遍包含覆蓋的緣故。以上這十種行用莊嚴宮殿，上面的莊嚴都是如來隨順大悲之行所招感的依報之果的緣故。文勢連貫互相融合相互依存，闡明一行即一切行互相參與的緣故。一切報果不可能沒有原因而得到，只是用智慧仔細地思考它，本來因果內外相似。第四，如來的大智慧隨著萬行因果，即通達萬行，出現在世間，真正成就正覺，是正因。師子座（siṃhāsana，獅子座）為依報之果。

從其師子座一段文中，意義分為三部分。一是解釋座位的名稱，二是陳述座位的高廣，三是闡明座位上的莊嚴因果。

一是解釋座位的名稱，師子（siṃha，獅子）者，是依主釋。如來在大眾中得到無畏的緣故。不是在座位上有師子座的莊嚴，即使有，也只是闡明依報的緣故。

二是陳述座位的高廣，經文中只說高廣沒有說數量。現在用例子來比擬它，如下十住位中帝釋天（Indra，帝釋天）宮的佛座，高十千層。

【English Translation】 English version: All realms of supernatural power emerge from this. It elucidates that the Tathāgata (如來, Thus Come One) abides in the gate of wisdom with the Dharma (法, law/teachings) that does not rely on anything, and uses the practice of great compassion and skillful means as the cause to attract the divine power to adorn the palace. It is like the skillful means practiced by the Bodhisattvas (菩薩, enlightenment being) of the Seventh Ground, which accomplish the gate of great compassion. The sutra (經, scripture) uses the analogy of a country that is purely defiled and a country that is purely pure, and the affairs of these two countries are difficult to understand. It elucidates that the Bodhisattvas of the Seventh Ground, with the accomplishment of the myriad practices of great compassion and skillful means, find it difficult to sever and accomplish the two views of defilement and purity. Therefore, they use this gate of compassion to transform and benefit sentient beings without rest. Eighth, it is with the vow pāramitā (波羅蜜, perfection) that one externally attracts the dependent fruition, and the dwellings of sentient beings appear within the palace. It elucidates that the great vow of the Tathāgata, responding to sentient beings as the cause, manifests the dependent fruition in this way. Furthermore, it elucidates that wisdom and compassion are perfectly pure within this. Ninth, it is with the Tathāgata's power pāramitā, following the practice of great compassion, that one becomes a great Dharma master. The divine power of all Buddhas is added to adorn the palace as the dependent fruition. Tenth, it is with the Tathāgata's practice-wisdom pāramitā as the cause that one externally attracts divine power, and in an instant, the palace entirely encompasses the ten directions of the Dharma realm. It elucidates that wisdom, following the function of compassion, universally encompasses and covers. The above ten types of practice adorn the palace, and the above adornments are all the dependent fruitions attracted by the Tathāgata following the practice of great compassion. The flow of the text is coherent, mutually融和(rónghé, blend) and interdependent, elucidating that one practice is all practices, mutually participating. All retributive fruitions cannot be obtained without a cause, but if one carefully contemplates it with wisdom, the cause and effect are originally similar internally and externally. Fourth, the Tathāgata's great wisdom follows the cause and effect of the myriad practices, that is, it penetrates the myriad practices, appears in the world, and truly accomplishes perfect enlightenment, which is the proper cause. The lion throne (siṃhāsana, 師子座) is the dependent fruition.

From the passage about the lion throne, the meaning is divided into three parts. First, to explain the name of the throne; second, to state the height and breadth of the throne; and third, to elucidate the adornment, cause, and effect on the throne.

First, to explain the name of the throne, 'lion' (siṃha, 師子) is a possessive compound. It is because the Tathāgata obtains fearlessness in the assembly. It is not that there is an adornment of a lion throne on the seat; even if there is, it only elucidates the dependent reward.

Second, to state the height and breadth of the throne, the sutra only says 'high and broad' without mentioning the quantity. Now, let's use an example to compare it. Like the Buddha's seat in the palace of Indra (帝釋天) in the Ten Abodes, it is ten thousand layers high.

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級。十行位中夜摩天宮佛座。高百萬層級。十回向位中兜率天宮佛座。高百萬億層級。高廣隨位各各相稱。以次類之。十地之位他化天宮其座。高億萬億層級。彼天宮已超化樂故。第三禪中說十一地。又超二天倍倍更高。十地品不言佛座層級高廣之量也。但以次類之。此之四位佛座高下層級不同者。以明隨十住十行十回向十地進修階降隨位所見高下不同。以實而論佛座高廣。無有決定大小高下可得。為如來心量盡所繫故。無有量也。所招依果。亦不可以量度故。如無邊身菩薩量佛身際不可得故。已出情際心數量故。以此義故。住毛孔中而身不小。居法界中而身不大。為情量盡故。身若隨類座亦隨類。若以如來自報體而言。以法界為座體。因既如是。依果亦然。故亦非可量。如法界品中。等於法界座量為定。

三明座上莊嚴因果者。略有十種。皆以如來智隨萬行。一切處亦成正覺為因。一切處十種莊嚴為依果故。其十者何。一摩尼為臺者。明如來智隨法施成。檀波羅蜜。明智體凈所招依果得離垢寶為嚴故。摩尼者。此云離垢寶也。智慧出俗以此為臺。明智體超塵迥出義也。二蓮華為網者。以智隨萬行成戒波羅蜜門。明其性戒得真不證處纏不污猶如蓮華處水不染。為網者。明智隨戒體教行漉眾生故。所招依果報相似

【現代漢語翻譯】 現代漢語譯本：十行位的夜摩天宮（Yamā Heaven）佛座，高百萬層級。十回向位的兜率天宮（Tuṣita Heaven）佛座，高百萬億層級。高和廣隨品位各自相稱，依次類推。十地位的他化自在天宮（Paranirmitavasavarti Heaven）的佛座，高億萬億層級。因為此天宮已經超越了化樂天（Nirmanarati Heaven）的境界。第三禪中說有十一地，又超越了二天，高度成倍增長。十地品中沒有說明佛座層級的高度和廣度，但可以依次類推。這四位佛座的高度和層級不同，是爲了說明隨著十住、十行、十回向、十地的進修，階位升降，所見的高下也不同。但實際上，佛座的高和廣，沒有決定的大小和高下可以確定，因為如來的心量是無盡的，所招感的依報果報，也是不可以量度的。就像無邊身菩薩（Anantakāya Bodhisattva）無法測量佛身一樣，因為已經超出了情識的界限。因此，住在毛孔中身體也不會變小，居於法界中身體也不會變大，因為情識的量是有限的。身體隨著種類而變化，佛座也隨著種類而變化。如果從如來的自報體來說，以法界為座體。因是如此，依報果報也是如此，所以也是不可量度的。如《法界品》中所說，等於法界的佛座的量是確定的。

關於說明佛座上的莊嚴因果，大致有十種。都是以如來的智慧隨著萬行，一切處都成就正覺為因，一切處的十種莊嚴為依報果報。這十種是什麼呢？一是摩尼寶（maṇi，如意寶珠）為臺，說明如來的智慧隨著法佈施成就檀波羅蜜（dāna-pāramitā，佈施波羅蜜）。說明智慧的本體清凈，所招感的依報果報是得到遠離垢染的寶物作為莊嚴。摩尼，這裡的意思是離垢寶。智慧能夠超出世俗，因此以摩尼為臺，說明智慧的本體超越塵世。二是蓮花為網，以智慧隨著萬行成就戒波羅蜜（śīla-pāramitā，持戒波羅蜜）門。說明其性戒得到真如，不被塵境所纏繞污染，就像蓮花處於水中而不被污染一樣。作為網，說明智慧隨著戒體教化眾生。所招感的依報果報也相似。

【English Translation】 English version: The Buddha's seat in the Yamā Heaven (Night Watchers Heaven) palace of the Ten Practices is one million levels high. The Buddha's seat in the Tuṣita Heaven (Contented Heaven) palace of the Ten Dedications is one hundred million levels high. The height and breadth correspond to each position, and so on. The seat in the Paranirmitavasavarti Heaven (Heaven of Those Who Control the Creations of Others) palace of the Ten Grounds is one hundred million trillion levels high. Because this heaven has already surpassed the Nirmanarati Heaven (Heaven of Delight in Creation), the Third Dhyana (Meditation) states eleven grounds, and surpasses the two heavens, increasing in height exponentially. The Ten Grounds chapter does not mention the height and breadth of the Buddha's seat, but it can be inferred accordingly. The different heights and levels of these four seats illustrate that as one progresses through the Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds, the levels of advancement and decline correspond to the different heights of perception. In reality, the height and breadth of the Buddha's seat have no fixed size or height, because the Buddha's mind is boundless, and the resulting dependent rewards are also immeasurable. Just as the Anantakāya Bodhisattva (Bodhisattva of Limitless Bodies) cannot measure the Buddha's body, because it has transcended the realm of emotional consciousness. Therefore, residing in a pore does not make the body smaller, and residing in the Dharma Realm does not make the body larger, because the measure of emotional consciousness is finite. If the body varies according to type, the seat also varies according to type. If we speak of the Buddha's self-reward body, the Dharma Realm is the seat body. Since the cause is such, the dependent result is also such, so it is also immeasurable. As stated in the Dharma Realm chapter, the measure of the seat is equal to the Dharma Realm.

Regarding the adornments and causal consequences on the seat, there are roughly ten types. All are based on the Tathagata's (如來) wisdom following myriad practices, with enlightenment achieved everywhere as the cause, and the ten types of adornments everywhere as the dependent reward. What are these ten? First, a maṇi (摩尼, wish-fulfilling jewel) as the platform, illustrating that the Tathagata's wisdom, following the giving of Dharma, achieves dāna-pāramitā (檀波羅蜜, perfection of giving). It illustrates that the essence of wisdom is pure, and the resulting dependent reward is obtaining a jewel free from defilement as adornment. Maṇi here means 'jewel free from defilement'. Wisdom can transcend the mundane, so a maṇi is used as the platform, illustrating that the essence of wisdom transcends the dust. Second, lotuses as a net, with wisdom following myriad practices achieving the śīla-pāramitā (戒波羅蜜, perfection of morality) gate. It illustrates that its inherent precepts attain Suchness, unentangled and undefiled by worldly realms, just as a lotus remains unpolluted while in water. As a net, it illustrates that wisdom, following the precepts, teaches and transforms sentient beings. The resulting dependent reward is similar.

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故。三清凈妙寶以為其輪者。明如來以智隨行成其忍門。生在王宮及示成正覺。假令調達梵魔波旬惱而不恚。所招依果妙寶為輪。明佛忍行圓滿故。果報圓滿也。四眾色雜華而作瓔珞者。明如來以智隨眾行成精進波羅蜜故。所招依果眾色之華。而作瓔珞以嚴寶座。為明精進行為嚴大智法身為華瓔故。明智行互嚴。五堂榭樓閣階砌戶牖凡諸物像備體莊嚴者。明如來以智隨行成禪波羅蜜門故。明其如來智隨禪行無動不寂。明此禪門總攝法身大悲大智進修行門層級次第總皆具足。所招依果亦具足故。故總舉凡諸物像備體莊嚴。俗書云。大屋曰榭。其狀上平。可以為臺觀。四周置檐。上下以軒檻階砌嚴之中虛為其室。亦云臺。上有木為榭。此為略言之。六寶樹枝果週迴間列者。明如來智隨慧用依根同行所招依果樹嚴寶座。寶樹枝果週迴間列者。明理智悲願互參同時總別得所不偏修故。以十門參之。七摩尼光云互相照曜者。明如來智隨方便行隨器與益所招如是依果莊嚴。照曜者。知根同事。八十方諸佛化現珠王一切菩薩髻中妙寶悉放光明而來瑩燭者。明如來因中八地大智大愿功終。大悲已滿大智圓明。諸佛摩頂。能十方示成佛身一切菩薩願行齊等故。招依果佛化珠王者。明同十方諸佛自在故。菩薩妙寶共來瑩燭者。明菩薩行圓。

【現代漢語翻譯】 現代漢語譯本 因此，用三清凈妙寶作為寶輪，表明如來以智慧隨順行為，成就忍辱之門。從出生在王宮到示現成正覺，即使遇到調達（提婆達多，意為『天授』）、梵魔（梵天魔，指阻礙修行的天神）和波旬（魔王，佛教中欲界第六天之主）的惱害也不生嗔恚，所感召的依報果報就是妙寶為輪，表明佛陀的忍辱行圓滿，所以果報也圓滿。 用四眾（比丘、比丘尼、優婆塞、優婆夷）的各種色彩的花朵作為瓔珞，表明如來以智慧隨順眾生之行，成就精進波羅蜜。所感召的依報果報就是用各種顏色的花朵做成瓔珞來莊嚴寶座，表明精進行為是莊嚴大智法身的華麗瓔珞，表明智慧和行為互相莊嚴。 殿堂、樓閣、臺階、門窗等一切物像都具備完整的莊嚴，表明如來以智慧隨順行為，成就禪定波羅蜜門。表明如來的智慧隨順禪定之行，無動無寂。表明此禪定之門總攝法身、大悲、大智、進修行門，層級次第全部具足，所感召的依報果報也具足。所以總括地說一切物像都具備完整的莊嚴。世俗書籍說，大的房屋叫做『榭』，形狀上面平坦，可以作為臺觀，四周設定屋檐，上下用軒檻臺階莊嚴，中間空虛作為房間。也叫做『臺』，上面用木頭做成『榭』。這裡是簡略的說法。 寶樹的枝條和果實週迴間隔排列，表明如來的智慧隨順智慧的運用，依根同行，所感召的依報果報就是樹木莊嚴寶座。寶樹的枝條和果實週迴間隔排列，表明理智、悲願互相參照，同時總別都恰當，不偏頗地修行。用十門來參照。 摩尼寶珠的光芒互相照耀，表明如來的智慧隨順方便之行，隨順眾生的根器給予利益，所感召的就是這樣的依報果報莊嚴。『照耀』，是瞭解眾生的根器而做相同的事情。 十方諸佛化現的珠王，一切菩薩髮髻中的妙寶，都放出光明來照亮，表明如來在因地時第八地的大智慧大愿功德圓滿，大悲已經滿足，大智圓明，諸佛摩頂，能夠在十方示現成佛之身，一切菩薩的願行都齊等，所以感召的依報果報就是佛化現的珠王，表明與十方諸佛一樣自在。菩薩的妙寶共同來照亮，表明菩薩的修行圓滿。

【English Translation】 English version Therefore, using the three pure and wonderful jewels as its wheels signifies that the Tathagata, with wisdom following action, accomplishes the gate of forbearance (忍辱, renru). From being born in the royal palace to demonstrating the attainment of perfect enlightenment, even when encountering the vexations caused by Devadatta (調達, Tiaodá, meaning 'God-given'), Brahma-mara (梵魔, Fánmó, referring to deities obstructing practice), and Papiyas (波旬, Bōxún, the Mara king, lord of the sixth heaven in the desire realm), he does not generate anger. The resultant dependent fruition is the wonderful jewels as wheels, indicating that the Buddha's practice of forbearance is complete, hence the fruition is also complete. Using the various colored flowers of the four assemblies (四眾, sìzhòng, Bhikshus, Bhikshunis, Upasakas, Upasikas) as garlands signifies that the Tathagata, with wisdom following the actions of sentient beings, accomplishes the perfection of diligence (精進波羅蜜, jīngjìn bōluómì). The resultant dependent fruition is the use of various colored flowers to create garlands to adorn the precious throne, indicating that diligent action is the splendid garland adorning the Dharmakaya (法身) of great wisdom, signifying that wisdom and action mutually adorn each other. Halls, pavilions, towers, steps, doors, windows, and all other objects are fully adorned, signifying that the Tathagata, with wisdom following action, accomplishes the gate of Dhyana-paramita (禪波羅蜜, chán bōluómì). It indicates that the Tathagata's wisdom follows the practice of Dhyana, being motionless and tranquil. It signifies that this gate of Dhyana encompasses the Dharmakaya, great compassion, great wisdom, and the progressive practice gates, with all levels and orders fully complete, hence the resultant dependent fruition is also complete. Therefore, it is generally stated that all objects are fully adorned. Secular books say that a large house is called a 'xie' (榭), its shape being flat on top, suitable as a platform for viewing, with eaves set around, and adorned above and below with railings and steps, with the middle hollowed out as a room. It is also called a 'tai' (臺), with a 'xie' made of wood on top. This is a brief explanation. The branches and fruits of the precious trees are arranged around at intervals, signifying that the Tathagata's wisdom follows the application of wisdom, relying on the roots and acting together, the resultant dependent fruition being the trees adorning the precious throne. The branches and fruits of the precious trees are arranged around at intervals, signifying that reason, wisdom, compassion, and vows refer to each other, and at the same time, the general and specific are appropriate, without biased practice. Use the ten gates to refer to them. The light of the Mani jewels shines upon each other, signifying that the Tathagata's wisdom follows the practice of skillful means, giving benefits according to the capacity of sentient beings, the resultant dependent fruition being such adornments. 'Shining' means understanding the roots of sentient beings and doing the same things. The jewel kings manifested by the Buddhas of the ten directions, and the wonderful jewels in the hair knots of all Bodhisattvas, all emit light to illuminate, signifying that the Tathagata's great wisdom and great vows in the eighth ground (八地) during the causal stage are complete, great compassion is fulfilled, great wisdom is perfect and clear, the Buddhas touch the crown of his head, and he can demonstrate the body of a Buddha in the ten directions, with the vows and practices of all Bodhisattvas being equal, hence the resultant dependent fruition is the jewel kings manifested by the Buddhas, indicating freedom like the Buddhas of the ten directions. The wonderful jewels of the Bodhisattvas come together to illuminate, signifying that the practice of the Bodhisattvas is complete.

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瑩者明凈義。燭者照曜義。以明如來因中八地大智隨本大願力照眾生根依根與益故。為依果也。皆以十玄六相該通。總一剎那際同別具足故。不可順情而知。常不異理智而知。依無作定體方明。思而知之者信位也。九復以諸佛威神所持者。明如來大智隨行成力波羅蜜。為大法師。說佛法輪。同諸佛力故。所招依果。佛力持座令座說法。十座出音聲說佛境界。妙音遐暢無處不及者。遐者遠也。暢者悅也。明座出音說佛境遍周法界遠悅眾生故。此如來因位十地法雲潤澤所招依果故。

第三明如來成道攝生自在分者。於此分中從爾時世尊以下。至所有莊嚴悉令顯現。于中有十三行經總明如來處座成佛身語智等三業自在眷屬莊嚴利生自在。如來所坐之座。以法界為座體。以如來一切萬行報得。為依果莊嚴。如來是大智之身。緣座上所有莊嚴。皆是如來大智隨行任運報得。如龍遊云起虎嘯風生。報感之應。然非物能與為也。成最正覺者。為簡非外道聲聞緣覺于權教中木樹草座厭俗出纏。令劣解眾生起三乘種。且拔八苦。非究竟覺之正覺。簡非如是覺故。故言成最正覺。此正覺者。不忻不厭不出不沒。染凈情盡。以大圓鏡智稱法界性。自在教化盡一切眾生世界剎海。皆非限齊。所有報境身國相徹圓滿十方。諸佛眾生。自他同

【現代漢語翻譯】 現代漢語譯本 『瑩』是明亮潔凈的意思，『燭』是照耀的意思。因為光明如來的因地八地大智，隨著根本大願力，照耀眾生的根器，依據根器給予利益，所以是所依之果。都以十玄六相來概括貫通，總在一剎那之間，同中含異，異中含同，完全具足，所以不可順著情識去了解，而要常常不離理性智慧去了解。依靠無作的定體才能明白。思考而瞭解它的人，是信位的菩薩。九、再以諸佛威神所加持，說明如來大智隨行成就力波羅蜜，成為大法師，宣說佛法輪，與諸佛的力量相同，所以招感的所依之果，是佛力加持座位，讓座位說法。十、座位發出音聲，宣說佛的境界，美妙的音聲廣泛傳播，沒有哪個地方不能到達。『遐』是遠的意思，『暢』是喜悅的意思。說明座位發出音聲，宣說佛的境界，遍及整個法界，使遠處的眾生都感到喜悅。這是如來因位十地法雲潤澤所招感的所依之果。

第三部分說明如來成道攝受眾生自在的方面。在這部分中，從『爾時世尊』以下，到『所有莊嚴悉令顯現』，共有十三行經文，總括說明如來處座、成佛身語智等三業自在、眷屬莊嚴、利益眾生自在。如來所坐的座位，以法界為座體的本體，以如來一切萬行報得，作為所依之果的莊嚴。如來是大智之身，緣于座位上所有的莊嚴，都是如來大智隨行任運報得，如同龍遊云起，虎嘯風生，是報感之應，然而不是外物能夠給予的。『成最正覺』，是爲了簡別于外道、聲聞、緣覺，以及在權教中於木樹草座厭棄世俗而出離纏縛，令低劣理解的眾生生起三乘的種子，且拔除八苦，並非究竟覺悟的正覺。簡別不是這樣的覺悟，所以說『成最正覺』。這個正覺，不欣喜也不厭惡，不出離也不沒入，染凈之情都已窮盡，以大圓鏡智稱合於法界之性，自在地教化盡一切眾生世界剎海，都沒有限齊。所有報境身國相互通徹，圓滿十方。諸佛眾生，自他相同。

【English Translation】 English version 'Ying' means bright and pure. 'Zhu' means to illuminate. Because the bright Tathagata's great wisdom of the eighth ground in the causal stage, following the fundamental great vow power, illuminates the roots of sentient beings, and gives benefits according to their roots, therefore it is the dependent fruit. All are encompassed and interconnected by the Ten Profound Gates and Six Characteristics, being completely sufficient in a single instant, with differences within similarities and similarities within differences. Therefore, it cannot be understood by following emotions, but must be understood by constantly not deviating from reason and wisdom. Relying on the non-active samadhi body can it be clearly understood. Those who understand it through contemplation are Bodhisattvas of the stage of faith. Ninth, the fact that it is upheld by the majestic power of all Buddhas indicates that the Tathagata's great wisdom follows practice to achieve the Power Paramita, becoming a great Dharma master, expounding the Buddha's Dharma wheel, being the same as the power of all Buddhas. Therefore, the dependent fruit that is summoned is that the Buddha's power supports the seat, causing the seat to speak the Dharma. Tenth, the seat emits sound, speaking of the Buddha's realm, the wonderful sound spreading far and wide, reaching everywhere. 'Xia' means far, and 'Chang' means joyful. It indicates that the seat emits sound, speaking of the Buddha's realm, pervading the entire Dharma realm, making sentient beings far away feel joyful. This is the dependent fruit summoned by the Dharma cloud of the Tathagata's causal stage of the ten grounds.

The third part explains the aspect of the Tathagata's attainment of enlightenment and the freedom to gather sentient beings. In this part, from 'At that time, the World Honored One' onwards, to 'all adornments are made manifest', there are thirteen lines of scripture, summarizing the Tathagata's seat, the freedom of the three karmas of the Buddha's body, speech, and mind, the adornment of the retinue, and the freedom to benefit sentient beings. The seat on which the Tathagata sits takes the Dharma realm as the body of the seat, and takes all the myriad practices of the Tathagata as the reward obtained, as the adornment of the dependent fruit. The Tathagata is the body of great wisdom, and all the adornments on the seat are the reward obtained by the Tathagata's great wisdom following practice, just like a dragon swimming and clouds rising, a tiger roaring and wind blowing, which are responses of karmic retribution, but not something that external objects can give. 'Attaining Supreme Perfect Enlightenment' is to distinguish it from externalists, Sravakas, Pratyekabuddhas, and those in provisional teachings who, on wooden trees and grass seats,厭棄(yanqi: detest) the mundane and leave entanglement, causing sentient beings with inferior understanding to generate the seeds of the Three Vehicles, and also remove the eight sufferings, but it is not the Supreme Perfect Enlightenment of ultimate awakening. Distinguishing that it is not such an awakening, therefore it is said 'Attaining Supreme Perfect Enlightenment'. This Perfect Enlightenment neither rejoices nor detests, neither leaves nor enters, the emotions of defilement and purity are exhausted, and with the Great Perfect Mirror Wisdom, it accords with the nature of the Dharma realm, freely teaching and transforming all sentient beings, worlds, and lands, without limit. All reward realms, body, and country interpenetrate each other, perfectly filling the ten directions. All Buddhas and sentient beings, self and other are the same.

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處互相參入。影現重重。不云報滿三千大千之剎。不名凈土在於他方。略說大相有九十七種大人之相。隨好無盡。頂著華冠。項著瓔珞。手著環釧。非同三乘厭俗出家。勸諸菩薩生於他方佛國凈土。簡非如是。故言成最正覺。號毗盧遮那。此云光明遍照。以其大智教化依根破障故。如經一一自有其文。智入三世悉皆平等者。明智慧隨俗言入三世。即俗體本真。故言平等。以總別同異成壞門六相義。該括。即總而全別。即別而全總。即同而恒異。即異而恒同。即成而恒壞。即壞而恒成。皆非情繫一異俱不俱有無非有無常無常生滅相故。如是皆是如來理智體用依正悉自在故。以自體無念力大智照之可見。此一段十三行經。總明如來身語智三業依正隨用自在。經自具文不煩更釋。

第四從有十佛世界微塵數菩薩以下。至無量功德。于中有三十行經。明菩薩大眾圍繞分。於此分中都顯初會。總有四十七眾。皆是圍繞皆有其意。於此四十七眾之內。從初菩提樹內流光眾已下。至普賢等十個。上名悉同名之為普。眾且分為三。

新華嚴經論卷第九 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十

長者李通玄撰

一菩提樹內流光眾。是明佛本因五位進修建行利產生報顯

【現代漢語翻譯】 現代漢語譯本： 處互相參入，影像重重疊疊。不說報滿三千大千世界（指佛教宇宙觀中的一個巨大世界），也不說凈土在其他地方。簡略地說，佛的大相有九十七種大人之相（指佛所具有的特殊身體特徵），隨形好無盡。頭上戴著華麗的寶冠，脖子上掛著瓔珞（一種裝飾項鍊），手上戴著環釧（一種手鐲）。不同於三乘（指聲聞乘、緣覺乘、菩薩乘）厭棄世俗而出家，勸導菩薩往生到其他佛國的凈土。簡別並非如此。所以說成就最正覺，號毗盧遮那（Vairocana），這裡翻譯為光明遍照。因為他用大智慧教化眾生，依據眾生的根器破除障礙。如同經文所說，一一都有其文義。『智入三世悉皆平等』，說明佛的智慧能夠隨順世俗的語言進入過去、現在、未來三世。即世俗的本體本來就是真如，所以說是平等。用總、別、同、異、成、壞這六相義來概括，即總體包含所有差別，差別包含所有總體；相同之中恒常存在差異，差異之中恒常存在相同；成就之中恒常存在壞滅，壞滅之中恒常存在成就。這些都不是情識所執著的一、異、俱、不俱、有、無、非有、非無、常、無常、生滅之相。這些都是如來的理智、體、用、依報、正報都自在的緣故。用自體無念的力用，以大智慧照見這些道理。這一段十三行經文，總括地說明如來的身、語、智三業，以及依報、正報都隨用自在。經文字身已經具備文義，不必再多加解釋。

第四部分，從『有十佛世界微塵數菩薩』以下，到『無量功德』，其中有三十行經文，說明菩薩大眾圍繞佛陀的場景。在這一部分中，總共顯示了初會（指華嚴法會的最初集會）的場景，總共有四十七眾，都是圍繞著佛陀，各有其意義。在這四十七眾之內，從最初的菩提樹內流光眾以下，到普賢（Samantabhadra）等十個，上面都同樣名為『普』。這些大眾且分為三類。

新華嚴經論卷第九 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十

長者李通玄撰

一、菩提樹內流光眾，是說明佛陀最初的因地五位進修，建立功德，利益眾生，最終成就果報的顯現。

【English Translation】 English version: They interpenetrate each other, with layers upon layers of reflections. It is not said that the reward fills three thousand great thousand worlds (a vast world system in Buddhist cosmology), nor is it said that the Pure Land is in another direction. Briefly speaking, the Buddha's major marks are ninety-seven kinds of marks of a great person (special physical characteristics of a Buddha), with endless minor marks of excellence. Adorned with jeweled crowns on the head, necklaces on the neck, and bracelets on the hands, they are different from the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) who renounce the world and leave home, and who encourage Bodhisattvas to be born in the Pure Lands of other Buddha-fields. This is clearly not the case here. Therefore, it is said to achieve the Most Perfect Enlightenment, named Vairocana (毗盧遮那), which is translated here as 'Light Shining Everywhere.' It is because he uses great wisdom to teach and transform beings, breaking through obstacles according to their roots. As the sutras say, each has its own meaning. 'Wisdom enters the three times and is all equal,' indicating that the Buddha's wisdom can follow worldly language and enter the past, present, and future three times. That is, the essence of the mundane is originally Suchness, so it is said to be equal. It is encompassed by the six aspects of totality, difference, sameness, otherness, formation, and disintegration. That is, the totality includes all differences, and the difference includes all totality; sameness always contains otherness, and otherness always contains sameness; formation always contains disintegration, and disintegration always contains formation. These are not the objects of emotional attachment, such as one, different, both, neither, existence, non-existence, neither existence nor non-existence, permanence, impermanence, arising, and ceasing. All these are because the Tathagata's (如來) principle, wisdom, essence, function, dependent reward, and true reward are all freely at ease. Using the power of self-nature without thought, one can see these principles with great wisdom. This section of thirteen lines of scripture summarizes the Tathagata's body, speech, and mind, as well as the dependent and true rewards, all freely at ease according to their function. The scripture itself already contains the meaning, so there is no need for further explanation.

The fourth part, from 'Bodhisattvas as numerous as dust motes in ten Buddha-worlds' to 'immeasurable merits,' contains thirty lines of scripture, explaining the scene of the Bodhisattva assembly surrounding the Buddha. In this part, the scene of the initial assembly (the first gathering of the Avatamsaka Assembly) is displayed in its entirety, with a total of forty-seven assemblies, all surrounding the Buddha, each with its own meaning. Within these forty-seven assemblies, from the initial 'Light Emanating from the Bodhi Tree Assembly' to the ten including Samantabhadra (普賢), all are named with the same prefix 'Pu' (普). These assemblies are divided into three categories.

New Avatamsaka Sutra Commentary, Volume 9 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 10

Composed by Elder Li Tongxuan

1. The 'Light Emanating from the Bodhi Tree Assembly' explains the Buddha's initial five stages of cultivation in the causal ground, establishing merit, benefiting beings, and ultimately manifesting the fruition of the reward.

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因眾。如前所釋。二如來所居宮殿內眾。明佛本因大悲圓滿覆育含生利生之行顯因成報眾。三十佛世界微塵數菩薩眾中。普賢等上名悉。同名為普者。十個菩薩眾。明古今諸佛共行普賢行眾。已上三眾皆是古今諸佛共行萬行大悲大智。隨五位中進修自利利他十波羅蜜四攝四無量等之常行普賢之道也。一切菩薩以此為體。一切凡夫以此為所乘。如大王路。法則常然。行與不行非道之異。從此十普賢眾以下至第四。從三十三天王至大自在天王眾隨位復分為五。第一從爾時世尊處於此座成最正覺。並十普賢眾。此是現果成因生信分。何以然者。為如來是正覺之果。普賢等眾是佛行果。如來所居華藏凈土。是佛報得依果。一切眾生以自根性觀如來三種因果。及行佛自行普賢門。而生信心故。若不如是依何生信。是故如來以此三種因果。而令眾生信樂修行。以是義故。此之初會及普光明殿中第二會至賢首品已來。十二品經。總是舉果勸修生信分。

第二從海月光大明菩薩等已下菩薩眾。並取已下第二執金剛神等九眾諸神。以明十住因果。何以然者。海月光大明菩薩亦是普賢等眾。分為異名。意者明還以佛果位內普賢行門。入俗利生。隨行名別。既以佛果位內諸佛共行普賢行法入俗利生所堪利者。還得舊法不移舊行。以是義

【現代漢語翻譯】 現代漢語譯本 因眾。如前所釋。指的是佛陀證悟之因的聽眾，如同之前解釋的那樣。 二、如來所居住的宮殿內的聽眾。闡明佛陀根本的因是大悲心圓滿，覆蓋、養育、包含一切眾生，利益眾生的行為，彰顯因地成就的果報之眾。 三、佛世界微塵數（形容極多）的菩薩眾中，普賢（Samantabhadra，象徵菩薩行愿）等菩薩的名字都列在上面。都以『普』字為名，共有十個菩薩眾。闡明過去和現在的諸佛共同修行的普賢行之眾。以上這三類聽眾都是過去和現在的諸佛共同修行的萬行，即大悲和大智，隨著五位（五種修行階段）中的進修，自利利他，修持十波羅蜜（Ten Paramitas，十種到彼岸的方法）、四攝（Four Embracing Dharmas，四種攝受眾生的方法）、四無量心（Four Immeasurable Minds，四種廣大的心境）等等，這是常行的普賢之道。一切菩薩都以此為根本，一切凡夫都以此為所乘之法，如同大王之路，法則恒常如此。修行與不修行，道路並沒有不同。從這十個普賢眾以下，直到第四個聽眾，從三十三天王（Trayastrimsa Heaven King，欲界第二天之王）到大自在天王（Mahesvara Heaven King，色界頂天之王）眾，隨著地位的不同又分為五類。第一類，從爾時世尊處於此座成就最正覺，以及十普賢眾。這是顯現果報，成就因地，生起信心之部分。為什麼這樣說呢？因為如來是正覺之果，普賢等眾是佛陀行持的果報，如來所居住的華藏凈土（Lotus Treasury World，佛陀清凈的報土）是佛陀報得的依果。一切眾生以自己的根性觀察如來的三種因果，以及修行佛陀的自行普賢行門，從而生起信心。如果不是這樣，依靠什麼生起信心呢？因此，如來用這三種因果，使眾生信樂修行。因為這個緣故，這最初的法會以及普光明殿（Universal Light Hall）中的第二次法會，直到《賢首品》（The Chapter on Worthy Leader）為止，這十二品經，總是舉出果報來勸勉修行，是生起信心之部分。 第二類，從海月光大明菩薩（Ocean Moonlight Great Light Bodhisattva）等以下的菩薩眾，以及取以下的第二執金剛神（Vajra-bearing Deities，手持金剛杵的神）等九眾諸神，來闡明十住（Ten Abodes，菩薩修行的十個階段）的因果。為什麼這樣說呢？海月光大明菩薩也是普賢等眾，只是分為不同的名字。意思是闡明仍然以佛果位內的普賢行門，進入世俗利益眾生，隨著所行之事的名稱不同而有所區別。既然以佛果位內的諸佛共同修行的普賢行法進入世俗利益眾生，那些堪能被利益的人，仍然能夠獲得舊法，不改變舊的修行。因為這個緣故。

【English Translation】 English version The assembly of causes. As explained before, this refers to the audience who are the cause of the Buddha's enlightenment, as explained previously. Second, the assembly within the palaces where the Tathagata resides. This clarifies that the fundamental cause of the Buddha is the perfection of great compassion, covering, nurturing, and including all sentient beings, and the actions of benefiting sentient beings, manifesting the assembly of retributions achieved in the causal stage. Third, among the assembly of Bodhisattvas as numerous as dust motes in the Buddha worlds (describing an extremely large number), the names of Bodhisattvas such as Samantabhadra (symbolizing the vows and practices of Bodhisattvas) are listed above. All are named with the character 'Pu' (universal), totaling ten assemblies of Bodhisattvas. This clarifies the assembly of Samantabhadra practices that past and present Buddhas practice together. The above three assemblies are all the myriad practices that past and present Buddhas practice together, namely great compassion and great wisdom. Advancing in cultivation through the five stages (five stages of practice), benefiting oneself and others, cultivating the Ten Paramitas (ten methods of reaching the other shore), the Four Embracing Dharmas (four methods of embracing sentient beings), the Four Immeasurable Minds (four vast states of mind), etc., this is the constant practice of the Samantabhadra path. All Bodhisattvas take this as their foundation, and all ordinary beings take this as the Dharma they ride upon, just like the great king's road, the rules are always the same. Whether one practices or not, the path is not different. From these ten Samantabhadra assemblies down to the fourth audience, from the Trayastrimsa Heaven King (king of the second heaven of the desire realm) to the Mahesvara Heaven King (king of the highest heaven of the form realm) assembly, they are further divided into five categories according to their status. The first category, from when the World Honored One was sitting on this seat and attained the most perfect enlightenment, along with the ten Samantabhadra assemblies. This is the part that manifests the fruition, accomplishes the causal ground, and generates faith. Why is this so? Because the Tathagata is the fruit of perfect enlightenment, the Samantabhadra assembly is the fruition of the Buddha's practice, and the Lotus Treasury World (the pure land of the Buddha's reward) where the Tathagata resides is the dependent fruit obtained by the Buddha's reward. All sentient beings observe the Tathagata's three causes and effects with their own nature, as well as cultivate the Buddha's self-practice of the Samantabhadra practice door, thereby generating faith. If it were not so, what would one rely on to generate faith? Therefore, the Tathagata uses these three causes and effects to make sentient beings believe in and delight in practice. For this reason, this initial Dharma assembly and the second assembly in the Universal Light Hall, up to the Chapter on Worthy Leader, these twelve chapters of scripture, always cite the fruition to encourage practice, which is the part that generates faith. The second category, from the Ocean Moonlight Great Light Bodhisattva and the Bodhisattva assembly below, as well as taking the nine assemblies of deities such as the second Vajra-bearing Deities (deities holding vajras) below, to clarify the causes and effects of the Ten Abodes (ten stages of Bodhisattva practice). Why is this so? The Ocean Moonlight Great Light Bodhisattva is also part of the Samantabhadra assembly, just divided into different names. The intention is to clarify that one still uses the Samantabhadra practice door within the Buddha's fruition position to enter the mundane world to benefit sentient beings, with distinctions according to the names of the actions performed. Since one enters the mundane world to benefit sentient beings with the Samantabhadra practice Dharma that the Buddhas in the Buddha's fruition position practice together, those who are capable of being benefited can still obtain the old Dharma and not change the old practice. For this reason.

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故。還以普賢位內海月光等異名菩薩。便為十住初心。明從凡夫地修學十信心。信諸佛正覺之果無異自心本性清凈如諸佛性。所有分別本性清凈名無依住智。如諸佛根本智。以禪波羅蜜無作印印之。即法界性自然相稱。所行諸行即普賢行故。動靜無二故。所轉法輪即與十方諸佛智契同不異。如是修習慣習使熟。正覺不移。其本一故。會同諸佛舊覺本智同一。性故。行行不移舊普賢行故。以是義故。將普賢眾內十個海月光等異名菩薩眾。為成十住初心。明十住初心不離舊法智故。以此下文云初發心時便成正覺。又如海月光大明菩薩。向下獲益嘆德中經云。複次海月光大明菩薩摩訶薩。得出生菩薩諸地諸波羅蜜。教化眾生。及嚴凈一切佛國土方便解脫門。明以普賢行成就眾生入佛大智法界行普賢行五位次第進修法門故。以普賢入俗果行名海月光。通以下等共成十眾。用成十住菩薩位門。以下通九眾諸神至主藥神等。明是入十住之果行也。為入十住應真。稱之為神。明入位菩薩以自應真法合為神。覆育含識故。以智靈通救生自在故。稱之為神。非世鬼神也。次後諸神天等。明五位進修增勝故。漸漸自在也。以此菩薩神天總明十住。已上入位菩薩皆隨自位攝生。因果自在行故。非鬼神之神。若自心達理不與妄合。其智自神。不

【現代漢語翻譯】 現代漢語譯本：因此，仍然以普賢位內的海月光等異名菩薩（指具有不同名稱的菩薩，如海月光），作為十住位的初心。這表明從凡夫地開始修學十信心，相信諸佛正覺的果位與自身本性清凈無異，如同諸佛的佛性。所有分別唸的本性都是清凈的，這被稱為無依住智，如同諸佛的根本智。以禪波羅蜜的無作印來印證它，就與法界性自然相稱。所修行的各種行為就是普賢行，所以動與靜沒有分別。所轉的法輪與十方諸佛的智慧相契合，沒有差異。像這樣修習習慣並使之熟練，正覺就不會改變，因為其根本是同一個。會同諸佛原有的覺悟本智是相同的，因為其本性相同。所修行的行為不會偏離原有的普賢行，因為這個緣故，將普賢眾內的十個海月光等異名菩薩眾，作為成就十住位的初心。這表明十住位的初心不離原有的法智。因此，下文說『初發心時便成正覺』。又如海月光大明菩薩，在向下獲益嘆德的經文中說：『複次，海月光大明菩薩摩訶薩，得出生菩薩諸地諸波羅蜜，教化眾生，及嚴凈一切佛國土方便解脫門。』這表明以普賢行成就眾生，進入佛的大智法界，修行普賢行的五位次第進修法門。以普賢入俗的果行名為海月光，與以下各眾共同成就十眾，用來成就十住菩薩位。以下包括九眾諸神，直至主藥神等，表明是進入十住位的果行。爲了進入十住位的應真，稱他們為神。表明入位的菩薩以自身的應真法與神相結合，覆蓋養育一切眾生。因為智慧靈通，救度眾生自在，所以稱他們為神，而不是世間的鬼神。其次的諸神天等，表明五位進修更加增勝，漸漸自在。這些菩薩神天總共表明十住位。以上入位的菩薩都隨各自的位次攝受眾生，因果自在地修行，不是鬼神的神。如果自心通達真理，不與虛妄結合，其智慧自然神妙，不（需要外求）。

【English Translation】 English version: Therefore, still using the various named Bodhisattvas such as Hai Yue Guang (meaning 'Ocean Moon Light,' referring to Bodhisattvas with different names) within the Samantabhadra position, as the initial aspiration of the Ten Dwellings. This clarifies that from the ground of ordinary beings, one cultivates the Ten Faiths, believing that the fruit of perfect enlightenment of all Buddhas is no different from the pure nature of one's own mind, just like the Buddha-nature of all Buddhas. The nature of all discriminating thoughts is pure, which is called the Wisdom of No-Reliance Dwelling, like the fundamental wisdom of all Buddhas. Sealing it with the Seal of Non-Action of the Dhyana Paramita, it naturally corresponds with the nature of the Dharma Realm. The various actions performed are the practices of Samantabhadra, so there is no difference between movement and stillness. The Dharma wheel turned is in harmony with the wisdom of the Buddhas of the ten directions, without difference. Cultivating and habituating in this way until it becomes熟練, perfect enlightenment will not change, because its root is the same. The original wisdom of enlightenment of all Buddhas is the same, because its nature is the same. The actions performed do not deviate from the original practices of Samantabhadra, for this reason, taking the ten various named Bodhisattvas such as Hai Yue Guang from within the Samantabhadra assembly, as the initial aspiration for accomplishing the Ten Dwellings. This clarifies that the initial aspiration of the Ten Dwellings does not depart from the original Dharma wisdom. Therefore, the following text says, 'At the time of the initial arising of the mind, one immediately achieves perfect enlightenment.' Furthermore, like the Hai Yue Guang Da Ming Bodhisattva (meaning 'Ocean Moon Light Great Illumination Bodhisattva'), in the sutra section below on obtaining benefits and praising virtues, it says: 'Moreover, the Hai Yue Guang Da Ming Bodhisattva Mahasattva obtains the birth of the Bodhisattva's various grounds and various Paramitas, teaches and transforms sentient beings, and the expedient liberation door of adorning and purifying all Buddha lands.' This clarifies that with the practices of Samantabhadra, one accomplishes sentient beings, enters the great wisdom Dharma Realm of the Buddha, and cultivates the five stages of progressive cultivation of the Samantabhadra practices. Using the fruit practices of Samantabhadra entering the mundane world is named Hai Yue Guang, together with the following assemblies, accomplishing the ten assemblies, used to accomplish the position of the Ten Dwelling Bodhisattvas. The following includes the nine assemblies of various deities, up to the Chief Medicine Deity, indicating the fruit practices of entering the Ten Dwellings. In order to enter the true reality of the Ten Dwellings, they are called deities. This indicates that the Bodhisattvas who have entered the position combine their own true reality Dharma with the deities, covering and nurturing all sentient beings. Because of their intelligent and spiritual abilities, they freely save sentient beings, so they are called deities, not worldly ghosts and spirits. The subsequent deities and devas indicate that the five stages of progressive cultivation are increasingly superior, gradually becoming free. These Bodhisattvas, deities, and devas collectively indicate the Ten Dwellings. The Bodhisattvas who have entered the position above all gather sentient beings according to their respective positions, freely practicing cause and effect, not the deities of ghosts and spirits. If one's own mind understands the truth and does not combine with delusion, one's wisdom is naturally spiritual, not (needing to seek externally).

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為不思而智善通萬有故。此諸神眾皆是如來以五位行攝生得益之眾。還將行相法門次第作法樣式。令其後學者一一仿之。善知因果故。

第三從主稼神以下至主晝神。此十眾諸神。明十行利生法門因果故。

第四從阿修羅王以下至日天子。中有十眾。明十回向利生法門因果。

第五從三十三天王以下至大自在天王。于中有十天王。明十地利生因果。已上五眾是寄位。表佛果五位行門因果故。為利眾生故。寄位顯法。寄位入法。與眾生作法。令眾生證修。

從如來座內眾至如來眉間毫相中所出衆。于中有四種眾。其意如何。第一如來座內眾。明是如來往昔自行與古同因彰果眾。第二十方菩薩來集興供眾。第三諸來菩薩毛孔光明眾。是法界性起無礙一多。同異自在大悲無盡。不思議眾。明此法界門法合如然。體本如是。法行依正重重無礙。以法界智境身土一多法合相容故。第四如來眉間毫中眾。是示果成因生信利生眾。此是成佛以後。以十信心位乃至十住十行十回向十地十一地遍法界法門眾。舉此自修之因果。還令學者仿之。以上諸眾配位及來意。即通前樹內流光眾宮殿樓閣眾。總有十一眾。隨位別配。即四十七眾。為五位之內十個普賢。總為一眾。當位不分十十部類故。海月光大明菩薩眾。及

【現代漢語翻譯】 現代漢語譯本：因為不經過思慮就能智慧地通達萬有，所以這些神眾都是如來用五位之行攝受眾生而使他們得到利益的群體。還把修行的行相法門、次第作法樣式，讓後來的學習者一一效仿，從而善於瞭解因果。

第三，從主稼神以下到主晝神，這十眾諸神，闡明十行利生法門的因果。

第四，從阿修羅王以下到日天子，其中有十眾，闡明十回向利生法門的因果。

第五，從三十三天王以下到大自在天王，其中有十天王，闡明十地利生因果。以上五眾是寄位，表示佛果五位行門的因果，爲了利益眾生，寄位顯法，寄位入法，與眾生作法，使眾生證悟修行。

從如來座內眾到如來眉間毫相中所出衆，其中有四種眾，其意義是什麼？第一，如來座內眾，表明是如來往昔自行與古代佛同因，彰顯果報的群體。第二，十方菩薩來集興供眾。第三，諸來菩薩毛孔光明眾，是法界性起無礙，一多同異自在，大悲無盡，不可思議的群體，闡明此法界門法合如然，體性本來就是這樣。法行依正重重無礙，因為法界智境身土一多法合相容。第四，如來眉間毫中眾，是顯示果成因生信利生的群體，這是成佛以後，以十信心位乃至十住十行十回向十地十一地遍法界法門所成就的群體。舉出這些自修的因果，還讓學習者效仿。以上諸眾的配位以及來意，連同前面的樹內流光眾、宮殿樓閣眾，總共有十一眾，隨位分別配置，總共四十七眾，為五位之內的十個普賢，總共為一個眾，因為當位不分十十部類。海月光大明菩薩眾，以及

【English Translation】 English version: Because of the wisdom that effortlessly understands all things, these assemblies of deities are those who have benefited from the Tathagata's (如來 - Thus Come One) practice of the Five Positions (五位 - Five Positions) to embrace beings. Furthermore, the aspects of practice, the methods of sequential action, and the models are provided so that later learners can emulate them one by one, thereby gaining a good understanding of cause and effect.

Third, from the Chief Grain God (主稼神 - Chief Grain God) down to the Chief Day God (主晝神 - Chief Day God), these ten assemblies of deities elucidate the cause and effect of the Ten Practices (十行 - Ten Practices) of benefiting beings.

Fourth, from the Asura King (阿修羅王 - Asura King) down to the Sun Deva (日天子 - Sun Deva), there are ten assemblies, elucidating the cause and effect of the Ten Dedications (十回向 - Ten Dedications) of benefiting beings.

Fifth, from the Thirty-three Heaven King (三十三天王 - Thirty-three Heaven King) down to the Great自在天王 (Great自在天王 - Great自在天王), there are ten deva kings, elucidating the cause and effect of the Ten Grounds (十地 - Ten Grounds) of benefiting beings. The above five assemblies are 'borrowed positions' (寄位 - borrowed positions), representing the cause and effect of the Five Positions of practice in the Buddha-fruit (佛果 - Buddha-fruit). For the benefit of beings, they manifest the Dharma (法 - Dharma) through borrowed positions, enter the Dharma through borrowed positions, and act in accordance with the Dharma with beings, enabling beings to realize and cultivate.

From the assembly within the Tathagata's seat (如來座內眾 - assembly within the Tathagata's seat) to the assembly emerging from the white hair curl between the Tathagata's eyebrows (如來眉間毫相中所出衆 - assembly emerging from the white hair curl between the Tathagata's eyebrows), there are four types of assemblies. What is their meaning? First, the assembly within the Tathagata's seat indicates that it is the group that manifests the fruit of the Tathagata's past self-practice and the shared causes with ancient Buddhas. Second, the assembly of Bodhisattvas (菩薩 - Bodhisattvas) from the ten directions who come to gather and make offerings. Third, the assembly of light from the pores of the Bodhisattvas who come, is the unimpeded arising of the Dharma-realm nature (法界性 - Dharma-realm nature), the oneness and multiplicity, the freedom of sameness and difference, the endless great compassion, and the inconceivable assembly, elucidating that this Dharma-realm gate (法界門 - Dharma-realm gate) of Dharma is combined as such, and its essence is originally like this. The Dharma practice relies on the proper and the dependent, layer upon layer without obstruction, because the Dharma-realm wisdom (法界智 - Dharma-realm wisdom), realm, body, and land, oneness and multiplicity, Dharma combination, and mutual containment. Fourth, the assembly from the white hair curl between the Tathagata's eyebrows is the assembly that shows the fruit of accomplishment, the cause of generating faith, and benefiting beings. This is after becoming a Buddha, the assembly accomplished by the Ten Faith Positions (十信心位 - Ten Faith Positions) up to the Ten Dwellings (十住 - Ten Dwellings), Ten Practices, Ten Dedications, Ten Grounds, and Eleventh Ground (十一地 - Eleventh Ground), which pervade the Dharma-realm. Citing these causes and effects of self-cultivation, they also allow learners to emulate them. The allocation of positions and the intention of the above assemblies, together with the assemblies of flowing light within the trees and the assemblies of palaces and pavilions, total eleven assemblies, which are separately allocated according to position, totaling forty-seven assemblies, as the ten Samantabhadras (普賢 - Samantabhadras) within the Five Positions, totaling one assembly, because the position does not divide into ten categories. The assembly of Ocean Moonlight Great Illumination Bodhisattva (海月光大明菩薩 - Ocean Moonlight Great Illumination Bodhisattva), and

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已下神天。十住十行十向十地。各各有十種部從故。都為四十。通十普賢為一眾。取上四十共為四十一。並菩提樹內流光眾。如來所居宮殿眾。如來座內眾。十方諸來菩薩眾。菩薩毛光眾。如來眉間毫中眾。都為四十七眾。且長科眾意如是。于中義趣至文方明。菩提樹內眾。如來宮殿內眾前已釋訖。已上且長科初會眾竟。余待至文。已上總明舉果行遍周以成信位。

從此已上四十七眾。若別列十普賢眾。即五十六眾諸大眾海。皆是大眾圍繞分。從此初段中有三十行經。分為三段一初有七行半經。總列菩薩之數。及陳同號普賢菩薩之名。二從海月光大明菩薩以下至十佛世界微塵數。於此一段文中有七行半經。陳異名菩薩眾。並都結已上諸菩薩數。三從此諸菩薩已下至成就無量功德。于中有十五行半經。陳大眾本修行之因。及嘆大眾之德。從初段中七行半經。列同號普賢之內。義分為三。一釋菩薩名下之義。二釋菩薩同號之義。三舉眾所為因緣。

一釋菩薩名下之義者。略釋普賢菩薩一號。余可準知。行與理齊。利生皆遍。號之為普。知根利俗。稱之為賢。菩之言覺。薩言眾生。善覺眾生。號名菩薩。廣云摩訶菩提薩埵也。梵言摩訶菩提薩埵。此云大覺眾生。為常于生死海覺悟無盡眾生故。已下九個同號為普

【現代漢語翻譯】 現代漢語譯本： 諸神和天人已經降臨。十住（ దశభూమిక ，菩薩修行十個階段的最初階段）、十行（ దశచర్యా ，菩薩修行十個階段的第二階段）、十向（ దశపరిణామన ，菩薩修行十個階段的第三階段）、十地（ దశభూమి ，菩薩修行十個階段的最後階段），每一階段各有十種部眾，總共四十種。加上十普賢（ సమంతభద్ర ，象徵一切諸佛的理德與行德的菩薩）為一眾，取前面的四十種，總共四十一眾。再加上菩提樹（ बोधि वृक्ष ，釋迦牟尼佛在其下成道的樹）內流光眾、如來（ తథాగత ，佛的稱號之一，意為『如實而來』）所居住的宮殿眾、如來座內眾、十方諸佛所來的菩薩眾、菩薩毛孔放光眾、如來眉間白毫放光眾，總共四十七眾。這裡先大致列出這些部眾的意義，其中的詳細含義在後面的經文中會更加明確。菩提樹內的眾和如來宮殿內的眾，前面已經解釋過了。以上是大致列出初會（ ప్రథమ సమావేశం ，佛經集會）的部眾。其餘的待到後面的經文再解釋。以上總的說明是，舉出果位的修行已經周遍，從而成就了信位（ శ్రద్ధా భూమి ，菩薩修行五十二個階段的最初階段）。 從此以上四十七眾，如果單獨列出十普賢眾，就是五十六眾諸大眾海，都是大眾圍繞的部分。從此初段中有三十行經文，分為三段：第一段有七行半經文，總的列出菩薩的數量，以及陳述同號普賢菩薩的名稱。第二段從海月光大明菩薩以下，到十佛世界微塵數，在這一段經文中有七行半經文，陳述異名菩薩眾，並且總結以上所有菩薩的數量。第三段從諸菩薩以下，到成就無量功德，其中有十五行半經文，陳述大眾根本修行的因緣，以及讚歎大眾的功德。從初段中七行半經文，列出同號普賢之內，意義分為三點：一是解釋菩薩名下的意義，二是解釋菩薩同號的意義，三是舉出大眾所為的因緣。 一是解釋菩薩名下的意義。簡略解釋普賢菩薩一個名號，其餘的可以類推得知。行持與真理一致，利益眾生普遍周到，稱為『普』。瞭解眾生的根器，利益世俗之人，稱為『賢』。『菩』的意思是覺悟，『薩』的意思是眾生。善於覺悟眾生，號名為菩薩。廣義上說，就是摩訶菩提薩埵（ महाबोधि सत्त्व ，梵語，意為大覺有情）。梵語摩訶菩提薩埵，這裡翻譯為大覺眾生。因為常常在生死苦海中覺悟無盡的眾生。以下九個同號都帶有『普』字。

【English Translation】 English version: The gods and heavenly beings have already descended. The Ten Abodes ( దశభూమిక , the initial stage of the ten stages of Bodhisattva practice), the Ten Practices ( దశచర్యా , the second stage of the ten stages of Bodhisattva practice), the Ten Dedications ( దశపరిణామన , the third stage of the ten stages of Bodhisattva practice), the Ten Grounds ( దశభూమి , the final stage of the ten stages of Bodhisattva practice), each stage has ten kinds of retinues, totaling forty kinds. Adding the Ten Samantabhadras ( సమంతభద్ర , a Bodhisattva symbolizing the virtue of reason and practice of all Buddhas) as one assembly, taking the preceding forty kinds, totaling forty-one assemblies. Furthermore, adding the assembly of flowing light within the Bodhi Tree ( बोधि वृक्ष , the tree under which Shakyamuni Buddha attained enlightenment), the assembly of the palaces where the Tathagata ( తథాగత , one of the titles of the Buddha, meaning 'thus come') resides, the assembly within the Tathagata's seat, the assembly of Bodhisattvas who come from the ten directions, the assembly of light emanating from the pores of the Bodhisattvas, the assembly from the white hair between the eyebrows of the Tathagata, totaling forty-seven assemblies. Here, the meaning of these assemblies is roughly listed first, and the detailed meaning will be clarified in the subsequent scriptures. The assembly within the Bodhi Tree and the assembly within the Tathagata's palace have already been explained earlier. The above is a rough listing of the assemblies of the initial gathering ( ప్రథమ సమావేశం , the first assembly of a Buddhist scripture). The rest will be explained in the subsequent scriptures. The above general explanation is that the practice of the fruition position has been completed, thereby achieving the stage of faith ( శ్రద్ధా భూమి , the initial stage of the fifty-two stages of Bodhisattva practice). From the above forty-seven assemblies, if the Ten Samantabhadra assemblies are listed separately, there are fifty-six assemblies of the great assembly sea, all of which are parts surrounded by the great assembly. From this initial section, there are thirty lines of scripture, divided into three sections: the first section has seven and a half lines of scripture, generally listing the number of Bodhisattvas, and stating the names of Bodhisattvas with the same title, Samantabhadra. The second section, from the Bodhisattva Sea Moon Light Great Illumination down to the number of dust motes in ten Buddha worlds, in this section of scripture, there are seven and a half lines of scripture, stating the assemblies of Bodhisattvas with different names, and summarizing the number of all the Bodhisattvas mentioned above. The third section, from the Bodhisattvas down to the accomplishment of immeasurable merits, in which there are fifteen and a half lines of scripture, stating the causes and conditions of the fundamental practice of the great assembly, and praising the virtues of the great assembly. From the seven and a half lines of scripture in the initial section, listing the Samantabhadras with the same title, the meaning is divided into three points: first, to explain the meaning under the name of Bodhisattva; second, to explain the meaning of the same title of Bodhisattva; and third, to cite the causes and conditions for which the great assembly is gathered. First, to explain the meaning under the name of Bodhisattva. Briefly explain the single title of Samantabhadra Bodhisattva, and the rest can be inferred. Practice is consistent with truth, and benefiting sentient beings is universal and thorough, which is called 'Sama(普)'. Understanding the faculties of sentient beings and benefiting worldly people is called 'bhadra(賢)'. 'Bodhi(菩)' means enlightenment, and 'sattva(薩)' means sentient beings. Being good at enlightening sentient beings is called Bodhisattva. In a broad sense, it is Mahabodhisattva ( महाबोधि सत्त्व , Sanskrit, meaning great enlightened being). The Sanskrit word Mahabodhisattva is translated here as great enlightened being. Because it constantly enlightens endless sentient beings in the sea of birth and death. The following nine same titles all have the word 'Sama(普)'.

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者。普賢菩薩通號也。明一一菩薩皆有此十種德行。約德為名故。為表德行圓滿始終具十。一一菩薩隨行之號無盡故。為行無盡行故。但以其名下之義。即彰自行。余準知之。總以十波羅蜜為體。

二釋菩薩同號之義者。明此十普之義。是一人之普一一菩薩具十普也。一切菩薩總然。下名別者。明一一普能遍別故。方知普義得成也。總是十方諸佛同行共行。更無故新。如大王路發跡蹬之者。即是無奈不行之何。一念隨善少分見性智慧現前。總是不離佛正覺根本智故。不離普賢行故。如普賢行。一念中少分善心。總是向法流者故。如下經云。聞如來名號及所說法門。聞而不信。猶能畢竟至於金剛智地。何況生信修行者也。

三舉眾所為因緣者。明佛出興世所現依正二報大集普賢菩薩眾海意。為令眾生見果生信修行故。此是舉果勸修生信分。如來是十方諸佛正覺根本智之果。十普賢等是十方諸佛差別行果。舉此二法中因果。報得令眾生信樂修行趣入故。如三轉法輪中。一示八相成道是。二勸修。以觀果知因勸人天等修學。三證同如是。三乘一乘等證。今此一乘中將此佛乘根本智果普賢遍法界行果。勸令大心眾生生信修行。此乃即是五位中十一地普賢等覺位門。十方諸佛成佛竟。亦行之不息。如初發菩提心者行

【現代漢語翻譯】 現代漢語譯本：這是普賢菩薩（Samantabhadra Bodhisattva，象徵菩薩的普遍賢善的德行）的通稱。說明每一位菩薩都具有這十種德行。因為依德立名，所以爲了表明德行圓滿，始終具備這十種德行。每一位菩薩隨其所行的名號是無窮無盡的，所以說行是無盡的。只要依據其名號之下的意義，就能彰顯自身的修行，其餘的可以類推得知。總的來說，以十波羅蜜（十種到達彼岸的方法）為本體。

第二，解釋菩薩共同名號的意義。說明這十種『普』的意義，是一個人的『普』，每一位菩薩都具備這十種『普』。一切菩薩都是如此。下面說『別』，說明每一種『普』都能普遍地分別，這樣才能知道『普』的意義得以成立。總的來說，是十方諸佛共同修行的，沒有新舊之分。就像大王的路，一旦開始行走，就不得不繼續走下去。一念之間，隨著善念，少分見性的智慧顯現，總是不離佛的正覺根本智，不離普賢行。就像普賢行，一念中少分的善心，總是向著佛法的流向。如下面的經文所說：『聽到如來的名號以及所說的法門，即使聽了不相信，最終也能到達金剛智地（Vajra Wisdom Ground），更何況是生起信心並修行的人呢？』

第三，列舉大眾所為的因緣。說明佛出現於世間所顯現的依報（所居住的環境）和正報（自身）二報，以及普賢菩薩眾海的意義，是爲了讓眾生見到果報而生起信心並修行。這是舉出果報來勸勉修行，生起信心的部分。如來是十方諸佛正覺根本智的果報，十普賢等是十方諸佛差別行果。舉出這兩種法中的因果報應，讓眾生信樂修行並趣入。就像三轉法輪（Three Turnings of the Dharma Wheel）中，第一次是示現八相成道（Eight Aspects of Enlightenment）；第二次是勸勉修行，通過觀察果報來了解因，勸勉人天等修學；第三次是證明相同，三乘（Three Vehicles）和一乘（One Vehicle）等都得到證明。現在這一個佛乘中，將佛乘的根本智果和普賢遍法界行果，勸勉大心眾生生起信心並修行。這正是五位（Five Stages of the Path）中十一地（Eleventh Ground）普賢等覺位（Samantabhadra Equal Enlightenment）的門徑。十方諸佛成佛之後，也在不停地修行，就像初發菩提心（Bodhicitta，the aspiration to attain enlightenment）的人一樣。

【English Translation】 English version: This is the common title of Samantabhadra Bodhisattva (symbolizing the universal virtuous conduct of a Bodhisattva). It explains that each Bodhisattva possesses these ten virtues. Because the name is based on virtue, it signifies the perfection of virtue, possessing these ten virtues from beginning to end. The names of each Bodhisattva according to their practice are endless, hence the practice is said to be inexhaustible. By understanding the meaning beneath their name, one can manifest their own practice, and the rest can be inferred. Generally speaking, it takes the Ten Paramitas (ten perfections) as its essence.

Second, explaining the meaning of the common title of Bodhisattvas. It explains that the meaning of these ten 'universals' is one person's 'universal,' each Bodhisattva possesses these ten 'universals.' All Bodhisattvas are like this. The following says 'distinct,' explaining that each 'universal' can universally distinguish, so that one can know that the meaning of 'universal' can be established. In general, it is the common practice of all Buddhas in the ten directions, without old or new. Just like the road of the great king, once you start walking, you have no choice but to continue. In a single thought, with good intentions, a small portion of wisdom that sees the nature manifests, always inseparable from the Buddha's Right Enlightenment Fundamental Wisdom, inseparable from Samantabhadra's practice. Like Samantabhadra's practice, a small portion of good intention in a single thought always flows towards the Dharma. As the following sutra says: 'Hearing the name of the Tathagata (Thus Come One) and the Dharma doors spoken, even if one does not believe, one can ultimately reach the Vajra Wisdom Ground (Vajra Wisdom Ground), let alone those who generate faith and practice?'

Third, listing the causes and conditions for the assembly. It explains that the meaning of the dependent retribution (the environment in which one lives) and the direct retribution (oneself) manifested by the Buddha appearing in the world, as well as the Samantabhadra Bodhisattva assembly, is to enable sentient beings to see the karmic results, generate faith, and practice. This is the part that encourages practice by citing the karmic results and generating faith. The Tathagata is the result of the Right Enlightenment Fundamental Wisdom of all Buddhas in the ten directions, and the Ten Samantabhadras, etc., are the results of the differentiated practices of all Buddhas in the ten directions. Citing the cause and effect retribution in these two dharmas, it enables sentient beings to believe, rejoice, practice, and enter. Just like in the Three Turnings of the Dharma Wheel, the first is to show the Eight Aspects of Enlightenment; the second is to encourage practice, by observing the karmic results to understand the cause, encouraging humans and devas (gods) to study; the third is to prove the same, the Three Vehicles and the One Vehicle, etc., are all proven. Now, in this One Buddha Vehicle, the fundamental wisdom result of the Buddha Vehicle and the Samantabhadra's practice pervading the Dharma Realm are used to encourage sentient beings with great minds to generate faith and practice. This is precisely the gateway to the Samantabhadra Equal Enlightenment position (Samantabhadra Equal Enlightenment) of the Eleventh Ground in the Five Stages of the Path. After all Buddhas in the ten directions attain Buddhahood, they also continue to practice without ceasing, just like those who initially generate Bodhicitta (the aspiration to attain enlightenment).

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之不息。今將此位以為信門。若不如是以何為信入。故佛果后普賢行純是利他。初發心以後普賢行是自利。利他行故。今此初眾並佛所為如是舉果勸修。生信樂修行趣入故。今經之大意。為若此也。將舊果勸初心。向下海月光大明菩薩諸神天眾。即明信已入十住十地修行進趣漸漸增修因果也。明立隨位當分之因果。令後學者見其體樣信樂無疑。趣入隨位各異故。若不如是滯在一法智無增勝故。已上一段。且是初見佛成道見佛果五位菩薩集眾示現入法。入即同佛。所知與佛齊見。若信他佛。然初心菩薩未能然也。未是自信自心自身是佛。大智境界是佛法身。是堪行普賢行者。從第二會光明覺品已后。一切處金色世界寶色世界。即明自心法性是金色白凈無染。名為所居世界。不動智佛即是自心。于無性理中。分別之智。本來無動。上首菩薩文殊師利。明是自心無性之中善能簡擇妙分別慧。覺首菩薩即是自心如是真信之首。目首菩薩即是自心。明見可信之心心境俱佛。如海門國法。普見自他俱佛故。至文廣釋。方明是身是佛是心作佛心外見佛不名信心。已上大眾圍繞分中。釋同號眾竟。

第二釋海月光等名異眾。其意如何。此七行半經。其中義分為四。一陳菩薩眾意。二釋菩薩名號。三都結眾數。四嘆德。

一

【現代漢語翻譯】 現代漢語譯本：永不停息。現在將這個位置作為信仰的入口。如果不是這樣，又該如何進入信仰呢？所以佛果之後的普賢行愿完全是利他的。初發心之後的普賢行愿是自利的，因為是利他的行為。現在這裡的初發心大眾以及佛陀所做的一切，都是這樣舉出佛果來勸勉修行，使他們產生信心和喜悅，修行並趣入佛道。這就是這部經的大意。用舊有的佛果來勸勉初發心的人。向下到海月光大明菩薩以及諸神天眾，就是說明他們已經進入十住、十地，修行並不斷進步，逐漸增修因果。說明確立隨順位次的應有因果，使後來的學習者看到榜樣，深信不疑，趣入隨順位次而各不相同的修行。如果不是這樣，就會停滯在一種法中，智慧無法增長。以上一段，只是最初見到佛陀成道，見到佛果五位菩薩聚集在一起，示現進入佛法。進入就是與佛相同，所知與佛相同。如果相信他方佛，那麼初發心的菩薩還不能這樣。還沒有自信自心自身就是佛，大智慧的境界就是佛的法身，是堪能修行普賢行愿的人。從第二會光明覺品之後，一切處金色世界、寶色世界，就是說明自心法性是金色、白凈、沒有染污，名為所居住的世界。不動智佛就是自心，在無自性的道理中，分別的智慧本來不動。上首菩薩文殊師利（Manjusri），說明自心在無自性之中善於簡擇微妙分別的智慧。覺首菩薩就是自心如是真信的開端。目首菩薩就是自心，明見可信的心，心境都是佛，如同海門國的法則，普遍見到自他都是佛。到經文廣泛解釋，才明白這個身就是佛，這個心作佛，心外見佛不名為信心。以上大眾圍繞的部分，解釋同號眾完畢。 第二，解釋海月光（Samudracandra）等名號不同的菩薩眾。其意義是什麼？這七行半的經文，其中的意義分為四部分：一、陳述菩薩眾的意圖；二、解釋菩薩的名號；三、總結大眾的數量；四、讚歎功德。 一、

【English Translation】 English version: Ceaseless. Now, this position will be taken as the gate of faith. If it is not so, how can one enter into faith? Therefore, the practices of Samantabhadra (普賢, universally worthy) after the fruition of Buddhahood are purely altruistic. The practices of Samantabhadra after the initial aspiration are self-beneficial because they are altruistic actions. Now, this assembly of initial aspirants and all that the Buddha does are to encourage cultivation by presenting the fruition, causing them to generate faith and joy, cultivate, and enter the path of Buddhahood. This is the main idea of this sutra. Using the old fruition to encourage those with initial aspiration. Down to Samudracandra (海月光, ocean moon light) and Mahaprabha (大明, great light) Bodhisattvas, as well as the gods and celestial beings, it is explained that they have already entered the ten abodes and ten grounds, cultivating and continuously progressing, gradually increasing the causes and effects. It explains establishing the appropriate causes and effects according to the position, so that later learners can see the example, have unwavering faith, and enter into cultivation according to their respective positions. If it is not so, one will stagnate in one dharma, and wisdom will not increase. The above section is only the initial sight of the Buddha attaining enlightenment, seeing the assembly of Bodhisattvas in the five positions of the Buddha's fruition, demonstrating entering the Dharma. Entering is the same as the Buddha, and what is known is the same as the Buddha. If one believes in other Buddhas, then the Bodhisattvas with initial aspiration cannot do so yet. They have not yet had the self-confidence that their own mind and body are the Buddha, that the realm of great wisdom is the Dharmakaya (法身, Dharma body) of the Buddha, and that they are capable of practicing the practices of Samantabhadra. From the second assembly, the chapter on the Light of Awakening onwards, all the golden worlds and jeweled worlds are to explain that the Dharma-nature of one's own mind is golden, pure, and without defilement, and is called the world in which one resides. The Immovable Wisdom Buddha is one's own mind, and in the principle of no-self-nature, the wisdom of discrimination is originally immovable. The foremost Bodhisattva Manjusri (文殊師利), explains that one's own mind is good at selecting subtle discriminating wisdom in the midst of no-self-nature. Bodhisattva Jue Shou (覺首, awakening head) is the beginning of such true faith in one's own mind. Bodhisattva Mu Shou (目首, eye head) is one's own mind, clearly seeing the believable mind, and both mind and realm are Buddhas, like the laws of the country of Haimen, universally seeing that both oneself and others are Buddhas. Only when the sutra is widely explained does one understand that this body is the Buddha, this mind makes the Buddha, and seeing the Buddha outside the mind is not called faith. The above section on the assembly surrounding the Buddha concludes the explanation of the assembly with the same name. Second, explain the Bodhisattva assembly with different names, such as Samudracandra (海月光). What is the meaning? This seven and a half lines of sutra can be divided into four parts: 1. Stating the intention of the Bodhisattva assembly; 2. Explaining the names of the Bodhisattvas; 3. Summarizing the number of the assembly; 4. Praising the virtues. 1.

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陳菩薩眾意者。此十個異名眾。所以異名。前同號意。況如前段已釋意。此一段異名意趣。為明以彼普賢行入俗利生隨其行異名亦還異。為明以普遍別方名為普。其眾意。為明入俗利生教化眾生。還令眾生得自身之法。是故寄位在十住初心。以明用彰。十住初心一下頓乘古法。不移古蹟故無異舊道。如大王路新舊同行。以此以舊古法入俗利生。開悟迷流還令學古。以是義故。還將佛果位內普賢異名之眾。寄位成十住初心。為彰后悟不移舊跡故。又明前如來成正覺佛果。及普賢行果。古今諸佛所乘常道。是明所信之門。此入俗利生異名之眾。即明所化眾生入道初心還同自法不移古蹟故。後有發心之士。一一自心以定慧力照之可見。不可以情信者。堪為自非久種善根應當聞而不惑。設使三乘根種六通菩薩。尚自懷疑。凡流之中一乘之性。處凡流而信入。如下經自有明文。為三乘種性劣解。佛隨根性。且說此娑婆為穢土。是五濁故。凈土在他方。或言此方是穢。向上第四禪已上別有菩薩凈土。或說佛果在僧祇之後方成。未說凈穢含容塵含法界。凡聖同居。各無妨礙。三乘等教。執權成實。難信此法界一乘之門。為學假詮假教假觀破粗現無明繫著故。行一分粗波羅蜜門。得三種意生身。見諸佛國土。有自有他。有凈有穢。忻彼

厭此。兼修凈行。修諸假真如觀及空觀等。得一分神通。報勝諸天。神通亦勝。忻厭心勝。更亦不生惡國穢土。為本願力有佛成道處暫來還去。如說三乘教中多有此事。未迴心者常當如是。學權教者。為根下劣故不聞此教。聞亦不信。如經下文。自具說故。如維摩經法華經。為破彼故。方始一分略說。猶未具論。是故學教者。慎勿偏習一門。諸部經文。總各深思意趣。大有一生學道。為聞慧不妙不廣。返謗真言。廣說云云。且略而陳爾。以上陳異名菩薩眾意趣竟。

二釋菩薩名者。此十個菩薩名。一個是隨十住位中。一個波羅蜜之通稱。一一中具十。為隨行成名故。此十個菩薩所行十個波羅蜜。各是五位中菩薩通行。又隨五位行中。十住具十。十行具十。十向具十。十地具十。十一地具十。通為百數。此明一波羅蜜中有十。十中有百。又十住中一一住中具十。十住中具百。五位總然。通成五百個波羅蜜門。隨其行位名目感果。各別通位。總是此十個菩薩之名號是也。何故號曰海月光大明菩薩摩訶薩。以法行無邊大悲廣利如海。所有蒙益。總令見性清涼。號名月光。既得清涼之後。智無不照。號曰大明。一切世界大覺眾生故摩訶菩提薩埵摩訶菩提。此云大覺也。薩云薩埵也。此云眾生。為不捨眾生生死故。廣云摩

【現代漢語翻譯】 現代漢語譯本： 厭離此世，兼修清凈之行，修習諸如假真如觀以及空觀等法門，從而獲得一分神通。其果報勝過諸天，神通也更為強大，欣喜和厭離之心也更為殊勝。此後也不會再投生於惡劣的國家或污穢的國土。因為有本願力的緣故，只會在有佛成道的地方暫時來去。正如三乘教法中所說，這種情況很多。尚未回心轉意的人，應當常常如此修行。學習權教的人，因為根器下劣的緣故，聽不到這種教法，即使聽到了也不會相信。正如經文下文所說，已經詳細說明了。如《維摩經》、《法華經》，爲了破除他們的執著，才開始略微地說一部分，還沒有完全論述。因此，學習教法的人，千萬不要偏執於一門。對於各部經文，都要深入思考其中的意趣。很多人一生學道，因為聞慧不夠精妙和廣博，反而誹謗真言。廣說的內容很多，這裡暫且簡略地陳述。以上陳述了異名菩薩眾的意趣完畢。

第二，解釋菩薩的名稱。這十個菩薩的名稱，一個是隨順十住位中的一個波羅蜜（Paramita，到彼岸），是通用的稱呼。每一個波羅蜜中都具備十個，因為隨順修行而成就名稱的緣故。這十個菩薩所修行的十個波羅蜜，各自是五位（五種階位）中菩薩通行的。又隨順五位修行中，十住具備十個，十行具備十個，十向具備十個，十地具備十個，十一地具備十個，總共有百數。這說明一個波羅蜜中有十個，十個中有百個。又十住中，每一個住位中都具備十個，十住中具備一百個，五位總體也是如此。總共成就五百個波羅蜜門。隨其修行位次，名稱感應果報，各有差別。總而言之，這些都是這十個菩薩的名號。為什麼稱作海月光大明菩薩摩訶薩（Mahasattva，大菩薩）？因為其法行無邊，大悲廣利如海，所有蒙受利益的眾生，都令其見到自性清涼，所以號名為月光。既然得到清涼之後，智慧無所不照，所以號曰大明。一切世界大覺眾生，所以稱為摩訶菩提薩埵（Bodhisattva，菩薩）摩訶菩提。此云大覺也。薩云薩埵也。此云眾生。爲了不捨眾生的生死，所以廣稱為摩訶。

【English Translation】 English version: Disgusted with this world, they also cultivate pure conduct, practicing various contemplations such as the contemplation of false true thusness and the contemplation of emptiness, thereby obtaining a portion of supernatural powers. Their karmic reward surpasses all the heavens, their supernatural powers are even greater, and their hearts of joy and aversion are even more excellent. Thereafter, they will no longer be reborn in evil countries or defiled lands. Because of their original vows, they will only temporarily come and go in places where Buddhas attain enlightenment. As stated in the teachings of the Three Vehicles, this happens often. Those who have not yet turned their minds should always practice in this way. Those who study expedient teachings do not hear this teaching because their roots are inferior, and even if they hear it, they will not believe it. As the text below explains, it has already been explained in detail. Like the Vimalakirti Sutra and the Lotus Sutra, in order to break their attachments, they only begin to speak of a portion slightly, without fully discussing it. Therefore, those who study the teachings must not be biased towards one school. For all the sutras, one must deeply contemplate their meaning. Many people spend their lives studying the Way, but because their wisdom from hearing is not subtle and broad enough, they slander true words instead. There is much to say, but I will briefly state it here. The above concludes the explanation of the intentions of the assembly of Bodhisattvas with different names.

Second, explaining the names of the Bodhisattvas. These ten Bodhisattva names, one is in accordance with one of the ten dwelling stages, and one is a general term for Paramita (to the other shore). Each Paramita possesses ten, because the name is established according to the practice. The ten Paramitas practiced by these ten Bodhisattvas are each commonly practiced by Bodhisattvas in the five stages. Furthermore, in accordance with the practice of the five stages, the ten dwellings possess ten, the ten practices possess ten, the ten dedications possess ten, the ten grounds possess ten, and the eleventh ground possesses ten, totaling one hundred. This explains that one Paramita contains ten, and ten contain one hundred. Also, within the ten dwellings, each dwelling possesses ten, and the ten dwellings possess one hundred, and the five stages are all the same. In total, five hundred Paramita gates are accomplished. According to their practice stage, the name responds to the karmic reward, each with its own distinction. In short, these are all the names of these ten Bodhisattvas. Why are they called Hai Yue Guang Da Ming Bodhisattva Mahasattva (Great Being)? Because their Dharma practice is boundless, their great compassion widely benefits like the sea, and all beings who receive benefit are enabled to see their own nature of coolness, therefore they are named Moonlight. Since they have obtained coolness, their wisdom illuminates everything, therefore they are called Great Illumination. All worlds and greatly enlightened beings, therefore they are called Mahabodhisattva (Bodhisattva) Mahabodhi. 'This' means great enlightenment. 'Sattva' means sentient beings. This means sentient beings. In order not to abandon the birth and death of sentient beings, therefore it is widely called Maha.

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訶菩提薩埵也略云菩薩。梵云摩訶菩提薩埵。此云大覺道心眾生。為自覺道。不捨生死。大覺悟眾生故。又眾生生死是菩薩菩提故。明法界一真無異相故。此是檀波羅蜜為主。餘九菩薩名號為伴。明以法界行大施門廣濟如海利他得益為月光除煩惱熱得清涼故。以此名號即是所行之行。即此十個菩薩之號。是十住位中初發心上十波羅蜜之主伴萬行故。此像下文十住品位內菩薩本所事佛下名。號之為月。十住位中十個佛下名悉同。號之為月。仿此法也。次戒波羅蜜中菩薩號云音海光無垢藏菩薩摩訶薩者。明性戒大悲普雨法音。故號云音。性戒無染。猶如大海不宿死屍故。明法界無性以為戒體。無法不凈如海廣大故。光者。明性戒之體心境俱真。名之為光。又以凈智常當照俗。名之為光。無垢者。法性無染也。藏者。明法界性常含萬像無法不凈明一真故。總別俱真無垢凈故。故號云音海光無垢藏。菩薩如前次忍波羅蜜中菩薩號功德寶髻智生者。明法忍莊嚴其身故。號名功德寶髻。寶髻者。首上之飾。明菩薩發心忍為上首故。寶嚴其頂也。智生者。以能忍故是智生也。菩薩如前。明忍為華髻義故。次精進波羅蜜中菩薩號功德自在王大光者。明勤行饒益眾生招多功德所行萬行無不益他故。自在如王大光者普照也。以常于生死海中

【現代漢語翻譯】 現代漢語譯本：訶菩提薩埵也略稱為菩薩（Bodhisattva）。梵語為摩訶菩提薩埵（Mahābodhisattva），意為大覺道心眾生。爲了自覺覺悟，不捨棄生死，是大覺悟的眾生。又因為眾生的生死就是菩薩的菩提，闡明法界一真，沒有差異的相狀。這是以檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）為主，其餘九個菩薩名號為伴。闡明以法界行大布施之門，廣泛救濟如大海般利益他人，從而獲得如月光般消除煩惱熱，得到清涼。因此，這些名號就是所修之行。這十個菩薩的名號，是十住位中初發心上十波羅蜜的主伴萬行。此像下文十住品位內菩薩本所事佛下名，號之為月。十住位中十個佛下名都相同，號之為月。效仿此法。其次，戒波羅蜜（Śīla-pāramitā，持戒波羅蜜）中的菩薩號為音海光無垢藏菩薩摩訶薩，闡明性戒大悲，普遍降下法音，所以號為云音。性戒沒有污染，猶如大海不容納死屍。闡明法界無性，以此作為戒體，沒有法是不清凈的，如大海般廣大。光，闡明性戒的本體，心境都真實，名為光。又以清凈的智慧常常照耀世俗，名為光。無垢，是說法性沒有污染。藏，闡明法界性常常包含萬象，沒有法是不清凈的，闡明一真。總別都真實，沒有垢染，清凈。所以號為云音海光無垢藏。菩薩如前。其次，忍波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）中的菩薩號為功德寶髻智生，闡明法忍莊嚴其身，所以號為功德寶髻。寶髻，是頭上的裝飾，闡明菩薩發心以忍為首要，寶嚴其頂。智生，因為能夠忍辱，所以是智慧產生。菩薩如前。闡明忍為華髻的意義。其次，精進波羅蜜（Vīrya-pāramitā，精進波羅蜜）中的菩薩號為功德自在王大光，闡明勤奮修行饒益眾生，招來眾多功德，所修行的萬行沒有不利益他人的。自在如王，大光是普遍照耀。因為常常在生死海中 English version: 'Ho Bodhisattva' is also abbreviated as Bodhisattva (Bodhisattva). In Sanskrit, it is Mahābodhisattva, meaning 'sentient beings with a great awakened mind'. It is for self-awareness and enlightenment, without abandoning birth and death, and is a greatly enlightened being. Furthermore, because the birth and death of sentient beings is the Bodhi of the Bodhisattva, it clarifies that the Dharmadhātu is one true reality without differing appearances. This is with Dāna-pāramitā (Perfection of Giving) as the main aspect, and the names of the other nine Bodhisattvas as companions. It clarifies that by practicing great giving through the gate of the Dharmadhātu, extensively aiding others like the ocean, one obtains benefits like moonlight that removes the heat of afflictions and attains coolness. Therefore, these names are the very practices being carried out. The names of these ten Bodhisattvas are the main and accompanying myriad practices of the ten Pāramitās in the initial arising of the mind within the ten dwelling stages. The name below this image, within the ten dwelling stages, in the section on the Buddhas originally served by the Bodhisattvas, is called 'Moon'. The names below the ten Buddhas in the ten dwelling stages are all the same, called 'Moon'. Emulate this method. Next, the Bodhisattva in Śīla-pāramitā (Perfection of Morality) is named 'Sound Ocean Light Immaculate Treasury Bodhisattva Mahāsattva', clarifying that the inherent precepts are of great compassion, universally raining down the Dharma sound, hence the name 'Cloud Sound'. The inherent precepts are without defilement, like the great ocean that does not harbor corpses. It clarifies that the Dharmadhātu is without inherent nature, taking this as the body of the precepts, and there is no Dharma that is not pure, as vast as the ocean. 'Light' clarifies that the essence of the inherent precepts, both mind and environment, are truly real, hence the name 'Light'. Furthermore, it constantly illuminates the mundane with pure wisdom, hence the name 'Light'. 'Immaculate' means that the Dharma-nature is without defilement. 'Treasury' clarifies that the nature of the Dharmadhātu constantly contains myriad phenomena, and there is no Dharma that is not pure, clarifying the one true reality. Both the general and the specific are truly real, without defilement, and pure. Therefore, it is named 'Sound Ocean Light Immaculate Treasury'. The Bodhisattva is as before. Next, the Bodhisattva in Kṣānti-pāramitā (Perfection of Patience) is named 'Merit Jewel Crest Wisdom Born', clarifying that Dharma-patience adorns the body, hence the name 'Merit Jewel Crest'. 'Jewel Crest' is an ornament on the head, clarifying that the Bodhisattva's aspiration takes patience as the foremost, adorning the crown with jewels. 'Wisdom Born' means that because one is able to be patient, wisdom is born. The Bodhisattva is as before. Clarifying the meaning of patience as a flower crest. Next, the Bodhisattva in Vīrya-pāramitā (Perfection of Diligence) is named 'Merit Sovereign King Great Light', clarifying that diligent practice benefits sentient beings, attracting much merit, and all the myriad practices performed benefit others. Sovereign like a king, 'Great Light' is universally illuminating. Because one is constantly in the ocean of birth and death.

【English Translation】 Modern Chinese translation: 訶菩提薩埵也略稱為菩薩（Bodhisattva）。梵語為摩訶菩提薩埵（Mahābodhisattva），意為大覺道心眾生。爲了自覺覺悟，不捨棄生死，是大覺悟的眾生。又因為眾生的生死就是菩薩的菩提，闡明法界一真，沒有差異的相狀。這是以檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）為主，其餘九個菩薩名號為伴。闡明以法界行大布施之門，廣泛救濟如大海般利益他人，從而獲得如月光般消除煩惱熱，得到清涼。因此，這些名號就是所修之行。這十個菩薩的名號，是十住位中初發心上十波羅蜜的主伴萬行。此像下文十住品位內菩薩本所事佛下名，號之為月。十住位中十個佛下名都相同，號之為月。效仿此法。其次，戒波羅蜜（Śīla-pāramitā，持戒波羅蜜）中的菩薩號為音海光無垢藏菩薩摩訶薩，闡明性戒大悲，普遍降下法音，所以號為云音。性戒沒有污染，猶如大海不容納死屍。闡明法界無性，以此作為戒體，沒有法是不清凈的，如大海般廣大。光，闡明性戒的本體，心境都真實，名為光。又以清凈的智慧常常照耀世俗，名為光。無垢，是說法性沒有污染。藏，闡明法界性常常包含萬象，沒有法是不清凈的，闡明一真。總別都真實，沒有垢染，清凈。所以號為云音海光無垢藏。菩薩如前。其次，忍波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）中的菩薩號為功德寶髻智生，闡明法忍莊嚴其身，所以號為功德寶髻。寶髻，是頭上的裝飾，闡明菩薩發心以忍為首要，寶嚴其頂。智生，因為能夠忍辱，所以是智慧產生。菩薩如前。闡明忍為華髻的意義。其次，精進波羅蜜（Vīrya-pāramitā，精進波羅蜜）中的菩薩號為功德自在王大光，闡明勤奮修行饒益眾生，招來眾多功德，所修行的萬行沒有不利益他人的。自在如王，大光是普遍照耀。因為常常在生死海中 English version: 'Ho Bodhisattva' is also abbreviated as Bodhisattva (Bodhisattva). In Sanskrit, it is Mahābodhisattva, meaning 'sentient beings with a great awakened mind'. It is for self-awareness and enlightenment, without abandoning birth and death, and is a greatly enlightened being. Furthermore, because the birth and death of sentient beings is the Bodhi of the Bodhisattva, it clarifies that the Dharmadhātu is one true reality without differing appearances. This is with Dāna-pāramitā (Perfection of Giving) as the main aspect, and the names of the other nine Bodhisattvas as companions. It clarifies that by practicing great giving through the gate of the Dharmadhātu, extensively aiding others like the ocean, one obtains benefits like moonlight that removes the heat of afflictions and attains coolness. Therefore, these names are the very practices being carried out. The names of these ten Bodhisattvas are the main and accompanying myriad practices of the ten Pāramitās in the initial arising of the mind within the ten dwelling stages. The name below this image, within the ten dwelling stages, in the section on the Buddhas originally served by the Bodhisattvas, is called 'Moon'. The names below the ten Buddhas in the ten dwelling stages are all the same, called 'Moon'. Emulate this method. Next, the Bodhisattva in Śīla-pāramitā (Perfection of Morality) is named 'Sound Ocean Light Immaculate Treasury Bodhisattva Mahāsattva', clarifying that the inherent precepts are of great compassion, universally raining down the Dharma sound, hence the name 'Cloud Sound'. The inherent precepts are without defilement, like the great ocean that does not harbor corpses. It clarifies that the Dharmadhātu is without inherent nature, taking this as the body of the precepts, and there is no Dharma that is not pure, as vast as the ocean. 'Light' clarifies that the essence of the inherent precepts, both mind and environment, are truly real, hence the name 'Light'. Furthermore, it constantly illuminates the mundane with pure wisdom, hence the name 'Light'. 'Immaculate' means that the Dharma-nature is without defilement. 'Treasury' clarifies that the nature of the Dharmadhātu constantly contains myriad phenomena, and there is no Dharma that is not pure, clarifying the one true reality. Both the general and the specific are truly real, without defilement, and pure. Therefore, it is named 'Sound Ocean Light Immaculate Treasury'. The Bodhisattva is as before. Next, the Bodhisattva in Kṣānti-pāramitā (Perfection of Patience) is named 'Merit Jewel Crest Wisdom Born', clarifying that Dharma-patience adorns the body, hence the name 'Merit Jewel Crest'. 'Jewel Crest' is an ornament on the head, clarifying that the Bodhisattva's aspiration takes patience as the foremost, adorning the crown with jewels. 'Wisdom Born' means that because one is able to be patient, wisdom is born. The Bodhisattva is as before. Clarifying the meaning of patience as a flower crest. Next, the Bodhisattva in Vīrya-pāramitā (Perfection of Diligence) is named 'Merit Sovereign King Great Light', clarifying that diligent practice benefits sentient beings, attracting much merit, and all the myriad practices performed benefit others. Sovereign like a king, 'Great Light' is universally illuminating. Because one is constantly in the ocean of birth and death.

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以智光明益生無倦故。並令開曉故號大光。菩薩如前。次禪波羅蜜中號善勇猛蓮華髻菩薩者。明法界為禪體從凡夫地起信心已入證之初。明一念無思頓超諸想真智冥會故。云勇猛也。智慧達俗處世無染故。號蓮華也。髻者。明此位菩薩表法中以蓮華冠頂。明禪體處世即真不染寂亂故。次般若波羅蜜中號普智云日幢菩薩者。明第六智慧如雲雨法雨故。慧光破暗。名之為日。摧邪顯正。號之名幢。次方便波羅蜜中號大精進金剛臍菩薩者。明第七住第七行第七回向第七地五位中凡是第七位總修悲位故。以其真理圓融染凈故名方便。如下十地中第七地菩薩舉喻云。譬如一國純凈一國純穢。於此凈穢事難可了知。如善財童子于第七住中見休舍優婆夷。此云滿愿。為明此第七住位成就深厚大悲滿一切眾生愿故。又告善財言。我有八萬四千那由他同行眷屬。常居此園。如是之意。明每位位中第七方便波羅蜜成大悲位。言八萬四千同行眷屬者。八萬四千一切諸塵勞門我皆同行。常以生死為園林故。如此菩薩即明是十住位中初發心住一住中十個波羅蜜中第七波羅蜜故。非是第七住中第七波羅蜜故。十住之中有十個。第七方便波羅蜜。當一一住中。各各以方便圓其悲智萬行故。餘波羅蜜亦同於十住中。一一具十。十行十向十地十一地總然。

【現代漢語翻譯】 現代漢語譯本 以智慧光明增益眾生，使他們不感到疲倦，並且使他們開悟明白，所以稱為『大光』（Great Light）。這位菩薩的情況與前面所說相同。接下來，在禪波羅蜜中，名為『善勇猛蓮華髻』（Good Courageous Lotus Crest）的菩薩，說明法界是禪定的本體，從凡夫的地位生起信心，已經進入證悟的初始階段。說明一念之間沒有思慮，立刻超越各種妄想，真正的智慧暗合于道，所以說『勇猛』。智慧通達世俗，身處世間而沒有被污染，所以稱為『蓮華』（Lotus）。『髻』（Crest）是指這位菩薩在表法時，以蓮花作為頭冠，表明禪定的本體處於世間，即是真如而不被污染，既寂靜又不散亂。接下來，在般若波羅蜜中，名為『普智云日幢』（Universal Wisdom Cloud Sun Banner）的菩薩，說明第六智慧像云一樣降下法雨。智慧的光芒破除黑暗，所以名為『日』（Sun）。摧毀邪惡，彰顯正義，所以名為『幢』（Banner）。接下來，在方便波羅蜜中，名為『大精進金剛臍』（Great Perseverance Diamond Navel）的菩薩，說明在第七住、第七行、第七回向、第七地這五個位次中，凡是第七位，都是總修悲心的位次。因為真理圓融，既有染又有凈，所以名為『方便』（Skillful Means）。如下面的十地中，第七地菩薩舉例說：『譬如一個國家純凈，一個國家純粹污穢，在這純凈和污穢的事情上難以瞭解。』例如善財童子在第七住中見到休舍優婆夷（Vimala），這裡稱為『滿愿』（Fulfillment of Vows），是爲了說明這第七住位成就深厚的大悲心，滿足一切眾生的願望。又告訴善財說：『我有八萬四千那由他（nayuta，極大數）同行眷屬，常住在這個園林中。』這樣的意思是說，每個位次中的第七方便波羅蜜成就大悲位。說到『八萬四千同行眷屬』，是指八萬四千一切塵勞之門，我都一同經歷，常常以生死作為園林。這樣的菩薩，就是說明在十住位中的初發心住，一個住位中的十個波羅蜜中的第七個波羅蜜。而不是第七住中的第七個波羅蜜。十住之中有十個第七方便波羅蜜，應當在每一個住位中，各自以方便來圓滿其悲智和萬行。其餘的波羅蜜也同樣在十住中，每一個都具備十個。十行、十向、十地、十一地都是如此。

【English Translation】 English version Because of the benefit of wisdom and light, beings are tireless and enlightened, hence the name 'Great Light'. The Bodhisattva is as described before. Next, in the Perfection of Dhyana (Chan Paramita), the Bodhisattva named 'Good Courageous Lotus Crest' explains that the Dharmadhatu (realm of Dharma) is the essence of Dhyana, arising from the state of ordinary beings with faith, having entered the initial stage of realization. It explains that in a single thought without thinking, one instantly transcends all thoughts, and true wisdom mysteriously merges, hence the term 'Courageous'. Wisdom penetrates the mundane world, remaining unpolluted while in the world, hence the name 'Lotus'. 'Crest' indicates that this Bodhisattva, in representing the Dharma, uses a lotus as a crown, indicating that the essence of Dhyana is in the world, being true and unpolluted, both tranquil and not disturbed. Next, in the Perfection of Prajna (Wisdom Paramita), the Bodhisattva named 'Universal Wisdom Cloud Sun Banner' explains that the sixth wisdom is like clouds raining down the Dharma rain. The light of wisdom breaks through darkness, hence the name 'Sun'. Destroying evil and manifesting righteousness, hence the name 'Banner'. Next, in the Perfection of Upaya (Skillful Means Paramita), the Bodhisattva named 'Great Perseverance Diamond Navel' explains that in the five positions of the seventh Abode, seventh Practice, seventh Dedication, and seventh Ground, all seventh positions are the positions of cultivating great compassion. Because the truth is perfectly integrated, both defiled and pure, hence the name 'Skillful Means'. As in the following Ten Grounds, the seventh Ground Bodhisattva gives an example: 'It is like a country that is purely clean and a country that is purely defiled. It is difficult to understand the matters of purity and defilement.' For example, Sudhana (善財童子) saw Vimala (休舍優婆夷) in the seventh Abode, here called 'Fulfillment of Vows', to illustrate that this seventh Abode position achieves profound great compassion, fulfilling the wishes of all beings. He also told Sudhana: 'I have eighty-four thousand nayutas (那由他, a very large number) of fellow practitioners, who always reside in this garden.' This means that the seventh Skillful Means Paramita in each position achieves the position of great compassion. The 'eighty-four thousand fellow practitioners' refer to the eighty-four thousand gates of all defilements, which I all experience together, always taking birth and death as a garden. Such a Bodhisattva illustrates that it is the initial Mind of Enlightenment Abode in the Ten Abodes, the seventh Paramita among the ten Paramitas in one Abode. It is not the seventh Paramita in the seventh Abode. Among the Ten Abodes, there are ten seventh Skillful Means Paramitas, and in each Abode, one should use skillful means to perfect their compassion, wisdom, and myriad practices. The remaining Paramitas are also the same in the Ten Abodes, each possessing ten. The Ten Practices, Ten Dedications, Ten Grounds, and Eleventh Ground are all the same.

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各有十。仿此十個菩薩名號。且圓初發心住。上第一住內十波羅蜜中第七方便門故。且圓一住中悲智主伴十波羅蜜故。明大悲堅固處生死而無疲倦名大精進。壞他堅垢號曰金剛。處俗同纏無虧中道。號之曰臍臍者。明處智悲中際。如佛放受生光在臍輪者表智悲中際。廣意在下文。方明菩薩如前。此是十住位中初發心住內第七方便波羅蜜。且明一住中十波羅蜜主伴也。治地住修行住。如是十住。各自具十波羅蜜主伴圓融。一住具十。十住具百。五位例然。通有五百。乃至無盡。次明第八愿波羅蜜中菩薩名號香焰光幢者。大愿弘芳號之為香。智慧隨愿依根破惑故名為光。入邪破障故號為幢。如第八位中。多作外道邪師。與邪同行。破邪師道。如八住中毗目多羅仙等是。善財第八住中善知識也。明智凈方能破邪故。次第九力波羅蜜中菩薩名號大明德深美音者。明力波羅蜜為大法師位善說法故。故名大明德深美音也。菩薩如前釋。次第十智波羅蜜中菩薩名大福光智生者。明此是智波羅蜜故。此上十菩薩名。明初發心住中以十波羅蜜用治初發心住中障成法身悲智門故。計此修治法合一法。今說諸波羅蜜。各各修行不同。明於一法上以十法修治慣習增明。以成一故。其法不離舊行也。時亦不移舊時也故。時無性故。三世無去來故。

【現代漢語翻譯】 現代漢語譯本 各有十個。仿照這十個菩薩的名號，並且圓滿了初發心住。在第一住內的十波羅蜜中，這是第七方便門。並且圓滿了一個住中的悲智主伴十波羅蜜。闡明大悲堅固，處於生死輪迴中而沒有疲倦，名為大精進。摧毀他人堅固的煩惱，號為金剛。處於世俗的纏縛中，卻不偏離中道，稱之為臍。臍，闡明處於智慧和慈悲的中間。如同佛陀在臍輪放出受生光，這象徵著智慧和慈悲的中間。更廣泛的含義在下文中闡明。菩薩如同前面所說。這是十住位中初發心住內的第七方便波羅蜜。並且闡明一個住中的十波羅蜜主伴。治地住、修行住，像這樣的十住，各自都具備十波羅蜜的主伴圓融。一個住具備十個，十個住具備一百個，五位以此類推，總共有五百個，乃至無窮無盡。接下來闡明第八愿波羅蜜中的菩薩名號，香焰光幢（大愿弘芳號之為香，智慧隨愿依根破惑故名為光，入邪破障故號為幢）。大愿弘揚芬芳，稱之為香。智慧隨著願望，依據根基破除迷惑，所以稱為光。進入邪道，破除障礙，所以號為幢。如同第八位中，大多作為外道邪師，與邪道同行，破除邪師之道。如同八住中的毗目多羅仙（Vimuttara）等就是。善財（Sudhana）在第八住中遇到的善知識也是如此。闡明智慧清凈才能破除邪道。接下來是第九力波羅蜜中的菩薩名號，大明德深美音（明力波羅蜜為大法師位善說法故，故名大明德深美音也）。闡明力波羅蜜作為大法師的地位，善於說法，所以名為大明德深美音。菩薩如同前面解釋的那樣。次第是第十智波羅蜜中的菩薩名號，大福光智生（明此是智波羅蜜故）。闡明這是智波羅蜜的緣故。以上這十個菩薩的名號，闡明在初發心住中，用十波羅蜜來修治初發心住中的障礙，成就法身悲智之門。計算這些修治的方法合為一體。現在說諸波羅蜜，各自修行不同。闡明在一個法上，用十種法門來修治，慣習，增進光明，以成就一體的緣故。這些法不離開舊有的修行，時間也不改變舊有的時間，因為時間沒有自性，三世沒有過去和未來。

【English Translation】 English version Each has ten. Following these ten Bodhisattva names, and perfecting the initial resolve dwelling (初發心住, Chū fā xīn zhù, the dwelling of initial resolve). Within the first dwelling, among the ten Paramitas, this is the seventh expedient means gate. And perfecting the ten Paramitas of compassion and wisdom, principal and attendant, within one dwelling. Clarifying that great compassion is firm, being in the cycle of birth and death without weariness, is called great diligence (大精進, dà jīng jìn). Destroying others' firm afflictions is called Vajra (金剛, jīn gāng). Being in the entanglement of the mundane world, yet not deviating from the Middle Way, is called the navel (臍, qí). The navel clarifies being in the middle of wisdom and compassion. Just as the Buddha emits the light of rebirth from the navel chakra, this symbolizes the middle of wisdom and compassion. The broader meaning is clarified in the following text. Bodhisattvas are as previously described. This is the seventh expedient means Paramita within the initial resolve dwelling in the ten dwelling positions. And clarifying the ten Paramitas, principal and attendant, within one dwelling. The dwelling of cultivating the ground (治地住, zhì dì zhù), the dwelling of practice (修行住, xiū xíng zhù), and so on, these ten dwellings each possess the complete fusion of the ten Paramitas, principal and attendant. One dwelling possesses ten, ten dwellings possess one hundred, and the five positions are analogous, totaling five hundred, and so on, endlessly. Next, clarifying the Bodhisattva names in the eighth vow Paramita: Fragrant Flame Light Banner (香焰光幢, xiāng yàn guāng chuáng) (Great vows are fragrant, hence called fragrance; intelligence follows vows, relying on roots to break through delusion, hence called light; entering the perverse and breaking through obstacles, hence called banner). Great vows are fragrant, hence called fragrance. Intelligence follows vows, relying on roots to break through delusion, hence called light. Entering the perverse and breaking through obstacles, hence called banner. Just as in the eighth position, many act as heretical teachers, walking with heresy, breaking through the path of heretical teachers. Just as Vimuttara (毗目多羅, Pí mù duō luó) and others in the eight dwelling are. Sudhana (善財, Shàn cái) in the eighth dwelling is also a virtuous friend. Clarifying that pure wisdom is able to break through heresy. Next is the Bodhisattva name in the ninth power Paramita: Great Bright Virtue Profound Beautiful Sound (大明德深美音, Dà míng dé shēn měi yīn) (Clarifying that power Paramita is the position of a great Dharma master, skillfully expounding the Dharma, hence called Great Bright Virtue Profound Beautiful Sound). Clarifying that power Paramita is the position of a great Dharma master, skillfully expounding the Dharma, hence called Great Bright Virtue Profound Beautiful Sound. Bodhisattvas are as previously explained. In order is the Bodhisattva name in the tenth wisdom Paramita: Great Fortune Light Wisdom Birth (大福光智生, Dà fú guāng zhì shēng) (Clarifying that this is the wisdom Paramita). Clarifying that this is the wisdom Paramita. The above ten Bodhisattva names clarify that in the initial resolve dwelling, the ten Paramitas are used to cultivate and heal the obstacles in the initial resolve dwelling, accomplishing the Dharma body, the gate of compassion and wisdom. Calculating these methods of cultivation and healing as one Dharma. Now speaking of the various Paramitas, each practice is different. Clarifying that on one Dharma, ten Dharma gates are used to cultivate, familiarize, increase brightness, in order to accomplish oneness. These Dharmas do not depart from the old practices, and time does not change the old time, because time has no self-nature, and the three times have no past and future.

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但於一法上具十個波羅蜜行門體用。但於一法上修行生熟處分一住二住。但於一法上會智悲願行。生熟淺深不同。隨不同處分其地位差別故。非是法異故。以總別同異成壞六相義圓通可知。

三都結眾數者。經云。如是等而為上首。有十佛世界微塵數者是也。

四嘆德者。以下十五行半經是也。經自具文。不煩更釋。如是以上大眾之海。總是普賢行滿。常住世間。安立法則。成就菩薩十住十行十地等位。次第令諸眾生開示悟入。常為世間一切依護。如上嘆德中具明。以下獲益中亦具明。如獲益中總是作利生方便入法次第。入即同佛所知。與後學者作見道之樣。迷即是凡。悟即同佛。知見皆是本來舊達。並是影響眾也。以下神天亦同此例。皆是助佛揚化顯德。令佛法化流行世間。眾生獲益故。

二復有佛世界微塵數執金剛神。此一段有十三行半經。于中義意分之為四。一寄位表法。二釋名配行。三列數。四嘆神德。

一寄位表法者。明神眾。是見道已性齊諸佛智同真理。隨普賢行處世護持。稱之為神。護持正法故。隨行表法者。為表十住位內第二治地住門主戒波羅蜜。明戒為防護義故。以法身為戒體。稱真不壞。號曰金剛。前海月光大明菩薩。為十住中初發心住。于中意義如前段文已釋。此一

【現代漢語翻譯】 現代漢語譯本：然而，在一種法上就具備十個波羅蜜（paramita，意為「到彼岸」）的修行門，包含其本體和作用。僅僅在一種法上修行，就能區分生疏和熟練的程度，以及一住位和二住位之間的差別。僅僅在一種法上，就能彙集智慧、慈悲、願力和行動。生疏和熟練、淺顯和深刻各有不同，根據這些不同之處來區分其地位的差別，並非是法本身有所不同。因為總、別、同、異、成、壞這六相義理是圓融通達的，所以可以明白。

關於三都結集大眾的數量，經書中說：『像這樣的大眾以上首為代表，有十個佛世界微塵數那麼多。』說的就是這個意思。

四是讚歎功德。以下十五行半的經文就是。經文字身已經很完整，不需要再解釋。像以上所說的大眾之海，都是普賢（Samantabhadra）行愿圓滿，常住在世間，安立法則，成就菩薩十住、十行、十地等位階，依次引導眾生開示悟入。他們常常是世間一切眾生的依靠和守護。以上讚歎功德的部分已經詳細說明，以下獲益的部分也詳細說明。如獲益的部分，都是爲了利益眾生而方便地進入佛法的次第。進入佛法就等同於佛所知，為後來的學習者樹立見道的榜樣。迷惑就是凡夫，覺悟就等同於佛。知見都是本來就具備的。這些都是影響眾。以下諸神和天人也同樣如此，都是爲了幫助佛陀弘揚教化，彰顯功德，使佛法教化流行於世間，使眾生獲得利益。

二是又有佛世界微塵數執金剛神（Vajrapani）。這一段有十三行半的經文。其中的意義可以分為四個方面：一是寄託位次來表法，二是解釋名稱並配合修行，三是列舉數量，四是讚歎神德。

一是寄託位次來表法，說明諸神眾是見道之後，自性與諸佛相同，智慧與真理相同。他們隨著普賢菩薩的行愿在世間護持，所以被稱為神，因為他們護持正法。隨著修行來表法，是爲了表示十住位中的第二治地住，主要修持戒波羅蜜。說明戒律具有防護的意義。以法身為戒體，稱為真實不壞，號為金剛。前面的海月光大明菩薩，是十住中的初發心住。其中的意義如前一段經文已經解釋。

【English Translation】 English version: However, on one single Dharma (law, principle), it embodies the ten Paramita (perfections) practices, including their substance and function. By practicing on just one Dharma, one can differentiate between the levels of unfamiliarity and proficiency, as well as the differences between the first and second Abodes (stages of Bodhisattva development). On just one Dharma, one can gather wisdom, compassion, vows, and actions. The levels of unfamiliarity and proficiency, shallowness and depth, are all different, and these differences determine the distinctions in their positions. It is not that the Dharma itself is different. Because the six aspects of generality, specificity, similarity, difference, formation, and destruction are perfectly interconnected and understood, it can be comprehended.

Regarding the number of the assembled masses in the three gatherings, the sutra says: 'Such beings, with these leaders, are as numerous as the dust particles in ten Buddha worlds.' This is what it means.

Four is praising virtues. The following fifteen and a half lines of the sutra are about this. The sutra itself is complete and does not need further explanation. Like the ocean of masses mentioned above, they are all the complete vows and practices of Samantabhadra (Universal Worthy Bodhisattva), constantly abiding in the world, establishing laws and principles, and accomplishing the positions of the Ten Abodes, Ten Practices, and Ten Grounds of Bodhisattvas, guiding sentient beings step by step to enlightenment and entry. They are always the reliance and protection of all beings in the world. The section on praising virtues above explains this in detail, and the section on obtaining benefits also explains this in detail. As for the section on obtaining benefits, it is all about the expedient means for benefiting sentient beings to enter the order of the Dharma. Entering the Dharma is equivalent to what the Buddha knows, setting an example of the path of seeing for later learners. Delusion is the state of ordinary beings, and enlightenment is equivalent to the Buddha. Knowledge and views are all originally possessed. These are all the influence assembly. The gods and devas below are also the same, all helping the Buddha to promote teachings, manifest virtues, and make the Buddha's teachings popular in the world, so that sentient beings can obtain benefits.

Two is also the Vajrapani (holding the vajra) gods as numerous as the dust particles in the Buddha worlds. This section has thirteen and a half lines of scripture. The meaning can be divided into four aspects: first, to represent the Dharma by entrusting positions; second, to explain the names and match the practices; third, to list the numbers; and fourth, to praise the virtues of the gods.

First, to represent the Dharma by entrusting positions, it explains that the assembly of gods, after seeing the path, have the same nature as the Buddhas and the same wisdom as the truth. They follow the vows and practices of Samantabhadra Bodhisattva to protect and uphold the world, so they are called gods, because they protect and uphold the righteous Dharma. Representing the Dharma by following the practice is to represent the second 'Cured Ground Abode' within the Ten Abodes, mainly cultivating the precept Paramita. It explains that precepts have the meaning of protection. Taking the Dharmakaya (Dharma body) as the body of precepts, it is called true and indestructible, and is named Vajra. The previous 'Ocean Moonlight Great Bright Bodhisattva' is the first 'Initial Aspiration Abode' in the Ten Abodes. The meaning in it has been explained in the previous paragraph.

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眾有十神。明第二治地住法門主戒。為防護義故號為執金剛神。執者。軌持不犯。名之為執。其智應真。號之為神。

二釋名配行者。此之一眾神。以戒波羅蜜為體。十個神名即是隨戒體上十個波羅蜜名。一個神是一行。第一妙色那羅延執金剛神。主戒波羅蜜中檀波羅蜜門。以性戒成檀感招妙色。法空破惑故號那羅延。是不壞義。此位明以持性戒故得不壞身。執者軌持義也。金剛者。不壞義也。二日輪速疾幢執金剛神。主性戒中戒波羅蜜。為戒光無缺名號日輪。見者應真名為速疾。自他惑盡名之為幢。心無異念名之為執。性無可破號曰金剛。稱真自在名之為神。以智為神故。三須彌華光執金剛神。主戒波羅蜜中忍波羅蜜。為法忍高勝號曰須彌。以忍嚴行人見皆悅號之曰華。親之破慢號之為光。忍心無失名之為執。法性為忍猶如金剛。智無思而知萬有號之為神。四清凈云音執金剛神。主戒波羅蜜中精進波羅蜜。履俗恒真名為清凈。演法無懈潤澤含識。號曰云音。聞法破惑號之金剛。智不為而知萬有。稱之名神。五諸根美妙執金剛神。主戒波羅蜜中禪波羅蜜。為禪無思而六根隨智而用故名諸根美妙也。用而恒寂名之為執。無思可破號曰金剛。又無思之智慧破自他惑。故號曰金剛。寂然智不動正慧隨用號之為神。六可

【現代漢語翻譯】 現代漢語譯本 有十位神祇，他們明瞭第二禪的治地住法門，以持戒為主。爲了守護的緣故，被稱為執金剛神。『執』的意思是軌持，不違犯戒律，所以稱為『執』。他們的智慧與真理相應，所以稱為『神』。

下面解釋神名並與修行者相配：這一眾神以戒波羅蜜（Śīla-pāramitā，持戒到彼岸）為本體。十個神的名字就是隨著戒體上的十個波羅蜜的名字。一個神代表一種修行。第一位是妙色那羅延執金剛神（Atyantavarṇa-nārāyaṇa-vajra-pāṇi），主管戒波羅蜜中的檀波羅蜜（Dāna-pāramitā，佈施到彼岸）之門。因為持守性戒而成就佈施，感得美妙的色身。以法空的智慧破除迷惑，所以稱為那羅延（Nārāyaṇa），是不壞的意思。這個位置表明，因為持守性戒而得到不壞之身。『執』是軌持的意思。金剛（Vajra）是不壞的意思。

第二位是日輪速疾幢執金剛神（Āditya-cakra-śīghra-dhvaja-vajra-pāṇi），主管性戒中的戒波羅蜜。因為戒的光明沒有缺失，所以名為日輪。見到就能應證真理，所以名為速疾。自身和他人的迷惑都已消除，所以名為幢。心中沒有其他的念頭，所以名為執。自性無可破，所以稱為金剛。符合真理而自在，所以稱為神。因為以智慧為神。

第三位是須彌華光執金剛神（Sumeru-puṣpa-prabhāsa-vajra-pāṇi），主管戒波羅蜜中的忍波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）。因為法忍高尚殊勝，所以稱為須彌（Sumeru，妙高山）。因為以忍辱莊嚴修行人，見到的人都喜悅，所以稱為華。親近就能破除傲慢，所以稱為光。忍辱之心沒有缺失，所以稱為執。法性作為忍辱，猶如金剛。智慧不用思慮就能知道萬有，所以稱為神。

第四位是清凈云音執金剛神（Śuddha-megha-ghoṣa-vajra-pāṇi），主管戒波羅蜜中的精進波羅蜜（Vīrya-pāramitā，精進到彼岸）。在世俗中恒常保持真理，所以名為清凈。演說佛法沒有懈怠，潤澤包含識蘊的眾生，所以稱為云音。聽聞佛法就能破除迷惑，所以稱為金剛。智慧不用作為就能知道萬有，所以稱之為神。

第五位是諸根美妙執金剛神（Sarvendriya-manojña-vajra-pāṇi），主管戒波羅蜜中的禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）。因為禪定不用思慮，而六根隨著智慧而運用，所以名為諸根美妙。運用而恒常寂靜，所以稱為執。沒有思慮可以被破除，所以稱為金剛。又因為不用思慮的智慧能夠破除自身和他人的迷惑，所以稱為金剛。寂然不動的智慧，正慧隨著運用，所以稱為神。 第六位是可...

【English Translation】 English version There are ten deities who understand the Dharma gate of the second Dhyāna's (禪) dwelling place, primarily upholding the precepts. They are called Vajra-pāṇi (執金剛神, Holder of the Vajra) deities for the sake of protection. 'Holding' (執) means to maintain and not violate the precepts, hence the name 'Holder'. Their wisdom corresponds to the truth, hence the name 'Deity'.

The following explains the names of the deities and their association with practitioners: This assembly of deities has Śīla-pāramitā (戒波羅蜜, Perfection of Morality) as its essence. The names of the ten deities correspond to the names of the ten pāramitās (波羅蜜, perfections) on the body of the precepts. One deity represents one practice. The first is Atyantavarṇa-nārāyaṇa-vajra-pāṇi (妙色那羅延執金剛神, Wonderous Color Nārāyaṇa Vajra-holder), who presides over the Dāna-pāramitā (檀波羅蜜, Perfection of Giving) gate within Śīla-pāramitā. Because of upholding the inherent precepts, giving is accomplished, resulting in a wondrous form. Using the wisdom of emptiness of phenomena to break through delusion, hence the name Nārāyaṇa (那羅延), meaning indestructible. This position indicates that by upholding the inherent precepts, one obtains an indestructible body. 'Holding' (執) means to maintain. Vajra (金剛) means indestructible.

The second is Āditya-cakra-śīghra-dhvaja-vajra-pāṇi (日輪速疾幢執金剛神, Sun-wheel Swift Banner Vajra-holder), who presides over Śīla-pāramitā within the inherent precepts. Because the light of the precepts is without deficiency, it is named Sun-wheel. Seeing it leads to verifying the truth, hence the name Swift. Self and others' delusions are eliminated, hence the name Banner. The mind has no other thoughts, hence the name Holder. The nature is unbreakable, hence the name Vajra. Corresponding to the truth and being at ease, hence the name Deity. Because wisdom is the deity.

The third is Sumeru-puṣpa-prabhāsa-vajra-pāṇi (須彌華光執金剛神, Sumeru Flower Light Vajra-holder), who presides over Kṣānti-pāramitā (忍波羅蜜, Perfection of Patience) within Śīla-pāramitā. Because forbearance of the Dharma is noble and supreme, it is named Sumeru (須彌, Mount Sumeru). Because adorning practitioners with forbearance, those who see it are delighted, hence the name Flower. Approaching it breaks down arrogance, hence the name Light. The mind of forbearance is without loss, hence the name Holder. The nature of Dharma as forbearance is like Vajra. Wisdom knows all things without thought, hence the name Deity.

The fourth is Śuddha-megha-ghoṣa-vajra-pāṇi (清凈云音執金剛神, Pure Cloud Sound Vajra-holder), who presides over Vīrya-pāramitā (精進波羅蜜, Perfection of Diligence) within Śīla-pāramitā. Constantly maintaining the truth in the mundane world, hence the name Pure. Expounding the Dharma without懈怠, nourishing sentient beings containing consciousness, hence the name Cloud Sound. Hearing the Dharma breaks through delusion, hence the name Vajra. Wisdom knows all things without effort, hence it is called Deity.

The fifth is Sarvendriya-manojña-vajra-pāṇi (諸根美妙執金剛神, All Senses Wonderful Vajra-holder), who presides over Dhyāna-pāramitā (禪波羅蜜, Perfection of Meditation) within Śīla-pāramitā. Because meditation does not require thought, and the six senses follow wisdom in their use, hence the name All Senses Wonderful. Using it and constantly being tranquil, hence the name Holder. There is no thought that can be broken, hence the name Vajra. Moreover, because the wisdom without thought can break through self and others' delusions, hence the name Vajra. Tranquil and unmoving wisdom, correct wisdom follows its use, hence the name Deity. The sixth is...

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愛樂光明執金剛神。主慧能破暗故。七大樹雷音者主第七大悲門。樹是覆蔭義。明方便波羅蜜門覆蔭眾生故。八師子王光明者。主愿波羅蜜。起無功用智。自在如師子王。能破外道諸雜論故。九密焰勝目者。主力波羅蜜。法力自在潛流同事。或作外道邪師同事破所繫故。此位是大法師位。凡第九波羅蜜。遍入五位中五百個波羅蜜門。皆第九為法師位。十住第九為法王子住。如善財童子善知識。十住中第九住法師位中作勝熱婆羅門。示入外道。五熱炙身。上刀山入火聚等。此名密焰勝目。密潛同事設教破愚故名密焰。智目知根故名勝目。十蓮華光摩尼髻執金剛神。主戒波羅蜜中智波羅蜜。如善財童子第十灌頂住中善知識。作童女名曰慈行。得真不證處俗無污名曰蓮華。大智知根名之為光。位升灌頂名曰摩尼髻。摩尼者。此云離垢寶也。此是第二治地住中十位十波羅蜜主伴。十位主伴萬行。號曰十個執金剛神。神名皆以行位立名之故。明十住中一住具十十位具百。五位皆然。一一次第以名義配當。法合如然。第三已下列數嘆德。二門。如文可知。

第三是十住中修行住。于中六行半經。義分為四。一列數。二寄位表法。三釋名配行。四重結其數並嘆神德。

一列數者。如上初行是。

二寄位表法者。此

【現代漢語翻譯】 現代漢語譯本：愛樂光明執金剛神（Bodhisattva Vajrapani，以愛樂光明為名的執金剛神）。因為主宰智慧，能夠破除愚昧的黑暗。七大樹雷音者（Seven Great Tree Thunder Sound），主宰第七大悲門。樹代表覆蔭的意義，表明方便波羅蜜門（Upaya Paramita）能夠覆蔭眾生。八師子王光明者（Eight Lion King Light），主宰愿波羅蜜（Pranidhana Paramita），生起無功用智（Anabhoga-jnana），自在猶如師子王，能夠破斥外道的各種雜論。九密焰勝目者（Nine Secret Flame Excellent Eye），主宰力波羅蜜（Bala Paramita），以法力自在地潛流並同事，有時化作外道邪師同事，破除眾生的執著。這個位置是大法師位。凡是第九波羅蜜，遍入五位中的五百個波羅蜜門，都以第九波羅蜜為法師位。十住中的第九住是法王子住，如同善財童子（Sudhana）的善知識。在十住中第九住法師位中，示現為勝熱婆羅門（Jatila），示現進入外道，以五熱炙身，上刀山，入火聚等苦行。這被稱為密焰勝目。『密焰』表示秘密地同事設教，破除愚昧，『勝目』表示以智慧之眼了知眾生的根性。十蓮華光摩尼髻執金剛神（Ten Lotus Light Mani Crest Vajrapani），主宰戒波羅蜜（Sila Paramita）中的智波羅蜜（Jnana Paramita）。如同善財童子第十灌頂住中的善知識，化作童女，名為慈行。得到真如而不執著，處於世俗而不被污染，這被稱為蓮華。以大智慧了知眾生的根性，這被稱為光。位階升至灌頂位，這被稱為摩尼髻。摩尼，在這裡的意思是離垢寶。這是第二治地住中的十位十波羅蜜主伴，十位主伴的萬行，被稱為十個執金剛神。神的名字都以行位來命名。表明十住中一住具足十位，十位具足百位，五位都是如此。每一次都按照次第以名義來配當，法理自然契合。第三以下列舉讚歎功德，二門，如經文可知。 第三是十住中修行住。于中六行半經。義分為四。一列數。二寄位表法。三釋名配行。四重結其數並嘆神德。 一列數者。如上初行是。 二寄位表法者。此

【English Translation】 English version: The Vajrapani (Vajra-holding Bodhisattva) named 'Loving Delight Light'. Because he presides over wisdom, he can break through the darkness of ignorance. The 'Seven Great Tree Thunder Sounds' preside over the seventh great gate of compassion. The tree represents the meaning of covering and sheltering, indicating that the Upaya Paramita (Skillful Means Paramita) gate can cover and shelter sentient beings. The 'Eight Lion King Light' presides over the Pranidhana Paramita (Vow Paramita), giving rise to Anabhoga-jnana (Effortless Wisdom), being as free and sovereign as a lion king, and able to refute the various miscellaneous theories of external paths. The 'Nine Secret Flame Excellent Eye' presides over the Bala Paramita (Power Paramita), using Dharma power to freely and secretly flow and work together, sometimes transforming into external path heretical teachers to work together, breaking through the attachments of sentient beings. This position is the position of a great Dharma master. All ninth Paramitas, pervading the five positions in the five hundred Paramita gates, all take the ninth Paramita as the Dharma master position. The ninth dwelling in the Ten Dwellings is the Dharma Prince dwelling, like Sudhana's (Good Wealth Boy) good teachers. In the ninth dwelling Dharma master position in the Ten Dwellings, he manifests as Jatila (Ascetic), demonstrating entering external paths, using five heats to scorch the body, climbing knife mountains, entering fire pits, and other ascetic practices. This is called 'Secret Flame Excellent Eye'. 'Secret Flame' indicates secretly working together to establish teachings, breaking through ignorance, and 'Excellent Eye' indicates using the eye of wisdom to know the roots of sentient beings. The 'Ten Lotus Light Mani Crest Vajrapani' presides over the Jnana Paramita (Wisdom Paramita) within the Sila Paramita (Precept Paramita). Like the good teacher in Sudhana's tenth Abhisheka (Consecration) dwelling, he transforms into a maiden named 'Loving Conduct'. Obtaining true thusness without attachment, being in the mundane world without being defiled, this is called Lotus. Using great wisdom to know the roots of sentient beings, this is called Light. The position rises to the Abhisheka position, this is called Mani Crest. Mani, here, means stainless treasure. These are the ten positions and ten Paramita main companions in the second Bhumi (Ground) of Purification, the myriad practices of the ten positions and main companions are called the ten Vajrapanis. The names of the deities are all named after the practice positions. It shows that one dwelling in the Ten Dwellings is complete with ten positions, ten positions are complete with a hundred positions, and all five positions are like this. Each time, the names and meanings are matched according to the order, and the Dharma principles naturally fit together. The following from the third lists and praises merits, two gates, as can be known from the text. The third is the practice dwelling in the Ten Dwellings. In it, there are six and a half lines of scripture. The meaning is divided into four. First, listing the numbers. Second, using positions to represent the Dharma. Third, explaining the names and matching the practices. Fourth, re-concluding the numbers and praising the merits of the deities. The first, listing the numbers, is like the first line above. The second, using positions to represent the Dharma, is this.

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十個身眾神。寄位表十住中忍波羅蜜。以法忍成就。于生死中利生自在。號曰為神。下文嘆德中。成就大愿供養承事一切諸佛。明於住昔以調忍心承事一切眾生令其成佛。為諸佛眾生體無有二故。已成諸佛。何須籍其供養以無量身無量眾供具承事。於一切時中供養一切眾生。令其成佛。是調忍義是身眾義。

三釋名配行者。此十個神。是忍波羅蜜中十波羅蜜故。明一一行遍一切行故。第一所謂華髻莊嚴身眾神者。主忍波羅蜜中檀波羅蜜。明忍辱為華鬘報得以嚴其頂上之飾故。身眾者。為忍位中行檀。明以眾多身云眾多嚴具遍周法界承事供養廣利眾生故。神者智隨忍行自在故號為神。此十波羅蜜以忍為體。二光照十方身眾神者。主忍波羅蜜中戒波羅蜜。此位中以法忍為戒體明。忍戒圓明見者歡喜法忍戒光。號之為光照十方。身眾神如前釋。三海音調伏身眾神者。主忍波羅蜜中忍波羅蜜故。海音者。明聞諸善惡毀贊音聲廣多。猶如海潮之音不生憂喜。是調伏義。是為能忍也。又以自聲如海潮音知時。教化眾生令無失時故。四凈華嚴髻身眾神者。主忍波羅蜜中精進波羅蜜。以法忍進名之為凈也。進行可觀。名之為華。因行招果用嚴頂髻。明精進是長道之首故。故以華嚴頂飾。五無量威儀身眾神者。主忍波羅蜜中禪波羅

【現代漢語翻譯】 現代漢語譯本 十個身眾神，寄位表示十住位中修忍辱波羅蜜（Kshanti Paramita，忍辱到彼岸）。以法忍成就，于生死中利益眾生，自在無礙，所以稱為神。下文讚歎功德中，說到成就廣大誓願，供養承事一切諸佛，表明在往昔的住位中，以調伏忍辱之心承事一切眾生，使他們成就佛果。因為諸佛與眾生在本體上沒有差別。既然已經成就諸佛，何須憑藉他們的供養？而是以無量化身和無量供養器具承事一切眾生，在一切時中供養一切眾生，使他們成就佛果。這就是調伏忍辱的意義，也是身眾的意義。 再從修行者的角度解釋這十個神。這十個神，是忍辱波羅蜜中的十波羅蜜，表明每一行都遍及一切行。第一位，華髻莊嚴身眾神，主掌忍辱波羅蜜中的佈施波羅蜜（Dana Paramita，佈施到彼岸），表明忍辱如同華鬘，以忍辱的果報來莊嚴頭頂的裝飾。身眾，是指在忍位中行佈施，表明以眾多化身和眾多莊嚴器具遍佈法界，承事供養，廣利眾生。神，是指智慧隨順忍辱而行，自在無礙，所以稱為神。這十波羅蜜以忍辱為本體。第二位，光照十方身眾神，主掌忍辱波羅蜜中的持戒波羅蜜（Shila Paramita，持戒到彼岸）。此位中以法忍為戒體，表明忍辱之戒圓滿光明，見到的人都心生歡喜，法忍之戒的光芒，所以稱為光照十方。身眾神的解釋如前。第三位，海音調伏身眾神，主掌忍辱波羅蜜中的忍辱波羅蜜。海音，表明聽聞各種善惡譭譽的聲音，廣闊眾多，猶如海潮的聲音，不生憂愁或喜悅。這就是調伏的意義，也是能忍的體現。又以自身的聲音如海潮般應時而動，教化眾生，使他們不失時機。第四位，凈華嚴髻身眾神，主掌忍辱波羅蜜中的精進波羅蜜（Virya Paramita，精進到彼岸）。以法忍精進，所以稱為凈。精進行為值得稱讚，所以稱為華。因精進行為招感果報，用以莊嚴頂髻，表明精進是通往菩提的首要途徑，所以用華來莊嚴頭頂的裝飾。第五位，無量威儀身眾神，主掌忍辱波羅蜜中的禪波羅蜜（Dhyana Paramita，禪定到彼岸）。

【English Translation】 English version The Ten Hosts of Body Gods. Their position indicates the Kshanti Paramita (Perseverance or Patience Paramita, perfection of patience) within the Ten Abodes. They achieve through Dharma-kshanti (acceptance of the truth). They benefit beings freely in the cycle of birth and death, hence they are called Gods. The following text praises their virtues, stating that they fulfill great vows, offering and serving all Buddhas, clarifying that in past abodes, they served all beings with a mind of forbearance, enabling them to attain Buddhahood. Because there is no duality between Buddhas and beings in essence. Having already become Buddhas, why would they need their offerings? Instead, they serve all beings with limitless bodies and limitless offerings, at all times, enabling them to attain Buddhahood. This is the meaning of forbearance, and the meaning of the Hosts of Body. Furthermore, explaining these ten gods from the perspective of practitioners, these ten gods represent the ten Paramitas within the Kshanti Paramita, indicating that each practice encompasses all practices. The first, the Host of Body Gods Adorned with Flower Wreaths, presides over the Dana Paramita (Generosity or Giving Paramita, perfection of giving) within the Kshanti Paramita, clarifying that forbearance is like a flower wreath, using the reward of forbearance to adorn the top of their heads. 'Hosts of Body' refers to practicing generosity within the position of forbearance, indicating that with numerous bodies and numerous adornments, they pervade the Dharma realm, serving and offering, benefiting beings extensively. 'Gods' refers to wisdom following forbearance in action, being free and unhindered, hence they are called Gods. These ten Paramitas take forbearance as their essence. The second, the Host of Body Gods Illuminating the Ten Directions, presides over the Shila Paramita (Discipline or Morality Paramita, perfection of morality) within the Kshanti Paramita. In this position, Dharma-kshanti is taken as the essence of precepts, clarifying that the precepts of forbearance are complete and bright, bringing joy to those who see them, the light of the precepts of Dharma-kshanti, hence they are called Illuminating the Ten Directions. The explanation of 'Hosts of Body Gods' is as before. The third, the Host of Body Gods Subduing with Ocean Sounds, presides over the Kshanti Paramita within the Kshanti Paramita. 'Ocean Sounds' indicates hearing various sounds of good and evil, praise and blame, vast and numerous, like the sound of ocean tides, without generating sorrow or joy. This is the meaning of subduing, and the embodiment of being able to endure. Furthermore, using their own voice like the tide of the ocean, knowing the right time, teaching and transforming beings, so that they do not miss the opportunity. The fourth, the Host of Body Gods with Pure Flower Adorned Topknots, presides over the Virya Paramita (Energy or Diligence Paramita, perfection of diligence) within the Kshanti Paramita. Advancing with Dharma-kshanti is called pure. Diligent practice is praiseworthy, hence it is called a flower. Because diligent practice invites karmic results, used to adorn the topknot, indicating that diligence is the foremost path to enlightenment, hence using flowers to adorn the top of the head. The fifth, the Host of Body Gods with Immeasurable Dignity, presides over the Dhyana Paramita (Meditation Paramita, perfection of meditation) within the Kshanti Paramita.

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蜜。稱根現法名為無量。動止常寂名為威儀。明行住坐立不離定體名曰威儀。六最上光嚴身眾神者。主智慧照曜自他故。明以定慧光明照燭心境以嚴法身。七凈光香云身眾神者。明第七大悲方便染凈不拘。名為凈光。慈悲含覆出言成法悅可眾心。號曰香云。明法雨潤眾生故。即明雨戒定慧解脫解脫知見五分法身之香也。八守護攝持身眾神者。明智隨大愿攝持一切眾生故。八住八地。但五位第八位中。明無功之智功成即得十方諸佛手灌其頂。是諸佛攝持義故。九普現攝取身眾神者。明第九波羅蜜法力自在法王之位。普現諸教。九十五種邪見流及一切眾生悉同行故。名普現攝取也。即勝熱婆羅門等是。十不動光明身眾神者。明第十智波羅蜜。名不動光明。亦為灌頂位名不動光也。且明此忍位中十波羅蜜之一。

終四結數嘆德如文可知。以上十波羅蜜。以忍為體。此明善惡毀讚得不動智也。

第四段中有六行半經。義分為四。一舉眾數。二寄位表法。三釋名配行。四結數嘆德。

一舉眾數者。如初一行都列數是。

二寄位表法者。此十個足行神。表十住位中生貴住。主精進波羅蜜。如下嘆德中無量劫中。親近如來隨逐不捨。是精進義。為明以法性真如為行之體。以此法行用嚴法身。足行者。表精進

【現代漢語翻譯】 現代漢語譯本 蜜。稱根現法名為無量。動止常寂名為威儀。明行住坐立不離定體名曰威儀。六最上光嚴身眾神者，主智慧照耀自他故。明以定慧光明照燭心境以嚴法身。七凈光香云身眾神者，明第七大悲方便染凈不拘，名為凈光。慈悲含覆出言成法悅可眾心，號曰香云。明法雨潤眾生故。即明雨戒定慧解脫解脫知見五分法身之香也。八守護攝持身眾神者，明智隨大愿攝持一切眾生故。八住八地。但五位第八位中。明無功之智功成即得十方諸佛手灌其頂。是諸佛攝持義故。九普現攝取身眾神者，明第九波羅蜜法力自在法王之位。普現諸教。九十五種邪見流及一切眾生悉同行故。名普現攝取也。即勝熱婆羅門等是。十不動光明身眾神者，明第十智波羅蜜。名不動光明。亦為灌頂位名不動光也。且明此忍位中十波羅蜜之一。

終四結數嘆德如文可知。以上十波羅蜜，以忍為體。此明善惡毀讚得不動智也。

第四段中有六行半經。義分為四。一舉眾數。二寄位表法。三釋名配行。四結數嘆德。

一舉眾數者。如初一行都列數是。

二寄位表法者。此十個足行神。表十住位中生貴住。主精進波羅蜜。如下嘆德中無量劫中。親近如來隨逐不捨。是精進義。為明以法性真如為行之體。以此法行用嚴法身。足行者。表精進

【English Translation】 English version 『Mi』. Calling the root of the present Dharma 『Immeasurable』. Movement and stillness in constant tranquility is called 『Dignity』. Clearly, walking, standing, sitting, and lying down without departing from the essence of Samadhi is called 『Dignity』. The sixth, the Most Supreme Light Adornment Body Gods, preside over wisdom, illuminating self and others. Clearly, using the light of Samadhi and wisdom to illuminate the mind and realm, thereby adorning the Dharma body. The seventh, the Pure Light Fragrant Cloud Body Gods, clarify that the seventh, great compassion is a skillful means, unconstrained by purity or impurity, and is called 『Pure Light』. Compassionately encompassing and covering, words become Dharma, pleasing all hearts, and is called 『Fragrant Cloud』. Clearly, the Dharma rain nourishes sentient beings. This clarifies the fragrance of the fivefold Dharma body of precepts, Samadhi, wisdom, liberation, and the knowledge and vision of liberation. The eighth, the Guarding and Sustaining Body Gods, clarify that wisdom follows the great vow to sustain all sentient beings. The eight abodes and eight grounds. But in the eighth position of the five stages, it clarifies the wisdom of no effort; when merit is accomplished, one immediately receives the pouring of water on the crown of the head by the hands of Buddhas in the ten directions. This is the meaning of the Buddhas' sustenance. The ninth, the Universally Appearing and Gathering Body Gods, clarify the ninth Paramita, the Dharma power and freedom of the Dharma King's position. Universally appearing in all teachings. The ninety-five kinds of heretical views and all sentient beings walk together. This is called 『Universally Appearing and Gathering』. This refers to the heat-winning Brahmins, etc. The tenth, the Immovable Light Body Gods, clarify the tenth Wisdom Paramita. It is called 『Immovable Light』. It is also the initiation position called 『Immovable Light』. Furthermore, it clarifies one of the ten Paramitas in this Patience position.

The concluding four sections enumerate and praise virtues as the text reveals. The above ten Paramitas take patience as their essence. This clarifies that good, evil, praise, and blame obtain immovable wisdom.

The fourth section contains six and a half lines of scripture. The meaning is divided into four. First, listing the multitude. Second, assigning positions to represent the Dharma. Third, explaining the names and matching the practices. Fourth, concluding the enumeration and praising virtues.

First, listing the multitude. As in the first line, all are listed.

Second, assigning positions to represent the Dharma. These ten Foot-Walking Gods represent the noble dwelling in the ten dwelling positions. They preside over the Diligence Paramita. As in the praise of virtues below, in immeasurable kalpas, closely approaching the Tathagata and following without abandoning. This is the meaning of diligence. To clarify that the Dharma nature and Suchness is the essence of practice. This Dharma practice is used to adorn the Dharma body. Foot-walking represents diligence.

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義。以眾行滿足故名足行神。神者是隨行之智。

三釋名配行者。一寶印手足行神者。主精進波羅蜜中檀波羅蜜明以法寶之智印行精勤之行引接眾生故。手為引取之義。二蓮華光足行神者。明生貴住中精進波羅蜜中戒波羅蜜。常居生死之海。猶如蓮華無所染故。見者發心名之為光。足行是精進修行無疲勞義。智自在故號之為神。三清凈華髻足行神者。主精進波羅蜜中忍波羅蜜法。忍無垢名為清凈也。忍招依果。華嚴頂飾。為忍華鬘義故。四攝諸善見足行神者。主精進波羅蜜中精進波羅蜜。攝諸善見者。是精進義。為常攝諸根不令起見即無見不善。五妙寶星幢足行神者。主禪波羅蜜以妙理為禪故名為妙寶者道也。隨行破惑故名星幢。為萬行為星。不離禪體。皆有光照。隨根破惑。知根了了。名之為星。此位以精進行為禪體。禪能現智智慧知法。還以善知法故名為星也。幢為定也。六樂吐妙音足行神者。主慧波羅蜜。樂吐妙音者。為以精進為慧體故。常樂為人說法故。七栴檀樹光足行神者。主方便波羅蜜。成大悲行故。以香樹為名。表慈悲覆蔭義故。光者照燭眾生義。八蓮華光明足行神者。主愿波羅蜜智隨大愿。隨所利生無所染故。九微妙光明足行神者。主力波羅蜜法王之位。以微妙法光化眾生故。十積集妙華足行

【現代漢語翻譯】 現代漢語譯本：意義是，因為以眾多行為來滿足，所以稱為足行神。神，指的是隨之而行的智慧。

第三種解釋是根據修行者來配對名稱。一、寶印手足行神（以法寶之印引導精勤之行的神）主管精進波羅蜜（精進到彼岸）中的檀波羅蜜（佈施到彼岸），表明以法寶的智慧印證精勤的修行，引導接引眾生，所以稱為寶印手。手有引導和攝取的意思。二、蓮華光足行神（如蓮花般不染著于生死的精進之神）表明生貴住（菩薩十住之一，指出生於佛法高貴之家）中精進波羅蜜中的戒波羅蜜（持戒到彼岸）。常居於生死之海，猶如蓮花一樣沒有被污染。見到他的人發起菩提心，所以名為光。足行是精進修行沒有疲勞的意思。因為智慧自在，所以稱為神。三、清凈華髻足行神（以忍辱去除垢穢的神）主管精進波羅蜜中的忍波羅蜜（忍辱到彼岸）法。忍辱沒有垢穢，所以名為清凈。忍辱能招感依靠的果報。華嚴頂飾，是忍辱如華鬘的意義。四、攝諸善見足行神（攝取一切善見的精進之神）主管精進波羅蜜中的精進波羅蜜。攝取一切善見，就是精進的意義。經常攝持諸根，不讓它們產生邪見，也就是沒有邪見和不善。五、妙寶星幢足行神（以妙理破除迷惑的禪定之神）主管禪波羅蜜（禪定到彼岸），以微妙的道理作為禪定，所以名為妙寶，指的是道。隨行破除迷惑，所以名為星幢。以萬行作為星，不離開禪定的本體，都有光明照耀。隨順眾生的根器破除迷惑，瞭解眾生的根器，所以名為星。這個位次以精進修行作為禪定的本體。禪定能夠顯現智慧，智慧能夠了解法。反過來又因為善於了解法，所以名為星。幢是定的意思。六、樂吐妙音足行神（樂於說法的智慧之神）主管慧波羅蜜（智慧到彼岸）。樂於吐出美妙的聲音，是因為以精進作為智慧的本體，所以常常樂於為人說法。七、栴檀樹光足行神（以慈悲覆蔭眾生的方便之神）主管方便波羅蜜（方便到彼岸）。成就大悲行，所以用香樹來命名，表示慈悲覆蔭的意義。光，是照亮眾生的意義。八、蓮華光明足行神（隨愿利益眾生而不染著的大愿之神）主管愿波羅蜜（愿到彼岸），智慧隨順大愿，隨順所要利益的眾生而不被染著。九、微妙光明足行神（以微妙法光化眾生的力量之神）主管力波羅蜜（力量到彼岸），處於法王的位置，以微妙的法光教化眾生。十、積集妙華足行（積聚妙華的精進之神）

【English Translation】 English version: The meaning is that because one fulfills through numerous practices, they are called Foot-Advancing Spirits. 'Spirit' refers to the wisdom that accompanies the practice.

The third explanation is to match the names with the practitioners. 1. Treasure-Seal Hand Foot-Advancing Spirit (the spirit who guides diligent practice with the seal of the Dharma-treasure) presides over Dāna Pāramitā (Perfection of Giving) within Virya Pāramitā (Perfection of Diligence), indicating that the wisdom of the Dharma-treasure seals diligent practice, guiding and receiving sentient beings, hence the name Treasure-Seal Hand. 'Hand' has the meaning of guiding and receiving. 2. Lotus-Light Foot-Advancing Spirit (the diligent spirit who is like a lotus, unstained by birth and death) indicates the Śuddhavāsa (Pure Abode) within Virya Pāramitā in Śīla Pāramitā (Perfection of Morality). Constantly residing in the sea of birth and death, like a lotus flower, it is unstained. Seeing it inspires the aspiration for enlightenment, hence the name 'Light'. 'Foot-Advancing' means diligent practice without fatigue. Because wisdom is unhindered, it is called 'Spirit'. 3. Pure-Flower Crest Foot-Advancing Spirit (the spirit who removes defilements with forbearance) presides over the Dharma of Kṣānti Pāramitā (Perfection of Patience) within Virya Pāramitā. Forbearance is without defilement, hence the name 'Pure'. Forbearance invites the fruit of reliance. The adornment on the crown of the Avataṃsaka (Flower Garland), is the meaning of forbearance as a flower garland. 4. Gathering-All-Good-Views Foot-Advancing Spirit (the diligent spirit who gathers all good views) presides over Virya Pāramitā within Virya Pāramitā. Gathering all good views is the meaning of diligence. Constantly restraining the senses, not allowing them to give rise to wrong views, which is the absence of wrong views and unwholesomeness. 5. Wonderful-Treasure Star-Banner Foot-Advancing Spirit (the Samādhi spirit who destroys delusion with wonderful principles) presides over Dhyāna Pāramitā (Perfection of Meditation). Taking wonderful principles as meditation, hence the name 'Wonderful-Treasure', referring to the Path. Following practice to break through delusion, hence the name 'Star-Banner'. Taking the myriad practices as stars, not departing from the essence of meditation, all have light shining. Following the faculties of beings to break through delusion, understanding the faculties of beings, hence the name 'Star'. This position takes diligent practice as the essence of meditation. Meditation can manifest wisdom, and wisdom can understand the Dharma. Conversely, because of skillfully understanding the Dharma, it is called 'Star'. 'Banner' is the meaning of Samādhi. 6. Joyful-Uttering-Wonderful-Sound Foot-Advancing Spirit (the wisdom spirit who delights in expounding the Dharma) presides over Prajñā Pāramitā (Perfection of Wisdom). Joyfully uttering wonderful sounds is because taking diligence as the essence of wisdom, therefore constantly delights in expounding the Dharma for others. 7. Sandalwood-Tree Light Foot-Advancing Spirit (the skillful means spirit who shelters sentient beings with compassion) presides over Upāya Pāramitā (Perfection of Skillful Means). Accomplishing great compassionate practice, hence using the fragrant tree as the name, representing the meaning of compassionate sheltering. 'Light' is the meaning of illuminating sentient beings. 8. Lotus-Flower Light Foot-Advancing Spirit (the great vow spirit who benefits sentient beings according to their wishes without attachment) presides over Praṇidhāna Pāramitā (Perfection of Vow), wisdom follows the great vow, following the sentient beings to be benefited without being stained. 9. Subtle-Wonderful Light Foot-Advancing Spirit (the power spirit who transforms sentient beings with subtle and wonderful Dharma-light) presides over Bala Pāramitā (Perfection of Power), being in the position of the Dharma-king, transforming sentient beings with subtle and wonderful Dharma-light. 10. Accumulating-Wonderful-Flowers Foot-Advancing (the diligent spirit who accumulates wonderful flowers)

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神者。主智波羅蜜。以智積集諸教。猶貫華結鬘。不令散失。教化眾生。已上十波羅蜜。皆以精進波羅蜜以為體。位位內自有同別義。思之可見。不可作一概準之。

四結數嘆德。如文可知。

第五段有六行半經。義分為四。一舉眾數。二寄位表法。三釋名配法。四結數嘆德。

一舉眾數者。如上初行是。

二寄位表法者。此之一位表具足方便住中十波羅蜜。以禪波羅蜜為體。以道場是除蘊穢義。明禪能治蘊義故。如世間場也。為明禪定。凈六七識之取染。顯般若。能開妙慧簡擇理智體之本實故。以禪波羅蜜以為場體。般若波羅蜜以為人功。以普賢萬行為馱運至法界。普光明智殿。為大都居。以一切種智為大藏。此中十個神。一神為一波羅蜜。為自益益人之行樣。

三釋名配法者。一凈莊嚴幢道場神。主具足方便住禪波羅蜜中檀波羅蜜。以法性定體為檀之凈地也。以無虧定體萬行為莊嚴幢也。幢明定體不動義。以法性無性為所乘。名之為道。以無性之禪定。能治所依之蘊。名之為場。神者是無依無性之中大智也。以不思不為無形無質等。周法界而知萬有者。稱之為神。二須彌寶光道場神。以須彌是高顯義。寶光是無垢義。以戒光照俗見者發心故。以禪定為戒。出過情識。是須彌義。以

【現代漢語翻譯】 現代漢語譯本 神，是主掌智慧波羅蜜（Pāramitā，到彼岸）的神。用智慧積聚各種教法，就像用線貫穿鮮花結成花鬘（huāmán，花環）一樣，不讓它們散失，以此來教化眾生。以上所說的十種波羅蜜，都以精進波羅蜜作為根本。各個位次內部自有相同和不同的意義，仔細思考就可以明白，不能一概而論。 四、總結數量，讚歎功德。如同經文所說的那樣。 第五段有六行半經文，從意義上可以分為四個部分：一、列舉大眾的數量；二、寄託位次，顯示佛法；三、解釋名稱，配合佛法；四、總結數量，讚歎功德。 一、列舉大眾的數量，就像上面第一行所說的那樣。 二、寄託位次，顯示佛法。這一個位次，表示具足方便安住于禪波羅蜜之中。以禪波羅蜜為本體。因為道場是去除五蘊（蘊，skandha，構成人身的五種要素，即色、受、想、行、識）污穢的地方，說明禪定能夠治理五蘊的意義。就像世間的場地一樣。爲了闡明禪定，能夠清凈第六識（末那識，manas）和第七識（阿賴耶識，ālayavijñāna）的染污。彰顯般若（Prajñā，智慧），能夠開啟微妙的智慧，簡擇理智本體的真實。所以用禪波羅蜜作為道場的本體，用般若波羅蜜作為人為的功用，用普賢（Samantabhadra）菩薩的萬行作為馱運，到達法界（Dharmadhātu）普光明智殿，作為大的居所。用一切種智（sarvākārajñāna，對一切事物、一切道理的智慧）作為大寶藏。這其中十個神，一個神代表一個波羅蜜，作為自利利他的行為榜樣。 三、解釋名稱，配合佛法。一、凈莊嚴幢道場神，主掌具足方便安住于禪波羅蜜中的檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。以法性（Dharmatā）的定體作為佈施的清凈之地。以沒有虧損的定體和萬行作為莊嚴的寶幢。寶幢表明定體不動的意義。以法性無性作為所乘之物，稱之為道。以無性的禪定，能夠治理所依的五蘊，稱之為場。神，是無依無性之中的大智慧。以不思不為、無形無質等等，周遍法界而知曉萬有，稱之為神。二、須彌寶光道場神，須彌（Sumeru）是高顯的意義，寶光是無垢的意義。用戒光照亮世俗的見解，使人發起菩提心。用禪定作為戒律，超出情識，這是須彌的意義。以

【English Translation】 English version Deities are those who preside over the Wisdom Pāramitā (Perfection of Wisdom). They accumulate various teachings with wisdom, like stringing flowers together to form a garland, preventing them from being scattered, and using this to enlighten sentient beings. All ten Pāramitās mentioned above take the Perfection of Diligence as their foundation. Within each position, there are inherent similarities and differences; these can be understood through careful contemplation and should not be generalized. Four, summarizing the numbers and praising the virtues, as the text indicates. The fifth section contains six and a half lines of scripture, which can be divided into four parts in terms of meaning: One, listing the number of the assembly; two, entrusting positions to represent the Dharma; three, explaining the names and matching them with the Dharma; four, summarizing the numbers and praising the virtues. One, listing the number of the assembly, as mentioned in the first line above. Two, entrusting positions to represent the Dharma. This one position represents the complete convenience of dwelling in the Dhyāna Pāramitā (Perfection of Meditation). It takes the Dhyāna Pāramitā as its essence. Because the Bodhimaṇḍa (道場, place of enlightenment) is where the defilements of the five Skandhas (蘊, skandha, the five aggregates that constitute a person: form, feeling, perception, volition, and consciousness) are removed, it illustrates the meaning that Dhyāna can govern the Skandhas, just like a field in the world. To clarify that Dhyāna can purify the defilements of the sixth consciousness (Manas, 末那識) and the seventh consciousness (Ālayavijñāna, 阿賴耶識). Manifesting Prajñā (般若, wisdom), which can open up subtle wisdom, discerning the truth of the essence of reason and intellect. Therefore, the Dhyāna Pāramitā is taken as the essence of the Bodhimaṇḍa, the Prajñā Pāramitā is taken as the artificial function, and the myriad practices of Samantabhadra (普賢) Bodhisattva are taken as the means of transportation to reach the Dharmadhātu (法界) Universally Radiant Wisdom Palace, as a great residence. All-Knowing Wisdom (sarvākārajñāna, 一切種智, wisdom of all things and all principles) is taken as the great treasure. Among these ten deities, each deity represents one Pāramitā, serving as a model for benefiting oneself and others. Three, explaining the names and matching them with the Dharma. One, the Pure Adornment Banner Bodhimaṇḍa Deity, presides over the Dāna Pāramitā (檀波羅蜜, Perfection of Giving) within the Dhyāna Pāramitā of complete convenience. The fixed essence of Dharmatā (法性, the nature of reality) is taken as the pure land of giving. The unfailing fixed essence and myriad practices are taken as the adornment banner. The banner clarifies the meaning of the fixed essence being immovable. Taking the naturelessness of Dharmatā as what is ridden upon, it is called the Path. With natureless Dhyāna, one can govern the Skandhas on which one relies, and this is called the field. Deities are great wisdom within non-reliance and non-nature. Because of not thinking, not doing, being formless, being without substance, etc., pervading the Dharmadhātu and knowing all existence, they are called deities. Two, the Sumeru Jewel Light Bodhimaṇḍa Deity. Sumeru (須彌) is the meaning of high manifestation, and jewel light is the meaning of being without defilement. Using the light of precepts to illuminate worldly views, causing people to generate Bodhicitta (發心, the aspiration for enlightenment). Using Dhyāna as precepts, surpassing emotions and thoughts, this is the meaning of Sumeru. With

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定能無妄。是無垢義。以定能發慧。寶光義。三雷音幢相道場神。主禪波羅蜜中忍波羅蜜。明譭譽之音如雷。法忍不動名幢相。道場神如前釋。十波羅蜜隨五位中各各自具道場義故。四雨華妙眼道場神。主禪波羅蜜中精進波羅蜜。明法身為定體依定起萬行精進。名為雨華。是精進義。定能起慧故稱妙眼。以其法眼行華利生無懈。是精進故。五華瓔光髻道場神。主禪波羅蜜中禪波羅蜜。以法界自體無動靜上而起行禪化諸亂意。名之為瓔。以定能發慧故。名之為光。以行招果用嚴其頂。以此為名。又此十波羅蜜皆為頂法。何以然者。為以十住初心一一度門至佛果故。無初中后故。以從佛果起勝進故。六雨寶莊嚴道場神。主慧波羅蜜。慧能雨法寶故。七勇猛香眼道場神。主方便波羅蜜。此位是慈悲位故。常處生死名為勇猛。慈眼視生。名為香眼。以戒定慧解脫解脫知見五分法身之香。而視眾生。拔苦與樂名為香眼。八金剛彩雲道場神。明第八愿波羅蜜。以為愿云覆眾生故。以此位是無功用智慧破邪流。號曰金剛彩雲。明能同異道故。九蓮華光明道場神。主力波羅蜜。是法王之位。處世如蓮華。說法為光明故。十妙光照曜道場神。主智波羅蜜。以大智知根。名為妙光。知根破惑故名照曜。已上十波羅蜜。皆禪波羅蜜為體。

【現代漢語翻譯】 現代漢語譯本： 『定能無妄』，是『無垢』（沒有瑕疵）的含義。因為禪定能夠啓發智慧，所以是『寶光』的含義。『三雷音幢相道場神』，主管禪定波羅蜜中的忍辱波羅蜜。說明譭謗和讚譽的聲音如同雷鳴，但法忍之心不動搖，就叫做『幢相』。道場神的解釋如前所述。十波羅蜜在五種位次中各自具備道場的含義。 『四雨華妙眼道場神』，主管禪定波羅蜜中的精進波羅蜜。說明法身以禪定為本體，依靠禪定生起萬種修行精進，這叫做『雨華』，是精進的含義。禪定能夠生起智慧，所以稱為『妙眼』。因為用佛法之眼行菩薩道，利益眾生沒有懈怠，這是精進的緣故。 『五華瓔光髻道場神』，主管禪定波羅蜜中的禪定波羅蜜。因為法界自體沒有動靜，從至高處生起禪定之行，化解各種散亂的心意，這叫做『瓔』。因為禪定能夠啓發智慧，所以叫做『光』。因為修行招感果報，用以莊嚴頭頂，因此以此為名。而且這十波羅蜜都是頂法。為什麼這樣說呢？因為用十住位的初心，一個一個地通過法門，最終達到佛果的緣故。沒有初始、中間和最後，因為是從佛果生起殊勝的精進的緣故。 『六雨寶莊嚴道場神』，主管智慧波羅蜜。因為智慧能夠像下雨一樣降下法寶。 『七勇猛香眼道場神』，主管方便波羅蜜。這個位次是慈悲的位次，常常處於生死輪迴之中，所以叫做『勇猛』。用慈悲的眼睛看待眾生，叫做『香眼』。用戒、定、慧、解脫、解脫知見這五分法身的香氣來觀察眾生，拔除痛苦，給予快樂，叫做『香眼』。 『八金剛彩雲道場神』，說明第八愿波羅蜜，因為用願力之云覆蓋眾生。這個位次是用無功用的智慧來破除邪惡的潮流，所以號稱『金剛彩雲』。說明能夠與不同的外道相同。 『九蓮華光明道場神』，主管力量波羅蜜。這是法王的位置，處於世間如同蓮花一樣清凈，說法如同光明一樣照亮世界。 『十妙光照曜道場神』，主管智慧波羅蜜。用大智慧瞭解眾生的根器，叫做『妙光』。瞭解根器，破除迷惑，所以叫做『照曜』。以上這十波羅蜜，都以禪定波羅蜜為本體。

【English Translation】 English version: 'Definite ability without falsehood' is the meaning of 'immaculate' (without flaws). Because meditation can inspire wisdom, it is the meaning of 'precious light'. 'Three Thunder Sound Banner Appearance Bodhimanda Spirit' presides over the patience paramita in the meditation paramita. It explains that the sounds of slander and praise are like thunder, but the mind of Dharma patience does not waver, which is called 'banner appearance'. The explanation of Bodhimanda Spirit is as described earlier. The ten paramitas each possess the meaning of Bodhimanda in the five positions. 'Four Rain Flower Wonderful Eye Bodhimanda Spirit' presides over the vigor paramita in the meditation paramita. It explains that the Dharmakaya takes meditation as its essence, and relies on meditation to generate myriad practices of vigor, which is called 'rain flower', which is the meaning of vigor. Meditation can generate wisdom, so it is called 'wonderful eye'. Because the Dharma eye is used to practice the Bodhisattva path, benefiting sentient beings without懈怠, this is the reason for vigor. 'Five Flower Garland Light Crest Bodhimanda Spirit' presides over the meditation paramita in the meditation paramita. Because the Dharmadhatu itself has no movement or stillness, it arises from the highest point of meditation practice, resolving various scattered intentions, this is called 'garland'. Because meditation can inspire wisdom, it is called 'light'. Because practice attracts karmic rewards, which are used to adorn the top of the head, hence this name. Moreover, these ten paramitas are all top dharmas. Why is this said? Because using the initial mind of the ten dwelling positions, one by one through the Dharma gates, one ultimately reaches the fruit of Buddhahood. There is no beginning, middle, or end, because it is from the fruit of Buddhahood that superior vigor arises. 'Six Rain Treasure Adornment Bodhimanda Spirit' presides over the wisdom paramita. Because wisdom can rain down Dharma treasures like rain. 'Seven Courageous Fragrant Eye Bodhimanda Spirit' presides over the skillful means paramita. This position is the position of compassion, constantly being in the cycle of birth and death, so it is called 'courageous'. Looking at sentient beings with compassionate eyes is called 'fragrant eye'. Using the fragrance of the fivefold Dharmakaya of precepts, meditation, wisdom, liberation, and liberation knowledge and vision to observe sentient beings, removing suffering and giving happiness is called 'fragrant eye'. 'Eight Vajra Colorful Cloud Bodhimanda Spirit' explains the eighth vow paramita, because the power of vows covers sentient beings like clouds. This position uses non-intentional wisdom to break through evil currents, so it is called 'Vajra Colorful Cloud'. It explains that it can be the same as different heretics. 'Nine Lotus Light Bodhimanda Spirit' presides over the power paramita. This is the position of the Dharma King, being in the world like a lotus flower, pure and undefiled, and speaking Dharma like light illuminating the world. 'Ten Wonderful Light Illuminating Bodhimanda Spirit' presides over the wisdom paramita. Using great wisdom to understand the roots of sentient beings is called 'wonderful light'. Understanding the roots and breaking through delusion is called 'illuminating'. The above ten paramitas all take meditation paramita as their essence.

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四結數嘆德。如文可知。

第六正心住主般若波羅蜜為體。十個主城神為此般若波羅蜜中有十波羅蜜。于中有六行半經。義分為四。一舉眾數。二寄位表法。三釋名配行。四結數嘆德。

一舉眾數者。如初行。

二寄位表法者。寄此神眾。表正心住空觀成就。明善守護心城名正心住。如善財童子十住之中第六善知識海幢比丘是也。其在經行地側入於三昧離出入息足出長者居士波羅門等乃至頂上出諸佛等。以廣大身云遍周法界教化眾生。又如十住位中正心住位。經云。此菩薩聞十種法心定不動。即明正心住。善守護心城故。以主城神。寄表正心之位也。

三釋名配行者。所謂一寶峰光曜主城神。主般若波羅蜜中檀波羅蜜。明以無性妙慧廣施含生故。號寶峰光曜。如其山峰。以至虛空相盡處故。明以法空慧至相盡處故。以無相妙慧廣施眾生。名為照曜。主者空慧自在。名之為主。城者空有自在不與涅槃生死合散故。名之為城。又以法慧施人。不與情慾之漏合故。名之為城。二妙嚴宮殿主城神。明以慧利含生。以為戒體。以妙慧為宮。治人為殿。萬行為嚴。又以菩薩正慧為妙嚴。大慈大悲為宮殿。心無思慮為主城。無相妙慧任理智而知。名之為神。此以慧利為主。以戒為防護義。防護一切眾生

【現代漢語翻譯】 現代漢語譯本 四、總結數量並讚歎功德。如同經文所說的那樣可以理解。

第六、正心住主城神以般若波羅蜜（Prajna Paramita，智慧到彼岸）為本體。十個主城神代表此般若波羅蜜中的十波羅蜜（十度）。其中有六行半經文，意義可分為四部分：一、列舉神眾的數量；二、借神位來表述佛法；三、解釋名稱並對應修行；四、總結數量並讚歎功德。

一、列舉神眾的數量。如經文的開始部分。

二、借神位來表述佛法。借用這些神眾，來表示正心住的空觀成就。明白善於守護心城，就叫做正心住。如同善財童子（Sudhana）在十住位（ దశభూమిక，Dasabhumika）中所參訪的第六位善知識海幢比丘（Samudradhvaja）一樣。他在經行的地方，進入三昧（Samadhi，禪定），沒有出入息，腳下涌出長者、居士、婆羅門（Brahmana）等，乃至頭頂涌出諸佛等，以廣大的身云遍佈整個法界，教化眾生。又如十住位中的正心住位，經文說：『此菩薩聽到十種法，心定不動。』這說明了正心住，善於守護心城。因此用主城神，來借喻表示正心住的地位。

三、解釋名稱並對應修行。所謂一、寶峰光曜主城神，主管般若波羅蜜中的檀波羅蜜（Dana Paramita，佈施到彼岸），說明以無自性的微妙智慧廣泛地佈施給一切眾生，所以叫做寶峰光曜。如同山峰一樣，直至虛空相的盡頭。說明以法空的智慧到達相的盡頭。以無相的微妙智慧廣泛地佈施給眾生，叫做照曜。『主』是指空慧自在，所以稱為『主』。『城』是指空有自在，不與涅槃（Nirvana，寂滅）生死相合相離，所以稱之為『城』。又以佛法的智慧佈施給人，不與情慾的漏失相合，所以稱之為『城』。二、妙嚴宮殿主城神，說明以智慧利益眾生，作為戒體。以微妙的智慧作為宮殿，治理人民作為殿堂，萬行作為莊嚴。又以菩薩的正慧作為妙嚴，大慈大悲作為宮殿，心中沒有思慮作為主城，無相的微妙智慧順應理性而知，稱之為神。這是以智慧利益為主，以戒律作為防護的意義，防護一切眾生。

【English Translation】 English version Fourth, concluding the count and praising the virtues. As can be understood from the text.

Sixth, the Chief City God of Right Mind Abiding takes Prajna Paramita (Perfection of Wisdom) as its essence. The ten Chief City Gods represent the ten Paramitas (perfections) within this Prajna Paramita. There are six and a half lines of scripture within it, and the meaning can be divided into four parts: 1. Enumerating the assembly; 2. Using positions to represent the Dharma; 3. Explaining the names and matching them with practice; 4. Concluding the count and praising the virtues.

1. Enumerating the assembly. As in the beginning of the scripture.

2. Using positions to represent the Dharma. Using these assemblies of gods to represent the accomplishment of the emptiness contemplation of Right Mind Abiding. Understanding that skillfully guarding the city of the mind is called Right Mind Abiding. Just like Sudhana's (Good Wealth) sixth Good Knowing Advisor, Samudradhvaja (Ocean Banner) Bhikshu (monk), in the Ten Abodes ( दशభూమిక, Dasabhumika). In the place where he walked, he entered Samadhi (meditative absorption), without inhalation or exhalation, and from his feet emerged elders, householders, Brahmins, etc., and even from the top of his head emerged Buddhas, etc., using vast body clouds to pervade the entire Dharma realm, teaching and transforming sentient beings. Also, like the Right Mind Abiding position in the Ten Abodes, the scripture says: 'This Bodhisattva hears ten kinds of Dharma and his mind is firm and unmoving.' This explains Right Mind Abiding, skillfully guarding the city of the mind. Therefore, the Chief City God is used to represent the position of Right Mind Abiding.

3. Explaining the names and matching them with practice. The so-called 1. Chief City God of Treasure Peak Radiant Light, who presides over Dana Paramita (Perfection of Giving) within Prajna Paramita, explaining that with the non-self-nature of subtle wisdom, he widely gives to all sentient beings, therefore he is called Treasure Peak Radiant Light. Like a mountain peak, reaching the end of the emptiness aspect. Explaining that with the wisdom of Dharma emptiness, he reaches the end of aspects. With the non-aspect subtle wisdom, he widely gives to sentient beings, called Radiant Light. 'Chief' refers to the freedom of emptiness wisdom, therefore called 'Chief'. 'City' refers to the freedom of emptiness and existence, not uniting or separating with Nirvana (extinction) and birth and death, therefore called 'City'. Also, with the wisdom of Dharma giving to people, not uniting with the leakage of emotions and desires, therefore called 'City'. 2. Chief City God of Wondrously Adorned Palace, explaining that with wisdom benefiting sentient beings, he takes it as the precepts body. With wondrous wisdom as the palace, governing the people as the hall, and myriad practices as adornments. Also, with the Bodhisattva's right wisdom as wondrous adornment, great compassion and great mercy as the palace, and no thoughts in the mind as the chief city, the non-aspect subtle wisdom follows reason and knows, called God. This takes wisdom benefit as the chief, and the precepts as the meaning of protection, protecting all sentient beings.

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為城。三清凈喜寶主城神。主慧波羅蜜中忍波羅蜜。明以法空慧而成忍故。故名清凈喜。以忍即喜故。以法喜即名為寶故。明能忍為寶也。自此下七眾神。準上排位配之。經文廣大。不可一一而釋之。略知法則然爾。如主道場神主城神主地神等。總是女神。為明慈悲故。而實體中非男非女。但隨事現示。

第七主地神。主第七不退住方便波羅蜜中十波羅蜜故。各以十個神名配之。此以法身為地體。能生萬行。以理智慈悲為神性。無所退動故。大悲如地養萬有故。

第八主山神。是童真住。行愿波羅蜜中十波羅蜜。山者不動義。高勝義。神者智體應真自在。明第八住第八行第八回向第八地總無功之智不動如山故。以山神表之。其中十個神。即是此位中十波羅蜜行。亦名智慧出世高勝如山。

第九主林神。是法王子住。主力波羅蜜。明說法如林廣多覆蔭故。是法師位也。

第十主藥神。明灌頂住。主智波羅蜜。于中一個神主智波羅蜜中十波羅蜜。明智慧知根與法藥故。

第四嘆德。如文可知。

已上從海月光大明菩薩至此主藥神。表如來五位眾中十住之門百波羅蜜竟。十行之眾如下須知。如此一部之典。一切施設。總是法門終不唐設。一事一字。總是五位之中信修悟入之法則故。入

【現代漢語翻譯】 現代漢語譯本：為城（指城市）。三清凈喜寶主城神（指掌管清凈喜寶主城的城神）。主慧波羅蜜（prajna-paramita，智慧到彼岸）中忍波羅蜜（ksanti-paramita，忍辱到彼岸）。說明以法空慧而成忍辱的緣故，所以名為清凈喜。因為忍辱即是喜悅的緣故。因為法喜即被稱作寶的緣故。說明能忍辱即是寶。自此以下七眾神，按照上面的排列位置來對應。經文廣大，不可能一一解釋。略微了解法則就是這樣。如主道場神、主城神、主地神等，總是女神。爲了說明慈悲的緣故，而實體中非男非女，只是隨著事情顯現。 第七主地神（指掌管土地的神）。主第七不退住方便波羅蜜（upaya-paramita，善巧方便到彼岸）中十波羅蜜（dasa-paramita，十種到彼岸）的緣故。各自用十個神的名字來對應。這裡以法身（dharmakaya，佛的法性之身）為地體，能夠產生萬行。以理智慈悲為神性，無所退動的緣故。大悲如同大地養育萬有的緣故。 第八主山神（指掌管山的神）。是童真住。行愿波羅蜜（pranidhana-paramita，愿到彼岸）中十波羅蜜。山是不動的意思，高勝的意思。神是智體應真自在。說明第八住、第八行、第八回向、第八地總無功之智不動如山，所以用山神來表示。其中的十個神，就是此位中十波羅蜜行。也名智慧出世高勝如山。 第九主林神（指掌管林的神）。是法王子住。主力波羅蜜（bala-paramita，力到彼岸）。說明說法如林廣多覆蔭的緣故。是法師的地位。 第十主藥神（指掌管藥物的神）。說明灌頂住。主智波羅蜜（jnana-paramita，智到彼岸）。于中一個神主智波羅蜜中十波羅蜜。說明智慧知根與法藥的緣故。 第四讚歎功德，如文可知。 以上從海月光大明菩薩（Haiyueguang Daming Pusa）至此主藥神，表示如來五位眾中十住之門百波羅蜜完畢。十行之眾如下須知。如此一部經典的一切施設，總是法門，終不徒勞設定。一事一字，總是五位之中信修悟入的法則的緣故。入。

【English Translation】 English version: It is a city. The City God of the Three Pure Joy Treasures. Presiding over the Ksanti-paramita (patience perfection) within the Prajna-paramita (wisdom perfection). It is named 'Pure Joy' because patience is achieved through the wisdom of emptiness of phenomena. Because patience is joy. Because Dharma joy is called a treasure. It illustrates that being able to endure is a treasure. From here onwards, the seven groups of gods are matched according to the above arrangement. The sutra text is vast and cannot be explained one by one. Briefly understanding the principles is sufficient. For example, the gods presiding over the Bodhimanda (place of enlightenment), the city gods, and the earth gods are all goddesses. This is to illustrate compassion, but in essence, they are neither male nor female, but manifest according to circumstances. The seventh is the Earth God. Presiding over the ten paramitas within the seventh Non-regressing Abode Upaya-paramita (skillful means perfection). Each is matched with ten divine names. Here, the Dharmakaya (Dharma body) is taken as the essence of the earth, capable of generating myriad practices. Reason, wisdom, compassion are taken as the divine nature, without regression. Great compassion is like the earth nourishing all things. The eighth is the Mountain God. It is the Virgin Abode. The ten paramitas within the Pranidhana-paramita (vow perfection). Mountain means immovability, superiority. God means the wisdom body responding to truth, being free and at ease. It illustrates that the wisdom of the eighth abode, eighth practice, eighth dedication, and eighth ground is immovable like a mountain. Therefore, it is represented by the Mountain God. The ten gods within it are the ten paramita practices in this position. Also named wisdom emerging from the world, superior and lofty like a mountain. The ninth is the Forest God. It is the Dharma Prince Abode. Presiding over the Bala-paramita (strength perfection). It illustrates that preaching the Dharma is like a forest, vast, abundant, and sheltering. It is the position of a Dharma master. The tenth is the Medicine God. It illustrates the Anointing Abode. Presiding over the Jnana-paramita (knowledge perfection). Among them, one god presides over the ten paramitas within the Jnana-paramita. It illustrates that wisdom knows the roots and the Dharma medicine. The fourth praises virtues, as can be understood from the text. From Haiyueguang Daming Pusa (Bodhisattva Haiyueguang Daming) up to this Medicine God, it represents the completion of the hundred paramitas of the ten abodes within the five positions of the Tathagata (Buddha). The multitude of the ten practices should be known below. All the arrangements in this sutra are Dharma gates and are never set up in vain. Every matter and every word are the principles of faith, practice, enlightenment, and entry within the five positions. Enter.

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法方便門戶。此明佛果五位入法益生覆育之樣式。故入之者創與智合。名之為神。亦以覆育眾生故為神祐物也。以修行自在處如天。亦以化利諸天故。於十方三界示受天報。亦以迴向門同修羅身入諸鬼趣。亦表自在如王。

新華嚴經論卷第十 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十一

長者李通玄撰

第三從主稼神以下。至主晝神。此十眾神明十行利生法門因果者。以主稼神。為錶行為資糧故。如世間以禾稼為資糧。長養有為之身。佛法即十波羅蜜行為資糧。長養法身。令使世間習氣漸微出世習氣大慈大悲大智得辦。如資糧位。準三乘說。十信十住十行十向。為道前四種資糧。初地以上為見道加行。為三乘地前菩薩經一大僧祇劫修有為有漏行。初地見道。如此經。十信之中全信自心與十方諸佛性相大智無差別體。十住初心以修方便三昧力。見道。從初發心住及已上諸住。總為見道之位。十行十回向十地。總為加行。總為資糧。加行與佛因果同進故。為加行與佛果齊資以普賢行用資悲願成滿。以十住初心所見法身理智性果資糧普賢行。不屬人天有為無常。從初發心住。五位進修如來法身。理智性果普賢行果。於一真法界之中互為資糧。廢一二俱不成。即一

【現代漢語翻譯】 現代漢語譯本：法是方便的門戶。這說明了佛果五位（指五種不同的修行階段或境界）進入佛法，利益眾生，覆護教化的樣式。所以進入佛法的人，最初與智慧相合，這被稱為『神』。也因為覆護教化眾生，所以是神靈保佑萬物。以修行自在的境界如同天界。也因為化度利益諸天，所以在十方三界示現接受天界的果報。也以迴向法門，與修羅身進入各種鬼道。也表示自在如同國王。

新華嚴經論卷第十 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十一

長者李通玄撰

第三，從主稼神（掌管農作的神）以下，到主晝神（掌管白晝的神）。這十眾神明示現十行（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）利生法門的因果關係。以主稼神，來表示行為的資糧。如同世間以禾稼作為資糧，長養有為之身。佛法即以十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）行為資糧，長養法身，使得世間的習氣逐漸減弱，出世間的習氣（大慈大悲大智）得以成就。如同資糧位，按照三乘（聲聞乘、緣覺乘、菩薩乘）的說法，十信、十住、十行、十回向，是道前的四種資糧。初地（菩薩修行階位）以上為見道加行。為三乘地前的菩薩經歷一大阿僧祇劫（極長的時間單位）修習有為有漏的行。初地見道，如同此經所說，十信之中完全相信自心與十方諸佛的性相大智沒有差別。十住的初心以修習方便三昧（禪定）的力量，見道。從初發心住以及以上的各個住位，總稱為見道之位。十行、十回向、十地，總稱為加行，總稱為資糧。加行與佛的因果一同前進，所以說加行與佛果齊備資糧，以普賢行（十大愿王）的功用資助悲願的成就圓滿。以十住初心所見的法身理智性果資糧普賢行，不屬於人天有為無常的境界。從初發心住，五位進修如來法身理智性果普賢行果，在一真法界之中互相作為資糧。廢棄任何一個，兩者都不能成就，即是一切。

【English Translation】 English version: The Dharma is the gate of expedient means. This clarifies the manner in which the five positions of Buddhahood (referring to five different stages or realms of practice) enter the Dharma, benefiting sentient beings, and covering and nurturing teachings. Therefore, those who enter the Dharma initially unite with wisdom, which is called 'divine'. Also, because of covering and nurturing sentient beings, it is divine protection for all things. The state of being free in practice is like the heavens. Also, because of transforming and benefiting the heavens, it manifests in the ten directions and three realms as receiving heavenly rewards. Also, through the gate of dedication, it enters various ghost realms with the Asura body. It also represents freedom like a king.

New Avatamsaka Sutra Commentary, Volume 10 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 11

Composed by Elder Li Tongxuan

Thirdly, from the Grain-Master God (the god in charge of crops) downwards, to the Day-Master God (the god in charge of the daytime). These ten assemblies of gods illuminate the cause and effect of the ten practices (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, knowledge) that benefit sentient beings. The Grain-Master God is used to represent the sustenance of practice. Just as in the world, grain is used as sustenance to nourish the conditioned body, the Buddhadharma uses the ten paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, knowledge) as sustenance to nourish the Dharmakaya (Dharma body), so that worldly habits gradually diminish and supramundane habits (great compassion, great pity, great wisdom) can be accomplished. Like the position of sustenance, according to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), the ten faiths, ten abidings, ten practices, and ten dedications are the four kinds of sustenance before the path. The first Bhumi (stage of Bodhisattva practice) and above is the practice of seeing the path. For Bodhisattvas before the Three Vehicle Bhumis, they cultivate conditioned and defiled practices for a great asamkhya kalpa (extremely long unit of time). Seeing the path in the first Bhumi is like what is said in this sutra, that among the ten faiths, one completely believes that one's own mind is no different from the nature and characteristics of the great wisdom of the Buddhas of the ten directions. The initial mind of the ten abidings sees the path by cultivating the power of expedient samadhi (meditation). From the initial mind of abiding and the abidings above, they are collectively called the position of seeing the path. The ten practices, ten dedications, and ten Bhumis are collectively called practice, collectively called sustenance. Practice advances together with the cause and effect of the Buddha, so it is said that practice is equipped with the sustenance of the Buddha's fruit, using the function of Samantabhadra's practice (ten great vows) to assist the accomplishment and fulfillment of compassionate vows. Using the Dharmakaya, principle, wisdom, nature, and fruit sustenance of Samantabhadra's practice seen in the initial mind of the ten abidings, it does not belong to the conditioned and impermanent realm of humans and gods. From the initial mind of abiding, the five positions cultivate the Tathagata's Dharmakaya, principle, wisdom, nature, and fruit of Samantabhadra's practice, mutually acting as sustenance in the one true Dharma realm. Abandoning any one of them, both cannot be accomplished, that is, everything.

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垢一凈心起。是故以佛理智之果嚴行。以行嚴果。故為佛華嚴也。是故以下十住十行十回向位中。皆得十方諸佛與入位菩薩同號。及與智摩頂會同體智也。如三乘菩薩。多生他方凈土。及四禪向上。別有菩薩凈土。設在欲界。即言以悲願力故留惑潤生。非如此經法門乘如來法界乘。從初發心住。以如來大智法身性果普賢行果。普周生死。動寂均平理事普進。以法界體用以治余習法。無前卻故新等報。不如三乘別教說有他方有別凈土留惑娑婆。加行即在初地位。初資糧即在十信十住十向。五位既無佛果。明知十地見道。未真如此經於十信心中。自信自心有十種世界。即如金色世界。妙色世界。蓮華色世界。如是有十個色世界。為十信心是有為故。所信佛境界是色也。本所事佛。不動智佛。無礙智佛。解脫智佛。如是十個智佛。即是自心。所信自心。十種智果以為十種佛果號故。畢竟證修諸佛滿處。成此智。不異此智。除此十信位中以生滅心信十色世界十智如來。至十住十行十回向十地等覺十一地。總有五十個因果。皆以普賢行為因。以如來法身理智性為果。或更互參之以相資發。以此二種因果五位之中。共有一百重佛因果。通取五位上各有五重因五重果。總為一百一十重因果。如十住位中佛因果者。即因陀羅花世界。波

【現代漢語翻譯】 現代漢語譯本 『垢一凈心起』，因此用佛的理智之果來莊嚴修行，用修行來莊嚴佛果。所以稱為『佛華嚴』。因此，在以下的十住、十行、十回向位中，都能得到十方諸佛與入位菩薩相同的名號，以及與智慧摩頂的會合，同體的智慧。例如三乘菩薩，多生於他方凈土，以及四禪以上，另有菩薩凈土。即使在欲界，也說是以悲願力的緣故，留下惑業來滋潤生命，不像此經的法門，乘如來法界之乘，從初發心住，以如來大智法身性果（Dharmakāya-svabhāva-phala）普賢行果（Samantabhadra-caryā-phala），普遍周遍生死，動與寂靜均等，事與理普遍前進，用法界的體用（dharmadhātu-svabhāva）來治理剩餘的習氣，沒有前後退卻，所以新等報。不如三乘別教所說有他方，有別的凈土，留下惑業在娑婆（Sahā）。加行（prayoga）即在初地位，初資糧（sambhāra）即在十信、十住、十向。五位既然沒有佛果，明顯知道十地見道，未真如此經於十信心中，自信自心有十種世界，即如金色世界、妙色世界、蓮華色世界，如是有十個色世界，為十信心是有為故，所信佛境界是色也。本所事佛，不動智佛（Acalabuddhi-buddha），無礙智佛（Apratibaddha-buddhi-buddha），解脫智佛（Vimukti-buddhi-buddha），如是十個智佛，即是自心，所信自心，十種智果以為十種佛果號故，畢竟證修諸佛滿處，成此智，不異此智。除此十信位中以生滅心信十色世界十智如來，至十住十行十回向十地等覺十一地，總有五十個因果，皆以普賢行為因，以如來法身理智性為果，或更互相參之以相資發。以此二種因果五位之中，共有一百重佛因果，通取五位上各有五重佛因五重佛果，總為一百一十重因果。如十住位中佛因果者，即因陀羅花世界（Indra-puṣpa-loka），波

【English Translation】 English version 'Arising from a pure mind free from defilements,' therefore, adorn practice with the fruit of the Buddha's wisdom and reason, and adorn the fruit with practice. Hence, it is called 'Buddha Avataṃsaka'. Therefore, in the following ten abodes (daśa-vihāra), ten practices (daśa-caryā), and ten dedications (daśa-pariṇāmanā), one can attain the same titles as the Buddhas of the ten directions and the Bodhisattvas who have entered the positions, as well as the wisdom of the assembly where wisdom is conferred upon the crown of the head, the wisdom of the same body. For example, the Bodhisattvas of the Three Vehicles (triyāna) are mostly born in other pure lands, and above the fourth dhyāna, there are separate Bodhisattva pure lands. Even if they are in the desire realm (kāmadhātu), it is said that they retain the defilements to moisten life due to the power of compassion and vows, unlike the Dharma gate of this sutra, which rides the Dharma realm (dharmadhātu) of the Tathāgata. From the initial mind-abiding, with the Tathāgata's great wisdom, Dharmakāya-svabhāva-phala (法身性果, fruit of the Dharma body nature), and Samantabhadra-caryā-phala (普賢行果, fruit of Samantabhadra's practice), universally pervading birth and death, movement and stillness are equal, and both phenomena and principle advance universally. Using the essence and function of the Dharma realm to cure remaining habits, there is no going forward or backward, so the new is equal to the retribution. It is not like the separate teachings of the Three Vehicles, which say there are other lands and separate pure lands, retaining defilements in Sahā (娑婆). The application (prayoga) is in the first stage, and the initial accumulation (sambhāra) is in the ten faiths, ten abodes, and ten dedications. Since the five stages do not have the Buddha fruit, it is clear that the seeing the path in the ten grounds is not as true as this sutra, which in the mind of the ten faiths, believes that one's own mind has ten kinds of worlds, such as the golden world, the wonderful color world, and the lotus color world. There are ten color worlds, because the ten faiths are conditioned, and the Buddha realm believed in is form. The Buddhas originally served are Acalabuddhi-buddha (不動智佛, Immovable Wisdom Buddha), Apratibaddha-buddhi-buddha (無礙智佛, Unobstructed Wisdom Buddha), and Vimukti-buddhi-buddha (解脫智佛, Liberation Wisdom Buddha). These ten wisdom Buddhas are one's own mind, and the ten kinds of wisdom fruits believed in are the titles of the ten kinds of Buddha fruits. After all, one proves and cultivates in the place where all Buddhas are fulfilled, achieving this wisdom, which is not different from this wisdom. Except for the ten faiths, which believe in the ten color worlds and the ten wisdom Tathāgatas with the mind of birth and death, to the ten abodes, ten practices, ten dedications, ten grounds, equal enlightenment, and eleventh ground, there are a total of fifty causes and effects, all with Samantabhadra's practice as the cause and the Tathāgata's Dharmakāya, reason, and nature as the fruit, or mutually referring to each other to assist in development. In these two kinds of causes and effects in the five stages, there are a total of one hundred layers of Buddha causes and effects, generally taking five layers of Buddha causes and five layers of Buddha fruits in each of the five stages, for a total of one hundred and ten layers of causes and effects. For example, the Buddha causes and effects in the ten abodes are the Indra-puṣpa-loka (因陀羅花世界, Indra flower world), and the wave

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頭摩花世界。寶花世界。佛號殊特月佛。無盡月佛。不動月佛。如是十花世界。十個同號月佛。以為佛果。法慧菩薩等十個慧菩薩。以為普賢行修行之因。為此十住以入方便三昧力。真證法身妙慧。即世界名花。以花開敷現果故。所現佛果。皆號之為月者。為明十住之中創見法身妙慧現前無煩惱熱得佛法身清涼如月故。以所見道除惑處。而為世界因陀羅花者。此云能主花也。明初發心住生在佛家能為眾生設法主故。波頭摩花者。赤蓮花也。明治地住進修增勝赫奕開敷可觀之義。總是以隨位入道處因果。為佛及國土世界菩薩之名。皆非外有。總明自行所行也。如十行位中十個慧世界十個佛號。皆名之為眼。以為其佛果。功德林等十林菩薩。以為其行行之因。以次十向十地。如經可知。至位方明。大要言之。以當位十佛為本位之果。當位十菩薩為當位修行之因。如此初會中。以如來為當五位之果。普賢菩薩及諸神天等。為五位修行之因。又普賢菩薩及諸神天等。以毗盧遮那根本智。為起修行本因。以自己修行之身。為佛差別智果故。為以佛性智果為因。以現修之身。即理智之性果故。互為因果體用。是故神天嘆德中。先嘆佛德。次嘆自己與佛同智同德也。此為入法界之樣。令諸學者迷即凡悟即佛故。以智悲齊進也。如善財

童子。十行初位中歡喜行善知識所居之國。名為三眼。還同十行菩薩所居世界。名為親惠世界寶惠世界等十惠世界也。如三眼者。一摩訶般若。二解脫。三法身。亦以智眼慧眼法眼為三眼故。如世品字。如摩醯首羅天王面上三目故為一切佛法不離此大智大慧法身故。此十慧世界義。通此三眼。以是善財十行之中。初善知識國名三眼。比丘名善見。即同十行之位。佛號常住眼佛無勝眼佛。名為善見者。具三眼也。為十行之中以智眼知眾生根而同行故。佛號為眼。善知識名善見。目發紺青。面板金色。圓光一尋。相好如佛者。明十行中所行三眼行因果即佛也。在林中經行者。明萬行稠林覆蔭眾生故。還如十行位中菩薩號功德林慧林勝林等十林菩薩也。善財十行中知識。即以比丘。林中經行為十行位中之行處。如下文中。以功德林等十林菩薩為所行。今此初會中。即以主稼神為佛果十行資糧。眾生入佛位故。資糧見道菩薩長大悲故。如此會佛果五位。與第二三會已后諸菩薩進修五位。及善財童子示行五位。前後相參體勢相似。總明佛果普賢行果體用相資始終不異。以是義故。五位中五十種資糧五十種佛果。互為主伴。互為因果。互為體用。以如來理智性常資普賢行使令無染。普賢行常資如來性果。使得圓滿悲智。廢一邊一切

【現代漢語翻譯】 現代漢語譯本： 童子啊，十行初位中歡喜行善知識所居住的國家，名為三眼（具有三種眼）。它與十行菩薩所居住的世界相同，名為親惠世界、寶惠世界等十惠世界。這三眼，一是摩訶般若（大智慧），二是解脫，三是法身（佛法的化身）。也可以用智眼、慧眼、法眼作為三眼。就像世間的『品』字。又像摩醯首羅天王（濕婆神）面上有三隻眼睛，因為一切佛法不離此大智、大慧、法身。這十慧世界的意義，貫通這三眼。因此，善財童子十行之中的第一位善知識所在的國家名為三眼，比丘名為善見，這與十行的地位相同。佛號常住眼佛、無勝眼佛，名為善見，是具足三眼的意思。因為在十行之中，用智眼瞭解眾生的根器而一同修行。佛號為眼，善知識名為善見，眼睛紺青色，面板金色，圓光一尋（古代長度單位），相貌莊嚴如佛，說明十行中所修的三眼行因果就是佛。在林中經行，說明萬行稠密的樹林覆蓋廕庇眾生。還像十行位中的菩薩，號為功德林、慧林、勝林等十林菩薩。善財童子十行中的善知識，就是以比丘的身份，在林中經行作為十行位中的修行之處。如下文中所述，以功德林等十林菩薩作為所修之行。現在這初會之中，就以主稼神（掌管農作物的神）作為佛果十行的資糧。眾生進入佛的果位，資糧見道菩薩增長大悲心。如此這初會佛果五位，與第二、三會之後的各位菩薩進修五位，以及善財童子所示現的五位修行，前後相互參照，整體態勢相似。總的來說，闡明佛果普賢行果的體用相互資助，始終沒有差異。因為這個緣故，五位中五十種資糧、五十種佛果，互為主伴，互為因果，互為體用。以如來的理智之性常常資助普賢行，使其沒有染污。普賢行常常資助如來的性果，使其獲得圓滿的悲智。廢棄一邊，一切都將不成立。

【English Translation】 English version: O Child, the country where the first good advisor of the Ten Practices, the Joyful Practice, dwells is called Three Eyes (possessing three eyes). It is the same as the worlds where the Bodhisattvas of the Ten Practices dwell, named Kind Grace World, Treasure Grace World, and the other Ten Grace Worlds. These Three Eyes are: first, Maha Prajna (great wisdom); second, liberation; and third, Dharmakaya (the embodiment of the Dharma). One can also use the Wisdom Eye, Insight Eye, and Dharma Eye as the Three Eyes. It is like the character 『品』 (pǐn) in the world. It is also like the three eyes on the face of Mahesvara Deva (Shiva), because all Buddha-Dharma does not depart from this great wisdom, great insight, and Dharmakaya. The meaning of these Ten Grace Worlds permeates these Three Eyes. Therefore, the country of the first good advisor in the Ten Practices of Sudhana is named Three Eyes, and the Bhikshu (monk) is named Good Vision, which is the same as the position of the Ten Practices. The Buddhas are named Constant Abiding Eye Buddha and Unsurpassed Eye Buddha. The name Good Vision means possessing the Three Eyes. Because in the Ten Practices, one uses the Wisdom Eye to understand the faculties of sentient beings and practices together with them. The Buddha is called Eye, and the good advisor is named Good Vision, with eyes of dark blue, skin of golden color, a halo of one fathom (an ancient unit of length), and majestic features like the Buddha, indicating that the cause and effect of the Three Eyes practice in the Ten Practices is the Buddha. Walking in the forest indicates that the dense forest of myriad practices covers and shelters sentient beings. It is also like the Bodhisattvas in the Ten Practices positions, named Merit Forest, Wisdom Forest, Victory Forest, and the other Ten Forest Bodhisattvas. The good advisor in Sudhana's Ten Practices is the Bhikshu, and walking in the forest is the place of practice in the Ten Practices positions. As mentioned in the following text, the Ten Forest Bodhisattvas such as Merit Forest are the practices to be cultivated. Now, in this first assembly, the Grain-Master God (the god who manages crops) is the resource for the Buddha-fruit Ten Practices. Sentient beings enter the Buddha's fruit position, and the resource-seeing Bodhisattva increases great compassion. Thus, the five positions of the Buddha-fruit in this first assembly, along with the five positions cultivated by the Bodhisattvas after the second and third assemblies, and the five practices manifested by Sudhana, refer to each other before and after, and the overall situation is similar. In general, it clarifies that the essence and function of the Buddha-fruit Samantabhadra practice-fruit support each other, and there is no difference from beginning to end. Because of this reason, the fifty kinds of resources and fifty kinds of Buddha-fruits in the five positions are mutually the main and companion, mutually cause and effect, and mutually essence and function. The reason and wisdom nature of the Tathagata (Buddha) constantly supports the Samantabhadra practice, making it free from defilement. The Samantabhadra practice constantly supports the Tathagata's nature-fruit, enabling it to obtain perfect compassion and wisdom. Abandoning one side, everything will not be established.

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不成。所有行門即是人天因果。設得出世即是聲聞二乘。及出世凈土菩薩。及留惑潤生等。故非法爾理智世及出世大悲動靜染凈自在圓融故。如此十行與佛果資糧。猶如黃瓜。果花同出花果相資。以無作功德而為自在也。法爾理智行周故。於此主稼神一段文中。義分為四。一舉其眾數。二寄位表法。三釋名配行。四結數嘆德。一舉其眾數者。如初行一句是。二寄位表法者。以主稼神資糧位中十行位也。三釋名配行者。所謂一柔軟勝味主稼神主歡喜行中檀波羅蜜。於此檀中有二義。一法檀。二事檀。一法檀者。見來求法者。歡善無厭故名柔軟勝味。以法味資人。令心調伏故。二事檀者。即主稼神。是后稷神之流也。以神祐五穀令生勝味資益含生故。遍十方世界隨處異名。二時花凈光主稼神。即是歡喜行檀波羅蜜中戒波羅蜜。知根同行。號曰時花。令得性戒開敷。名之凈光。亦世間五穀之花。依時祐之令光凈開敷故。三色力勇健主稼神。明檀波羅蜜中忍波羅蜜。明法忍功成。名為勇健。隨忍成果故。得色力嚴身。諸力之中風力為最。諸行之內忍力為最。八風不能動故。以能隨行成忍故名勇健。如善財十行中第三行具足優婆夷。是其行。以明忍為諸行中果故名具足。四增長精氣主稼神。主檀波羅蜜中精進波羅蜜。以精進力資

【現代漢語翻譯】 現代漢語譯本 不成。所有行門即是人天因果。如果只求出世，那就是聲聞二乘（小乘佛教的兩種果位）。以及求出世的凈土菩薩，和留惑潤生等（指不斷輪迴生死以度化眾生的菩薩）。所以不是法爾理智（自然而然的真理智慧）所能完全涵蓋的世間和出世間的大悲、動靜、染凈、自在圓融。如此十行與佛果資糧，就像黃瓜一樣，果和花同時出現，花和果互相資助。以無作功德而達到自在的境界。因為法爾理智之行周遍圓滿。因此，在這主稼神（掌管農作物之神）這一段文字中，意義可以分為四個方面：一是列舉其眾數，二是寄託位次以表法，三是解釋名稱並配以十行，四是總結數量並讚歎功德。一是列舉其眾數，就像最初一行所說的那樣。二是寄託位次以表法，是指主稼神在資糧位中的十行位。三是解釋名稱並配以十行，所謂一，柔軟勝味主稼神，主管歡喜行中的檀波羅蜜（佈施）。在這個佈施中有兩種含義：一是法佈施，二是事佈施。一，法佈施，見到前來求法的人，歡喜而不厭倦，所以叫做柔軟勝味。用佛法的滋味來資助他人，使他們的心調伏。二，事佈施，就是主稼神，是后稷神（古代掌管農業的神）之類。用神力保佑五穀，使它們生長出美好的滋味，來資益有情眾生。遍佈十方世界，隨處有不同的名稱。二，時花凈光主稼神，就是歡喜行檀波羅蜜中的戒波羅蜜（持戒）。瞭解眾生的根性而隨之同行，號稱時花，使眾生得到性戒的開敷，名為凈光。也是世間的五穀之花，依時節來保佑它們，使它們光凈開敷。三，色力勇健主稼神，說明檀波羅蜜中的忍波羅蜜（忍辱）。說明法忍的功德成就，名為勇健。隨著忍辱的成果，得到色力來莊嚴自身。在各種力量之中，風力最為強大。在各種修行之內，忍力最為強大。八風（利、衰、毀、譽、稱、譏、苦、樂）都不能動搖他。因為能夠隨著修行成就忍辱，所以叫做勇健。就像善財童子十行中的第三行具足優婆夷（女居士），就是這種修行。因為說明忍辱是各種修行中的果實，所以叫做具足。四，增長精氣主稼神，主管檀波羅蜜中的精進波羅蜜（精進）。用精進的力量來資助

【English Translation】 English version No. All practices are the cause and effect of humans and devas. If one only seeks to transcend the world, that is the Śrāvakayāna and Pratyekabuddhayāna (two vehicles of Hinayana Buddhism). As well as the Pure Land Bodhisattvas who seek to transcend the world, and those who retain delusion to be reborn (referring to Bodhisattvas who continuously reincarnate to liberate sentient beings). Therefore, it cannot be fully encompassed by the naturally occurring wisdom of the world and the transcendent great compassion, movement and stillness, defilement and purity, and free and harmonious integration. These ten practices and the resources for Buddhahood are like cucumbers, where the fruit and flower appear simultaneously, and the flower and fruit support each other. Achieving freedom through effortless merit. Because the practice of natural wisdom is complete and thorough. Therefore, in this section about the Grain-Master Gods (gods who govern crops), the meaning can be divided into four aspects: first, listing their numbers; second, entrusting positions to represent the Dharma; third, explaining the names and matching them with the ten practices; and fourth, summarizing the numbers and praising the virtues. First, listing their numbers, like the first line says. Second, entrusting positions to represent the Dharma, referring to the ten practice positions of the Grain-Master Gods in the stage of accumulation of merit. Third, explaining the names and matching them with the ten practices, namely, one, the Soft and Excellent Flavor Grain-Master God, who governs the Dāna pāramitā (giving) in the Joyful Practice. In this giving, there are two meanings: one is Dharma giving, and the other is material giving. One, Dharma giving, seeing those who come to seek the Dharma, being joyful and never tired of it, hence the name Soft and Excellent Flavor. Using the flavor of the Dharma to nourish others, causing their minds to be subdued. Two, material giving, which is the Grain-Master God, like the god Houji (ancient god in charge of agriculture). Using divine power to bless the five grains, causing them to grow excellent flavors, to nourish sentient beings. Spreading throughout the ten directions, with different names in different places. Two, the Seasonal Flower Pure Light Grain-Master God, which is the Śīla pāramitā (discipline) in the Joyful Practice of Dāna pāramitā. Understanding the nature of sentient beings and walking with them, called Seasonal Flower, enabling sentient beings to obtain the blossoming of the inherent precepts, named Pure Light. Also the flowers of the five grains of the world, blessing them according to the seasons, causing them to blossom with pure light. Three, the Colorful, Powerful, and Courageous Grain-Master God, explaining the Kṣānti pāramitā (patience) in the Dāna pāramitā. Explaining the accomplishment of Dharma patience, named Courageous. Following the fruit of patience, obtaining color and power to adorn oneself. Among all powers, the power of wind is the strongest. Among all practices, the power of patience is the greatest. The eight winds (gain, loss, defamation, praise, fame, ridicule, suffering, and joy) cannot move him. Because one can achieve patience through practice, hence the name Courageous. Like the third practice of Sudhana's ten practices, the Upāsikā (female lay practitioner) who is complete, is this practice. Because explaining that patience is the fruit of all practices, hence the name Complete. Four, the Increasing Essence and Energy Grain-Master God, who governs the Vīrya pāramitā (diligence) in the Dāna pāramitā. Using the power of diligence to nourish

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糧法力大慈大悲力。處生死海教化眾生而無勞倦。自無所求故名增長精氣主稼神。表無精進力即諸行不成立故。五普生根果主稼神。主檀波羅蜜中禪波羅蜜。以法性為禪。出生萬行理智妙慧。名普生根果。以法性理為禪生智慧萬行故。即根即果。以根從果生本末無異故。如佛果普賢行果互相資故。明從果生根以根資果。六妙嚴環髻主稼神。主檀波羅蜜中慧波羅蜜。明以妙慧嚴行行復嚴慧。行慧互嚴將用利生以招依果。以環其髻用嚴其首。此是垂髻如環。明解行圓滿。七潤澤凈花主稼神。主檀波羅蜜中方便波羅蜜。此位明成就大悲故。為潤澤凈花利他行故。令他解行法開敷故。此是檀波羅蜜中方便門。成大慈悲故。八成就妙香主稼神主檀波羅蜜中愿波羅蜜。十行第八位中同於八地。智無功用。五分法身香悉成就故。又以凈智知根。依根設教。用成戒定慧之妙香故。九見者愛樂主稼神。主檀波羅蜜中力波羅蜜。法師成就法力利生。見聞法者皆愛樂故。十離垢凈光主稼神。主檀波羅蜜中智波羅蜜。以智慧離自他垢故。諸法灌頂同十住十地中灌頂位也。四結數嘆德。如文可知。已上十個主稼神。總是歡喜行中檀波羅蜜中十波羅蜜資糧。從行成號。已下例然。法則如上。

第二十個主河神。是饒益行。行戒波羅蜜中十波羅

【現代漢語翻譯】 現代漢語譯本： 糧法力大慈大悲力。在生死之海中教化眾生而不感到疲倦。因為自身沒有所求，所以被稱為增長精氣主稼神（主管莊稼的神）。表明沒有精進力，那麼一切行為都不能成立。五普生根果主稼神（主管莊稼的神）。主管佈施波羅蜜中的禪定波羅蜜。以法性為禪定。出生萬行理智妙慧。名為普生根果。因為以法性之理為禪定，產生智慧和萬行。即是根也是果。因為根從果中產生，本末沒有差異。如同佛果和普賢行果互相資助。闡明從果中生根，用根來資助果。六妙嚴環髻主稼神（主管莊稼的神）。主管佈施波羅蜜中的智慧波羅蜜。闡明用妙慧來莊嚴行為，行為又莊嚴智慧。行為和智慧互相莊嚴，將作用來利益眾生，以此招來依果。用環來裝飾髮髻，用以莊嚴頭部。這是垂下的髮髻如環。闡明理解和行為圓滿。七潤澤凈花主稼神（主管莊稼的神）。主管佈施波羅蜜中的方便波羅蜜。這個位置闡明成就大悲心。爲了用潤澤凈花來利益他人。使他人理解和行為的法門得以開敷。這是佈施波羅蜜中的方便門。成就大慈悲心。八成就妙香主稼神（主管莊稼的神）。主管佈施波羅蜜中的愿波羅蜜。十行第八位中等同於八地。智慧沒有功用。五分法身香全部成就。又用清凈的智慧瞭解根基。依據根基來設定教化。用以成就戒定慧的妙香。九見者愛樂主稼神（主管莊稼的神）。主管佈施波羅蜜中的力波羅蜜。法師成就法力來利益眾生。見到和聽到佛法的人都愛樂。十離垢凈光主稼神（主管莊稼的神）。主管佈施波羅蜜中的智波羅蜜。用智慧來遠離自己和他人污垢。諸法灌頂等同於十住十地中的灌頂位。四結數讚歎功德。如文可知。以上十個主稼神（主管莊稼的神）。總是歡喜行中佈施波羅蜜中的十波羅蜜資糧。從行為成就名號。以下依此類推。法則如上。

第二十個主河神（主管河流的神）。是饒益行。行戒波羅蜜中的十波羅蜜。

【English Translation】 English version: The Grain-Law Power of Great Compassion and Great Mercy. Teaching and transforming sentient beings in the sea of birth and death without weariness. Because one seeks nothing for oneself, one is named the Grain-Increasing Spirit (the spirit in charge of crops). It indicates that without the power of diligence, all actions cannot be established. The Fifth Universal-Birth Root-Fruit Grain Spirit (the spirit in charge of crops). In charge of Dāna Pāramitā within Dhyāna Pāramitā. Taking Dharma-nature as Dhyāna. Giving birth to myriad practices, rational wisdom, and wonderful intelligence. Named Universal-Birth Root-Fruit. Because taking the principle of Dharma-nature as Dhyāna, it gives rise to wisdom and myriad practices. It is both root and fruit. Because the root arises from the fruit, there is no difference between beginning and end. Like the Buddha-fruit and the Samantabhadra-practice-fruit mutually assisting each other. Clarifying that the root arises from the fruit, using the root to assist the fruit. The Sixth Wonderfully Adorned Ring-Topknot Grain Spirit (the spirit in charge of crops). In charge of Dāna Pāramitā within Prajñā Pāramitā. Clarifying that wonderful wisdom adorns practice, and practice in turn adorns wisdom. Practice and wisdom mutually adorn each other, using their function to benefit sentient beings, thereby inviting the fruit of reliance. Using a ring to adorn the topknot, using it to adorn the head. This is a hanging topknot like a ring. Clarifying the perfection of understanding and practice. The Seventh Moistening Pure Flower Grain Spirit (the spirit in charge of crops). In charge of Dāna Pāramitā within Upāya Pāramitā. This position clarifies the accomplishment of great compassion. For the sake of using the moistening pure flower to benefit others. Causing the Dharma-gate of others' understanding and practice to bloom. This is the Upāya gate within Dāna Pāramitā. Accomplishing great compassion. The Eighth Accomplishing Wonderful Fragrance Grain Spirit (the spirit in charge of crops). In charge of Dāna Pāramitā within Praṇidhāna Pāramitā. In the eighth position of the Ten Practices, it is equivalent to the eighth Bhūmi. Wisdom has no function. The fragrance of the fivefold Dharma-body is fully accomplished. Furthermore, using pure wisdom to know the roots. Relying on the roots to establish teachings. Using it to accomplish the wonderful fragrance of Śīla, Samādhi, and Prajñā. The Ninth Seeing-Ones-Love Grain Spirit (the spirit in charge of crops). In charge of Dāna Pāramitā within Bala Pāramitā. The Dharma Master accomplishes Dharma-power to benefit sentient beings. Those who see and hear the Dharma all love it. The Tenth Defiled-Free Pure Light Grain Spirit (the spirit in charge of crops). In charge of Dāna Pāramitā within Jñāna Pāramitā. Using intelligence to separate oneself and others from defilements. The consecration of all Dharmas is equivalent to the consecration position in the Ten Abodes and Ten Bhūmis. The four concluding numbers praise virtues. As the text can be known. The above ten Grain Spirits (the spirit in charge of crops). Are always the ten Pāramitā resources within Dāna Pāramitā in the Joyful Practice. From practice, the name is accomplished. The following are similar. The rules are as above.

The Twentieth River Spirit (the spirit in charge of rivers). Is the Beneficial Practice. The ten Pāramitās within the practice of Śīla Pāramitā.

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蜜。第一普發迅流主河神。明十行中戒波羅蜜中檀波羅蜜資糧從行成號。已下例然。法則如上。若以其事如此孟母是也。如善財童子饒益行中善知識。于河渚中一萬童子釋天為首。聚沙為戲。以河為行。主戒體明饒益故。此初會中河神。為戒體前後相似。普發迅流明應一乘之種。第二普潔泉澗主河神。明應三乘及人天等善法。主十行中戒波羅蜜中戒波羅蜜。已下諸神眾依行立名號。以名下義。如前配之可知。如十行中戒體者。如釋天童子。以算數法相黡子法五行陰陽。以利人之巧術。以為十行之中戒體。故名普潔泉澗義。若不如是。行不滿故。明人天及三乘總化。以巧術利生。是普潔義。

第三主海神。明無違逆行。明忍波羅蜜如海能納眾流是無違逆也。主忍波羅蜜有十個海神。即明忍波羅蜜中十波羅蜜也。各隨名下義。如前配之。大意。此十行中忍以法性大悲。以為忍體。是故如海含潤處其下流能容一切。無明高慢生死之流。皆為法流而無妨礙。故名無違逆行。如善財童子無違逆行中善知識。南方有城。名曰海住。有優婆夷名具足。素服垂髮者。慈忍之貌具足成忍。無行不周故名具足。海神者。女神。明慈悲柔軟處行能忍。其心如海。福智具足饒益眾生。是故忍為萬行中果也。能容眾流。

第四主水神

【現代漢語翻譯】 現代漢語譯本 蜜（蜜）。第一位是普發迅流主河神（普遍發起迅速水流的主河神）。闡明十行中戒波羅蜜（戒行到達彼岸）中的檀波羅蜜（佈施到達彼岸）資糧，從修行成就名號。以下依此類推。法則如上所述。如果以其事蹟來比喻，就像孟母一樣。例如善財童子饒益行中（利益眾生的修行中）的善知識，在河邊有一萬個以釋天（帝釋天）為首的童子，聚沙為戲，以河為修行。主掌戒體，闡明饒益之故。這位初會中的河神，以戒體前後相似。普發迅流，闡明應合一乘（唯一佛乘）的種子。第二位是普潔泉澗主河神（普遍清潔泉水溪流的主河神）。闡明應合三乘（聲聞乘、緣覺乘、菩薩乘）以及人天等善法。主掌十行中戒波羅蜜中的戒波羅蜜。以下諸神眾依據修行而立名號，以名下的意義，如前面所配對的那樣可以得知。如十行中的戒體，如釋天童子，以算數法相、黡子法、五行陰陽，以利益人的巧妙技術，作為十行之中的戒體，所以名為普潔泉澗的意義。如果不是這樣，修行就不圓滿。闡明人天以及三乘總體的教化，以巧妙的技術利益眾生，這就是普潔的意義。

第三位是主海神（主掌海洋的神）。闡明無違逆行（沒有違背阻礙的修行）。闡明忍波羅蜜（忍辱到達彼岸），如大海能夠容納眾多的水流，這就是無違逆。主掌忍波羅蜜的有十個海神，即闡明忍波羅蜜中的十波羅蜜。各自依據名下的意義，如前面所配對的那樣。大意是，這十行中的忍，以法性大悲，作為忍的本體。因此像大海一樣，含潤處在其下流，能夠容納一切。無明、高慢、生死的河流，都變為法流而沒有妨礙，所以名為無違逆行。例如善財童子無違逆行中的善知識，南方有一座城市，名叫海住。有一位優婆夷（在家女居士）名叫具足。穿著素服，頭髮垂下來，慈悲忍辱的相貌具足，成就忍辱。沒有哪種修行不周遍，所以名叫具足。海神，是女神。闡明慈悲柔軟處在修行中能夠忍耐，她的心像大海一樣。福德智慧具足，饒益眾生。因此忍辱是萬行中的果實。能夠容納眾多的水流。

第四位是主水神（主掌水的神）。

【English Translation】 English version Mi (Honey). The first is Pufa Xunliu Zhu Heshen (Universally Emitting Swift Currents, Lord River God). Explains the Dana Paramita (Perfection of Giving) resource in the Precept Paramita (Perfection of Morality) within the Ten Practices, the title being achieved through practice. The following are similar. The rules are as above. If using their deeds as an analogy, it is like Mencius's mother. For example, the good teacher in Sudhana's practice of benefiting beings, by the riverbank there are ten thousand children led by Shitian (Indra), playing by gathering sand, taking the river as their practice. Presiding over the precept body, explaining the benefit of enriching. This river god in the initial assembly, with the precept body being similar before and after. Pufa Xunliu explains the seed that should correspond to the One Vehicle (Ekayana). The second is Pujie Quanjian Zhu Heshen (Universally Cleansing Springs and Streams, Lord River God). Explains the good dharmas corresponding to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and humans and devas. Presides over the Precept Paramita within the Precept Paramita in the Ten Practices. The various gods and beings below establish their titles based on practice, with the meaning under the name, as can be known from the previous pairings. Like the precept body in the Ten Practices, like the Shitian children, using arithmetic methods, physiognomy, the five elements and yin-yang, using skillful techniques to benefit people, as the precept body within the Ten Practices, therefore it is named with the meaning of Pujie Quanjian. If it is not like this, the practice is not complete. Explains the overall transformation of humans, devas, and the Three Vehicles, using skillful techniques to benefit beings, this is the meaning of Pujie.

The third is Zhu Hai Shen (Lord Sea God). Explains the practice of non-opposition. Explains the Ksanti Paramita (Perfection of Patience), like the sea being able to accommodate many currents, this is non-opposition. There are ten sea gods presiding over Ksanti Paramita, which explains the ten Paramitas within Ksanti Paramita. Each follows the meaning under the name, as in the previous pairings. The general idea is that the patience in these ten practices takes the Dharma-nature great compassion as the body of patience. Therefore, like the sea, it contains moisture in its lower reaches, able to accommodate everything. The currents of ignorance, arrogance, birth, and death all become Dharma currents without obstruction, therefore it is named the practice of non-opposition. For example, the good teacher in Sudhana's practice of non-opposition, in the south there is a city named Haizhu (Sea Dwelling). There is an Upasika (female lay practitioner) named Juzu (Complete). Wearing plain clothes, with her hair hanging down, the appearance of compassion and patience is complete, achieving patience. No practice is incomplete, therefore it is named Juzu. The sea god is a goddess. Explains that compassion and gentleness are able to endure in practice, her heart is like the sea. Blessings and wisdom are complete, benefiting beings. Therefore, patience is the fruit of all practices. Able to accommodate many currents.

The fourth is Zhu Shui Shen (Lord Water God).

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。明無屈撓行。主精進波羅蜜。為明水體能凈諸垢。以明此位菩薩以法性之水。常勤精進。教化眾生。一一知根而益。而無屈撓。其心如水潤生隨物而益。各得其所而無屈撓。于中十個水神。即是精進波羅蜜中十波羅蜜。明以其萬行如水同事潤生。各各隨名下義配之。常以十行中精進為體。如十住中精進門。樂勤觀法性為體。此十行中精進門。處世益生。以行潤物為體。位位中各隨當位主行為體。餘九于主行體上作別。不得一向解故。即體意不當。如十回向中精進波羅蜜。圓融理智大悲。使令均平自在。如是五位得一。即五位俱有齊等。以慣習生熟須有次第。雖立次第。以法界智體而無前卻。是無前後中次第。是一性無差別中同異。不可以情作前卻解也。以實而論。初發心住中如一渧之水入大海水中。總同海體。諸龍魚寶咸在其中。為教化眾生故。教網筌蹄方法不可不具。以名言竹帛著箓。即似前後義生。體道者。明鑑即如持寶鏡普臨萬像。十地即明使慣習功成。等覺位中即明自在行周法界。若但置十住一位。但明見道初功。又安十行修行。但有出世心勝。加十回向興大愿云。使令悲智萬行圓滿。十地但蘊功成德。使令慣習須成。十一地入俗自在行周任法饒益。明張教網學者有所歸依。若不如斯發心者何措。

【現代漢語翻譯】 現代漢語譯本：闡明沒有屈服和擾亂的修行。主要在於精進波羅蜜（Vīrya-pāramitā，精進到彼岸）。用水的清澈來凈化各種污垢。以此說明此位的菩薩以法性的水，經常勤奮精進，教化眾生，一一瞭解其根器而使之受益，並且沒有屈服和擾亂。他們的心像水一樣滋潤生命，隨著事物而使之受益，各自得到適合自己的位置而沒有屈服和擾亂。其中十個水神，就是精進波羅蜜中的十波羅蜜。闡明用他們的萬行像水一樣共同滋潤生命，各自按照名稱的含義來配合。經常以十行中的精進為本體，像十住中的精進門，以樂於勤奮觀察法性為本體。這十行中的精進門，在世間利益眾生，以行為滋潤萬物為作用。各位中各自按照當位的主要行為作為本體，其餘九個在主要行為的本體上做出區別，不能一概而論，否則就不能理解其本體的意義。像十回向中的精進波羅蜜，圓融理智和大悲，使之均衡自在。像這樣五個位次得到一個，就是五個位次都具有齊等。因為慣習生熟需要有次第。雖然設立次第，以法界智體而沒有先後。這是沒有前後中的次第，是在一性無差別中的同異。不可以情識來做先後的理解。以實際而論，初發心住中像一滴水進入大海水中，完全相同于海的本體。各種龍魚珍寶都在其中。爲了教化眾生，教化的網、筌、蹄等方法不可不具備。用名言竹帛記錄下來，就像產生前後的意義。體悟道的人，明鑑就像手持寶鏡普遍照臨萬象。十地就是闡明使慣習功成。等覺位中就是闡明自在的修行周遍法界。如果只設置十住這一個位次，只是闡明見道的初步功夫。又安立十行修行，只是有出世的心更為殊勝。加上十回向興起大愿，使悲智萬行圓滿。十地只是蘊含功成德就，使慣習必須成就。十一地進入世俗自在修行周遍，憑藉佛法饒益眾生。闡明張開教化的網路，讓學者有所歸依。如果不像這樣發心，那該怎麼辦呢？ English version: Explains the practice without yielding or disturbance. It mainly focuses on Vīrya-pāramitā (Perfection of Diligence). Uses the clarity of water to purify various defilements. This explains that Bodhisattvas in this position constantly and diligently cultivate with the water of Dharma-nature, teaching sentient beings, understanding their capacities individually to benefit them, without yielding or disturbance. Their minds are like water, nourishing life, benefiting things according to their nature, each attaining their appropriate place without yielding or disturbance. The ten water deities within this represent the ten pāramitās within Vīrya-pāramitā. It clarifies that their myriad practices are like water, jointly nourishing life, each corresponding to the meaning of their names. They constantly take diligence among the ten practices as their essence, like the gate of diligence in the Ten Abodes, taking joy in diligently contemplating Dharma-nature as their essence. The gate of diligence in these Ten Practices benefits sentient beings in the world, taking the nourishment of things through practice as its function. Each position takes the main practice of that position as its essence, with the other nine differentiating from the essence of the main practice. It should not be understood uniformly, otherwise the meaning of the essence will not be understood. Like Vīrya-pāramitā in the Ten Dedications, it harmonizes reason, wisdom, and great compassion, making them balanced and free. Like this, obtaining one of the five positions means that all five positions are equally present. Because familiarity and proficiency require a sequence. Although a sequence is established, there is no precedence or subsequence in the wisdom-essence of the Dharma Realm. This is the sequence within no precedence or subsequence, the sameness and difference within one nature without distinction. It should not be understood with emotional discrimination of precedence or subsequence. In reality, in the Initial Aspiration Abode, it is like a drop of water entering the ocean, completely identical to the ocean's essence. Various dragons, fish, and treasures are all within it. For the sake of teaching sentient beings, the methods of teaching nets, fish traps, and snares must be complete. Recording them in words and books is like generating the meaning of precedence and subsequence. Those who embody the Dao, clear reflection is like holding a precious mirror universally illuminating all phenomena. The Ten Grounds clarify the accomplishment of familiar practice. The Equal Enlightenment position clarifies the free practice pervading the Dharma Realm. If only the single position of the Ten Abodes is established, it only clarifies the initial effort of seeing the Dao. Furthermore, establishing the practice of the Ten Practices only has the surpassing of a mind of renunciation. Adding the Ten Dedications to arouse great vows enables the perfection of compassion, wisdom, and myriad practices. The Ten Grounds only contain the accomplishment of merit and virtue, requiring the completion of familiar practice. The Eleventh Ground enters the mundane world, freely practicing pervasively, benefiting sentient beings through the Dharma. It clarifies the spreading of the teaching net, allowing scholars to have something to rely on. If one does not arouse aspiration in this way, what should be done?

【English Translation】 Explains the practice without yielding or disturbance. It mainly focuses on Vīrya-pāramitā (Perfection of Diligence). Uses the clarity of water to purify various defilements. This explains that Bodhisattvas in this position constantly and diligently cultivate with the water of Dharma-nature, teaching sentient beings, understanding their capacities individually to benefit them, without yielding or disturbance. Their minds are like water, nourishing life, benefiting things according to their nature, each attaining their appropriate place without yielding or disturbance. The ten water deities within this represent the ten pāramitās within Vīrya-pāramitā. It clarifies that their myriad practices are like water, jointly nourishing life, each corresponding to the meaning of their names. They constantly take diligence among the ten practices as their essence, like the gate of diligence in the Ten Abodes, taking joy in diligently contemplating Dharma-nature as their essence. The gate of diligence in these Ten Practices benefits sentient beings in the world, taking the nourishment of things through practice as its function. Each position takes the main practice of that position as its essence, with the other nine differentiating from the essence of the main practice. It should not be understood uniformly, otherwise the meaning of the essence will not be understood. Like Vīrya-pāramitā in the Ten Dedications, it harmonizes reason, wisdom, and great compassion, making them balanced and free. Like this, obtaining one of the five positions means that all five positions are equally present. Because familiarity and proficiency require a sequence. Although a sequence is established, there is no precedence or subsequence in the wisdom-essence of the Dharma Realm. This is the sequence within no precedence or subsequence, the sameness and difference within one nature without distinction. It should not be understood with emotional discrimination of precedence or subsequence. In reality, in the Initial Aspiration Abode, it is like a drop of water entering the ocean, completely identical to the ocean's essence. Various dragons, fish, and treasures are all within it. For the sake of teaching sentient beings, the methods of teaching nets, fish traps, and snares must be complete. Recording them in words and books is like generating the meaning of precedence and subsequence. Those who embody the Dao, clear reflection is like holding a precious mirror universally illuminating all phenomena. The Ten Grounds clarify the accomplishment of familiar practice. The Equal Enlightenment position clarifies the free practice pervading the Dharma Realm. If only the single position of the Ten Abodes is established, it only clarifies the initial effort of seeing the Dao. Furthermore, establishing the practice of the Ten Practices only has the surpassing of a mind of renunciation. Adding the Ten Dedications to arouse great vows enables the perfection of compassion, wisdom, and myriad practices. The Ten Grounds only contain the accomplishment of merit and virtue, requiring the completion of familiar practice. The Eleventh Ground enters the mundane world, freely practicing pervasively, benefiting sentient beings through the Dharma. It clarifies the spreading of the teaching net, allowing scholars to have something to rely on. If one does not arouse aspiration in this way, what should be done?

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第五主火神。明無癡亂行。主禪波羅蜜。于中十神。明禪波羅蜜中十波羅蜜。皆以十行位禪為體。即明普智照而恒寂故。即以火神為定體。即寂而常照。即事而恒理。悲智照用而無礙故。以火神為定體。若其世間事也。即南方離神是也。若其人也。是其心也。離法心故。若其法也。是虛無之智也。若外事是其日也。若在其身也是其目也。若方法也。為中道。為正明。明為虛無。為智照萬有。為普光明殿。是女神故。善財童子南行意者為若此也。明無癡亂行。以火神能破闇故。不迷惑故。無闇障故。此一段約用而為定也。

第六主風神。明善現行。以般若波羅蜜為體。十個風神。明智慧波羅蜜中十波羅蜜也。若世間也。即辰巳之間巽神也。是女神故。為法則也。為言說。為教令。如周易干五世卦巽上坤下曰觀。易曰。風行地上可以觀象。君子設教。而眾人從而法之。可以觀。以是義故巽為風教。明第六波羅蜜智慧功成。善現言教教化眾生。此名善現行也。又辰巳之間。如來取之為齋戒法則。明吉兇之際或著之終。至午即萬法正也。上值角宿角為天門。主僧尼道士在其中。明是設教令成眾善之門也。一切風化皆從此起。像以口為天門。吐納風氣成正教故。以智為神。又敷花發果發生一切能持世界能成能壞。故名善現

【現代漢語翻譯】 現代漢語譯本：第五位主神是火神（Agni）。他彰顯著無癡亂的德行，主管禪定波羅蜜（Dhyana Paramita）。在他之下有十位神，他們闡明禪定波羅蜜中的十種波羅蜜，都以十行位的禪定為本體。這表明普遍的智慧照耀而又恒常寂靜，因此以火神作為禪定的本體，即寂靜而又常照，即事相而又恒常真理。由於悲智的照用沒有阻礙，所以以火神作為禪定的本體。如果從世間事來說，就是南方的離神。如果從人來說，就是人的心，遠離法的心。如果從法來說，就是虛無的智慧。如果從外在事物來說，就是太陽。如果從自身來說，就是眼睛。如果從方法來說，就是中道，是正明，明瞭虛無，用智慧照耀萬有，是普光明殿。因為是女神，所以善財童子南行的意義就在於此。彰顯無癡亂的德行，因為火神能夠破除黑暗，不使人迷惑，沒有黑暗的障礙。這一段是從作用方面來說明禪定的本體。 第六位主神是風神（Vayu）。他彰顯著善現的德行，以般若波羅蜜（Prajna Paramita）為本體。十個風神，闡明智慧波羅蜜中的十種波羅蜜。如果從世間來說，就是辰巳之間的巽神。因為是女神，所以是法則，是言說，是教令。如《周易》乾卦第五爻變為巽卦，巽卦在上，坤卦在下，稱為觀卦。《易經》說：『風行地上，可以觀象。君子設教，而眾人從而傚法之。』可以觀，因此巽代表風教，表明第六波羅蜜智慧功成，善於顯現言教，教化眾生，這稱為善現行。又辰巳之間，如來取之為齋戒法則，表明吉兇之際或者著之於終，至午時萬法就正了。上面對應角宿，角宿是天門，主管僧尼道士在其中，表明是設立教令成就眾善之門。一切風化都從此開始，象徵以口為天門，吐納風氣成就正教。以智慧為神，又能敷花發果，發生一切，能夠持世界，能夠成就，能夠破壞，所以名為善現。

【English Translation】 English version: The fifth chief deity is the Fire God (Agni). He manifests the virtue of non-deluded conduct, presiding over Dhyana Paramita (Perfection of Meditation). Under him are ten deities, who elucidate the ten Paramitas within Dhyana Paramita, all taking the meditation of the ten stages of practice as their essence. This indicates that universal wisdom shines while remaining eternally tranquil, thus the Fire God is taken as the essence of meditation, being tranquil yet constantly illuminating, being phenomena yet eternally principle. Because the illumination and application of compassion and wisdom are unobstructed, the Fire God is taken as the essence of meditation. If speaking in terms of worldly affairs, it is the Li deity of the South. If speaking in terms of people, it is the human mind, a mind that is detached from the Dharma. If speaking in terms of Dharma, it is the wisdom of emptiness. If speaking in terms of external things, it is the sun. If speaking in terms of oneself, it is the eye. If speaking in terms of method, it is the Middle Way, it is correct understanding, understanding emptiness, using wisdom to illuminate all things, it is the Hall of Universal Light. Because it is a goddess, this is the significance of Sudhana's (Shancai Tongzi) journey to the South. Manifesting the virtue of non-deluded conduct, because the Fire God can break through darkness, does not cause confusion, and has no obstruction of darkness. This section explains the essence of meditation from the aspect of application. The sixth chief deity is the Wind God (Vayu). He manifests the virtue of good manifestation, taking Prajna Paramita (Perfection of Wisdom) as its essence. The ten Wind Gods elucidate the ten Paramitas within the Wisdom Paramita. If speaking in terms of the world, it is the Xun deity between Chen and Si. Because it is a goddess, it is the law, it is speech, it is teaching. As in the Book of Changes (I Ching), the fifth line of the Qian trigram changes to the Xun trigram, with Xun above and Kun below, called the Guan hexagram. The I Ching says: 'The wind moves above the earth, one can observe the images. The superior person establishes teachings, and the masses follow and emulate them.' One can observe, therefore Xun represents wind teaching, indicating that the sixth Paramita, the wisdom is accomplished, good at manifesting teachings, teaching and transforming sentient beings, this is called the conduct of good manifestation. Also, between Chen and Si, the Tathagata takes it as the rules of fasting and purification, indicating that at the juncture of auspiciousness and inauspiciousness, or attaching it to the end, at noon, all dharmas are rectified. Above corresponds to the Horn constellation (Jiao Su), the Horn constellation is the heavenly gate, presiding over monks, nuns, and Taoists within it, indicating that it is establishing teachings to accomplish the gate of all goodness. All wind transformation originates from this, symbolizing the mouth as the heavenly gate, exhaling and inhaling wind energy to accomplish correct teaching. Taking wisdom as the deity, it can also spread flowers and produce fruits, generate everything, able to hold the world, able to accomplish, able to destroy, therefore it is named good manifestation.

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行也。此經下文如海有四種風。一名能集。能集眾寶。明大圓鏡智。二能成。能成眾寶。明成所作智。三名簡擇。能簡眾寶。明妙觀察智。四名能散。能散眾寶。明平等性智。是故以四智為風神。能現法自在故。以風神為表善現行故。為此第六智慧法。以智慧風神。善現一切法行。悉皆自在故。如十信位中。第六信位佛果配在東南方。佛號究竟智。為東南方是巽。以巽為風神。又易云。巽為言說。以借物表法將風神明智慧。能善現眾法故。方者法也。以取其法大像無方也。

第七主空神。明無著行。主方便波羅蜜成大悲門。以法空起行。教化攝取一切眾生。故名方便。故名無著行。于中眾神。明方便波羅蜜中十波羅蜜。以一切法空為體。以智為神。故無所著。以一切法空能生悲智故。即萬行無著。

第八主方神。明難得行。為智用無功功難成故。主愿波羅蜜。為智體性凈。以愿防之。念其本願。引智起行。令行周遍。使令不住生死不住涅槃。于中十個神。明愿波羅蜜中十波羅蜜。方者法也。以第八行大智成以智設法饒益眾生。此是大智為神。總以震坎兌離四維上下正方之神。都舉明無功之智圓攝故。

第九主夜神。明善法行。主力波羅蜜。法力已成法王功辦。常處生死長夜。以法照明世間故。名善

【現代漢語翻譯】 現代漢語譯本： 行也。此經下文如海有四種風。一名能集（能夠聚集），能集眾寶。明大圓鏡智（如實反映一切事物的智慧）。二能成（能夠成就），能成眾寶。明成所作智（成就一切應作之事的智慧）。三名簡擇（能夠選擇），能簡眾寶。明妙觀察智（精妙觀察一切事物的智慧）。四名能散（能夠散佈），能散眾寶。明平等性智（平等看待一切事物的智慧）。是故以四智為風神。能現法自在故。以風神為表善現行故。為此第六智慧法。以智慧風神。善現一切法行。悉皆自在故。如十信位中。第六信位佛果配在東南方。佛號究竟智。為東南方是巽。以巽為風神。又易云。巽為言說。以借物表法將風神明智慧。能善現眾法故。方者法也。以取其法大像無方也。

第七主空神。明無著行（不執著的修行）。主方便波羅蜜（善巧方便到達彼岸）成大悲門。以法空起行。教化攝取一切眾生。故名方便。故名無著行。于中眾神。明方便波羅蜜中十波羅蜜。以一切法空為體。以智為神。故無所著。以一切法空能生悲智故。即萬行無著。

第八主方神。明難得行。為智用無功功難成故。主愿波羅蜜（願力到達彼岸）。為智體性凈。以愿防之。念其本願。引智起行。令行周遍。使令不住生死不住涅槃。于中十個神。明愿波羅蜜中十波羅蜜。方者法也。以第八行大智成以智設法饒益眾生。此是大智為神。總以震坎兌離四維上下正方之神。都舉明無功之智圓攝故。

第九主夜神。明善法行。主力波羅蜜（力量到達彼岸）。法力已成法王功辦。常處生死長夜。以法照明世間故。名善

【English Translation】 English version: 'It is so. In the following part of this Sutra, the sea has four kinds of winds. The first is called 'Able to Gather' (Nengji), which can gather all treasures, illuminating the Great Perfect Mirror Wisdom (Da Yuan Jing Zhi - the wisdom that reflects all things as they are). The second is called 'Able to Accomplish' (Nengcheng), which can accomplish all treasures, illuminating the Accomplishing Action Wisdom (Cheng Suo Zuo Zhi - the wisdom that accomplishes all that needs to be done). The third is called 'Able to Discern' (Jianze), which can discern all treasures, illuminating the Wonderful Observing Wisdom (Miao Guan Cha Zhi - the wisdom that keenly observes all things). The fourth is called 'Able to Scatter' (Nengsan), which can scatter all treasures, illuminating the Equality Wisdom (Ping Deng Xing Zhi - the wisdom that sees all things as equal). Therefore, the four wisdoms are taken as wind gods, because they can manifest the Dharma freely. The wind gods are used to represent the manifestation of good conduct. This is the sixth wisdom Dharma, using the wisdom wind gods to manifest all Dharma practices freely. As in the Ten Faith Positions, the sixth faith position, the Buddha fruit, is associated with the southeast direction. The Buddha is called Ultimate Wisdom (Jiu Jing Zhi). The southeast direction is Xun, and Xun is taken as the wind god. Also, the Book of Changes says, 'Xun is speech.' Using objects to represent the Dharma, the wind god illuminates wisdom, which can manifest all Dharmas well. 'Direction' means Dharma. It is taken to mean that the Dharma's great image has no fixed direction.'

'The seventh is the god who governs emptiness, illuminating the Non-Attachment Practice (Wu Zhu Xing). It governs the Expedient Means Paramita (Fang Bian Bo Luo Mi - perfection of skillful means) to accomplish the Great Compassion Gate. Taking Dharma emptiness as the basis for practice, it teaches and gathers all sentient beings. Therefore, it is called expedient means, and therefore, it is called Non-Attachment Practice. Among the gods, it illuminates the ten Paramitas within the Expedient Means Paramita. Taking the emptiness of all Dharmas as its essence, and wisdom as its spirit, it is therefore without attachment. Because the emptiness of all Dharmas can generate compassion and wisdom, it is the non-attachment of all practices.'

'The eighth is the god who governs direction, illuminating the Difficult-to-Attain Practice. Because the use of wisdom is without effort, accomplishment is difficult. It governs the Vow Paramita (Yuan Bo Luo Mi - perfection of vows). Because the nature of wisdom is pure, it is guarded by vows. Remembering the original vow, it leads wisdom to arise and practice, making the practice complete, causing it to abide neither in birth and death nor in Nirvana. Among the ten gods, it illuminates the ten Paramitas within the Vow Paramita. 'Direction' means Dharma. The eighth practice is accomplished by great wisdom, using wisdom to establish Dharmas to benefit sentient beings. This is great wisdom as the spirit, encompassing the gods of the four intermediate directions, above, below, and the cardinal directions, all illustrating the complete embrace of wisdom without effort.'

'The ninth is the god who governs the night, illuminating the Good Dharma Practice. It governs the Power Paramita (Li Bo Luo Mi - perfection of power). The power of Dharma has been accomplished, the work of the Dharma King has been completed, and it constantly dwells in the long night of birth and death, illuminating the world with Dharma. Therefore, it is called good.'

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法行。于中十神。主力波羅蜜中十波羅蜜。是女神也。此為善財童子十地中知識故。以明此位行體徹十地法故。

第十主晝神。明真實行。主智波羅蜜。于中十神。明智波羅蜜中十波羅蜜。以智日恒明名為主晝。智無為而應萬有。稱之為神。嘆德中恒共精勤嚴飾宮殿者。以智普周教化眾產生法宮殿。悲為宮。智為殿。成就眾生。悲智宮殿展轉相益故。已上明十行位竟。十回向門如下。

第四從阿修羅王至日天子。于中有十眾。用表十回向。何以然者。為阿修羅居大海中不沒其身。表十回向圓融真俗常處生死大海不沒其身。前之十住十行。但修出世悲智心增。加以迴向回真入俗。以成處世悲智圓滿故。以阿修羅等十眾。以表十回向處大海而不溺。表此位菩薩。以大悲心得真不證。知真同俗。處俗無染。利生自在。第一從初一眾阿修羅王。義分為四。一舉眾數。二寄位表法。三釋名配行。四結數嘆德。一舉眾數者。如初一行是。二寄位表法者。寄阿修羅位。表救護一切眾生離眾生相迴向。為明此初回向如阿修羅雖處大海而海水不沒雖同天趣無天妙樂故。如此位菩薩處於生死。無生死中五欲之樂。雖處涅槃。無涅槃中寂滅之樂。故名救護眾生離眾生相迴向。又如法界品云。成就如來高出世間阿修羅王。又王者。

【現代漢語翻譯】 現代漢語譯本：法行。其中有十位神。在主力波羅蜜（Dali Paramita，偉大的力量的彼岸）中，有十波羅蜜（Shi Paramita，十種到達彼岸的方法）。這些是女神。這是善財童子（Sudhana）在十地（Ten Bhumi，菩薩修行的十個階段）中的知識，因此闡明了這個階段的行為體現在十地法中。 第十位是主晝神（Day Goddess），闡明真實的行為。主管智波羅蜜（Wisdom Paramita，智慧的彼岸）。其中有十位神，闡明智波羅蜜中的十波羅蜜。因為智慧之日恒常光明，所以被稱為主晝。智慧是無為的，卻能迴應萬有，因此被稱為神。在讚歎功德中，總是共同精勤地莊嚴宮殿，這是因為智慧普遍周到地教化眾生，成就法宮殿。以悲為宮，以智為殿，成就眾生。悲智宮殿相互增益。以上闡明了十行位（Ten Practices）完畢。十回向門（Ten Dedications）如下。 第四，從阿修羅王（Asura King，非天）到日天子（Sun Deity）。其中有十眾，用來表示十回向。為什麼這樣說呢？因為阿修羅居住在大海中，身體卻不會被淹沒，表示十回向圓融真俗，常處生死大海卻不會被淹沒。之前的十住（Ten Dwellings）和十行，只是修習出世的悲智心增長，再加上回向，回真入俗，以成就處世的悲智圓滿。用阿修羅等十眾，來表示十回向處於大海而不溺水，表示這個階段的菩薩，以大悲心得真而不證，知道真如同俗，處於世俗而沒有污染，利益眾生自在。第一，從初一眾阿修羅王，意義分為四個方面：一、舉出眾數；二、寄位表法；三、解釋名稱並配合修行；四、總結數量並讚歎功德。一、舉出眾數，就像第一行那樣。二、寄位表法，寄託于阿修羅的地位，表示救護一切眾生，遠離眾生相的迴向。爲了闡明這初回向就像阿修羅雖然處於大海中，海水卻不會淹沒他，雖然與天趣相同，卻沒有天的妙樂。就像這個階段的菩薩處於生死中，沒有生死中的五欲之樂，雖然處於涅槃中，卻沒有涅槃中的寂滅之樂。所以名為救護眾生離眾生相迴向。又如法界品（Dharmadhatu Chapter）所說，成就如來高出世間的阿修羅王。而且王者。

【English Translation】 English version: Dharma Practice. Within it are ten deities. In the Power Paramita (Dali Paramita, Perfection of Great Strength), there are Ten Paramitas (Shi Paramita, Ten Perfections). These are goddesses. This is Sudhana's (Sudhana) knowledge in the Ten Bhumis (Ten Bhumi, Ten Grounds of a Bodhisattva), thus elucidating that the body of practice in this stage thoroughly embodies the Dharma of the Ten Bhumis. The tenth is the Day Goddess (Day Goddess), elucidating true practice. She presides over the Wisdom Paramita (Wisdom Paramita, Perfection of Wisdom). Within it are ten deities, elucidating the Ten Paramitas within the Wisdom Paramita. Because the sun of wisdom is constantly bright, she is named the Day Goddess. Wisdom is non-active yet responds to all existence, hence called a deity. In praising virtues, they constantly and diligently adorn the palace together, because wisdom universally and thoroughly teaches sentient beings, accomplishing the Dharma palace. Compassion is the palace, wisdom is the hall, accomplishing sentient beings. The palace of compassion and wisdom mutually benefit each other. The above elucidates the completion of the Ten Practices (Ten Practices). The Ten Dedications (Ten Dedications) are as follows. Fourth, from the Asura King (Asura King, Demigod) to the Sun Deity (Sun Deity). Within it are ten assemblies, used to represent the Ten Dedications. Why is this so? Because the Asura dwells in the great ocean, yet his body is not submerged, representing the Ten Dedications perfectly integrating truth and convention, constantly dwelling in the ocean of birth and death yet not being submerged. The previous Ten Dwellings (Ten Dwellings) and Ten Practices only cultivate the increasing of the transcendent compassion and wisdom mind, plus dedication, returning to truth and entering convention, to accomplish the worldly perfection of compassion and wisdom. The ten assemblies such as the Asura are used to represent the Ten Dedications being in the great ocean without drowning, representing that the Bodhisattva in this stage, with great compassion, attains truth without realizing it, knowing that truth is the same as convention, dwelling in convention without being tainted, benefiting beings freely. First, from the initial assembly of the Asura King, the meaning is divided into four aspects: 1. Enumerating the assembly; 2. Using the position to represent the Dharma; 3. Explaining the name and matching it with practice; 4. Concluding the number and praising the virtues. 1. Enumerating the assembly, is like the first line. 2. Using the position to represent the Dharma, entrusting to the position of the Asura, representing the dedication of saving all sentient beings, being apart from the appearance of sentient beings. To elucidate that this initial dedication is like the Asura, although dwelling in the great ocean, the seawater does not submerge him, although the same as the heavenly realm, there is no wonderful joy of heaven. Like the Bodhisattva in this stage dwelling in birth and death, there is no joy of the five desires in birth and death, although dwelling in Nirvana, there is no joy of the quiescence of Nirvana. Therefore, it is named the dedication of saving sentient beings, being apart from the appearance of sentient beings. Also, as the Dharmadhatu Chapter (Dharmadhatu Chapter) says, accomplishing the Tathagata, the Asura King surpassing the world. Moreover, the king.

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自在義。明此位菩薩于涅槃生死中而得自在故。又阿修羅。亦云阿素羅。阿之言無。素雲遊故。又云妙。又羅云戲。如婆沙論。釋為非天也。雖天趣攝。為多諂詐無天妙樂。像此位菩薩行大悲方便萬行。似如諂詐。似如生死。無有人天五欲。無常涅槃出世寂滅之樂。主十回向中檀波羅蜜門。舊名不須。此舊翻謬矣。或云毗摩之母。以本從生故。故名劣天。如阿含經云。劫初成時。光音天來入海中洗浴。水觸其身。失精在水。還成肉卵。經八千歲乃生一女。身若須彌有九百九十頭。頭有千眼。有九百九十口。口有四牙。牙上出火。猶如礕礰。二十四手九百九十腳在海浮戲。水精入身生一肉卵。經八千歲生毗摩質多羅。身有九頭。頭有千眼。口中出水。有九百九十手。有八腳。其形四倍大於須彌山。純食淤泥及以藕根。又與天諍。廣如正法念經說。然阿修羅住處有五。一地上眾寶山中。二云在須彌山北下入大海二萬一千由旬。有阿修羅王名羅睺。此云障礙。能以手障日月明。領無量眾。三從此更下二萬一千由旬。有阿修羅王。名勇健。亦領多眾。四復過二萬一千由旬有阿修羅王。名花鬘。亦領諸眾。第五復過是數名毗摩質多羅。此云響高。是舍脂父。舍脂是天帝釋后。父與天帝釋鬥戰時。發自海中揚聲大叫云。我是毗摩質

【現代漢語翻譯】 現代漢語譯本 『自在義』：說明此位菩薩于涅槃（Nirvana，解脫）生死中而得自在的緣故。 又，阿修羅（Asura），也作『阿素羅』。『阿』的意思是『無』，『素』的意思是『游』。又可解釋為『妙』，『羅』的意思是『戲』。如《婆沙論》解釋為『非天』。雖然屬於天道，但多諂媚虛詐，沒有天界的妙樂。象徵此位菩薩行大悲方便的萬行，看似諂詐，看似生死，沒有人和天人的五欲，也沒有常樂涅槃出世寂滅之樂。主管十回向中的檀波羅蜜（Dānapāramitā，佈施到彼岸）門。舊譯為『不須』，這種舊譯是錯誤的。或者說是毗摩質多羅（Vimacitratara）的母親，因為本源是從她所生。所以叫做劣天。如《阿含經》所說，劫初形成時，光音天（Ābhāsvara）來到海中洗浴，水觸碰到他們的身體，失去精液在水中，還變成肉卵，經過八千歲才生下一個女兒，身體像須彌山（Sumeru）一樣高大，有九百九十個頭，每個頭有一千隻眼睛，有九百九十張嘴，每張嘴有四顆牙齒，牙齒上冒出火焰，就像礕礰（一種古代兵器）。有二十四隻手，九百九十隻腳在海中嬉戲。水精進入身體，生下一個肉卵，經過八千歲生下毗摩質多羅，身體有九個頭，每個頭有一千隻眼睛，口中噴水，有九百九十隻手，有八隻腳，他的形體比須彌山大四倍，只吃淤泥和藕根。又與天人爭鬥，詳細情況如《正法念經》所說。然而阿修羅居住的地方有五處：一是在地上的眾寶山中；二是在須彌山北下入大海二萬一千由旬（Yojana，長度單位），有一位阿修羅王名叫羅睺（Rāhu），意思是『障礙』，能用手遮蔽日月的光明，統領無量的大眾；三是從這裡再向下二萬一千由旬，有一位阿修羅王名叫勇健，也統領眾多部眾；四是再過二萬一千由旬，有一位阿修羅王名叫花鬘，也統領諸部眾；第五是再超過這個數目，名叫毗摩質多羅，意思是『響高』，是舍脂（Śacī）的父親，舍脂是天帝釋（Indra）的妻子。父親與天帝釋鬥戰時，從海中發出揚聲大叫道：『我是毗摩質』。

【English Translation】 English version 『The Meaning of Self-Mastery』: Explains that this Bodhisattva attains self-mastery in Nirvana (liberation) and Samsara (cycle of birth and death). Also, Asura, also written as 『Asura』. 『A』 means 『without』, and 『Sura』 means 『wandering』. It can also be interpreted as 『wonderful』, and 『Ra』 means 『play』. As the Abhidharma-mahāvibhāṣā-śāstra explains, it means 『non-heavenly』. Although belonging to the realm of Devas (gods), they are mostly flattering and deceitful, lacking the wonderful bliss of the heavens. It symbolizes the Bodhisattva's myriad practices of great compassion and skillful means, appearing as flattery and deceit, appearing as Samsara, without the five desires of humans and Devas, and without the bliss of constant, joyful Nirvana and transcendent, tranquil extinction. It presides over the Dānapāramitā (Perfection of Giving) gate in the Ten Transferences. The old translation 『not needed』 is erroneous. Or it is said to be the mother of Vimacitratara, because the origin comes from her. Therefore, it is called inferior Deva. As the Agamasutra says, at the beginning of the Kalpa (cosmic cycle), the Ābhāsvara Devas came to bathe in the sea, and the water touched their bodies, losing their essence in the water, which turned into flesh eggs. After eight thousand years, a daughter was born, whose body was as tall as Mount Sumeru, with nine hundred and ninety heads, each head with a thousand eyes, nine hundred and ninety mouths, each mouth with four teeth, and flames coming out of the teeth, like a Bili (an ancient weapon). She had twenty-four hands and nine hundred and ninety feet, playing in the sea. Water essence entered the body, giving birth to a flesh egg, and after eight thousand years, Vimacitratara was born, with nine heads, each head with a thousand eyes, water spraying from his mouth, nine hundred and ninety hands, and eight feet. His form was four times larger than Mount Sumeru, and he only ate silt and lotus roots. He also fought with the Devas, as detailed in the Shobhājagatī-nāma-dharmasmṛtyupasthāna Sūtra. However, the places where Asuras live are five: one is in the treasure mountains on the earth; two is twenty-one thousand Yojanas (unit of length) north of Mount Sumeru and down into the sea, where there is an Asura king named Rāhu, meaning 『obstacle』, who can block the light of the sun and moon with his hand, leading countless multitudes; three is twenty-one thousand Yojanas further down from here, where there is an Asura king named Valour, who also leads many troops; four is another twenty-one thousand Yojanas, where there is an Asura king named Garland, who also leads various troops; the fifth is beyond this number, named Vimacitratara, meaning 『high sound』, who is the father of Śacī, the wife of Indra. When the father fought with Indra, he shouted loudly from the sea, saying, 『I am Vimacitratara』.

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多羅。我是毗摩質多羅。時閻浮提山嶽一時震動。亦名穴居。謂彼中有光明城。于中住故。或天趣攝。已上佛地論。依毗曇鬼趣攝。又毗摩質多羅。此云種種事。又毗摩者。此云遍空。質多羅云種種嚴儀。言此修羅與帝釋戰時嚴備種種軍仗之儀遍空而列。舊云響高。又曰穴居者非。此依唐朝禮法師等翻是第四惡趣攝。如經中十種阿修羅王表位進修中。以明菩薩大悲徹下如大海而得其底。身出大海。明菩薩不沒惡道能離自憍慢故。以真攝俗。真俗圓融處苦海而恒出。寄其此位表迴向法門。三釋名配行者。一羅睺羅阿修羅王者。明十回向中檀波羅蜜門故。此迴向中十波羅蜜。以事表法中取阿修羅。明此十向純以大悲十愿。以為十度之體。無自求益之心。以彼修羅所居徹下。其身處海徹上出身之半。總明託事表法令易解故。用彰此位。純以大智大悲大愿。徹真俗為體。如羅睺羅者。此云能障。明此位菩薩以大悲心入生死趣。顯大法空障諸惡趣故。二毗摩質多羅阿修羅王者。明檀波羅蜜中戒波羅蜜。毗摩質多羅者。此云響高。明以大悲大愿音聲誓度三界六道故。以悲願為戒體。王者。自在義故處苦海中沉浮自在故。三巧幻術阿修羅王者。明忍波羅蜜。此位菩薩雖居生死大海常得如幻忍故。四大眷屬阿修羅王者。主精進波羅蜜。

【現代漢語翻譯】 多羅（Tara）。我是毗摩質多羅（Vimacitara，意為種種事）。當時閻浮提（Jambudvipa，指我們所居住的這個世界）的山嶽一時震動。阿修羅亦名穴居，因為他們住在光明城中。從《佛地論》來看，他們屬於天道所攝；但根據《阿毗曇》，他們屬於鬼道所攝。毗摩質多羅，也譯為種種事。毗摩，意為遍空；質多羅，意為種種嚴儀。意思是說，這位阿修羅與帝釋（Indra，天神之王）戰鬥時，以各種軍備儀仗遍佈天空。舊譯為響高，或穴居，是不準確的。唐朝禮法師等翻譯認為，阿修羅屬於第四惡趣。如經中所述的十種阿修羅王，表明菩薩以大悲心深入下層，如大海般探尋其底。阿修羅身出大海，表明菩薩不沉沒于惡道，能夠遠離自我的驕慢。以真理來攝伏世俗，真俗圓融，身處苦海而恒常解脫。寄託於此位，是爲了表明迴向法門。 以三個方面來解釋名號與修行者的對應關係： 一、羅睺羅（Rahula，意為覆障）阿修羅王，表明十回向中的檀波羅蜜（Dānapāramitā，佈施波羅蜜）門。此迴向包含十波羅蜜，以事相來表達佛法，選取阿修羅來表明這十回向純粹以大悲十愿作為十度的本體，沒有為自己求利益的心。因為阿修羅所居住的地方深入地下，其身體處在海中，一半露出海面，總的來說，這是爲了託事顯法，使人容易理解。用以彰顯此位，純粹以大智、大悲、大愿，貫穿真俗二諦作為本體。如羅睺羅，意為能障，表明此位菩薩以大悲心進入生死輪迴，顯現大法空性，遮障各種惡趣。 二、毗摩質多羅阿修羅王，表明檀波羅蜜中的戒波羅蜜（Śīlapāramitā，持戒波羅蜜）。毗摩質多羅，意為響高，表明以大悲大愿的音聲誓願度化三界六道。以悲願作為戒體。王者，是自在的意思，表明在苦海中沉浮自在。 三、巧幻術阿修羅王，表明忍波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）。此位菩薩雖然居住在生死大海中，卻能常得如幻的忍辱。 四大眷屬阿修羅王，主要表明精進波羅蜜（Vīryapāramitā，精進波羅蜜）。

【English Translation】 English version Tara. I am Vimacitara (meaning 'various matters'). At that time, the mountains of Jambudvipa (the world we live in) shook all at once. The Asuras are also known as cave dwellers because they live in cities of light. According to the Buddhabhumi Sutra, they are included in the realm of the Devas (gods); however, according to the Abhidharma, they are included in the realm of the Pretas (ghosts). Vimacitara is also translated as 'various matters'. Vima means 'pervading space'; Citara means 'various adornments'. It means that when this Asura fights with Indra (the king of the gods), he displays various military equipment and adornments throughout the sky. The old translations of 'high sound' or 'cave dweller' are inaccurate. According to the translations of the Tang Dynasty Dharma Masters, the Asuras belong to the fourth evil realm. As mentioned in the sutras, the ten kinds of Asura kings indicate that the Bodhisattva's great compassion penetrates to the lowest levels, like the ocean seeking its bottom. The Asura emerging from the ocean indicates that the Bodhisattva does not sink into the evil realms and can stay away from self-conceit. Subduing the mundane with truth, truth and mundane are perfectly integrated, constantly liberated while being in the sea of suffering. Entrusting to this position is to indicate the dedication of merit (Parināmanā) Dharma gate. Explain the correspondence between the names and practitioners in three aspects: 1. Rahula (meaning 'obstacle') Asura King, indicates the Dānapāramitā (Perfection of Giving) gate in the Ten Dedications. This dedication includes the Ten Perfections, using phenomena to express the Dharma, selecting the Asura to indicate that these ten dedications are purely based on the great compassion and ten vows as the essence of the Ten Perfections, without seeking benefits for oneself. Because the place where the Asuras live is deep underground, their bodies are in the sea, with half of their bodies exposed above the sea. In general, this is to entrust phenomena to reveal the Dharma, making it easy for people to understand. It is used to highlight this position, purely based on great wisdom, great compassion, and great vows, penetrating the two truths (conventional and ultimate) as the essence. Like Rahula, meaning 'able to obstruct', indicates that the Bodhisattva in this position enters the cycle of birth and death with great compassion, manifesting the great Dharma of emptiness, obstructing all evil realms. 2. Vimacitara Asura King, indicates the Śīlapāramitā (Perfection of Morality) in Dānapāramitā. Vimacitara, meaning 'high sound', indicates the vow to liberate the beings of the three realms and six paths with the voice of great compassion and great vows. Taking compassion and vows as the essence of morality. 'King' means freedom, indicating freedom in the sea of suffering. 3. The Asura King of skillful illusions indicates the Kṣāntipāramitā (Perfection of Patience). Although the Bodhisattva in this position lives in the sea of birth and death, he can always obtain patience like an illusion. The four major retinue Asura Kings mainly indicate the Vīryapāramitā (Perfection of Diligence).

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明以萬行攝眾生遍故。五大力阿修羅王者。明以法性大禪定力在苦海而無苦故。六遍照阿修羅王者。明慧光攝化眾生遍故。七堅固行妙莊嚴阿修羅王者。明大悲方便為嚴故。八廣大因慧阿修羅王者。以智慧增明以本願利生為因。為在第八位中得智增明。皆須念初發心時大愿為因故。令度眾生故。九出現勝德阿修羅王者。明法師位成力波羅蜜。十妙好音聲阿修羅王者。明智位成就妙音善說法故。四結數嘆德。如文可知。已上十波羅蜜。皆是知真處俗融會大悲性中十波羅蜜。如是十度以大悲為體故。託事現法。在於阿修羅。喻菩薩處生死海而得其底而恒不沒生死海中。是故下文云。成就如來高出世間阿修羅王。又十住十行但明達智應真。號之為神。十向十地。皆以十王表之。明以慣習增長自在故。自余廣意。至十回向品方明。

第二不壞迴向。為明以真理智而同纏利產生大悲戒。為達俗性真真俗不二故。法華經名妙法蓮華者。是其義也。此經名大方廣佛華嚴者。亦其義也。以理智大悲法界自體清凈覺而興萬行故。號佛華嚴經。明菩薩以法性大智大悲不捨世流同事。名之為水。具普賢行。名之以蓮。以覺行同資。名為妙法。故名不壞迴向。真性無虧同流入俗。名為不壞。明無性菩提無依住智自在故。今以迦樓羅王託事

【現代漢語翻譯】 現代漢語譯本 明以萬行（無數的善行）攝眾生遍故：這是指第五大力阿修羅王，因為他明白通過無數的善行來普度眾生。五大力阿修羅王者，明以法性大禪定力在苦海而無苦故：這是指第六遍照阿修羅王，因為他明白憑藉法性的大禪定力，即使身處苦海也不會感到痛苦。六遍照阿修羅王者，明慧光攝化眾生遍故：這是指第七堅固行妙莊嚴阿修羅王，因為他明白用智慧的光芒來攝受和教化眾生。七堅固行妙莊嚴阿修羅王者，明大悲方便為嚴故：這是指第八廣大因慧阿修羅王，因為他明白以大慈悲的方便法門作為莊嚴。八廣大因慧阿修羅王者，以智慧增明以本願利生為因：這是指第九齣現勝德阿修羅王，因為他以智慧增長光明，以最初的願望利益眾生作為根本原因。為在第八位中得智增明，皆須念初發心時大愿為因故，令度眾生故：爲了在第八位中獲得智慧的增長和光明，都必須牢記最初發心時所立下的宏大誓願作為根本原因，從而度化眾生。九出現勝德阿修羅王者，明法師位成力波羅蜜（到達彼岸）：這是指第十妙好音聲阿修羅王，因為他明白法師的地位成就了力量的波羅蜜。十妙好音聲阿修羅王者，明智位成就妙音善說法故：這是指第十妙好音聲阿修羅王，因為他明白智慧的地位成就了美妙的聲音，善於說法。四結數嘆德，如文可知：總結數量和讚歎功德，如經文所說的那樣可以知道。已上十波羅蜜，皆是知真處俗融會大悲性中十波羅蜜：以上這十種波羅蜜，都是在瞭解真理、身處世俗、融合大悲的本性中所體現的十種波羅蜜。如是十度以大悲為體故，託事現法，在於阿修羅：這十種度（波羅蜜）以大悲為本體，所以借阿修羅的事蹟來顯現佛法。喻菩薩處生死海而得其底而恒不沒生死海中：比喻菩薩身處生死苦海卻能到達彼岸，並且永遠不會沉沒在生死苦海之中。是故下文云，成就如來高出世間阿修羅王：所以下文說，成就如來，高出於世間的阿修羅王。又十住十行但明達智應真，號之為神：十住、十行只是說明通達智慧、應合真理，稱之為神。十向十地，皆以十王表之：十向、十地，都用十王來表示。明以慣習增長自在故：說明通過慣常的修習可以增長自在。自余廣意，至十回向品方明：其餘更廣泛的含義，要到十回向品才能明白。 第二不壞迴向。為明以真理智而同纏利產生大悲戒：第二不壞迴向，是爲了說明用真理的智慧共同纏繞利益眾生，產生大慈悲的戒律。為達俗性真真俗不二故：爲了通達世俗的本性就是真理，真和俗是不二的。法華經名妙法蓮華者，是其義也：法華經名為《妙法蓮華經》，就是這個意思。此經名大方廣佛華嚴者，亦其義也：這部經名為《大方廣佛華嚴經》，也是這個意思。以理智大悲法界自體清凈覺而興萬行故，號佛華嚴經：因為用理智、大悲、法界自體清凈的覺悟來興起無數的善行，所以稱為《佛華嚴經》。明菩薩以法性大智大悲不捨世流同事，名之為水：說明菩薩用法性的智慧和大悲，不捨棄世間的潮流，與世俗之人共同生活，這就像水一樣。具普賢行，名之以蓮：具備普賢菩薩的德行，用蓮花來比喻。以覺行同資，名為妙法：因為覺悟和德行共同資助，所以稱為妙法。故名不壞迴向：所以稱為不壞迴向。真性無虧同流入俗，名為不壞：真實的本性沒有虧損，一同流入世俗，這稱為不壞。明無性菩提無依住智自在故：說明無自性的菩提，沒有依靠，安住于智慧，所以自在。今以迦樓羅王託事：現在借用迦樓羅王的事蹟來顯現。

【English Translation】 English version It is clear that the Fifth Great Strength Asura King is so because he universally gathers sentient beings through myriad practices (countless good deeds). The Sixth Universally Illuminating Asura King is so because he understands that with the power of the Dharma-nature's great samadhi, he is without suffering even in the sea of suffering. The Seventh Firm Practice Wonderfully Adorned Asura King is so because he understands that he uses the light of wisdom to gather and transform sentient beings universally. The Eighth Vast Cause Wisdom Asura King is so because he understands that he uses the expedient of great compassion as adornment. The Ninth Manifesting Superior Virtue Asura King is so because he increases the brightness with wisdom and takes benefiting sentient beings with his original vows as the cause. To gain increased brightness of wisdom in the eighth position, one must remember the great vows made at the initial aspiration as the cause, so as to deliver sentient beings. The Tenth Wonderful Sound Asura King is so because he understands that the position of Dharma Master accomplishes the power of paramita (reaching the other shore). The Tenth Wonderful Sound Asura King is so because he understands that the position of wisdom accomplishes wonderful sounds and skillfully speaks the Dharma. The summary of numbers and praise of virtues, as can be known from the text. The above ten paramitas are all the ten paramitas within the nature of great compassion that knows the truth and dwells in the mundane, merging them together. These ten perfections take great compassion as their substance, so they manifest the Dharma through events, residing in the Asuras. This is a metaphor for Bodhisattvas being in the sea of birth and death, yet reaching its bottom and never sinking in the sea of birth and death. Therefore, the following text says, 'Accomplishing the Thus Come One, the Asura King who transcends the world.' Furthermore, the Ten Dwellings and Ten Practices only explain reaching wisdom and responding to truth, and are called 'gods.' The Ten Directings and Ten Grounds are all represented by the Ten Kings, illustrating that through habitual practice, freedom increases. The remaining broad meanings will be clarified in the Ten Dedications chapter. The Second Imperishable Dedication. It is to clarify that the true principle of wisdom is intertwined with benefiting sentient beings, generating the great compassionate precepts. It is to understand that the mundane nature is truth, and that truth and the mundane are not two. The Lotus Sutra is named 'Wonderful Dharma Lotus Flower Sutra,' which is its meaning. This Sutra is named 'Great Expansive Buddha Flower Adornment Sutra,' which is also its meaning. Because it arises myriad practices with the pure awareness of the self-nature of the Dharma Realm of reason, wisdom, and great compassion, it is called the Buddha Flower Adornment Sutra. It clarifies that Bodhisattvas, with the Dharma-nature's great wisdom and great compassion, do not abandon the flow of the world and work together with it, which is called 'water.' Possessing the practices of Samantabhadra, it is named 'lotus.' Because enlightenment and practice mutually support each other, it is called 'wonderful Dharma.' Therefore, it is called Imperishable Dedication. The true nature is without deficiency, flowing into the mundane together, which is called 'imperishable.' It clarifies that the Bodhi of no-self-nature has no reliance, dwells in wisdom, and is therefore free. Now, it borrows the events of the Garuda King to manifest this.

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現之。是金翅鳥也。於一段文中。義分為四。一舉眾數。二寄位表法。三釋名配行。四結數嘆德。一舉眾數者。如初行可知。二寄位表法者。託事寄迦樓羅王位。明於大海上以清凈目。觀命盡之龍。而以兩翼而搏取之。明拔濟義。如法界品云。恒愿拔濟眾生出諸有海。迦樓羅王。此云金翅鳥王。顯十回向菩薩。常于生死大海之上。以法空清凈智目。觀有根熟眾生。而以止觀兩翼而搏取之。安置自性清凈涅槃之岸。此止觀。以法性為止體。以自性無性智為觀體。非能觀所觀而有二事。主戒波羅蜜戒凈故。猶如大海不宿死屍。明大悲大智戒不宿人天及三乘染凈二見之死屍故。此金翅鳥兩翼相去三十六萬里。三釋名配行者。大速疾力迦樓羅王。明戒波羅蜜中檀波羅蜜。明此位菩薩。以性起大悲入生死海。度根熟眾生。以止觀力。如一念頃至於佛果涅槃之岸。為明於一念至法界性中非古今三世所繫故。以金翅鳥取龍之喻。如速疾力以金翅鳥取龍之時。於一念頃𢯫身入海水。水波未合取龍而出。名速疾力也。故下文嘆德中。善能救攝一切眾生出生死海。得道菩薩亦復如是。以定慧觀察力。從無明大海之際。系長短心一念應真。古今三世一時見盡。如是見道。如是修道。是名為發心。畢竟二不別。如是二心先心難。但明十住初心從

【現代漢語翻譯】 現代漢語譯本： 現在顯現的是金翅鳥（迦樓羅，一種神鳥）。在這一段文字中，意義分為四個方面：一是列舉大眾，二是借位表法，三是解釋名稱並配以修行，四是總結數量並讚歎功德。一是列舉大眾，如開頭的文字可知。二是借位表法，借用迦樓羅王的位置，說明在大海上以清凈的眼睛觀察壽命將盡的龍，並用雙翅搏取它們，表明拔濟的意義。如《法界品》所說：『恒常發願拔濟眾生脫離諸有海。』迦樓羅王，這裡譯為金翅鳥王，象徵十回向菩薩。他們常在生死大海之上，以法空的清凈智慧之眼，觀察有成熟根基的眾生，並用止觀的雙翼搏取他們，安置在自性清凈涅槃的彼岸。這裡的止觀，以法性作為止的本體，以自性無自性的智慧作為觀的本體，並非能觀和所觀是兩件事。主要是因為戒波羅蜜的戒律清凈的緣故，就像大海不容留死屍一樣，表明大悲大智的戒律不容留人天以及三乘染凈二見的死屍。這金翅鳥的雙翼相距三十六萬里。三是解釋名稱並配以修行：大速疾力迦樓羅王，表明戒波羅蜜中的檀波羅蜜。說明這位菩薩，以自性生起的大悲心進入生死之海，救度根基成熟的眾生，以止觀的力量，在一念之間到達佛果涅槃的彼岸。爲了說明在一念之間到達法界自性中，不受過去、現在、未來三世的束縛。以金翅鳥取龍的比喻，就像速疾力金翅鳥取龍的時候，在一念之間縱身進入海水，水波還未合攏就取龍而出，這叫做速疾力。所以下文讚歎功德中說：『善於救護攝取一切眾生脫離生死之海。』得道的菩薩也是這樣，以定慧的觀察力，從無明大海的邊緣，繫縛長短之心，一念之間應合真理，過去、現在、未來三世一時見盡。這樣見道，這樣修道，這叫做發心，畢竟二者沒有差別。像這樣的兩種心，先發的心很難。但說明十住的初心從……

【English Translation】 English version: Now appearing is the Golden-Winged Bird (Garuda, a divine bird). In this passage, the meaning is divided into four aspects: first, enumerating the assembly; second, using position to represent the Dharma; third, explaining the name and matching it with practice; and fourth, concluding the number and praising the virtues. First, enumerating the assembly, as can be seen from the initial lines. Second, using position to represent the Dharma, borrowing the position of the Garuda King to illustrate observing dragons whose lives are about to end in the great ocean with pure eyes, and capturing them with both wings, indicating the meaning of deliverance. As the 『Dharmadhatu Chapter』 says: 『Constantly vowing to deliver sentient beings from the ocean of existence.』 Garuda King, here translated as the Golden-Winged Bird King, symbolizes the Tenth Dedication Bodhisattvas. They often observe sentient beings with mature roots on the ocean of birth and death with the pure wisdom eyes of emptiness of Dharma, and capture them with the two wings of cessation and contemplation, placing them on the shore of self-nature pure Nirvana. Here, cessation and contemplation take Dharma-nature as the substance of cessation, and self-nature non-self-nature wisdom as the substance of contemplation, not that the observer and the observed are two separate things. Mainly because the precepts of the Precepts Paramita are pure, just as the great ocean does not harbor corpses, indicating that the precepts of great compassion and great wisdom do not harbor the corpses of the two views of purity and impurity of humans, gods, and the three vehicles. The wings of this Golden-Winged Bird are 360,000 miles apart. Third, explaining the name and matching it with practice: Great Swift Power Garuda King, indicating the Dana Paramita in the Precepts Paramita. Explaining that this Bodhisattva, with the great compassion arising from self-nature, enters the ocean of birth and death, delivering sentient beings with mature roots, and with the power of cessation and contemplation, reaches the other shore of the Nirvana of the Buddha-fruit in a single thought. To illustrate reaching the self-nature of the Dharmadhatu in a single thought, not bound by the past, present, and future three times. The analogy of the Golden-Winged Bird capturing dragons is like when the Swift Power Golden-Winged Bird captures dragons, it plunges into the sea in a single thought, and before the waves close, it takes the dragon out, this is called Swift Power. Therefore, in the praise of virtues below, it says: 『Good at saving and gathering all sentient beings to escape the ocean of birth and death.』 The enlightened Bodhisattvas are also like this, with the observational power of Samadhi and wisdom, from the edge of the ocean of ignorance, binding the long and short minds, in a single thought responding to the truth, seeing the past, present, and future three times all at once. Seeing the path like this, cultivating the path like this, this is called generating the mind, after all, the two are not different. Like these two minds, the first mind is difficult. But explaining that the initial mind of the Ten Dwellings starts from…

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凡夫地一念應真難故。非為究竟佛果難故。至於究竟不異初心故。明法不異。智慧不異。時復不遷故。以明法界體用故。以定慧照之可見。以情思之即迷也。以下以諸波羅蜜依名義配之可知。四結數嘆德。如文可知。

第三緊那羅王。明等一切諸佛迴向。以一切諸佛處於生死。以法忍門。以為萬行之主。令一切眾生皆得菩提無上法樂故。寄表。緊那羅王。此云疑神。亦為行主。似人而頂上有角。口似牛口。人見皆疑。人耶非人耶。故曰疑神。明此位菩薩以十回向成大悲心。以法忍力生於六道。同行益生。人見皆疑。為凡為聖。若是凡夫有智如佛。若是賢聖行同凡事故。以疑神寄表其行也。此神能作行主與天作戲。主忍波羅蜜門。以忍為萬行主。若無忍者萬行不成。是故忍為行主。于中四義。如上準之。十個疑神。以忍波羅蜜中十波羅蜜。以名義配之可見。此類畜生道攝。

第四摩睺羅伽王。此云大蟒也。亦云大腹羅伽。云胸腹行也。主精進波羅蜜。胸腹行者。明趣求樂法利人匍匐離慢謙敬也。是精進義也。明至一切處迴向也。六道之生無處不入。此是守護伽藍神。能護法故。如此法界品云。見佛歡喜曲躬恭敬。摩睺羅伽王。此中十王。明精進波羅蜜中十波羅蜜。一一以名下義配之可見。此眾亦明方便同於

【現代漢語翻譯】 現代漢語譯本：凡夫俗子在一念之間證得真如本性是困難的，並非是達到究竟圓滿的佛果困難。因為到達究竟圓滿的境界，與最初發心並無不同。所證悟的法性沒有差異，所擁有的智慧沒有差異，時間也不會發生改變。這是爲了闡明法界的本體和作用。用法定的智慧去觀照就能明白，用情感和思緒去揣測就會迷惑。下面用各種波羅蜜（paramita，到彼岸）的名義來對應解釋，就可以理解了。最後用四種總結來讚歎功德，就像經文里說的那樣。 第三位是緊那羅王（Kinnara-rāja，歌神），闡明等同一切諸佛的迴向。因為一切諸佛都處於生死輪迴之中，以法忍之門作為萬行之主，使一切眾生都能獲得菩提（bodhi，覺悟）無上的法樂。這裡借用緊那羅王來表法。緊那羅王，翻譯為疑神，也是修行的主導者。外形像人，頭頂上有角，嘴巴像牛嘴。人們見到都會疑惑，是人呢？還是非人呢？所以叫做疑神。說明這位菩薩以十回向成就大悲心，用法忍的力量生於六道之中，與眾生一同修行，利益眾生。人們見到都會疑惑，是凡夫呢？還是聖人呢？如果是凡夫，卻有如佛一般的智慧；如果是賢聖，行為卻與凡夫相同。所以用疑神來寄託表達他的行為。此神能夠作為修行的主導者，與天人一起嬉戲，主導忍辱波羅蜜之門。以忍辱作為萬行之主，如果沒有忍辱，萬行就不能成就。所以忍辱是萬行之主。其中有四種含義，可以參照上面的解釋。十個疑神，用忍辱波羅蜜中的十波羅蜜，用名義來對應解釋，就可以理解了。這一類屬於畜生道所攝。 第四位是摩睺羅伽王（Mahoraga-rāja，大蟒神），翻譯為大蟒，也翻譯為大腹羅伽，意思是胸腹行走。主導精進波羅蜜。胸腹行走，說明追求佛法，利益他人，匍匐前進，遠離傲慢，謙虛恭敬。這就是精進的含義。闡明到達一切處的迴向。六道眾生沒有哪個地方不去。這是守護伽藍的神，能夠守護佛法。就像《法界品》里說的那樣，見到佛就歡喜，彎腰恭敬。摩睺羅伽王。這裡面的十位王，闡明精進波羅蜜中的十波羅蜜，一一用名義來對應解釋，就可以理解了。這一類眾生也闡明了方便法門與...

【English Translation】 English version: It is difficult for ordinary beings to realize the true nature in a single thought, not difficult to attain the ultimate Buddha-fruit. Because reaching the ultimate is no different from the initial aspiration. The Dharma (law, truth) realized is not different, the wisdom is not different, and time does not change. This is to clarify the substance and function of the Dharmadhatu (realm of reality). It can be seen with fixed wisdom, but it is confusing with emotions and thoughts. The following can be understood by matching the various Paramitas (perfections) with their names and meanings. The last four summarize and praise the merits, as the text says. The third is Kinnara-rāja (King of Kinnaras, celestial musician), clarifying the dedication equal to all Buddhas. Because all Buddhas are in Samsara (cycle of rebirth), they take the Dharma-kshanti (patience with the Dharma) as the master of all practices, so that all sentient beings can obtain the supreme Dharma-joy of Bodhi (enlightenment). Here, the Kinnara-rāja is used to represent the Dharma. Kinnara-rāja, translated as 'doubtful god', is also the leader of practice. He looks like a human, with horns on his head and a mouth like a cow's mouth. People who see him will doubt, is he a human? Or not a human? So he is called 'doubtful god'. It shows that this Bodhisattva achieves great compassion with the Ten Dedications, and is born in the six realms with the power of Dharma-kshanti, practicing together with sentient beings and benefiting them. People who see him will doubt, is he an ordinary person? Or a sage? If he is an ordinary person, he has wisdom like a Buddha; if he is a sage, his behavior is the same as an ordinary person. Therefore, the 'doubtful god' is used to express his behavior. This god can be the leader of practice, playing with the Devas (gods), and leading the Kshanti-paramita (perfection of patience). Taking Kshanti as the master of all practices, if there is no Kshanti, all practices cannot be achieved. Therefore, Kshanti is the master of all practices. There are four meanings in it, which can be referred to the above explanation. The ten 'doubtful gods' use the ten Paramitas in Kshanti-paramita, and can be understood by matching them with their names and meanings. This category belongs to the animal realm. The fourth is Mahoraga-rāja (King of Mahoragas, great serpent god), translated as 'great python', also translated as 'great belly Raga', meaning walking on the chest and abdomen. He leads the Virya-paramita (perfection of diligence). Walking on the chest and abdomen means pursuing the Dharma, benefiting others, crawling forward, staying away from arrogance, being humble and respectful. This is the meaning of diligence. Clarifying the dedication to reaching all places. There is no place where sentient beings in the six realms do not go. This is the guardian of the Sangharama (monastery), who can protect the Dharma. Just like it says in the 'Dharmadhatu Chapter', seeing the Buddha, he rejoices, bends down and is respectful. Mahoraga-rāja. The ten kings here clarify the ten Paramitas in Virya-paramita, and can be understood by matching them with their names and meanings one by one. This group of beings also clarifies that the Upaya (skillful means) is the same as...

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眾生愛著所為。明菩薩處生死同行令除愛網。如下嘆德中。皆勤修習廣大方便。令諸眾生永剖癡網故。

第五夜叉王。明無盡功德藏迴向。主禪波羅蜜。以禪定守護一切眾生心。令心不妄。得大功德藏故。夜叉者。此云苦活或名伺察。明以禪門守護伺察一切眾生苦活心不妄。如法界品云。常勤守護眾生。諸夜叉王。餘十王是禪波羅蜜中十波羅蜜。以名下義隨位配之。又毗沙門夜叉因主所管。得名毗沙門天王。領夜叉眾。在須彌山北面。

第六毗樓博叉龍王。亦依所管得名毗樓博叉天王。主領龍眾。在須彌山西。並富多那。此主熱病鬼。此之龍王主隨順堅固迴向。明般若波羅蜜門如龍遊空能隱現降雨潤眾生故。以般若空慧自在有無。雨諸法雨。益眾生故。以龍表之也。毗樓博叉者。具云毗路波呵迄叉。亦云雜語主。舊云丑目。新名毗者。種種也。路者色也。波呵迄叉者根也。以種種色莊嚴眼根。明以種種慧莊嚴諸見令無著。龍有五種。一象形。二蛇形。三馬形。四魚形。五蝦蟆形。一善住龍王。為一切象形龍王。二難陀龍王。此云歡喜。為一切蛇形龍王。三阿那婆達多龍王。此云無熱惱。亦名清涼。為一切馬形龍王。此一個龍王遠離諸龍三種過患。一熱沙不墮其頭。二不以蛇形行欲。三無金翅鳥畏。又更有

【現代漢語翻譯】 現代漢語譯本：眾生執著于自己的行為。菩薩爲了讓他們脫離愛慾的束縛，與他們一同在生死輪迴中修行。正如後面的讚歎功德中說到的，菩薩們都勤奮地修習廣大的方便法門，爲了讓一切眾生永遠破除愚癡的羅網。

第五位是夜叉王（Yaksa King），闡明無盡功德藏的迴向。他主管禪波羅蜜（Dhyana Paramita），用禪定守護一切眾生的心，使他們的心不散亂，從而獲得巨大的功德藏。夜叉（Yaksa），在這裡的意思是『苦活』或者『伺察』，說明用禪定的法門守護、伺察一切眾生在苦難中求生的心，使他們不至於迷妄。正如《法界品》中所說：『常勤守護眾生，諸夜叉王』。其餘的十位王是禪波羅蜜中的十波羅蜜，根據他們的名號和含義，按照各自的地位進行分配。另外，毗沙門夜叉（Vaisravana Yaksa）因為主管所管轄的區域，所以被稱為毗沙門天王（Vaisravana Deva），統領夜叉眾，居住在須彌山（Mount Sumeru）的北面。

第六位是毗樓博叉龍王（Virupaksa Naga King），也是根據他所管轄的區域而得名毗樓博叉天王（Virupaksa Deva）。他主管龍眾，居住在須彌山（Mount Sumeru）的西面，以及富多那（Putana），富多那主管熱病鬼。這位龍王主管隨順堅固的迴向，闡明般若波羅蜜（Prajna Paramita）的法門，就像龍在空中游動，能夠隱現，降雨滋潤眾生一樣。用般若的空性智慧，自在地運用有和無，降下諸法的法雨，利益眾生，所以用龍來象徵。毗樓博叉（Virupaksa），完整地說是毗路波呵迄叉（Virupaksa），也叫雜語主，舊譯為丑目。新的解釋是，毗（Vi）是種種的意思，路（rupa）是色的意思，波呵迄叉（paksa）是根的意思，用種種的色彩來莊嚴眼根，說明用種種的智慧來莊嚴各種見解，使它們不執著。龍有五種形態：一、象形；二、蛇形；三、馬形；四、魚形；五、蝦蟆形。善住龍王（Susthita Naga King）是一切象形龍王的首領。難陀龍王（Nanda Naga King），意思是歡喜，是一切蛇形龍王的首領。阿那婆達多龍王（Anavatapta Naga King），意思是無熱惱，也叫清涼，是一切馬形龍王的首領。這位龍王遠離了龍的三種過患：一、熱沙不會落到它的頭上；二、不會以蛇形行淫慾；三、沒有金翅鳥的畏懼。還有

【English Translation】 English version: Sentient beings are attached to their actions. Bodhisattvas, in order to liberate them from the net of desire, practice alongside them in the cycle of birth and death. As mentioned in the subsequent praises of merit, Bodhisattvas diligently cultivate vast expedient means to enable all sentient beings to forever break through the net of delusion.

The fifth is Yaksa King, elucidating the dedication of the inexhaustible treasury of merit. He presides over Dhyana Paramita (meditative perfection), using meditation to guard the minds of all sentient beings, preventing their minds from being distracted, thereby obtaining a great treasury of merit. Yaksa (Yaksa) here means 'living in suffering' or 'observing', explaining that the Dharma gate of meditation is used to guard and observe the minds of all sentient beings who are seeking to survive in suffering, so that they are not deluded. As stated in the 'Dharmadhatu Chapter': 'Constantly diligently guarding sentient beings, are the Yaksa Kings.' The remaining ten kings are the ten Paramitas within Dhyana Paramita, which are assigned according to their names and meanings, according to their respective positions. In addition, Vaisravana Yaksa (Vaisravana Yaksa) is named Vaisravana Deva (Vaisravana Deva) because he is in charge of the area under his jurisdiction, leading the Yaksa assembly, residing on the north side of Mount Sumeru (Mount Sumeru).

The sixth is Virupaksa Naga King (Virupaksa Naga King), also named Virupaksa Deva (Virupaksa Deva) according to the area he governs. He presides over the Naga assembly, residing on the west side of Mount Sumeru (Mount Sumeru), as well as Putana (Putana), who is in charge of the hot disease ghosts. This Naga King presides over the dedication of following and solidifying, elucidating the Dharma gate of Prajna Paramita (Prajna Paramita), just like a dragon moving in the sky, able to appear and disappear, raining down rain to nourish sentient beings. Using the emptiness wisdom of Prajna, freely using existence and non-existence, raining down the Dharma rain of all Dharmas, benefiting sentient beings, so it is symbolized by a dragon. Virupaksa (Virupaksa), fully called Virupaksa (Virupaksa), is also called the Lord of Mixed Speech, formerly translated as Ugly Eyes. The new explanation is that Vi (Vi) means various, rupa (rupa) means color, and paksa (paksa) means root, using various colors to adorn the eye root, explaining that various wisdoms are used to adorn various views, so that they are not attached. There are five forms of dragons: 1. Elephant form; 2. Snake form; 3. Horse form; 4. Fish form; 5. Toad form. Susthita Naga King (Susthita Naga King) is the leader of all elephant-shaped Naga Kings. Nanda Naga King (Nanda Naga King), meaning joy, is the leader of all snake-shaped Naga Kings. Anavatapta Naga King (Anavatapta Naga King), meaning no heat affliction, also called cool and clear, is the leader of all horse-shaped Naga Kings. This Naga King is far away from the three faults of dragons: 1. Hot sand will not fall on its head; 2. It will not engage in sexual desire in the form of a snake; 3. There is no fear of the Garuda bird. Furthermore,

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一苦。以風吹寶衣露身生苦。唯此龍王得免斯惱。故曰清涼。依智論。此龍王是七住菩薩。如婆樓那龍王。此雲水天。一切魚形龍主。摩那蘇婆帝龍王。亦名摩那斯。此云慈心。風不鳴條雨不破塊。亦名得意。又云摩那。云意高。以此龍有威德。故名為意高。為一切蝦蟆形龍王。如四分律文中說。諸龍初生時。睡時。瞋時。行欲時。此時中不能變形。余時皆能變形。此約三乘中龍王。其事如此一乘中龍王。其德並是入不思議乘。佛果位中大菩薩等。為化眾生故。遍於諸道普現其身。今於此會賀佛出興。酬其本緣寄位表法。即如此經毗樓博叉龍王。得銷滅一切諸龍趣熾然苦解脫。為明此位般若智慧之龍常游法空以種種語言設諸教網故。此是十回向中檀波羅蜜。娑竭羅龍王。此云鹽海也。得一念中轉自龍形示現無量眾生身解脫門。明此是入生死成大悲戒報得願力神通故。此十回向大體。成慈悲願行。得願力神通。云音妙幢龍王。得一切諸有趣中以清凈音說佛無邊名號海解脫門。此明忍招名譽。如獲益分中廣明。德叉迦龍王。此云能害於所害。為德叉是所害聲。迦是能害聲。言此龍瞋時。噓視人畜皆致命終故。舊云多舌龍者。由多言故多舌。非是口中有多舌故。表進修中。此是第六般若波羅蜜門。善說多法故。故云多舌。托

【現代漢語翻譯】 現代漢語譯本 一苦：因為風吹動寶衣，身體暴露而產生痛苦。只有這位龍王能夠免除這種煩惱，所以稱為『清涼』。根據《智度論》記載，這位龍王是七住菩薩，例如婆樓那龍王（Varuna）（此雲水天，是一切魚形龍的主宰）。摩那蘇婆帝龍王（Manasvin），也叫摩那斯（Manas），意為『慈心』，風不會吹動樹枝，雨不會打壞土塊，也稱為『得意』。又說摩那（Mana）意為『意高』，因為此龍有威德，所以名為『意高』，是一切蝦蟆形龍王的主宰。如《四分律》中所說，眾龍在初生時、睡覺時、發怒時、行欲時，這些時候不能變形，其餘時間都能變形。這是針對三乘中的龍王而言。事情就是這樣。一乘中的龍王，他們的功德都是進入不可思議乘的境界。佛果位中的大菩薩等，爲了化度眾生，遍於各種道中普遍示現其身。如今在此法會上祝賀佛陀出世，酬謝他們往昔的因緣，寄託其位次以表彰佛法。就像此經中的毗樓博叉龍王（Virupaksha），得到息滅一切諸龍趣向熾熱痛苦的解脫。這是爲了說明這位般若智慧之龍，常游於法空，以種種語言設立各種教法的網路。因此，這是十回向中的檀波羅蜜（Dānapāramitā）。娑竭羅龍王（Sāgara），意為『鹽海』，得到在一念中轉變自身龍形，示現無量眾生身解脫門。說明這是進入生死輪迴成就大悲戒，報得願力神通。這十回向大體上成就慈悲願行，得到願力神通。云音妙幢龍王，得到在一切諸趣中以清凈的聲音宣說佛陀無邊名號海的解脫門。這說明忍辱招致名譽，如《獲益分》中廣為闡明。德叉迦龍王（Takshaka），意為『能害於所害』，因為德叉（Taksha）是所害之聲，迦（ka）是能害之聲。意思是說，此龍發怒時，噓氣看著人畜都會致命。舊譯為『多舌龍』，是因為多言的緣故，並非口中有很多舌頭。這表明在進修中，這是第六般若波羅蜜門，善於宣說多種佛法，所以稱為『多舌』。 托

【English Translation】 English version One suffering: Because the wind blows the precious garments, exposing the body and causing suffering. Only this Dragon King is able to avoid this affliction, therefore he is called 'Cool and Clear'. According to the Mahāprajñāpāramitopadeśa (智度論), this Dragon King is a Bodhisattva of the Seventh Stage (Saptama-bhūmi). For example, Varuna Dragon King (婆樓那龍王) (meaning 'Water God', the master of all fish-shaped dragons). Manasvin Dragon King (摩那蘇婆帝龍王), also called Manas (摩那斯), meaning 'Benevolent Mind', the wind does not rustle the branches, and the rain does not break the clods of earth, also called 'Contented'. Furthermore, Mana (摩那) means 'High Mind', because this dragon has power and virtue, therefore he is called 'High Mind', the master of all toad-shaped dragons. As stated in the Dharmaguptaka Vinaya (四分律), when dragons are first born, sleeping, angry, or engaging in desire, they cannot transform at these times, but they can transform at other times. This is in reference to the Dragon Kings in the Three Vehicles. That is how it is. The Dragon Kings in the One Vehicle, their merits are all entering the realm of the inconceivable vehicle. The great Bodhisattvas in the Buddha-fruit position, in order to transform sentient beings, universally manifest their bodies in all paths. Now, at this assembly, they congratulate the Buddha's emergence, repaying their past karmic connections, entrusting their positions to represent the Dharma. Just like Virupaksha Dragon King (毗樓博叉龍王) in this sutra, who obtained the liberation of extinguishing all dragons' suffering of being drawn to burning heat. This is to illustrate that this Prajna wisdom dragon constantly roams the Dharma-emptiness, establishing various teaching networks with various languages. Therefore, this is the Dānapāramitā (檀波羅蜜) in the Ten Transferences. Sāgara Dragon King (娑竭羅龍王), meaning 'Salt Sea', obtained the liberation door of transforming his own dragon form in a single thought, manifesting countless sentient beings' bodies. This illustrates entering the cycle of birth and death to accomplish the Great Compassion Precept, repaying the power of vows and obtaining miraculous powers. These Ten Transferences largely accomplish compassionate vows and practices, obtaining the power of vows and miraculous powers. Cloud-Sound Wonderful Banner Dragon King obtained the liberation door of proclaiming the Buddha's boundless ocean of names with pure sounds in all realms of existence. This illustrates that patience brings fame, as extensively explained in the 'Benefit Division'. Takshaka Dragon King (德叉迦龍王), meaning 'Able to Harm the Harmed', because Taksha (德叉) is the sound of the harmed, and ka (迦) is the sound of the able to harm. It means that when this dragon is angry, hissing and looking at people and animals will cause them to die. The old translation as 'Many-Tongued Dragon' is because of much speech, not because there are many tongues in the mouth. This indicates that in progressive cultivation, this is the Sixth Prajna Paramita door, being good at expounding many Dharmas, therefore it is called 'Many-Tongued'. Entrust

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此龍寄位顯法故。以下準上以名義配之。可知。已上十龍王。以十向中般若波羅蜜為體。表智慧游空雨法自在。

第七等隨順一切眾生迴向。以鳩槃茶王主之。明此位菩薩成大悲遍入諸道乘慈利生。此是厭媚鬼神啖食精氣。亦名冬瓜鬼。依正法念經說。其名字。如是惡眾生菩薩亦皆隨順。是故名等隨順一切眾生迴向。乃至地獄悉皆遍入。此神是南方天王領二部眾。一鳩槃茶。二薜荔鬼。此鳩槃茶陰囊大如冬瓜。若行乃擎置肩上。坐時而踞之而坐。法界品云。常勤除滅諸餓鬼趣。鳩槃茶王。明愛染貪求猶如餓鬼。大悲菩薩盡與隨行斷一切貪求故。

第八真如相迴向。寄乾闥婆王以表法。此云尋香。有香氣處以作娛樂而求其食。託事表真。如相位菩薩常以真如法界戒定慧解脫解脫知見五分法身無染之香。娛樂眾生。令其愛樂。故下文云。皆于大法深生信解歡喜愛重勤修不倦。入法界品云。常令眾生增長歡喜。乾闥婆王以法悅眾生義故。于中十王明愿波羅蜜中十波羅蜜。此位智增隨根設教。悅眾生故令歡喜故。

第九無縛無著解脫迴向。託事于月天子表力波羅蜜。以無縛無著法性虛空智慧。照燭眾生凈煩惱熱。得法清涼故。于中十月天子。明力波羅蜜中十波羅蜜。隨名下義配之可見。

第十入法界

【現代漢語翻譯】 現代漢語譯本： 此龍王寄位顯現佛法之故，以下按照上述方法，以名稱和意義相配，可知。以上十位龍王，以十回向中的般若波羅蜜（prajna-paramita，智慧到彼岸）為本體，表示智慧在空中游行，降雨施法，自在無礙。

第七，等隨順一切眾生迴向，以鳩槃茶王（Kumbhanda，一種惡鬼）為主。說明此位菩薩成就大悲心，普遍進入各種道，以慈悲利益眾生。鳩槃茶是一種厭惡媚鬼的神，吃人的精氣，也叫冬瓜鬼。依據《正法念經》所說，即使是這樣的惡眾生，菩薩也都會隨順。所以叫做等隨順一切眾生迴向，乃至地獄都普遍進入。此神是南方增長天王所領的二部眾之一，一是鳩槃茶，二是薜荔鬼。此鳩槃茶的陰囊大如冬瓜，行走時就舉起來放在肩上，坐的時候就坐在上面。《入法界品》說，鳩槃茶王常常勤奮地除滅各種餓鬼。說明愛染貪求猶如餓鬼，大悲菩薩全部隨行，斷除一切貪求。

第八，真如相迴向，寄託于乾闥婆王（Gandharva，香神）來表法。乾闥婆的意思是尋香，在有香氣的地方以作樂來求食。託事來表達真如。真如相位的菩薩，常常以真如法界（tathata-dharmadhatu，真如的法界）的戒、定、慧、解脫、解脫知見五分法身（fivefold dharma-kaya，五分法身）的無染之香，娛樂眾生，使他們喜愛。所以下文說，『皆于大法深生信解，歡喜愛重，勤修不倦。』《入法界品》說，『常令眾生增長歡喜。』乾闥婆王以佛法使眾生喜悅，因此於此位中，十位乾闥婆王闡明愿波羅蜜（pranidhana-paramita，愿到彼岸）中的十波羅蜜。此位菩薩智慧增長，隨眾生根器而設教，使眾生喜悅。

第九，無縛無著解脫迴向，寄託于月天子（Candra，月神）來表示力波羅蜜（bala-paramita，力到彼岸）。以無縛無著的法性虛空智慧，照亮眾生，凈化煩惱的熱惱，使他們得到佛法的清涼。其中十位月天子，闡明力波羅蜜中的十波羅蜜。按照名稱和意義相配，就可以明白。

第十，入法界（dharmadhatu，法界）。

【English Translation】 English version: This is because the Dragon King's position manifests the Dharma. The following will be matched with names and meanings according to the above method, which can be understood. The above ten Dragon Kings take the Prajna-paramita (wisdom to the other shore) in the ten dedications as their essence, representing wisdom traveling freely in the sky, raining down Dharma, and being unconstrained.

Seventh, the dedication of equally according with all sentient beings, with Kumbhanda (a type of evil spirit) as the lord. This explains that the Bodhisattva in this position achieves great compassion, universally enters all paths, and benefits sentient beings with compassion. Kumbhanda is a god who detests seductive ghosts and eats human essence, also known as the winter melon ghost. According to the Sutra on the Correct Mindfulness, even such evil beings are followed by the Bodhisattva. Therefore, it is called the dedication of equally according with all sentient beings, even universally entering hell. This god is one of the two groups led by the Southern King Virudhaka, one is Kumbhanda, and the other is Pretas. The scrotum of this Kumbhanda is as big as a winter melon, and when walking, he lifts it up and puts it on his shoulder, and when sitting, he sits on it. The 'Entering the Dharma Realm Chapter' says that the Kumbhanda King often diligently eliminates various hungry ghosts. This illustrates that attachment and greed are like hungry ghosts, and the Bodhisattva of great compassion follows them all, cutting off all greed.

Eighth, the dedication of Suchness, entrusting it to the Gandharva King (a celestial musician) to represent the Dharma. Gandharva means 'seeking fragrance,' seeking food by making music in places with fragrance. Entrusting things to express Suchness. The Bodhisattva in the position of Suchness often uses the undefiled fragrance of the fivefold dharma-kaya (body of Dharma) of precepts, concentration, wisdom, liberation, and knowledge of liberation of the Tathata-dharmadhatu (Dharma Realm of Suchness) to entertain sentient beings and make them love it. Therefore, the following text says, 'All have deep faith and understanding in the Great Dharma, joyfully love and respect it, and diligently cultivate it without weariness.' The 'Entering the Dharma Realm Chapter' says, 'Always make sentient beings increase in joy.' The Gandharva King delights sentient beings with the Dharma, therefore, in this position, the ten Gandharva Kings elucidate the ten Paramitas in the Pranidhana-paramita (vow to the other shore). The wisdom of the Bodhisattva in this position increases, and teachings are established according to the capacity of sentient beings, making them joyful.

Ninth, the dedication of liberation without bondage or attachment, entrusting it to the Moon Deva (the moon god) to represent the Bala-paramita (power to the other shore). Using the wisdom of the Dharma-nature void, without bondage or attachment, to illuminate sentient beings, purify the heat of afflictions, and give them the coolness of the Dharma. Among them, the ten Moon Devas elucidate the ten Paramitas in the Bala-paramita. It can be understood by matching the names with the meanings.

Tenth, entering the Dharmadhatu (Dharma Realm).

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無量回向。以日天子託事表之。明十回向中智波羅蜜如日處空下臨照萬有。其位於上其功益下。像此位菩薩其智甚高其行彌下。徹至人天神鬼外道邪行畜生地獄。盡同其行。猶如日月其形在上其功在下。善惡俱照故。于中十日天子明智波羅蜜中十波羅蜜。一一隨名義配之。常以智波羅蜜為體。已上十王配十回向中十波羅蜜竟。如十住十行十回向乃至十地。一一位中波羅蜜。各隨當位取意即得。一例取之。即不知其趣。如日月二位其形狀及高下者。如俱舍論。月去地四萬由旬。廣四十由旬。以水精白銀合為兩面。迴轉相映故有虧盈。此論如是說者。未可為定依。但依經說者。為指南。依長阿含經。其月上有城。其城正方一千九百六十里。高下亦爾。二分天金作。一分琉璃作。以遙看似圓。天壽五百歲。子孫相襲一劫。日月相近光影相映即有虧盈。日廣五十由旬。其城正方二千四十里。高下亦爾。其城純金七寶瑩飾。王坐二千里。壽命子孫同月天子。以風持故繞須彌山。日月天子總是四天王所攝。此上多依長阿含經說。如是日月天子。皆表十回向成大悲願行之門。明悲智無依常以法空為體。隨根普照無有所為。任無功之智日。稱萬有而成益。

第五從三十三天王以下。至大自在天王。于中有十大天王。明十地利生因

【現代漢語翻譯】 現代漢語譯本：無量回向（Wuliang Hui Xiang，無量的迴向）。以日天子（Ri Tianzi，太陽神）託事表之。明十回向（Shi Hui Xiang，十種迴向）中智波羅蜜（Zhi Boluomi，智慧波羅蜜）如日處空，下臨照萬有。其位於上，其功益下。像此位菩薩（Pusa，菩薩），其智甚高，其行彌下。徹至人天（Rentian，人道和天道），神鬼（Shengui，神和鬼），外道（Waidao，佛教以外的宗教），邪行（Xiexing，邪惡的行為），畜生（Chusheng，動物），地獄（Diyu，地獄）。盡同其行。猶如日月，其形在上，其功在下。善惡俱照故。于中十日天子（Shi Ri Tianzi，十個太陽神）明智波羅蜜（Zhi Boluomi，智慧波羅蜜）中十波羅蜜（Shi Boluomi，十種波羅蜜）。一一隨名義配之。常以智波羅蜜（Zhi Boluomi，智慧波羅蜜）為體。已上十王配十回向（Shi Hui Xiang，十種迴向）中十波羅蜜（Shi Boluomi，十種波羅蜜）竟。如十住（Shi Zhu，十住位），十行（Shi Xing，十行位），十回向（Shi Hui Xiang，十種迴向）乃至十地（Shi Di，十地）。一一位中波羅蜜（Boluomi，波羅蜜），各隨當位取意即得。一例取之，即不知其趣。如日月二位，其形狀及高下者，如俱舍論（Jushe Lun，《俱舍論》）。月去地四萬由旬（Youxun，古印度長度單位），廣四十由旬（Youxun，古印度長度單位）。以水精白銀合為兩面。迴轉相映故有虧盈。此論如是說者，未可為定依。但依經說者，為指南。依長阿含經（Chang Ahan Jing，《長阿含經》）。其月上有城。其城正方一千九百六十里。高下亦爾。二分天金作。一分琉璃作。以遙看似圓。天壽五百歲。子孫相襲一劫（Jie，佛教時間單位）。日月相近光影相映即有虧盈。日廣五十由旬（Youxun，古印度長度單位）。其城正方二千四十里。高下亦爾。其城純金七寶瑩飾。王坐二千里。壽命子孫同月天子（Yue Tianzi，月亮神）。以風持故繞須彌山（Xumi Shan，須彌山）。日月天子（Ri Yue Tianzi，太陽神和月亮神）總是四天王（Si Tianwang，四大天王）所攝。此上多依長阿含經（Chang Ahan Jing，《長阿含經》）說。如是日月天子（Ri Yue Tianzi，太陽神和月亮神），皆表十回向（Shi Hui Xiang，十種迴向）成大悲願行之門。明悲智無依，常以法空為體。隨根普照，無有所為。任無功之智日，稱萬有而成益。 第五從三十三天王（Sanshisan Tianwang，三十三天之王）以下，至大自在天王（Dazizai Tianwang，大自在天王）。于中有十大天王。明十地（Shi Di，十地）利生因。

【English Translation】 English version: Immeasurable dedication. It is represented by entrusting matters to the Sun God (Ri Tianzi, the Sun God). It illustrates that among the Ten Dedications (Shi Hui Xiang, the Ten Dedications), the Wisdom Paramita (Zhi Boluomi, Wisdom Paramita) is like the sun in the sky, descending to illuminate all things. Its position is high, and its merit benefits those below. Like this Bodhisattva (Pusa, Bodhisattva), his wisdom is very high, and his actions extend downwards, reaching humans and gods (Rentian, the realms of humans and gods), spirits and demons (Shengui, spirits and demons), non-Buddhist religions (Waidao, non-Buddhist religions), evil practices (Xiexing, evil practices), animals (Chusheng, animals), and hells (Diyu, hells). He completely shares their practices. Like the sun and moon, their form is above, and their merit is below, illuminating both good and evil. Among them, the Ten Sun Gods (Shi Ri Tianzi, the Ten Sun Gods) illuminate the ten Paramitas (Shi Boluomi, the Ten Paramitas) within the Wisdom Paramita (Zhi Boluomi, Wisdom Paramita). Each is matched according to its name and meaning, always with Wisdom Paramita (Zhi Boluomi, Wisdom Paramita) as its essence. The above ten kings are matched with the ten Paramitas (Shi Boluomi, the Ten Paramitas) within the Ten Dedications (Shi Hui Xiang, the Ten Dedications). Like the Ten Abodes (Shi Zhu, the Ten Abodes), the Ten Practices (Shi Xing, the Ten Practices), the Ten Dedications (Shi Hui Xiang, the Ten Dedications), and even the Ten Grounds (Shi Di, the Ten Grounds), in each position, the Paramita (Boluomi, Paramita) is understood according to the meaning of that position. If one takes it as a single example, one will not understand its true meaning. As for the positions of the sun and moon, their shapes and heights, as described in the Abhidharma-kosa (Jushe Lun, Abhidharma-kosa). The moon is 40,000 yojanas (Youxun, an ancient Indian unit of length) away from the earth, and 40 yojanas (Youxun, an ancient Indian unit of length) wide. It is made of crystal and white silver combined into two surfaces, reflecting each other, hence the waxing and waning. What this treatise says should not be taken as a definitive basis. But what the sutras say should be taken as a guide. According to the Dirgha Agama Sutra (Chang Ahan Jing, Dirgha Agama Sutra), there is a city on the moon. The city is square, 1,960 li (Chinese unit of distance) on each side, and the height is the same. Two parts are made of heavenly gold, and one part is made of lapis lazuli. From a distance, it looks round. The lifespan of the gods is 500 years, and their descendants inherit it for one kalpa (Jie, a Buddhist unit of time). When the sun and moon are close, their light and shadows reflect each other, hence the waxing and waning. The sun is 50 yojanas (Youxun, an ancient Indian unit of length) wide. The city is square, 2,040 li (Chinese unit of distance) on each side, and the height is the same. The city is made of pure gold and adorned with seven treasures. The king's seat is 2,000 li (Chinese unit of distance). The lifespan and descendants are the same as the Moon God (Yue Tianzi, the Moon God). It is held by the wind and revolves around Mount Sumeru (Xumi Shan, Mount Sumeru). The Sun God (Ri Tianzi, the Sun God) and Moon God (Yue Tianzi, the Moon God) are both governed by the Four Heavenly Kings (Si Tianwang, the Four Heavenly Kings). The above is mostly based on the Dirgha Agama Sutra (Chang Ahan Jing, Dirgha Agama Sutra). Thus, the Sun God (Ri Tianzi, the Sun God) and Moon God (Yue Tianzi, the Moon God) all represent the gate of the Ten Dedications (Shi Hui Xiang, the Ten Dedications) becoming great compassion, vows, and practices. It illustrates that compassion and wisdom are without reliance, and always take the emptiness of Dharma as their essence. They universally illuminate according to the roots of beings, without any intention. They rely on the sun of effortless wisdom, praising all things and benefiting them. Fifth, from the Thirty-three Heavens Kings (Sanshisan Tianwang, the Kings of the Thirty-three Heavens) downwards, to the Great自在天王 (Dazizai Tianwang, the Great自在天王). Among them are the Ten Great Heavenly Kings. They illustrate the causes of benefiting beings in the Ten Grounds (Shi Di, the Ten Grounds).

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果者。從初第一三十三天十大天王。託事表初歡喜地。分為四。一舉天王名號。二寄位表法。三釋名配行。四結數嘆德。一舉天王名號者。如經云。所論釋迦因陀羅天王等十大天王名號是。二寄位表法者。寄託此天。表歡喜地菩薩得歡喜地時得法悅。心無有世間五欲等諸繫著故。樂唯是法樂。以此義故。多歡喜多適悅。猶如世人創得生於忉利天上受天妙樂。又如升山頂至無相際身與空合。明此位菩薩從十住十行十回向習氣之有為。而升此地之位法空之際。一分習氣盡故。以須彌之頂忉利之天。寄表其位。令易解故。十住十行寄表如神。十回向位寄表如王。於此十地寄表如天。明進修漸漸慣習殊勝。以總別同異成壞門。三對六字義該。亦以十玄門該之。如是進修差別。總是一剎那中同異。皆不得如情所知。如理思之可見。又如仁王經云。習種銅輪二天下。銀輪三天。性種性道種堅德轉輪王七寶金輪四天下。初地菩薩忉利王。二地菩薩夜摩王。以次寄位配當。明福智殊勝不可以世間之樂為比也。以實而言。如菩薩悲智所攝周遍六道所生。不棄微流一切惡生之類。但以饒益故。法性自在故。寄表如天如王。自在之義。不欣世樂之所表也。如此華嚴經下文。初地菩薩多作閻浮提王。今十大天王。但為表法進修不離。一剎那間漸

【現代漢語翻譯】 現代漢語譯本 『果』指的是證果者。從最初的第一三十三天（Trāyastriṃśa，欲界六天之一，位於須彌山頂）的十大天王開始，依託這些天王的事蹟來象徵初歡喜地（Prathamā-bhūmi，菩薩十地之第一地）。歡喜地又分為四個方面來闡述：一是列舉天王的名號，二是借天王之位來表述佛法，三是解釋名號並對應修行，四是總結數量並讚歎功德。 一是列舉天王的名號。如經文所說：所論述的釋迦（Śakra，帝釋天）因陀羅天王（Indra，帝釋天）等十大天王的名號就是。 二是借天王之位來表述佛法。借托這些天王，來象徵歡喜地的菩薩在證得歡喜地時，獲得法喜，心中沒有世間的五欲等各種束縛，所樂的唯有佛法之樂。因為這個緣故，他們多歡喜，多適悅，就像世人初次生到忉利天（Trāyastriṃśa）上享受天界的妙樂一樣。又像登上山頂到達無相的邊際，身與虛空融合一樣。這說明此地的菩薩從十住（Daśa-sthita，菩薩修行十個階位）、十行（Daśa-caryā，菩薩修行十個階位）、十回向（Daśa-pariṇāmanā，菩薩修行十個階位）的習氣所產生的有為法中，而升到此地之位，到達法空的邊際。因為一部分習氣已經斷盡的緣故，所以用須彌山（Sumeru）的頂端和忉利天（Trāyastriṃśa）來借喻象徵這個地位，使人容易理解。十住（Daśa-sthita）和十行（Daśa-caryā）借喻象徵如神一般，十回向（Daśa-pariṇāmanā）之位借喻象徵如王一般，在此十地（Daśa-bhūmi）中借喻象徵如天一般，說明進修漸漸地習慣殊勝。用總、別、同、異、成、壞等法門，來對應六字義，也用十玄門來概括它。像這樣進修的差別，總是在一剎那中同異，都不能像按照情識所瞭解的那樣，如果按照道理來思考就可以明白。又如《仁王經》所說：『習種銅輪二天下，銀輪三天，性種性道種堅德轉輪王七寶金輪四天下。初地菩薩忉利王，二地菩薩夜摩王』。依次借位來對應，說明福德和智慧的殊勝，不可以世間的快樂來相比。實際上，如菩薩的悲心和智慧所攝持，周遍六道所生，不捨棄微小的水流和一切惡道的眾生，只是爲了饒益他們，因為法性自在的緣故，借喻象徵如天如王，是自在的意義，不是欣樂世間快樂所能表達的。如此《華嚴經》下文說，初地菩薩多作閻浮提王（Jambudvīpa，四大部洲之一）。現在這十大天王，只是爲了表述佛法，進修不離一剎那之間漸進。

【English Translation】 English version 'Guo' refers to those who have attained fruition. Starting from the initial first thirty-three heavens (Trāyastriṃśa, one of the six heavens of the desire realm, located on the summit of Mount Sumeru) and the ten great heavenly kings, relying on the deeds of these heavenly kings to symbolize the first Joyful Ground (Prathamā-bhūmi, the first of the ten grounds of a Bodhisattva). The Joyful Ground is further divided into four aspects for explanation: first, listing the names of the heavenly kings; second, using the positions of the heavenly kings to represent the Dharma; third, explaining the names and corresponding practices; and fourth, summarizing the numbers and praising the merits. First, listing the names of the heavenly kings. As the scripture says: The names of the ten great heavenly kings, such as Śakra (帝釋天) Indra (帝釋天), are discussed. Second, using the positions of the heavenly kings to represent the Dharma. Relying on these heavenly kings to symbolize that when Bodhisattvas on the Joyful Ground attain the Joyful Ground, they obtain Dharma joy, and their minds are free from worldly desires and other fetters. What they enjoy is only the joy of the Dharma. For this reason, they have much joy and much pleasure, just like ordinary people who are first born in the Trāyastriṃśa Heaven and enjoy the wonderful pleasures of the heavens. It is also like climbing to the top of a mountain and reaching the boundary of no-form, where the body merges with emptiness. This illustrates that Bodhisattvas in this position ascend from the conditioned dharmas produced by the habits of the ten abodes (Daśa-sthita, ten stages of Bodhisattva practice), ten practices (Daśa-caryā, ten stages of Bodhisattva practice), and ten dedications (Daśa-pariṇāmanā, ten stages of Bodhisattva practice) to the position of this ground, reaching the boundary of Dharma emptiness. Because a portion of the habits have been exhausted, the summit of Mount Sumeru (Sumeru) and the Trāyastriṃśa Heaven are used to symbolize this position, making it easy to understand. The ten abodes (Daśa-sthita) and ten practices (Daśa-caryā) are used to symbolize being like gods, and the position of the ten dedications (Daśa-pariṇāmanā) is used to symbolize being like kings. In these ten grounds (Daśa-bhūmi), it is used to symbolize being like heavens, illustrating that progress in practice gradually becomes accustomed to being supreme. The gates of totality, difference, sameness, otherness, success, and failure are used to correspond to the meaning of the six characters, and the ten profound gates are also used to encompass it. The differences in such progress in practice are always the same and different in an instant, and cannot be understood as according to emotions. If one thinks about it according to reason, it can be understood. Furthermore, as the Benevolent King Sutra says: 'Habitual seeds, copper wheel, two continents, silver wheel, three heavens, nature seeds, nature path seeds, firm virtue, wheel-turning king, seven treasures, golden wheel, four continents. The Bodhisattva of the first ground is the king of Trāyastriṃśa, and the Bodhisattva of the second ground is the king of Yama.' The positions are assigned in order to correspond, illustrating that the excellence of merit and wisdom cannot be compared to worldly pleasures. In reality, like the compassion and wisdom of the Bodhisattva, encompassing all beings in the six realms, not abandoning small streams and all evil beings, but only for the sake of benefiting them, because of the freedom of Dharma nature, it is used to symbolize being like heavens and kings, which is the meaning of freedom, and cannot be expressed by the joy of worldly pleasures. As the following text of the Avataṃsaka Sūtra says, Bodhisattvas of the first ground often become kings of Jambudvīpa (Jambudvīpa, one of the four great continents). Now, these ten great heavenly kings are only for the purpose of expressing the Dharma, and progress in practice is inseparable from gradual advancement in an instant.

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漸殊勝故。又此天名妙高天。其山在大海中。出水高八億由旬。入水深八億由旬。四寶合成。北面黃金。南面琉璃。西面水精。東面白銀。形如腰鼓。上有四層級。四天王各隨方所居四面。其山頂上四埵。埵別八天王。各有自部眾。中頂帝釋居。眾寶所莊嚴。以是名妙高。亦名峰山。亦名忉利天。此云能主天。由帝釋能為天主也。依主為名故。下有七重海。重別金山圍。迦樓羅速飛七日方始達。金山有天居。皆四天王所攝。其上三十三天。所有天身長一由旬。衣長二由旬。廣一由旬。重六銖。壽一千歲。一日一夜同此人間一百年。三十日為一月。十二月為一歲。已上依俱舍三法等經說。此天王有五種名。一名能主。一名釋提桓因。一名憍尸迦。一名天帝釋。一名因陀羅天。此名天主。具云釋迦因陀羅。釋迦者。此名百也。為先因百度設無遮齋得作天主。此配歡喜地中檀波羅蜜。已下十天王是檀波羅蜜中十波羅蜜。各隨名義配之可見。其四段配文。如前可知。此位菩薩對治觀行苦空無常世法非實皆從十二緣生本無體相。成於舍法身命財等。如是于諸佛法信順修行。且治欲界粗慳吝業行檀波羅蜜。於十二緣生未善了知。六地菩薩方明十二緣法。作如煉真金數數入火喻。明對治慳障。

第二復有無量夜摩天王。託事表

【現代漢語翻譯】 漸次殊勝的緣故。而且此天名為妙高天（Sumeru，須彌山）。此山在大海之中，出水高八億由旬（Yojana，古印度長度單位），入水深八億由旬。由四寶合成：北面是黃金，南面是琉璃，西面是水精（水晶），東面是白銀。形狀像腰鼓。山上有四層階梯。四大天王各自隨著方位居住在四面。山頂上有四個峰，每個峰各有八個天王，各有自己的部眾。中央的頂峰是帝釋（Indra，天帝）所居住的地方，用各種珍寶裝飾。因此名為妙高。也叫峰山。也叫忉利天（Trayastrimsa Heaven，三十三天）。這裡稱作能主天，因為帝釋能夠作為天主。依據主宰者來命名。下面有七重海，每一重海都有金山圍繞。迦樓羅（Garuda，金翅鳥）快速飛行也要七天才能到達。金山有天人居住，都由四大天王所管轄。其上的三十三天，所有天人的身長一由旬，衣服長二由旬，寬一由旬，重六銖（古代重量單位）。壽命一千歲。一天一夜相當於人間一百年。三十天為一個月，十二個月為一年。以上是依據《俱舍論》、《三法經》等經典所說。此天王有五種名稱：一名能主，一名釋提桓因（Sakro devanam indrah，帝釋天），一名憍尸迦（Kausika，帝釋天的別名），一名天帝釋，一名因陀羅天（Indra，帝釋天）。此名是天主。完整地說是釋迦因陀羅。釋迦，這裡的意思是『百』。因為先前一百次設定無遮齋（一種普施齋會）而得以成為天主。這對應于歡喜地（菩薩修行第一階段）中的檀波羅蜜（Dana Paramita，佈施波羅蜜）。以下的十天王是檀波羅蜜中的十波羅蜜，各自隨著名稱的含義來對應，可以參考。這四段的對應關係，如前文可知。此位的菩薩對治觀行，苦、空、無常，世間法並非真實，都是從十二緣起（十二因緣）產生，本來沒有自體和相狀。成就於捨棄法、身命、財物等。像這樣對於諸佛的教法信順修行。且對治欲界粗重的慳吝業，修行檀波羅蜜。對於十二緣起還沒有完全瞭解。六地菩薩才明白十二緣法，如同冶煉真金，多次放入火中一樣。說明對治慳吝的障礙。 第二，又有無量夜摩天王（Yama Heaven，夜摩天），依託事物來表達。

【English Translation】 It is gradually superior. Moreover, this heaven is named Sumeru (妙高天). This mountain is in the great ocean, rising 800 million yojanas (由旬, an ancient Indian unit of length) above the water and sinking 800 million yojanas below the water. It is composed of four treasures: gold on the north side, lapis lazuli on the south side, crystal on the west side, and silver on the east side. Its shape is like a waist drum. There are four levels on the mountain. The Four Heavenly Kings each reside on one of the four sides according to their directions. There are four peaks on the top of the mountain, each with eight Heavenly Kings, each with their own retinue. Indra (帝釋) resides on the central peak, adorned with various treasures. Therefore, it is called Sumeru. It is also called Peak Mountain. It is also called Trayastrimsa Heaven (忉利天). Here it is called the Lord of Power Heaven, because Indra is able to be the Lord of Heaven. It is named according to the lord. Below are seven layers of seas, each surrounded by golden mountains. It takes Garuda (迦樓羅, a mythical bird) seven days to fly there quickly. Heavenly beings reside on the golden mountains, all under the jurisdiction of the Four Heavenly Kings. Above them are the Thirty-three Heavens, where all the heavenly beings are one yojana tall, their clothes are two yojanas long and one yojana wide, and weigh six zhu (銖, an ancient unit of weight). Their lifespan is one thousand years. One day and night is equivalent to one hundred years in the human world. Thirty days make a month, and twelve months make a year. The above is based on the Abhidharma-kosa (俱舍論), the Three Laws Sutra (三法經), and other scriptures. This Heavenly King has five names: one is the Lord of Power, one is Sakro devanam indrah (釋提桓因), one is Kausika (憍尸迦), one is the Heavenly Emperor Sakra (天帝釋), and one is Indra (因陀羅天). This name is the Lord of Heaven. Fully stated, it is Sakra Indra. Sakra here means 'hundred'. Because he had previously established a hundred unobstructed feasts (無遮齋, a kind of universal almsgiving) and was able to become the Lord of Heaven. This corresponds to the Dana Paramita (檀波羅蜜, the perfection of giving) in the Joyful Ground (歡喜地, the first stage of a Bodhisattva's practice). The following ten Heavenly Kings are the ten Paramitas within the Dana Paramita, each corresponding to the meaning of their names, which can be referred to. The correspondence of these four sections is as known in the previous text. The Bodhisattva in this position counteracts the contemplation of suffering, emptiness, impermanence, and the unreality of worldly dharmas, all of which arise from the twelve links of dependent origination (十二緣起) and originally have no self-nature or form. It is accomplished by abandoning the Dharma, body, life, and wealth. In this way, they faithfully practice the teachings of all Buddhas. And they counteract the coarse stinginess of the desire realm, practicing the Dana Paramita. They do not yet fully understand the twelve links of dependent origination. Bodhisattvas of the sixth ground understand the twelve links of dependent origination, like refining true gold, repeatedly putting it into the fire. It illustrates counteracting the obstacles of stinginess. Secondly, there are also countless Yama Heavenly Kings (夜摩天), relying on things to express.

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離垢地。為此天離地際故。依空而居有眾妙樂也。像此位菩薩戒波羅蜜增勝有妙樂。以法身為戒體故。漸增進離前地世間系故。初地檀度為勝。此位上上十善凈戒為勝。名為離垢地。須彌之頂界與人連。寄同世間。此位以空居。寄同出世間。故名離垢。初地喻煉真金。未云加藥。但數數入火轉轉明凈。此地鍊金如加礬石轉令明凈。以戒為礬石。然金體無二。明以戒對治欲界中愛慾等粗障。但以法身大慈大悲大愿四攝四無量十波羅蜜三十七道品之法藥。互相磨瑩使令智悲自在故。夜摩天者。此云時分天也。為此天無日月天光自相照不分晝夜。但蓮華開合知其晝夜時分故。此天身長二由旬。廣二由旬。衣重三銖。壽二千歲。日月歲數與前天倍。此天王有十天眾。即明此戒波羅蜜中十波羅蜜。各隨位名義配之可知。此位修上上十善戒。治欲界現行粗惑習氣。三地修九次第定。方無三界煩惱。生如來家。同如來性。

新華嚴經論卷第十一 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十二

長者李通玄撰

第三複有不可思議兜率天王。此託事表發光地。此名知足天。佛地論云。最後身菩薩於此教化。如瓔珞本業經。十一地等覺地始名一生補處。方名最後身。配在第三禪。

【現代漢語翻譯】 現代漢語譯本： 離垢地（Vimalābhūmi）。因為此天遠離地面的界限，所以依憑虛空而居，擁有各種美妙的快樂。象徵此位菩薩的戒波羅蜜（Śīla-pāramitā）增勝，具有美妙的快樂。以法身（Dharmakāya）為戒體之故。逐漸增進，遠離前一地的世間束縛之故。初地以佈施度（Dāna-pāramitā）為殊勝，此位以上上品的十善凈戒為殊勝。名為離垢地。須彌山（Sumeru）的頂端與人間相連，近似於世間。此位以虛空為居所，近似於出世間。所以名為離垢。初地比喻煉真金，尚未加入藥物。只是多次放入火中，轉而更加明凈。此地鍊金如同加入礬石，使其更加明凈。以戒為礬石。然而金的本質沒有改變。說明以戒來對治欲界中的愛慾等粗重的障礙。只是用法身的大慈、大悲、大愿、四攝（catuḥ-saṃgrahavastu）、四無量心（catvāri apramāṇāni）、十波羅蜜（daśa pāramitāḥ）、三十七道品（bodhipākṣikadharma）的法藥，互相磨礪，使得智慧和慈悲自在的緣故。夜摩天（Yāmadeva）的意思是時分天。因為此天沒有日月，天光自然照耀，不分晝夜。只是通過蓮花的開合來知曉晝夜時分。此天身長二由旬（yojana），廣二由旬，衣服重三銖。壽命二千歲。日月歲數與前一天的倍數相同。此天王有十個天眾。這表明此戒波羅蜜中包含十波羅蜜。各自按照位次的名義進行分配，可以知曉。此位修習上上品的十善戒，對治欲界現行的粗重迷惑習氣。三地修習九次第定（anupūrva-vihāra-samāpatti），才能沒有三界的煩惱，生於如來家，與如來本性相同。

新華嚴經論卷第十一 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十二

長者李通玄撰

第三複有不可思議兜率天王（Tuṣita）。此託事表發光地（Prabhākarī）。此名知足天。佛地論云。最後身菩薩於此教化。如瓔珞本業經。十一地等覺地始名一生補處。方名最後身。配在第三禪（dhyāna）。

【English Translation】 English version: The Vimalābhūmi (Immaculate Ground). Because this heaven is far from the boundary of the earth, it dwells in emptiness and possesses various wonderful pleasures. It symbolizes that the Śīla-pāramitā (Perfection of Morality) of the Bodhisattva in this position is increasing and excelling, possessing wonderful pleasures. Because the Dharmakāya (Dharma Body) is the essence of the precepts. Gradually increasing and advancing, it is far from the worldly ties of the previous ground. The first ground excels in Dāna-pāramitā (Perfection of Giving), while this position excels in the highest ten pure precepts. It is called the Vimalābhūmi (Immaculate Ground). The top of Mount Sumeru (Sumeru) is connected to the human world, similar to the mundane world. This position takes emptiness as its dwelling place, similar to the supramundane world. Therefore, it is called Immaculate. The first ground is like refining true gold, without adding any medicine. It is only repeatedly put into the fire, turning more and more bright and pure. Refining gold in this ground is like adding alum, making it even brighter and purer. The precepts are like alum. However, the essence of gold does not change. It explains that the precepts are used to counteract the gross obstacles such as lust and desire in the desire realm. It is only through the Dharma medicine of the Dharmakāya's great loving-kindness, great compassion, great vows, four saṃgrahavastu (means of attracting beings), four apramāṇāni (immeasurables), daśa pāramitāḥ (ten perfections), and bodhipākṣikadharma (thirty-seven factors of enlightenment), that they polish each other, enabling wisdom and compassion to be at ease. The Yāmadeva (Yama Heaven) means the Heaven of Time Divisions. Because this heaven has no sun or moon, the light of heaven naturally shines, without distinguishing between day and night. It is only through the opening and closing of the lotus flowers that they know the time of day and night. The body of this heaven is two yojana (yojana) in length and two yojana in width, and the clothes weigh three zhu. The lifespan is two thousand years. The number of years of the sun and moon is twice that of the previous heaven. This heavenly king has ten heavenly hosts. This indicates that this Śīla-pāramitā contains the ten pāramitāḥ. Each can be known by assigning them according to the name and meaning of their position. In this position, one cultivates the highest ten good precepts, counteracting the current gross delusions and habitual tendencies of the desire realm. In the third ground, one cultivates the nine anupūrva-vihāra-samāpatti (successive stages of meditative absorption), so that there are no afflictions of the three realms, and one is born into the family of the Tathāgata, the same as the nature of the Tathāgata.

New Avataṃsaka Sūtra Commentary, Scroll 11 Taisho Tripitaka, Volume 36, No. 1739, New Avataṃsaka Sūtra Commentary

New Avataṃsaka Sūtra Commentary, Scroll 12

Composed by Elder Li Tongxuan

Thirdly, there is the inconceivable Tuṣita (Tuṣita Heaven) King. This relies on events to represent the Prabhākarī (Radiant Ground). This is called the Heaven of Contentment. The Buddhahood Treatise says that the Bodhisattva in his last life teaches here. As in the Yingluo Benye Sutra, the eleventh ground, the Equal Enlightenment Ground, is first called the Ekajāti-pratibaddha (One Life Remaining). Then it is called the last life. It is assigned to the third dhyāna (meditative absorption).

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此知足天為最後身。菩薩在中者。皆是如來隨時方便。設法利生不可定也。前位明以上上十善凈戒離欲界現行粗惑垢故。此位菩薩以九次第定凈色界無色界並欲界心習。得出三界心作鍊金喻。善巧煉之不失銖兩。轉轉明凈。以九次第定煉之。以法眼觀之。以行和之。無虧。本法但轉明凈。欲界修定以治慾障。上界修慧以治定障。如是對治。即如六地菩薩位。在色界初禪修十二緣觀。用治定障。隨順法行。方便利生無所染著。名發光地。以忍波羅蜜為體。于中十大天王。是忍波羅蜜中十波羅蜜。此天身長四由旬。衣長八由旬。廣四由旬。壽四千歲。日月歲數皆與前天倍。此知足天當修三法得生其中。所謂戒定慧。若但修戒施即生余天。皆有放逸。若一乘法中其事不爾。以智遍周以為天體故。

第四化樂天王。託事表焰慧地菩薩。以三十七助道品觀以舍為體。以本願故。法如是故。不捨教化一切眾生。以三十七助道觀門。莊嚴慧業。將用化利一切眾生以為自樂。像此天處常以變化以悅自樂。亦名樂變化天。心外無境從心變故。表此位菩薩從初發心住已法空現前心外無境為進修故。以三十七品助道法門。對治此天及三界邪見等障。煉磨心地。用嚴慧業。使令明凈。將用教化一切眾生。以為自樂故名焰慧地也。如菩薩瓔

【現代漢語翻譯】 現代漢語譯本 此知足天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩所在）為最後身。菩薩在中者，皆是如來隨時方便，設法利生不可定也。前位明以上上十善凈戒離欲界現行粗惑垢故。此位菩薩以九次第定凈無並欲界心習，得出三界心作鍊金喻。善巧煉之不失銖兩，轉轉明凈。以九次第定煉之，以法眼觀之，以行和之，無虧。本法但轉明凈。欲界修定以治慾障，上界修慧以治定障。如是對治，即如六地菩薩位，在初禪修十二緣觀，用治定障，隨順法行，方便利生無所染著，名發光地。以忍波羅蜜（Kshanti Paramita，忍辱波羅蜜）為體。于中十大天王，是忍波羅蜜中十波羅蜜。此天身長四由旬（Yojana，古印度長度單位），衣長八由旬，廣四由旬，壽四千歲。日月歲數皆與前天倍。此知足天當修三法得生其中。所謂戒定慧。若但修戒施即生余天，皆有放逸。若一乘法中其事不爾，以智遍周以為天體故。

第四化樂天王（Nirmanarati Heaven，佛教欲界六天之一），託事表焰慧地菩薩。以三十七助道品觀以舍為體。以本願故，法如是故，不捨教化一切眾生。以三十七助道觀門，莊嚴慧業。將用化利一切眾生以為自樂。像此天處常以變化以悅自樂。亦名樂變化天。心外無境從心變故。表此位菩薩從初發心住已法空現前心外無境為進修故。以三十七品助道法門，對治此天及三界邪見等障，煉磨心地。用嚴慧業。使令明凈。將用教化一切眾生，以為自樂故名焰慧地也。如菩薩瓔

【English Translation】 English version This Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm in Buddhism, where Bodhisattva Maitreya resides) is the last body. The Bodhisattvas within are all manifestations of the Tathagata's expedient means, employing methods to benefit sentient beings, which cannot be definitively stated. The previous position clarifies that the highest ten wholesome precepts purify and separate from the manifest coarse afflictions and defilements of the desire realm. Bodhisattvas in this position use the nine successive stages of meditative absorption to purify and eliminate the habitual tendencies of the desire realm, using the mind of the three realms as a metaphor for refining gold. Skillfully refining it without losing a single 'shu liang' (a unit of weight), making it increasingly bright and pure. Refine it with the nine successive stages of meditative absorption, observe it with the Dharma eye, and harmonize it with practice, without any deficiency. The original Dharma only becomes brighter and purer. In the desire realm, cultivate concentration to cure the obstacles of desire; in the upper realms, cultivate wisdom to cure the obstacles of concentration. Such reciprocal treatment is like the position of the sixth-ground Bodhisattva, cultivating the twelve links of dependent origination in the first dhyana (meditative state) to cure the obstacles of concentration, following the Dharma practice, expediently benefiting sentient beings without any attachment, called the 'Illuminating Ground'. Its essence is forbearance Paramita (Kshanti Paramita, the perfection of patience). Among them, the ten great heavenly kings are the ten Paramitas within forbearance Paramita. This heavenly being is four 'yojanas' (Yojana, an ancient Indian unit of length) tall, with clothes eight 'yojanas' long and four 'yojanas' wide, and a lifespan of four thousand years. The number of days and years is double that of the previous heaven. This Tushita Heaven should cultivate three Dharmas to be born within it, namely precepts, concentration, and wisdom. If one only cultivates precepts and generosity, one will be born in other heavens, all of which have laxity. In the One Vehicle Dharma, this is not the case, because wisdom pervades and encompasses everything as the essence of the heaven.

The fourth Nirmanarati Heaven (Nirmanarati Heaven, one of the six heavens of the desire realm in Buddhism) relies on events to represent the Bodhisattva of the 'Flaming Wisdom Ground'. It takes relinquishment as its essence, contemplating the thirty-seven factors of enlightenment. Because of the original vow, and because the Dharma is such, it does not abandon teaching and transforming all sentient beings. It adorns the karma of wisdom with the thirty-seven aspects of enlightenment. It uses the transformation and benefit of all sentient beings as its own joy. Like this heavenly abode, it constantly transforms to delight itself. It is also called the 'Heaven of Delight in Transformation'. There is no realm outside the mind, as it transforms from the mind. This represents that this Bodhisattva, from the initial aspiration of the mind, dwells in the emptiness of Dharma, and no realm exists outside the mind for further cultivation. With the thirty-seven factors of enlightenment, it counteracts the obstacles of this heaven and the heretical views of the three realms, refining and polishing the mind-ground. It uses it to adorn the karma of wisdom, making it bright and pure. It uses it to teach and transform all sentient beings, taking it as its own joy, hence it is called the 'Flaming Wisdom Ground'. Like a Bodhisattva's necklace...

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珞經云。歡喜地菩薩名為逆流。離垢地名為道流。三地名為入流。四地須陀洹。五地斯陀含。六地阿那含。七地阿羅漢。八地變化生死。九地是智慧妙善地。十地是法雲地。又瓔珞經云。十住菩薩入法流水任運至佛。如此華嚴經。十住十行十向十地十一地。五位之中。一一各有十重佛果。普賢行為因。十信位心。便信自心分別之性為不動智佛無礙智佛等十個佛果。總為自心之智。方名信心。如是和會多諸同異。隨信解別親疏不等。但依當部進修行門。皆以總別同異成壞門該通圓融。皆不離剎那際。即義通也。若延促時取解即違法界之道理。此天王眾有十天王。皆是精進波羅蜜中十波羅蜜。各各隨名義配之可見。常以精進波羅蜜為體。此位作煉真金作莊嚴具喻。精進明修三十七助道之觀對治三界邪業習故。此天身長八由旬。衣長十六由旬。廣八由旬。壽八千歲。日月歲數與前天倍。衣重一銖。食甘露味。嘆德余門如前可解。

第五復有無數他化自在天王。託事表難勝地。為此天在欲界頂。明菩薩欲境難超故。故曰難勝地。明五地以來菩薩於五欲境界未得全自在故。但為觀照諸波羅蜜修行力故不沒其中。未同八地無功法流自在故。此位菩薩修十諦觀。以治三界染凈惑障余習故。得工巧明門。五明方現。此天處。若不

【現代漢語翻譯】 現代漢語譯本 《珞經》（Yueluo Sutra）中說，歡喜地（Pramudita Bhumi，菩薩修行階位的第一地，象徵歡喜）的菩薩名為逆流（Nilasrota）。離垢地（Vimala Bhumi，菩薩修行的第二地，象徵離垢）名為道流（Margasrota）。三地（Prabhakari Bhumi，菩薩修行的第三地，象徵發光）名為入流（Srotapanna）。四地（Arcismati Bhumi，菩薩修行的第四地，象徵火焰）是須陀洹（Srotapanna，佛教四果位中的初果）。五地（Sudurjaya Bhumi，菩薩修行的第五地，象徵難勝）是斯陀含（Sakrdagamin，佛教四果位中的二果）。六地（Abhimukhi Bhumi，菩薩修行的第六地，象徵現前）是阿那含（Anagamin，佛教四果位中的三果）。七地（Duramgama Bhumi，菩薩修行的第七地，象徵遠行）是阿羅漢（Arhat，佛教四果位中的四果，即最高果位）。八地（Acala Bhumi，菩薩修行的第八地，象徵不動）變化生死。九地（Sadhumati Bhumi，菩薩修行的第九地，象徵善慧）是智慧妙善地。十地（Dharmamegha Bhumi，菩薩修行的第十地，象徵法雲）是法雲地。 又《瓔珞經》（Yingluo Sutra）中說，十住（Dasabhumi，菩薩修行過程中的十個住位）菩薩進入法流水，自然而然地到達佛的境界。就像《華嚴經》（Avatamsaka Sutra）中所說，十住、十行（Dasacarya，菩薩修行過程中的十種行為）、十向（Dasapranidhi，菩薩修行過程中的十種迴向）、十地（Dasabhumi，菩薩修行過程中的十個地）和十一地（Ekadasabhumi）。在這五個階段中，每一個階段都有十重佛果。普賢行（Samantabhadra-carya，普賢菩薩的行愿）是因。十信位（Dasa-sraddha-bhumi，菩薩修行過程中的十種信心）的心，便相信自心分別之性是不動智佛（Acala-jnana-buddha）、無礙智佛（Apratihata-jnana-buddha）等十個佛果。總的來說，這是自心的智慧，才可稱為信心。像這樣調和會通，存在諸多相同和不同之處，隨著信解的不同，親疏也有所不同。但依據當部的修行法門，都以總別同異成壞之門來概括貫通圓融，都不離開剎那之間，這就是義理相通。如果延長或縮短時間來理解，就違背了法界的道理。這天王眾中有十天王，都是精進波羅蜜（Virya-paramita，六波羅蜜之一，指精進修行）中的十波羅蜜。各自按照名義來配合，就可以明白。常常以精進波羅蜜為本體。此位用煉真金製作莊嚴具來比喻。精進地修習三十七助道品（Bodhipaksika-dharmas，三十七種幫助修道的法門）的觀行，對治三界的邪業習氣。此天身高八由旬（Yojana，古印度長度單位），衣服長十六由旬，寬八由旬，壽命八千歲。日月歲數與前一天的天人相比增加一倍。衣服重一銖（銖，中國古代重量單位）。食用甘露味。讚歎功德等其餘方面，可以參照前面的解釋。 第五，又有無數他化自在天王（Paranirmita-vasavartin，欲界第六天的天王）。依託此事來表示難勝地（Sudurjaya Bhumi，菩薩修行的第五地，象徵難勝）。因為此天在欲界頂端，說明菩薩的慾望境界難以超越。所以說難勝地。說明五地以來的菩薩對於五欲境界還沒有完全自在，只是因為觀照諸波羅蜜的修行力量，才沒有沉沒在其中。還沒有達到八地無功用法流的自在境界。此位菩薩修習十諦觀（Satya，佛教的四聖諦），用來治理三界染凈惑障的余習。因此得到工巧明（Silpasthana-vidya，五明之一，指工藝技術）之門。五明（Pancavidya，聲明、工巧明、醫方明、因明、內明）才開始顯現。此天所處的地方，如果不

【English Translation】 English version The Yueluo Sutra says that the Bodhisattva of Pramudita Bhumi (Joyful Ground, the first of the ten bhumis of a Bodhisattva, symbolizing joy) is named Nilasrota (Against the Current). The Vimala Bhumi (Immaculate Ground, the second bhumi, symbolizing purity) is named Margasrota (Stream of the Path). The Prabhakari Bhumi (Luminous Ground, the third bhumi, symbolizing radiance) is named Srotapanna (Stream-enterer). The Arcismati Bhumi (Blazing Ground, the fourth bhumi, symbolizing flame) is Srotapanna (Stream-enterer, the first of the four stages of enlightenment). The Sudurjaya Bhumi (Difficult to Conquer Ground, the fifth bhumi, symbolizing difficulty to conquer) is Sakrdagamin (Once-returner, the second stage of enlightenment). The Abhimukhi Bhumi (Face-to-face Ground, the sixth bhumi, symbolizing facing) is Anagamin (Non-returner, the third stage of enlightenment). The Duramgama Bhumi (Far-reaching Ground, the seventh bhumi, symbolizing far-reaching) is Arhat (Worthy One, the fourth and highest stage of enlightenment). The Acala Bhumi (Immovable Ground, the eighth bhumi, symbolizing immovability) transforms birth and death. The Sadhumati Bhumi (Good Wisdom Ground, the ninth bhumi, symbolizing good wisdom) is the ground of wonderful wisdom. The Dharmamegha Bhumi (Cloud of Dharma Ground, the tenth bhumi, symbolizing cloud of dharma) is the ground of the cloud of dharma. Also, the Yingluo Sutra says that the Bodhisattvas of the Ten Abodes (Dasabhumi, the ten stages in the Bodhisattva path) enter the stream of Dharma and naturally reach the state of Buddhahood. As the Avatamsaka Sutra says, the Ten Abodes (Dasabhumi), Ten Practices (Dasacarya, the ten practices of a Bodhisattva), Ten Dedications (Dasapranidhi, the ten dedications of a Bodhisattva), Ten Grounds (Dasabhumi, the ten grounds of a Bodhisattva), and Eleventh Ground (Ekadasabhumi). Within these five stages, each stage has ten layers of Buddhic fruition. The practice of Samantabhadra (Samantabhadra-carya, the vows and practices of Samantabhadra Bodhisattva) is the cause. The mind of the Ten Faiths (Dasa-sraddha-bhumi, the ten faiths in the Bodhisattva path) then believes that the discriminating nature of one's own mind is the Acala-jnana-buddha (Immovable Wisdom Buddha), Apratihata-jnana-buddha (Unobstructed Wisdom Buddha), and other ten Buddha fruits. In summary, this is the wisdom of one's own mind, which can be called faith. Like this harmonization and convergence, there are many similarities and differences, and depending on the understanding of faith, the closeness also varies. But according to the practice methods of the respective sections, all are encompassed and interconnected by the gates of totality, difference, sameness, otherness, success, and failure, and all are inseparable from the moment of an instant. This is the meaning of interpenetration. If one prolongs or shortens time to understand, then one violates the principle of the Dharma Realm. Among these heavenly beings, there are ten heavenly kings, all of whom are the ten paramitas within the Virya-paramita (Perseverance, one of the six paramitas). Each can be understood by matching them according to their names and meanings. They always take Virya-paramita as their essence. This stage is likened to refining pure gold to make ornaments. Diligently cultivating the contemplation of the thirty-seven aids to enlightenment (Bodhipaksika-dharmas, the thirty-seven factors of enlightenment) counteracts the evil karma and habitual tendencies of the three realms. This deva's height is eight yojanas (Yojana, an ancient Indian unit of distance), his clothes are sixteen yojanas long and eight yojanas wide, and his lifespan is eight thousand years. The number of days and years is doubled compared to the previous deva. The clothes weigh one zhu (銖, an ancient Chinese unit of weight). He eats the taste of nectar. Other aspects of praising virtues can be understood as before. Fifth, there are also countless Paranirmita-vasavartin (The Heaven of Freely Enjoying Things Conjured by Others, the sixth heaven of the Desire Realm) kings. Relying on this matter to represent the Sudurjaya Bhumi (Difficult to Conquer Ground, the fifth bhumi of a Bodhisattva, symbolizing difficulty to conquer). Because this heaven is at the top of the Desire Realm, it shows that the realm of desires is difficult for Bodhisattvas to overcome. Therefore, it is called the Difficult to Conquer Ground. It shows that Bodhisattvas from the fifth bhumi onwards are not yet completely free in the realm of the five desires, but only because of the power of cultivating the contemplation of the various paramitas, they are not submerged in them. They have not yet reached the state of freedom of the effortless flow of Dharma of the eighth bhumi. Bodhisattvas in this stage cultivate the contemplation of the Ten Truths (Satya, the Four Noble Truths), which is used to treat the remaining habits of defilement and purity, delusion and obstruction of the three realms. Therefore, they obtain the gate of Silpasthana-vidya (Craftsmanship, one of the five vidyas, referring to technical skills). The five vidyas (Pancavidya, the five fields of knowledge: grammar, craftsmanship, medicine, logic, and inner knowledge) then begin to appear. The place where this deva is, if not

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如是修十諦觀治之。便為魔境。三界染凈業習不能自在故曰難勝地。此位菩薩常以禪波羅蜜。以為觀體。魔王波旬居此天中修十諦觀。即為菩薩位。不修觀者是魔眷屬。又此天名他化自在。以他變化以為自樂。像此位菩薩常教化眾生令他得樂以為己樂。此作車𤦲磨金喻。明以十諦觀為車𤦲。于中十大天王。明禪波羅蜜中十波羅蜜。以名下之義配之可見。此天身長十六由旬。衣長三十二由旬。壽命歲月悉與前倍。

第六復有不可思數大梵天王。明現前地。以十二緣生觀。得寂滅神通三解脫門空無相無愿。智慧增明除其初禪樂靜迷真障。明在欲界修定。如三地菩薩是也。在禪界修慧。心勝處即以法治之不令障真。無依之性故。常處三界不在其中也。名尸棄天王。此依新翻舊為梵摩。此云清潔寂靜。以初禪是色界無女人生無慾界染故。依佛地論云。離欲寂靜故名梵身。又依長阿含云。梵眾中以梵音語故。故名為梵。又尸棄者。或云持髻。或云䗍髻。或云火頂。以火災至此天故。修得初禪者得生此天。此天王梵眾中發大梵音。諸天各自謂言。唯共我語。于大千界最得自在。顏如童子。身如白銀色。長半由旬。衣如金色。無男女形。禪悅為食。壽命一劫。此依長阿含經說。此位作毗琉璃寶磨真金轉轉明凈喻。明十種逆順緣

【現代漢語翻譯】 現代漢語譯本：如果像這樣修習十諦觀（觀察四聖諦的十種角度）來調伏內心，就會進入魔境。因為對於三界的染污和清凈業習不能自在，所以稱為難勝地（菩薩十地中的第七地）。此地的菩薩常常以禪波羅蜜（禪定到彼岸）作為觀行的主體。魔王波旬（欲界第六天之主）居住在這個天中，如果修習十諦觀，就相當於菩薩的果位。不修習十諦觀的，就是魔王的眷屬。此外，這個天名為他化自在天（欲界第六天），以變化他人的快樂作為自己的快樂。這就像此地的菩薩常常教化眾生，使他人得到快樂，作為自己的快樂。這裡用製作車輪的工匠磨金來比喻，說明以十諦觀作為車輪。其中的十大天王，說明禪波羅蜜中的十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）。用名稱的含義來配合，就可以明白。這個天身長十六由旬（長度單位），衣服長三十二由旬，壽命歲月都與前面的天倍增。 第六重還有不可思數的大梵天王（色界初禪天之主），說明現前地（菩薩十地中的第八地）。通過十二緣生觀（觀察十二因緣的生起），得到寂滅神通（止息煩惱的神通）和三解脫門（空、無相、無愿），智慧更加增明，去除初禪樂靜迷真的障礙。說明在欲界修習禪定，就像三地菩薩一樣。在禪界修習智慧，如果心生勝處，就用法來調伏它，不讓它障礙真性。因為沒有依賴的自性，所以常常處於三界之中，但不在其中。名為尸棄天王（大梵天王的名字）。這依據的是新譯，舊譯為梵摩。梵摩的意思是清潔寂靜。因為初禪是遠離女人生，沒有欲界染污的緣故。依據《佛地論》說，遠離慾望，寂靜，所以名為梵身。又依據《長阿含經》說，在梵眾中用梵音說話，所以名為梵。又尸棄，或者說是持髻，或者說是䗍髻，或者說是火頂。因為火災到這個天為止。修習得到初禪的人可以生到這個天。這個天王在梵眾中發出大梵音，諸天各自認為，（天王）只是在和我說話。在大千世界最能得到自在。顏貌像童子，身體像白銀色，身高半由旬，衣服像金色，沒有男女的形相，以禪悅為食物，壽命一劫（極長的時間單位）。這依據的是《長阿含經》的說法。這個位置用毗琉璃寶磨真金，轉轉明凈來比喻。說明十種逆順緣。

【English Translation】 English version: If one cultivates the Ten Truth Contemplation (observing the ten aspects of the Four Noble Truths) in this way to subdue the mind, one will enter a demonic realm. Because one is not free from the defilements and pure karmic habits of the Three Realms, it is called the Difficult to Conquer Ground (the seventh of the ten Bodhisattva grounds). Bodhisattvas in this position often use Dhyana Paramita (perfection of meditation) as the main focus of their contemplation. Mara Raja Papiyas (lord of the sixth heaven of the desire realm) dwells in this heaven, and if he cultivates the Ten Truth Contemplation, he is equivalent to a Bodhisattva's position. Those who do not cultivate this contemplation are members of Mara's retinue. Furthermore, this heaven is called Paranirmita-vasavartin (the sixth heaven of the desire realm), which takes pleasure in transforming the happiness of others as its own. This is like the Bodhisattvas in this position who often teach and transform sentient beings, causing others to attain happiness, and taking it as their own happiness. This is likened to a craftsman making a wheel, polishing gold, illustrating that the Ten Truth Contemplation is the wheel. The Ten Great Heavenly Kings within it illustrate the ten Paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) within Dhyana Paramita. This can be understood by matching the meaning of the names. The body of this deva is sixteen yojanas (unit of length) in height, the clothes are thirty-two yojanas in length, and the lifespan in years and months is doubled compared to the previous devas. Sixthly, there are also countless Maha Brahma Deva Kings (lords of the first dhyana heaven of the form realm), illustrating the Manifest Ground (the eighth of the ten Bodhisattva grounds). Through the contemplation of the Twelve Links of Dependent Origination (observing the arising of the twelve causes and conditions), one attains the Samadhi of Nirvana (the samadhi of cessation of afflictions) and the Three Doors of Liberation (emptiness, signlessness, and wishlessness), wisdom is further increased, and the obstacle of being deluded by the joy and tranquility of the first dhyana is removed. This illustrates that cultivating meditation in the desire realm is like the Bodhisattvas of the third ground. Cultivating wisdom in the dhyana realm, if the mind gives rise to a sense of superiority, then use the Dharma to subdue it, not allowing it to obstruct the true nature. Because of the nature of non-reliance, one is always in the Three Realms, but not within them. He is named Sikhin Deva King (name of the Maha Brahma Deva King). This is based on the new translation; the old translation is Brahma. Brahma means purity and tranquility. Because the first dhyana is free from women and does not have the defilements of the desire realm. According to the Yogacarabhumi-sastra, it is called Brahma-kaya because it is free from desire and tranquil. Also, according to the Dirghagama Sutra, it is called Brahma because one speaks in Brahma's voice among the Brahma assembly. Also, Sikhin is said to mean 'holding a topknot', 'snail-shell topknot', or 'fire-top'. Because fire disasters reach this heaven. Those who cultivate and attain the first dhyana can be born in this heaven. This Deva King emits a great Brahma sound in the Brahma assembly, and the devas each think that (the Deva King) is only speaking to me. He is most free in the great chiliocosm. His face is like a child's, his body is like white silver, his height is half a yojana, his clothes are like gold, he has no male or female form, he eats the joy of dhyana, and his lifespan is one kalpa (extremely long unit of time). This is according to the Dirghagama Sutra. This position is likened to polishing true gold with vaidurya jewels, becoming increasingly bright and pure. This illustrates the ten kinds of direct and reverse conditions.

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生得十空定門。為毗琉璃寶也。毗之云光明。此位菩薩以十種十二緣生觀及十空三昧。表以十二緣觀如明凈琉璃用磨智慧轉轉明凈。觀無明成根本智更令明凈。于中有十大梵王。明般若波羅蜜中十波羅蜜。各各以名下義如前配之可解。此第六地六住等。總明出三界業現前寂滅神明三空自在。如十住中。以海幢比丘表之。如十地第六地。以夜神名守護一切城增長勝力是也。總如善財善知識表之。第七地明入纏同事如下。

第七復有無量光音天王。明遠行地。如此二禪天。初禪滅憂。二禪滅苦。明此位菩薩在七地。諸行已終。大悲圓滿。四攝四無量十波羅蜜三十七助道法。常在現行。自苦已無。常度他苦。染凈二障此位通過。譬如真金飾以眾妙雜寶轉更殊勝。明以法身為金體。悲智萬行圓滿。為眾妙寶互為莊嚴。常以行網教光普化一切眾生故。故像此天已滅憂苦。以心凈故出語口中光生。用明此位菩薩教光破暗故。於此有十大光音天。以明方便波羅蜜中十波羅蜜。各各名下義配之可解。此天身長二由旬。壽二劫。此天水災至。

第八復有無量遍凈天。明不動地菩薩。明此天憂苦已無唯有禪悅。像此位菩薩功用已終唯有法悅。法悅習氣十地始無。此大風災至。為有禪悅喜動其性。像此位菩薩無功智現前。猶有無

【現代漢語翻譯】 現代漢語譯本： 生得十空定門，好比毗琉璃寶（vaidurya，一種寶石）。『毗』的意思是光明。此位菩薩以十種十二緣生觀以及十空三昧，表示以十二緣觀如同明凈的琉璃，用來磨礪智慧，使其轉轉明凈。觀察無明，成就根本智，更令其明凈。其中有十大梵王，闡明般若波羅蜜（prajnaparamita，智慧到彼岸）中的十波羅蜜（paramita，到彼岸），各自以名下的含義如前文所述進行配對即可理解。這第六地六住等，總的闡明了出三界業現前寂滅，神明三空自在。如同十住中，以海幢比丘作為象徵。如同十地中的第六地，以夜神的名字守護一切城，增長殊勝的力量。總的來說，如同善財童子所參訪的善知識所象徵的。第七地闡明入纏同事，如下所述。

第七復有無量光音天王，闡明遠行地。如同這二禪天，初禪滅憂，二禪滅苦。闡明此位菩薩在七地，諸行已經終結，大悲圓滿，四攝、四無量、十波羅蜜、三十七助道法，常在現行。自身苦惱已經消除，常常度化他人的苦惱。染凈二障在此位通過。譬如真金飾以各種美妙的雜寶，轉而更加殊勝。闡明以法身為金體，悲智萬行圓滿，作為各種美妙的寶物互相莊嚴。常常以行網教光普遍教化一切眾生。所以，此天像已經滅除憂苦，因為心凈的緣故，從口中發出光明，用以闡明此位菩薩的教光破除黑暗。於此有十大光音天，用以闡明方便波羅蜜中的十波羅蜜，各自以名下的含義進行配對即可理解。此天身長二由旬（yojana，長度單位），壽命二劫（kalpa，時間單位）。此天會遭遇水災。

第八復有無量遍凈天，闡明不動地菩薩。闡明此天憂苦已經沒有，只有禪悅。像此位菩薩功用已經終結，只有法悅。法悅的習氣十地才開始沒有。此大風災會降臨。因為有禪悅而喜動其性，像此位菩薩無功智現前，仍然有無

【English Translation】 English version: Born into the gate of the Ten Emptiness Samadhis, it is like Vaidurya (vaidurya, a type of gemstone). 'Vaidurya' means luminosity. Bodhisattvas in this stage use the ten types of Twelve Conditioned Arising contemplations and the Ten Emptiness Samadhis to represent how the contemplation of the Twelve Conditioned Arising is like clear and pure Vaidurya, used to polish wisdom, making it increasingly clear and pure. Contemplating ignorance, accomplishing fundamental wisdom, further enhancing its clarity and purity. Within this, there are the Ten Great Brahma Kings, elucidating the ten Paramitas (paramita, perfection, 'gone to the other shore') within the Prajnaparamita (prajnaparamita, perfection of wisdom). Each can be understood by matching their respective meanings as described earlier. This sixth ground, the six abodes, etc., collectively elucidate the manifestation of the karma of exiting the Three Realms, the stillness of nirvana, and the freedom of the spirit in the Three Emptinesses. Like in the Ten Abodes, it is symbolized by the Bhikshu Sea Banner. Like the sixth ground of the Ten Grounds, it is the night deity who protects all cities, increasing superior strength. Overall, it is symbolized by the Good Knowing Advisors visited by Sudhana.

The seventh ground elucidates entering entanglement and acting together, as follows.

The seventh also has the Limitless Light Sound Heaven King, elucidating the Distant Going Ground. Like these Second Dhyana Heavens, the First Dhyana extinguishes sorrow, and the Second Dhyana extinguishes suffering. It elucidates that Bodhisattvas in this stage, the seventh ground, have completed all practices, and great compassion is fulfilled. The Four Embracing Dharmas, the Four Immeasurables, the Ten Paramitas, and the Thirty-Seven Limbs of Enlightenment are constantly present. Their own suffering has been eliminated, and they constantly liberate others from suffering. The two obstacles of defilement and purity are passed through in this stage. It is like true gold adorned with various wonderful mixed treasures, becoming even more outstanding. It elucidates that the Dharmakaya is the gold body, and compassion, wisdom, and myriad practices are fulfilled, mutually adorning each other as various wonderful treasures. They constantly use the net of practices and the light of teachings to universally transform all sentient beings. Therefore, this heaven resembles the extinction of sorrow and suffering. Because the mind is pure, light is emitted from the mouth, using it to elucidate that the teaching light of Bodhisattvas in this stage breaks through darkness. Within this, there are the Ten Light Sound Heavens, used to elucidate the ten Paramitas within the Skillful Means Paramita. Each can be understood by matching their respective meanings. The height of this heaven's beings is two yojanas (yojana, a unit of length), and their lifespan is two kalpas (kalpa, a unit of time). This heaven will encounter water disasters.

The eighth also has the Limitless Universal Purity Heaven, elucidating the Immovable Ground Bodhisattva. It elucidates that this heaven has no sorrow or suffering, only the joy of dhyana. It is like Bodhisattvas in this stage having completed their efforts, only having the joy of Dharma. The habitual tendencies of the joy of Dharma only begin to disappear in the Ten Grounds. This great wind disaster will arrive. Because they have the joy of dhyana, their nature is prone to movement, like Bodhisattvas in this stage having effortless wisdom manifest, still having un-

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生法樂智凈習氣。以諸佛三加七種勸發令憶本願。方始隨智行廣利眾生。十方世界度生無限。此乃如來設教防之。防護初發心之際圓融悲智。非獨是此位方有滯凈之功。是一即一切中防護也。望七地中方事總具。何得第八地中佛果知見猶自未終。還以十玄六相通融。不可違法界體作前後解。凡夫妄作無量劫。只是法界中無始終。此位作如真金作輪王寶冠諸臣冠不勝喻。明八地法性無功智勝故。十力四無畏猶十地方終。普賢行海十一地方滿。

第九復有無量廣果天。明善慧地。為此第四禪無出入息三災不及。又此十天如嘆德中。莫不皆以寂靜法門而作宮殿。表九地善慧莊嚴以百千阿僧祇陀羅尼門法寶宮殿。教化眾生。能以一個言音。為一切眾生說種種法。無心意識為大法師。任智法明一切具足。故像此天無思意識能為語言。此天無地獄識。有色界意識。乃至非想天皆有微識。若識想盡即非三界業收故。此位作如真金。用作輪王寶冠。喻一切小王寶冠不勝喻。以此位菩薩智慧寶冠下地菩薩無有能勝。于中有十天王。明力波羅蜜中。十波羅蜜。各隨名義配之可解。此天身衣及壽與前天皆倍。明此位菩薩常以法宮而為安止。以福德廣大名為廣果天。

第十大自在天王。表第十法雲地。如下嘆德中。皆勤觀察無相之

【現代漢語翻譯】 現代漢語譯本：生起對佛法的喜樂和智慧，清凈往昔的習氣。憑藉諸佛的三種加持和七種勸發，使眾生憶起往昔的本願。然後才能夠依隨智慧，廣泛地利益眾生。在十方世界度化眾生，數量無限。這正是如來設立教法的用意，爲了防護初發心菩薩在修行之初，就能圓融悲心和智慧。並非只有這個位次的菩薩才有清凈業障的功用，而是在一即一切的道理中進行防護。期望在七地菩薩時，一切功德都能總括具備。怎麼能在八地菩薩時，佛果的知見還沒有最終完成呢？還需要用十玄門和六相圓融的道理來貫通。不能違背法界的本體，而將修行理解為有先後順序。凡夫妄想執著于無量劫，實際上在法界中是沒有始終的。這個位次的菩薩就像用真金製作輪王（Chakravartin，統治世界的理想君主）的寶冠，以及諸位大臣的冠冕，比喻不勝枚舉。說明八地菩薩的法性是無功用的智慧殊勝的緣故。十力和四無畏（Ten Powers and Four Fearlessnesses，佛陀的十種力量和四種無畏）仍然在十地菩薩時才最終圓滿，普賢行海（Samantabhadra's practices，普賢菩薩的行愿）在十一地菩薩時才圓滿。 第九重天又有無量廣果天（Vipula-phala, Heaven of Extensive Reward）。表明善慧地（Sadhumati，第九地）。因為此第四禪天沒有出入息，不受三災的影響。而且這十重天，就像贊嘆功德中所說的那樣，無不以寂靜法門來建造宮殿。表示九地菩薩以百千阿僧祇陀羅尼門（Asankhya Dharani，無數陀羅尼）的法寶宮殿來莊嚴善慧，教化眾生。能夠用一個言語聲音，為一切眾生宣說種種佛法。沒有心意識，卻能成為大法師。依憑智慧，佛法光明一切具足。所以比喻此天沒有思慮意識，卻能發出語言。此天沒有地獄的意識，有**意識。乃至非想非非想天（Neither perception nor non-perception，三界天的最高處）都有微細的意識。如果識想全部斷盡，就不屬於三界業力所能收攝的範圍了。這個位次的菩薩就像用真金製作輪王的寶冠，比喻一切小王的寶冠都無法勝過它。因為這個位次菩薩的智慧寶冠，下地菩薩沒有能夠勝過的。其中有十天王，表明力波羅蜜（Bala-paramita，力量波羅蜜）中的十波羅蜜。各自按照名稱和意義來對應，可以理解。此天眾生的身形、衣服以及壽命，都比前面的天眾增加一倍。表明這個位次的菩薩常常以佛法宮殿作為安身之處。因為福德廣大，所以名為廣果天。 第十是大自在天王（Mahesvara，偉大的自在天）。表示第十法雲地（Dharma-megha，法雲地）。如下面讚歎功德中所說，都勤于觀察無相之理。

【English Translation】 English version: Generating joy and wisdom in the Dharma, purifying past habits. Through the three kinds of blessings and seven kinds of exhortations of all Buddhas, sentient beings are made to remember their original vows. Only then can they follow wisdom and extensively benefit sentient beings. Liberating sentient beings in the ten directions is limitless. This is precisely the intention of the Tathagata in establishing the teachings, to protect newly aspiring Bodhisattvas so that they can harmoniously integrate compassion and wisdom from the beginning of their practice. It is not only Bodhisattvas at this stage who have the function of purifying karmic obstacles, but protection is carried out in the principle of 'one is all'. It is hoped that by the seventh Bhumi, all merits can be comprehensively possessed. How can it be that by the eighth Bhumi, the knowledge and vision of Buddhahood is still not fully accomplished? It is still necessary to use the principles of the Ten Profound Gates (Ten Mysterious Gates) and Six Characteristics to integrate and penetrate. One cannot violate the essence of the Dharma Realm and understand practice as having a sequential order. Ordinary people falsely cling to countless kalpas, but in reality, there is no beginning or end in the Dharma Realm. The Bodhisattva at this stage is like using pure gold to make the crown of a Chakravartin (world-ruling monarch), as well as the crowns of various ministers, metaphors that are countless. This illustrates that the Dharma-nature of the eighth Bhumi is the superiority of non-functional wisdom. The Ten Powers and Four Fearlessnesses are still ultimately perfected at the tenth Bhumi, and Samantabhadra's practices are perfected at the eleventh Bhumi. Ninth, there is also the immeasurable Vipula-phala (Heaven of Extensive Reward). This represents the Sadhumati (ninth Bhumi). Because this fourth Dhyana heaven has no inhalation or exhalation and is not affected by the three disasters. Moreover, these ten heavens, as mentioned in the praise of virtues, all use the Dharma of stillness to construct palaces. This indicates that the Bodhisattva of the ninth Bhumi adorns Sadhumati with Dharma-treasure palaces of hundreds of thousands of Asankhya Dharani, teaching and transforming sentient beings. They can use one speech sound to expound various Dharmas for all sentient beings. Without mind-consciousness, they can become great Dharma masters. Relying on wisdom, the light of the Dharma is fully possessed. Therefore, it is likened to this heaven having no thought-consciousness, yet being able to produce speech. This heaven does not have the consciousness of the lower realms, but has **consciousness. Even the Neither perception nor non-perception (the highest of the three realms) has subtle consciousness. If consciousness and thought are completely extinguished, it will not be within the scope of the karma of the three realms. The Bodhisattva at this stage is like using pure gold to make the crown of a Chakravartin, a metaphor that the crowns of all lesser kings cannot surpass. Because the wisdom crown of the Bodhisattva at this stage cannot be surpassed by Bodhisattvas of lower Bhumis. Among them are ten heavenly kings, representing the ten Paramitas within Bala-paramita (Power Paramita). Each can be understood by matching them according to their names and meanings. The body, clothing, and lifespan of the beings in this heaven are doubled compared to the previous heaven. This indicates that the Bodhisattva at this stage often uses the Dharma palace as a place of rest. Because of the vastness of merit, it is called Vipula-phala. Tenth is the Mahesvara (Great Sovereign Heaven King). This represents the Dharma-megha (Dharma Cloud Bhumi). As mentioned in the praise of virtues below, they diligently observe the principle of non-form.

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法所行平等。明此位無相智成。如菩薩本業瓔珞經云。三賢菩薩能伏三界粗業粗相續果。初地已上亦伏亦斷。八地已去色因業勝因境緣法。執習故。明猶有于境見未純熟。猶法執習在故。九地已去心因業勝內心自緣。法執習故。九地有內心緣。法執習故。十地之中心色二習一時總盡。十地方心境二緣中得無礙自在故。從八地至十地無功用中。緣真法執內外習亡。於十一地普賢門猶未自在。如十定品中求覓普賢不見者是。又智論云。第九天外更有別十地菩薩天。名摩醯首羅。此天有八臂三目。騎白牛。一念知三千大千世界雨滴之數。此是引進菩薩方便設法託事表法。及攝化境界漸增勝故。望一乘法界理事同參。一微塵內諸佛國土人天同處。身塵毛孔如影相入。修真之者。須當如實而知。莫隨化相應。須以同時具足相應門。一多相容不同門。諸法相即自在門。因陀羅網境界門。微細相容安立門。秘密隱顯俱成門。十世隔別異成門。主伴交參無礙門。託事現法生解門。唯心迴轉善成門。以此十玄門該之。即理順故。已上神天之位。但利生門中託事表法令易解故。如如來實非牛王龍王象王。以托表之令生解故。望得道處。其智無形無為而能知萬有。即為神也。以此神性隨行祐生。即行非虛也。以智常居三界不隨染凈。以此自在

【現代漢語翻譯】 現代漢語譯本 法所行平等：指的是佛法在一切眾生面前都是平等的。 明此位無相智成：說明在這個階段，已經成就了無相的智慧。 如《菩薩本業瓔珞經》云：三賢菩薩（指十住、十行、十回向位的菩薩）能夠降伏三界（欲界、色界、無色界）中粗重的業和粗糙的相續果報。初地（歡喜地）以上的菩薩，既能降伏也能斷除。八地（不動地）以上的菩薩，由於色因業（由色蘊產生的業）、勝因境緣法（殊勝的因所產生的境界和因緣法）的執著習氣，說明他們對於境界的認知還不夠純熟，仍然存在法執的習氣。 九地（善慧地）以上的菩薩，由於心因業（由心念產生的業）和殊勝的內心自緣，仍然存在法執的習氣。九地菩薩因為有內心緣，所以存在法執的習氣。十地（法雲地）菩薩的心和色兩種習氣，在此時同時完全斷盡。十地菩薩在心境二緣中，獲得了無礙的自在。 從八地到十地，在無功用的狀態中，對於真法的執著，以及內外習氣都消失了。但在十一地（普賢地），普賢菩薩的法門仍然沒有完全自在。如同《十定品》中，求覓普賢菩薩而不可見的情況。 又《智度論》說：在第九天之外，還有另外的十地菩薩天，名為摩醯首羅（Maheśvara，大自在天）。此天有八臂三目，騎著白牛，一念之間能夠知道三千大千世界雨滴的數量。這是一種引進菩薩的方便法門，通過假託事物來表達佛法，以及攝受教化境界逐漸增勝的緣故。 希望能夠達到一乘法界（Ekayāna Dharmadhātu，唯一佛乘的法界）的理事同參（理與事圓融無礙）境界，在一微塵之內，諸佛國土和人天同處，身塵毛孔如影像般相互進入。修行真正佛法的人，必須如實地瞭解這些道理，不要隨順權巧方便的示現。必須以同時具足相應門、一多相容不同門、諸法相即自在門、因陀羅網境界門（Indra's net，帝網，比喻重重無盡）、微細相容安立門、秘密隱顯俱成門、十世隔別異成門、主伴交參無礙門、託事現法生解門、唯心迴轉善成門這十玄門來理解，這樣才能與真理相順應。 以上所說的神天之位，只是在利益眾生的法門中，假託事物來表達佛法，使人容易理解的緣故。如同如來（Tathāgata，佛）實際上並非牛王、龍王、象王，而是通過假託這些形象來使眾生理解佛法。 希望能夠達到得道之處，其智慧無形無為，卻能知曉萬有，這就是神。以這種神性隨順眾生的行為來護佑他們，這種行為就不是虛妄的。以智慧常居於三界之中，不隨染污或清凈而動搖，這就是自在。

【English Translation】 English version 'Dharma's practice is equality': This refers to the fact that the Buddha's teachings are equal before all beings. 'Manifesting this position, the wisdom of no-form is achieved': This explains that at this stage, the wisdom of no-form has been accomplished. As stated in the 'Bodhisattva's Fundamental Karma Garland Sutra': The Three Worthies Bodhisattvas (referring to the Bodhisattvas of the Ten Abodes, Ten Practices, and Ten Dedications) are able to subdue the gross karma and coarse continuous results of the Three Realms (Desire Realm, Form Realm, Formless Realm). Bodhisattvas above the First Ground (Joyful Ground) can both subdue and sever. Bodhisattvas above the Eighth Ground (Immovable Ground), due to the clinging habits of form-cause karma (karma arising from the form aggregate), superior-cause realm-condition dharmas (superior causes giving rise to realms and conditions), it shows that their understanding of realms is not yet fully mature, and the habit of clinging to dharmas still exists. Bodhisattvas above the Ninth Ground (Good Wisdom Ground), due to the karma of mind-cause (karma arising from mental activity) and superior inner self-conditions, still have the habit of clinging to dharmas. The Ninth Ground Bodhisattvas have the habit of clinging to dharmas because they have inner conditions. The mind and form habits of the Tenth Ground (Cloud of Dharma Ground) Bodhisattvas are completely exhausted at this time. The Tenth Ground Bodhisattvas attain unobstructed freedom in the conditions of mind and realm. From the Eighth Ground to the Tenth Ground, in a state of no effort, the clinging to true dharma and both inner and outer habits disappear. However, in the Eleventh Ground (Samantabhadra Ground), the Dharma gate of Samantabhadra Bodhisattva is still not completely free. It is like the situation in the 'Chapter on the Ten Samadhis' where seeking Samantabhadra Bodhisattva but not seeing him. Also, the 'Great Perfection of Wisdom Treatise' says: Outside the Ninth Heaven, there are other Ten Ground Bodhisattva Heavens, named Maheśvara (Great自在天). This heaven has eight arms and three eyes, riding a white bull, and in one thought can know the number of raindrops in the three thousand great thousand worlds. This is a skillful means of introducing Bodhisattvas, using metaphors to express the Dharma, and gradually increasing the scope of conversion and transformation. Hoping to achieve the state of simultaneous participation in principle and phenomena in the One Vehicle Dharma Realm (Ekayāna Dharmadhātu), where Buddha lands and humans and gods coexist within a single dust mote, and bodies and dust pores enter each other like shadows. Those who truly cultivate the Dharma must understand these principles as they are, and not follow expedient manifestations. They must understand through the Ten Profound Gates: the Gate of Simultaneous Completeness, the Gate of Interpenetration and Difference, the Gate of Freedom of Mutual Identity of All Dharmas, the Gate of Indra's Net Realm (Indra's net, a metaphor for endless layers), the Gate of Subtle Interpenetration and Establishment, the Gate of Simultaneous Completion of Secret and Manifest, the Gate of Different Completion of Ten Ages, the Gate of Unobstructed Mutual Participation of Host and Guest, the Gate of Manifesting Dharma through Metaphors, and the Gate of Good Completion through Mind-Only Transformation. Only by understanding through these Ten Profound Gates can one be in accordance with the truth. The positions of gods and heavens mentioned above are merely metaphors used in the Dharma gate of benefiting sentient beings to make the Dharma easier to understand. Just as the Tathāgata (Buddha) is not actually a Bull King, Dragon King, or Elephant King, but uses these images to help sentient beings understand the Dharma. Hoping to reach the place of enlightenment, where wisdom is formless and non-active, yet able to know all existence, this is divinity. Using this divine nature to follow the actions of sentient beings to protect them, this action is not in vain. With wisdom constantly residing in the Three Realms, not swayed by defilement or purity, this is freedom.

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寄位如王。以通化無方福過群品。寄位同天。即隨行遍生行非虛也。同異總得表實無妨。從大眾圍繞常隨佛眾之中從普賢菩薩至大自在天已來。此四十一眾。義分為二。一現果成因彰位分。如已前列眾是。二從位舉法進修寄同獲益分。如向下直至普賢海月光等是。今從第二卷初爾時道場眾海悉已雲集已下。至第五卷中海月光大明菩薩眾以來。此四十一眾。是從位舉法進修寄同獲益分。此中合有五十眾。為普賢等眾十個菩薩。當等覺十一地法門。十個互參自具十眾。為一人具十。總為五十眾。如下獲益分中。入即同佛知見。為與後學者。作樣式。令仿之也。不悟是凡。悟已同佛知見。故名初發心時便成正覺。如以下神天獲益之中。各有二十行頌。皆初兩行嘆佛之德。后十八行。皆三句嘆佛。一句自嘆與佛同知。其例如是。隨時科文。隨時稱歎。無煩更釋。唯普賢菩薩一人。獨入十法者。普賢眾明一位普周眾行也。海月光眾但嘆佛德與自所入之法相似。以此頌中更不別嘆自德。如普賢眾中加凈德妙光菩薩。是文殊師利別號。文殊師利。此云妙德。又法華經內往昔號妙光。又妙德妙光。其意相似。以德為光以能破闇發明故。今在普賢眾內表法。明因果理智萬行圓融故。普賢獨獲十種益者。明一即一切故。明一多自在延促自由

【現代漢語翻譯】 現代漢語譯本 寄位如王（指菩薩的地位如同國王一樣尊貴）。因為通達教化沒有固定的方法，所以福德超過了一切眾生。寄位同天（指菩薩的地位等同於天人）。也就是隨著修行而遍及各種生命形態，這種修行不是虛妄的。相同和不同之處都能夠如實地表達，實際上並沒有什麼妨礙。從大眾圍繞，經常跟隨在佛陀的周圍，從普賢菩薩到大自在天等，這四十一眾，從意義上可以分為兩類。第一類是示現果報、成就因地，彰顯各自的位次和身份，就像前面列舉的那些大眾。第二類是從各自的位次出發，闡述修行的方法，寄託共同獲得利益的部分，就像下面直到普賢海月光等菩薩眾。現在從第二捲開始，『爾時道場眾海悉已雲集』以下，到第五卷中的海月光大明菩薩眾為止，這四十一眾，是從各自的位次出發，闡述修行的方法，寄託共同獲得利益的部分。這裡總共有五十眾，因為普賢等眾有十個菩薩，代表等覺十一個地的法門。十個菩薩互相參證，各自具備十眾的功德。因為一個人具備十種功德，總共就是五十眾。在下面的獲益部分中，『入即同佛知見』，是爲了給後來的學習者，樹立榜樣，讓他們效仿。不覺悟的人是凡夫，覺悟之後就和佛的知見相同了。所以叫做初發心時便成正覺。就像下面的神天獲得利益的內容中，各有二十行頌文。都是開頭兩行讚歎佛的功德，後面十八行，都是三句讚歎佛，一句自嘆與佛同知。例子就是這樣。隨時分析經文，隨時稱讚佛的功德，不再多做解釋。只有普賢菩薩一個人，獨自進入十法界，普賢眾表明一位菩薩的功德周遍一切眾生的行為。海月光眾只是讚歎佛的功德，以及自己所證入的法與佛相似。因此頌文中不再另外讚歎自己的功德。就像普賢眾中加入凈德妙光菩薩，是文殊師利的別號。文殊師利，在這裡翻譯為妙德。而且《法華經》中過去世號為妙光。妙德和妙光，意思相近，因為以德為光，能夠破除黑暗，發明智慧。現在在普賢眾中，表明因果、理智、萬行圓融的佛法。普賢菩薩獨自獲得十種利益，表明一即一切，表明一多自在，時間長短可以自由控制。

【English Translation】 English version 'Position likened to a King' (referring to the noble status of a Bodhisattva, like that of a king). Because the means of guiding and transforming are not fixed, their merit surpasses all beings. 'Position likened to Heaven' (referring to the Bodhisattva's status being equal to that of a Deva). That is, following practice, they pervade all forms of life, and this practice is not in vain. Similarities and differences can all be truthfully expressed, and there is actually no harm in it. From the assembly surrounding, constantly following the Buddha, from Samantabhadra Bodhisattva to Mahādeva, these forty-one assemblies can be divided into two categories in terms of meaning. The first category is demonstrating the fruition and accomplishing the cause, highlighting their respective positions and identities, like the assemblies listed earlier. The second category is starting from their respective positions, elaborating on the methods of practice, entrusting the shared attainment of benefits, like those from below up to Samantabhadra Candraprabha (Moonlight) and others. Now, starting from the beginning of the second volume, 'At that time, the ocean of assemblies in the Bodhimaṇḍa was fully gathered' and going down to the Candraprabha Mahāprabha (Great Light) Bodhisattva assembly in the fifth volume, these forty-one assemblies are from their respective positions, elaborating on the methods of practice, entrusting the shared attainment of benefits. There are a total of fifty assemblies here, because the Samantabhadra and other assemblies have ten Bodhisattvas, representing the Dharma gates of the eleventh ground of near-perfect enlightenment. The ten Bodhisattvas mutually verify each other, each possessing the merits of ten assemblies. Because one person possesses ten kinds of merits, there are a total of fifty assemblies. In the benefit attainment section below, 'Entering is the same as the Buddha's knowledge and vision,' it is to set an example for later learners to emulate. Those who are not enlightened are ordinary beings, and after enlightenment, they have the same knowledge and vision as the Buddha. Therefore, it is called 'becoming perfectly enlightened at the time of the initial aspiration.' Like the content of the gods and devas attaining benefits below, each has twenty lines of verses. All begin with two lines praising the Buddha's merits, and the following eighteen lines all praise the Buddha with three lines, and one line praises oneself as having the same knowledge as the Buddha. The example is like this. Analyze the scriptures at any time, and praise the Buddha's merits at any time, without further explanation. Only Samantabhadra Bodhisattva alone enters the ten Dharma realms, and the Samantabhadra assembly shows that the merits of one Bodhisattva pervade the actions of all beings. The Candraprabha assembly only praises the Buddha's merits and the similarity between the Dharma that one has realized and the Buddha's. Therefore, the verses do not separately praise one's own merits. Just like the addition of Nirmalagunaprabha (Pure Merit Light) Bodhisattva in the Samantabhadra assembly, it is another name for Mañjuśrī. Mañjuśrī, here translated as Wonderful Virtue. Moreover, in the Lotus Sutra, in the past life, he was called Wonderful Light. Wonderful Virtue and Wonderful Light have similar meanings, because virtue is taken as light, which can break through darkness and develop wisdom. Now, in the Samantabhadra assembly, it shows the Buddha Dharma of cause and effect, reason and wisdom, and the perfect integration of myriad practices. Samantabhadra Bodhisattva alone obtains ten kinds of benefits, indicating that one is all, indicating that one and many are at ease, and the length of time can be freely controlled.

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故。是總攝義也。

從爾時如來道場眾海已下。有二十六行經。義分為二。第一從爾時已下。有十一行經。明眾已雲集。於此段中義有其五。一陳眾雲集。二陳部類各別。三都嘆眾德。四明本因佛化。五明今以勝解力入佛所知。第二從所謂妙焰海大自在天王已下。有十五行經。於此段中義有其二。一明天王獲益。二明天王乘威說頌。於此二十行頌中有其二義。第一兩行頌純嘆佛德。第二十八行頌。皆三句嘆佛。一句自嘆與佛同知。已下例然。唯普賢少異。前已敘意訖。已上諸眾。皆悉如上。以義科文。隨義稱歎。教門弘大不用文煩得意即得。此初會之內。四十七眾之中。已前七眾。前已釋訖。

如來座內眾。經云。如來師子之座眾寶妙華輪臺基陛及諸戶牖。如是一切莊嚴具中。一一各出佛剎微塵數菩薩摩訶薩。於此段中義分為二。一述眾來意。二長科經文。一述眾來意者。是中其意有三。一明諸菩薩是古佛舊行。二明今佛契同。三明古今不二。為明所坐之座合古所行。菩薩行依舊故。如下頌中。諸佛所悟我已知為常。以法身為座體。以普賢萬行為嚴。以無作大悲之智為座上佛。前佛后佛皆同此也。明佛契同古蹟。定眾生之狐疑。是故須來。是名為如來自行與古同因。眾為座體。是法界是所行。行亦是法界

【現代漢語翻譯】 現代漢語譯本：『故』，是總括攝持的意思。

從『爾時如來道場眾海已下』開始，有二十六行經文，意義上分為兩部分。第一部分從『爾時』開始，有十一行經文，說明大眾已經雲集。在這一段中，意義有五個方面：一是陳述大眾雲集，二是陳述部類各不相同，三是都讚歎大眾的功德，四是說明根本是佛的教化，五是說明現在以殊勝的理解力進入佛所知境界。第二部分從『所謂妙焰海大自在天王』開始，有十五行經文。在這一段中，意義有兩個方面：一是說明天王獲得利益，二是說明天王憑藉威德宣說偈頌。在這二十行偈頌中，意義有兩個方面：前兩行偈頌純粹讚歎佛的功德，后十八行偈頌，都是三句讚歎佛，一句自嘆與佛相同。以下都是如此，只有普賢菩薩稍微不同，前面已經敘述過意思了。以上這些大眾，都像上面一樣，按照意義來劃分經文，隨著意義來稱揚讚歎。教法門徑弘大，不必拘泥於文字的繁瑣，領會意思就可以了。這是初會之內的四十七眾之中，前面七眾，前面已經解釋過了。

如來座內眾。經文說：『如來師子之座眾寶妙華輪臺基陛及諸戶牖。如是一切莊嚴具中。一一各出佛剎微塵數菩薩摩訶薩。』在這一段中，意義分為兩個方面：一是敘述大眾前來的用意，二是詳細地分析經文。敘述大眾前來的用意，其中意義有三個方面：一是說明諸菩薩是過去佛的舊行，二是說明現在佛與過去佛契合相同，三是說明過去和現在沒有差別。爲了說明所坐的座位符合過去所行，菩薩的行持依舊如故。如下面的偈頌中說：『諸佛所悟我已知為常』。以法身為座體的本體，以普賢菩薩的萬行為莊嚴，以無作大悲的智慧為座上的佛。過去佛和現在佛都相同。說明佛與過去的足跡契合相同，堅定眾生的狐疑，所以必須前來。這叫做如來自行與過去相同的原因。大眾為座體的本體，這個法界就是所行，行也是法界。

【English Translation】 English version: 『Gu (故)』 means to encompass and hold together.

From 『At that time, the assembly of the Tathagata's (如來) (Thus Come One) Dharma-field』 onwards, there are twenty-six lines of scripture, which are divided into two parts in meaning. The first part, from 『At that time』 onwards, has eleven lines of scripture, explaining that the assembly has already gathered. Within this section, there are five aspects of meaning: first, stating the assembly's gathering; second, stating the different categories; third, universally praising the assembly's virtues; fourth, explaining that the root cause is the Buddha's (佛) (Awakened One) teachings; and fifth, explaining that now, with the power of superior understanding, they enter the Buddha's knowledge. The second part, from 『So-called Wondrous Flame Sea Great自在天王 (Dàzìzài Tiānwáng)』 (Great Self-Mastery Heaven King) onwards, has fifteen lines of scripture. Within this section, there are two aspects of meaning: first, explaining that the Heaven King obtains benefit; and second, explaining that the Heaven King relies on his power to speak verses. Within these twenty lines of verses, there are two aspects of meaning: the first two lines of verses purely praise the Buddha's virtues, and the latter eighteen lines of verses all praise the Buddha with three lines, and one line praises oneself as having the same knowledge as the Buddha. The following are all like this, only Samantabhadra (普賢) (Universal Worthy) Bodhisattva is slightly different, as the meaning has already been narrated earlier. All of the above assemblies are all like the above, dividing the text according to meaning, and praising according to meaning. The Dharma gate is vast and great, so there is no need to be constrained by the complexity of the text; grasping the meaning is sufficient. Within this initial assembly, among the forty-seven assemblies, the previous seven assemblies have already been explained earlier.

The assembly within the Tathagata's seat. The scripture says: 『The Tathagata's lion seat, adorned with myriad treasures, wondrous flower wheel platform base, and all the doors and windows. Within all such adornments, each and every one emits as many Bodhisattva Mahasattvas (菩薩摩訶薩) (Great Beings) as dust motes in a Buddha-field.』 Within this section, the meaning is divided into two aspects: first, narrating the intention of the assembly's arrival; and second, analyzing the scripture in detail. Narrating the intention of the assembly's arrival, within which there are three aspects of meaning: first, explaining that the Bodhisattvas are the old practices of past Buddhas; second, explaining that the present Buddha is in accordance with and the same as the past Buddhas; and third, explaining that the past and present are not different. In order to explain that the seat being sat upon is in accordance with the past practices, the Bodhisattvas' practices are still as before. As the following verses say: 『All that the Buddhas have awakened to, I have already known as constant.』 Taking the Dharmakaya (法身) (Dharma Body) as the essence of the seat, taking Samantabhadra Bodhisattva's myriad practices as adornment, and taking the wisdom of non-action great compassion as the Buddha on the seat. Past Buddhas and present Buddhas are all the same. Explaining that the Buddha is in accordance with the past traces, solidifying the doubts of sentient beings, therefore they must come. This is called the Tathagata's own practice being the same as the past cause. The assembly is the essence of the seat, this Dharma-realm is what is practiced, and practice is also the Dharma-realm.

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。以此無礙自在故。座身是正報。座上莊嚴是。行所招依報。今還從本行報得之果內。還出本自行因菩薩眾也。亦明因果不二體故。如法界品。如來師子之座普遍法界為座體故。第二長科經文者。從爾時如來師子座已下。有二十九行經。于中其義有七。一明座上莊嚴出衆。二列所出衆名。三來眾興供。四其眾繞佛致敬。五致敬已升座而坐。六嘆來眾之德。七乘威說頌。從此已下有十菩薩。各說二十行頌。嘆如來成道福智依正。及往昔所修之因。任其後哲隨文隨義稱歎。不煩更釋。此一段明今佛合古行古行合今佛。明座外普賢之眾是佛利他之行。座內之眾是佛自行所契普賢之眾。此之大眾古今一切諸佛同道更無二路。眾生乘之。即名乘不思議如來乘最勝乘無上乘至於道場。以此一切法皆為道場也。以法界為場地。諸波羅蜜為人功。治一切垢。本自凈故。治無明成根本智故。教門弘廣。略申體意。隨文讚歎。任在後賢。此十個頌中向下。嘆佛十波羅蜜及十地有二十行頌。自余皆二十行也準知。

從爾時華藏莊嚴世界海已下。有二十一行經。明動地興供。於此一段經文。其意有七。一明舉世界之名。二推佛神力地六種震動。三世主興供歡喜。四明以此例同多土。五明佛遍興於世。六明世主各隨自解。七明法會興供普周

【現代漢語翻譯】 現代漢語譯本：因此，由於這種無礙自在的緣故，蓮花寶座本身是正報（正面的果報），座上的莊嚴是菩薩的行所招感的依報（依存的果報）。現在又從根本的行報所得的果內，生出原本的自行因——菩薩眾。這也說明了因果不二的本體。如《法界品》所說，如來的獅子座普遍法界，以此為座體。第二大段經文，從『爾時如來師子座』以下，有二十九行經文，其中有七層含義：一是說明座上莊嚴顯現出菩薩眾；二是列出所顯現的菩薩眾的名稱；三是來集的大眾興供養；四是大眾繞佛致敬；五是致敬完畢后升座而坐；六是讚歎來集大眾的功德；七是憑藉佛的威神力宣說偈頌。從這裡以下有十位菩薩，各自宣說二十行偈頌，讚歎如來成道的福德智慧、依報正報，以及往昔所修的因行。任憑後來的賢哲隨文隨義地稱揚讚歎，不再贅述。這一段說明現在的佛與過去的行相應，過去的行與現在的佛相應，說明座外的普賢菩薩眾是佛利他的行，座內的菩薩眾是佛自行所契合的普賢菩薩眾。這些大眾，古今一切諸佛都遵循同一道路，更無其他路徑。眾生乘坐它，就名為乘坐不可思議如來乘、最勝乘、無上乘，到達道場。因此，一切法都是道場。以法界為場地，諸波羅蜜（到達彼岸的方法）為人功，治理一切垢染，因為本來就是清凈的；治理無明，成就根本智。教法門弘大廣博，略微闡述其體性意義，隨文讚歎，留待後來的賢哲。這十個偈頌中，向下讚歎佛的十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）以及十地（菩薩修行的十個階段），有二十行偈頌，其餘的都是二十行，可以依此推知。 從『爾時華藏莊嚴世界海』以下，有二十一行經文，說明大地震動，興起供養。在這一段經文中，有七層含義：一是說明舉出世界（華藏莊嚴世界海）的名稱；二是推究佛的神力使大地六種震動；三是世間的主宰興起供養，心生歡喜；四是說明以此為例，其他世界也是如此；五是說明佛普遍顯現在世間；六是說明世間的主宰各自隨著自己的理解而供養；七是說明法會興起供養，普遍周遍。

【English Translation】 English version: Therefore, due to this unobstructed and unconstrained freedom, the lotus throne itself is the 'Zheng Bao' (正報) (direct reward), and the adornments on the throne are the 'Yi Bao' (依報) (dependent reward) evoked by the Bodhisattvas' actions. Now, from within the fruits obtained from the fundamental action-reward, emerges the original self-cultivation cause – the assembly of Bodhisattvas. This also illustrates the non-duality of cause and effect. As stated in the 'Dharmadhatu Chapter', the Tathagata's lion throne pervades the entire Dharmadhatu, taking it as its body. The second major section of the scripture, from 'At that time, the Tathagata's lion throne' onwards, contains twenty-nine lines of scripture, within which there are seven meanings: first, it explains that the adornments on the throne manifest the assembly of Bodhisattvas; second, it lists the names of the Bodhisattva assemblies that appear; third, the assembled multitude makes offerings; fourth, the multitude circumambulates the Buddha and pays homage; fifth, after paying homage, they ascend the throne and sit; sixth, it praises the virtues of the assembled multitude; seventh, it relies on the Buddha's majestic power to proclaim verses. From here onwards, there are ten Bodhisattvas, each proclaiming twenty lines of verses, praising the Tathagata's attainment of Buddhahood, the blessings and wisdom, the dependent and direct rewards, as well as the causes cultivated in the past. Let later sages praise and extol according to the text and meaning, without further elaboration. This section explains that the present Buddha corresponds to the past actions, and the past actions correspond to the present Buddha, explaining that the Samantabhadra (普賢) assembly outside the throne is the Buddha's altruistic actions, and the assembly within the throne is the Samantabhadra assembly that the Buddha's self-cultivation accords with. These great assemblies, all Buddhas of the past and present follow the same path, with no other route. Sentient beings ride it, and it is called riding the inconceivable Tathagata Vehicle, the most supreme vehicle, the unsurpassed vehicle, reaching the Bodhimanda (道場) (place of enlightenment). Therefore, all dharmas are the Bodhimanda. Taking the Dharmadhatu as the ground, the Paramitas (波羅蜜) (perfections) are human effort, purifying all defilements, because it is inherently pure; governing ignorance, accomplishing fundamental wisdom. The teachings are vast and extensive, briefly explaining their essential meaning, praising according to the text, leaving it to later sages. In these ten verses, downwards, praising the Buddha's ten Paramitas (generosity, morality, patience, diligence, concentration, wisdom, skillful means, vows, power, knowledge) and the ten Bhumis (十地) (ten stages of Bodhisattva practice), there are twenty lines of verses, and the rest are all twenty lines, which can be inferred accordingly. From 'At that time, the Flower Adornment World Sea' onwards, there are twenty-one lines of scripture, explaining that the earth shakes and offerings arise. In this section of scripture, there are seven meanings: first, it explains that the name of the world (Flower Adornment World Sea) is mentioned; second, it investigates the Buddha's divine power causing the earth to shake in six ways; third, the lords of the world make offerings and rejoice; fourth, it explains that as an example, other worlds are also like this; fifth, it explains that the Buddha universally manifests in the world; sixth, it explains that the lords of the world each make offerings according to their own understanding; seventh, it explains that the Dharma assembly arises with offerings, universally and completely.

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十方。

問曰。何為地動。

答曰。其地動大意有五。一此會大眾得道。二智人出現。三智人去世。四世間災變。五得道歡悅。此明大眾獲益歡悅故。地動推佛神力者。明師弟之敬推德于上。

問曰。何故於此段中地動興供。

答曰。為至此中一段。明初會中常隨佛眾當境之內神天眾。及如來座內古今諸佛同因眾。菩提樹內流光眾。並如來宮殿內大悲眾。如是當佛自眾來集復得益。及賀佛出興心歡喜故。眾生心喜動故。地亦隨心動故。此明初會當境之內大集一終。然後面門放光普集他土亦來此會。此是無自他中他也。以明化儀主伴。此乃龍行雲應。法事合然。為化眾生軌模如是。以其法性塵剎普周。一剎那之中三世同際。還以一多相容不同門該括如是。放光集眾。意令知佛境界相參無二。已上是初成正覺顯示五位行門。一終因果。此一部之經。總有六重因果。一從世主妙嚴品。乃至華藏世界品五品經。明初成正覺。顯示五位行門報得。及示現入法一重因果。二毗盧遮那品。是古佛因果。引古證今。明佛相習道不虛來。三第二會普光明殿。顯示十信因果。四從須彌之頂直至離世間品。顯菩薩證修因果。五入法界品。明古今本法不思議因果。此是一切諸佛共所乘宗。為一切佛之本體。眾生同具。

【現代漢語翻譯】 現代漢語譯本 十方（指各個方向）。

問：什麼是地動？

答：地動大概有五種原因。一是此次法會的大眾得道。二是具有智慧的人出現。三是具有智慧的人去世。四是世間發生災變。五是得道者歡悅。這是說明大眾獲得利益而歡悅的緣故。地動是推崇佛的神力，說明弟子對師父的尊敬，將功德推向上。

問：為什麼在這段經文中出現地動和興供的現象？

答：因為到這段經文時，說明初會中常隨佛陀的大眾，當境之內的神天眾，以及如來座內的古今諸佛同因眾，菩提樹內的流光眾，以及如來宮殿內的大悲眾，像這樣，當佛陀的自身大眾來集會又得到利益，以及祝賀佛陀出世而內心歡喜的緣故。眾生內心歡喜而動，所以大地也隨著內心而動。這是說明初會當境之內的大集會告一段落。然後從佛陀的面門放出光明，普遍召集其他國土的眾生也來參加法會。這是沒有自他的分別，一切都是爲了闡明教化的儀軌和主伴關係。這是龍行雲應，法事自然而然。爲了教化眾生，軌範和模式就是這樣。因為法性周遍整個宇宙，一剎那之中包含過去、現在、未來三世。還以一多相容的不同門來概括。放出光明召集大眾，是爲了讓人們知道佛的境界相互滲透，沒有差別。以上是最初成就正覺時，顯示五位行門的一終因果。這部經總共有六重因果。一是《世主妙嚴品》乃至《華藏世界品》這五品經，說明最初成就正覺，顯示五位行門的報得，以及示現入法的一重因果。二是《毗盧遮那品》，是古佛的因果，引用古佛的例子來證明今佛的因果，說明佛的相好和修道不是虛假的。三是第二會普光明殿，顯示十信的因果。四是從須彌山頂直至《離世間品》，顯示菩薩證悟和修行的因果。五是《入法界品》，說明古今本法不可思議的因果。這是一切諸佛共同乘坐的根本，是一切佛的本體，眾生共同具備。

【English Translation】 English version The Ten Directions.

Question: What is an earthquake?

Answer: There are generally five reasons for an earthquake. First, the assembly gains enlightenment. Second, wise people appear. Third, wise people pass away. Fourth, calamities occur in the world. Fifth, those who attain enlightenment rejoice. This explains that the assembly benefits and rejoices. The earthquake is to extol the Buddha's divine power, indicating the disciples' respect for the teacher, attributing merit to the superior.

Question: Why do earthquakes and offerings occur in this section of the scripture?

Answer: Because in this section, it explains that in the initial assembly, the assembly that always follows the Buddha, the gods and celestial beings within the realm, as well as the Buddhas of the past and present within the Tathagata's seat, the assembly of flowing light within the Bodhi tree, and the assembly of great compassion within the Tathagata's palace, like this, when the Buddha's own assembly gathers and gains benefits, and celebrates the Buddha's appearance with joy in their hearts. The beings' hearts rejoice and move, so the earth also moves with their hearts. This explains that the great gathering within the realm of the initial assembly comes to an end. Then, light is emitted from the Buddha's face, universally summoning beings from other lands to also participate in the assembly. This is without self or other, all to clarify the ritual of teaching and the relationship between host and guest. This is like the dragon moving and the clouds responding, the Dharma event happening naturally. To teach beings, the norms and models are like this. Because the Dharma nature pervades the entire universe, one instant contains the past, present, and future three periods. It also encompasses the different gates of one and many being compatible. Emitting light to gather the assembly is to let people know that the Buddha's realms interpenetrate without difference. The above is the initial attainment of perfect enlightenment, showing the one-end cause and effect of the five positions of practice. This scripture has a total of six layers of cause and effect. First, the five chapters from the 'Wondrous Adornments of World Rulers' chapter to the 'Garland Store World' chapter explain the initial attainment of perfect enlightenment, showing the reward of the five positions of practice, and the one-end cause and effect of demonstrating entry into the Dharma. Second, the 'Vairocana' chapter is the cause and effect of the ancient Buddhas, using the examples of the ancient Buddhas to prove the cause and effect of the present Buddha, explaining that the Buddha's marks and the practice of the path are not false. Third, the second assembly in the Universal Light Hall shows the cause and effect of the ten faiths. Fourth, from the top of Mount Sumeru to the 'Leaving the World' chapter, it shows the cause and effect of the Bodhisattvas' realization and practice. Fifth, the 'Entering the Dharma Realm' chapter explains the inconceivable cause and effect of the fundamental Dharma of the past and present. This is the fundamental vehicle that all Buddhas ride together, the essence of all Buddhas, which all beings possess.

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只為迷之。六覺城東會。明顯菩薩利生行門善知識攝生形狀法。則進修因果。若但說其法在行猶迷。此經設教及行證修前後六度。總舉解行證修因果。令使啓蒙易解不滯其功。

如來現相品第二

自此已下至毗盧遮那品已來。是長科一部中。第二舉果勸修門。釋此一品。義分為三。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。此品何故名現相品。為諸菩薩神天大眾皆悉已集。默思心念請法。問有三十七問。如來知念。即于面門舒光現相。及集十方眾。答前所問。此品之內。如來兩度放光。齒光告眾令集。毫光示法令信佛境界及所行因果行門。諸來菩薩毛孔放光。通為三度放光故。又集十方眾海佛境界相菩薩境界相答前眾所問。故名現相品。此經表法及集眾如來放光。前後總十度放光故。一面門齒光。集他方之眾。二眉間毫光。示果成因。三足下輪中放光。成十信四。帝釋宮中足指之端放光。集眾入道成十住位。五夜摩天宮足趺上放光。成十行門。六兜率天宮膝上放光。成十回向。七他化天宮眉間毫相放光。成十地。八如來出現品眉間放光。入文殊頂。九口中放光。入普賢口。令此二人問答如來出現始終因果道理。十法界品中放眉間光。名普照三世法界門。是為十。如隨好光明功德品。

【現代漢語翻譯】 現代漢語譯本：只為使人不再迷惑。六覺城東的集會，明顯是菩薩利益眾生的修行法門，善知識引導攝受眾生的方式。這樣才能增進修行因果。如果只說修行的方法，仍然會感到迷惑。這部經設立教義，以及修行證悟的前後六度，總括瞭解、行、證、修的因果，使初學者容易理解，不滯留在某個階段。

如來現相品第二

從這裡開始，到毗盧遮那品為止，是長篇科判中的第二部分：舉出佛果來勸勉修行。解釋這一品，從意義上分為三部分：一是解釋品名，二是解釋這一品的目的，三是按照經文解釋意義。

一、解釋品名：這一品為什麼叫做『現相品』呢？因為諸位菩薩、神天大眾都已經聚集，默默地思考，心中想著請法，提出了三十七個問題。如來知道他們的心念，就從面門放出光明，顯現各種瑞相，並且召集十方大眾，來回答之前提出的問題。在這一品中，如來兩次放光：一次是從牙齒放光，告知大眾前來聚集；一次是從眉間白毫放光，顯示佛的境界以及所修行的因果行門，使大眾生起信心。還有從來的菩薩的毛孔中放光。總共有三次放光。又召集十方大眾，顯示佛的境界相、菩薩的境界相，來回答之前大眾提出的問題，所以叫做『現相品』。這部經在表述佛法和召集大眾時，如來前後總共放光十次：第一次是從面門牙齒放光，召集他方世界的大眾；第二次是從眉間白毫放光，顯示證果成因；第三次是從足下輪中放光，成就十信位；第四次是從帝釋宮中足指之端放光，召集大眾進入佛道，成就十住位；第五次是從夜摩天宮足跗上放光，成就十行門；第六次是從兜率天宮膝上放光，成就十回向；第七次是從他化自在天宮眉間白毫相放光，成就十地；第八次是在如來出現品中，從眉間放光，進入文殊菩薩的頭頂；第九次是從口中放光，進入普賢菩薩的口中，讓這兩位菩薩問答如來出現始終的因果道理；第十次是在法界品中，從眉間放光，名為普照三世法界門。這就是十次放光，如隨好光明功德品中所說。

【English Translation】 English version: Only to prevent confusion. The assembly east of the Six Sense City clearly demonstrates the Bodhisattva's practice of benefiting sentient beings, and the skillful means by which a wise teacher guides and embraces them. This is how to advance in cultivating cause and effect. If only the method of practice is explained, one may still feel lost. This sutra establishes teachings and the six perfections (paramitas) before and after practice and realization, encompassing the cause and effect of understanding, practice, realization, and cultivation, making it easy for beginners to understand and not become stuck at any stage.

Chapter Two: Displaying Manifestations of the Tathagata

From here to the end of the Vairocana (毗盧遮那) (Vairocana: the universal Buddha) Chapter, is the second part of the long section: exhorting cultivation by presenting the Buddha's fruit. Explaining this chapter, it is divided into three parts in terms of meaning: first, explaining the title of the chapter; second, explaining the purpose of this chapter; and third, explaining the meaning according to the text.

1. Explaining the title of the chapter: Why is this chapter called 'Displaying Manifestations'? Because the Bodhisattvas, gods, and the great assembly have already gathered, silently contemplating and thinking of requesting the Dharma, asking thirty-seven questions. The Tathagata knows their thoughts, and immediately emits light from his face, displaying various auspicious signs, and summoning the ten directions of the assembly to answer the questions previously raised. In this chapter, the Tathagata emits light twice: once from the teeth, informing the assembly to come and gather; once from the white hair between the eyebrows (urna), showing the Buddha's realm and the cause and effect of the practice, arousing faith in the assembly. There is also light emitted from the pores of the Bodhisattvas who have come. There are three instances of emitting light in total. Furthermore, summoning the assembly from the ten directions, displaying the characteristics of the Buddha's realm and the characteristics of the Bodhisattva's realm, to answer the questions previously raised by the assembly, therefore it is called 'Displaying Manifestations Chapter'. In expressing the Dharma and summoning the assembly, the Tathagata emits light ten times in total: the first time is from the teeth of the face, summoning the assembly from other worlds; the second time is from the white hair between the eyebrows, showing the attainment of the fruit and the establishment of the cause; the third time is from the wheel under the feet, accomplishing the ten faiths (十信) (ten faiths: ten stages of faith in the bodhisattva path); the fourth time is from the tips of the toes in the palace of Indra (帝釋) (Indra: the lord of gods), summoning the assembly to enter the Buddha's path, accomplishing the ten abodes (十住) (ten abodes: ten stages of dwelling in the bodhisattva path); the fifth time is from the instep of the feet in the Yama Heaven (夜摩天) (Yama Heaven: the heaven of time), accomplishing the ten practices (十行) (ten practices: ten stages of practice in the bodhisattva path); the sixth time is from the knees in the Tushita Heaven (兜率天) (Tushita Heaven: the heaven of satisfaction), accomplishing the ten dedications (十回向) (ten dedications: ten stages of dedication in the bodhisattva path); the seventh time is from the white hair between the eyebrows in the Paranirmitavasavartin Heaven (他化自在天) (Paranirmitavasavartin Heaven: the heaven of freely transforming others' creations), accomplishing the ten grounds (十地) (ten grounds: ten stages of bodhisattva levels); the eighth time is in the 'Appearance of the Tathagata Chapter', emitting light from between the eyebrows, entering the crown of Manjushri (文殊) (Manjushri: the bodhisattva of wisdom); the ninth time is emitting light from the mouth, entering the mouth of Samantabhadra (普賢) (Samantabhadra: the bodhisattva of practice), allowing these two Bodhisattvas to question and answer the cause and effect of the Tathagata's appearance from beginning to end; the tenth time is in the 'Dharma Realm Chapter', emitting light from between the eyebrows, called the 'Door of Universally Illuminating the Dharma Realm of the Three Times'. These are the ten times of emitting light, as described in the 'Chapter on the Merits of the Minor Marks of Excellence'.

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常放光明隨根普照。此光非獨緣五位進修表法也。是常依根攝化光也。

二釋品來意者。此品為前世間主等默唸三十七問。此品放光集眾。示其法相。答前眾所問三十七法故。此品須來。

三隨文釋義者。復分為二。一長科經意。二科其當品。一長科經意者。自此現相品乃至普賢三昧品世界成就品華藏世界品毗盧遮那品。此五品經總是答前三十七問。明舉果勸修。二科其當品者。於此當品其意有四。一從爾時諸菩薩及一切世間主已下一段長行並偈頌。是世主請法分。二從爾時世尊知諸菩薩心之所念已下。有一段長行。並一偈頌。是如來放面門齒光。告眾令集分。三從爾時十方世界海已下。一段長行。並一偈頌。是十方世界海蒙光所照。皆來雲集現法分。四爾時世尊欲令一切菩薩已下。一段長行。並十偈頌。總是答前三十七問分。一從世主心念問法分中。義分為三。一從爾時已下至唯愿世尊哀愍我等。于中長行有八行經。純請十八種佛法。二又十方世界海已下有六行半經。問佛菩薩海有十九問。通為三十七問。三愿佛世尊已下可兩行經。明菩薩神力故一切供具放光。光中說頌請佛斷疑分。

第一從初爾時諸菩薩及一切世間主作是思惟。明心念默請。云何是諸佛地。法界不思議地。是佛地故。下文云。

【現代漢語翻譯】 現代漢語譯本： 常放光明，隨著根器普遍照耀。這光明不僅僅是緣於五位（指菩薩修行過程中的五個階段）進修來表法的，而是恒常依隨眾生的根器進行攝受和教化的光明。 二、解釋此品（現相品）的來意：此品是爲了迴應前面世間主等默唸的三十七個問題。此品通過放光集聚大眾，展示佛法的法相，以此來回答前面大眾所提出的三十七個問題，所以此品是必須出現的。 三、隨著經文解釋意義：又分為兩個部分。一是總括經文的要旨，二是分科解釋當品的內容。一是總括經文的要旨：從『現相品』開始，直到『普賢三昧品』、『世界成就品』、『華藏世界品』、『毗盧遮那品』，這五品經文都是爲了回答前面提出的三十七個問題，闡明證得佛果並勸勉修行的道理。二是分科解釋當品的內容：在此『現相品』中，其意義有四個方面。一是從『爾時諸菩薩及一切世間主』以下的一段長行和偈頌，是世間主請法的段落。二是從『爾時世尊知諸菩薩心之所念』以下，有一段長行，以及一首偈頌，是如來從面門齒間放光，告知大眾前來集會的段落。三是從『爾時十方世界海』以下，一段長行，以及一首偈頌，是十方世界海蒙受光明照耀，都來雲集顯現佛法的段落。四是『爾時世尊欲令一切菩薩』以下，一段長行，以及十首偈頌，總的來說是回答前面三十七個問題的段落。一、從世間主心中默唸問法的段落中，意義分為三個方面。一是從『爾時』以下，到『唯愿世尊哀愍我等』，其中長行有八行經文，純粹是請問十八種佛法。二、又從『十方世界海』以下，有六行半經文，詢問佛菩薩海的十九個問題，總共是三十七個問題。三、『愿佛世尊』以下大約兩行經文，說明菩薩的神力，所以一切供養的器具都放出光明，光明中說出偈頌，請佛陀斷除疑惑的段落。 第一、從最初的『爾時諸菩薩及一切世間主作是思惟』開始，說明心中默唸請法。什麼是諸佛的境界（Buddha-bhumi），什麼是法界（Dharmadhatu）不可思議的境界？因為這是佛的境界，所以下文說。

【English Translation】 English version: Constantly emitting light, universally illuminating according to the roots [of beings]. This light is not solely due to the five stages (referring to the five stages of Bodhisattva practice) of cultivation to represent the Dharma, but is the light that constantly relies on the roots of beings to gather and transform them. Two, explaining the intention of this chapter (Manifestations Chapter): This chapter is to respond to the thirty-seven questions silently contemplated by the world rulers and others mentioned earlier. This chapter gathers the assembly by emitting light, demonstrating the characteristics of the Dharma, in order to answer the thirty-seven questions raised by the previous assembly, so this chapter is necessary. Three, explaining the meaning according to the text: It is further divided into two parts. One is to summarize the essence of the sutra, and the other is to categorize and explain the content of the current chapter. One is to summarize the essence of the sutra: From the 'Manifestations Chapter' to the 'Samantabhadra Samadhi Chapter', the 'World Accomplishment Chapter', the 'Garland World Chapter', and the 'Vairocana Chapter', these five chapters of the sutra are all to answer the thirty-seven questions raised earlier, clarifying the principle of attaining Buddhahood and encouraging practice. Two, categorizing and explaining the content of the current chapter: In this 'Manifestations Chapter', its meaning has four aspects. One is from 'At that time, all the Bodhisattvas and all the world rulers' down to a passage of prose and verses, which is the section where the world rulers request the Dharma. Two, from 'At that time, the World Honored One knew what the Bodhisattvas were thinking' down, there is a passage of prose, and a verse, which is the section where the Thus Come One emits light from the teeth in his face, telling the assembly to come together. Three, from 'At that time, the ocean of worlds in the ten directions' down, a passage of prose, and a verse, which is the section where the ocean of worlds in the ten directions receive the illumination of light, and all come together to manifest the Dharma. Four, 'At that time, the World Honored One wanted to enable all the Bodhisattvas' down, a passage of prose, and ten verses, which are generally the sections answering the previous thirty-seven questions. One, from the section where the world rulers silently contemplate and ask for the Dharma, the meaning is divided into three aspects. One is from 'At that time' down to 'May the World Honored One have compassion on us', in which there are eight lines of prose, purely asking about eighteen kinds of Buddha-dharmas. Two, from 'The ocean of worlds in the ten directions' down, there are six and a half lines of sutra, asking nineteen questions about the ocean of Buddhas and Bodhisattvas, totaling thirty-seven questions. Three, 'May the Buddha World Honored One' down, about two lines of sutra, explaining the supernatural power of the Bodhisattvas, so all the offering implements emit light, and verses are spoken in the light, requesting the Buddha to dispel doubts. First, starting from the very beginning, 'At that time, all the Bodhisattvas and all the world rulers thought thus', explaining the silent request for the Dharma in their minds. What is the realm of the Buddhas (Buddha-bhumi), what is the inconceivable realm of the Dharmadhatu (Dharmadhatu)? Because this is the realm of the Buddha, the following text says.

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法性如虛空諸佛于中住。此為如來地也。云何是諸佛境界。如下經云。如來處此菩提座。一毛示現多剎海。一一毛現悉亦然。此是如來之境界。又法界是如來境界。云何是諸佛加持。下文如來加普賢入於三昧。是諸佛加持故。云何是諸佛所行。經云。無礙行是如來行。又普賢行是一切諸佛共所行行故。云何是諸佛力。如經云。如來有處非處等十種力是。云何是諸佛無所畏。如來無五怖畏及四無畏是。云何是諸佛無能攝取。如來無性妙智是無能攝取。云何是諸佛眼。知一切法智。知一切眾生根智。名一切種智。是佛眼故。又此經下文說十眼等是。又如十身相海品云。如來眼有大人相。名自在普見云。云何是諸佛耳。如法界品云。一切諸佛有無障礙耳。悉能解了一切音聲。云何是諸佛鼻。如下經云。如來鼻有大人相。名一切神通智慧。于中出現無量化佛。坐寶蓮華。往諸世界。云何是諸佛舌。如下經云。如來舌有大人相。名示現音聲影像云。云何是諸佛身。如下經云。諸佛同法身。無依無差別。又佛身充滿於法界。普現一切眾生前。云何是諸佛意。如來出現品云。云何知如來應正等覺心。佛子。如來心意識無量俱不可得。但應以智無量故知如來心。云何是諸佛身光。如來隨好常光隨根照物普周法界。云何是諸佛光明。光有

【現代漢語翻譯】 現代漢語譯本 法性就像虛空一樣，諸佛安住于其中。這就是如來的境界（地）。什麼是諸佛的境界呢？如下面的經文所說：『如來處於菩提座上，一毛孔顯現眾多剎土之海，每一個毛孔所顯現的也是如此。』這就是如來的境界。而且，法界也是如來的境界。 什麼是諸佛的加持呢？下文說，如來加持普賢菩薩進入三昧（Samadhi，禪定）。這就是諸佛的加持。 什麼是諸佛所行持的呢？經文說：『無礙的行持是如來的行持。』而且，普賢菩薩的行持是一切諸佛共同行持的。 什麼是諸佛的力量呢？如經文所說：『如來具有是處非處等十種力量。』 什麼是諸佛的無所畏懼呢？如來沒有五種怖畏以及四種無畏。 什麼是諸佛的無法攝取呢？如來無自性的妙智是無法攝取的。 什麼是諸佛的眼睛呢？知曉一切法的智慧，知曉一切眾生根性的智慧，名為一切種智（Sarvākārajñāna，一切種智）。這就是佛眼。而且，這部經的下文也說了十眼等。又如《十身相海品》所說：『如來的眼睛具有大丈夫相，名為自在普見。』 什麼是諸佛的耳朵呢？如《法界品》所說：『一切諸佛具有無障礙的耳朵，能夠完全瞭解一切音聲。』 什麼是諸佛的鼻子呢？如下面的經文所說：『如來的鼻子具有大丈夫相，名為一切神通智慧，從中出現無量化佛，坐在寶蓮花上，前往各個世界。』 什麼是諸佛的舌頭呢？如下面的經文所說：『如來的舌頭具有大丈夫相，名為示現音聲影像。』 什麼是諸佛的身呢？如下面的經文所說：『諸佛具有相同的法身（Dharmakāya，法身），沒有依賴，沒有差別。』而且，佛身充滿於法界，普遍顯現在一切眾生面前。 什麼是諸佛的意呢？《如來出現品》說：『如何知曉如來應正等覺的心呢？佛子，如來的心意識是無量且不可得的。但應當以智慧無量的緣故來知曉如來的心。』 什麼是諸佛的身光呢？如來隨好的常光隨著根性照耀萬物，普遍周遍法界。 什麼是諸佛的光明呢？光明有

【English Translation】 English version The nature of reality is like space, and all Buddhas dwell within it. This is the realm (ground) of the Tathagata (Tathāgata, Thus Come One). What are the realms of the Buddhas? As the following sutra says: 'The Tathagata sits on the Bodhi seat (Bodhi seat, seat of enlightenment), and a single pore manifests many oceans of lands. Each pore manifests in the same way.' This is the realm of the Tathagata. Moreover, the Dharmadhatu (Dharmadhātu, the realm of reality) is the realm of the Tathagata. What is the empowerment of the Buddhas? The following text says that the Tathagata empowers Samantabhadra (Samantabhadra, Universal Worthy) to enter Samadhi (Samadhi, meditative absorption). This is the empowerment of the Buddhas. What is the conduct of the Buddhas? The sutra says: 'Unobstructed conduct is the conduct of the Tathagata.' Moreover, the conduct of Samantabhadra is the conduct that all Buddhas share. What is the power of the Buddhas? As the sutra says: 'The Tathagata has ten powers, such as knowing what is possible and impossible.' What is the fearlessness of the Buddhas? The Tathagata has no five fears and four fearlessnesses. What is the ungraspability of the Buddhas? The Tathagata's wisdom of no-self-nature is ungraspable. What are the eyes of the Buddhas? The wisdom that knows all dharmas (dharmas, phenomena), the wisdom that knows the roots of all beings, is called Sarvākārajñāna (Sarvākārajñāna, all-knowing wisdom). This is the Buddha's eye. Moreover, this sutra later speaks of the ten eyes, etc. Also, as the 'Chapter on the Ocean of Marks of the Ten Bodies' says: 'The Tathagata's eye has the mark of a great person, called the freely seeing everywhere.' What are the ears of the Buddhas? As the 'Chapter on the Dharmadhatu' says: 'All Buddhas have unobstructed ears, and they can completely understand all sounds.' What are the noses of the Buddhas? As the following sutra says: 'The Tathagata's nose has the mark of a great person, called all-pervading spiritual wisdom, from which appear countless manifested Buddhas, sitting on jeweled lotus flowers, going to all worlds.' What are the tongues of the Buddhas? As the following sutra says: 'The Tathagata's tongue has the mark of a great person, called manifesting sound images.' What are the bodies of the Buddhas? As the following sutra says: 'The Buddhas have the same Dharmakāya (Dharmakāya, Dharma body), without reliance, without difference.' Moreover, the Buddha's body fills the Dharmadhatu, universally appearing before all beings. What is the mind of the Buddhas? The 'Chapter on the Appearance of the Tathagata' says: 'How to know the mind of the Tathagata, the perfectly enlightened one? Buddha-child, the Tathagata's mind-consciousness is immeasurable and unattainable. But one should know the Tathagata's mind because wisdom is immeasurable.' What is the body light of the Buddhas? The constant light of the Tathagata's minor marks shines on all things according to their roots, universally pervading the Dharmadhatu. What is the light of the Buddhas? Light has

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二種。一教光。二如此經光明覺品是。及前後十度表法光明是。云何是諸佛智。一切智一切種種分別智是。又如下文。如來智甚深。普入於法界。能隨三世轉。與世為明導。此已上問十八種法。經云。唯愿世尊哀愍我等。有三句經文。結請佛說。十九種海。經云。一切諸佛皆為諸菩薩說世界海。總舉問竟。眾生海。釋曰。如世間眾生廣多如海故。佛海。經云。如來安處菩提座。一毛示現多剎海。一一毛現悉亦然。如是普周於法界。佛波羅蜜海。十波羅蜜遍一切菩薩行故。佛解脫海。如來法身是佛解脫。又智慧解脫乃至五分法身戒定慧解脫解脫知見等是。佛變化海。如下文。無體無住處。亦無生可得。無相亦無形。所現皆如影。又云。一切剎土微塵數。常現身云悉充滿。又云。於一佛身上化為無量身。佛演說海下文。一一毛孔中光網遍十方。演佛妙音聲。調彼難調者。又一音遍諸根故。然如來音聲。不從心出。不從身出。佛名號海。如下名號品是。如來名號等一切眾生心也。佛壽量海。如下。佛身如影現。生滅不可得。是佛壽量海。又下文壽量如是。及一切菩薩誓願海。凈行品等是。又如十回向品中大愿是。一切菩薩發趣海。如下云。此會諸佛子。善修眾智慧。其人已能入。如斯方便門。又下文從地而得地。住于力地中

。億劫勤修行。所獲法如是。明從地而得地者。不離真法界自體清凈性地而行。進修十住十行等法。故云從地而得地。又十行品。是十發趣加行成就。令菩提心智悲純熟故。助道海。三十七助道品是。觀身受心法為首。一切乘。海乘如來。乘不思議乘。法界乘是。乃至八萬四千乘等。一切菩薩行海。普賢行是。如下經云。如是分身智境界普賢行中能建立。一切菩薩出離海。如五位中加行方便是。如下經云。此會諸菩薩。入佛難思地。一一皆能見。一切佛神力。又下文。普賢諸行愿。修治已明潔。能於一切剎。普見佛神變。身住一切處。一切皆平等。智慧如是行。入佛之境界。一切菩薩神通海。如下十方佛剎來集菩薩眾及毛孔出衆隨行利生等事是。又十通品亦是。又下文。一一佛剎中。往詣悉無餘。見佛神通力。入佛所行處。一切菩薩波羅蜜海。如下經中。十方來集大眾身諸毛孔各出十佛世界微塵數光。一一光出十佛世界微塵數菩薩。悉能遍入一切法界諸安立海。教化眾生。廣如經具說。是波羅蜜海也。此是與發心者。作普賢樣。一切菩薩地海。如下經云。從地而得地是也。又十地品是。又如來地是。菩薩地。如下經云。此會諸菩薩。入佛難思地。一切菩薩智海。根本是如來智。于根本智起差別智教化眾生。是菩薩智海

【現代漢語翻譯】 現代漢語譯本：億劫勤奮修行，所獲得的法就是這樣。『明從地而得地者』，是指不離真法界（Dharmadhatu，一切法的真實本性）自體清凈的自性之地而行，進而修習十住（Dasabhumi，菩薩修行的十個階段）、十行（Dasacarya，菩薩的十種行為）等法，所以說『從地而得地』。又，十行品是十發趣（Dasapranidhi，菩薩的十種愿）的加行成就，爲了使菩提心（Bodhi-citta，覺悟之心）的智慧和慈悲更加純熟。助道海，指的是三十七助道品（Saptatrimsad-bodhipaksika-dharma，通往覺悟的三十七種修行方法），以觀身受心法為首。一切乘，海乘如來（Tathagata，如來），乘不思議乘，法界乘等，乃至八萬四千乘等。一切菩薩行海，指的是普賢行（Samantabhadra-carya，普賢菩薩的行愿），如下經文所說：『如是分身智境界，普賢行中能建立，一切菩薩出離海』，如同五位（Panca-sthana，修行的五個階段）中的加行方便。如下經文所說：『此會諸菩薩，入佛難思地，一一皆能見，一切佛神力。』又如下文：『普賢諸行愿，修治已明潔，能於一切剎（Buddha-ksetra，佛土），普見佛神變。身住一切處，一切皆平等，智慧如是行，入佛之境界。』一切菩薩神通海，如下十方佛剎來集菩薩眾及毛孔出衆隨行利生等事。又十通品也是。又如下文：『一一佛剎中，往詣悉無餘，見佛神通力，入佛所行處。』一切菩薩波羅蜜海（Paramita，到達彼岸），如下經中所說：十方來集大眾身諸毛孔各出十佛世界微塵數光，一一光出十佛世界微塵數菩薩，悉能遍入一切法界諸安立海，教化眾生，廣如經具說，是波羅蜜海也。這是與發心者，作普賢樣。一切菩薩地海，如下經文所說：『從地而得地』是也。又十地品是。又如來地是。菩薩地，如下經文所說：『此會諸菩薩，入佛難思地。』一切菩薩智海，根本是如來智，于根本智起差別智教化眾生，是菩薩智海。

【English Translation】 English version: Through countless kalpas (aeon, an immeasurably long period of time) of diligent practice, the Dharma (teachings) obtained is thus. 'Clearly, from ground to ground' means proceeding without departing from the self-nature ground of pure essence of the true Dharmadhatu (the true nature of all phenomena), and advancing to cultivate the Ten Abodes (Dasabhumi, ten stages of Bodhisattva practice), Ten Practices (Dasacarya, ten conducts of Bodhisattvas), and other Dharmas. Therefore, it is said 'from ground to ground.' Furthermore, the chapter on Ten Practices is the accomplishment of the preliminary practices of the Ten Aspirations (Dasapranidhi, ten vows of Bodhisattvas), making the wisdom and compassion of the Bodhicitta (mind of enlightenment) more refined. The ocean of aids to enlightenment refers to the Thirty-seven Aids to Enlightenment (Saptatrimsad-bodhipaksika-dharma, thirty-seven practices leading to enlightenment), with the contemplation of body, sensation, mind, and phenomena as the foremost. All vehicles, the ocean vehicle is the Tathagata (Thus Come One), the vehicle of inconceivable vehicle, the Dharmadhatu vehicle, and so on, up to eighty-four thousand vehicles. The ocean of all Bodhisattva practices refers to the Samantabhadra-carya (practices and vows of Samantabhadra Bodhisattva), as the following sutra says: 'Thus, the wisdom realm of emanations, within the Samantabhadra practice, can establish the ocean of liberation for all Bodhisattvas,' like the preliminary expedient practices in the Five Stages (Panca-sthana, five stages of practice). As the following sutra says: 'The Bodhisattvas in this assembly enter the inconceivable ground of the Buddha, each able to see all the Buddha's spiritual powers.' And further below: 'The vows and practices of Samantabhadra, having been cultivated and purified, can universally see the Buddha's spiritual transformations in all Buddha-ksetras (Buddha-fields). The body dwells in all places, all are equal, wisdom acts in this way, entering the realm of the Buddha.' The ocean of all Bodhisattva's spiritual powers, such as the assembly of Bodhisattvas coming from the ten directions' Buddha-lands and the events of beings emerging from pores to follow and benefit beings. Also, the chapter on Ten Spiritual Powers is relevant. And further below: 'In each Buddha-land, going to all without exception, seeing the Buddha's spiritual power, entering the place where the Buddha acts.' The ocean of all Bodhisattva's Paramitas (perfections, reaching the other shore), as the following sutra says: The great assembly gathered from the ten directions, from each pore of their bodies, emit light equal to the number of dust motes in ten Buddha-worlds. Each light emits Bodhisattvas equal to the number of dust motes in ten Buddha-worlds, all able to pervade all the established seas of the Dharmadhatu, teaching and transforming sentient beings, as described extensively in the sutra, is the ocean of Paramitas. This is to make the aspiration-starter like Samantabhadra. The ocean of all Bodhisattva grounds, as the following sutra says: 'From ground to ground.' Also, the chapter on Ten Grounds is relevant. Also, the Tathagata ground is relevant. The Bodhisattva ground, as the following sutra says: 'The Bodhisattvas in this assembly enter the inconceivable ground of the Buddha.' The ocean of all Bodhisattva's wisdom, the root is the Tathagata's wisdom, from the root wisdom arises differentiated wisdom to teach and transform sentient beings, is the Bodhisattva's ocean of wisdom.

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。乃至十無盡智是也。唯愿世尊已下三句。總結勸請。準例十方諸佛既說。今佛世尊亦合同說。又爾時已下四句。明供具說頌。已上三十七問。向下至毗盧遮那品已來。有三種答前所問。一如下齒間放光集眾現相神通答。二如下眉間毫光出衆現相及十菩薩偈頌答。三普賢入定出定以言詮示佛業眾生業因果古今相習答。如世界成就品菩薩眾生染凈報業。答前三十七問佛海菩薩行海。不離其中。又說華藏莊嚴世界海。說佛報得所居之土。答前三十七問佛境界海眾生海波羅蜜海。總不離其中。又說古往毗盧遮那品。是引古印今。令眾生信承習不斷法不虛來。若古無舊跡。今從何得。以是義故。引古佛用印今時成信。從此初會世主妙嚴品至毗盧遮那品六品經。總明舉果勸修信他已成佛者果德悲智境界行普賢行及報得莊嚴身土。分從佛名號品重問二十八問。即是舉古佛果門。令今世及未來發心者。自信自心佛果不異。及菩薩十信十住十行十回向十地十一地佛眼耳鼻舌身意不異故。信自今修不異古法。有此二十八種不異之法。具如佛名號品。所問二十八問之法。今古不異。令初發心者應如是依古證修。使令道不謬故。直至法界品。總是其答所問之法故。若依五位法上有一百一十重佛果菩薩行。古今不異。若通訊位即一百二十重古今

佛因果不異。至位方明。從供具雲中出音說二十行頌。于中義分為四。初兩行頌。嘆佛行滿成佛行遍三世。次兩行頌。明勸佛為眾除疑得證。次兩行頌。明大眾已集勸請除疑。次云何已下十四行頌。明重頌前三十七問。

問曰。大眾何不以言自問。因何默唸致疑。何不自以言贊勸請。云何供云出音請佛。

答曰。明佛得法界心。與一切眾生同心故。以心不異故。知彼心疑。供具說頌者。明一切法總法界體也。法界不思議。一切法不思議故。明聖眾心境無二故。凡夫迷法界。自見心境有二故。故顛倒生也。

第二從爾時世尊知諸菩薩心之所念已下。有一段長行並一偈頌。是如來放齒光十方。告眾令眾咸集。現法答前所問分。於此分中大意有十。一如來知眾心念有疑。二齒光普照。三其光有十名。四明光具眷屬。五陳光色相。六明光照遠近。七明大眾蒙光彼此相見。八明光遍他方眾會。九明光能出聲告眾。十明十方之眾聞告咸來。

問曰。何故如來面門齒間出光告眾。

答曰。面門及齒。明言出於中故。于中出光。今欲答眾所疑。普告十方佛土大眾來集示法。答前三十七問中雲何是諸佛地佛境界佛加持佛行佛力等故。須口中齒間放光。光者除暗義。又答前云何是佛光明。除現在未來眾心疑

【現代漢語翻譯】 現代漢語譯本：佛的因和果沒有差異。只有達到那個位置才能明白。從供養器具形成的雲中發出聲音，說了二十行頌詞。其中意義分為四個部分。最初兩行頌詞，讚歎佛的修行圓滿，成就佛的修行遍及三世。接著兩行頌詞，闡明勸請佛為大眾消除疑惑，得以證悟。再接著兩行頌詞，闡明大眾已經聚集，勸請佛消除疑惑。然後從『云何已下』開始的十四行頌詞，闡明重新頌揚前面三十七個問題。

問：大眾為什麼不用言語自己提問，而是默唸產生疑惑？為什麼不自己用言語讚歎勸請？為什麼供養云能發出聲音請佛？

答：闡明佛得到法界心（dharma-dhātu-citta，宇宙萬法的本體之心），與一切眾生同心。因為心沒有差異，所以知道他們的心有疑惑。供養器具說頌詞，闡明一切法都是總法界的本體。法界不可思議，一切法也不可思議。闡明聖眾的心境沒有分別。凡夫迷惑於法界，自己認為心和境是二元的，所以產生顛倒。

第二部分，從『爾時世尊知諸菩薩心之所念已下』開始，有一段長行和一首偈頌。這是如來從牙齒放出光明照耀十方，告知大眾，讓大眾都聚集起來，展現佛法來回答之前提出的問題。在這一部分中，大意有十個方面：一、如來知道大眾心中有疑惑。二、牙齒的光明普照。三、光明有十個名稱。四、闡明光明具有眷屬。五、陳述光明的顏色和形態。六、闡明光明照耀的遠近。七、闡明大眾蒙受光明，彼此相見。八、闡明光明遍及其他世界的集會。九、闡明光明能夠發出聲音告知大眾。十、闡明十方的大眾聽到告知都前來。

問：為什麼如來從面門和牙齒之間發出光明告知大眾？

答：面門和牙齒，闡明言語從中發出。從中發出光明，現在想要回答大眾的疑惑，普遍告知十方佛土的大眾前來集會，展示佛法。回答前面三十七個問題中，什麼是諸佛的佛地（Buddha-bhūmi，佛的境界），佛境界（Buddha-kṣetra，佛所教化的國土），佛加持（Buddha-adhiṣṭhāna，佛的加被護持），佛行（Buddha-caryā，佛的修行），佛力（Buddha-bala，佛的力量）等等，所以需要從口中牙齒間放出光明。光明具有消除黑暗的意義。又回答前面什麼是佛的光明，消除現在和未來眾生的心疑。

【English Translation】 English version: The cause and effect of the Buddha are not different. Only by reaching that position can one understand. From the clouds formed by offerings, a sound emerged, reciting twenty lines of verses. The meaning within is divided into four parts. The first two lines of verses praise the Buddha's complete practice, achieving the Buddha's practice that pervades the three times. The next two lines of verses clarify the exhortation for the Buddha to dispel doubts for the masses, enabling them to attain enlightenment. The following two lines of verses clarify that the assembly has gathered, urging the Buddha to dispel doubts. Then, starting from 'Yun He Yi Xia', the fourteen lines of verses clarify the re-recitation of the previous thirty-seven questions.

Question: Why didn't the assembly use words to ask themselves, but instead silently generated doubts? Why didn't they use words to praise and urge the Buddha? Why could the offering clouds emit sound to invite the Buddha?

Answer: It clarifies that the Buddha has attained the dharma-dhātu-citta (the mind of the essence of all phenomena), sharing the same mind with all sentient beings. Because the mind is not different, the Buddha knows their minds have doubts. The offerings reciting verses clarify that all dharmas are the essence of the total dharma-dhātu. The dharma-dhātu is inconceivable, and all dharmas are also inconceivable. It clarifies that the minds and realms of the holy assembly are not dualistic. Ordinary people are deluded about the dharma-dhātu, believing that the mind and realm are dualistic, thus giving rise to delusion.

The second part, starting from 'Er Shi Shi Zun Zhi Zhu Pusa Xin Zhi Suo Nian Yi Xia', contains a passage of prose and a verse. This is where the Tathagata emits light from his teeth, illuminating the ten directions, informing the assembly, and gathering them together to demonstrate the Dharma to answer the previously raised questions. Within this part, there are ten main points: 1. The Tathagata knows that the assembly has doubts in their minds. 2. The light from the teeth shines universally. 3. The light has ten names. 4. It clarifies that the light has a retinue. 5. It describes the color and form of the light. 6. It clarifies the distance the light shines. 7. It clarifies that the assembly, receiving the light, sees each other. 8. It clarifies that the light pervades gatherings in other worlds. 9. It clarifies that the light can emit sound to inform the assembly. 10. It clarifies that the assembly from the ten directions, hearing the announcement, all come.

Question: Why does the Tathagata emit light from the gate of his face and between his teeth to inform the assembly?

Answer: The gate of the face and the teeth clarify that words emerge from within. Emitting light from within, now wanting to answer the doubts of the assembly, universally informing the assembly of the Buddha lands in the ten directions to come together and demonstrate the Dharma. Answering the previous thirty-seven questions, such as what are the Buddha-bhūmi (Buddha's realm), Buddha-kṣetra (Buddha's land), Buddha-adhiṣṭhāna (Buddha's blessing), Buddha-caryā (Buddha's conduct), Buddha-bala (Buddha's power) of the Buddhas, etc., therefore it is necessary to emit light from the mouth and between the teeth. Light has the meaning of eliminating darkness. Also answering what is the light of the Buddha, eliminating the doubts in the minds of sentient beings in the present and future.

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暗故。口齒者。吐納言音說法處表告之所由也。故於中出光。於此光明說其二十行頌。于中大意。嘆如來道滿利生光明出音告眾令集聞法。

第三從爾時十方世界海一切眾會蒙佛光明所開覺已已下一段。是十方大眾來集示法分於此段中大意有十。一明佛光普照。二明十方眾來。三明來已興供。四明興供不同。五明眾海影像相參。六明大眾自他同異自在。七明大眾毛孔出光。八明光出菩薩。九明菩薩同事利生。十明眾生髮心得果。此之十事如文可知。如毛孔流光眾。明法界體性自在不思議自他無礙。能同能異眾。于中菩薩同行利生。即明古今已成正覺者菩薩行及十波羅蜜海佛地佛持等。舉其已成佛者。悲智境界。答前大眾三十七疑。用成來世與今同悟身心境界自在無礙如帝網境界門。如此一段。以佛神力放光集眾。答前所問。后之一段。毫光示法。及菩薩偈頌。答前所問。於此十方來眾光明中。同時發聲說二十行頌。於此中大意嘆佛光明道行已滿身口意鼻耳總遍周剎海滿普賢行。答前三十七問。如文可知。

第四從爾時世尊欲令一切菩薩大眾得如來無邊境界已下一段長行。有二十八行半經。于中分為兩段。一從初十行經明光之德。第二十八行經。明蓮華出現。一從初明光之德。大意有十。一令眾除疑獲益。

【現代漢語翻譯】 現代漢語譯本： 『暗故』（因為不清楚）。『口齒者』（口和牙齒）。是『吐納言音說法處表告之所由也』（表達言語、聲音和說法的地方）。『故於中出光』（因此從中發出光芒）。『於此光明說其二十行頌』（在這光明中宣說二十行頌）。『于中大意』（其中的大意是）：讚歎如來道行圓滿，利益眾生，光明發出聲音，告知大眾聚集聽聞佛法。

第三段，從『爾時十方世界海一切眾會蒙佛光明所開覺已』（那時，十方世界海的一切大眾，蒙受佛的光明所開悟）開始的一段。是十方大眾來集，佛陀展示佛法的部分。在這一段中，大意有十點：一，說明佛光普照；二，說明十方大眾前來；三，說明前來後進行供養；四，說明供養的方式不同；五，說明大眾的影像相互交織；六，說明大眾的自他同異，自在無礙；七，說明大眾的毛孔發出光明；八，說明光明中出現菩薩；九，說明菩薩共同行事利益眾生；十，說明眾生髮菩提心，獲得果報。這十件事，如經文所說的那樣可以理解。例如，毛孔流出光芒的大眾，說明法界體性自在不可思議，自他沒有障礙，能夠相同也能夠相異。其中的菩薩同行利生，說明過去和現在已經成就正覺的佛，他們的菩薩行以及十波羅蜜海，佛地佛持等等。舉出已經成佛者的悲智境界，回答前面大眾提出的三十七個疑問，用以成就未來世與現在一同覺悟的身心境界，自在無礙，如同帝網境界門。像這樣的一段，以佛的神力放光聚集大眾，回答了前面提出的問題。後面的一段，毫光展示佛法，以及菩薩的偈頌，回答了前面提出的問題。在這十方前來大眾的光明中，同時發出聲音，宣說二十行頌。其中大意是讚歎佛的光明道行已經圓滿，身口意鼻耳總共遍佈周剎海，圓滿了普賢行。回答了前面提出的三十七個問題，如經文所說的那樣可以理解。

第四段，從『爾時世尊欲令一切菩薩大眾得如來無邊境界已』（那時，世尊想要讓一切菩薩大眾獲得如來無邊的境界）開始的一段長行，有二十八行半經。其中分為兩段，一段從最初的十行經文，說明光明的功德；第二十八行經文，說明蓮花的出現。第一段從最初說明光明的功德，大意有十點：一，使大眾消除疑惑，獲得利益。

【English Translation】 English version: 『暗故』 (Because of obscurity). 『口齒者』 (Mouth and teeth). It is 『吐納言音說法處表告之所由也』 (The place where speech, sound, and Dharma are expressed). 『故於中出光』 (Therefore, light emanates from within). 『於此光明說其二十行頌』 (In this light, the twenty-line verse is spoken). 『于中大意』 (The main idea within is): Praising the Tathagata's complete path, benefiting sentient beings, the light emits sound, informing the assembly to gather and listen to the Dharma.

The third section, starting from 『爾時十方世界海一切眾會蒙佛光明所開覺已』 (At that time, all the assemblies in the ten directions of the world-sea, enlightened by the Buddha's light). This is the part where the assemblies from the ten directions gather, and the Buddha reveals the Dharma. In this section, there are ten main points: 1. Explaining the universal illumination of the Buddha's light; 2. Explaining the arrival of the assemblies from the ten directions; 3. Explaining the offerings made after arrival; 4. Explaining the different ways of making offerings; 5. Explaining the interweaving of the images of the assemblies; 6. Explaining the freedom and non-obstruction of the assemblies' self and others, sameness and difference; 7. Explaining the emanation of light from the pores of the assemblies; 8. Explaining the appearance of Bodhisattvas in the light; 9. Explaining the Bodhisattvas' joint efforts to benefit sentient beings; 10. Explaining the arising of Bodhicitta and the attainment of fruition by sentient beings. These ten matters can be understood as stated in the sutra. For example, the assemblies with light flowing from their pores illustrate the inconceivable and unhindered nature of the Dharmadhatu, with no obstruction between self and others, able to be the same and able to be different. The Bodhisattvas acting together to benefit sentient beings illustrate the Bodhisattva practices, the ten Paramita seas, the Buddha-ground, Buddha-holding, etc., of those who have already attained perfect enlightenment in the past and present. Highlighting the compassionate wisdom realm of those who have already become Buddhas, answering the thirty-seven questions raised by the previous assembly, in order to achieve the same enlightenment of body and mind in the future as in the present, free and unhindered, like the gate of the Indra's net realm. This section, with the Buddha's divine power emitting light and gathering the assembly, answers the questions raised earlier. The following section, the light from the urna showing the Dharma, and the Bodhisattvas' verses, answer the questions raised earlier. In the light of the assemblies coming from the ten directions, voices are emitted simultaneously, reciting the twenty-line verse. The main idea within is praising the Buddha's complete path of light, the body, mouth, mind, nose, and ears totally pervading the sea of Buddha-lands, fulfilling the practices of Samantabhadra. Answering the thirty-seven questions raised earlier, as can be understood from the sutra.

The fourth section, starting from 『爾時世尊欲令一切菩薩大眾得如來無邊境界已』 (At that time, the World-Honored One wanted to enable all the Bodhisattva assemblies to attain the boundless realm of the Tathagata), is a long passage of twenty-eight and a half lines of scripture. It is divided into two sections, one from the first ten lines of scripture, explaining the virtues of light; the twenty-eighth line of scripture, explaining the appearance of the lotus flower. The first section, starting from explaining the virtues of light, has ten main points: 1. Enabling the assembly to eliminate doubts and gain benefits.

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二顯光出處。三顯光之名。四顯光之色。五明光所照遠近。六明所照威動世界。七光照塵中現無數佛隨根與益。八光雨十種法輪云。九光明繞佛。十光入佛足輪以成大眾信心。明足下是初信入。故說十種智佛。以為自己信心。以不動智為首。

第二爾時佛前已下十八行半經。明蓮華出現。於此一段文中大意有十。一明華現所由。二明華具十種嚴飾。三明毫光出衆來坐。四明勝音菩薩。為主餘者為伴。五明上首菩薩勝音之德。六明諸佛與勝音之力。七明勝音常見諸佛。八明勝音神變自在。九明勝音觀眾說頌。十明正申頌意。此之一段經文。如來眉間毫出光明。名一切菩薩光明普照耀十方藏者。明是十地菩薩智滿中道教行之光。又毫相光中出衆菩薩有世界海微塵數。上首名曰一切法勝音。即是其十地滿足中道果行。將此中道覺行悲智圓滿法界行門毫塵剎海無障礙法。答前大眾三十七問。使令現在及以未來信此十地法界因果法門行滿十方使令得益。是故經云。欲令一切菩薩大眾得於如來無邊境界神通力故放眉間光。又光體是法界之理。勝音大眾之海。是其法界之行用故。明從十住初心以理智萬行體用不相離也。故從十信即與果行令修。理智體用法合然故。從果行信進。又勝音菩薩坐蓮華臺諸菩薩眾坐蓮華須。明主伴萬

【現代漢語翻譯】 現代漢語譯本 二、闡明光明的來源。 三、闡明光明的名稱。 四、闡明光明的顏色。 五、闡明光明所照耀的遠近。 六、闡明光明所照耀而震動世界。 七、闡明光明照耀塵埃中顯現無數佛，隨眾生根器給予利益。 八、闡明光明如雨般降下十種法輪云。 九、闡明光明圍繞佛身。 十、闡明光明進入佛的足輪，以此成就大眾的信心。闡明足下是初信入門之處，所以說十種智慧佛，作為自己的信心，以不動智為首。

第二，這時佛前從'已下'到十八行半的經文，闡明蓮花的出現。在這一段文字中，大意有十個方面：一、闡明蓮花顯現的緣由。二、闡明蓮花具有十種莊嚴的裝飾。三、闡明眉間毫光出現，眾菩薩前來就坐。四、闡明勝音菩薩（Superior Sound Bodhisattva）為主，其餘菩薩為伴。五、闡明上首菩薩勝音的功德。六、闡明諸佛與勝音的力量。七、闡明勝音常見諸佛。八、闡明勝音的神變自在。九、闡明勝音觀察大眾而說頌。十、闡明正式陳述頌文的意義。這一段經文，如來眉間毫毛放出光明，名為'一切菩薩光明普照耀十方藏'（Light of All Bodhisattvas Universally Illuminating the Ten Directions Treasury），闡明這是十地菩薩（Ten Grounds Bodhisattvas）智慧圓滿的中道教行之光。又從毫相光中出現眾多菩薩，數量有世界海微塵數，上首菩薩名為一切法勝音（Superior Sound of All Dharmas），即是十地滿足的中道果行。將此中道覺行悲智圓滿法界行門毫塵剎海無障礙法，回答前面大眾提出的三十七個問題，使現在以及未來的人們相信這十地法界因果法門，修行圓滿十方，使他們得到利益。所以經文說：'爲了使一切菩薩大眾得到如來無邊境界神通力，所以放出眉間光'。又光明之體是法界的真理，勝音大眾之海，是法界的行用，所以闡明從十住（Ten Dwellings）初心以理智萬行體用不相離。所以從十信（Ten Faiths）就給予果行令其修習，理智體用法合然，所以從果行信進。又勝音菩薩坐在蓮花臺上，諸菩薩眾坐在蓮花須上，闡明主伴萬行。

【English Translation】 English version Two, elucidating the source of the light. Three, elucidating the name of the light. Four, elucidating the color of the light. Five, elucidating the distance the light shines. Six, elucidating the light's illumination and the resulting shaking of the world. Seven, elucidating the light shining upon dust motes, revealing countless Buddhas who bestow benefits according to beings' capacities. Eight, elucidating the light raining down ten kinds of Dharma wheel clouds. Nine, elucidating the light surrounding the Buddha. Ten, elucidating the light entering the Buddha's foot wheel, thereby establishing the faith of the assembly. Elucidating that beneath the feet is the entrance to initial faith, therefore speaking of the Ten Wisdom Buddhas as one's own faith, with Immovable Wisdom as the head.

Second, at that time, the sutra text before the Buddha, from 'already below' to eighteen and a half lines, elucidates the appearance of the lotus flower. Within this section, the main points are ten: One, elucidating the reason for the flower's appearance. Two, elucidating the flower's possession of ten kinds of adornments. Three, elucidating the emanation of light from the white hair curl between the eyebrows (urna), and the assembly coming to sit. Four, elucidating Superior Sound Bodhisattva (勝音菩薩) as the main figure, with the others as companions. Five, elucidating the virtues of Superior Sound Bodhisattva, the foremost Bodhisattva. Six, elucidating the power of the Buddhas and Superior Sound. Seven, elucidating Superior Sound's constant seeing of the Buddhas. Eight, elucidating Superior Sound's supernatural transformations and freedom. Nine, elucidating Superior Sound observing the assembly and speaking verses. Ten, elucidating the formal declaration of the meaning of the verses. In this section of the sutra, light emanates from the white hair curl between the eyebrows of the Tathagata, named 'Light of All Bodhisattvas Universally Illuminating the Ten Directions Treasury' (一切菩薩光明普照耀十方藏), elucidating that this is the light of the Middle Way teachings and practices, the wisdom of the Ten Grounds Bodhisattvas (十地菩薩) being complete. Furthermore, from the light of the white hair curl, numerous Bodhisattvas appear, their number like dust motes in an ocean of worlds, with the foremost Bodhisattva named Superior Sound of All Dharmas (一切法勝音), which is the complete fruition of the Middle Way practice of the Ten Grounds. Taking this unobstructed Dharma of the Middle Way's awakened practice, compassionate wisdom, complete Dharma Realm practice, hair-fine dust mote kalpa sea, to answer the thirty-seven questions posed by the assembly, enabling those present and in the future to believe in this Dharma of the Ten Grounds Dharma Realm's cause and effect, cultivating to the perfection of the ten directions, enabling them to obtain benefit. Therefore, the sutra says: 'Wishing to enable all Bodhisattva assemblies to obtain the Tathagata's boundless realm and supernatural power, therefore emitting light from the white hair curl between the eyebrows.' Furthermore, the substance of the light is the principle of the Dharma Realm, the ocean of the Superior Sound assembly is the function of the Dharma Realm, therefore elucidating that from the initial mind of the Ten Dwellings (十住), principle and wisdom, myriad practices, substance and function are inseparable. Therefore, from the Ten Faiths (十信), the fruition of practice is given to be cultivated, principle, wisdom, substance, and function are naturally combined, therefore progressing in faith from the fruition of practice. Furthermore, Superior Sound Bodhisattva sits on a lotus flower platform, the Bodhisattva assembly sits on the lotus stamens, elucidating the main and companion myriad practices.

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行。明勝音一行遍一切行一切萬行是勝音一行。明法界理智中圓滿無礙自在行故。還如前菩薩毛孔流光出菩薩行。相似體性一多重重自在無體可礙。諸波羅蜜一中具十。乃至無盡故。緣起互為因果。主伴自在故。以理智照之可見。大意明法界行門一行遍一切行故同別自在。十正申頌意中通勝音菩薩有十一菩薩。各申一段偈頌。初二十行頌。嘆佛身充遍普現眾生前及毛孔剎土眾會無盡相入。兩行一頌如文具明。無煩更釋。大體得大綱紀。即得經文自具。此後十段總十行一段總是答前世主所問。又明此會菩薩能入如來之境。最下有三行經明都結十方世界同然一時雲集。已上現神通及語。答前大眾所疑竟。示業及法答者。如已下世界成就品華藏世界品毗盧遮那品神通法業俱示。若通當類總自具法業答故。普賢三昧品世界成就品華藏世界品毗盧遮那品。此初會六品經。是以佛果勸修門。

普賢三昧品第三

將釋此品。略作三門分別。一釋品之名。二釋品來意。三隨文釋義。

一釋品名者。理智無邊名之為普。智隨根益稱之曰賢。三之云正。昧之云定。亦云正受。為正定不亂能受諸法憶持簡擇。故名正受。亦云等持。為正定能發生正慧等持諸法。是故名之等持也。為普賢為佛紹法界大智之家諸佛萬行遍周之長

【現代漢語翻譯】 現代漢語譯本：行。明勝音（Samantabhadra）一行遍一切行，一切萬行是勝音（Samantabhadra）一行。明法界理智中圓滿無礙自在行故。還如前菩薩毛孔流光出菩薩行。相似體性一多重重自在無體可礙。諸波羅蜜一中具十。乃至無盡故。緣起互為因果。主伴自在故。以理智照之可見。大意明法界行門一行遍一切行故同別自在。十正申頌意中通勝音（Samantabhadra）菩薩有十一菩薩。各申一段偈頌。初二十行頌。嘆佛身充遍普現眾生前及毛孔剎土眾會無盡相入。兩行一頌如文具明。無煩更釋。大體得大綱紀。即得經文自具。此後十段總十行一段總是答前世主所問。又明此會菩薩能入如來之境。最下有三行經明都結十方世界同然一時雲集。已上現神通及語。答前大眾所疑竟。示業及法答者。如已下世界成就品華藏世界品毗盧遮那（Vairocana）品神通法業俱示。若通當類總自具法業答故。普賢（Samantabhadra）三昧品世界成就品華藏世界品毗盧遮那（Vairocana）品。此初會六品經。是以佛果勸修門。 普賢（Samantabhadra）三昧品第三 將釋此品。略作三門分別。一釋品之名。二釋品來意。三隨文釋義。 一釋品名者。理智無邊名之為普。智隨根益稱之曰賢。三之云正。昧之云定。亦云正受。為正定不亂能受諸法憶持簡擇。故名正受。亦云等持。為正定能發生正慧等持諸法。是故名之等持也。為普賢（Samantabhadra）為佛紹法界大智之家諸佛萬行遍周之長。

【English Translation】 English version: Thus, the one practice of Samantabhadra (Universal Worthy, a bodhisattva representing practice and meditation) pervades all practices, and all myriad practices are the one practice of Samantabhadra. It illuminates the perfect, unobstructed, and free practice within the realm of Dharma and wisdom. It is like the light flowing from the pores of the previous bodhisattva, manifesting the practice of the bodhisattva. Similar in nature, one and many, layer upon layer, freely without substance to obstruct. The perfections (paramitas) are complete with ten within one, even to the endless. The arising is mutually cause and effect, with the master and companions being free. It can be seen by illuminating it with reason and wisdom. The main idea is that the practice of the Dharma realm, one practice pervades all practices, thus the same and different are free. In the ten righteous declarations of praise, there are eleven bodhisattvas including Samantabhadra Bodhisattva. Each declares a section of verses. The first twenty lines are verses praising the Buddha's body filling everywhere, appearing before all beings, and the endless interpenetration of the assemblies in the pores and lands. Two lines are one verse, as clearly stated in the text. There is no need for further explanation. The general principle is obtained, and the outline is obtained, then the scripture itself is complete. After this, the ten sections, a total of ten lines each, are all answers to the questions asked by the previous world lord. It also clarifies that the bodhisattvas in this assembly can enter the realm of the Tathagata (Buddha). At the very end, there are three lines of scripture clarifying that all ten directions of the world gather together at the same time. The above shows the supernatural powers and words, answering the doubts of the previous assembly. Showing the karma and Dharma as the answer. As in the following 'World Accomplishment Chapter', 'Flower Adornment World Chapter', and 'Vairocana (the universal Buddha) Chapter', the supernatural powers and Dharma karma are all shown. If it is generally appropriate, then the Dharma karma is answered by itself. Samantabhadra Samadhi Chapter, World Accomplishment Chapter, Flower Adornment World Chapter, Vairocana Chapter. These are the six chapters of the first assembly. It is the gate of encouragement to cultivate the Buddha fruit. Chapter Three: Samantabhadra Samadhi To explain this chapter, briefly make three distinctions: 1. Explain the name of the chapter. 2. Explain the intention of the chapter. 3. Explain the meaning according to the text. 1. Explaining the name of the chapter: The boundlessness of reason and wisdom is called 'Pu' (universal). Wisdom follows the benefit of the roots and is called 'Xian' (worthy). 'San' means 'right'. 'Mei' means 'samadhi' or 'concentration'. It is also called 'right reception', because right concentration is not chaotic and can receive all dharmas, remember, hold, and discern. Therefore, it is called 'right reception'. It is also called 'equanimity', because right concentration can generate right wisdom and equanimity hold all dharmas. Therefore, it is called 'equanimity'. Samantabhadra (Universal Worthy) is the head of the family of the Buddha who inherits the great wisdom of the Dharma realm, and the leader of the myriad practices of all Buddhas that pervade all.

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子。以答前所問三十七問中雲何一切菩薩行海出離海神通海波羅蜜海世界海等故須入定。善簡眾法答前所問令眾達解。故須入定。然普賢菩薩恒無定亂。以示法則故須如是。又以初舉果勸修中以入定為法則后十定品中明十地道滿起諸想念方真。

二釋品來意者。明普賢菩薩常在三昧凈亂總真。然教化眾生故。成法則故。答所問疑故。為善簡擇諸三昧出入同異相故。為善簡擇眾生業海果報佛行業海果報。故須入定。從定起已說世界成就品華藏世界品毗盧遮那品。答前所問故此品須來意明初入法須加定業以顯真門。后十定品中明十地真智已終。智隨一切眾生想念。應根接物。方是修道者。應如是知。

三隨文釋義者。於此一品經文中。義分為二。一科其經意。二釋三昧名。

一科其經意者。其此一段經其意有十一。一從爾時普賢菩薩已下一行半經。明承佛威神入定。二此三昧已下八行半經。舉三昧名及嘆三昧之德。三如此世界已下可七行經。明都舉普賢入定此界如是十方總然。四爾時一一普賢菩薩已下有十二行半經。明普賢入定諸佛現前佛力所加佛言讚歎普賢之德。五爾時十方一切諸佛已下有七行經。明諸佛與普賢十種智。六如此世界中已下可二行經。明都舉十方世界中普賢一切諸佛一時同與其智。法

【現代漢語翻譯】 子。爲了回答前面提出的三十七個問題，即一切菩薩行海、出離海、神通海、波羅蜜海、世界海等是如何產生的，所以需要入定。爲了善於簡擇各種法門，解答之前的問題，使大眾能夠理解，所以需要入定。然而，普賢菩薩（Samantabhadra）恒常處於無定無亂的狀態，爲了示範法則，所以需要這樣做。又因為最初舉出果位勸勉修行時，以入定為法則，後來的十定品中說明十地（Daśa-bhūmi）的道行圓滿后，生起的各種想念才是真實的。

二、解釋此品（章節）的來意：說明普賢菩薩（Samantabhadra）常在三昧（Samādhi，禪定）中，清凈而無雜亂，總攝真如。然而，爲了教化眾生，爲了成就法則，爲了解答所提出的疑問，爲了善於簡擇各種三昧（Samādhi，禪定）的出入、同異之相，爲了善於簡擇眾生的業海果報、佛的行業海果報，所以需要入定。從禪定中出來后，宣說了世界成就品、華藏世界品、毗盧遮那品（Vairocana）。爲了回答之前的問題，所以此品需要說明最初入法需要加上定業，以顯示真如之門。後來的十定品中說明十地（Daśa-bhūmi）的真智已經終結，智慧隨著一切眾生的想念，應機說法，才是修道者應該知道的。

三、隨文解釋意義：在此一品經文中，意義分為兩部分：一、科判經文的意旨；二、解釋三昧（Samādhi，禪定）的名稱。

一、科判經文的意旨：這一段經文的意旨有十一方面：一、從『爾時普賢菩薩』以下一行半經文，說明承蒙佛的威神力而入定。二、『此三昧』以下八行半經文，舉出三昧（Samādhi，禪定）的名稱，並讚歎三昧（Samādhi，禪定）的功德。三、『如此世界』以下大約七行經文，說明總括地指出普賢（Samantabhadra）入定，此界如此，十方世界也是如此。四、『爾時一一普賢菩薩』以下有十二行半經文，說明普賢（Samantabhadra）入定，諸佛現前，佛力加持，佛讚歎普賢（Samantabhadra）的功德。五、『爾時十方一切諸佛』以下有七行經文，說明諸佛給予普賢（Samantabhadra）十種智慧。六、『如此世界中』以下大約兩行經文，說明總括地指出十方世界中，普賢（Samantabhadra）和一切諸佛同時給予他智慧。

【English Translation】 Son. In order to answer the thirty-seven questions previously asked, such as how all Bodhisattvas' (Bodhisattva) ocean of practices, ocean of liberation, ocean of supernatural powers, ocean of pāramitās (perfections), ocean of worlds, etc., arise, it is necessary to enter into Samādhi (concentration). In order to skillfully select various Dharma methods, answer the previous questions, and enable the masses to understand, it is necessary to enter into Samādhi (concentration). However, Samantabhadra Bodhisattva (普賢菩薩) is constantly in a state of neither fixed nor disturbed. In order to demonstrate the principles, it is necessary to do so. Moreover, because initially, when encouraging cultivation by citing the fruition, entering into Samādhi (concentration) is taken as the principle, and later, in the Ten Concentrations chapter, it is explained that after the path of the Ten Bhūmis (十地) is fulfilled, the various thoughts that arise are genuine.

1. Explaining the intention of this chapter: It explains that Samantabhadra Bodhisattva (普賢菩薩) is constantly in Samādhi (三昧), pure and without confusion, encompassing true reality. However, for the sake of teaching sentient beings, for the sake of establishing principles, for the sake of answering the questions raised, for the sake of skillfully selecting the various similarities and differences of entering and exiting Samādhi (三昧), for the sake of skillfully selecting the karmic ocean and retributions of sentient beings, and the karmic ocean and retributions of the Buddha's practices, it is necessary to enter into Samādhi (三昧). After arising from Samādhi (三昧), the World Accomplishment Chapter, the Flower Adornment World Chapter, and the Vairocana (毗盧遮那) Chapter are spoken. In order to answer the previous questions, this chapter needs to explain that initially entering the Dharma requires adding the karma of Samādhi (三昧) to reveal the gate of true reality. Later, the Ten Concentrations chapter explains that the true wisdom of the Ten Bhūmis (十地) has ended, and wisdom follows the thoughts of all sentient beings, responding to their roots and connecting with objects, which is what a cultivator should know.

2. Explaining the meaning according to the text: In this one chapter of the scripture, the meaning is divided into two parts: 1. Classifying the intention of the scripture; 2. Explaining the names of Samādhi (三昧).

3. Classifying the intention of the scripture: The intention of this section of the scripture has eleven aspects: 1. From 'At that time, Samantabhadra Bodhisattva (普賢菩薩)' to the following one and a half lines of scripture, it explains entering into Samādhi (三昧) by receiving the Buddha's majestic spiritual power. 2. From 'This Samādhi (三昧)' to the following eight and a half lines of scripture, it lists the names of Samādhi (三昧) and praises the virtues of Samādhi (三昧). 3. From 'Such a world' to approximately seven lines of scripture, it explains that, in general, Samantabhadra's (普賢) entering into Samādhi (三昧) is like this in this world, and it is the same in all ten directions. 4. From 'At that time, each and every Samantabhadra Bodhisattva (普賢菩薩)' to the following twelve and a half lines of scripture, it explains that when Samantabhadra (普賢) enters into Samādhi (三昧), all Buddhas appear, the Buddha's power is added, and the Buddha praises the virtues of Samantabhadra (普賢). 5. From 'At that time, all the Buddhas in the ten directions' to the following seven lines of scripture, it explains that the Buddhas give Samantabhadra (普賢) ten kinds of wisdom. 6. From 'In such a world' to approximately two lines of scripture, it explains that, in general, in the worlds of the ten directions, Samantabhadra (普賢) and all the Buddhas simultaneously give him wisdom.

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如是故。七是時已下可六行經。明諸佛以手加持摩普賢頂。八如是一切世界海已下可兩行經。都舉十方世界同然。九爾時普賢菩薩已下九行半經。明普賢從三昧起並陳三昧之名。十普賢菩薩從如是三昧門起時已下十二行半經。明大眾獲益並都結與十方同然。十一爾時十方一切世界海已下至偈頌以來有十二行半經。明佛力三昧力其地微動及興供末後諸佛毛孔光明說頌嘆普賢之德。

問曰。何故前世主妙嚴品末。其地六種十八相大動。此品何故其地微動。

答曰。前明如來始成正覺大眾賀佛及自皆得佛果之益。其益廣大。明位極行終。以此其地大動。此品答世主所問之疑。為成初信故。其地微動。于中菩薩示有疑問。寄同得益。皆是成其凡夫始信之心。是故名為舉果勸修生信分。仍是信他佛及菩薩得。然未是信自心得也。第二會中金色世界不動智佛已去。方明信自心得亦然也。至第十二卷中諸世間主。更作二十八問。方明信自心是佛不動智等。至文方明。此經直至法界品覺城東已來。菩薩及一切大眾。皆是寄法同迷示行修證。唯覺城人間五百童子童女優婆塞優婆夷。各具五百。一萬諸龍寄位是凡。表其凡夫有得入者故。若無實得者佛教豈有。虛行者哉。聖者立樣令凡實得。終不虛施。應如是知。不自欺誑。若

【現代漢語翻譯】 現代漢語譯本 『如是，故。』這是從『七是時已下』開始的六行經文，闡明諸佛以手加持摩頂普賢菩薩。 『八如是一切世界海已下』是兩行經文，總括十方世界都是如此。 『九爾時普賢菩薩已下』是九行半經文，闡明普賢菩薩從三昧中起身，並陳述三昧的名稱。 『十普賢菩薩從如是三昧門起時已下』是十二行半經文，闡明大眾獲得利益，並總結與十方世界相同。 『十一爾時十方一切世界海已下至偈頌以來』有十二行半經文，闡明佛力、三昧力使大地輕微震動，以及興起供養，最後諸佛毛孔放出光明，宣說偈頌讚嘆普賢菩薩的功德。

問：為什麼在前面《世主妙嚴品》的末尾，大地有六種震動和十八種相的大震動，而此品中大地只是輕微震動？

答：前面闡明如來(Tathagata) 始成正覺(samyak-sambuddha)，大眾祝賀佛陀(Buddha)，以及自身都得到佛果的利益，這種利益非常廣大，闡明位階達到頂點，修行達到終點，因此大地大震動。此品回答世主所提出的疑問，是爲了成就初信，所以大地輕微震動。其中菩薩(Bodhisattva) 示現有疑問，寄託共同獲得利益，都是爲了成就凡夫最初的信心。所以稱為『舉果勸修生信分』，仍然是相信他佛及菩薩所得，但還不是相信自己心得。第二會中從金色世界不動智佛開始，才闡明相信自己心得也是如此。到第十二卷中，諸世間主再次提出二十八個問題，才闡明相信自心是佛，不動智等，到經文才闡明。此經直到《法界品》覺城東以來，菩薩及一切大眾，都是寄託佛法，共同迷惑，示現修行證悟。只有覺城人間五百童子、童女、優婆塞(upasaka)、優婆夷(upasika)，各自具有五百，一萬諸龍寄託于凡位，表明凡夫有能夠進入佛道的。如果沒有真正得到利益的人，佛教豈不是虛假的修行？聖者樹立榜樣，是爲了讓凡夫真正得到利益，終究不會虛假施捨，應該這樣理解，不要自欺欺人。

【English Translation】 English version 『Thus it is, therefore.』 This is the six lines of scripture starting from 『Seven is the time below,』 clarifying that all Buddhas bless and touch the crown of Samantabhadra's (Universal Worthy) head with their hands. 『Eight, thus all world-seas below』 is two lines of scripture, summarizing that all ten directions of the world are the same. 『Nine, then Samantabhadra Bodhisattva below』 is nine and a half lines of scripture, clarifying that Samantabhadra Bodhisattva arises from Samadhi (state of meditative consciousness), and stating the names of the Samadhis. 『Ten, when Samantabhadra Bodhisattva arises from such Samadhi-gates below』 is twelve and a half lines of scripture, clarifying that the great assembly obtains benefits, and concluding that it is the same as the ten directions. 『Eleven, then all world-seas of the ten directions below until the verses』 has twelve and a half lines of scripture, clarifying that the power of the Buddha, the power of Samadhi, causes the earth to tremble slightly, and that offerings arise, and finally the pores of all Buddhas emit light, proclaiming verses praising the virtues of Samantabhadra.

Question: Why, at the end of the previous 『Wondrous Adornments of World Rulers』 chapter, did the earth have six kinds of quakes and eighteen kinds of great tremors, while in this chapter the earth only trembles slightly?

Answer: The previous chapter clarifies that the Tathagata (Thus Come One) initially attains perfect enlightenment (samyak-sambuddha), the great assembly congratulates the Buddha, and they themselves all obtain the benefit of Buddhahood. This benefit is very vast, clarifying that the position has reached its peak and the practice has reached its end, therefore the earth greatly trembles. This chapter answers the doubts raised by the world rulers, in order to establish initial faith, therefore the earth trembles slightly. Among them, the Bodhisattvas demonstrate having doubts, entrusting the common attainment of benefits, all in order to establish the initial faith of ordinary people. Therefore it is called the 『Lifting the Fruit to Encourage Practice and Generate Faith』 section, which is still believing in the attainment of other Buddhas and Bodhisattvas, but not yet believing in one's own mind. In the second assembly, starting from the Immovable Wisdom Buddha of the Golden World, it is clarified that believing in one's own mind is also like this. By the twelfth scroll, the world rulers again raise twenty-eight questions, only then clarifying that believing in one's own mind is the Buddha, immovable wisdom, etc., which is clarified in the text. This scripture, up to the Awakening City East in the 『Dharma Realm』 chapter, the Bodhisattvas and the entire great assembly are all entrusting the Dharma, commonly confused, demonstrating practice and realization. Only the five hundred youths, maidens, upasakas (male lay devotees), and upasikas (female lay devotees) in Awakening City, each with five hundred, and the ten thousand dragons entrusting to the position of ordinary beings, indicating that ordinary people are able to enter the Buddha's path. If there were no people who truly obtained benefits, wouldn't Buddhism be a false practice? The sages establish examples in order to allow ordinary people to truly obtain benefits, and will never give falsely. You should understand it this way, and not deceive yourself.

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有人言。此經非是凡夫境界。是菩薩所行。是人當知。滅佛知見。破滅正法。令其正教世不流通。令其世間正見不生。斷滅佛種。諸有智者。不應如是不勸修行。設行不得不失善種。猶成來世積習勝緣故。於此佛毛孔光明說頌中已下有兩段頌。于初二十行頌。明佛毛孔光明贊普賢德。如文具明。毛孔是萬行光。還嘆普賢萬行。二爾時一切諸菩薩已下有二十行頌。明大眾嘆普賢並請說。后三品之法。亦如文具明。

新華嚴經論卷第十二 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十三

長者李通玄撰

第二釋三昧之名者。於此三昧名之中。義分為三。一釋三昧名。二釋三昧體用。三嘆三昧之德。

一釋三昧之名者。名毗盧遮那如來藏身。毗盧云光明。遮那云種種。如來是法性之體。藏身是含容眾法。智是明。以理智種種教行之光。照燭眾生之器隨根與益。如經嘆德中具明。

二釋三昧之體用者。此三昧體者。以法界根本智為體。以差別智為大用。又以法界根本智為體。隨眾生智為用。又以入三昧為體。出定為用。又以無出無入為體。又入出俱為用。又以入出俱為體。以義準之可見。大要言之。且以為化眾生法則之中以入定明體。后從定起顯示十種定

【現代漢語翻譯】 現代漢語譯本： 有人說，這部經不是凡夫所能理解的境界，而是菩薩所修行的。說這種話的人應當知道，這是在滅佛的知見，破壞正法，使正教不能在世間流通，使世間正確的見解不能產生，斷滅佛種。有智慧的人，不應該這樣不勸人修行。即使修行不能立即獲得好的結果，也不會失去善的種子，仍然可以成為來世積累殊勝因緣的緣故。在這段關於佛毛孔光明說頌的經文中，下面有兩段頌文。最初的二十行頌文，闡明佛毛孔的光明讚歎普賢（Samantabhadra）的功德，如經文所明白顯示的。毛孔是萬行之光，反過來讚歎普賢的萬行。第二段從『爾時一切諸菩薩』開始，有二十行頌文，闡明大眾讚歎普賢，並請求宣說后三品的法，也如經文所明白顯示的。

新華嚴經論卷第十二 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十三

長者李通玄撰

第二，解釋三昧（Samadhi）的名稱。關於這個三昧的名稱，從意義上分為三點：一是解釋三昧的名稱，二是解釋三昧的體和用，三是讚歎三昧的功德。

一是解釋三昧的名稱。名稱是毗盧遮那如來藏身（Vairocana Tathagatagarbha）。毗盧（Vairocana）的意思是光明，遮那（Vairocana）的意思是種種。如來（Tathagata）是法性之體，藏身是含容眾法。智是明。用理智種種教行之光，照亮眾生的根器，隨其根性給予利益，如經文讚歎功德中所明白顯示的。

二是解釋三昧的體和用。這個三昧的體，以法界根本智為體，以差別智為大用。又以法界根本智為體，隨順眾生的智慧為用。又以入三昧為體，出定為用。又以無出無入為體。又以入出都為用。又以入出都為體。以義理來衡量，就可以明白。總而言之，且以教化眾生的法則中，以入定來闡明體，然後從定中起來顯示十種定。

【English Translation】 English version: Some say that this sutra is not a realm for ordinary people, but a practice for Bodhisattvas. Those who say this should know that they are destroying the knowledge and views of the Buddha, destroying the Dharma, preventing the correct teachings from circulating in the world, preventing correct views from arising in the world, and cutting off the Buddha-seed. Wise people should not fail to encourage others to practice in this way. Even if practice does not immediately yield good results, it will not lose the seeds of goodness, and can still become the cause of accumulating excellent conditions in the future. In this passage about the verses spoken from the light of the Buddha's pores, there are two sections of verses below. The first twenty lines of verses explain that the light from the Buddha's pores praises the merits of Samantabhadra, as clearly shown in the text. The pores are the light of myriad practices, which in turn praises Samantabhadra's myriad practices. The second section begins with 'At that time, all the Bodhisattvas,' and contains twenty lines of verses, explaining that the assembly praises Samantabhadra and requests the Dharma of the last three chapters to be spoken, as also clearly shown in the text.

New Avatamsaka Sutra Commentary, Volume 12 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 13

Composed by Elder Li Tongxuan

Secondly, explaining the name of Samadhi. Regarding the name of this Samadhi, it is divided into three points in terms of meaning: first, explaining the name of Samadhi; second, explaining the substance and function of Samadhi; and third, praising the merits of Samadhi.

First, explaining the name of Samadhi. The name is Vairocana Tathagatagarbha. Vairocana means light, and Vairochana means various. Tathagata is the substance of Dharmata, and Tathagatagarbha is the containing of all Dharmas. Wisdom is brightness. Using the light of reason, wisdom, various teachings, and practices, it illuminates the faculties of sentient beings, giving benefits according to their nature, as clearly shown in the sutra's praise of merits.

Second, explaining the substance and function of Samadhi. The substance of this Samadhi is the fundamental wisdom of Dharmadhatu as its substance, and differential wisdom as its great function. Also, the fundamental wisdom of Dharmadhatu is taken as the substance, and following the wisdom of sentient beings is taken as the function. Also, entering Samadhi is taken as the substance, and emerging from Samadhi is taken as the function. Also, non-entering and non-emerging is taken as the substance. Also, both entering and emerging are taken as the function. Also, both entering and emerging are taken as the substance. It can be understood by measuring with reason. In short, in the method of teaching sentient beings, entering Samadhi is used to explain the substance, and then arising from Samadhi is used to show the ten kinds of Samadhi.

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名是用。於十個定名中。總以法界無依住智性為體。此體亦名首楞嚴定。與不可說一切諸佛三昧諸智慧門為體。如嘆德中。具如經云。世界海旋。無不隨入者。是三昧之用徹遍一切眾生法之名故。海者。廣大義。旋者。甚深義。明此三昧體用廣大甚深無盡無盡諸佛菩薩及一切十方六道眾生中行皆遍故。此三昧答前三十七問。總盡向前。以佛神力。答前三十七問中。云何佛地佛海佛眼耳鼻等問。今普賢三昧答前三十七問中。云何菩薩行海三昧海等。問為欲明佛行菩薩行體用徹故。以佛為體。普賢行海為用。以此體用該通諸法。無法不盡故。佛眼耳鼻舌身意為體。能遍知眾生事業為用。以下如來與普賢智。明普賢智契合佛根本智不殊。令后信者自知佛根本智一體無二無疑故。十方諸佛手摩其頂者。明引接忍可言。普賢從三昧起者。明定體隨根用處。彼復依根獲益。名起其用無盡。略舉其十。以表無盡故。余義經文自具廣明。大意佛根本智是定體。普賢行是用。

世界成就品第四

今釋此品略作三門分別。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。為明世界海依住形相苦樂凈穢皆是眾生自業果報之所莊嚴不從他有。佛菩薩世界海依大願力依自體清凈法性力依諸波羅蜜諸行海等自體清凈力依

【現代漢語翻譯】 現代漢語譯本：『名』是用，用於十個定名之中。總以法界無依住智性為體。此體也名為首楞嚴定（Shurangama Samadhi，一種深奧的禪定狀態）。與不可說的一切諸佛三昧（Samadhi，禪定）諸智慧門為體。如讚歎功德中，經文詳盡地描述：『世界海旋，無不隨入者』。這是三昧的用處徹遍一切眾生法之名。『海』，是廣大的意思。『旋』，是甚深的意思。闡明此三昧的體用廣大甚深，無盡無盡，諸佛菩薩及一切十方六道眾生中行皆遍。此三昧回答了前面三十七個問題，總括了之前的內容。以佛的神力，回答了前面三十七個問題中，『云何佛地佛海佛眼耳鼻等』的提問。現在普賢三昧（Samantabhadra Samadhi，普賢菩薩的禪定）回答了前面三十七個問題中，『云何菩薩行海三昧海等』的提問，是爲了闡明佛行菩薩行的體用是徹底的。以佛為體，普賢行海為用。以此體用涵蓋貫通諸法，沒有哪種法不能窮盡。佛眼耳鼻舌身意為體，能普遍知曉眾生的事業為用。以下如來與普賢的智慧，闡明普賢的智慧契合佛的根本智，沒有差別。讓後來的信徒自己明白佛的根本智是一體無二，沒有疑惑。十方諸佛用手摩其頂，表明引接認可之意。普賢從三昧中起身，表明定體隨著根的用處而顯現。他們又依靠根而獲得利益，名為起其用無盡。略舉了十個方面，以表示無盡之意。其餘的意義經文自身具備廣闊的闡明。大意是佛的根本智是定體，普賢行是用。 世界成就品第四 現在解釋此品，略作三個方面分別。一、解釋品名。二、解釋此品來意。三、隨文解釋意義。 一、解釋品名，是爲了闡明世界海的依住、形相、苦樂、凈穢，都是眾生自身業果報所莊嚴，不是從其他地方而來。佛菩薩的世界海，依靠大願力，依靠自體清凈法性力，依靠諸波羅蜜（Paramita，到達彼岸的方法）諸行海等自體清凈力。

【English Translation】 English version: 『Name』 is the application, used within the ten definitive names. It generally takes the Dharma Realm's (Dharmadhatu, the realm of all phenomena) unattached and abiding wisdom-nature as its essence. This essence is also called the Shurangama Samadhi (Shurangama Samadhi, a profound state of meditation). It takes the inexpressible samadhis (Samadhi, meditative states) and wisdom doors of all Buddhas as its essence. As in the praise of virtues, the sutra describes in detail: 『World-sea whirls, none that do not enter.』 This is the application of the samadhi that thoroughly pervades the names of all sentient beings' dharmas. 『Sea』 means vastness. 『Whirl』 means profoundness. It clarifies that the essence and application of this samadhi are vast and profound, inexhaustible and endless, pervading the practices of all Buddhas, Bodhisattvas, and all sentient beings in the ten directions and six realms. This samadhi answers the previous thirty-seven questions, summarizing what came before. Using the Buddha's divine power, it answered the questions in the previous thirty-seven, such as 『How are the Buddha-ground, Buddha-sea, Buddha-eye, ear, nose, etc.?』 Now, the Samantabhadra Samadhi (Samantabhadra Samadhi, the meditation of Bodhisattva Samantabhadra) answers the questions in the previous thirty-seven, such as 『How are the Bodhisattva's practice-sea, samadhi-sea, etc.?』 This is to clarify that the essence and application of the Buddha's practice and the Bodhisattva's practice are thorough. It takes the Buddha as its essence and Samantabhadra's practice-sea as its application. With this essence and application, it encompasses and penetrates all dharmas, and there is no dharma that cannot be exhausted. The Buddha's eye, ear, nose, tongue, body, and mind are taken as the essence, and the ability to universally know the activities of sentient beings is taken as the application. The following, the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) wisdom and Samantabhadra's wisdom, clarifies that Samantabhadra's wisdom aligns with the Buddha's fundamental wisdom without difference. It allows later believers to understand for themselves that the Buddha's fundamental wisdom is one and indivisible, without doubt. The Buddhas of the ten directions stroking their heads with their hands indicates the meaning of receiving and acknowledging. Samantabhadra rising from samadhi indicates that the essence of the samadhi manifests according to the application of the roots. They also rely on the roots to obtain benefits, which is called the arising of its inexhaustible application. Ten aspects are briefly mentioned to represent the meaning of inexhaustibility. The remaining meanings are fully explained in the sutra itself. The main idea is that the Buddha's fundamental wisdom is the essence of the samadhi, and Samantabhadra's practice is the application. Chapter Four: World Accomplishment Now, explaining this chapter, we will briefly divide it into three aspects. First, explaining the chapter's title. Second, explaining the purpose of this chapter. Third, explaining the meaning according to the text. First, explaining the chapter's title is to clarify that the reliance, form, suffering, joy, purity, and impurity of the world-sea are all adorned by the karmic retributions of sentient beings themselves, and do not come from elsewhere. The world-sea of Buddhas and Bodhisattvas relies on the power of great vows, relies on the power of the self-nature's pure Dharma-nature, and relies on the self-nature's pure power of the Paramitas (Paramita, perfections) and practice-seas.

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。為度眾生。大慈悲智力。以不思議變化力之所成就故。名世界成就品。

二釋品來意者。大意有五。一答前世主三十七問。佛海眾生海波羅蜜海等。此品示業果報。示法果報。答前所問故。明向前是佛光明神力答。此品示其佛行海眼耳鼻舌波羅蜜海遍法界海眾生業行海故。三十七問一時總答。令大眾海悟佛所行入普賢菩薩所行也。故號佛華嚴經。二令諸現在未來始發菩提心者。識佛所行及菩薩行海。佛菩薩大慈悲海。能普遍法界海眾生行業海。而利益之。令到究竟岸故。既見是已而仿敩之。學佛行故。令始發心者悲智圓滿行解不錯謬故。三令始發心菩薩知眾生業報同異差別由心造故四令始發心者知眾生界廣大等法界虛空界如影相入重重無盡依住各別佛菩薩行悉充滿故。五令始發心菩薩知諸佛菩薩境界海眾生境界海一異不可得故。隨眾生自業轉變剎海轉變故。隨自業成壞剎海成壞故。以此眾因緣故。此品須來。發初蒙故。若無此品。初心菩薩云何知其如來攝生如來行門。及以眾生行業世界廣狹之相。若不知者。依何發心。乘佛大悲普濟願行廣度。以是義故。如下頌云。離諸諂誑心清凈。常樂慈悲性歡喜。志欲廣大深信人。彼聞此法生欣悅。安住普賢諸愿地。修行菩薩清凈道。觀察法界虛空界。此乃能知佛行處。

【現代漢語翻譯】 現代漢語譯本：爲了度化眾生，憑藉大慈悲的智慧力量，以及不可思議的變化力量所成就的緣故，所以叫做『世界成就品』。

第二，解釋此品的來意，大體有五個方面：第一，回答前面世主提出的三十七個問題，關於佛海、眾生海、波羅蜜海等。此品展示了業的果報，展示了法的果報，回答了前面所提出的問題。說明前面是用佛的光明神力來回答，此品展示了佛的行海、眼耳鼻舌波羅蜜海遍佈法界海、眾生業行海。三十七個問題一時全部回答，讓大眾海領悟佛所行，進入普賢菩薩所行。所以叫做《佛華嚴經》。第二，讓現在和未來剛剛發起菩提心的人，認識佛所行和菩薩行海，佛菩薩的大慈悲海，能夠普遍法界海和眾生行業海，從而利益他們，讓他們到達究竟的彼岸。既然見到這些，就效仿他們，學習佛的行持。讓剛剛發起菩提心的人，悲智圓滿，行解沒有錯謬。第三，讓剛剛發起菩提心的菩薩知道眾生業報的同異差別，都是由心所造。第四，讓剛剛發起菩提心的人知道眾生界廣大，等同於法界虛空界，如同影像相互進入，重重無盡，依住各不相同，佛菩薩的行持全部充滿其中。第五，讓剛剛發起菩提心的菩薩知道諸佛菩薩的境界海和眾生的境界海，一異不可得。隨著眾生各自的業力轉變，剎海也隨之轉變。隨著各自業力的成壞，剎海也隨之成壞。因為這些眾多的因緣，所以此品必須出現，啓發初學者。如果沒有此品，初發心的菩薩怎麼知道如來攝受眾生，如來的行門，以及眾生行業和世界廣狹的相狀？如果不知道這些，依據什麼來發心，乘著佛的大悲普濟願行來廣度眾生？因為這個緣故，如下面的偈頌所說：『遠離各種諂媚虛誑，內心清凈，常常喜樂慈悲的本性，心懷歡喜，志向廣大，深信佛法的人，他們聽聞此法會感到欣悅。安住在普賢菩薩的各種愿地，修行菩薩清凈的道，觀察法界虛空界，這樣才能知道佛的行處。』

【English Translation】 English version: In order to deliver sentient beings, it is called the 'World Accomplishment Chapter' because it is accomplished by the power of great compassion and wisdom, and the inconceivable power of transformation.

Secondly, to explain the intention of this chapter, there are five main aspects: First, to answer the thirty-seven questions asked by the previous World Lord, regarding the Buddha-sea, the sentient being-sea, the Pāramitā (perfection) -sea, etc. This chapter demonstrates the retribution of karma, demonstrates the retribution of Dharma, and answers the questions asked earlier. It explains that the previous answers were given using the Buddha's light and divine power, while this chapter demonstrates the Buddha's conduct-sea, the sea of the Pāramitās of the eyes, ears, nose, tongue, pervading the Dharma-realm sea, and the sentient beings' karma-conduct sea. All thirty-seven questions are answered at once, allowing the multitude-sea to understand the Buddha's conduct and enter the conduct of Samantabhadra Bodhisattva (Universal Virtue Bodhisattva). Therefore, it is called the Buddha Avataṃsaka Sūtra. Second, to enable those who are now and in the future just beginning to generate Bodhicitta (the aspiration for enlightenment) to recognize the Buddha's conduct and the Bodhisattva's conduct-sea, the Buddha and Bodhisattvas' great compassion-sea, which can universally benefit the Dharma-realm sea and the sentient beings' karma-sea, thereby benefiting them and enabling them to reach the ultimate shore. Having seen these, they will emulate them and learn the Buddha's conduct. To enable those who are just beginning to generate Bodhicitta to have complete compassion and wisdom, and to avoid errors in their conduct and understanding. Third, to enable Bodhisattvas who are just beginning to generate Bodhicitta to know that the similarities and differences in the karmic retributions of sentient beings are all created by the mind. Fourth, to enable those who are just beginning to generate Bodhicitta to know that the realm of sentient beings is vast, equal to the Dharma-realm and the space-realm, like images entering each other, endlessly and repeatedly, with different abodes, and the conduct of the Buddhas and Bodhisattvas completely filling them. Fifth, to enable Bodhisattvas who are just beginning to generate Bodhicitta to know that the boundary-sea of the Buddhas and Bodhisattvas and the boundary-sea of sentient beings are neither the same nor different and cannot be obtained. As the sentient beings' own karma transforms, the Buddha-land sea also transforms accordingly. As their own karma succeeds or fails, the Buddha-land sea also succeeds or fails accordingly. Because of these many causes and conditions, this chapter must appear to enlighten beginners. Without this chapter, how would Bodhisattvas who are just beginning to generate Bodhicitta know how the Tathāgata (Thus Come One) gathers sentient beings, the Tathāgata's conduct-gate, and the aspects of the vastness and narrowness of sentient beings' karma and the world? If they do not know these, based on what would they generate Bodhicitta, riding on the Buddha's great compassion, universal salvation, vows, and conduct to extensively deliver sentient beings? For this reason, as the following verse says: 'Away from all flattery and deceit, with a pure mind, constantly delighting in the nature of compassion, with joy, those with great aspirations and deep faith, will rejoice upon hearing this Dharma. Abiding in the lands of Samantabhadra's vows, cultivating the pure path of the Bodhisattvas, observing the Dharma-realm and the space-realm, only then can they know the place where the Buddha acts.'

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若不說眾生界法界佛界菩薩境界虛空無二無盡如影重重。依住者。所有發心者。設不入二乘道。修菩薩行。但得權教菩薩。心常染凈而有限礙。不入佛境界故。有自佛他佛及以國剎分劑。有往來所依處故。如三乘中所說凈土。在於他方。菩薩愿生其中是也。說此品者。意欲令初發菩提心者知眾生境界諸佛境界廣大之相重重無礙無盡之相佛及菩薩願行含覆利益纖塵無遺故。此品須來。

三隨文釋義者。此之一品有十一段經文。從初一段長行一段偈頌是。此品中敘分。后十段長行及十段偈頌。是正說。及至華藏世界海。總通此品為世界成就品。總為正說分。從初敘分中長科為六。

一爾時已下四行半經。是普賢觀察十海分。

二如是觀察已下可八行經。明普賢告眾嘆諸佛十種之智海十不可思議。

三建立演說海已下可六行經。明普賢嘆佛十種身業教化不可思議。

四從勇猛調伏諸眾生海無空過者已下七行經。是普賢嘆佛身智二業隨轉法輪成就之眾入佛之地十不可思議。

五如是等一切法已下十八行半經。明普賢乘佛神力說佛智業身業教化饒益。成就眾生海之德。令多菩薩一切眾生入佛境界海故。

六明普賢說頌。重明前法。於此二十行頌中兩行為一頌。于中意有二十。總答前

【現代漢語翻譯】 現代漢語譯本： 如果不說眾生界（所有有情眾生的存在領域）、法界（一切法的存在領域）、佛界（諸佛的存在領域）、菩薩境界（菩薩的存在領域）和虛空是無二無盡，如影像般重重疊疊，那麼那些有所依住的發心者，即使不進入聲聞乘和緣覺乘的二乘道，修習菩薩行，也只能證得權教菩薩（方便教化的菩薩），他們的心常常被染污和清凈所影響，並且有侷限和障礙，不能進入佛的境界。因此，他們會有自佛和他佛，以及國土的分界，有往來所依賴的地方，就像三乘中所說的凈土，位於他方世界，菩薩發願往生到那裡一樣。宣說這一品的目的，是想讓初發菩提心的人知道眾生境界和諸佛境界廣大，重重無礙，無盡的相狀，以及佛和菩薩的願行包含覆蓋利益一切細微之處，沒有遺漏。因此，這一品是必須講述的。 第三部分是隨文解釋經義。這一品共有十一段經文，開始是一段長行文和一段偈頌。在這一品中，敘述部分只有開始的一段長行文。後面的十段長行文和十段偈頌是正說部分。一直到華藏世界海，總括這一品為世界成就品，總的來說是正說部分。從開始的敘述部分，長科分為六個部分： 第一部分，從『爾時』（那時）開始，到後面的四行半經文，是普賢（菩薩名，象徵菩薩的廣大行愿）觀察十海的部分。 第二部分，從『如是觀察』（像這樣觀察）開始，到後面的大約八行經文，說明普賢告訴大眾，讚歎諸佛的十種智慧之海和十種不可思議。 第三部分，從『建立演說海』（建立演說之海）開始，到後面的大約六行經文，說明普賢讚歎佛的十種身業教化不可思議。 第四部分，從『勇猛調伏諸眾生海無空過者』（勇猛調伏一切眾生之海，沒有空過者）開始，到後面的七行經文，是普賢讚歎佛的身智二業隨著法輪的運轉而成就，眾生進入佛的地位的十種不可思議。 第五部分，從『如是等一切法』（像這樣等一切法）開始，到後面的十八行半經文，說明普賢憑藉佛的神力，宣說佛的智慧之業、身之業、教化饒益，成就眾生之海的功德，使眾多菩薩和一切眾生進入佛的境界之海。 第六部分，說明普賢宣說偈頌，再次闡明前面的內容。在這二十行偈頌中，兩行為一頌，其中包含二十種意義，總的回答前面的問題。

【English Translation】 English version: If it were not said that the realm of sentient beings (the realm of all sentient beings), the realm of Dharma (the realm of all dharmas), the realm of Buddhas (the realm of all Buddhas), the realm of Bodhisattvas (the realm of Bodhisattvas), and empty space are non-dual, inexhaustible, and like shadows overlapping each other, then those who have a basis for their aspiration, even if they do not enter the paths of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and practice the Bodhisattva path, they can only attain provisional Bodhisattvas (Bodhisattvas of expedient teachings). Their minds are often affected by defilement and purity, and they have limitations and obstacles, so they cannot enter the realm of Buddhas. Therefore, they will have self-Buddhas and other-Buddhas, as well as divisions of lands, and places to rely on for coming and going, just like the Pure Lands mentioned in the Three Vehicles, which are located in other worlds, and Bodhisattvas vow to be reborn there. The purpose of explaining this chapter is to let those who initially arouse Bodhicitta (the mind of enlightenment) know the vastness of the realm of sentient beings and the realm of Buddhas, the unobstructed and inexhaustible aspects of overlapping, and the vows and practices of Buddhas and Bodhisattvas that encompass and benefit all subtle things without omission. Therefore, this chapter must be explained. The third part is to explain the meaning of the sutra according to the text. This chapter has a total of eleven sections of scripture, beginning with a section of prose and a section of verses. In this chapter, the introductory part is only the initial section of prose. The following ten sections of prose and ten sections of verses are the main exposition. Up to the Flower Adornment World Sea (Hua-yan World Sea), this chapter is collectively called the World Accomplishment Chapter, which is generally the main exposition part. From the initial introductory part, the long section is divided into six parts: The first part, from 'At that time' (爾時) onwards, to the following four and a half lines of scripture, is the part where Samantabhadra (普賢, a Bodhisattva symbolizing the vast vows and practices of Bodhisattvas) observes the ten seas. The second part, from 'Having observed thus' (如是觀察) onwards, to the following approximately eight lines of scripture, explains that Samantabhadra tells the assembly, praising the ten kinds of wisdom seas and the ten kinds of inconceivable things of the Buddhas. The third part, from 'Establishing and expounding the sea' (建立演說海) onwards, to the following approximately six lines of scripture, explains that Samantabhadra praises the ten kinds of body karma teachings of the Buddhas as inconceivable. The fourth part, from 'Vigorously subduing the sea of all sentient beings without anyone passing in vain' (勇猛調伏諸眾生海無空過者) onwards, to the following seven lines of scripture, is Samantabhadra's praise of the ten kinds of inconceivable things of the Buddhas' body and wisdom karma accomplishing as the Dharma wheel turns, and sentient beings entering the position of the Buddhas. The fifth part, from 'All dharmas such as these' (如是等一切法) onwards, to the following eighteen and a half lines of scripture, explains that Samantabhadra relies on the Buddhas' spiritual power to expound the Buddhas' karma of wisdom, karma of body, and teachings that benefit and enrich, accomplishing the merits of the sea of sentient beings, enabling many Bodhisattvas and all sentient beings to enter the sea of the realm of Buddhas. The sixth part explains that Samantabhadra expounds verses, reiterating the previous content. In these twenty lines of verses, two lines form one verse, which contains twenty meanings, answering the previous questions in general.

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三十七問。為頌含多義故。一明佛智慧甚深。二明佛身業隨根普應。三明佛語業普周。四明佛行多剎遍嚴。五明諸佛大悲成熟眾生。六明佛普現出興與益。七明眾生根劣隨迷。八明大心凈信堅固者堪為。九明諸佛與力方知。十明離諂慈悲志欲深廣能入。十一明觀察法界如虛空而獲善利。十二簡修余道者不堪普賢行人得入。十三明眾生界廣大法輪普至。十四明普賢自示身廣大。十五勸眾令觀毛孔。十六明普賢示法與眾之益。十七明普賢行愿無邊。十八明普賢自嘆行具。十九嘆法眼智眼法身智身廣大。二十嘆是佛所行應聽。此以上經文自具可知。略科眉目如是。第二段正說分中有十段經。一初段中長行有十八行半經。于中大意有六。一明普賢告眾欲說其法。二正說世界海有十事之法一切三世諸佛同敷。三正舉世界形狀體性有十廣大無盡。四正說世界已成現成當成具十種因緣。五正說由如來神力法如是等。如下十事因緣是也。六乘佛神力說頌。於此十八行頌中。重頌前長行之法。明眾生界廣多。佛菩薩悲願含覆故。以行廣大故莊嚴國剎廣大。以眾生業無量故菩薩。行無量以菩薩信心廣大離垢。所住國剎光明寶成清凈無垢。此明凈穢同居業現各異。如文可知。是故經云。菩薩修行諸愿海。普隨眾生心所欲。眾生心行廣無邊。菩

薩國土遍十方。第二段中。爾時已下九行半經。並四十四行頌。明世界依住。如文具明。第三段中。爾時已下有六行經。有二十行頌。明世界差別形由業。如文具明。第四爾時已下有十三行經十行頌。明世界體差別。第五爾時已下有十一行經二十行頌。明世界莊嚴差別。第六爾時已下有十行經。並有二十行頌。所修行方便願力故。出生諸世界海莊嚴故。業清凈故。莊嚴清凈。業垢濁故。莊嚴垢濁。第七爾時已下有八行經。並二十行頌。明諸世界諸佛出現差別。依眾生業行壽命修短。佛出現不同。第八爾時已下有七行經。並二十行頌。明世界劫住不同由業。第九爾時。已下有十四行經。並十行頌。明劫隨業轉變凈穢。第十爾時已下有十五行經二十行頌。明一切世界海如來出現無差別。一一如文具明。此之一品答前三十七問。意令現在未來發菩提心者識佛所行。眾生業海無際。如來以普賢行普濟。以法性理智無礙。從初發心興大愿云。悲智普覆。以波羅蜜海剎海無不現其身無行不同其事。塵毫內剎影現重重。平等智身莫不隨入。以法界之體而無往來。法常如是。令學之者仿之。趣求不謬。此乃如大王路法爾常。然更有異求偏僻不當也。

華藏世界品第五

將釋此品。略作十門分別。一釋品來意。二釋品名目。

【現代漢語翻譯】 現代漢語譯本 薩國土遍十方（薩土地遍佈十方）。第二段中，'爾時'以下九行半的經文，以及四十四行頌文，闡明世界的依存和居住，如經文所詳細說明。第三段中，'爾時'以下有六行經文，有二十行頌文，闡明世界因業力而產生的差別形態，如經文所詳細說明。第四段，'爾時'以下有十三行經文和十行頌文，闡明世界本體的差別。第五，'爾時'以下有十一行經文和二十行頌文，闡明世界莊嚴的差別。第六，'爾時'以下有十行經文，以及二十行頌文，說明由於所修行的方便願力，出生各種世界海的莊嚴，由於業的清凈，莊嚴也清凈；由於業的污濁，莊嚴也污濁。第七，'爾時'以下有八行經文，以及二十行頌文，闡明諸世界諸佛出現的不同，依據眾生的業行和壽命長短，佛的出現也不同。第八，'爾時'以下有七行經文，以及二十行頌文，闡明世界劫住的不同是由於業力。第九，'爾時'以下有十四行經文，以及十行頌文，闡明劫隨著業力而轉變，有清凈和污穢。第十，'爾時'以下有十五行經文和二十行頌文，闡明一切世界海如來的出現沒有差別，每一項都如經文詳細說明。這一品回答了前面三十七個問題，意在讓現在和未來發菩提心的人認識佛所行的道路。眾生的業海無邊無際，如來以普賢行愿普遍救濟，以法性理智毫無障礙，從最初發心興起大愿云，悲智普遍覆蓋。以波羅蜜海和剎海無不顯現其身，沒有哪種行為不同於他的事業。微塵毫毛內的剎土影像重重顯現，平等智身無不隨之進入。以法界的本體而無往來，法本來就是這樣。讓學習的人效仿它，追求就不會有錯。這就像大王之路一樣自然而然，但如果另有異求，就會偏離而不恰當。\n\n華藏世界品第五\n\n將要解釋這一品，略作十個方面的分別：一是解釋這一品的目的，二是解釋這一品的名稱。

【English Translation】 English version The land of Sa (Sa- the land) pervades the ten directions. In the second section, from 'At that time' onwards, nine and a half lines of sutra, along with forty-four lines of verses, explain the reliance and dwelling of the world, as clearly stated in the text. In the third section, from 'At that time' onwards, there are six lines of sutra and twenty lines of verses, explaining the different forms of the world arising from karma, as clearly stated in the text. Fourth, from 'At that time' onwards, there are thirteen lines of sutra and ten lines of verses, explaining the differences in the essence of the world. Fifth, from 'At that time' onwards, there are eleven lines of sutra and twenty lines of verses, explaining the differences in the adornments of the world. Sixth, from 'At that time' onwards, there are ten lines of sutra, along with twenty lines of verses, explaining that due to the expedient vows of practice, various adorned world-seas are born; due to the purity of karma, the adornments are also pure; due to the turbidity of karma, the adornments are also turbid. Seventh, from 'At that time' onwards, there are eight lines of sutra, along with twenty lines of verses, explaining the differences in the appearance of Buddhas in various worlds, depending on the karma, conduct, and lifespan of sentient beings, the appearance of Buddhas also differs. Eighth, from 'At that time' onwards, there are seven lines of sutra, along with twenty lines of verses, explaining that the differences in the duration of world-kalpas are due to karma. Ninth, from 'At that time' onwards, there are fourteen lines of sutra, along with ten lines of verses, explaining that kalpas change with karma, having purity and impurity. Tenth, from 'At that time' onwards, there are fifteen lines of sutra and twenty lines of verses, explaining that the appearance of Tathagatas (Tathagatas - 'Thus Come Ones', Buddhas) in all world-seas is without difference, each as clearly stated in the text. This chapter answers the previous thirty-seven questions, intending to enable those who aspire to Bodhi (Bodhi - enlightenment) in the present and future to recognize the path walked by the Buddha. The sea of karma of sentient beings is boundless, and the Tathagata universally saves with the vows of Samantabhadra (Samantabhadra - Universal Worthy Bodhisattva), with the unobstructed wisdom of Dharmata (Dharmata - the nature of reality). From the initial aspiration, great clouds of vows arise, universally covering with compassion and wisdom. With the sea of Paramitas (Paramitas - perfections) and the sea of lands, his body appears everywhere, and no action is different from his deeds. The images of lands within dust motes appear layer upon layer, and the body of equal wisdom enters into everything. With the essence of the Dharmadhatu (Dharmadhatu - the realm of reality), there is no coming or going; the Dharma is always thus. Let those who learn imitate it, and their pursuit will not be mistaken. This is naturally like the great king's road, but if there are other different pursuits, they will deviate and be inappropriate.\n\nChapter Five: The Flower Adornment World\n\nTo explain this chapter, briefly make distinctions in ten aspects: first, to explain the purpose of this chapter; second, to explain the title of this chapter.

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三釋華藏世界海因何報得。四釋華藏世界海形狀安立。五配華藏世界海安立屬因。六釋華藏世界海純雜無礙。七釋華藏世界海圓攝三世業境。八釋佛國本空何為華藏世界海出生所緣。九明華藏世界海因何得隱現自在。十隨文釋義。

一釋品來意者。此品答前三十七問中佛世界海眾生海波羅蜜海等。此品舉如來五位中行業因果報得。答前三十七問故此品須來。

二釋品名目者。為說此佛境報得之土蓮華所持。含藏一切凈穢境界。皆在其中故名華藏。

三釋華藏世界海因何報得者。以從初信心至於八地已來。恒以大志願力。持令其不退菩提。諸波羅蜜海。教化饒益一切眾生。至於八地任利無功。當知風輪是大愿波羅蜜所成報故。眾生世間妄想業風所持。如來世間以大願力智風。能持諸境。為以智慧隨愿愿能成智。還以大愿法身大智之所報。得風輪之體。若不以法身。一切諸行總有為故。若無志願。法身無性不能自成。何況成他。以三事為緣。方堪利生。不滯空有。進修功熟。任利無功。且取初因大愿為首令持萬境。總以大愿智風以為持境。是故此品下云。普散摩尼妙寶華。以昔願力空中住。如是華藏世界所有莊嚴。總是風輪上持諸境。由諸福行本從愿生。還將本因以持諸果。以此用愿波羅蜜。能成一切

【現代漢語翻譯】 現代漢語譯本 一、解釋華藏世界海因何報得。 二、解釋華藏世界海的形狀和安立。 三、說明華藏世界海的安立所依之因。 四、解釋華藏世界海的純凈與雜染互不妨礙。 五、解釋華藏世界海圓滿攝取三世的業果境界。 六、解釋佛國本來是空，為何華藏世界海會有出生所緣。 七、闡明華藏世界海因何能得隱現自在。 八、隨文解釋經文的含義。

一、解釋此品來由： 此品回答前面三十七個問題，包括佛世界海、眾生海、波羅蜜海等。此品闡述如來五位中的行業因果報得，爲了回答前面的三十七個問題，因此需要此品的出現。

二、解釋品名： 爲了說明此佛境報得的國土由蓮華所持，其中包含一切清凈與染污的境界，都在其中，因此名為華藏（包含一切）。

三、解釋華藏世界海因何報得： 從初發信心到八地菩薩以來，恒常以大誓願力，保持其不退轉于菩提，以及諸波羅蜜海，教化饒益一切眾生。到了八地菩薩，任運自然而無功用。應當知道風輪是由大愿波羅蜜所成就的果報。眾生世間由妄想業風所持，如來世間以大願力智風，能夠持住各種境界。因為以智慧隨順誓願，誓願能夠成就智慧，再以大愿法身大智所報得風輪之體。如果不以法身，一切諸行總是有為法。如果沒有誓願，法身沒有自性，不能自己成就，更何況成就他人。以三事為緣，才能利益眾生，不滯著于空與有，精進修習功德成熟，任運自然而無功用。且以最初的因，即大愿為首，令其持住萬境，總以大愿智風作為持境之力。因此此品下文說：『普散摩尼妙寶華，以昔願力空中住。』像這樣華藏世界所有的莊嚴，都是風輪上所持的各種境界，由於各種福德行為本來從誓願而生，再將本來的因用來持住各種果報。因此用誓願波羅蜜，能夠成就一切。

【English Translation】 English version 1. Explanation of how the World-Sea of Vairocana's Womb (Hua-tsang shih-chieh hai) is obtained as retribution. 2. Explanation of the shape and establishment of the World-Sea of Vairocana's Womb. 3. Elucidation of the causes to which the establishment of the World-Sea of Vairocana's Womb is attributed. 4. Explanation of the unobstructed purity and impurity of the World-Sea of Vairocana's Womb. 5. Explanation of the World-Sea of Vairocana's Womb's complete inclusion of the karmic realms of the three times. 6. Explanation of why, since the Buddha-land is fundamentally empty, there is a condition for the arising of the World-Sea of Vairocana's Womb. 7. Clarification of how the World-Sea of Vairocana's Womb attains the freedom of manifestation and concealment. 8. Explanation of the meaning of the text according to the verses.

1. Explanation of the purpose of this chapter: This chapter answers the previous thirty-seven questions, including those about the Buddha-world-sea, the sentient-being-sea, and the Paramita-sea. This chapter elucidates the karmic causes and retributions within the five positions of the Tathagata. To answer the previous thirty-seven questions, this chapter is necessary.

2. Explanation of the title of the chapter: It is to explain that this Buddha-realm, obtained as retribution, is held by a lotus flower, containing all pure and impure realms within it, hence the name 'Hua-tsang' (Vairocana's Womb) (containing everything).

3. Explanation of how the World-Sea of Vairocana's Womb is obtained as retribution: From the initial arising of faith to the eighth Bhumi (stage of a Bodhisattva), one constantly uses great vows and power to maintain non-regression from Bodhi, as well as the various Paramita-seas, teaching and benefiting all sentient beings. Upon reaching the eighth Bhumi, one operates effortlessly and without contrivance. It should be known that the wind-wheel is the retribution accomplished by the great vow Paramita. The sentient-being world is held by the wind of delusional karma, while the Tathagata's world is held by the wind of great vow power and wisdom, capable of sustaining all realms. Because wisdom follows vows, and vows accomplish wisdom, the wind-wheel's essence is obtained as the retribution of the great vow Dharmakaya (Dharma Body) and great wisdom. If not for the Dharmakaya, all actions would be conditioned. Without vows, the Dharmakaya would lack inherent nature and be unable to accomplish itself, let alone others. With these three factors as conditions, one can benefit sentient beings, not clinging to emptiness or existence, diligently cultivating until merit is ripe, operating effortlessly and without contrivance. Taking the initial cause, the great vow, as the foremost, it sustains all realms, with the wind of great vow wisdom as the power to hold the realms. Therefore, this chapter says below: 'Universally scattering Mani (wish-fulfilling) wonderful jewel flowers, dwelling in space by the power of past vows.' Thus, all the adornments of the World-Sea of Vairocana's Womb are the various realms held upon the wind-wheel, because all virtuous actions originate from vows, and the original cause is used to sustain all retributions. Therefore, the vow Paramita can accomplish everything.

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諸波羅蜜。以本因如此故因果相持。今以第八及初發心時愿波羅蜜中十波羅蜜。以成十種風輪。用持其上十種一切莊嚴以。愿波羅蜜互體相參能。持其上諸行報得一切莊嚴如最下風輪名平等住。是愿波羅蜜中檀波羅蜜報得故。能持其上一切寶焰熾然莊嚴。還是愿波羅蜜中檀度門法財惠施之所報生。還自相持。因果相徹。法不虛得。因不唐捐。以準此。用愿波羅蜜中十度法門。配之十種風輪。報得因果相持故。還如眾生世間妄想業風最居其下。上持水際金剛地山。令其安住孛像玄光以成天文。運游不墮。蓮華藏體是法身隨行無依住智體之所報得。及宮殿總大悲含育之所報得。樓閣即是智照觀根順悲濟物之所報得。其地金剛平等自性法身之所報得。但是諸莊嚴中所有金剛為莊嚴者。皆法身隨行之報得。但是摩尼莊嚴。皆法身成戒體隨行報得。金剛輪圍山即是大。悲戒防護業之所報得。眾華莊嚴。萬行利生。開敷眾善之所報得故。寶樹莊嚴者。建行利生覆蔭含識之所報得。如十行位中功德林等十個菩薩下名悉同名之曰林。為行覆蔭故。師子座莊嚴者。即是以法身隨智建法輪報得故。略而言之。且復如是廣說報業所因。不可具悉。夫報不虛得。皆有所因。若不知因云何修果。是此品之初。此華藏莊嚴世界海是。毗盧遮那如來。

【現代漢語翻譯】 現代漢語譯本： 諸波羅蜜（Paramita，意為「到彼岸」），以最初的因緣如此，所以因和果互相支援。現在以第八識以及初發心時的愿波羅蜜中的十波羅蜜，成就十種風輪，用來支撐其上的十種一切莊嚴。愿波羅蜜互相融攝，能夠支撐其上諸行所報得的一切莊嚴，比如最下面的風輪名為『平等住』，這是愿波羅蜜中的檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）所報得的，所以能夠支撐其上一切寶焰熾盛的莊嚴。這還是愿波羅蜜中佈施法財的智慧所報生的，仍然是互相支援，因果相互滲透，法不會白白得到，因也不會徒勞無功。以此類推，用愿波羅蜜中的十度法門，配合這十種風輪，因為報得的因果互相支援，還像眾生世間的妄想業風最居於下，向上支撐水際的金剛地山，使其安住，孛星的玄妙光芒成就天文，執行遊動而不墜落。蓮華藏體的法身是隨行無依的住智體所報得的，以及宮殿是總體的慈悲含育所報得的，樓閣就是用智慧觀照根源，順應慈悲救濟萬物所報得的，其地是金剛平等自性法身所報得的。但是各種莊嚴中所有的金剛作為莊嚴的，都是法身隨行所報得的。但是摩尼（Maṇi，寶珠）莊嚴，都是法身成就戒體隨行所報得的。金剛輪圍山（Vajra-cakravāḍa-parvata）就是大悲戒防護業所報得的。各種花朵的莊嚴，是萬行利生，開敷各種善行的所報得的。寶樹的莊嚴，是建立修行利益眾生，覆蔭包含一切識的所報得的，如十行位中的功德林等十個菩薩，下面的名字都相同，都叫做『林』，是爲了用修行來覆蔭的緣故。師子座（Siṃhāsana，獅子座）的莊嚴，就是用法身隨著智慧建立法輪所報得的。簡略地說，暫且如此，廣泛地說報業的起因，不能全部詳盡。報應不會白白得到，都有其原因。如果不知道原因，怎麼能修得結果呢？這是此品的開始。這個華藏莊嚴世界海是毗盧遮那如來（Vairocana，光明遍照）的。

【English Translation】 English version: The various Pāramitās (perfections), because the original cause is such, cause and effect support each other. Now, with the eighth consciousness and the ten Pāramitās in the Vow Pāramitā at the time of initial aspiration, ten kinds of wind wheels are formed to support the ten kinds of all adornments above them. The Vow Pāramitās interpenetrate each other and can support all the adornments obtained as a result of various practices above them. For example, the lowest wind wheel is called 'Equal Abiding,' which is obtained as a result of the Dāna-pāramitā (Perfection of Giving) in the Vow Pāramitā. Therefore, it can support all the adornments of blazing jewels above it. This is still born from the wisdom of giving Dharma wealth in the Dāna gate of the Vow Pāramitā, and they still support each other. Cause and effect interpenetrate, the Dharma is not obtained in vain, and the cause is not in vain. By analogy, the ten Dharma gates of the Vow Pāramitā are matched with these ten kinds of wind wheels. Because the cause and effect obtained as a result support each other, it is still like the deluded karma wind of sentient beings in the world, which is at the very bottom, supporting the Vajra (diamond) ground and mountains at the edge of the water, causing them to abide. The mysterious light of comets forms the astronomy, moving and traveling without falling. The Dharmakāya (body of reality) of the Lotus Treasury body is obtained as a result of the wisdom body that abides without reliance on practice, and the palaces are obtained as a result of the overall compassion and nurturing. The pavilions are obtained as a result of using wisdom to illuminate the roots and following compassion to relieve beings. The ground is obtained as a result of the Vajra (diamond) equal self-nature Dharmakāya (body of reality). However, all the Vajras (diamonds) in the various adornments are obtained as a result of the Dharmakāya (body of reality) following practice. However, the Maṇi (jewel) adornments are all obtained as a result of the Dharmakāya (body of reality) accomplishing the precepts and following practice. The Vajra-cakravāḍa-parvata (Diamond Wheel Enclosure Mountain) is obtained as a result of the karma of great compassion and precept protection. The adornments of various flowers are obtained as a result of benefiting beings with myriad practices and opening up various good deeds. The adornments of precious trees are obtained as a result of establishing practice to benefit beings and covering and sheltering all consciousness. For example, the ten Bodhisattvas in the ten stages of practice, such as the Merit Forest, all have the same name below, called 'Forest,' because they use practice to cover and shelter. The adornment of the Siṃhāsana (lion throne) is obtained as a result of using the Dharmakāya (body of reality) to establish the Dharma wheel with wisdom. Briefly speaking, it is temporarily like this. Broadly speaking, the causes of retribution karma cannot be fully detailed. Retribution is not obtained in vain; there are reasons for it. If you do not know the cause, how can you cultivate the result? This is the beginning of this chapter. This Flower Adornment World Sea is that of Vairocana Tathagata (the Illuminator).

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往昔於世界海微塵數佛一一佛所。凈修世界海微塵數大愿之所嚴凈。但云愿者。為行由愿成又下云。普賢智地行悉成一切莊嚴從此出。如香水海大慈悲。業之所報得。香水河是進修之行所報得。如下文殊師利常隨眾中。總以名錶法即見名知行。如此華藏世界海見果知因。不可別引余經將來證此。此經見名即知法。見果即知因。方可識此經之意趣。余經法相門戶。多不與此經相應。余經云。苦諦。此經云聖諦。即義有餘。余經說四諦。此經說十聖諦及十十二緣。若廣說無量差別。不可卒申。以是義故。此配因果。不可引余教配此經文。此經見名知行以果識因。如文殊師利常隨之眾云。明練十方儀式主方神。除滅無明黑闇主夜神。一心匪懈闡明佛日主晝神。即其例矣。此華藏世界報得之體。大要總言。大愿法身大智萬行大慈大悲。以此五事成滿。盡法界虛空界。乃至塵毫之內。重重剎海中。一切眾生行皆悉等利。至八地任用無功自常充遍。以此為體。非是滯寂自安及人天自求樂果者之所境界故。亦非樂生凈土菩薩者境界故。此凈土菩薩設修六波羅蜜得六神通。亦未能生信故。為本不以法界根本智差別智乘發心信修行故。

四釋華藏世界海形狀安立者。以無盡大愿風輪。持大悲水。生無邊行華。以法性虛空。能容萬境

【現代漢語翻譯】 現代漢語譯本 往昔於世界海微塵數佛（無數佛）一一佛所，凈修世界海微塵數大愿之所嚴凈。但說『愿』者，因為修行由願力成就，下文說：『普賢智地行悉成，一切莊嚴從此出。』如同香水海的大慈悲，是業力所感得的果報。香水河是精進修行的行為所感得的果報。如下文『文殊師利常隨眾中』，總以名稱來表示法，即見名稱便知修行。如此華藏世界海，見果便知因。不可引用其他經典來證明此經。此經見名稱便知法，見果便知因，方可認識此經的意趣。其他經典的法相門戶，多不與此經相應。其他經典說『苦諦』，此經說『聖諦』，即意義有所超出。其他經典說四諦，此經說十聖諦及十十二緣。若廣說，則有無量差別，不可倉促詳述。因為這個緣故，此經的因果對應，不可引用其他教義來對應此經經文。此經見名稱知修行，以果報來認識因地，如『文殊師利常隨之眾』所說：『明練十方儀式主方神，除滅無明黑闇主夜神，一心匪懈闡明佛日主晝神』，就是這個例子。此華藏世界報得之體，大要總而言之，就是大愿、法身、大智、萬行、大慈大悲。以此五事圓滿，盡法界虛空界，乃至塵埃之內，重重剎海中，一切眾生的修行都得到平等的利益。至八地菩薩，任運作用，無功用而自然常充遍。以此為體，不是滯留于寂靜自安，以及人天乘自求快樂果報者所能達到的境界，也不是樂於往生凈土的菩薩的境界。此凈土菩薩即使修六波羅蜜，得到六神通，也不能生起信心，因為根本不以法界根本智、差別智乘來發心、信解、修行。 四、解釋華藏世界海的形狀安立：以無盡大愿風輪，持大悲水，生無邊行華。以法性虛空，能容納萬境。

【English Translation】 English version In the past, in each and every Buddha-land, as numerous as the dust motes in the ocean of worlds, I purely cultivated adornments through the vast vows, as numerous as the dust motes in the ocean of worlds. The reason for only mentioning 'vows' is that practice is accomplished through vows. As it is said below, 'The practice of Samantabhadra's wisdom ground is fully accomplished, and all adornments arise from this.' Like the great compassion of the fragrant water sea, it is the retribution of karma. The fragrant water river is the retribution of diligent practice. As in the following passage, 'Manjushri always accompanies the assembly,' the name represents the Dharma, and seeing the name, one knows the practice. Thus, in the Flower Adornment World Sea, seeing the result, one knows the cause. One should not cite other sutras to prove this one. In this sutra, seeing the name, one knows the Dharma; seeing the result, one knows the cause. Only then can one understand the meaning of this sutra. The Dharma characteristics and gateways of other sutras are often not in accordance with this sutra. Other sutras speak of 'the Truth of Suffering,' while this sutra speaks of 'the Noble Truth,' which has additional meaning. Other sutras speak of the Four Noble Truths, while this sutra speaks of the Ten Noble Truths and the Ten Twelve Links of Dependent Origination. If explained extensively, there would be countless differences, which cannot be fully elaborated in haste. For this reason, the correspondence of cause and effect in this sutra cannot be matched with the texts of other teachings. In this sutra, one knows the practice by seeing the name, and one recognizes the cause by the result. As it is said in 'Manjushri's constantly accompanying assembly,' 'The deities who are skilled in the rituals of the ten directions, the deities who eliminate the darkness of ignorance at night, and the deities who diligently illuminate the Buddha's sun during the day' are examples of this. The essence of the Flower Adornment World, in general terms, is great vows, Dharma body, great wisdom, myriad practices, great compassion, and great kindness. With these five things fulfilled, throughout the Dharma Realm and the Realm of Empty Space, even within a mote of dust, in the layers upon layers of Buddha-lands, the practices of all sentient beings are equally benefited. Upon reaching the Eighth Ground, one's function is effortless and naturally pervasive. This is the essence, not the realm of those who are attached to stillness and self-peace, or those in the realms of humans and gods who seek their own happiness, nor is it the realm of Bodhisattvas who delight in being born in the Pure Land. Even if these Pure Land Bodhisattvas cultivate the Six Paramitas and attain the Six Supernormal Powers, they may not be able to generate faith, because they do not initially generate the mind of faith and practice based on the fundamental wisdom and differentiated wisdom of the Dharma Realm. Fourth, explaining the shape and establishment of the Flower Adornment World Sea: With the wind wheel of endless great vows, it holds the water of great compassion, and produces flowers of boundless practice. With the emptiness of Dharma-nature, it can contain all realms.

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。重疊無礙。于其水上生一大蓮華。華周虛空法界。名種種蕊香幢。明根本智起差別智行差別行。名蕊香幢。于蓮華內日珠王寶上有大輪圍山。經云。日珠王蓮華之上者。只是華內有寶。名日珠王。非別有華也。眾寶所成林樹香水妙華開敷。經自有文具陳其事。其華內地金剛所成。地具眾寶間錯嚴飾。經自具言。于其地上無數香水海。眾寶為底。如經具說。一一香水海各有四天下微塵數香水河右旋圍繞。從南向東。以次繞之。如六甲等為右其河嚴飾。經自具言。于不可說香水海中一一海內。各有一大世界種而住其中。其世界種者。同流所居名之曰種。種者種類也。如先德釋云三千大千世界數至恒沙為一世界海。海世界數至恒沙為一世界性。性至恒沙為一世界種。此中世界種有不可說佛剎微塵數。一一香水海中各有其一世界種。如經且略舉世界種。于最中心香水海名無邊妙華光明。中道智悲之妙用為作名也。即是風輪向上種種蕊香幢大蓮華之內處中香水海也。此中海內出大蓮華。名一切香摩尼王莊嚴。有世界種。于中而住。名普照十方熾然寶光明。此世界種上下有二十重世界。各各相去佛剎微塵數。此娑婆世界在第十三重中。最下重中有一佛剎微塵數世界周匝圍繞。次上重中有二佛剎微塵數世界周匝圍繞。次上重中有三

【現代漢語翻譯】 現代漢語譯本 重疊而沒有阻礙。在那水面上，生長出一朵巨大的蓮花。蓮花遍佈虛空法界（宇宙）。名為『種種蕊香幢』，象徵根本智（根本的智慧）生起差別智（對事物進行區分的智慧），行差別行（根據不同情況採取不同的行動）。『蕊香幢』即是此意。在蓮花內部的日珠王寶（一種寶物名稱）之上，有大輪圍山（圍繞須彌山的鐵圍山）。經中說，『日珠王蓮華之上』，只是說蓮花內部有寶物，名為日珠王，並非另外有一朵蓮花。各種寶物形成的林木、香水、美妙的花朵開放，經文中有詳細描述。蓮花內部的土地由金剛（堅硬無比的物質）構成，土地上裝飾著各種寶物。經文中有詳細描述。在那土地上有無數的香水海，以各種寶物為底。如經文所說。每一個香水海都有四天下微塵數（極多的數量單位）的香水河右旋圍繞，從南向東，依次環繞。如同六甲（古代曆法）等作為右旋的裝飾，經文中有詳細描述。在不可說的香水海中，每一個海內，各自有一個大世界種（世界的集合體）居住其中。所謂世界種，就是同類眾生所居住的地方，稱之為『種』。『種』就是種類。如同先德解釋說，三千大千世界（佛教宇宙觀中的一個單位）的數量達到恒沙（極多的數量單位）為一個世界海。世界海的數量達到恒沙為一個世界性。世界性的數量達到恒沙為一個世界種。這裡世界種有不可說佛剎微塵數（極多的數量單位）。每一個香水海中，各自有一個世界種。如經文簡略地提到了世界種。在最中心的香水海，名為『無邊妙華光明』，以中道智悲（不偏不倚的智慧和慈悲）的妙用作為命名。也就是風輪（支撐世界的風）向上，在種種蕊香幢大蓮花內部的中心香水海。這個海內生出大蓮花，名為『一切香摩尼王莊嚴』，有世界種在其中居住。名為『普照十方熾然寶光明』。這個世界種上下有二十重世界，各自相距佛剎微塵數。這個娑婆世界（我們所居住的世界）在第十三重中。最下重中有一個佛剎微塵數的世界周匝圍繞。次上一重中有二個佛剎微塵數的世界周匝圍繞。次上一重中有三個

【English Translation】 English version Overlapping without obstruction. Upon that water, a great lotus flower grows. The flower pervades the Dharma Realm (universe). It is named 'Varied Stamen Fragrance Banner', symbolizing the fundamental wisdom (root wisdom) arising from differentiated wisdom (wisdom that distinguishes things), and acting with differentiated actions (taking different actions according to different situations). 'Stamen Fragrance Banner' signifies this. Within the lotus flower, above the Sun Jewel King Treasure (name of a treasure), there is a great Wheel-Enclosing Mountain (the Iron Ring Mountain surrounding Mount Sumeru). The sutra says, 'Above the Sun Jewel King Lotus Flower', it simply means that there is a treasure within the lotus flower, named Sun Jewel King, not that there is another lotus flower. Forests, fragrant waters, and wonderful flowers formed by various treasures bloom, as described in detail in the sutra. The land within the lotus flower is made of Vajra (an indestructible substance), and the land is adorned with various treasures. The sutra describes this in detail. Upon that land are countless fragrant water seas, with various treasures as their base, as described in the sutra. Each fragrant water sea has Four-World-Systems-Dust-Number (extremely large number) of fragrant water rivers revolving to the right, encircling them in order from south to east. Like the Six Jia (ancient calendar system) etc., they serve as rightward decorations for the rivers, as described in detail in the sutra. In the unspeakable fragrant water seas, within each sea, there is a Great World Seed (collection of worlds) residing within. The so-called World Seed is the place where beings of the same kind reside, called 'Seed'. 'Seed' means kind. As the former sages explained, the number of Three Thousand Great Thousand Worlds (a unit in Buddhist cosmology) reaching Ganges-sand (extremely large number) is one World Sea. The number of World Seas reaching Ganges-sand is one World Nature. The number of World Natures reaching Ganges-sand is one World Seed. Here, there are unspeakable Buddha-land-dust-number (extremely large number) of World Seeds. In each fragrant water sea, there is one World Seed. As the sutra briefly mentions the World Seed. In the most central fragrant water sea, named 'Boundless Wonderful Flower Light', the wonderful function of the Middle Way Wisdom and Compassion (unbiased wisdom and compassion) is used as the naming. That is, the Wind Wheel (wind supporting the world) rises upward, within the central fragrant water sea of the Varied Stamen Fragrance Banner Great Lotus Flower. Within this sea, a great lotus flower emerges, named 'All Fragrance Mani King Adornment', with a World Seed residing within it. Named 'Universally Illuminating Ten Directions Blazing Treasure Light'. Above and below this World Seed are twenty layers of worlds, each separated by Buddha-land-dust-number. This Saha World (the world we live in) is in the thirteenth layer. In the lowest layer, there are Buddha-land-dust-number of worlds surrounding it. In the next layer above, there are two Buddha-land-dust-number of worlds surrounding it. In the next layer above, there are three

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佛剎微塵數世界周匝圍繞。一重增一。至最上二十重。中有二十佛剎微塵數世界圍繞。如是周旋。通中心有十一個世界種。各有二十重。上下相去遠近相似。此十一個世界種外周圍至輪圍山。復有一百個世界種。隨方各十。于中佈列直往。隨方行列而住。近輪圍山周匝十個世界種各各上下四重。重數雖少。上下相去極遠。每第十三重與此娑婆世界齊等。最上重或言相去七佛剎塵。向下第二重與下相去。多言十佛剎微塵數。計四重世界還與中心十一個二十重世界種高下齊等。此近輪圍山十個世界種。即有四重。餘九十個世界種不言重數。且略舉世界種中心有十一個世界種。周圍有一百個世界種。共有一百一十一個世界種。如天帝網分佈而住。大都總數有不可說佛剎微塵數諸世界種。總于種種蕊香幢大蓮華之上諸香水海。各出蓮華。諸世界種各各而住。即于其大華之上別華而居。即是第二重各別蓮華之上佈列而住。最下有須彌山微塵數風輪。而持其上種種莊嚴。及持其上重重世界。猶如日月眾星以風所持處空而住。余廣者。經自有文。若廣引文煩恐當不見。略陳綱紀。粗而言之。

五配華藏世界海安立屬因者。夫果不自生從因而得。經云。廣大愿云周法界。於一切劫化群生。普賢智地行悉成。所有莊嚴從此出。如經

【現代漢語翻譯】 現代漢語譯本 佛剎微塵數世界（無數個世界）周匝圍繞，每重增加一圈，直到最上面的二十重。這二十重中，有二十佛剎微塵數世界圍繞。這樣週而復始地環繞，連同中心共有十一個世界種。每個世界種各有二十重，上下之間的距離遠近相似。這十一個世界種外圍，直到輪圍山（世界的邊緣），還有一百個世界種。它們按照方位，每個方向各有十個，在其中排列，筆直地延伸，按照方位行列而住。靠近輪圍山的周圍十個世界種，各自上下有四重。雖然重數較少，但上下之間的距離極其遙遠。每第十三重與此娑婆世界（我們所居住的世界）齊平。最上面的一重，有人說相距七佛剎塵。向下第二重與下面相距，多數人說是十佛剎微塵數。計算這四重世界，還與中心十一個二十重世界種的高度相等。這靠近輪圍山的十個世界種，只有四重，其餘九十個世界種沒有說明重數。這裡簡略地舉例說明，世界種中心有十一個世界種，周圍有一百個世界種，總共有一百一十一個世界種，如同天帝網（因陀羅網）一樣分佈而住。總的來說，總數有不可說佛剎微塵數諸世界種。它們都位於種種蕊香幢大蓮華之上，諸香水海中各生出蓮華，諸世界種各自安住。就在那大蓮華之上，又有別的蓮華而居，也就是第二重，在各自的蓮華之上排列而住。最下面有須彌山微塵數風輪（支撐世界的風），支撐著上面的種種莊嚴，以及支撐著上面的重重世界，猶如日月眾星被風所支撐，處在空中而住。其餘更廣闊的內容，經典自有記載。如果廣泛地引用經文，恐怕會看不清楚。這裡簡略地陳述綱要，粗略地說明。

五、配合華藏世界海（佛所居住的清凈世界）安立的因緣：果實不會自己產生，而是從因緣中得到的。經中說：『廣大愿云周法界，於一切劫化群生，普賢智地行悉成，所有莊嚴從此出。』如經所說。

【English Translation】 English version Worlds as numerous as Buddha lands' dust particles surround it, with one more layer added each time, up to the uppermost twentieth layer. Within these twenty layers, there are worlds as numerous as twenty Buddha lands' dust particles surrounding it. Thus, revolving and encircling, there are a total of eleven world-systems in the center. Each world-system has twenty layers, with similar distances between the upper and lower layers. Outside these eleven world-systems, up to the Wheel-Enclosing Mountains (the edge of the world), there are also one hundred world-systems. They are arranged according to the directions, with ten in each direction, arranged in a straight line and residing in rows according to the directions. The ten world-systems near the Wheel-Enclosing Mountains each have four layers above and below. Although the number of layers is small, the distance between the upper and lower layers is extremely far. Every thirteenth layer is level with this Saha World (the world we live in). The uppermost layer, some say, is separated by seven Buddha lands' dust particles. The second layer downwards is separated from the one below by, according to most, ten Buddha lands' dust particles. Calculating these four layers of worlds, they are still equal in height to the eleven twenty-layered world-systems in the center. These ten world-systems near the Wheel-Enclosing Mountains have only four layers, and the remaining ninety world-systems do not specify the number of layers. Here, we briefly exemplify that there are eleven world-systems in the center of the world-systems, and one hundred world-systems around them, totaling one hundred and eleven world-systems, distributed like Indra's net (Indra's net). In general, the total number is incalculable, as many as Buddha lands' dust particles. They are all located above various stamen-fragrant banner great lotuses, and lotuses emerge from each fragrant water sea, with each world-system residing separately. Right on top of that great lotus, there are other lotuses residing, which is the second layer, arranged and residing on top of their respective lotuses. At the very bottom, there are Mount Sumeru dust particle number wind wheels (winds supporting the world), supporting the various adornments above, as well as supporting the layers of worlds above, just like the sun, moon, and stars are supported by the wind, residing in empty space. The more extensive content is recorded in the scriptures themselves. If we were to extensively quote the scriptures, I fear it would be difficult to see clearly. Here, we briefly state the outline, roughly explaining it.

1. Matching the causes for the establishment of the Flower Adornment World Sea (the pure world where the Buddhas reside): A fruit does not arise by itself but is obtained from causes and conditions. The scripture says: 'Vast vow clouds pervade the Dharma realm, transforming sentient beings in all kalpas, the wisdom ground of Samantabhadra is completely accomplished, all adornments come forth from this.' As the scripture says.

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總舉不可說佛剎微塵數世界種者。明普賢行攝化之境遍法界故。即是座內眾眉間眾所行覺行報得之。總是都舉果行圓周之境。于彼但言佛世界微塵數眾。對不可說佛剎微塵數。于彼是略舉數。此是廣數。如說普賢之行且但言萬行。此是略言。意在無盡。等法界行也。即此二重舉果中。普賢滿行即如座內眾眉間眾。即此華藏莊嚴世界海。不可說佛剎微塵數世界種。如天帝網。分佈在種種蕊香幢大蓮華之中。是其彼果行所攝生報滿果所得之境。今在經中不舉大數。但舉中心十一個世界種。上下二十重。重別相去一佛剎微塵數。最下重世界各有一佛剎微塵數世界周匝圍繞。而住其中。次上第三重中。即言三佛剎塵數世界周匝圍繞。以次向上一重加一。直至最上重世界中。有二十佛剎微塵數世界周匝圍繞。此中心十一個世界種。總皆如是。此明十一地行門進修攝化境界報得。中心十一個即十一地報得。上下二十重漸漸增廣者。明十一地行門中一地有兩重因果。為地進修中。皆一正果一向果。其二十重所有佛號。皆是勝進中因果佛也。所有世界。是隨位中所化之境界也。即明十一地進修攝化增降佛果故。各隨位配之可見。除此十一個世界外。周圍別舉出一百個世界種者。即明此十一地攝化十波羅蜜行遍輪圍山法界內故。且隨方次

【現代漢語翻譯】 現代漢語譯本 總舉不可說佛剎微塵數世界種，是爲了說明普賢菩薩的行愿所攝化的境界遍及整個法界。這也就是座內大眾和眉間大眾所修行的覺悟之行所獲得的果報。總的來說，這是概括了果行圓滿周遍的境界。在《華嚴經》其他地方，只說佛世界微塵數的大眾，與『不可說佛剎微塵數』相比，那裡是略舉其數，這裡是廣舉其數。例如，說到普賢菩薩的行愿，也只是說『萬行』，這是簡略的說法，意在無盡，等同於法界之行。這二重所舉的果報中，普賢菩薩圓滿的行愿就像座內大眾和眉間大眾一樣，即是華藏莊嚴世界海，不可說佛剎微塵數的世界種，如同天帝網一般，分佈在種種蕊香幢大蓮華之中，這是他們果行所攝生的報滿果所得到的境界。 現在在經文中不舉大數，只舉中心十一個世界種，上下二十重，每一重之間相隔一佛剎微塵數。最下重世界各自有一佛剎微塵數的世界周匝圍繞，而住在其中。其次，向上第三重中，就說有三佛剎塵數的世界周匝圍繞。依次向上，每一重增加一個，直到最上重世界中，有二十佛剎微塵數的世界周匝圍繞。這中心十一個世界種，總的來說都是這樣。這說明了十一地行門進修攝化的境界果報。中心十一個世界種即是十一地果報，上下二十重漸漸增廣，說明十一地行門中一地有兩重因果，因為地地進修中，都有一正果一向果。那二十重所有的佛號，都是勝進中的因果佛。所有的世界，都是隨順位次所教化的境界。這說明了十一地進修攝化增降佛果的緣故，各自隨順位次來配合，就可以明白了。 除了這十一個世界之外，周圍另外舉出一百個世界種，說明這十一地攝化十波羅蜜行遍及輪圍山法界之內，且隨順方位次序。

【English Translation】 English version The general mention of 'unspeakable Buddha-kshetra dust-mote number of world-systems' is to illustrate that the realm of Samantabhadra's practices and vows encompasses the entire Dharma Realm. This is the reward obtained by the assembly within the seats and the assembly between the eyebrows through their practice of enlightenment. In essence, it summarizes the complete and all-encompassing realm of perfected practices and their fruition. Elsewhere in the Sutra, only the 'Buddha-world dust-mote number of beings' is mentioned, which, compared to 'unspeakable Buddha-kshetra dust-mote number,' is a brief enumeration, while this is an extensive enumeration. For example, when speaking of Samantabhadra's practices, it is simply said 'ten thousand practices,' which is a concise expression, but the intention is limitless, equivalent to the practices of the Dharma Realm. Among these two-fold mentions of fruition, Samantabhadra's complete practices are like the assembly within the seats and the assembly between the eyebrows, which is the Ocean of Wondrous Adornments of the Flower Treasury World, the unspeakable Buddha-kshetra dust-mote number of world-systems, distributed like Indra's net within various stamen-fragrant banner great lotus flowers. This is the realm obtained by their practices and vows, encompassing the fruition of their lives. Now, in the Sutra, a large number is not mentioned; only the central eleven world-systems are mentioned, with twenty layers above and below, each layer separated by a Buddha-kshetra dust-mote number. The lowest layer of worlds each has a Buddha-kshetra dust-mote number of worlds surrounding it, dwelling within. Next, in the third layer above, it is said that there are three Buddha-kshetra dust-mote number of worlds surrounding it. Progressing upwards, each layer adds one, until the uppermost layer of worlds, which has twenty Buddha-kshetra dust-mote number of worlds surrounding it. These central eleven world-systems are all like this in general. This illustrates the reward obtained by the progressive cultivation and transformation of the eleven Bhumi practice gates. The central eleven world-systems are the rewards of the eleven Bhumis, and the twenty layers above and below gradually expanding illustrate that in the eleven Bhumi practice gates, each Bhumi has two layers of cause and effect, because in the progressive cultivation of each Bhumi, there is one correct fruition and one directed fruition. All the Buddha names in those twenty layers are Buddhas of cause and effect in superior progress. All the worlds are the realms transformed according to their respective positions. This illustrates the reason for the progressive cultivation, transformation, increase, and decrease of the Buddha-fruit in the eleven Bhumis, each matched according to its position, which can be understood. Apart from these eleven world-systems, the surrounding hundred world-systems that are separately mentioned illustrate that these eleven Bhumis transform the ten Paramita practices throughout the Dharma Realm within the Iron Ring Mountains, and follow the order of directions.

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第各有其十。都言一百。明遍不可說佛剎微塵數境界滿故。近金剛輪圍山周圍有十個世界種。上下有四重者。明十一地中四攝法遍故。餘九十個世界種不云重數者。明但是十波羅蜜十中具百所攝化境故。此是一配因果竟。自餘十個四重世界配四攝法。更作一配。總舉中心十一個世界種並周圍。直至金剛輪圍山一百個世界種。總共有一百一十個世界種。配十住十行十回向十地十一地。五位法各有佛因果。都有一百。本五位中本自有十重因果為本。五位中各有兩重因果即是十。此為本。五位佛因果與五位中作進修故。即如此初會五位佛因果。是都有一百一十。更有一個世界種。為明佛位。是一遍。一切中作一故。若無此一位。諸位不成故。又明緣生之法皆須有一故。緣生之法始成。如一三五七九與十作緣。但置二四六八十具滿數故。是圓數不可加減。是佛法世間法皆相似故。如一日三日五日七日。皆一三五七九為法者。成緣生無盡一多相徹故。明其一者非同時無前後中間故。為一不自。一與萬法作一故。為萬法不自多。與一作多故。為成緣起法合如是一多自在無作任法相成故。如俗法一為陽二為陰。陽動陰隨不可自用。陰若自用即天地兩乖。云不興雨不施。皆主伴陰陽動靜相順。互為主伴。方成緣生。兩剛即缺。兩柔即離

【現代漢語翻譯】 現代漢語譯本 各有十個這樣的世界種，總共有一百個。這表明佛的光明遍照不可說佛剎微塵數般眾多的境界，使其圓滿。靠近金剛輪圍山周圍有十個世界種，上下有四重，這表明在十一地中，四攝法（佈施、愛語、利行、同事）普遍存在。其餘九十個世界種沒有提到重數，這表明它們只是十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）所包含的，十波羅蜜中又各自具備一百種所攝化的境界。這是一個因果的配合的結束。 其餘的十個四重世界種配合四攝法，再做一次配合。總共列舉中心十一個世界種以及周圍，直到金剛輪圍山的一百個世界種，總共有110個世界種。它們分別對應十住（發心住、治地住、修行住、生貴住、方便具足住、正心住、不退住、童真住、法王子住、灌頂住）、十行（歡喜行、饒益行、無嗔恨行、無盡行、離癡亂行、善現行、無著行、尊重行、善法行、真實行）、十回向（救護一切眾生離眾生相迴向、不壞迴向、等一切諸佛迴向、至一切處迴向、無盡功德藏迴向、隨順平等一切善根迴向、隨順等觀一切眾生迴向、真如相迴向、無縛解脫迴向、法界無量回向）、十地（歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地）以及十一地（佛地）。這五個階段的法各自具有佛的因果，總共有一百個。這五個階段本身就具有十重因果作為根本。五個階段中各自有兩重因果，總共是十個，這是根本。五個階段的佛因果與五個階段中的進修相結合，就像最初的法會上的五個階段的佛因果一樣，總共有110個。 還有一個世界種，是爲了闡明佛的果位。這是『一』遍及一切，在一切中作為『一』的體現。如果沒有這個果位，其他的果位都不能成立。這也表明緣生之法都必須有『一』的存在，緣生之法才能成立。就像一、三、五、七、九與十作為因緣，只要放置二、四、六、八，十就具備了圓滿的數字。這是圓滿的數字，不可增減。佛法和世間法都是相似的。就像一日、三日、五日、七日，都是以一、三、五、七、九為法則，成就緣生無盡，一多相互滲透。表明這個『一』不是同時的，沒有前後中間。因為『一』不是獨立的，『一』與萬法構成『一』，所以萬法不是獨立的多，與『一』構成多。爲了成就緣起法，合在一起就像這樣一多自在，無所作為，任由法相成就。就像世俗的法則，一為陽，二為陰。陽動陰隨，不可各自為用。陰如果各自為用，那麼天地就會分離，云不興起，雨不降落。都是主伴陰陽動靜相互順應，互為主伴，才能成就緣生。兩剛相遇就會缺損，兩柔相遇就會分離。

【English Translation】 English version Each has ten of these world-seeds, totaling one hundred. This indicates that the Buddha's light pervades countless realms, as numerous as the dust motes in inexpressible Buddha-lands, making them complete. Near the Vajra Iron Mountain, there are ten world-seeds surrounded, with four layers above and below, indicating that the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) are prevalent in the Eleven Grounds. The remaining ninety world-seeds do not mention layers, indicating that they are merely contained within the Ten Paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), each of which possesses a hundred aspects of transformation. This concludes one pairing of cause and effect. The remaining ten four-layered world-seeds are paired with the Four Embracing Dharmas, making another pairing. Altogether, listing the eleven central world-seeds and those around them, up to the one hundred world-seeds of the Vajra Iron Mountain, there are a total of 110 world-seeds. They correspond to the Ten Abodes (Abode of Initial Aspiration, Abode of Taming the Ground, Abode of Practice, Abode of Noble Birth, Abode of Complete Skillful Means, Abode of Correct Mind, Abode of Non-Regression, Abode of Pure Youth, Abode of Dharma Prince, Abode of Anointing), the Ten Practices (Practice of Joy, Practice of Benefit, Practice of Non-Anger, Practice of Limitlessness, Practice of Freedom from Delusion, Practice of Good Manifestation, Practice of Non-Attachment, Practice of Respect, Practice of Good Dharma, Practice of Truth), the Ten Dedications (Dedication of Saving All Beings from the Notion of Beings, Dedication of Indestructibility, Dedication Equal to All Buddhas, Dedication Reaching All Places, Dedication of Endless Treasury of Merit, Dedication Following and Equaling All Good Roots, Dedication Following and Equally Observing All Beings, Dedication of Suchness, Dedication of Unbound Liberation, Dedication of Limitless Dharma Realm), the Ten Grounds (Ground of Joy, Ground of Purity, Ground of Light, Ground of Blazing Wisdom, Ground of Difficult Victory, Ground of Manifestation, Ground of Far Progress, Ground of Immovability, Ground of Good Wisdom, Ground of Dharma Cloud), and the Eleventh Ground (Buddha Ground). Each of these five stages of Dharma possesses the Buddha's cause and effect, totaling one hundred. These five stages inherently possess ten layers of cause and effect as their foundation. Each of the five stages has two layers of cause and effect, totaling ten, which is the foundation. The Buddha's cause and effect in the five stages are combined with the progressive cultivation in the five stages, just like the Buddha's cause and effect in the five stages at the initial assembly, totaling 110. There is also one world-seed to clarify the Buddha's position. This is the 'One' pervading everything, manifesting as the 'One' in everything. Without this position, the other positions cannot be established. This also indicates that the Dharma of Dependent Origination must have the existence of 'One' for the Dharma of Dependent Origination to be established. Just like one, three, five, seven, and nine are related to ten as conditions, as long as two, four, six, and eight are placed, ten possesses the complete number. This is the complete number, which cannot be increased or decreased. The Buddha-dharma and the worldly dharma are similar. Just like one day, three days, five days, and seven days, all use one, three, five, seven, and nine as the rule, achieving endless Dependent Origination, with one and many interpenetrating each other. It indicates that this 'One' is not simultaneous, without before, after, or middle. Because 'One' is not independent, 'One' constitutes 'One' with all dharmas, so all dharmas are not independently many, constituting many with 'One'. In order to achieve the Dharma of Dependent Origination, combined together, it is like this one and many are free, without action, allowing the Dharma characteristics to be achieved. Just like the secular law, one is Yang, and two is Yin. Yang moves and Yin follows, and neither can be used independently. If Yin is used independently, then heaven and earth will be separated, clouds will not rise, and rain will not fall. All are the principal and accompanying Yin and Yang, movement and stillness, mutually conforming, and mutually being the principal and accompanying, in order to achieve Dependent Origination. Two hard things meeting will be damaged, and two soft things meeting will be separated.

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。為不成濟故。是如來出世意在利生。真不隨俗故。行無所設也。德無所濟也。即佛自佛。眾生自眾生。若為利眾生施設法則。即佛為陽德。所設教為陰。是故此經名為圓教。佛處坎之一。而設教即十。以坎為師封故。普賢菩薩為明設教利生因果緣起法須自在。不滯緣生故。舉一百一十一世界種。配其五位因果。有一百一十之門。為攝生報得。有一個世界種。明其佛位與五位及一切諸行作一故。還如眉間之眾勝音菩薩。獨坐蓮華臺。諸菩薩眾坐其華須。明主伴萬行一多相即故。定慧觀之可見。十下作一。是其士字。明仁士之法。法合十一。令以十一個世界安立十一地法門。四重世界明十波羅蜜四攝法之方便。大意舉前座內眾及眉間眾。明其所行之行。此華藏世界明彼行中報得依果。于中雜類世界即明所攝之眾生同住一處而境各異者。約法界理智真俗不殊。

六釋華藏世界海純雜無礙者。為佛所行遍法界眾生界故。既是行遍所得依果亦遍但業不相應者。同住居而不見。猶如靈神及諸鬼趣與人同處人不能見。如經云。譬如人身常有二天隨逐。天常見人。人不見天。此經為佛行圓遍依正亦遍。不同三乘推凈。土于余方而致去來自他之相。為彼小心根劣者。且如是權設教網故。畢竟求大菩提心者。還須歸此不二之門。興

【現代漢語翻譯】 現代漢語譯本：因為不能成就救濟的緣故，所以如來出世的意義在於利益眾生。真正的（佛法）不隨順世俗，所以（佛的）行為沒有固定的模式，（佛的）德行也沒有固定的救濟方式。這樣，佛就是佛，眾生就是眾生。如果爲了利益眾生而設定法則，那麼佛就成了陽，所設定的教法就成了陰。因此，這部經名為圓教。佛處於坎位之一，而設定的教法卻有十種，因為以坎為師範。普賢菩薩爲了闡明設定教法利益眾生的因果緣起法，必須自在，不滯留在緣生上。舉出一百一十一個世界種，配合其五位因果，有一百一十個法門，爲了攝受眾生所報得的果報。有一個世界種，闡明其佛位與五位以及一切諸行合為一體。還像眉間的眾勝音菩薩，獨自坐在蓮花臺上，諸菩薩眾坐在蓮花的須上，闡明主伴萬行一多相即的道理。從定慧觀中可以見到，十下作一，是其士字，闡明仁士的法則，法合十一，令以十一個世界安立十一地法門。四重世界闡明十波羅蜜（Ten Perfections）四攝法（Four Embracing Dharmas）的方便。大意是舉出前座內的眾以及眉間眾，闡明他們所修行的行為。此華藏世界（Lotus Treasury World）闡明彼行中報得的依果。于其中雜類世界，即闡明所攝受的眾生同住一處而境界各異的情況。從法界理智真俗來看，沒有差別。 六、解釋華藏世界海（Lotus Treasury World Sea）純雜無礙的原因，是因為佛所行遍及法界眾生界。既然是修行遍及所得的依果也遍及，但業力不相應的眾生，同住一處卻不能看見。猶如靈神以及諸鬼趣與人同處而人不能看見。如經所說：『譬如人身常有二天隨逐，天常見人，人不見天。』此經為佛行圓滿遍及，依報正報也遍及，不同於三乘推崇凈土于其他方而導致去來自他的現象。爲了那些小心根劣的眾生，姑且如此權巧設定教網。畢竟求大菩提心的人，還須歸於這不二之門，興起（行動）。

【English Translation】 English version: Because of not being able to accomplish salvation, the meaning of the Tathagata's (如來) [Thus Come One] appearance in the world lies in benefiting sentient beings. The true (Dharma) does not follow worldly customs, so (the Buddha's) actions have no fixed pattern, and (the Buddha's) virtues have no fixed way of salvation. In this way, the Buddha is the Buddha, and sentient beings are sentient beings. If laws are established to benefit sentient beings, then the Buddha becomes Yang (陽) [the active/male principle], and the teachings established become Yin (陰) [the passive/female principle]. Therefore, this sutra is called the Round Teaching. The Buddha is in one of the Kan (坎) [one of the eight trigrams in the Book of Changes] positions, but the teachings established are tenfold, because Kan is taken as the teacher. Samantabhadra Bodhisattva (普賢菩薩) [Universal Virtue Bodhisattva], in order to clarify the causal origination of setting up teachings to benefit sentient beings, must be free and not attached to conditioned arising. One hundred and eleven world seeds are cited, matching their five positions of cause and effect, with one hundred and ten Dharma gates, in order to gather the retribution obtained by sentient beings. One world seed clarifies that its Buddha position is united with the five positions and all practices. It is also like the Superior Sound Bodhisattva (眾勝音菩薩) between the eyebrows, sitting alone on a lotus platform, with the Bodhisattva assembly sitting on the lotus stamens, clarifying the principle of the interpenetration of the main companion's myriad practices, one and many. It can be seen from the contemplation of Samadhi (定) [concentration] and Prajna (慧) [wisdom] that ten below becomes one, which is the character 'shi' (士) [scholar], clarifying the law of the benevolent person, the law combines eleven, so that eleven world are established to establish the eleven Bhumi (地) [grounds/levels] Dharma gates. The fourfold world clarifies the expediency of the Ten Paramitas (十波羅蜜) [Ten Perfections] and the Four Sangrahavastus (四攝法) [Four Embracing Dharmas]. The general idea is to cite the assembly in the front seat and the assembly between the eyebrows, clarifying the practices they are engaged in. This Lotus Treasury World (華藏世界) [Lotus Treasury World] clarifies the dependent fruit obtained in that practice. Among them, the mixed world clarifies the situation where the sentient beings gathered live in the same place but have different realms. From the perspective of the Dharmadhatu (法界) [Dharma Realm] principle, the wisdom, truth, and falsehood are not different. Six, explaining the reason why the Lotus Treasury World Sea (華藏世界海) [Lotus Treasury World Sea] is purely mixed and unobstructed is because the Buddha's actions pervade the Dharmadhatu (法界) [Dharma Realm] and the realm of sentient beings. Since the dependent fruit obtained by practice is pervasive, but sentient beings whose karmas are not corresponding, live in the same place but cannot see each other. It is like spiritual beings and ghosts living in the same place as humans, but humans cannot see them. As the sutra says: 'For example, there are always two devas (天) [deities] following a person's body, the devas often see the person, but the person does not see the devas.' This sutra is the Buddha's perfect and pervasive action, and the dependent and retribution bodies are also pervasive, unlike the three vehicles that promote Pure Land in other directions, leading to the phenomenon of going and coming from others. For those sentient beings with small minds and inferior roots, let us temporarily set up such a skillful teaching network. After all, those who seek the great Bodhi mind must return to this non-dual gate and arise (into action).

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遍周法界之行愿也。

七明華藏世界海圓攝三世業境者。此華藏世界海。明此教法一念三世故。一念者。為無念也。無念即無三世古今等法。以明法身無念。一切眾生妄念三世多劫之法。不離無念之中。以是義故。此華藏世界所有莊嚴境界。能互現諸佛業。眾生三世所行行業因果。總現其中。或過去業現未來中或未來業現過去中。或過去未來業現現在中。或現在業現過去未來中。如百千明鏡俱懸四面前後影像互相徹故。為法界之體性無時故。妄系三世之業。頓現無時法中。是故經言。智入三世而無來往。經云。佛子汝應觀。剎種威神力。未來諸國土。如夢悉令見。十方諸世界。過去國土海。咸於一剎中。現像猶如化。三世一切佛。及以其國土。於一剎種中。一切悉觀見。論主頌曰。

三世無有時　　妄系三世法 　以真無妄想　　一念現三世 　三世無時者　　亦無有一念 　繫著三世法　　總現無時中 　了達無時法　　一念成正覺

八釋佛國本空何為華藏世界海出生所緣者。緣何事意有四緣一為明二乘雖得解脫三界粗業無有福智不利眾生滯于涅槃。二為三乘菩薩有樂生凈土想常存。障法性如理。染凈當情知見不普。情存凈土不得自在。不如此法隱現自在。為利眾生顯勝福德故。即具相萬差光明顯

【現代漢語翻譯】 現代漢語譯本： 遍及整個法界的行愿。

七、闡明華藏世界海圓滿攝取三世業境。此華藏世界海，闡明此教法一念包含三世的道理。一念，即是無念。無念即沒有三世古今等法。以此闡明法身無念，一切眾生妄念的三世多劫之法，不離無念之中。因此，此華藏世界所有莊嚴境界，能互相顯現諸佛的行業，眾生三世所行的行業因果，全部顯現在其中。或者過去業顯現在未來中，或者未來業顯現在過去中，或者過去未來業顯現在現在中，或者現在業顯現在過去未來中。如同百千明鏡同時懸掛在四面，前後影像互相通徹。因為法界的體性沒有時間性，所以妄想執著於三世的業，頓時顯現在沒有時間性的法中。所以經中說：『智慧進入三世而沒有來往。』經中說：『佛子，你應該觀察剎種（Kshatra-bija，佛剎的種子）的威神力，未來諸國土，如夢一般全部顯現。十方諸世界，過去國土海，全部在一個剎中，顯現的形象猶如幻化。三世一切佛，以及他們的國土，在一個剎種中，全部都能觀見。』論主頌曰：

『三世沒有時間，妄想執著於三世法，以真如沒有妄想，一念顯現三世。三世沒有時間，也沒有一念，執著於三世法，全部顯現在沒有時間性中。了達沒有時間性的法，一念成就正覺。』

八、解釋佛國本來是空，為何有華藏世界海出生所緣？因為什麼事？有四種因緣：一是爲了闡明二乘（Śrāvaka-yāna and Pratyeka-buddha-yāna，聲聞乘和緣覺乘）雖然得到解脫三界粗業，但沒有福德智慧，不利於眾生，滯留在涅槃（Nirvana，寂滅）。二是爲了三乘菩薩（Bodhisattva-yāna，菩薩乘）有樂於往生凈土的想法，常存，障礙法性如理，染凈當情，知見不普遍。情執于凈土不得自在，不如這種法隱現自在。爲了利益眾生，顯現殊勝福德的緣故，即具足相貌萬千差異，光明明顯。

【English Translation】 English version: The vows and practices pervading the entire Dharma Realm.

1. Explaining how the Ocean of Worlds of the Flower Treasury (Hua-tsang shih-chieh hai) completely encompasses the karmic realms of the three periods of time. This Ocean of Worlds of the Flower Treasury clarifies that this teaching encompasses the three periods of time in a single thought. A single thought is equivalent to no-thought. No-thought means there are no dharmas such as the three periods of time, past and present. This clarifies that the Dharmakaya (Dharmakāya, the body of the Dharma) is without thought, and all sentient beings' deluded thoughts of the three periods of time and countless kalpas (kalpa, an aeon) are not apart from no-thought. Therefore, all the adorned realms of this Ocean of Worlds of the Flower Treasury can mutually manifest the activities of all Buddhas and the karmic causes and effects of sentient beings' actions in the three periods of time, all appearing within it. Either past karma appears in the future, or future karma appears in the past, or past and future karma appear in the present, or present karma appears in the past and future. It is like hundreds and thousands of bright mirrors hanging simultaneously on all four sides, with the images in front and behind penetrating each other. Because the nature of the Dharma Realm is without time, the karma of clinging to the three periods of time instantly appears in the timeless Dharma. Therefore, the sutra says: 'Wisdom enters the three periods of time without coming or going.' The sutra says: 'Buddha-children, you should observe the majestic spiritual power of the seed-realms (Kshatra-bija, the seed of Buddha-lands). All future lands are seen as if in a dream. All worlds in the ten directions, the oceans of past lands, all appear in a single realm, the images manifesting as if by magic. All Buddhas of the three periods of time, and their lands, are all seen within a single seed-realm.' The Treatise Master (Vasubandhu) says in verse:

'The three periods of time are without time; deluded clinging to the dharmas of the three periods of time. With true suchness without delusion, a single thought manifests the three periods of time. The three periods of time are without time; there is also no single thought. Clinging to the dharmas of the three periods of time, all appear in the timeless. Understanding the timeless Dharma, a single thought accomplishes perfect enlightenment.'

1. Explaining why the Buddha-land is fundamentally empty, yet the Ocean of Worlds of the Flower Treasury arises from conditions. What is the reason? There are four reasons: First, to clarify that although those of the Two Vehicles (Śrāvaka-yāna and Pratyeka-buddha-yāna, the Hearer Vehicle and the Solitary Realizer Vehicle) attain liberation from the coarse karma of the Three Realms, they lack the merit and wisdom to benefit sentient beings and remain stuck in Nirvana (Nirvana, cessation). Second, because Bodhisattvas (Bodhisattva-yāna, the Bodhisattva Vehicle) have a constant desire to be reborn in pure lands, which obstructs the Dharma-nature's accordance with principle, and their understanding of purity and defilement is not universal. Clinging to pure lands prevents them from attaining freedom, which is not as free and unhindered as this Dharma. For the sake of benefiting sentient beings and manifesting superior merit, it is complete with myriad differences in appearance and clear and bright light.

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照。若令眾生情無取著。如幻雲散一物便無。有所得存其系故。三為怖一切空眾生。為法空無相之理。謂言斷見空無福智。不樂觀空樂取相縛。隨境存業不能解脫者。所現福德依正果故。令觀空法空卻無明成福德業。四總為一切三乘及一切凡夫。現廣大願行福智境界。量度樣式令其仿學。不偏執故。經云。諸佛國土如虛空。無等無生無有相。為利眾生普嚴凈。本願力故住其。

九明華藏世界海因何得隱現自在者。為從一切法空之。理隨智現故得隱現自在。世間龍鬼具有三毒。猶能隱現。何況法空空諸三毒。純清凈智不能隱現自在。如善財入彌勒樓閣。以三昧力具見眾妙莊嚴。從三昧起忽然不見。一相都無。善財白言。此莊嚴何處去。彌勒答言。從來處去。問曰。從何處來。答曰。從菩薩智慧處來。依菩薩智慧神力而住。無有去處故無住處。非集非常。遠離一切。又如幻師作諸幻事。無所從來。無所至去。雖無來去。以幻力故。分明可見。彼莊嚴事亦復如是。無所從來。亦無所去。雖無來去。然以慣習不可思議幻智力故。及往昔大願力故。如是顯現華藏世界亦復如是。以如來大愿智力法性自體空無性力。隱現自在。若隨法性萬相都無。隨愿智力眾相隨現。隱現隨緣都無作者。但以理智法爾自具不思議功不思議變。

【現代漢語翻譯】 現代漢語譯本：如果讓眾生的情識沒有執取，就像幻化的雲彩消散一樣，什麼都不會存在。因為有所得的心存在，所以被束縛。第三是爲了使一切害怕空性的眾生，理解法空（Dharmasunyata，一切事物皆空的真理）和無相（Nirakara，沒有固定不變的形態）的道理。他們認為斷滅見（Ucchedadristi，認為人死後一切皆無的錯誤見解）是空，沒有福德和智慧，不樂於觀察空性，喜歡執取表相，隨順外境而造業，不能解脫。爲了讓他們明白，所顯現的福德是依報和正報的結果，讓他們觀察空法，空掉無明，成就福德之業。第四是總的爲了所有三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）以及一切凡夫，示現廣大的願行、福德和智慧的境界，提供量度和樣式讓他們效仿學習，不偏執于任何一邊。經中說：『諸佛的國土就像虛空一樣，沒有相等，沒有產生，沒有相狀。爲了利益眾生而普遍莊嚴，這是因為本願力的緣故。』

九、說明華藏世界海（Garland Store Sea World，重重無盡的世界）為什麼能夠隱現自在？因為是從一切法空的道理，隨著智慧顯現的緣故，所以能夠隱現自在。世間的龍和鬼都具有貪嗔癡三毒（Three poisons，貪慾、嗔恨、愚癡），尚且能夠隱現，更何況法空能夠空掉一切三毒，純粹清凈的智慧，怎麼不能隱現自在呢？就像善財童子（Sudhana，求道者）進入彌勒菩薩（Maitreya，未來佛）的樓閣，憑藉三昧（Samadhi，禪定）的力量，完全看見各種美妙的莊嚴。從三昧中出來后，忽然什麼都看不見了，連一個相狀都沒有。善財童子問：『這些莊嚴到哪裡去了？』彌勒菩薩回答說：『從哪裡來就回哪裡去了。』問：『從哪裡來呢？』答：『從菩薩的智慧中來。』依靠菩薩的智慧神通力而存在，沒有去處，所以沒有住處，不是聚集，也不是消散，遠離一切。又像幻術師變出各種幻象，沒有從哪裡來，也沒有到哪裡去。雖然沒有來去，但憑藉幻術的力量，分明可以看見。那些莊嚴的事情也是這樣，沒有從哪裡來，也沒有到哪裡去。雖然沒有來去，但是憑藉慣習的不可思議的幻化智慧力，以及往昔的大願力，就這樣顯現出來。華藏世界也是這樣，憑藉如來的大愿智力，法性（Dharmata，諸法的本性）自體空無自性的力量，隱現自在。如果隨順法性，萬相都消失；隨順愿智力，各種相狀隨之顯現。隱現隨順因緣，沒有作者，只是憑藉理智法爾自然具備不可思議的功用和不可思議的變化。

【English Translation】 English version: If we let sentient beings' emotions be without attachment, like illusory clouds dissipating, nothing would remain. Because the mind of 'something to be gained' exists, it is bound. The third is to make all beings who fear emptiness understand the principle of Dharmasunyata (the truth that all things are empty) and Nirakara (without fixed and unchanging form). They believe that Ucchedadristi (the wrong view that everything ceases to exist after death) is emptiness, without merit and wisdom, not delighting in observing emptiness, liking to cling to appearances, following external circumstances and creating karma, unable to be liberated. To make them understand that the manifested merit is the result of dependent and direct retribution, let them observe emptiness, empty out ignorance, and accomplish meritorious deeds. The fourth is generally for all three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and all ordinary beings, to show the vast realms of vows, practices, merit, and wisdom, providing measures and models for them to emulate and learn from, without being biased towards any one side. The sutra says: 'The Buddha lands are like empty space, without equality, without arising, without form. For the benefit of sentient beings, they are universally adorned, because of the power of their original vows.'

1. Explaining why the Garland Store Sea World (Garland Store Sea World, infinitely layered worlds) can manifest and disappear freely? Because it is from the principle of the emptiness of all dharmas, manifesting according to wisdom, it can manifest and disappear freely. Worldly dragons and ghosts all possess the three poisons (greed, hatred, and ignorance), yet they can still manifest and disappear. How much more so can Dharmasunyata empty out all three poisons, and pure wisdom, how can it not manifest and disappear freely? Just like Sudhana (a seeker of the Way) entering the pavilion of Maitreya (the future Buddha), relying on the power of Samadhi (meditative concentration), he completely sees all kinds of wonderful adornments. After coming out of Samadhi, suddenly he cannot see anything, not even a single form. Sudhana asks: 'Where have these adornments gone?' Maitreya replies: 'They have returned to where they came from.' He asks: 'Where did they come from?' He replies: 'They came from the wisdom of the Bodhisattva.' Relying on the wisdom and supernatural power of the Bodhisattva, they exist, there is nowhere to go, so there is no place to stay, not gathering, not dissipating, far away from everything. Also, like a magician performing various illusions, there is nowhere they come from, and nowhere they go to. Although there is no coming and going, with the power of illusion, they can be clearly seen. Those adornments are also like this, there is nowhere they come from, and nowhere they go to. Although there is no coming and going, with the power of habitual, inconceivable, illusory wisdom, and the great power of past vows, they manifest in this way. The Garland Store World is also like this, with the great vow and wisdom power of the Tathagata, the power of the self-nature of Dharmata (the nature of all dharmas) being empty and without self-nature, it manifests and disappears freely. If one follows Dharmata, all forms disappear; if one follows the power of vow and wisdom, all kinds of forms appear accordingly. Manifestation and disappearance follow conditions, there is no creator, but with reason and wisdom, it naturally possesses inconceivable functions and inconceivable transformations.

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無能作者。自在隱現。凡夫執著用作無明執障。既無智用自在。順法身萬像俱寂。隨智用萬像俱生。隨大悲常居生死。但隨理智生死恒真。以此三事隱顯萬端。不離一真之智。化儀百變。

十隨文釋義者。此一品經。長科為十二段。

一從初爾時普賢菩薩已下長行有二十四行經。並二十行頌。明嘆佛往因行菩薩行修大願力。報得風輪以持華藏世界。及眾莊嚴。

二爾時已下有八行半經。並二十行頌。明嘆蓮華之上。寶輪圍山具眾嚴飾。由如來神力所生。

三爾時已下十行半經。並二十行頌。嘆輪圍山內平地金剛所成。具足眾寶間錯其地華網莊嚴。

四爾時已下一十六行經。二十行頌。明金剛寶地有眾香水海。眾寶為底妙香嚴岸。具眾嚴飾。

五爾時已下一十二行經。二十行頌。明各各香海具眾香河。其河底岸具諸嚴飾。右旋繞海。

六爾時已下十五行半經。二十行頌。明香水河兩間平地。其地眾妙莊嚴。其樹華果眾妙莊嚴。芬陀利華。此云百葉白蓮華。

七爾時已下五行經。二十行頌。都結總嘆此世界海。如來無量功德莊嚴。

八爾時已下三十八行經。二十行頌。明世界種體性形狀依住。

九爾時已下直至卷末。及初都結諸世界種於此大蓮華上分佈而

【現代漢語翻譯】 現代漢語譯本： 無能的作者（指佛），自在地隱沒和顯現。凡夫執著於此，將其作為無明的障礙。既然沒有智慧的運用和自在，那麼順應法身，萬象都歸於寂靜；隨順智慧的運用，萬象都隨之生起；隨順大悲心，常居於生死輪迴之中。但隨順真理和智慧，生死才恒常為真。憑藉這三件事的隱沒和顯現，變化萬端，都不離一真之智，教化的方式千變萬化。

十、隨文解釋經義：這一品經，按照長的段落可以分為十二段。

一、從最初的『爾時普賢菩薩』（爾時：當時。普賢菩薩：象徵一切諸佛的理德與行德的菩薩）以下，長行有二十四行經文，加上二十行頌文，說明讚歎佛往昔因地修行菩薩行，修習大願力，報得風輪以支撐華藏世界（華藏世界：又稱蓮華藏世界，是《華嚴經》所描述的佛所居住的清凈世界），以及種種莊嚴。

二、『爾時』以下有八行半經文，加上二十行頌文，說明讚歎蓮花之上，寶輪圍山（寶輪圍山：圍繞在須彌山周圍的山）具備種種莊嚴裝飾，由如來的神力所生。

三、『爾時』以下十行半經文，加上二十行頌文，讚歎輪圍山內平地由金剛所成，具足種種寶物，交錯其間，用華網莊嚴。

四、『爾時』以下一十六行經文，二十行頌文，說明金剛寶地有眾多香水海，用各種寶物為底，美妙的香氣莊嚴岸邊，具備種種莊嚴裝飾。

五、『爾時』以下一十二行經文，二十行頌文，說明各個香海具備眾多香河，那些河的底部和岸邊具備各種莊嚴裝飾，右旋環繞香海。

六、『爾時』以下十五行半經文，二十行頌文，說明香水河兩岸之間的平地，那片土地用各種美妙的事物莊嚴，那裡的樹木、花朵、果實都用各種美妙的事物莊嚴。芬陀利華（芬陀利華：梵語pundarika的音譯），這裡翻譯為百葉白蓮花。

七、『爾時』以下五行經文，二十行頌文，總結讚歎這個世界海，由如來無量的功德所莊嚴。

八、『爾時』以下三十八行經文，二十行頌文，說明世界種的體性、形狀和依止。

九、『爾時』以下直到本卷末尾，以及最初總結各個世界種分佈在這朵大蓮花上，而...

【English Translation】 English version: The incapable author (referring to the Buddha) freely conceals and reveals himself. Ordinary people cling to this, using it as an obstruction of ignorance. Since there is no free use of wisdom, then in accordance with the Dharmakaya (Dharmakaya: the body of the law, the ultimate nature of reality), all phenomena return to stillness; in accordance with the use of wisdom, all phenomena arise accordingly; in accordance with great compassion, he constantly dwells in the cycle of birth and death. But only by following truth and wisdom is birth and death eternally true. Relying on the concealment and revelation of these three things, changes are endless, never departing from the wisdom of the one true reality, and the methods of teaching are infinitely varied.

1. Explaining the meaning of the sutra according to the text: This chapter of the sutra can be divided into twelve sections according to the long paragraphs.

2. From the beginning, 'At that time, Samantabhadra Bodhisattva' (At that time: at that moment. Samantabhadra Bodhisattva: a bodhisattva symbolizing the principle and practice of all Buddhas) and below, the prose section has twenty-four lines of scripture, plus twenty lines of verse, explaining and praising the Buddha's past practice of the Bodhisattva path, cultivating great vows, and being rewarded with the Wind Wheel to support the Avatamsaka World (Avatamsaka World: also known as the Lotus Treasury World, the pure land described in the Avatamsaka Sutra where the Buddha resides), and all its adornments.

3. 'At that time' and below, there are eight and a half lines of scripture, plus twenty lines of verse, explaining and praising that above the lotus flower, the Jewel-Wheel Encircling Mountains (Jewel-Wheel Encircling Mountains: the mountains surrounding Mount Sumeru) possess various adornments, born from the power of the Tathagata.

4. 'At that time' and below, ten and a half lines of scripture, plus twenty lines of verse, praising that the flat ground inside the Wheel-Encircling Mountains is made of diamond, complete with various jewels interspersed within, adorned with flower nets.

5. 'At that time' and below, sixteen lines of scripture, twenty lines of verse, explaining that the diamond-jewel ground has many fragrant water seas, with various jewels as the bottom, and wonderful fragrance adorning the shores, possessing various adornments.

6. 'At that time' and below, twelve lines of scripture, twenty lines of verse, explaining that each fragrant sea possesses many fragrant rivers, and the bottoms and shores of those rivers possess various adornments, rotating to the right around the fragrant sea.

7. 'At that time' and below, fifteen and a half lines of scripture, twenty lines of verse, explaining the flat ground between the two banks of the fragrant water river, that land is adorned with various wonderful things, and the trees, flowers, and fruits there are adorned with various wonderful things. Pundarika flower (Pundarika flower: transliteration of the Sanskrit word 'pundarika'), here translated as a hundred-petaled white lotus flower.

8. 'At that time' and below, five lines of scripture, twenty lines of verse, summarizing and praising this world-sea, adorned by the Tathagata's immeasurable merits.

9. 'At that time' and below, thirty-eight lines of scripture, twenty lines of verse, explaining the nature, shape, and support of the world-seed.

10. 'At that time' and below until the end of this scroll, and initially summarizing that the various world-seeds are distributed on this great lotus flower, and...

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住。並別舉此中心華藏世界海。有世界種。名普照十方熾然寶光明。上下二十重世界。于中大意如前已釋。

十此第九卷。一卷經都有十個二十重世界種。繞此中心世界種。總都有十一個二十重世界種。于中意況前已釋畢。

十一此第十卷中。總舉一百個世界種。圍繞中心十一個二十重世界種。佈列而住。近輪圍山十世界種上下四重。高下與此中心十一個世界種相似。中間相去極遠。自餘九十個世界種不云重數。大數有一百一十個世界種。于中表意如前已釋。

十二第十卷末一段頌。都已前諸世界海。安住虛空。或凈或穢。純雜同居。而不相障。皆由業力所起經文廣博。不可子細。科文文句亂煩障其義。趣于中義味大意前已略述。余之廣義經文自具。不同小經小經。即須多引外文莊飾其義。此大部一乘之典。余經義亦多不相應。意況與三乘全別。不可例此經典。此已上十卷經。明三度舉果。一前如來始成正覺及座內眾。舉佛果行果明佛自證。二眉間眾。是舉佛中道行果與一切未信者作成信之因。三華藏世界海。明是向前座內眾眉間眾所行之行報得之果。本意以佛報業之果答前三十七問。見果知因。使後學者如是仿之。行如是行愿。得如是果報。

毗盧遮那品第六

將釋此品。約作三門

【現代漢語翻譯】 現代漢語譯本 住。並且特別舉出這個中心華藏世界海（Vairocana's Womb Realm Mandala）。其中有世界種（world-seed），名為普照十方熾然寶光明。上下共有二十重世界。其中的大意如前面已經解釋過。

十、這第九卷經中，一卷經都有十個二十重世界種，圍繞著這個中心世界種。總共有十一個二十重世界種。其中的意義和情況前面已經解釋完畢。

十一、這第十卷中，總共舉出一百個世界種，圍繞著中心的十一個二十重世界種，排列而住。靠近輪圍山（Cakravāla Mountains）的有十個世界種，上下四重。高低與這個中心的十一個世界種相似。中間相距極遠。其餘九十個世界種沒有說明重數。總數有一百一十個世界種。其中的表意如前面已經解釋過。

十二、第十卷末尾的一段頌文，都是說前面這些世界海（world-ocean），安住在虛空中，或者清凈或者污穢，純粹或者混雜，共同居住，而不互相妨礙。都是由於業力所產生的。經文廣博，不能仔細地一一解釋。科文的文句繁雜，反而會障礙理解其中的意義。其中的義理和大概的意思前面已經略微敘述過。其餘的廣義經文自身具備。不同於小乘經典，小乘經典就需要多引用外文來莊飾其中的意義。這部大部一乘的經典，與其他經典的意義多有不相應的地方。其中的意義和情況與三乘（Triyāna）完全不同。不能用其他經典來類比這部經典。以上這十卷經，說明了三次舉果。一、前面如來（Tathāgata）始成正覺（samyak-saṃbodhi）以及座內的眾生，舉佛果行果，說明佛的自證。二、眉間眾，是舉佛的中道行果，與一切未信者作成信的因。三、華藏世界海，說明是向前座內眾和眉間眾所修行的行報所得到的果。本意是用佛的報業之果來回答前面的三十七個問題。見果知因，使後來的學習者像這樣效仿，修行這樣的行愿，得到這樣的果報。

毗盧遮那品（Vairocana-samādhi）第六

將要解釋這一品，大約分為三個方面。

【English Translation】 English version dwells. And especially mentions this central Vairocana's Womb Realm Mandala. There are world-seeds within, named 'Universally Illuminating Blazing Jewel Light.' There are twenty layers of worlds above and below. The general meaning within has been explained previously.

1. In this ninth volume, each volume contains ten sets of twenty-layered world-seeds, surrounding this central world-seed. In total, there are eleven sets of twenty-layered world-seeds. The meaning and circumstances within have been explained completely.

2. In this tenth volume, a total of one hundred world-seeds are mentioned, surrounding the eleven sets of twenty-layered world-seeds at the center, arranged and dwelling. Near the Cakravāla Mountains are ten world-seeds, with four layers above and below. Their height is similar to the eleven central world-seeds. The distance between them is extremely far. The remaining ninety world-seeds do not specify the number of layers. The total number is one hundred and ten world-seeds. The intended meaning within has been explained previously.

3. The verses at the end of the tenth volume all describe these world-oceans dwelling in space, whether pure or impure, mixed or unmixed, coexisting without obstructing each other. All are produced by the power of karma. The sutra text is vast and cannot be explained in detail one by one. The divisions and sentences of the commentary are complex and confusing, hindering the understanding of its meaning. The principles and general meaning within have been briefly described previously. The remaining extensive meanings are contained within the sutra text itself. It is different from the smaller sutras, which require many external texts to embellish their meaning. This great, one-vehicle classic has many meanings that do not correspond with other sutras. The meaning and circumstances within are completely different from the Three Vehicles (Triyāna). This classic cannot be compared to other classics. The above ten volumes of the sutra explain the three instances of presenting the result. First, the Tathāgata initially attaining perfect enlightenment (samyak-saṃbodhi) and the assembly within the seat, presenting the result of the Buddha's attainment and practice, explaining the Buddha's self-realization. Second, the assembly from the space between the eyebrows presents the result of the Buddha's Middle Way practice, creating the cause of faith for all non-believers. Third, the Vairocana's Womb Realm Mandala explains the result obtained from the practice and vows performed by the assembly within the seat and the assembly from the space between the eyebrows. The original intention is to use the result of the Buddha's karmic reward to answer the previous thirty-seven questions. Seeing the result, one knows the cause, so that later learners can emulate it, practice such practices and vows, and obtain such results.

Chapter 6: Vairocana-samādhi

To explain this chapter, it will be divided into three aspects.

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分別。一釋品來意。二釋品名目。三隨文釋義。

一釋品來意者。前之五品。以舉現世毗盧遮那佛果。恐不成信。何以然者。為古無舊跡今何所來。以此引古證今。明道不謬故。又明古今諸佛三世法相似故。成其信者不狐疑故。

二釋品名目者。毗盧遮那品者。此品依主得名。引古佛成今信。還以佛號。以為品名。毗云種種。遮那云光明。言以法身悲智。設種種教行之光。破眾生之業闇故。

問曰。古佛今佛。為一為異。

答曰。為一為異。何以然者。為法身智身九十七大人之相。大慈大悲智慧解脫。是一。各各眾生髮心成佛。是異。又無量三世諸佛。皆同一念成佛。無前後際。是一。然亦不壞一念中見無量眾生三世劫量。是異。以十玄門六相義該通可解。經云。一切諸佛身。唯是一法身。一心一智慧。力無畏亦然。

三隨文釋義者。於此一品經中。長科總有十五段經文。於此十五段文中。有四佛出世。總明毗盧遮那一號各隨世間應緣名異非是佛名號異。此經下文佛名號品。一一佛皆具等法界眾生界隨緣名號。世間一切名皆是諸佛名。為如來德遍一切法故。猶如虛空遍含眾法。無不凈故。一切眾生名入佛名號。無不凈故。又如有香。名為龍鬥。因龍斗而生。燒之一丸凝停七日。降金色

雨沾人身者。悉皆金色。一切名言入佛名號者悉皆清凈。亦復如是。如是佛名號遍一切世界名字故。始名毗盧遮那。以種種教行之光遍照一切。以一切法眼照之。其長科十五段者。

一初爾時已下一段八行經。明普賢告眾欲說其法。於此段中復分為十。一舉古佛所過之劫數。二舉復倍是數有世界海及與世界名。三舉世界海中別有世界之號。四舉世界所依住處。五舉世界周圍眷屬之數。六舉世界形狀。七舉世界地上莊嚴。八舉世界寶樹及山輪圍重數。九舉世界城邑宮殿。十舉世界人飲食衣服隨念而至。及舉劫名。此已上但隨文自具。不煩更解。

二諸佛子已下有八行經。于中大意義分為八。一初明勝音世界中香水海及舉其名。二明海中有華山出現形如須彌。三明山莊嚴有十。四明山上有一大樹林及舉林名。五舉山上五種無量眾事莊嚴。六明都舉莊嚴難記。七明山上諸城之數。八明雜類眾共居。云芬陀利華者。此云白蓮華也。此上一段文自顯著。不煩更解。

三諸佛子已下十九行半經。明林東之城。於此段中義分為十。一舉城之名。二人王所居。三舉諸城圍繞。四明城體眾寶所成。五明城廣狹。六明城郭莊嚴悉皆崇麗。七明城上下眾事莊嚴。言櫓者。依音解云。城上守禦曰檐。出頭前引曰敵。眾飾高勝

【現代漢語翻譯】 現代漢語譯本：雨水沾到人們身上，都會變成金色。一切名言納入佛的名號中，都會變得清凈。也是如此。因為佛的名號遍佈一切世界的名字，所以才名為毗盧遮那（Vairocana，意為光明遍照）。用種種教化行為的光芒遍照一切，用一切法眼來照耀。其長科分為十五段。

第一段，從『初爾時』開始，共八行經文。說明普賢（Samantabhadra，意為普皆賢善）菩薩告訴大眾，將要宣說其法。在這一段中又分為十個部分：一、舉出過去諸佛所經歷的劫數。二、舉出再加倍的劫數，有世界海以及世界的名稱。三、舉出世界海中另有世界的名號。四、舉出世界所依靠的住處。五、舉出世界周圍眷屬的數量。六、舉出世界的形狀。七、舉出世界地上的莊嚴。八、舉出世界的寶樹以及山輪圍繞的重數。九、舉出世界的城邑宮殿。十、舉出世界人們的飲食衣服隨念而至，以及舉出劫的名字。以上這些都隨著經文自然具備，不需要再做解釋。

第二段，從『諸佛子』開始，有八行經文。其中大的意義分為八個部分：一、首先說明勝音世界中的香水海，並舉出其名稱。二、說明海中有華山出現，形狀如同須彌山（Sumeru，意為妙高山）。三、說明山的莊嚴有十種。四、說明山上有廣大的樹林，並舉出樹林的名稱。五、舉出山上五種無量眾事的莊嚴。六、說明總括來說莊嚴難以記述。七、說明山上諸城的數量。八、說明各種不同的眾生共同居住。說到芬陀利華，這裡指的是白蓮花。以上這一段經文自身就非常顯著，不需要再做解釋。

第三段，從『諸佛子』開始，有十九行半經文。說明樹林東邊的城。在這一段中，意義分為十個部分：一、舉出城的名稱。二、人王所居住的地方。三、舉出諸城圍繞的情況。四、說明城體由眾寶所構成。五、說明城的廣狹。六、說明城郭的莊嚴都非常崇高華麗。七、說明城上下各種事物的莊嚴。說到『櫓』，根據音義解釋，是指城上守禦的地方，叫做檐；出頭向前引出的部分，叫做敵；各種裝飾高大華美。

【English Translation】 English version: Those whom the rain touches on their bodies, all turn into gold. All names and words that enter the Buddha's name become pure. It is also like this. Because the Buddha's name pervades all the names of all worlds, it is initially named Vairocana (meaning 'Universal Illumination'). It illuminates everything with the light of various teachings and practices, and illuminates it with the eyes of all Dharmas. Its long section is divided into fifteen parts.

The first section, starting from 'At that time,' consists of eight lines of scripture. It explains that Samantabhadra (meaning 'Universal Worthy') Bodhisattva tells the assembly that he will expound the Dharma. Within this section, it is further divided into ten parts: 1. Mentioning the kalpas (aeons) passed by the ancient Buddhas. 2. Mentioning that doubling that number, there are ocean-like worlds and the names of the worlds. 3. Mentioning that within the ocean-like worlds, there are other world names. 4. Mentioning the dwelling place upon which the world relies. 5. Mentioning the number of retinue surrounding the world. 6. Mentioning the shape of the world. 7. Mentioning the adornments on the ground of the world. 8. Mentioning the number of precious trees and mountain ranges surrounding the world. 9. Mentioning the cities and palaces of the world. 10. Mentioning that the food and clothing of the people in the world come as they think of them, and mentioning the name of the kalpa. All of the above are naturally contained within the text and do not require further explanation.

The second section, starting from 'O sons of Buddha,' consists of eight lines of scripture. Within it, the major meanings are divided into eight parts: 1. First, explaining the fragrant water sea in the World of Superior Sound and mentioning its name. 2. Explaining that a flower mountain appears in the sea, shaped like Mount Sumeru (meaning 'Wonderfully High Mountain'). 3. Explaining that the adornments of the mountain are tenfold. 4. Explaining that there is a large forest on the mountain and mentioning the name of the forest. 5. Mentioning the adornments of the five kinds of immeasurable things on the mountain. 6. Explaining that, in general, the adornments are difficult to record. 7. Mentioning the number of cities on the mountain. 8. Explaining that various kinds of beings live together. When it says Pundarika flower, it refers to the white lotus flower. The above section of text is self-evident and does not require further explanation.

The third section, starting from 'O sons of Buddha,' consists of nineteen and a half lines of scripture. It explains the city east of the forest. In this section, the meaning is divided into ten parts: 1. Mentioning the name of the city. 2. The place where the human king resides. 3. Mentioning the surrounding of the cities. 4. Explaining that the city body is made of various treasures. 5. Explaining the breadth and narrowness of the city. 6. Explaining that the adornments of the city walls are all lofty and magnificent. 7. Explaining the adornments of various things above and below the city. When it says 'battlement,' according to the phonetic interpretation, it refers to the defensive structure on the city, called the eave; the part that extends forward is called the enemy; various decorations are tall and beautiful.

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曰崇。美而可觀曰麗。城下繞而長𣲽深廣者曰壕。狹者為塹。優缽羅華者。此云青色華。似藕。其葉狹長。近下小圓上漸尖。似佛眼故。其華莖無刺。準嘆佛中。目凈修廣如青蓮。即是青蓮華葉也。波頭摩華者。此云赤蓮華。其華莖有刺。拘物頭華者。其莖有刺。或云赤白華葉頭未開敷時狀如郁蹙然也。芬陀利華者。白蓮華也。寶多羅樹者。或云無憂樹。此之未定。檢文未得。七重圍繞法事中。或一三五七九契陽數也。尸羅云清凈。此云清凈。寶幢已上莊嚴總為寶也。八明城中居人。九明人得業報神通也。所念皆至。十明城四繞天龍乾闥婆等七種眾諸城所居。及都結無量莊嚴。

問曰。此中一種是人。非天龍神。何得業報神通衣服飲食隨念而至。又所居高勝依報寶嚴。以何業故報得如是。

答曰。為因廣大故。業報廣大。為因高勝故。業報所居高勝。

問曰。何者是因廣大高勝。

答曰。為于往因。於此毗盧遮那法界智體用無依住門性清凈法。而生信心。修信解力。常信自他凡聖一體同如來智。無所依住。無我無我所。心境平等無二相故。無我所故。一切凡聖本唯法界。無造作性。無生滅性。依真而住。住無所住。與一切諸佛眾生同一心智。住性真法界。所有分別是一切諸佛本不動智。凡聖

【現代漢語翻譯】 現代漢語譯本： 稱為『崇』。美好而值得觀賞的稱為『麗』。城下環繞且長而深的池子稱為『壕』，狹窄的稱為『塹』。『優缽羅華』（Utpala）：這裡指的是青色的蓮花，像藕，它的葉子狹長，靠近根部小而圓，向上逐漸尖細，像佛的眼睛一樣，所以它的花莖沒有刺。根據讚歎佛的經文中說，佛的眼睛清澈修長，像青蓮花，指的就是這種青蓮花的葉子。『波頭摩華』（Padma）：這裡指的是赤色的蓮花，它的花莖有刺。『拘物頭華』（Kumuda）：它的莖也有刺，或者說是紅白色的花，花葉頭部未開放時，形狀像鬱金香一樣。『芬陀利華』（Pundarika）：指的是白色的蓮花。『寶多羅樹』（Bodhi tree）：或者說是無憂樹，這一點尚未確定，查閱文獻還沒有找到明確的依據。七重圍繞的法事中，或許一、三、五、七、九對應的是陽數。『尸羅』（Sila）意為清凈，這裡指清凈。寶幢以上的莊嚴總稱為寶。 第八點說明城中居住的人民。第九點說明人們獲得業報神通。所想的都能實現。第十點說明城池四周有天龍（Naga）、乾闥婆（Gandharva）等七種眾生居住，以及都城聚集了無量的莊嚴。

問：這裡面有一種是人，不是天龍神，為什麼能獲得業報神通，衣服飲食隨心而至？而且居住在高勝的地方，依靠的也是珍寶莊嚴，因為什麼樣的業報才能得到這樣的果報？

答：因為所種的因廣大，所以業報也廣大。因為所種的因高勝，所以業報所居住的地方也高勝。

問：什麼才是因廣大高勝？

答：因為在過去世，對於這毗盧遮那（Vairocana）法界智體用無依住門性清凈法，而生起信心，修習信解的力量，常常相信自己和他人，凡人和聖人，都是一體的，和如來的智慧相同，沒有依靠和執著，沒有我，也沒有我所。心和境平等，沒有兩種對立的相，因為沒有我所，所以一切凡人和聖人，本來都是法界，沒有造作的性質，沒有生滅的性質，依靠真如而住，安住在無所住的地方，和一切諸佛眾生同一心智，安住在自性真如法界。所有的分別，是一切諸佛本來不動的智慧，凡人和聖人

【English Translation】 English version: It is called 'Chong'. That which is beautiful and worth seeing is called 'Li'. The long and deep pool surrounding the city is called a 'moat', and the narrow one is called a 'trench'. 'Utpala' (Utpala): This refers to the blue lotus, which resembles a lotus root. Its leaves are long and narrow, small and round near the base, and gradually pointed upwards, like the eyes of the Buddha, so its flower stem has no thorns. According to the sutras praising the Buddha, the Buddha's eyes are clear and long, like the blue lotus, which refers to the leaves of this blue lotus. 'Padma' (Padma): This refers to the red lotus, and its flower stem has thorns. 'Kumuda' (Kumuda): Its stem also has thorns, or it is a red and white flower, and when the head of the flower leaf is not open, its shape is like a tulip. 'Pundarika' (Pundarika): Refers to the white lotus. 'Bodhi tree' (Bodhi tree): Or it is said to be the sorrowless tree, which has not yet been determined, and no clear basis has been found in the literature. In the sevenfold encirclement of the Dharma event, perhaps one, three, five, seven, and nine correspond to the Yang numbers. 'Sila' (Sila) means purity, here referring to purity. The decorations above the treasure banner are collectively called treasures. Point eight explains the people living in the city. Point nine explains that people obtain the karmic reward of supernatural powers. Whatever is thought of can be achieved. Point ten explains that the city is surrounded by seven kinds of beings, such as Nagas (Naga), Gandharvas (Gandharva), etc., and that the capital gathers immeasurable adornments.

Question: One of these is a human being, not a Deva or Naga. Why can they obtain karmic rewards and supernatural powers, and have clothes and food appear at will? Moreover, they live in high and superior places, and rely on precious treasures for adornment. What kind of karmic reward can lead to such a result?

Answer: Because the cause planted is vast, the karmic reward is also vast. Because the cause planted is high and superior, the karmic reward is that the place of residence is also high and superior.

Question: What is the cause that is vast and superior?

Answer: Because in past lives, they generated faith in this Vairocana (Vairocana) Dharmadhatu wisdom, substance, function, non-reliance, dwelling-gate, and nature-pure Dharma, cultivated the power of faith and understanding, and constantly believed that oneself and others, ordinary people and sages, are one body, the same as the wisdom of the Tathagata, without reliance or attachment, without self, and without what belongs to self. The mind and environment are equal, without two opposing aspects. Because there is no self, all ordinary people and sages are originally the Dharmadhatu, without the nature of creation, without the nature of birth and death, relying on Suchness to dwell, dwelling in the place of non-dwelling, and having the same mind and wisdom as all Buddhas and sentient beings, dwelling in the self-nature Suchness Dharmadhatu. All distinctions are the originally unmoving wisdom of all Buddhas, ordinary people and sages.

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一真共同此智。全信自心是佛。種智及一切智故。不於心外別有信佛之心。亦不于自心之中見自心有佛相故。信如斯法。自力未充。以此是人獲諸人中一切勝報。以是信力。還得毗盧遮那佛在國同居。而恒出現神足通力與天同處。一切諸城所居神天龍八部等。皆是同緣。於此法中而生信解故。以信因高勝廣大。獲得如斯勝妙依正果報故。

四諸佛子已下有九行經。明寶華枝輪林中道場。並陳莊嚴廣大。此林眾華嚴飾。常有妓樂之音。

五諸佛子已下有十二行半經。明初劫中佛出現之數。並陳初佛名號。及舉華枝大林先現之瑞。

六爾時已下有九行半經。明初佛從蓮華中忽然出現。並陳佛身遍坐一切法界道場眾生皆見等事。

問曰。何故此佛蓮華化現出興。釋迦佛母胎出現。

答曰。隨根所現。母胎出現唯劣解眾生自根見爾。如離世間品云。為劣解眾生母胎出爾。應大根眾生皆見蓮華出現也。

七爾時已下有八行經。明初佛出現放光集眾。並陳光德大眾來集。

八諸佛子已下有十四行半經。明焰光明大城有人王名喜見善惠王與眷屬俱集。並陳大子威光。以自善根見佛光明。得十種法門。具如經說。最下三句明威光說頌嘆佛。於此十行。頌中嘆佛之德及。彼佛與眾生益如文可

【現代漢語翻譯】 現代漢語譯本： 『一真共同此智』，是指完全相信自己的心就是佛。因為具有種智（sarvajna，一切種類的智慧）和一切智（sarvatrajna，對一切事物普遍的智慧）。所以不在自己的心外另外尋求相信佛的心，也不在自己的心中看到自己的心有佛的形象。相信這樣的法，即使自身的力量還不夠充分，也能使這個人獲得人中一切殊勝的果報。憑藉這種信仰的力量，還能與毗盧遮那佛（Vairocana，光明遍照）在同一個國土居住，並且恒常顯現神通足力，與天人同處。一切諸城所居住的神、天、龍八部等等，都是因為與此法有共同的因緣，才對此法產生信仰和理解。因為信仰的因緣高勝廣大，所以獲得這樣殊勝美妙的依報和正報。

『四諸佛子已下有九行經』，說明寶華枝輪林中的道場，並陳述其莊嚴廣大。此林以各種華麗的裝飾點綴，常有美妙的音樂之聲。

『五諸佛子已下有十二行半經』，說明最初劫中佛出現之數量，並陳述最初佛的名號，以及舉出華枝大林首先顯現的祥瑞。

『六爾時已下有九行半經』，說明最初的佛從蓮花中忽然出現，並陳述佛身遍滿端坐一切法界道場，眾生都能看見等等事情。

問：為什麼這位佛是蓮花化生出現，而釋迦佛（Sakyamuni）是母親的胎中出生？

答：這是隨著眾生的根器而顯現的。從母親的胎中出生，只是根器較差的眾生自己所見到的。如《離世間品》所說：『爲了根器較差的眾生，所以從母親的胎中出生。』而應以大根器的眾生都能見到蓮花化生出現。

『七爾時已下有八行經』，說明最初的佛出現時放出光明，聚集大眾，並陳述光明之德以及大眾前來聚集。

『八諸佛子已下有十四行半經』，說明焰光明大城有一位人王，名叫喜見善惠王，與眷屬一同聚集。並陳述大子威光，以自己的善根見到佛的光明，得到十種法門，具體內容如經文所說。最後三句說明威光以頌歌讚歎佛。在這十行頌文中，讚歎佛的功德以及佛給予眾生的利益，如經文所記載。

【English Translation】 English version: 'One true common wisdom' refers to completely believing that one's own mind is the Buddha. This is because of having sarvajna (knowledge of all kinds) and sarvatrajna (universal knowledge of all things). Therefore, one does not seek a mind to believe in the Buddha outside of one's own mind, nor does one see the image of the Buddha within one's own mind. Believing in such a Dharma, even if one's own strength is not yet sufficient, can enable this person to obtain all the supreme rewards among people. With the power of this faith, one can also reside in the same country as Vairocana (the Buddha of radiant light), and constantly manifest supernatural powers, dwelling with the devas (gods). All the gods, devas, nagas (dragons), and the Eight Classes of beings residing in all the cities are all of the same affinity, and therefore generate faith and understanding in this Dharma. Because the cause of faith is high, supreme, vast, and great, one obtains such supreme and wonderful rewards of environment and self.

'The nine lines of scripture beginning with 'Four Buddha-sons'' describe the Bodhimanda (place of enlightenment) in the Jewel Flower Branch Wheel Forest, and state its magnificent grandeur. This forest is adorned with various splendid decorations, and there is always the sound of beautiful music.

'The twelve and a half lines of scripture beginning with 'Five Buddha-sons'' describe the number of Buddhas appearing in the initial kalpa (aeon), and state the names of the initial Buddhas, as well as cite the auspicious signs that first appeared in the Great Flower Branch Forest.

'The nine and a half lines of scripture beginning with 'Then'' describe the initial Buddha suddenly appearing from a lotus flower, and state that the Buddha's body is fully seated throughout all Dharma-realms and Bodhimandas, and that all sentient beings can see it, and so on.

Question: Why did this Buddha appear transformed from a lotus flower, while Sakyamuni (the historical Buddha) appeared from his mother's womb?

Answer: This manifests according to the capacities of sentient beings. Appearing from a mother's womb is only what beings of inferior capacity see for themselves. As the 'Leaving the World' chapter says: 'For beings of inferior capacity, therefore, he appeared from a mother's womb.' Beings of great capacity should all see the transformation and appearance from a lotus flower.

'The eight lines of scripture beginning with 'Then'' describe the initial Buddha emitting light and gathering the assembly, and state the virtues of the light and the gathering of the great assembly.

'The fourteen and a half lines of scripture beginning with 'Eight Buddha-sons'' describe that in the Flame Light Great City, there was a human king named Joyful Vision Good Wisdom King, who gathered together with his retinue. It also states that the great prince, Majestic Light, saw the Buddha's light with his own good roots, and obtained ten Dharma-gates, as described in the scripture. The last three lines state that Majestic Light praised the Buddha in verse. In these ten lines of verse, the virtues of the Buddha and the benefits that the Buddha gives to sentient beings are praised, as recorded in the scripture.

---

知。

九諸佛子已下有兩行半經。明威光說頌以佛神力其聲遍聞。父王聞之歡喜說頌。於此十一行頌中。明其善惠王敕眾令集並令辦供具。

十爾時已下有三十四行半經。明十王興供。見佛並陳所聞修多羅經。威光獲益。修多羅者。此為長行經也。最下兩句明威光說頌。此十行頌中。明威光聞法獲得宿命智力見佛所行往因之事。並自立愿如佛所行。

十一諸佛子已下有十一行經。明威光菩薩。以見初佛承事供養故。得十種顯示如來所行法。令須彌山微塵數眾生髮菩提心。功德山須彌勝云如來。為威光說頌。嘆威光之德。於此十一行頌中。明功德山如來嘆威光所得如佛所行廣大。如文可知。

十二諸佛子已下有十五行經。明莊嚴劫中佛及人壽命長短。初佛去世第二佛出興。並明威光見第二佛得十種利。併爲眷屬說頌。此二十行頌中。明威光嘆佛慈悲出世難遇。勸其眷屬。同往佛所。

十三諸佛子已下有十六行經。明威光說頌其聲遍聞。威光與眷屬。同往佛所。得十種利。第二佛為威光說頌。此二十行頌中。明第二如來嘆威光入道得益。所得之益是八地法門。如經云。得灌頂智慧海。名無功用。修極妙見。

十四諸佛子已下有十二行經。明第二佛去世。善惠王亦去世。大威光受輪王

【現代漢語翻譯】 現代漢語譯本： 知。

『九諸佛子』之後有兩行半經文，闡明威光以佛的神力，使其聲音傳遍四方。父王聽聞后歡喜，並說了偈頌。在這十一行偈頌中，闡明了善惠王敕令眾人聚集，並準備供養的器具。

『十爾時』之後有三十四行半經文，闡明十王興盛供養，見到佛陀，並陳述所聽聞的修多羅經。威光從中獲益。修多羅，指的是長行經文。最後兩句闡明威光說了偈頌。這十行偈頌中，闡明威光聽聞佛法，獲得了宿命智力，見到了佛陀往昔所行的因緣之事，並立下志願，效彷彿陀所行。

『十一諸佛子』之後有十一行經文，闡明威光菩薩因為見到最初的佛陀，並承事供養，因此獲得了十種顯示如來所行之法，令須彌山微塵數般的眾生髮菩提心。功德山須彌勝云如來為威光說了偈頌，讚歎威光的功德。在這十一行偈頌中，闡明功德山如來讚歎威光所得如佛所行般廣大，如經文所說。

『十二諸佛子』之後有十五行經文，闡明莊嚴劫中佛陀和人們壽命的長短，最初的佛陀去世后，第二尊佛陀出世，並闡明威光見到第二尊佛陀后，獲得了十種利益，併爲眷屬說了偈頌。這二十行偈頌中，闡明威光讚歎佛陀慈悲，出世難遇，勸其眷屬一同前往佛陀處。

『十三諸佛子』之後有十六行經文，闡明威光說偈頌，其聲音傳遍四方。威光與眷屬一同前往佛陀處，獲得了十種利益。第二尊佛陀為威光說了偈頌。這二十行偈頌中，闡明第二如來讚歎威光入道得益，所得的利益是八地法門。如經文所說：『得灌頂智慧海，名無功用，修極妙見。』

『十四諸佛子』之後有十二行經文，闡明第二尊佛陀去世，善惠王也去世，大威光繼承了輪王（cakravarti）之位。

【English Translation】 English version: Know.

After 'Nine sons of the Buddhas,' there are two and a half lines of scripture, clarifying that through the Buddha's divine power, the light's voice is heard everywhere. The father-king, hearing this, rejoices and speaks a verse. Within these eleven lines of verse, it is clarified that King Good Wisdom orders the assembly to gather and prepare offerings.

After 'Ten, at that time,' there are thirty-four and a half lines of scripture, clarifying the ten kings making offerings, seeing the Buddha, and presenting the Sutras they have heard. The light benefits from this. Sutra refers to the extended prose scriptures. The last two sentences clarify that the light speaks a verse. Within these ten lines of verse, it is clarified that the light, hearing the Dharma, obtains the power of knowing past lives, sees the causes and conditions of the Buddha's past actions, and makes a vow to emulate the Buddha's actions.

After 'Eleven, sons of the Buddhas,' there are eleven lines of scripture, clarifying that the light Bodhisattva, because of seeing the first Buddha and serving and making offerings, obtains ten kinds of manifestations of the Tathagata's (Tathagata) actions, causing countless beings like dust motes in Mount Sumeru (Sumeru) to generate Bodhicitta (Bodhicitta). Merit Mountain Sumeru Supreme Cloud Tathagata speaks a verse for the light, praising the light's merits. Within these eleven lines of verse, it is clarified that Merit Mountain Tathagata praises the light's attainment as vast as the Buddha's actions, as the scripture says.

After 'Twelve, sons of the Buddhas,' there are fifteen lines of scripture, clarifying the length of life of the Buddhas and people in the Bhadrakalpa (Bhadrakalpa), the first Buddha passing away, and the second Buddha appearing, and clarifying that the light, seeing the second Buddha, obtains ten kinds of benefits, and speaks a verse for the retinue. Within these twenty lines of verse, it is clarified that the light praises the Buddha's compassion, the difficulty of encountering an appearance in the world, and encourages the retinue to go to the Buddha's place together.

After 'Thirteen, sons of the Buddhas,' there are sixteen lines of scripture, clarifying that the light speaks a verse, its voice heard everywhere. The light and the retinue go to the Buddha's place together, obtaining ten kinds of benefits. The second Buddha speaks a verse for the light. Within these twenty lines of verse, it is clarified that the second Tathagata praises the light's benefit from entering the path, the benefit obtained being the Dharma gate of the eighth ground. As the scripture says: 'Obtains the wisdom sea of empowerment, named without effort, cultivates the most subtle view.'

After 'Fourteen, sons of the Buddhas,' there are twelve lines of scripture, clarifying that the second Buddha passes away, King Good Wisdom also passes away, and Great Light receives the Cakravarti (cakravarti) kingship.

---

位。第三如來於舊道場出興。威光見佛聞法得益。第三如來說頌。嘆威光之德。此二十二行頌明。第三如來頌嘆威光所得之法。

十五諸佛子已下有八行半經。明第四如來於舊道場中出現。大威光去世生須彌山頂為大天王。還來見佛獲益而去。此一品經來文未足。未有結終之處。此品但明引古印今毗盧遮那出世之法古今相習不異。又明所信樂道高法勝。人壽命長遠。福德所居。依正果勝見佛聞法所獲利益勝故。

新華嚴經論卷第十三 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十四

長者李通玄撰

第二會六品經。明菩薩信心門。於此一會之中。自有序分正說分流通分。從第十二卷初爾時已下有四行半經。是序分。已下至賢首品。是正說分。賢首品末有三行半經。是流通分。

如來名號品第七

從此品至賢首品。是第三長科文中。以果成信。信自己心之是佛分。於此一段之中約有六法。以成自心佛果。以令信者入佛果故。

一佛名號品令信心者信佛名號遍一切世間名知名性離故。

二四聖諦品。令信心者自信一切世間苦諦即聖諦不別求故。

三光明覺品。令信心者自以自心光明覺照一切無間無盡大千世界總佛境界自亦同

【現代漢語翻譯】 現代漢語譯本：第三如來在舊道場出現，威光（Vigraha）見佛聞法獲得利益。第三如來說頌，讚歎威光之德。這二十二行頌文闡明第三如來頌揚威光所得之法。

從第十五諸佛子開始，有八行半經文，闡明第四如來在舊道場中出現。大威光（Mahavigraha）去世后，生於須彌山頂，成為大天王。他再次來見佛並獲得利益后離去。這一品經文內容尚不完整，沒有結尾之處。此品僅闡明引古印今，毗盧遮那（Vairocana）出世之法古今相習並無差異。又闡明所信樂之道高妙，法殊勝，人的壽命長遠，福德所居之處，依報和正報的果報殊勝，見佛聞法所獲得的利益殊勝。

新華嚴經論卷第十三 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十四

長者李通玄撰

第二會六品經，闡明菩薩信心門。在這一會之中，自有序分、正說分、流通分。從第十二卷初『爾時』以下有四行半經文，是序分。以下至賢首品，是正說分。賢首品末有三行半經文，是流通分。

如來名號品第七

從此品至賢首品，是第三長科文中，以果成信，相信自己心就是佛的部分。在這一段之中，大約有六法，以成就自心佛果，以令信者進入佛果的緣故。

一、佛名號品，令信心者相信佛名號遍一切世間，名知名性遠離的緣故。

二、四聖諦品，令信心者相信一切世間苦諦即是聖諦，不需另外尋求的緣故。

三、光明覺品，令信心者以自心光明覺照一切無間無盡大千世界，總的佛境界自己也相同的緣故。

【English Translation】 English version: The third Tathagata appeared in the old Bodhimanda (place of enlightenment), and Vigraha (威光) saw the Buddha, heard the Dharma, and gained benefits. The third Tathagata spoke a verse, praising the virtue of Vigraha. These twenty-two lines of verse explain the Dharma obtained by Vigraha, which the third Tathagata praised.

Starting from the fifteenth 'All you sons of the Buddha', there are eight and a half lines of sutra text, explaining that the fourth Tathagata appeared in the old Bodhimanda. Mahavigraha (大威光) passed away and was born on the summit of Mount Sumeru, becoming a great Deva King. He came again to see the Buddha, benefited, and then departed. This chapter is incomplete, lacking a conclusion. This chapter only explains that the method of introducing the ancient to confirm the present, the appearance of Vairocana (毗盧遮那) in the world, is the same in ancient and modern times. It also explains that the path one believes in is sublime, the Dharma is supreme, people's lifespans are long, the place where blessings reside, the retribution body and environment are superior, and the benefits gained from seeing the Buddha and hearing the Dharma are superior.

New Avatamsaka Sutra Commentary, Volume 13 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 14

Composed by Elder Li Tongxuan

The six chapters of the second assembly explain the gate of Bodhisattva's faith. Within this assembly, there are the introduction, the main discourse, and the conclusion. From the beginning of the twelfth scroll, 'At that time' and the following four and a half lines of sutra text are the introduction. The following up to the 'Virtuous Head' chapter is the main discourse. The end of the 'Virtuous Head' chapter has three and a half lines of sutra text, which is the conclusion.

Chapter 7: Names of the Tathagatas

From this chapter to the 'Virtuous Head' chapter, it is the third long section, using the fruit to establish faith, believing that one's own mind is the Buddha. Within this section, there are approximately six methods to accomplish the fruit of Buddhahood in one's own mind, so that believers may enter the fruit of Buddhahood.

1. The chapter on the names of the Buddhas enables those with faith to believe that the names of the Buddhas pervade all worlds, because names and natures are separate.

2. The chapter on the Four Noble Truths enables those with faith to believe that the suffering truth of all worlds is the Noble Truth, and there is no need to seek it elsewhere.

3. The chapter on the Light of Awakening enables those with faith to use the light of their own minds to illuminate all uninterrupted and endless great chiliocosms, and the overall realm of the Buddhas is the same as their own.

---

等。以心隨光。一一照之。心境合一內外見亡。初三千大千世界已。次還以東方為首。光至東方十三千世界。照百三千大千世界。如是十方十重倍倍週迴十方圓照。身心一性。無礙遍周。同佛境界。一一作意如是觀察。然後以無作方便定印之。入十住初心生如來智慧家。為如來智慧法王之真子。一如光明所照如經具明。不可作佛光明自無其分。須當自以心光如佛光明開覺其心圓照法界。

四問明品。令信心者信所信之法門。

五凈行品。令信心者信菩薩初發心時皆發大愿為首。又令信心者便回無始妄念以成智海無生滅性。

六賢首品。令信心者信佛神力通化無邊得大自在及信心之福。信此六法名為賢首。以此六法觀行相應名為信心。皆以不動智佛等十智如來是自心之果。以不動智佛為體。余智為用。至下方明。文殊師利覺首目首等十首菩薩。是修行信心者之身。此品已下至賢首品已來六品經。是長科一部經。中第三以果成信門也。為明初會是舉佛果勸修信諸佛所得。此第二會以果成信。信自心是佛與果佛不異故。至文方明。前之以成佛果將用勸修。此舉佛名號果勸修。十方世界無有一名非佛名者。名體性自解脫故。但隨眾生所聞不同故。此明佛號遍周。即明於一切名無所著故。

將釋此品略

【現代漢語翻譯】 現代漢語譯本：等。以心隨光，一一照之。心境合一，內外見亡。初照三千大千世界已。次還以東方為首，光至東方十三千世界，照百三千大千世界。如是十方，十重倍倍週迴，十方圓照。身心一性，無礙遍周，同佛境界。一一作意如是觀察。然後以無作方便定印之。入十住初心，生如來智慧家，為如來智慧法王之真子。一如光明所照，如經具明。不可作佛光明，自無其分。須當自以心光如佛光明，開覺其心，圓照法界。

四、《問明品》，令信心者信所信之法門。

五、《凈行品》，令信心者信菩薩初發心時皆發大愿為首。又令信心者便回無始妄念，以成智海無生滅性。

六、《賢首品》，令信心者信佛神力通化無邊，得大自在及信心之福。信此六法名為賢首。以此六法觀行相應名為信心。皆以不動智佛（不動搖的智慧之佛）等十智如來是自心之果。以不動智佛為體，余智為用。至下方明，文殊師利（Manjusri）覺首、目首等十首菩薩，是修行信心者之身。此品已下至賢首品已來六品經，是長科一部經，中第三以果成信門也。為明初會是舉佛果勸修信諸佛所得。此第二會以果成信，信自心是佛，與果佛不異故。至文方明，前之以成佛果將用勸修，此舉佛名號果勸修。十方世界無有一名非佛名者，名體性自解脫故。但隨眾生所聞不同故，此明佛號遍周，即明於一切名無所著故。

將釋此品略

【English Translation】 English version: And so on. Let the mind follow the light, illuminating everything. When the mind and environment merge into one, and the distinction between inside and outside vanishes, the initial illumination covers three thousand great thousand worlds. Then, starting again from the east, the light reaches thirteen thousand worlds in the east, illuminating a hundred and three thousand great thousand worlds. In this way, the ten directions are illuminated, with tenfold multiplication in each direction, illuminating all around. Body and mind become one in nature, unobstructed and pervasive, like the realm of the Buddha. Contemplate in this way with each thought. Then, seal it with the 'no-action' expedient Samadhi mudra. Enter the initial mind of the ten abodes, be born into the family of the Tathagata's wisdom, and become a true son of the Tathagata's wisdom Dharma King. Just as the light illuminates, as the sutra clearly explains. One cannot create the Buddha's light; it will not be part of oneself. One must use one's own mind-light like the Buddha's light to awaken one's mind and illuminate the entire Dharma realm.

The fourth, 'Asking for Clarification Chapter', enables those with faith to believe in the Dharma gate they believe in.

The fifth, 'Pure Conduct Chapter', enables those with faith to believe that when Bodhisattvas first arouse their minds, they all make great vows as their priority. It also enables those with faith to transform beginningless deluded thoughts into the wisdom ocean of non-birth and non-death nature.

The sixth, 'Chief of the Worthy Chapter', enables those with faith to believe in the Buddha's divine power to transform limitlessly, attaining great freedom and the blessings of faith. Believing in these six dharmas is called 'Chief of the Worthy'. Practicing these six dharmas in accordance with contemplation is called 'faith'. All use the Immovable Wisdom Buddha (the Buddha of unwavering wisdom) and the ten wisdoms of the Tathagata as the fruit of one's own mind. The Immovable Wisdom Buddha is the essence, and the other wisdoms are the function. As explained below, Manjusri (Manjusri), Awakening Chief, Eye Chief, and the other ten chief Bodhisattvas are the body of those who cultivate faith. The six sutra chapters from this chapter down to the 'Chief of the Worthy Chapter' are one long section of the sutra, the third part of which uses the fruit to establish faith. To clarify the first assembly is to encourage cultivation and faith in the fruits of the Buddhas. This second assembly uses the fruit to establish faith, believing that one's own mind is the Buddha, and is no different from the fruit Buddha. As explained in the text below, the previous use of the achieved Buddha fruit will be used to encourage cultivation, this uses the Buddha's name as the fruit to encourage cultivation. In the ten directions of the world, there is no name that is not the name of the Buddha, because the nature of the name is self-liberated. But it varies according to what beings have heard, this clarifies that the Buddha's name is pervasive, which clarifies that one is not attached to any name.

Will explain this chapter briefly

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作三門。一釋品來意。二釋品名目。三隨文釋意。

一釋品來意者。明前之初會。但明如來成等正覺之身及智攝生。未明如來名號攝生廣狹。今此第二會普光明殿。方明佛果名號攝生故。此品須來。又為舉佛果名令生信解故。此品須來。前會明身智遍周。此會明名身及智俱遍周故。初會世主雖問未有其答。此品答前所問。便令后信者之心。令使信佛名身及智普遍法界蔭機利物照俗破迷故。名普光明殿。約德成殿。約殿明德故。此品須來。

二釋品名目者。於此佛號中。約有五緣。以成佛號。一以法界自體根本智緣以成佛號。二約如來示成正覺自德緣以成佛號。三明如來利生方便緣約位進修以成佛號。四明如來以一切眾生隨根所樂緣以成佛號。五明法界體用平等緣一切諸法總名佛號。

一以法界自體根本智緣以成佛號者。如下不動智佛無礙智佛滅闇智佛如是十智佛號是也。以此法界根本智上。以施十種之名。以成十種信力。至位方明廣意。大意令眾生達自根本無明本唯如來根本大智。令諸眾生頓識本故。頓作佛故。

二約如來示成正覺自德緣以成佛號者。即十方諸佛示成正覺。共同十號。所謂如來應供正遍知是。又毗盧遮那是總名。是大智光明照耀種種諸法及種種眾生故。故毗云種種。盧遮那

【現代漢語翻譯】 現代漢語譯本：分為三個部分：一、解釋本品的來意；二、解釋本品的名稱；三、逐句解釋經文的含義。

一、解釋本品的來意：說明之前的初會，只是闡明如來成就等正覺之身以及智慧攝受眾生，沒有說明如來的名號攝受眾生的範圍大小。現在這第二會普光明殿，才闡明佛果名號攝受眾生，所以本品必須出現。又爲了舉出佛果名號，使眾生生起信心和理解，所以本品必須出現。前會闡明身智遍佈周全，此會闡明名身以及智慧都遍佈周全。初會時世主雖然提問，但沒有得到回答，此品回答了之前的問題，從而使後來的信徒，相信佛的名身以及智慧普遍存在於法界，蔭庇眾生，利益眾生，照亮世俗，破除迷惑，所以名為普光明殿。從功德方面成就殿宇，從殿宇方面闡明功德，所以本品必須出現。

二、解釋本品的名稱：在這佛號中，大約有五種因緣，成就佛號。一、以法界自體根本智的因緣來成就佛號。二、依據如來示現成就正覺的自身功德的因緣來成就佛號。三、闡明如來利益眾生的方便因緣，依據位次進修來成就佛號。四、闡明如來以一切眾生隨順其根性所喜好的因緣來成就佛號。五、闡明法界體用平等的因緣，一切諸法總稱為佛號。

一、以法界自體根本智的因緣來成就佛號：如下面的不動智佛（Achala-jnana-buddha，不動的智慧佛）、無礙智佛（Asanga-jnana-buddha，無礙的智慧佛）、滅闇智佛（Nirodha-andhakara-jnana-buddha，滅除黑暗的智慧佛）等十智佛號就是這樣。在這法界根本智上，施加十種名稱，來成就十種信力，到達一定位次才能明白其廣闊的含義。大意是讓眾生通達自身的根本無明，本來就是如來的根本大智，讓眾生立刻認識到本性，所以立刻成佛。

二、依據如來示現成就正覺的自身功德的因緣來成就佛號：就是十方諸佛示現成就正覺，共同具有十種名號，就是如來（Tathagata，如來）、應供（Arhat，應供）、正遍知（Samyaksambuddha，正遍知）等。又毗盧遮那（Vairocana，光明遍照）是總名，是大智慧光明照耀種種諸法以及種種眾生，所以說『毗』是種種，『盧遮那』。

【English Translation】 English version: There are three sections: 1. Explaining the purpose of this chapter; 2. Explaining the title of this chapter; 3. Explaining the meaning of the text verse by verse.

1. Explaining the purpose of this chapter: It clarifies that the previous first assembly only elucidated the body of the Tathagata (Tathagata, Thus Come One) who had attained perfect enlightenment and the wisdom that embraces sentient beings. It did not clarify the scope of the Tathagata's name embracing sentient beings. Now, this second assembly in the Universal Light Palace (Prakasha-garbha-mandira), clarifies the Buddha-fruit's name embracing sentient beings, so this chapter must appear. Also, in order to present the Buddha-fruit's name and generate faith and understanding in sentient beings, this chapter must appear. The previous assembly clarified that the body and wisdom are universally complete, while this assembly clarifies that the name-body and wisdom are both universally complete. Although the world-ruler asked questions in the first assembly, there were no answers. This chapter answers the previous questions, thereby enabling later believers to believe that the Buddha's name-body and wisdom are universally present in the Dharma Realm, sheltering sentient beings, benefiting sentient beings, illuminating the mundane, and dispelling delusion, hence the name 'Universal Light Palace'. The palace is accomplished through virtue, and virtue is clarified through the palace, so this chapter must appear.

2. Explaining the title of this chapter: In this Buddha-name, there are approximately five causes and conditions that accomplish the Buddha-name. 1. The cause and condition of the fundamental wisdom of the Dharma Realm's self-nature is used to accomplish the Buddha-name. 2. Based on the cause and condition of the Tathagata's self-virtue of demonstrating the attainment of perfect enlightenment, the Buddha-name is accomplished. 3. Clarifying the Tathagata's expedient causes and conditions for benefiting sentient beings, based on the advancement in stages of cultivation, the Buddha-name is accomplished. 4. Clarifying that the Tathagata uses the causes and conditions of all sentient beings according to their inclinations to accomplish the Buddha-name. 5. Clarifying the cause and condition of the Dharma Realm's essence and function being equal, all dharmas are collectively called the Buddha-name.

3. Using the cause and condition of the fundamental wisdom of the Dharma Realm's self-nature to accomplish the Buddha-name: The following Immovable Wisdom Buddha (Achala-jnana-buddha, Buddha of Immovable Wisdom), Unobstructed Wisdom Buddha (Asanga-jnana-buddha, Buddha of Unobstructed Wisdom), Darkness-Extinguishing Wisdom Buddha (Nirodha-andhakara-jnana-buddha, Buddha of Wisdom Extinguishing Darkness), and so on, these ten Wisdom Buddha-names are examples. On this fundamental wisdom of the Dharma Realm, ten names are applied to accomplish ten powers of faith, and only upon reaching a certain stage can one understand its vast meaning. The general idea is to enable sentient beings to understand that their own fundamental ignorance is originally the Tathagata's fundamental great wisdom, enabling sentient beings to immediately recognize their original nature, and therefore immediately become Buddhas.

4. Based on the cause and condition of the Tathagata's self-virtue of demonstrating the attainment of perfect enlightenment to accomplish the Buddha-name: That is, the Buddhas of the ten directions demonstrate the attainment of perfect enlightenment and commonly possess ten titles, namely Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy of Offerings), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), etc. Furthermore, Vairocana (Vairocana, Universally Shining) is a general name, as it is the light of great wisdom that illuminates all dharmas and all sentient beings, hence 'Vai' means various, and 'rocana'.

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云遍照。

三明如來利生方便緣約位進修以成佛號者。即如下舉十個根本不動智佛以成十信。舉十個月佛。下名悉同。號之為月。以成十住。明創契法身本智心得清涼。為明此位菩薩契理惑亡得法性智清涼故。約自得益之法。以成佛號。十行位中以十個眼佛下名悉同號之為眼。為明十行以智智眼利生攝益故。佛號為眼。以善知根性故。皆是約得益立名為佛。十回向中以十個妙佛上名悉同號之為妙。為明十回向位中菩薩進修漸熟妙智現前故。佛號為妙。十地同妙已上。以明從十信中。自信自心分別之智與一切諸佛根本不動智佛本來是一。以成信心。心外見法不成信心也。從此信已下以三昧力契理會源。名為十住。佛號為月。皆是約修行之人所得之法。以成佛號。安立五位五十個佛名。五十個因。五十個果。為當位具因果故。成一百重因果。為根本五位中本。有五因五果。成一百一十重因果法門。不異法界體。不異十信中所信之法。根本不動智佛以為諸位進修。且約如是。廣意至下本位廣明。是名隨位進修以成佛號。

四明如來以一切眾生隨根所樂緣以成佛號者。即以對現色身等眾生界。為佛。為天。為神。為主。為仁。為仙。遍眾生界令諸眾生不作惡者。總是不可以自凡情所測也。總是佛名號遍周。

【現代漢語翻譯】 現代漢語譯本 云遍照（Yun Bian Zhao）。

三明如來（Sanming Rulai）爲了利益眾生，根據不同階段的修行，用以成就佛號的方便法門是：舉出十個根本不動智佛（Genben Budong Zhi Fo，指如來藏本具的智慧，堅定不動搖）來成就十信位。舉出十個月佛（Yue Fo）。下面的佛名都相同，都稱為月，來成就十住位。這表明開始與法身根本智慧相應，心得清涼。爲了闡明這個階段的菩薩與真理相應，煩惱消亡，獲得法性智慧的清涼，所以根據自身獲得的利益之法來成就佛號。在十行位中，用十個眼佛（Yan Fo），下面的佛名都相同，都稱為眼，來闡明十行位用智慧之眼利益攝受眾生。佛號稱為眼，是因為善於瞭解眾生的根性。這些都是根據所獲得的利益來立名為佛。在十回向位中，用十個妙佛（Miao Fo），上面的佛名都相同，都稱為妙，來闡明十回向位中菩薩進修逐漸成熟，妙智顯現。佛號稱為妙。十地與妙位以上相同。這表明從十信位中，相信自己心中分別的智慧與一切諸佛根本不動智佛本來就是一體的，以此來成就信心。如果心外見法，就不能成就信心。從這個信心位以下，用三昧的力量與真理相應，迴歸本源，稱為十住。佛號稱為月。這些都是根據修行之人所獲得之法來成就佛號。安立五位五十個佛名，五十個因，五十個果，因為每個階段都具備因果，所以成就一百重因果。因為根本五位中本來就有五因五果，所以成就一百一十重因果法門。這與法界本體沒有差異，與十信位中所信之法沒有差異。用根本不動智佛作為各個階段進修的基礎。暫且這樣概括，更詳細的意義在下面的本位中詳細闡明。這稱為隨階段進修來成就佛號。

四明如來（Siming Rulai）根據一切眾生隨其根性所喜好的因緣來成就佛號的方法是：就是以對現色身等眾生界，作為佛，作為天，作為神，作為主，作為仁，作為仙，遍佈眾生界，使一切眾生不作惡。這些都是不可以凡夫的情感來揣測的。總之，佛的名號遍佈一切。

【English Translation】 English version Yun Bian Zhao (Cloud Universally Illuminating).

Sanming Rulai (Threefoldly Enlightened Thus Come One)'s expedient means for benefiting sentient beings, based on the stages of practice to accomplish Buddha names, are as follows: Ten Fundamental Unmoving Wisdom Buddhas (Genben Budong Zhi Fo, referring to the inherent wisdom of the Tathagatagarbha, firm and unshakeable) are cited to accomplish the Ten Faiths. Ten Moon Buddhas (Yue Fo) are cited. The names of the Buddhas below are all the same, all called 'Moon,' to accomplish the Ten Dwellings. This indicates the initial correspondence with the Dharmakaya's fundamental wisdom, the mind attaining coolness. To clarify that Bodhisattvas at this stage correspond with the truth, afflictions cease, and they attain the coolness of the wisdom of Dharmata, Buddha names are accomplished based on the method of self-attained benefit. In the Ten Practices stage, ten Eye Buddhas (Yan Fo) are used, the names of the Buddhas below are all the same, all called 'Eye,' to clarify that the Ten Practices use the wisdom eye to benefit and gather sentient beings. The Buddha name is called 'Eye' because of the ability to understand the nature of sentient beings. These are all based on the benefits attained to establish the name as Buddha. In the Ten Dedications stage, ten Wonderful Buddhas (Miao Fo) are used, the names of the Buddhas above are all the same, all called 'Wonderful,' to clarify that in the Ten Dedications stage, Bodhisattvas' practice gradually matures, and wonderful wisdom manifests. The Buddha name is called 'Wonderful.' The Ten Grounds are the same as the Wonderful stage and above. This indicates that from the Ten Faiths, believing that the discriminating wisdom in one's own mind is originally one with the Fundamental Unmoving Wisdom Buddha of all Buddhas, thereby accomplishing faith. If one sees the Dharma outside the mind, faith cannot be accomplished. From this Faith stage onwards, using the power of Samadhi to correspond with the truth and return to the source is called the Ten Dwellings. The Buddha name is called 'Moon.' These are all based on the Dharma attained by the practitioner to accomplish the Buddha name. Establishing fifty Buddha names for the Five Stages, fifty causes, and fifty effects, because each stage possesses cause and effect, thereby accomplishing one hundred layers of cause and effect. Because the fundamental Five Stages originally have five causes and five effects, one hundred and ten layers of cause and effect Dharma gates are accomplished. This is not different from the essence of the Dharmadhatu, and not different from the Dharma believed in the Ten Faiths. The Fundamental Unmoving Wisdom Buddha is used as the basis for practice in each stage. Let's summarize it this way for now; more detailed meanings will be explained in detail in the following respective stages. This is called accomplishing Buddha names through practice according to the stage.

Siming Rulai (Fourfoldly Enlightened Thus Come One)'s method of accomplishing Buddha names based on the conditions that all sentient beings enjoy according to their nature is: that is, using the realm of sentient beings such as manifested physical bodies, as Buddha, as Deva, as spirit, as Lord, as Benevolent One, as Immortal, pervading the realm of sentient beings, causing all sentient beings not to do evil. These are all not to be measured by the emotions of ordinary people. In short, the Buddha's name pervades everything.

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五明法界體用平等緣一切諸法總名佛號者。為一切諸法及以名言自體性離故。一切法自體性離即法界性。法界性即佛號故。一切法及名言皆是佛號故。為如來稱此一切法自性離之法以成佛故。欲廣引經文證義。為此教文弘廣言煩翳。本作業者難解。但依此經上下自相契會。作業者易解故。如三乘中。亦說根本智后得智。今欲令三乘人迴心。指此金色世界不動智佛。令使直認是自心能分別智本無所動。文殊師利即是自心善簡擇無相妙慧。覺首目首等菩薩。即是自心隨信解中所見之理智。如是三乘之人未迴心者。定當不信。何以故。為立三阿僧祇劫后當得佛故。為直自認身及心總是凡夫。但信佛有不動智等。不自信自心是根本不動智佛與佛無異。以是義故。不成此教法界乘中以根本智為信心。此經信心應當如是。直信自心分別之性。是法界性中根本不動智佛。金色世界是自心無染之理。文殊師利是自心善簡擇妙慧。覺首目首等菩薩是隨信心中理智現前。以信因中契諸佛果法分毫不謬。方成信心。從此信已以定慧進修。經歷十住十行十回向十地十一地。日月歲劫時分無遷。法界如本。不動智佛如舊。而成一切種智海。教化眾生。因果不遷。時劫不改。方成信也。若立僧祇定實身是凡夫。凡聖二途時劫移改。心外有佛不成信

{ "translations": [ "現代漢語譯本：", "五明法界（panchavidyādharmadhātu）的體（本質）、用（作用）平等，緣起一切諸法，總的名稱是佛號。這是因為一切諸法以及名言的自體性是空性的緣故。一切法的自體性是空性，即是法界性（dharmadhātu）。法界性即是佛號，所以一切法和名言都是佛號。如來稱此一切法自性空性的法而成佛。如果想要廣泛引用經文來證明這個意義，會因為教文過於弘大繁瑣而使初學者難以理解。但如果依據此經文的上下文互相契合來理解，初學者就容易明白。例如，在三乘（triyāna）中，也說根本智（mūlajñāna）和后得智（prsthalabdha-jñāna）。現在想要讓三乘人回心轉意，指認這金色世界的不動智佛（Acalabuddha），讓他們直接認識到自己的心能分別的智慧本來就沒有動搖。文殊師利（Mañjuśrī）就是自己心中善於簡擇的無相妙慧。覺首（Buddhacitta）、目首（Netracitta）等菩薩，就是自己心中隨順信心和理解所顯現的理智。像這樣，三乘人如果還沒有回心轉意，一定不會相信。為什麼呢？因為他們認為要經過三大阿僧祇劫（asamkhyeya kalpa）才能成佛。因為他們直接認為自己的身和心都是凡夫，只相信佛有不動智等功德，不相信自己的心就是根本不動智佛，與佛沒有差別。因為這個緣故，不能成就此教法界乘（dharmadhātuyāna）中以根本智為信心的教義。此經的信心應當是這樣：直接相信自己心中分別的自性，就是法界性中的根本不動智佛。金色世界是自己心中沒有染污的真理。文殊師利是自己心中善於簡擇的妙慧。覺首、目首等菩薩是隨順信心心中理智的顯現。因為相信因地與諸佛的果法完全沒有謬誤，才能成就信心。從這個信心開始，以定（samādhi）慧（prajñā）進修，經歷十住（daśa bhūmi）、十行（daśa caryā）、十回向（daśa parināmanā）、十地（daśa bhūmi）、十一地（ekādaśa bhūmi），日月歲劫的時間沒有變遷，法界如本來一樣，不動智佛如舊，而成就一切種智海（sarvākārajñatā）。教化眾生，因果不改變，時間劫數不改變，才能成就信心。如果認為要經過阿僧祇劫，並且認為自身是凡夫，凡聖是兩條不同的道路，時間劫數會改變，心外有佛，那就不能成就信心。", "english_translations": [ "English version:", "The essence and function of the Fivefold Wisdom Dharmadhatu (panchavidyādharmadhātu) are equal, arising from all dharmas, and the general name for all dharmas is the Buddha-name. This is because the self-nature of all dharmas and names is emptiness. The self-nature of all dharmas is emptiness, which is the Dharmadhatu (dharmadhātu). The Dharmadhatu is the Buddha-name, so all dharmas and names are Buddha-names. The Tathagata calls this dharma of the self-nature emptiness of all dharmas to become a Buddha. If one wants to widely quote sutras to prove this meaning, the teaching text will be too vast and complicated, making it difficult for beginners to understand. However, if one understands it according to the context of this sutra, beginners can easily understand. For example, in the Three Vehicles (triyāna), it is also said that there are Fundamental Wisdom (mūlajñāna) and Acquired Wisdom (prsthalabdha-jñāna). Now, wanting to turn the minds of the people of the Three Vehicles, point to the Immovable Wisdom Buddha (Acalabuddha) of this golden world, and let them directly recognize that their own mind's ability to distinguish wisdom has never been shaken. Mañjuśrī (Mañjuśrī) is the wonderful wisdom of good discernment without characteristics in one's own mind. Bodhisattvas such as Buddhacitta (Buddhacitta) and Netracitta (Netracitta) are the rational wisdom that appears in one's own mind according to faith and understanding. Like this, if the people of the Three Vehicles have not yet turned their minds, they will definitely not believe it. Why? Because they believe that they will become Buddhas after three great asamkhyeya kalpas (asamkhyeya kalpa). Because they directly think that their body and mind are ordinary people, they only believe that the Buddha has Immovable Wisdom and other merits, and they do not believe that their own mind is the Fundamental Immovable Wisdom Buddha, which is no different from the Buddha. Because of this meaning, the doctrine of taking Fundamental Wisdom as faith in this Dharmadhatu Vehicle (dharmadhātuyāna) cannot be achieved. The faith of this sutra should be like this: directly believe that the distinguishing nature in one's own mind is the Fundamental Immovable Wisdom Buddha in the Dharmadhatu nature. The golden world is the undefiled truth in one's own mind. Mañjuśrī is the wonderful wisdom of good discernment in one's own mind. Bodhisattvas such as Buddhacitta and Netracitta are the manifestation of rational wisdom in the mind that follows faith. Because one believes that the cause is completely without error with the fruit dharma of all Buddhas, one can achieve faith. Starting from this faith, cultivate diligently with samādhi (samādhi) and prajñā (prajñā), experience the ten abodes (daśa bhūmi), ten practices (daśa caryā), ten dedications (daśa parināmanā), ten grounds (daśa bhūmi), and eleventh ground (ekādaśa bhūmi), the time of days, months, years, and kalpas does not change, the Dharmadhatu is as it was originally, the Immovable Wisdom Buddha is as before, and one achieves the ocean of all-knowing wisdom (sarvākārajñatā). Teaching sentient beings, the cause and effect do not change, and the time and kalpas do not change, then one can achieve faith. If one believes that one must go through asamkhyeya kalpas, and believes that oneself is an ordinary person, that the ordinary and the holy are two different paths, that time and kalpas will change, and that there is a Buddha outside the mind, then one cannot achieve faith." ] }

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心。如是已上有此五種佛名號不同。

問曰。名之與號何異。

答曰。有二同別。何者為二。約父母所生幼稚無德。且作字呼之為名。有德即約德立名。其名可尊。稱之為號。名即下人不得呼稱。其號即下人得呼稱之。故雖有德無德之異。亦總屬名。收為名言所攝故。若約此經佛號。總是約法。約德立名。不同世俗也。

三隨文釋義者。於此段中義分為二。一長科三十二品經意。第三禪中說十一地一品未來。二科當品經意。從此如來名號品。第二會世主起問。二十八問已下直至向後如來出現品。是世主所問。一終因果所答。總有三十二品經。是答二十八問。故以從普光明智法界佛果報居之殿。舉佛果名號。並舉佛果所行教化眾生。四聖諦法門。並舉法界根本智體佛號不動智佛。以成信修。直至彼如來出現品。三十二品經。是信進修行之一終因果之極也。明此普光明智殿佛果至如來出現品此信進修行因果不二故。又明此始成正覺果德之上起信心修行。至后如來出現品中。明法界無時可隔故。以明法界體中凡夫妄見無量劫。如起信進修行者。依真起行。以為進修。經歷五位行門。無時可移故。若未起信進修行時。常謂已前諸佛先已成佛經無量劫。及其以正信力便見十方無量劫已成佛者。而自身與彼先成

佛者。一時成佛無先後故。以是義故。如來始成正覺時。如今凡夫始發菩提心。起行進修自行已滿。畢竟不離如來始成正覺初出現時。為無情量依本法界本無時故。是故經言。發心畢竟二不別者。為法界性無三世別故。以三世時無別以無時別故。以智無別故。無別為不異。不動智佛體故。妙慧用無別。不異文殊善簡擇妙慧故。行無別。為從初發心不異十波羅蜜行普賢行而為修行故。大悲無別。常教化故。大愿無別。不捨眾生故。四攝無別。四無量心無別。三十七助道品無別。以此十種無別。故云發心畢竟二不別。如是二心先心難。為明入此十種信解者難故。若心外信有他佛得道我是凡夫者。即世間人情量。是此乃不論信進修行。直是生死長流常隨見網。何大苦哉。以此如今第二會及初會。明始成正覺如來出現。后三十二品。又著如來出現。明始終信進修行者。與三世佛一時出現。明法界總一時故。如持寶鏡普臨眾像頓照顯現無前後時故。明於法界根本佛智境界中頓現眾法。不可將情量度量作前後解故。一依彌勒樓閣中境界。初會中始成正覺佛。是舉果勸修。佛出現品中佛。是明諸菩薩進修五位因果行終佛與信位中不動智佛相對故。

問曰。何故諸品諸菩薩說。唯阿僧祇品隨好品是佛自說。

答曰。如菩薩

{ "translations": [ "現代漢語譯本：佛的成佛是同時的，沒有先後之分。因此，如來最初成正覺的時候，就如同現在凡夫最初發菩提心一樣。發起修行，精進修持，當自身修行圓滿時，最終也不會離開如來最初成正覺時最初出現的狀態，因為無情量，依靠根本法界，本來就沒有時間性。所以經書上說，『發心和最終的證悟沒有區別』，是因為法界的性質沒有過去、現在、未來三世的差別。因為三世的時間沒有差別，所以沒有時間的差別。因為智慧沒有差別，沒有差別就是沒有差異。不動智是佛的本體。妙慧的作用沒有差別，沒有差異就如同文殊菩薩善於簡擇的妙慧。修行沒有差別，因為從最初發心修行就與十波羅蜜行、普賢行沒有差異。大悲沒有差別，因為佛常教化眾生。大愿沒有差別，因為佛不捨棄眾生。四攝沒有差別，四無量心沒有差別，三十七助道品沒有差別。因為這十種沒有差別，所以說發心和最終的證悟沒有區別。像這樣的兩種心，最初的發心是困難的，因為要明白並信解這十種沒有差別是困難的。如果心外相信有其他的佛得道，而自己是凡夫，那就是世間人情上的衡量。這樣就談不上信、進、修行，只是在生死長河中隨波逐流，被見解的羅網束縛，這是多麼大的痛苦啊！因此，如今的第二會以及最初的法會，闡明了最初成正覺的如來的出現。後面的三十二品，又著重闡述瞭如來的出現，說明始終信、進、修行的人，與三世諸佛同時出現，闡明法界總體是同時的。就像用寶鏡普遍照臨眾多的形象，瞬間照耀顯現，沒有先後時間一樣。闡明在法界根本佛智的境界中，瞬間顯現各種法，不能用情識來衡量，理解成有先後。完全依靠彌勒菩薩的樓閣中的境界。初會中最初成正覺的佛，是舉果勸修。佛出現品中的佛，是闡明諸菩薩精進修持五位因果行，最終佛與信位中的不動智佛相對。

問：為什麼各品都是諸菩薩在說，只有阿僧祇品和隨好品是佛自己說的？

答：如同菩薩",
"English version: The Buddhas' attainment of Buddhahood is simultaneous, without any sequence. Therefore, when the Tathagata initially attains perfect enlightenment (正覺, Zhengjue), it is like an ordinary person initially generating Bodhicitta (菩提心, Pútíxīn). Initiating practice, diligently cultivating, when one's own practice is complete, one will ultimately not depart from the state of the Tathagata's initial attainment of perfect enlightenment and initial appearance, because of immeasurable reliance on the fundamental Dharma Realm (法界, Fǎjiè), which inherently has no temporality. Therefore, the scriptures say, 'The initial aspiration and the ultimate realization are not different,' because the nature of the Dharma Realm has no distinction of the three times: past, present, and future. Because the three times have no distinction, there is no distinction of time. Because wisdom has no distinction, no distinction means no difference. Immovable Wisdom (不動智, Búdòng Zhì) is the Buddha's essence. The function of wondrous wisdom has no difference; no difference is like Mañjuśrī's (文殊, Wénshū) wondrous wisdom, which is skilled at discerning. Practice has no difference, because from the initial aspiration to practice, it is not different from the Ten Paramita Practices (十波羅蜜行, Shí Bōluómì Xíng) and Samantabhadra's Practices (普賢行, Pǔxián Xíng). Great Compassion (大悲, Dàbēi) has no difference, because the Buddha constantly teaches and transforms beings. Great Vow (大愿, Dàyuàn) has no difference, because the Buddha does not abandon sentient beings. The Four Embracing Dharmas (四攝, Sì Shè) have no difference, the Four Immeasurable Minds (四無量心, Sì Wúliáng Xīn) have no difference, the Thirty-seven Factors of Enlightenment (三十七助道品, Sānshíqī Zhùdào Pǐn) have no difference. Because these ten have no difference, it is said that the initial aspiration and the ultimate realization are not different. Like these two minds, the initial aspiration is difficult, because it is difficult to understand and believe in these ten kinds of non-difference. If one believes outside the mind that other Buddhas have attained the Way and that oneself is an ordinary person, that is worldly human measurement. In that case, there is no talk of faith, progress, or practice; one is merely drifting in the long river of birth and death, bound by the net of views. What great suffering! Therefore, the current Second Assembly and the initial assembly explain the appearance of the Tathagata who initially attained perfect enlightenment. The subsequent thirty-two chapters emphasize the appearance of the Tathagata, explaining that those who consistently believe, progress, and practice appear simultaneously with the Buddhas of the three times, explaining that the Dharma Realm as a whole is simultaneous. It is like using a precious mirror to universally illuminate numerous images, instantly shining and manifesting without any sequence in time. It explains that in the realm of the fundamental Buddha-wisdom of the Dharma Realm, various dharmas instantly appear, and one cannot use emotional consciousness to measure and understand them as having a sequence. Relying entirely on the realm in Maitreya's (彌勒, Mílè) pavilion. The Buddha who initially attained perfect enlightenment in the initial assembly is encouraging practice by citing the result. The Buddha in the chapter on the appearance of the Buddha explains that the Bodhisattvas diligently cultivate the five stages of cause and effect, and ultimately the Buddha is in contrast to the Immovable Wisdom Buddha in the stage of faith.

Question: Why do the Bodhisattvas speak in the various chapters, and only the Asaṃkhya Chapter (阿僧祇品, Āsēngqí Pǐn) and the Marks and Characteristics Chapter (隨好品, Suíhǎo Pǐn) are spoken by the Buddha himself?

Answer: Like the Bodhisattva"

] }

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加行。如五位煩惱無明。以如來位中不思議菩薩眾。寄成五位菩薩當位。自彰次第法門。即如十慧十林十幢十藏等菩薩是。佛位之內迷法無明。如來自說。如此阿僧祇品隨好品。是佛位之內無明。至佛位內方決此二迷。是故無明住地佛位方終。如勝鬘經說。一分教網。二三乘相似。唯不許二乘及凈土菩薩斷得根本無明。為不了無明是根本智故。以此一乘教以不動智佛為信心。以此所有修行證照眾法不同此經故。此教明當念初心畢竟心總盡以法界中無三世故。三乘定滿僧祇。又三賢十聖進修路別。地上加行地前四資糧等佛果。定滿僧祇。如前以明。此經十住即見道加行資糧一時。何以然。以法界大智用資其行令行無染。以行資糧法界智體使慣習令熟。為明從凡創見如來理智性故。又此五位中修行位位各有佛果。隨位慣習處安立名。別三乘教中前位向後位。但有菩薩果非佛果故。后至位廣明。此法界法門說之經無量劫不延。說之一剎那不促。唯迷之者妄作長短延促之解。即不稱應真之心。自此如來名號品以去。直至如來出現品。總有三十二品經。是十住十行十回向十地十一地進修因果。以初即后以後即初不二之位故。如大王路其法常爾非故。新體也。如文殊師利頌云。一念普觀無量劫。無去無來亦無住。如是了知三世事。

【現代漢語翻譯】 現代漢語譯本 加行。例如五位煩惱無明（指五種根本的煩惱和無明）。憑藉如來果位中不可思議的菩薩眾，寄託成就五位菩薩的當位。各自彰顯次第法門。例如十慧、十林、十幢、十藏等菩薩就是如此。佛位之內的迷惑之法和無明，如來自己說，像《阿僧祇品》、《隨好品》，就是佛位之內的無明。到達佛位之內才決斷這兩種迷惑。因此，無明住地在佛位才最終結束。如《勝鬘經》所說，一部分教法像網一樣，二乘和三乘相似。只是不允許二乘和凈土菩薩斷除根本無明。因為不瞭解無明是根本智的緣故。因此，這一乘教以不動智佛為信心。因為所有修行證照的眾法都不同於此經的緣故。此教闡明當念初心、畢竟心都總歸於盡，因為法界中沒有三世的緣故。三乘必定圓滿僧祇劫。而且三賢十聖的進修道路不同。地上加行、地前四資糧等佛果，必定圓滿僧祇劫。如前面已經說明的。此經的十住就是見道、加行、資糧一時完成。為什麼這樣說呢？因為用法界大智來資助其行，使修行沒有染污。用修行資糧和法界智體使之慣習純熟。爲了闡明從凡夫開始就見到如來的理智性。而且這五位中，修行位位都有佛果。隨著位次的慣習，在相應的處所安立名號。區別於三乘教中前位向後位，只有菩薩果而不是佛果。後面到達的位次會廣泛闡明。這法界法門，說它經歷無量劫也不會延長，說它經歷一剎那也不會縮短。只有迷惑的人才妄作長短延促的理解。這就不能稱應真實之心。從此如來名號品開始，直到如來出現品，總共有三十二品經。是十住、十行、十回向、十地、十一地的進修因果。因為最初就是最後，最後就是最初，是不二的位次。就像大王的路一樣，它的法則是恒常如此，不是故作的新體。如文殊師利菩薩的頌所說：『一念普遍觀察無量劫，無去無來也沒有停留。像這樣瞭解三世事，』 English version Progressive Practice. For example, the five categories of afflictions and ignorance (referring to the five fundamental afflictions and ignorance). Relying on the inconceivable Bodhisattva assembly in the Tathagata's position, they are entrusted to accomplish the corresponding positions of the five categories of Bodhisattvas. Each manifests the sequential Dharma gates. For example, Bodhisattvas such as the Ten Wisdoms, Ten Forests, Ten Banners, and Ten Treasures are like this. The deluded Dharma and ignorance within the Buddha's position, as the Tathagata himself said, such as the 'Asamkhya Chapter' and the 'Minor Marks Chapter,' are ignorance within the Buddha's position. Only upon reaching the Buddha's position are these two kinds of delusion resolved. Therefore, the abode of ignorance only ends in the Buddha's position. As the 'Srimala Sutra' says, a portion of the teachings is like a net, and the Two Vehicles and Three Vehicles are similar. It only does not allow the Two Vehicles and Pure Land Bodhisattvas to cut off fundamental ignorance. This is because they do not understand that ignorance is fundamental wisdom. Therefore, this One Vehicle teaching takes the Immovable Wisdom Buddha as faith. Because all the Dharma of cultivation and realization are different from this sutra. This teaching clarifies that the initial thought, the ultimate thought, all return to exhaustion, because there are no three times in the Dharma Realm. The Three Vehicles will definitely fulfill asamkhya kalpas. Moreover, the paths of progress for the Three Sages and Ten Saints are different. The Buddha fruit of the progressive practice on the ground, the four accumulations before the ground, etc., will definitely fulfill asamkhya kalpas. As explained earlier. The Ten Abodes in this sutra are the simultaneous completion of the Path of Seeing, Progressive Practice, and Accumulations. Why is this so? Because the Great Wisdom of the Dharma Realm is used to assist its practice, so that the practice is free from defilement. The practice accumulations and the Wisdom Body of the Dharma Realm are used to make it familiar and skilled. In order to clarify that from the beginning of ordinary beings, one sees the rational wisdom nature of the Tathagata. Moreover, in these five positions, each position of practice has the Buddha fruit. With the familiarity of the position, names are established in the corresponding places. Different from the Three Vehicle teachings, the previous position towards the later position only has the Bodhisattva fruit and not the Buddha fruit. The later position will be widely clarified. This Dharma Realm Dharma gate, saying that it goes through countless kalpas will not be prolonged, saying that it goes through an instant will not be shortened. Only those who are deluded make false interpretations of long and short, prolonged and shortened. This cannot correspond to the true heart. From the 'Tathagata's Name Chapter' onwards, until the 'Tathagata's Appearance Chapter,' there are a total of thirty-two chapters of sutras. These are the causes and effects of the progressive practice of the Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, and Eleventh Ground. Because the beginning is the end, and the end is the beginning, it is a non-dual position. Just like the road of the Great King, its law is always like this, not a deliberately created new entity. As the verse of Manjushri Bodhisattva says: 'In one thought, universally observing countless kalpas, there is no going, no coming, and no abiding. Thus, understanding the affairs of the three times.'

【English Translation】 Progressive Practice. For example, the five categories of afflictions and ignorance (pancha klesha avidya). Relying on the inconceivable Bodhisattva assembly in the Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) position, they are entrusted to accomplish the corresponding positions of the five categories of Bodhisattvas. Each manifests the sequential Dharma gates. For example, Bodhisattvas such as the Ten Wisdoms (dasa prajna), Ten Forests (dasa vana), Ten Banners (dasa dhvaja), and Ten Treasures (dasa nidhana) are like this. The deluded Dharma and ignorance within the Buddha's position, as the Tathagata himself said, such as the 'Asamkhya Chapter' (Asamkhya: countless) and the 'Minor Marks Chapter' (anuvyanjana), are ignorance within the Buddha's position. Only upon reaching the Buddha's position are these two kinds of delusion resolved. Therefore, the abode of ignorance only ends in the Buddha's position. As the 'Srimala Sutra' (Srimālādevī Siṃhanāda Sūtra) says, a portion of the teachings is like a net, and the Two Vehicles and Three Vehicles are similar. It only does not allow the Two Vehicles and Pure Land Bodhisattvas to cut off fundamental ignorance. This is because they do not understand that ignorance is fundamental wisdom. Therefore, this One Vehicle teaching takes the Immovable Wisdom Buddha as faith. Because all the Dharma of cultivation and realization are different from this sutra. This teaching clarifies that the initial thought, the ultimate thought, all return to exhaustion, because there are no three times in the Dharma Realm. The Three Vehicles will definitely fulfill asamkhya kalpas. Moreover, the paths of progress for the Three Sages and Ten Saints are different. The Buddha fruit of the progressive practice on the ground, the four accumulations before the ground, etc., will definitely fulfill asamkhya kalpas. As explained earlier. The Ten Abodes in this sutra are the simultaneous completion of the Path of Seeing, Progressive Practice, and Accumulations. Why is this so? Because the Great Wisdom of the Dharma Realm is used to assist its practice, so that the practice is free from defilement. The practice accumulations and the Wisdom Body of the Dharma Realm are used to make it familiar and skilled. In order to clarify that from the beginning of ordinary beings, one sees the rational wisdom nature of the Tathagata. Moreover, in these five positions, each position of practice has the Buddha fruit. With the familiarity of the position, names are established in the corresponding places. Different from the Three Vehicle teachings, the previous position towards the later position only has the Bodhisattva fruit and not the Buddha fruit. The later position will be widely clarified. This Dharma Realm Dharma gate, saying that it goes through countless kalpas will not be prolonged, saying that it goes through an instant will not be shortened. Only those who are deluded make false interpretations of long and short, prolonged and shortened. This cannot correspond to the true heart. From the 'Tathagata's Name Chapter' onwards, until the 'Tathagata's Appearance Chapter,' there are a total of thirty-two chapters of sutras. These are the causes and effects of the progressive practice of the Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, and Eleventh Ground. Because the beginning is the end, and the end is the beginning, it is a non-dual position. Just like the road of the Great King, its law is always like this, not a deliberately created new entity. As the verse of Manjushri (Manjushri: Bodhisattva of Wisdom) Bodhisattva says: 'In one thought, universally observing countless kalpas, there is no going, no coming, and no abiding. Thus, understanding the affairs of the three times.'

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超諸方便成十力。

二科當品者。于當品中長科為四。一從爾時世尊已下有八行半經。明嘆德集眾分。二時諸菩薩作是思惟已下。十四行經。是大眾請法分。三爾時世尊知諸菩薩心之所念已下。四十一行經。明如來神通現法分。四爾時文殊師利已下。至品末已來舉法演說分。

一從初嘆德中二。一嘆如來德。二嘆菩薩大眾德。從初如來德中。爾時已下兩行經。是序分。敘前初得菩提處並普光明殿。意明二處不異。為不移本處道場而身遍坐一切處故。為菩提場體是法界體故。為普光明殿是法界報居所都故。法報二體性相一真本末因果本末無異故。由斯道理故重敘。古人釋云。由相近故。故須重敘者。經意不然。又云見佛露居龍造普光明殿。此意亦不然。設有此事。是三乘之說。又云菩提場在熙連河邊。與普光明殿相去三里。在菩提場東南。明菩提場是阿蘭若得道之處。普光明殿是報居之宅。一部之經前後通法界品五度重有爾時世尊在者。意明居處是法界如來身及宮殿莊嚴總是法界性相根本智不二故。五度敘意。前會已述。從妙悟已滿下至普見三世于中。有兩行半經。是正嘆佛德妙悟已滿。明十智遍周自在故。二行永絕者。為有為無為二行盡故。達無相法取捨盡故。住于佛住者。過去未來三世諸佛共住法界大

【現代漢語翻譯】 現代漢語譯本 超越一切方便之法，成就如來的十種力量（十力）。

就本品的內容結構而言，可分為四個部分。第一部分從『爾時世尊』開始，共八行半經文，闡明讚歎功德和聚集大眾的段落。第二部分從『時諸菩薩作是思惟』開始，共十四行經文，是大菩薩們請法的段落。第三部分從『爾時世尊知諸菩薩心之所念』開始，共四十一行經文，闡明如來以神通展現佛法的段落。第四部分從『爾時文殊師利』開始，直到本品結束，是舉出佛法進行演說的段落。

第一部分，即最初的讚歎功德部分，又分為兩個小部分：一是讚歎如來的功德，二是讚歎菩薩大眾的功德。從讚歎如來功德的部分開始，『爾時』以下兩行經文是序分，敘述了之前初成菩提之處以及普光明殿。意在說明這兩個地方沒有區別，因為如來沒有離開原來的道場，而身卻遍佈一切處；因為菩提道場的本體就是法界的本體；因為普光明殿是法界報身所居住的地方。法身和報身二者的體性、相狀都是真如，本末、因果都沒有差別。因為這個道理，所以要重新敘述。古人解釋說，因為兩者相近，所以需要重新敘述，但經文的意思並非如此。又有人說，見到佛陀露天而居，龍族建造了普光明殿，這種說法也不對。即使有這件事，也是三乘之說。還有人說，菩提道場在熙連河邊，距離普光明殿三里，在菩提道場的東南方，說明菩提道場是阿蘭若（寂靜處）得道的地方，普光明殿是報身居住的宮殿。一部經中，在《法界品》前後五次重複出現『爾時世尊在』，意在說明如來所居住的地方就是法界，如來的身以及宮殿的莊嚴都是法界的體性和相狀，根本智與不二智。五次敘述的用意，在前文中已經闡述。從『妙悟已滿』下至『普見三世』，其中有兩行半經文，是正式讚歎佛的功德。『妙悟已滿』，說明十種智慧遍佈周全，自在無礙。『二行永絕』，是爲了說明有為和無為這兩種行為都已斷絕。『達無相法取捨盡故』，是說通達無相之法，取捨之心也已斷絕。『住于佛住』，是說過去、未來、現在三世諸佛共同安住於法界大

【English Translation】 English version Surpassing all expedient means, accomplishing the Ten Powers (of a Tathagata).

Regarding the structure of this chapter, it can be divided into four sections. The first section, starting from 'At that time, the World Honored One,' comprises eight and a half lines of scripture, elucidating the section on praising virtues and gathering the assembly. The second section, starting from 'When the Bodhisattvas thought thus,' comprises fourteen lines of scripture, which is the section where the great Bodhisattvas request the Dharma. The third section, starting from 'At that time, the World Honored One, knowing the thoughts of the Bodhisattvas,' comprises forty-one lines of scripture, elucidating the section on the Tathagata manifesting the Dharma through supernatural powers. The fourth section, starting from 'At that time, Manjushri,' until the end of the chapter, is the section on expounding the Dharma by citing examples.

The first section, namely the initial section on praising virtues, is further divided into two subsections: one is praising the virtues of the Tathagata, and the other is praising the virtues of the Bodhisattva assembly. Starting from the section on praising the virtues of the Tathagata, the two lines of scripture following 'At that time' constitute the introductory section, narrating the place where enlightenment was first attained and the Universal Light Palace. The intention is to illustrate that these two places are not different, because the Tathagata did not leave the original place of enlightenment, yet his body pervades all places; because the essence of the Bodhi-mandala (place of enlightenment) is the essence of the Dharmadhatu (realm of Dharma); because the Universal Light Palace is the abode of the Sambhogakaya (reward body) in the Dharmadhatu. The nature and characteristics of the Dharmakaya (Dharma body) and Sambhogakaya are both Suchness (true thusness), and there is no difference between the beginning and the end, the cause and the effect. Because of this principle, it is necessary to reiterate. Ancient people explained that it is because the two are close to each other, so it is necessary to reiterate, but the meaning of the scripture is not like this. Others say that seeing the Buddha dwelling in the open air, the dragons built the Universal Light Palace, but this statement is also incorrect. Even if this happened, it is the teaching of the Three Vehicles. Still others say that the Bodhi-mandala is on the bank of the Nairanjana River, three miles away from the Universal Light Palace, in the southeast of the Bodhi-mandala, indicating that the Bodhi-mandala is the place where enlightenment was attained in the Aranya (quiet place), and the Universal Light Palace is the residence of the Sambhogakaya. In one scripture, the phrase 'At that time, the World Honored One was in' appears five times before and after the 'Dharmadhatu Chapter,' intending to illustrate that the place where the Tathagata resides is the Dharmadhatu, and the adornments of the Tathagata's body and palace are all the nature and characteristics of the Dharmadhatu, the fundamental wisdom and non-dual wisdom. The intention of the five reiterations has been explained in the previous text. From 'Perfect enlightenment is complete' down to 'Universally seeing the three worlds,' there are two and a half lines of scripture, which is the formal praise of the Buddha's virtues. 'Perfect enlightenment is complete' indicates that the ten wisdoms are pervasive and unobstructed. 'The two practices are forever extinguished' is to explain that the two practices of conditioned and unconditioned are extinguished. 'Reaching the non-form Dharma, grasping and abandoning are exhausted' means that understanding the non-form Dharma, the mind of grasping and abandoning is also exhausted. 'Dwelling in the Buddha's dwelling' means that the Buddhas of the past, future, and present dwell together in the great Dharmadhatu.

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智大悲故。又如來及十方三世諸佛住五種遍周。一示成正覺遍周。如初會菩提場是也。二依報正報莊嚴及名號遍周。即第二會普光明殿是也。三定體遍周。即十定品是也。四普賢行教遍周。即離世間品是也。五法界圓滿無礙不思議智用遍周。即法界品是也。以此五種諸佛遍周故。故名住佛所住也。以此義故於此一部之經安立五度。爾時世尊在摩竭提國。唯法界品少異。明重重遍周不離一處一菩提體一法界一根本智一時無前後故。經文恐失其意。五度重敘。令後學者不迷其事故。明此五遍周。總明一際無前後。於一剎那際無二念。說四十年中所轉法輪兜率天猶未下母胎猶未出已入涅槃。得佛平等者。理事無二故到無障處。不可轉法者。明佛常處生死不為業遷故。又能轉不遷之法也。所行無礙者。明佛于生死中皆能同事真俗不礙故。立不思議者。嘆佛道滿行終總無功用任運利生。以智自在非想思意議可度量故。普見三世者。眼圓明故。非三世中見三世中眾生事也。從與十佛剎微塵數諸菩薩俱已下至過現未來。于中可有四行經。嘆菩薩德與十佛剎微塵數諸菩薩俱者。明從眾圓滿遍法界海故。俱者同時而至無去來故。莫不皆是一生補處者。皆十地菩薩故為十地。經等覺位中。普賢位熟道滿功終方登佛果故名一生也。如瓔珞本業

【現代漢語翻譯】 現代漢語譯本：因為佛具有廣大的智慧和大悲心。又如來和十方三世一切諸佛安住於五種遍周之中：一是示現成就正覺的遍周（Samyak-sambuddha，完全覺悟）。例如初會（最初的集會）在菩提場（Bodhimanda，覺悟之地）就是這樣。二是依報（所依止的環境）和正報（能依止的主體）的莊嚴以及名號的遍周。也就是第二會在普光明殿（Pu-kuang ming tien，普光明殿）所展現的。三是定體（禪定的本體）的遍周。也就是十定品（關於十種禪定的章節）所闡述的。四是普賢行教（普賢菩薩的行愿教法）的遍周。也就是離世間品（脫離世間的章節）所闡述的。五是法界（Dharmadhatu，宇宙萬法總體的意思）圓滿無礙、不可思議的智慧作用的遍周。也就是法界品（關於法界的章節）所闡述的。因為這五種諸佛的遍周，所以稱為安住于佛所安住的境界。因為這個意義，所以在這部經中安立五度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）。 當時世尊（釋迦牟尼佛）在摩揭提國（Magadha，古印度王國）。只有法界品稍微不同，說明重重遍周不離一處、一個菩提體（Bodhi，覺悟）、一個法界、一個根本智（Jnana，根本智慧），一時沒有前後。因為經文恐怕失去其意義，所以五度重新敘述，讓後來的學者不迷惑于其中的緣故。說明這五遍周，總的說明一際（唯一的界限）沒有前後。在一剎那際（極短的時間）沒有二念。說四十年中所轉法輪（Dharmacakra，佛法），兜率天（Tusita Heaven，彌勒菩薩居住的凈土）猶如還未下生，母胎猶如還未出生已入涅槃（Nirvana，寂滅）。得到佛的平等者，因為理和事沒有二致，所以到達沒有障礙的地方。不可轉法者，說明佛常處生死（Samsara，輪迴）不為業力所牽引的緣故。又能轉動不可遷變的法。所行無礙者，說明佛在生死中都能同事真俗而不妨礙的緣故。立不思議者，讚歎佛道圓滿，行持最終總沒有功用，任運利生。以智慧自在，不是凡夫的想像思議可以度量的緣故。普見三世者，因為眼圓明，不是在三世中見三世中的眾生事。 從『與十佛剎微塵數諸菩薩俱』以下到『過現未來』，其中可能有四行經。讚歎菩薩的德行，『與十佛剎微塵數諸菩薩俱』，說明從大眾圓滿遍法界海的緣故。『俱』是同時而至沒有去來的緣故。『莫不皆是一生補處者』，都是十地菩薩的緣故為十地。經等覺位中，普賢位成熟，道滿功終才登上佛果，所以名一生也。如瓔珞本業（Yingluo benye，菩薩瓔珞本業經）所說。

【English Translation】 English version: Because the Tathagata (Buddha) possesses vast wisdom and great compassion. Furthermore, the Tathagata and all Buddhas of the ten directions and three times abide in five kinds of pervasive completeness: First, the pervasive completeness of demonstrating the attainment of Perfect Enlightenment (Samyak-sambuddha). For example, the initial assembly at the Bodhimanda (place of enlightenment) is such. Second, the pervasive completeness of the adornment of the dependent environment (supportive environment) and the principal retribution (the being that relies on it), as well as the names. This is what is displayed in the Pu-kuang ming tien (Universal Light Hall) during the second assembly. Third, the pervasive completeness of the essence of Samadhi (meditative concentration). This is what is expounded in the chapter on the Ten Samadhis (ten types of meditative states). Fourth, the pervasive completeness of the teachings of the practices of Samantabhadra (Universal Virtue Bodhisattva). This is what is expounded in the chapter on Leaving the World. Fifth, the pervasive completeness of the perfect, unobstructed, and inconceivable wisdom function of the Dharmadhatu (realm of reality). This is what is expounded in the Dharmadhatu chapter. Because of these five pervasive completenesses of the Buddhas, it is called abiding in the abode of the Buddhas. Because of this meaning, the Five Perfections (Paramita: generosity, morality, patience, diligence, concentration, and wisdom) are established in this scripture. At that time, the World Honored One (Shakyamuni Buddha) was in the kingdom of Magadha (ancient Indian kingdom). Only the Dharmadhatu chapter is slightly different, explaining that the multiple layers of pervasive completeness do not depart from one place, one Bodhi (enlightenment) essence, one Dharmadhatu, one fundamental wisdom (Jnana), and one time without before or after. Because the meaning of the scripture might be lost, the Five Perfections are narrated again, so that later learners will not be confused by the reason for this. Explaining these five pervasive completenesses, in general, explains that the one boundary has no before or after. In one instant, there is no dualistic thought. It is said that the turning of the Dharma wheel (Dharmacakra, the Buddha's teachings) in forty years, Tusita Heaven (pure land where Maitreya Bodhisattva resides) is as if it has not yet descended, the womb is as if it has not yet been born, and has already entered Nirvana (liberation). Those who attain the equality of the Buddha, because principle and phenomena are not different, therefore reach a place without obstacles. Those who cannot turn the Dharma, explain that the Buddha is always in Samsara (cycle of birth and death) and is not moved by karma. And can turn the immutable Dharma. Those whose actions are unobstructed, explain that the Buddha can simultaneously engage with both truth and convention in Samsara without hindrance. Establishing the inconceivable, praises the Buddha's path as complete, the final practice has no function, and spontaneously benefits beings. Because wisdom is unconstrained, it cannot be measured by the imagination and deliberation of ordinary people. Those who universally see the three times, because the eye is perfectly clear, do not see the affairs of beings in the three times within the three times. From 'together with Bodhisattvas as numerous as dust motes in ten Buddha-lands' down to 'past, present, and future,' there may be four lines of scripture within. Praising the virtues of the Bodhisattvas, 'together with Bodhisattvas as numerous as dust motes in ten Buddha-lands,' explains that it is because the multitude is complete and pervades the ocean of the Dharmadhatu. 'Together' means arriving simultaneously without going or coming. 'None are other than those who will attain Buddhahood in one more lifetime,' all are tenth-ground Bodhisattvas, therefore they are the tenth ground. In the stage of near-perfect enlightenment, the position of Samantabhadra matures, the path is complete, and only after the merit is complete does one ascend to Buddhahood, therefore it is called one lifetime. As stated in the Yingluo benye (Bodhisattva Garland Sutra).

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經說。又從初發心住亦名一生菩薩。以初見性根本智不見有生前後際故。名為一生。瓔珞經云。三賢菩薩法流水中任運至佛。悉從他方而共來集者。言他方共來集簡非舊眾。皆是不來而到。不去而遍。又明前會舉果勸修信他佛果。今此第二會明以他佛果行解成其自心信證之道。名從他方而共來集。為從前信佛果中來皆是一生補處者。明於初會信解生至於此會信滿入位便成佛故。如龍女善財等。由是義故。為他方來皆是一生之眾。此乃即是表入法之言從他方來也。迷名他方。悟名曰來。普善觀察諸眾生界法界世界涅槃界已下此三行經。嘆所來眾善觀此三種世界無二性故。亦知眾生隨煩惱業。亦知菩薩隨位煩惱行業等事故。余如經說。

第二大眾請法分者。時諸菩薩作是思惟已下十四行半經。于中有三十二問。義分為二。一初有四問。問四種佛剎。二成就大菩提心引十方諸佛勸說已下有二十八問菩薩住地佛眼耳等。如是三十二問。直至如來出現品是答。如經具。

問曰。初會中世主所問與此義多相似。但廣略不同。何故此第二會還復再問如上之問。

答曰。前會是世主問舉佛果勸修信佛所得。此會是自信自身自心是佛。及入位修行故須再問。前位是普賢入定舉果。此會即明文殊生起入信之初。即明凡夫

【現代漢語翻譯】 現代漢語譯本：經中說，從初發心住的菩薩也稱為一生菩薩（指僅經歷一生就能成佛的菩薩）。因為初見自性根本智，不見有生前生后的界限，所以稱為一生。瓔珞經中說，三賢位的菩薩在法性之流中自然而然地證得佛果，都是從其他佛土共同聚集而來的。說『從他方共同聚集而來』，是爲了區別于原有的聽眾，他們都是不來而到，不去而遍。又說明前一法會上，舉出佛果來勸勉修行，使人信奉他方佛的果位。現在這第二法會，說明以他方佛的果行和理解來成就自己的心，信奉和證悟自己的道，所以說『從他方共同聚集而來』。因為是從前信奉佛果而來，都是一生補處菩薩（指下一生將成佛的菩薩）。說明在初會中生起的信解，到此會時信解圓滿而入位，便能成佛，如龍女、善財等。因為這個緣故，說從他方來，都是一生就能成佛的眾生。這正是表示入法的言語，說從他方而來。迷惑時名為他方，覺悟時就叫做來。普賢菩薩善於觀察諸眾生界、法界、世界、涅槃界，以下這三行經文，讚歎所來的大眾善於觀察這三種世界，因為它們沒有二性。也知道眾生隨順煩惱造業，也知道菩薩隨順位次的煩惱和行業等事。其餘的如經文所說。 第二大眾請法分，當時諸位菩薩這樣思惟，以下十四行半經文。其中有三十二個問題，從意義上分為兩部分。第一部分最初有四個問題，詢問四種佛剎（指佛所居住的國土）。第二部分是成就大菩提心，引出十方諸佛勸說，以下有二十八個問題，關於菩薩住地、佛的眼耳等。這三十二個問題，直到如來出現品才解答。詳細內容如經文所記載。 問：初會中世主（指世界的統治者）所問的問題與此會的問題有很多相似之處，只是廣略不同。為什麼這第二會還要再次提問像上面的問題？ 答：前一法會是世主提問，舉出佛果來勸勉修行，使人信奉佛所證得的果位。這一法會是自信自身自心就是佛，以及入位修行，所以需要再次提問。前一法會是普賢菩薩入定，舉出佛果。這一法會是說明文殊菩薩生起入信的開端，也就是說明凡夫。

【English Translation】 English version: The sutra says, a Bodhisattva in the Initial Resolve Abode is also called a 'One-Life Bodhisattva' (meaning a Bodhisattva who will attain Buddhahood in just one more lifetime). This is because, upon the initial seeing of one's nature and the fundamental wisdom, there is no perception of a boundary between past and future lives, hence the term 'One-Life'. The Yingluo Sutra says, the Bodhisattvas of the Three Worthies naturally attain Buddhahood in the stream of Dharma, all gathering together from other Buddha-lands. The phrase 'gathering together from other lands' distinguishes them from the original assembly; they arrive without coming and pervade without going. Furthermore, the previous assembly emphasized encouraging cultivation by citing the fruit of Buddhahood, urging faith in the Buddhas of other realms. This second assembly explains how to perfect one's own mind and establish the path of faith and realization through the practices and understanding of the Buddhas of other realms, hence the saying 'gathering together from other lands'. Because they come from the faith in the fruit of Buddhahood, they are all Bodhisattvas destined to attain Buddhahood in their next life (Eka-jati-pratibaddha). It is explained that the faith and understanding arising in the initial assembly reach fulfillment and enter the stage in this assembly, thus attaining Buddhahood, like the Dragon Girl and Sudhana. For this reason, those coming from other lands are all beings who will attain Buddhahood in one lifetime. This is precisely the expression of entering the Dharma, saying they come from other lands. Delusion is called 'other lands', enlightenment is called 'coming'. Samantabhadra (普賢) skillfully observes all realms of sentient beings, the Dharma realm, the world realm, and the Nirvana realm. The following three lines of scripture praise the assembly for skillfully observing these three realms, because they have no duality. They also know that sentient beings follow their afflictions and karma, and that Bodhisattvas follow the afflictions and practices of their respective stages. The rest is as the sutra says. The Second Assembly's Request for Dharma section: At that time, the Bodhisattvas thought thus, as described in the following fourteen and a half lines of scripture. Within this, there are thirty-two questions, divided into two parts in terms of meaning. The first part initially has four questions, asking about the four types of Buddha-lands (Buddha-ksetra). The second part is about accomplishing the great Bodhi mind, leading to the exhortations of the Buddhas of the ten directions, followed by twenty-eight questions about the Bodhisattva's abodes, the Buddha's eyes and ears, etc. These thirty-two questions are answered until the 'Appearance of the Tathagata' chapter. The details are as described in the sutra. Question: The questions asked by the World Lords (Lokadhipati) in the first assembly are very similar in meaning to those in this assembly, differing only in breadth and detail. Why is it that in this second assembly, the same questions are asked again as above? Answer: The previous assembly involved the World Lords asking questions, citing the fruit of Buddhahood to encourage cultivation and faith in the attainment of Buddhahood. This assembly is about having faith in oneself, that one's own mind is the Buddha, and about entering the stage of cultivation, so it is necessary to ask again. The previous assembly was about Samantabhadra (普賢) entering samadhi and citing the fruit. This assembly explains the beginning of Manjushri's (文殊) arising and entering into faith, which is to say, ordinary beings.

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始信為彰信心粗故不入定說。十住已去始明當位菩薩入定始說。以是義故。前問雖義理少同應緣差別。故異前會信他佛得此會自入信修行也。古人說。前會是請。此會是問。其義不然。前後總是其請。當請是問故。但為勸修與自入法事少殊。如前會。如來修行道滿及過去諸佛已成道者。行滿之果。此第二會舉十方諸佛根本之智凡聖共有之果。即一切處金色世界一切處不動智佛十智佛等是也。明一切諸佛眾生共有此不動智。金色是理法性身也。為信心生滅故言色也。以十色世界表之。即是此會所問。四種佛剎中。佛住佛剎者。明一切諸佛及以一切眾生共所住故。為一切凡聖根本之智。舉令一切眾生信自心是佛所住智故。一切諸佛從此信生。一切凡夫亦從此起。莊嚴佛法性佛剎者。即如十住十行十回向十地十一地。隨位各有十個佛號是也。因此自心根本智起信進修行隨位隨行。諸波羅蜜莊嚴。以嚴法身智身。令成熟故。以法身智身用。嚴萬行令行無著。故名莊嚴佛法性佛剎。清凈佛所說法佛剎者。如來示成正覺轉法輪是。體性佛威德佛剎者。神通應現隨根出世者是。明後二佛剎從前二佛剎起信修行成熟故得。以此義故。應知十方諸佛。共此一道而得出生故。應如是知。應如是信解。即得信解成就一如諸佛所信故。得是信者

【現代漢語翻譯】 現代漢語譯本： 最初的相信是爲了彰顯信心的粗淺，所以沒有進入禪定狀態就進行講述。十住位以上的菩薩才開始明白自己所處的地位，進入禪定狀態后才開始講述。因為這個緣故，之前的提問雖然在義理上有些相同，但應緣方面有所差別。所以與前一次法會不同，前一次是相信他方佛，而這次法會是自己進入並相信修行。古人說，前一次法會是請求，這次法會是提問，這種說法是不對的。前後兩次都是請求，當下的請求就是提問。只不過是爲了勸勉修行和自己進入佛法在事情上略有不同。如同前一次法會，如來修行圓滿以及過去諸佛已經成就道果，是修行圓滿的結果。這第二次法會舉出十方諸佛根本的智慧，是凡夫和聖人共有的果實，也就是一切處的金色世界，一切處的不動智佛，十智佛等等。說明一切諸佛和眾生共有這種不動智。金色是理法性身。因為信心的生滅才說色。用十色世界來表示。這就是這次法會所提問的內容。四種佛剎中，佛所居住的佛剎，說明一切諸佛以及一切眾生共同居住。因為這是一切凡夫和聖人根本的智慧。舉出這個根本智，是爲了讓一切眾生相信自己的心就是佛所居住的智慧。一切諸佛從此信心產生，一切凡夫也從此生起。莊嚴佛法性佛剎，就像十住、十行、十回向、十地、十一地，每個位次都有十個佛號。因此從自心根本智生起信心，精進修行，隨著位次和修行，用各種波羅蜜來莊嚴，以此來莊嚴法身智身，使其成熟。用法身智身的作用，來莊嚴萬行，使修行沒有執著，所以叫做莊嚴佛法性佛剎。清凈佛所說法佛剎，就像如來示現成正覺，轉法輪。體性佛威德佛剎，是神通應現，隨著眾生的根器而出現於世。說明后兩種佛剎是從前兩種佛剎生起信心，修行成熟后得到的。因為這個緣故，應該知道十方諸佛，共同通過這一條道路而得到出生。應該這樣知道，應該這樣信解，就能得到信解成就，與諸佛所信一樣，得到這種信心。

【English Translation】 English version: The initial belief is to highlight the crudeness of faith, so it is explained without entering into Samadhi (deep meditative state). Bodhisattvas (enlightenment beings) above the Ten Dwellings (positions on the path to enlightenment) begin to understand their position, and only after entering Samadhi do they begin to explain. For this reason, although the previous questions were somewhat similar in principle, there were differences in the conditions. Therefore, unlike the previous assembly, the previous one was about believing in other Buddhas, while this assembly is about entering and believing in practice oneself. The ancients said that the previous assembly was a request, and this assembly was a question, but this statement is incorrect. Both before and after are requests, and the current request is the question. It's just that there are slight differences in the matter of encouraging practice and entering the Dharma (teachings) oneself. Like the previous assembly, the Tathagata (Buddha) perfecting practice and the past Buddhas who have already attained enlightenment are the results of perfecting practice. This second assembly raises the fundamental wisdom of the Buddhas of the ten directions, which is the fruit shared by ordinary people and sages, that is, the golden worlds in all places, the immovable wisdom Buddhas in all places, the Ten Wisdom Buddhas, and so on. It shows that all Buddhas and sentient beings share this immovable wisdom. Golden color is the principle of Dharma-nature body. Because of the arising and ceasing of faith, it is called color. It is represented by the ten-colored world. This is what is asked in this assembly. Among the four Buddha lands, the Buddha dwells in the Buddha land, indicating that all Buddhas and all sentient beings dwell together. Because this is the fundamental wisdom of all ordinary people and sages. Raising this fundamental wisdom is to make all sentient beings believe that their own mind is the wisdom in which the Buddha dwells. All Buddhas arise from this faith, and all ordinary people also arise from this. The Buddha land that adorns the Dharma-nature, like the Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, and Eleventh Ground, each position has ten Buddha names. Therefore, from the fundamental wisdom of one's own mind, faith arises, diligently practicing, and with the position and practice, various Paramitas (perfections) are used to adorn, thereby adorning the Dharma-body and Wisdom-body, making them mature. Using the function of the Dharma-body and Wisdom-body to adorn the myriad practices, making the practice without attachment, so it is called the Buddha land that adorns the Dharma-nature. The pure Buddha land where the Buddha speaks the Dharma, like the Tathagata showing the attainment of perfect enlightenment, turning the Dharma wheel. The Buddha land of the majestic virtue of the essence body is the manifestation of supernatural powers, appearing in the world according to the roots of sentient beings. It shows that the latter two Buddha lands are obtained from the former two Buddha lands by arising faith and maturing in practice. For this reason, it should be known that the Buddhas of the ten directions are born through this one path together. It should be known in this way, it should be understood and believed in this way, and one can obtain the accomplishment of understanding and belief, the same as what the Buddhas believe, and obtain this faith.

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如賢首品說。勝以手擎三千大千世界住于空中經過一劫。明其難信故。亦勝供養十方世界塵數諸佛經過一劫功德。不如如是信心。已下二十八問經自具答。義隱難明者釋之。義顯者如文可知。此三十二問中有問十通十頂。經中但有十通十忍。不見頂名。剩其十忍少其十頂。愿佛世尊為諸菩薩亦為我說此兩句結請。自此已下是如來以神力舉法顯答。

第三如來神通現法分者。於此分中義分為二。一明隨類現法。二明約初信心。

一隨類現法者。隨五位之中菩薩之類。各現十種佛住。十住十行十向十地十一地中。各有隨位佛果名號是。隨一切國剎一切眾生之類。各現名號不同。如下文殊師利所說佛號者是。

二明約初信心者。即此當一品及通一部。總為信心。總信五位中因果。心無疑滯方可以行。如有教說。譬如有人過五百由旬險道。先知通塞。然後行往。喻如十信。菩薩于信心之中先知五位進修通塞。預以願行防之。以信自心分別之性本是一切諸佛不動智體。用防邪見。外取他境故。以隨位妄謂散動障真智故。以禪波羅蜜防之。以隨位第八住第八行第八回向第八地智增滯寂。障真無作大悲故。以一百四十大愿防之。以樂生死障真智故。以四念處觀等三十七助菩提分法防之。及十諦觀及十十二緣生觀防

之。以十波羅蜜利益眾生恐不弘廣故。以四攝四無量法防之。以自求樂果教化眾生不周廣故。起十回向。加以大愿大慈大悲。不捨一切惡道地獄人天。遍生其處以防自樂。違菩提心有所得故。以是義故。十信之心總通五位迷皆成信。若自信徹趣求無法不達。若也疑心不除豈成信也。如此品舉佛果門。至賢首品舉佛神通及佛所行業行。使之初信心者信徹故。始名信心。今此一部之經。頓舉五位因果諸佛果門。總成信已入位修行。方始不迷理智。如人造食五味一時頓熟。方始食之。從初食時五味同食。乃至食竟其味不離五也。明五位因果。十信總明。時亦不移。本末為信。三世一際故。畢竟佛果不離初信之法。如依樣畫像等喻可知。於此神通示法門中總有四十一行經。長科為十一段。第一爾時世尊知諸菩薩已下一行半經。明如來知眾所念以神通現法。

第一東方過十佛剎塵已下三十九行半經。總明十方菩薩來集十方。自有分劑。不煩更科。於此十方菩薩來眾之中。義分為十。一舉佛剎方面。二舉佛剎遠近。三舉世界名色。四舉佛名號。五舉上首菩薩之名。六明大眾之數。七明大眾來已致敬。八明隨方化座。九明座之名目。十明大眾升座而坐。

一舉佛剎方面者。在東方。東方者為震卦。為春生。為初明長男。

【現代漢語翻譯】 現代漢語譯本：因此，爲了用十波羅蜜（Dasa-paramita，十種圓滿的德行）利益眾生，又恐怕不夠弘大廣泛，所以用四攝法（Cattāri Saṅgahavatthūni，佈施、愛語、利行、同事）和四無量心（Cattāro Appamaññā，慈、悲、喜、舍）來輔助。因為只教化眾生追求自身安樂的果報不夠周全廣大，所以發起十大回向（Dasa Parinamanā）。再加上大愿、大慈、大悲，不捨棄一切惡道，包括地獄、人間、天界，遍生於這些地方，以防止只顧自身安樂。因為執著于有所得的心違背了菩提心（Bodhi-citta，覺悟之心）。因此，十信（Dasa Saddhā，十種信心）之心總括貫通五位（Pañca Bhūmi，五種階位），使迷惑都能轉變成信心。如果自信徹底，追求真理沒有不能達到的；如果疑惑之心不能去除，又怎麼能成就信心呢？如此品舉出了佛果門（Buddha-phala，佛的果位）。到賢首品，則舉出了佛的神通以及佛所行的事業，使初發信心的人能夠徹底信解。所以才開始稱為信心。現在這部經，一下子舉出了五位因果和諸佛果門，總成就了信心，進入修行位，才開始不迷惑于理智。就像人做飯，五味同時一下子成熟，才能食用。從開始吃的時候，五味一同食用，乃至吃完，其味道也不離開這五味。闡明五位因果，十信總括明瞭，時間也沒有改變。本末都以信為根本。三世（Trikāla，過去、現在、未來）都在同一瞬間。所以，最終的佛果不離開最初信心的法。就像依照樣子畫像等比喻可以明白。在這神通示法門中，總共有四十一條經文。長科分為十一段。第一段是『爾時世尊知諸菩薩已下』一行半經文，說明如來知道大眾所想，用神通來展現佛法。 第一段從『東方過十佛剎塵已下』三十九行半經文，總括說明十方菩薩來集十方。各有自己的分際，不需要再詳細分科。在這十方菩薩來眾之中，從意義上分為十個方面：一、舉出佛剎的方位；二、舉出佛剎的遠近；三、舉出世界的名稱和色彩；四、舉出佛的名號；五、舉出上首菩薩的名稱；六、說明大眾的數量；七、說明大眾來后致敬；八、說明隨著方位變化座位；九、說明座位的名稱；十、說明大眾升座而坐。 一、舉出佛剎方位，在東方。東方為震卦，為春生，為初明長男。

【English Translation】 English version: Therefore, to benefit sentient beings with the Dasa-paramita (Ten Perfections), and fearing it might not be vast and extensive enough, it is aided by the Cattāri Saṅgahavatthūni (Four Means of Assistance: giving, kind speech, beneficial action, and shared interests) and the Cattāro Appamaññā (Four Immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity). Because merely teaching sentient beings to seek the fruit of their own happiness is not comprehensive and extensive enough, the Dasa Parinamanā (Ten Directions of Dedication) are initiated. Furthermore, great vows, great compassion, and great loving-kindness are added, without abandoning any of the evil realms, including hells, the human realm, and the heavens, being born in all these places to prevent focusing solely on one's own happiness. Because clinging to the mind of attainment contradicts Bodhi-citta (the Mind of Enlightenment). Therefore, the mind of Dasa Saddhā (Ten Faiths) encompasses and penetrates the Pañca Bhūmi (Five Stages), transforming delusion into faith. If self-confidence is thorough, there is nothing unattainable in the pursuit of truth; if the mind of doubt is not eliminated, how can faith be achieved? This chapter thus presents the Buddha-phala (Fruit of Buddhahood). The chapter on the Worthy Leader presents the Buddha's supernatural powers and the deeds performed by the Buddha, enabling those who initially develop faith to understand thoroughly. Therefore, it is initially called faith. Now, this scripture immediately presents the causes and effects of the Five Stages and the fruits of all Buddhas, completely establishing faith, entering the stage of practice, and beginning to be free from delusion in reason and wisdom. It is like a person cooking food, where the five flavors ripen simultaneously, allowing it to be eaten. From the beginning of eating, the five flavors are consumed together, and even after eating, the taste does not depart from these five flavors. Clarifying the causes and effects of the Five Stages, the Ten Faiths are comprehensively explained, and time does not change. The beginning and the end are rooted in faith. The Trikāla (Three Times: past, present, and future) are all in the same instant. Therefore, the ultimate fruit of Buddhahood does not depart from the initial faith. This can be understood through metaphors such as painting according to a model. Within this Dharma gate of demonstrating supernatural powers, there are a total of forty-one lines of scripture. The long section is divided into eleven segments. The first segment is the one and a half lines of scripture from 'At that time, the World-Honored One knew the thoughts of all the Bodhisattvas,' explaining that the Tathagata knows the thoughts of the assembly and uses supernatural powers to reveal the Dharma. The first segment, from 'Eastward, passing through ten Buddha-lands as numerous as dust motes,' to the thirty-nine and a half lines of scripture, comprehensively explains that Bodhisattvas from the ten directions gather from the ten directions. Each has its own distinct role, and there is no need for further detailed categorization. Among the assembly of Bodhisattvas from the ten directions, there are ten aspects in terms of meaning: 1. Mentioning the direction of the Buddha-land; 2. Mentioning the distance of the Buddha-land; 3. Mentioning the name and color of the world; 4. Mentioning the name of the Buddha; 5. Mentioning the name of the leading Bodhisattva; 6. Explaining the number of the assembly; 7. Explaining the homage paid by the assembly upon arrival; 8. Explaining the seats that change with the direction; 9. Explaining the names of the seats; 10. Explaining the assembly ascending and sitting on the seats. 1. Mentioning the direction of the Buddha-land, which is in the east. The east is the Zhen trigram, representing spring, the initial brightness, and the eldest son.

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為頭首。為青龍。為吉慶。為震動。明法事作業動用之初故。道俗通以用之故。先舉東方為首故。方者法也。但取方法之義。動用之始。非如世所見執。東西南北可得之方。一切處東方。一切處南方。但取其法故。余準此。

二舉佛剎遠近者。過東方十佛剎微塵數世界之外。此有四義。一明十為圓數為明遠近無盡。二明令信心者知佛境廣大令自心弘博。三明佛境界遍周如鏡中像互參無礙。四明未起信心者以十佛剎塵況喻處迷。十無明未達。自障佛境界。而不現前故。舉塵表迷故。如涅槃經云。釋迦凈土過西方三十二恒河沙世界之外。總是表法之數。如會釋已述。此云十佛剎微塵數世界之外來者。明隔十無明中。一一無明有無量正使業習主伴相熏煩惱。過於世界塵數。莫知涯際。能障智境故。言十佛剎微塵數世界外也。來者明從迷入信。故號為來。言彼世界中有佛號不動智者。為明不動智佛是十方凡聖共有根本之智。明於此智慧起信心故。號之為來。此不動智佛。一切眾生常自有之。若取相隨迷即塵障無盡。若一念覺迷達相即凈若虛空。但為隨迷稱外悟處言來。而實佛剎本無遠近內外等障。亦無去來。無邊佛剎不出毛孔微塵之表。今致遠近意。令初信心者心廣大故。言其從彼世界中來又明從迷入悟故言為來故有佛

【現代漢語翻譯】 現代漢語譯本： 以東方為首。象徵青龍。象徵吉祥喜慶。象徵震動奮發。闡明佛法事務、行為舉動的開端，所以道俗通用。因為首先舉出東方作為起始。『方』是方法的意思，只取其方法之義，作為行動的開始，並非如世俗所見執著于實際的方位。東西南北任何地方都可以是『方』。一切處皆是東方，一切處皆是南方，只是取其方法之義。其餘方位依此類推。

二、說到佛剎的遠近，是指超過東方十佛剎微塵數世界之外。這裡有四重含義：一是說明『十』是圓滿之數，表明遠近無盡。二是讓生起信心的人知道佛的境界廣大，從而使自己的心胸也變得弘大。三是說明佛的境界周遍，如同鏡中的影像互相參照而沒有障礙。四是為尚未生起信心的人說明，用十佛剎微塵來比喻迷惑之處。十重無明尚未通達，自身障礙了佛的境界，所以佛的境界不能顯現。所以用微塵來表示迷惑。如《涅槃經》所說，釋迦牟尼佛的凈土在過西方三十二恒河沙世界之外。這些都是表法的數字，如之前的解釋已經闡述。這裡說從十佛剎微塵數世界之外而來，說明隔著十重無明，每一重無明都有無量正使、業習、主伴相互薰染的煩惱，多得像世界上的微塵一樣數不清，沒有邊際，能夠障礙智慧的境界。所以說在十佛剎微塵數世界之外。『來』，說明從迷惑進入到信解。所以稱之為『來』。說那個世界中有佛，名為不動智，是爲了說明不動智佛是十方凡聖共有的根本之智。說明對於這個智慧能夠生起信心，所以稱之為『來』。這個不動智佛，一切眾生本來就具有。如果執著于外相而隨之迷惑，那麼就會被無盡的塵埃所障礙。如果一念覺悟，通達實相，那麼清凈就如同虛空。只是因為隨逐迷惑而稱之為『外』，覺悟之處稱之為『來』。而實際上佛剎本來就沒有遠近內外等障礙，也沒有去來。無邊的佛剎不會超出毛孔微塵的表面。現在說遠近的意義，是爲了讓初發信心的人心胸廣大。說明從那個世界中來，又說明從迷惑進入覺悟，所以說『來』，所以有佛。

【English Translation】 English version: The East is taken as the head. It symbolizes the Azure Dragon (Qinglong). It symbolizes auspiciousness and celebration. It symbolizes shaking and striving. It elucidates the beginning of Dharma affairs and actions, therefore it is commonly used by both monastics and laity. Because the East is first mentioned as the beginning. 'Direction' (方, fang) means method; only its meaning as a method is taken, as the beginning of action, not as the worldly see and cling to actual directions. Any place in the four directions can be 'direction'. Everywhere is East, everywhere is South, only its meaning as a method is taken. The remaining directions are analogous to this.

Second, speaking of the distance of the Buddhakṣetra (佛剎, fó chà), it refers to beyond the number of dust motes in ten Buddhakṣetras in the East. There are four meanings here: First, it explains that 'ten' is a complete number, indicating that distance is endless. Second, it lets those who generate faith know that the Buddha's realm is vast, thereby making their own minds broad. Third, it explains that the Buddha's realm is all-pervasive, like images in a mirror that refer to each other without obstruction. Fourth, it explains to those who have not yet generated faith, using the dust motes of ten Buddhakṣetras as a metaphor for the place of delusion. The ten obscurations (無明, wú míng) have not yet been penetrated, and one's own self obstructs the Buddha's realm, so the Buddha's realm cannot manifest. Therefore, dust motes are used to represent delusion. As the Nirvana Sutra says, Shakyamuni Buddha's pure land is beyond thirty-two Ganges river sands of worlds in the West. These are all numbers that represent the Dharma, as the previous explanations have already elucidated. Here, saying 'coming from beyond the number of dust motes in ten Buddhakṣetras' explains that separated by the ten obscurations, each obscuration has immeasurable fundamental afflictions (正使, zhèng shǐ), karmic habits (業習, yè xí), and the mutual influence of principal and subordinate (主伴相熏, zhǔ bàn xiāng xūn) afflictions, as numerous as the dust motes in the world, uncountable, without limit, able to obstruct the realm of wisdom. Therefore, it is said 'beyond the number of dust motes in ten Buddhakṣetras'. 'Coming' (來, lái) explains entering into faith from delusion. Therefore, it is called 'coming'. Saying that there is a Buddha in that world named Immovable Wisdom (不動智, bù dòng zhì) is to explain that the Immovable Wisdom Buddha is the fundamental wisdom shared by all sages and ordinary beings in the ten directions. Explaining that one can generate faith in this wisdom, therefore it is called 'coming'. This Immovable Wisdom Buddha is inherently possessed by all sentient beings. If one clings to external appearances and follows delusion, then one will be obstructed by endless dust. If one awakens in a single thought, penetrates reality, then purity is like empty space. It is only because of following delusion that it is called 'external', and the place of awakening is called 'coming'. In reality, the Buddhakṣetra originally has no obstructions such as distance, inside, or outside, nor coming or going. The boundless Buddhakṣetra does not exceed the surface of a pore or dust mote. Now, speaking of the meaning of distance is to broaden the minds of those who initially generate faith. Explaining that it comes from that world, and also explaining entering awakening from delusion, therefore it is said 'coming', therefore there is a Buddha.

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號不動智者。明是信者自根本智故。由有此智故。一切眾生而能發菩提心故。以根本智體能了迷性起信解故。起彼迷境。稱之曰來。如起信論云。不思議業相者。以依智凈相能作一切勝妙境界。所謂無量功德之。相常無斷絕。隨眾生根自然相應。種種而現得利益故。又云依本覺故而有不覺故。又云依于智故生其苦樂。如起信論廣明。意明一切眾生迷根本智而有世間苦樂法故。為智無性故。隨緣不覺苦樂業生。為智無性故。為苦所纏。方能自覺根本無性。眾緣無性萬法自寂。若不覺苦時以無性故。總不自知有性無性。如人因地而倒因地而起。一切眾生因自心根本智而倒。因自心根本智而起以是義故。如來於此一乘之經。頓彰本法為金色世界。明法身白凈無染頓彰本智號不動智佛。頓彰文殊師利。是自心妙擇之慧。餘九個世界九個智佛九個菩薩。是隨自信解修行位上進修增勝。法身隨行異名故。從斯自心本不動智佛自覺之上。見道入位。起十住十行十回向十地十一地加行。進修法身智身。大愿大慈大悲四攝四無量十波羅蜜三十七助道分法。從初發心根本法身本不動智體上。用資萬行悲願參融。互為資熟。法身資行。使令無染。行資法身。使令純熟。五位中各各立十個佛果十個菩薩。明隨位進修中約自行得處佛果菩薩行果立

【現代漢語翻譯】 現代漢語譯本：號為不動智者（不動智者，指如如不動的智慧）。明瞭這是信者從根本智（根本智，指證悟實相的智慧）而來的。因為有了這種智慧，一切眾生才能發起菩提心。因為根本智的本體能夠了知迷惑的本性，從而生起信心和理解。從那迷惑的境界生起，稱之為『來』。如《起信論》所說：『不思議業相，是依于智凈相，能作一切殊勝微妙的境界。』 所謂無量功德之相，常常沒有斷絕，隨著眾生的根器自然相應，種種顯現而得到利益。又說：『依于本覺（本覺，指眾生本具的覺性）故而有不覺（不覺，指對本覺的迷失）。』 又說：『依于智故，生起苦樂。』 如《起信論》廣為闡明。意思是說一切眾生迷惑于根本智，所以才有世間的苦樂之法。因為智沒有自性，所以隨著因緣生起不覺的苦樂之業。因為智沒有自性，所以被苦所纏繞，才能自覺根本是無性的，眾緣是無性的，萬法自然寂滅。如果不覺知苦的時候，因為無性，所以總不自知有性無性。就像人因為地而倒下，也因為地而站起。一切眾生因為自心根本智而倒下，也因為自心根本智而站起。因為這個緣故，如來在這唯一佛乘的經典中，頓然彰顯本法為金色世界，表明法身（法身，指佛的真如之身）白凈沒有染污，頓然彰顯本智，號為不動智佛。頓然彰顯文殊師利（文殊師利，代表智慧），是自心妙擇的智慧。其餘九個世界、九個智佛、九個菩薩，是隨著自信解修行位上的進修增勝，法身隨著修行而有不同的名稱。從這自心本不動智佛的自覺之上，見道入位，生起十住、十行、十回向、十地、十一地加行，進修法身智身，大愿、大慈、大悲、四攝、四無量、十波羅蜜、三十七助道分法。從最初發心根本法身本不動智體上，用以資助萬行悲願參融，互相資助成熟。法身資助修行，使令沒有染污；修行資助法身，使令純熟。五位中各各設立十個佛果、十個菩薩，表明隨著位次的進修，約自行得處而立佛果菩薩行果。 English version: He is called the Immovable Wisdom One (Immovable Wisdom One, referring to the wisdom that is unmoving like Thusness). It is clear that believers derive this from the Fundamental Wisdom (Fundamental Wisdom, referring to the wisdom that realizes the true nature of reality). Because of this wisdom, all sentient beings can generate Bodhicitta (the aspiration for enlightenment). Because the essence of Fundamental Wisdom can understand the nature of delusion, it gives rise to faith and understanding. Arising from that state of delusion is called 'coming forth'. As the Awakening of Faith states: 'The inconceivable aspect of karma is based on the pure aspect of wisdom, which can create all kinds of supreme and wonderful realms.' The aspect of immeasurable merit is constant and uninterrupted, naturally corresponding to the faculties of sentient beings, manifesting in various ways to bring benefits. It also says: 'Based on the Original Enlightenment (Original Enlightenment, referring to the innate enlightenment of all beings), there is non-enlightenment (non-enlightenment, referring to the delusion of the Original Enlightenment).' It also says: 'Based on wisdom, suffering and joy arise.' As the Awakening of Faith extensively explains. It means that all sentient beings are deluded about the Fundamental Wisdom, so there are worldly phenomena of suffering and joy. Because wisdom has no self-nature, it gives rise to the karma of suffering and joy according to conditions. Because wisdom has no self-nature, it is entangled by suffering, and then it can consciously realize that the fundamental is without self-nature, all conditions are without self-nature, and all dharmas are naturally quiescent. If one is not aware of suffering, because of no self-nature, one does not know whether there is self-nature or no self-nature. Just as a person falls because of the ground and rises because of the ground. All sentient beings fall because of their own mind's Fundamental Wisdom and rise because of their own mind's Fundamental Wisdom. For this reason, the Tathagata (another name for the Buddha) in this One Vehicle Sutra, suddenly reveals the fundamental dharma as the Golden World, indicating that the Dharmakaya (Dharmakaya, referring to the body of truth of the Buddha) is white and pure without defilement, and suddenly reveals the Fundamental Wisdom, called the Immovable Wisdom Buddha. Suddenly revealing Manjushri (Manjushri, representing wisdom), is the wonderful selective wisdom of one's own mind. The other nine worlds, nine Wisdom Buddhas, and nine Bodhisattvas are the progressive cultivation and enhancement on the position of self-confidence, understanding, and practice. The Dharmakaya has different names according to practice. From the self-awareness of this self-mind's Immovable Wisdom Buddha, one enters the path of seeing and enters the position, giving rise to the Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, and the Eleventh Ground of Preparation, advancing in the cultivation of the Dharmakaya and Wisdom Body, Great Vow, Great Compassion, Great Compassion, Four Embracing Dharmas, Four Immeasurables, Ten Paramitas, and Thirty-seven Limbs of Enlightenment. From the initial aspiration of the fundamental Dharmakaya's Immovable Wisdom essence, it is used to support the fusion of myriad practices and compassionate vows, mutually supporting and maturing each other. The Dharmakaya supports practice, making it free from defilement; practice supports the Dharmakaya, making it pure and mature. In each of the five positions, ten Buddha fruits and ten Bodhisattvas are established, indicating that with the advancement of position, the Buddha fruit and Bodhisattva practice fruit are established according to the place where self-practice is attained.

【English Translation】 English version: He is called the Immovable Wisdom One (Immovable Wisdom One, referring to the wisdom that is unmoving like Thusness). It is clear that believers derive this from the Fundamental Wisdom (Fundamental Wisdom, referring to the wisdom that realizes the true nature of reality). Because of this wisdom, all sentient beings can generate Bodhicitta (the aspiration for enlightenment). Because the essence of Fundamental Wisdom can understand the nature of delusion, it gives rise to faith and understanding. Arising from that state of delusion is called 'coming forth'. As the Awakening of Faith states: 'The inconceivable aspect of karma is based on the pure aspect of wisdom, which can create all kinds of supreme and wonderful realms.' The aspect of immeasurable merit is constant and uninterrupted, naturally corresponding to the faculties of sentient beings, manifesting in various ways to bring benefits. It also says: 'Based on the Original Enlightenment (Original Enlightenment, referring to the innate enlightenment of all beings), there is non-enlightenment (non-enlightenment, referring to the delusion of the Original Enlightenment).' It also says: 'Based on wisdom, suffering and joy arise.' As the Awakening of Faith extensively explains. It means that all sentient beings are deluded about the Fundamental Wisdom, so there are worldly phenomena of suffering and joy. Because wisdom has no self-nature, it gives rise to the karma of suffering and joy according to conditions. Because wisdom has no self-nature, it is entangled by suffering, and then it can consciously realize that the fundamental is without self-nature, all conditions are without self-nature, and all dharmas are naturally quiescent. If one is not aware of suffering, because of no self-nature, one does not know whether there is self-nature or no self-nature. Just as a person falls because of the ground and rises because of the ground. All sentient beings fall because of their own mind's Fundamental Wisdom and rise because of their own mind's Fundamental Wisdom. For this reason, the Tathagata (another name for the Buddha) in this One Vehicle Sutra, suddenly reveals the fundamental dharma as the Golden World, indicating that the Dharmakaya (Dharmakaya, referring to the body of truth of the Buddha) is white and pure without defilement, and suddenly reveals the Fundamental Wisdom, called the Immovable Wisdom Buddha. Suddenly revealing Manjushri (Manjushri, representing wisdom), is the wonderful selective wisdom of one's own mind. The other nine worlds, nine Wisdom Buddhas, and nine Bodhisattvas are the progressive cultivation and enhancement on the position of self-confidence, understanding, and practice. The Dharmakaya has different names according to practice. From the self-awareness of this self-mind's Immovable Wisdom Buddha, one enters the path of seeing and enters the position, giving rise to the Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, and the Eleventh Ground of Preparation, advancing in the cultivation of the Dharmakaya and Wisdom Body, Great Vow, Great Compassion, Great Compassion, Four Embracing Dharmas, Four Immeasurables, Ten Paramitas, and Thirty-seven Limbs of Enlightenment. From the initial aspiration of the fundamental Dharmakaya's Immovable Wisdom essence, it is used to support the fusion of myriad practices and compassionate vows, mutually supporting and maturing each other. The Dharmakaya supports practice, making it free from defilement; practice supports the Dharmakaya, making it pure and mature. In each of the five positions, ten Buddha fruits and ten Bodhisattvas are established, indicating that with the advancement of position, the Buddha fruit and Bodhisattva practice fruit are established according to the place where self-practice is attained.

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名故。非他佛號。非他菩薩而立其名。隨智佛果。隨其行果。五位之上因果各有五十。共為一百。通本五位有五個因果。共為一百一十城之法門故。此答前菩薩問四種佛剎中佛住佛剎莊嚴法性清凈佛剎。從此二佛剎上。得示成正覺佛剎神通自在佛威德佛剎。是故前會世主所問是他毗盧遮那佛得自在之果。此第二會菩薩所問是自修行者佛剎菩薩行之因果。從之已后直至如來出現品。是五位勝進菩薩加行自力一終之位。明此品。是信心進趣之果。至出現品是修行位極之因果之相。于自心根本佛智上而生信進修行故。此不動智是一切諸佛一切眾生之地。以此智故而作眾生。以此智故隨迷作眾生時。於六道中。隨天上人間及惡道中。皆有隨眾生依正之果報也。隨業粗細不同。以此智故隨覺悟時。成就三乘及法果圓滿一乘佛果依正妙報。若無此智無是虛空。亦非眾生。亦非諸佛故。

問曰。一切眾生本有不動智。何故不自應真常凈。何故隨染。

答曰。一切眾生以此智故而生三界者。為智無性。不能自知。是智非智。善惡苦樂等法。為智體無性。但隨緣現。如空中響應物成音。無性之智。但應緣分別。以分別故癡愛隨起。因癡愛故即我所病生。有我所故自他執業便起。因執取故號曰末那。以末那執取故名之為識。因

【現代漢語翻譯】 現代漢語譯本： 之所以這樣命名，不是因為其他的佛號，也不是因為其他的菩薩而設立這個名稱。而是根據智慧佛果，根據其修行之果。五位之上，因果各有五十，總共一百。通達根本五位，有五個因果，總共一百一十城之法門。這是回答前面菩薩所問的四種佛剎中，佛所居住的佛剎，莊嚴法性清凈的佛剎。從這兩種佛剎之上，得到開示成就正覺的佛剎，神通自在佛威德的佛剎。因此，前會世主所問的是他方毗盧遮那佛（Vairocana，報身佛）得到的自在之果。這第二會菩薩所問的是自身修行者佛剎菩薩行的因果。從這之後，直到如來出現品，是五位勝進菩薩加行自力一終之位。闡明此品，是信心進趣之果。到出現品，是修行位達到極致的因果之相。在自身心根本佛智上而生起信心、精進修行。因此，這不動智是一切諸佛一切眾生之地。因為有此智慧，所以才成為眾生。因為有此智慧，隨著迷惑而成為眾生時，在六道中，無論天上人間以及惡道中，都有隨著眾生依正（依報和正報）之果報。隨著業的粗細不同。因為有此智慧，隨著覺悟時，成就三乘以及法果圓滿一乘佛果依正妙報。如果沒有此智慧，就沒有虛空，也不是眾生，也不是諸佛。

問：一切眾生本來具有不動智，為什麼不能自然地呈現真常清凈的狀態？為什麼會隨著染污而流轉？

答：一切眾生因為有此智慧而生於三界，是因為智慧沒有自性，不能自己瞭解自己。這個智慧既不是智慧也不是非智慧，善惡苦樂等法，因為智慧的本體沒有自性，只是隨著因緣而顯現。如同空中迴響，隨著物體而形成聲音。沒有自性的智慧，只是應著因緣而分別。因為分別的緣故，癡愛隨之而起。因為癡愛的緣故，『我所』的病就產生了。因為有『我所』的緣故，自他的執著就產生了。因為執取的緣故，就叫做末那（Manas，第七識）。因為末那的執取，就叫做識（Vijnana，阿賴耶識）。

【English Translation】 English version: The reason for this naming is not due to other Buddha names, nor is it established because of other Bodhisattvas. Rather, it is based on the wisdom Buddha-fruit and its cultivation fruit. Above the Five Positions, each cause and effect has fifty, totaling one hundred. Comprehending the fundamental Five Positions, there are five causes and effects, totaling one hundred and ten cities of Dharma-gates. This answers the previous question from the Bodhisattva about the Buddha's dwelling in the four types of Buddha-lands: the Buddha-land of adorned Dharma-nature purity. From these two Buddha-lands, one obtains the Buddha-land of enlightened perfect awakening and the Buddha-land of the supernatural, self-mastery, Buddha's majestic virtue. Therefore, the question asked by the World Lord in the previous assembly was about the fruit of self-mastery attained by Vairocana Buddha (Vairocana, the Sambhogakaya Buddha). The question asked by the Bodhisattva in this second assembly concerns the cause and effect of the Bodhisattva's practice in the Buddha-land of self-cultivators. From this point onward, until the 'Appearance of the Tathagata' chapter, it is the position of the Five Positions of superior progress, the practice of effort, and the completion of self-power. Clarifying this chapter is the fruit of the progress of faith. Reaching the 'Appearance' chapter is the aspect of the cause and effect of the ultimate position of cultivation. Faith, diligence, and practice arise from the fundamental Buddha-wisdom of one's own mind. Therefore, this immovable wisdom is the ground of all Buddhas and all sentient beings. Because of this wisdom, one becomes a sentient being. Because of this wisdom, when one becomes a sentient being due to delusion, in the six realms, whether in the heavens, the human realm, or the evil realms, there are the karmic retributions of the dependent and principal (environment and being) that follow sentient beings. The coarseness or fineness of karma varies. Because of this wisdom, when one awakens, one achieves the Three Vehicles and the perfect fruit of the Dharma, the wonderful retributions of the dependent and principal of the One Vehicle Buddha-fruit. Without this wisdom, there would be no emptiness, nor sentient beings, nor Buddhas.

Question: All sentient beings inherently possess immovable wisdom. Why can't they naturally manifest the state of true permanence and purity? Why do they transmigrate following defilements?

Answer: The reason why all sentient beings are born in the Three Realms because of this wisdom is that wisdom has no self-nature and cannot understand itself. This wisdom is neither wisdom nor non-wisdom; good, evil, suffering, and joy are all because the essence of wisdom has no self-nature and only manifests according to conditions. Like an echo in the sky, it forms a sound according to the object. Wisdom without self-nature only distinguishes according to conditions. Because of this distinction, ignorance and love arise accordingly. Because of ignorance and love, the disease of 'what is mine' arises. Because of 'what is mine', the attachment to self and others arises. Because of this attachment, it is called Manas (Manas, the seventh consciousness). Because of the Manas's attachment, it is called Vijnana (Vijnana, the Alaya consciousness).

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識種子生死相續。以生死故眾苦無量。以苦無量方求不苦之道。迷不知苦者不能發心。知苦求真者還是本智。會苦緣故方能知苦。不會苦緣故不能知苦。知苦緣故。方能發心求無上道。有種性菩薩。以宿世先已知苦發心。信解種強者。雖受人天樂果。亦能發心求無上道。是故因智隨迷因智隨悟。是故如人因地而倒因地而起。正隨迷時名之為識。正隨悟時名之為智。在纏名識。在覺名智。識之與智本無自名。但隨迷悟而立其名。故不可系常系斷名也。此智之與識但隨迷悟立名。若覓始終如空中求跡。如影中求人。如身中求我。依住所在故。新長短處所之相終不可得也。如此無明及智無有始終。若得菩提時無明不滅。何以故。為本無故更無有滅。若隨無明時不動智亦不滅。為本無故亦更無滅。但為隨色聲香所取緣。名為無明。但為知苦發心緣。名之為智。但隨緣名之有。故體無本也。如空中響。思之可見。

三舉世界名色者。世界名金色。為明金體白凈無染。舉之況喻法身無性體無垢染故。如世間西方金為白色也。體白色黃。明應真菩薩內契白法外現黃相。黃色者。是應真之氣。許父云。五色之中黃色為最。人面如黃瓜。內有賢行。經云。應真菩薩皆真金色。又明金色世界者。明信心之位。雖信自身心是法身智身白

【現代漢語翻譯】 現代漢語譯本： 識別種子生滅相續的規律。因為有生死，所以有無量的痛苦。因為有無量的痛苦，才去尋求沒有痛苦的道路。迷惑而不知道痛苦的人不能發起菩提心。知道痛苦而尋求真理的人，還是依靠本來的智慧。瞭解痛苦的因緣，才能真正瞭解痛苦。不瞭解痛苦的因緣，就不能瞭解痛苦。瞭解痛苦的因緣，才能發起菩提心，尋求無上的佛道。有些具有種性的菩薩，因為前世已經知道痛苦而發起了菩提心。對於信解種子強大的人來說，即使享受人天福報的果實，也能發起菩提心，尋求無上的佛道。所以，智慧隨著迷惑而產生，智慧也隨著覺悟而顯現。因此，就像人因為地面而跌倒，也因為地面而站起來一樣。正當隨著迷惑的時候，就稱之為識（consciousness）。正當隨著覺悟的時候，就稱之為智（wisdom）。在纏縛之中就叫做識，在覺悟之中就叫做智。識和智本來沒有自己的名字，只是隨著迷惑和覺悟而建立名稱。所以，既不能執著于常，也不能執著于斷。這智和識只是隨著迷惑和覺悟而立名。如果尋找它們的始終，就像在空中尋找軌跡，就像在影子中尋找人，就像在身體中尋找自我一樣，因為依附於住所，所以新的長短之處的相狀終究是不可得的。像這樣，無明（ignorance）和智（wisdom）沒有始終。如果證得菩提（enlightenment）的時候，無明不會消滅。為什麼呢？因為本來就沒有，所以更沒有消滅。如果隨著無明的時候，不動的智慧也不會消滅。因為本來就沒有，所以也沒有消滅。只是因為隨著色、聲、香等所取的因緣，就叫做無明。只是因為知道痛苦而發起菩提心的因緣，就稱之為智。只是隨著因緣而命名，所以本體沒有根本。就像空中的迴響，思考它卻無法看見。

三、舉出世界名色（name and form）的例子。世界名金色，是爲了表明金的本體潔白乾凈沒有污染。用它來比喻法身（Dharmakaya）的無性本體沒有垢染。就像世間的西方金是白色一樣。本體白色而顯現黃色，表明應真菩薩（Arhat Bodhisattva）內在契合白法（white dharma）而外在顯現黃色之相。黃色，是應真之氣。許父說：『五色之中黃色最為尊貴。人面如果像黃瓜一樣，內心就有賢良的品行。』經中說：『應真菩薩都是真金色。』又說明金色世界，表明信心之位。即使相信自身的心是法身智身，也是白

【English Translation】 English version: Recognize the continuous cycle of arising and ceasing of seeds. Because of birth and death, there are immeasurable sufferings. Because of immeasurable sufferings, one seeks the path to non-suffering. Those who are deluded and do not know suffering cannot generate Bodhicitta (the mind of enlightenment). Those who know suffering and seek truth still rely on their inherent wisdom. Understanding the causes and conditions of suffering allows one to truly know suffering. Not understanding the causes and conditions of suffering prevents one from knowing suffering. Knowing the causes and conditions of suffering allows one to generate Bodhicitta and seek the unsurpassed path. Some Bodhisattvas with inherent potential have already generated Bodhicitta in past lives because they knew suffering. For those with strong seeds of faith and understanding, even if they enjoy the fruits of human and heavenly bliss, they can still generate Bodhicitta and seek the unsurpassed path. Therefore, wisdom arises with delusion, and wisdom manifests with enlightenment. Thus, just as a person falls because of the ground and also rises because of the ground. When following delusion, it is called 'consciousness' (識, shì). When following enlightenment, it is called 'wisdom' (智, zhì). When bound, it is called consciousness; when awakened, it is called wisdom. Consciousness and wisdom originally have no inherent names; their names are established according to delusion and enlightenment. Therefore, one should not cling to permanence or annihilation. This wisdom and consciousness are named according to delusion and enlightenment. If one seeks their beginning and end, it is like seeking traces in the sky, like seeking a person in a shadow, like seeking the self in the body. Because they rely on a dwelling place, the appearance of new lengths and locations is ultimately unattainable. Like this, ignorance (無明, wúmíng) and wisdom (智, zhì) have no beginning or end. If one attains Bodhi (菩提, pútí, enlightenment), ignorance will not be extinguished. Why? Because it originally did not exist, so there is nothing to extinguish. If one follows ignorance, the unmoving wisdom will also not be extinguished. Because it originally did not exist, so there is nothing to extinguish. It is only because of the conditions taken by form, sound, smell, etc., that it is called ignorance. It is only because of the condition of knowing suffering and generating Bodhicitta that it is called wisdom. Names are given according to conditions, so the essence has no origin. It is like an echo in the sky; though one thinks about it, it cannot be seen.

Third, examples of the world's name and form (名色, míngsè) are given. The world is named 'golden color' to illustrate that the essence of gold is pure white and without defilement. This is used as a metaphor for the Dharmakaya's (法身, fǎshēn) non-self nature, which is without impurities. Just as Western gold in the world is white. The essence is white but appears yellow, indicating that an Arhat Bodhisattva (應真菩薩, yìngzhēn púsà) inwardly accords with the white dharma (白法, báifǎ) and outwardly manifests a yellow appearance. Yellow is the energy of an Arhat. Xu Fu said, 'Among the five colors, yellow is the most noble. If a person's face is like a cucumber, they have virtuous conduct within.' The sutra says, 'Arhat Bodhisattvas are all truly golden in color.' Furthermore, the golden world indicates the position of faith. Even if one believes that one's own mind is the Dharmakaya-wisdom body, it is still white.

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凈本來無染。為信是生滅有漏心故。是色心也。舉東方為首者。明東方是初。明為萬物發生震動之首故。故取之表法。況喻十信之初首也。在方無方。但舉其法以況其理。表其體用故。如牛王龍王等況佛德也。

問曰。以東方表法況喻十信初首者。如金位在西方。何故東方為金色世界。以表法身為金色。顯根本智為不動智。

答曰。此問甚彰道理如經所說。以信心為胎。至十住之位名初生佛家。今以東方為金色世界者。明金正月胞二月胎三月成形四月生於已五月養于午六月冠帶于未七月相八月王。明十信如胎故。以東方金胎表之。以次南西北四維上下。表十信心修進增勝故。以託事況之。令易解故。如此品文殊師利云。世尊昔為菩薩時。以種種談論方便及地位等而得成就。亦令眾生如是知見而為說法。后諸學者。以能觀察。皆是說此方隅以表法故。當知藉網求魚魚非網也。若無網者。亦不可得魚故。以義思之。至理方成信也。又經云。一切處金色世界一切處不動智佛。一切處文殊師利者。明法身遍一切眾生身心故。總不動智佛總文殊師利故。應如是知如是信解也。明金色世界是信心者。所信之理以為世界之名。亦是因此信故。還當報得所生無染。所居無著。即如西方蓮華色世界是其義。如金色世界此是舉

【現代漢語翻譯】 現代漢語譯本： 凈本來無染：清凈的本性本來就是沒有污染的。 為信是生滅有漏心故：因為相信有生滅變化的、有煩惱的意識心的緣故。 是色心也：這就是指色法和心法。 舉東方為首者：提到東方作為開始， 明東方是初：是說明東方是萬物開始發生和震動的地方。 明為萬物發生震動之首故：說明東方是萬物發生震動的起始。 故取之表法：所以取東方來表示佛法。 況喻十信之初首也：比喻十信位的最初開始。 在方無方：在於方位而又不在於方位。 但舉其法以況其理：只是舉出這個法來比況其中的道理。 表其體用故：是爲了表示它的本體和作用。 如牛王龍王等況佛德也：比如用牛王、龍王等來比況佛的功德。

問曰：有人問： 以東方表法況喻十信初首者：用東方來表示佛法，比喻十信位的最初開始， 如金位在西方：比如金在五行中位於西方， 何故東方為金色世界：為什麼東方卻是金色世界呢？ 以表法身為金色：用以表示法身是金色的， 顯根本智為不動智：彰顯根本智是不動智。

答曰：回答說： 此問甚彰道理如經所說：這個問題很好地闡明了道理，就像經書所說的那樣， 以信心為胎：以信心作為胎兒， 至十住之位名初生佛家：到達十住位時，就叫做初生於佛家。 今以東方為金色世界者：現在用東方作為金色世界， 明金正月胞二月胎三月成形四月生於已五月養于午六月冠帶于未七月相八月王：是說明金在正月是胞胎，二月是胎，三月成形，四月出生於巳位，五月在午位得到養育，六月在未位舉行冠禮，七月顯現形象，八月稱王。 明十信如胎故：說明十信位就像胎兒一樣， 以東方金胎表之：所以用東方的金胎來表示它。 以次南西北四維上下：依次用南、西、北、四維、上、下， 表十信心修進增勝故：來表示十信位的信心修習進步，不斷增長和殊勝。 以託事況之：用假託事物來比況它， 令易解故：是爲了讓人容易理解。 如此品文殊師利云：就像此品中，文殊師利菩薩說， 世尊昔為菩薩時：世尊過去作為菩薩的時候， 以種種談論方便及地位等而得成就：用種種談論、方便法門以及地位等等而得到成就， 亦令眾生如是知見而為說法：也讓眾生這樣認知和見解，從而為他們說法。 后諸學者：後來的學習者， 以能觀察：如果能夠觀察， 皆是說此方隅以表法故：都是在說這些方位來表示佛法。 當知藉網求魚魚非網也：應當知道，憑藉網來捕魚，魚並不是網。 若無網者：如果沒有網， 亦不可得魚故：也是不可能得到魚的。 以義思之：用義理來思考它， 至理方成信也：究竟的道理才能成就信心。 又經云：經中又說， 一切處金色世界一切處不動智佛一切處文殊師利者：一切處都是金色世界，一切處都是不動智佛，一切處都是文殊師利菩薩， 明法身遍一切眾生身心故：說明法身遍及一切眾生的身心。 總不動智佛總文殊師利故：總而言之，就是不動智佛，總而言之，就是文殊師利菩薩。 應如是知如是信解也：應該這樣認知，這樣信解。 明金色世界是信心者：說明金色世界是信心， 所信之理以為世界之名：所相信的道理，就作為世界的名稱。 亦是因此信故：也是因為這個信心的緣故， 還當報得所生無染所居無著：才能回報得到所生之處沒有污染，所居住的地方沒有執著， 即如西方蓮華色世界是其義：就像西方極樂世界的蓮花色世界就是這個意思。 如金色世界此是舉：比如金色世界，這只是舉例說明。

【English Translation】 English version: 'Purity is originally without defilement': The pure nature is originally without any contamination. 'Because of believing in the mind of birth and death with outflows': Because of believing in the mind of consciousness that is subject to birth and death and has afflictions. 'It is form and mind': This refers to both material form (rupa) and mind (citta). 'Raising the East as the head': Mentioning the East as the beginning, 'Clarifying that the East is the beginning': Is to clarify that the East is the place where all things begin to arise and vibrate. 'Clarifying that it is the head of the arising and vibration of all things': Explains that the East is the origin of the arising and vibration of all things. 'Therefore, it is taken to represent the Dharma': Therefore, the East is taken to represent the Dharma. 'It is a metaphor for the initial beginning of the Ten Faiths': It is a metaphor for the very beginning of the Ten Faiths stage. 'In direction, there is no direction': It is in a direction, yet not limited to a direction. 'But the Dharma is raised to compare its principle': It is only raising this Dharma to compare the principle within it. 'To represent its substance and function': It is to represent its essence and function. 'Like the Bull King, Dragon King, etc., are metaphors for the Buddha's virtues': For example, the Bull King, Dragon King, etc., are used to compare the Buddha's virtues.

'Question': Someone asks: 'Using the East to represent the Dharma is a metaphor for the initial beginning of the Ten Faiths': Using the East to represent the Dharma is a metaphor for the very beginning of the Ten Faiths stage, 'Like gold is located in the West': For example, gold is located in the West in the Five Elements, 'Why is the East the Golden World?': Why is the East the Golden World? 'To represent the Dharma body as golden': To represent the Dharma body as golden, 'Manifesting the fundamental wisdom as immovable wisdom': Manifesting the fundamental wisdom as immovable wisdom.

'Answer': The answer is: 'This question clearly demonstrates the principle as the sutra says': This question clearly demonstrates the principle, just as the sutra says, 'Taking faith as the womb': Taking faith as the embryo, 'Reaching the position of the Ten Dwellings is called the first birth into the Buddha's family': Reaching the position of the Ten Dwellings is called the first birth into the Buddha's family. 'Now, taking the East as the Golden World': Now, taking the East as the Golden World, 'Clarifying that gold is a fetus in the first month, an embryo in the second month, takes shape in the third month, is born in the fourth month at the Si position, is nourished in the fifth month at the Wu position, is capped in the sixth month at the Wei position, appears in the seventh month, and reigns in the eighth month': It explains that gold is a fetus in the first month, an embryo in the second month, takes shape in the third month, is born in the fourth month at the Si position, is nourished in the fifth month at the Wu position, is capped in the sixth month at the Wei position, appears in the seventh month, and reigns in the eighth month. 'Clarifying that the Ten Faiths are like a fetus': Explains that the Ten Faiths stage is like a fetus, 'Using the golden fetus of the East to represent it': Therefore, the golden fetus of the East is used to represent it. 'In order, South, West, North, four intermediate directions, above and below': In order, South, West, North, four intermediate directions, above and below, 'Representing the cultivation, progress, increase, and victory of the Ten Faiths': To represent the cultivation, progress, increase, and victory of the Ten Faiths. 'Using the entrustment of things to compare it': Using the entrustment of things to compare it, 'To make it easy to understand': To make it easy to understand. 'Like Manjushri said in this chapter': Like Manjushri Bodhisattva said in this chapter, 'When the World Honored One was a Bodhisattva in the past': When the World Honored One was a Bodhisattva in the past, 'He attained accomplishment through various discussions, skillful means, and positions': He attained accomplishment through various discussions, skillful means, and positions, 'Also causing sentient beings to have such knowledge and views and then speaking the Dharma for them': Also causing sentient beings to have such knowledge and views and then speaking the Dharma for them. 'Later scholars': Later scholars, 'If they can observe': If they can observe, 'All are speaking of these directions to represent the Dharma': All are speaking of these directions to represent the Dharma. 'One should know that relying on a net to catch fish, the fish is not the net': One should know that relying on a net to catch fish, the fish is not the net. 'If there is no net': If there is no net, 'It is also impossible to catch fish': It is also impossible to catch fish. 'Thinking about it with meaning': Thinking about it with meaning, 'The ultimate principle can then accomplish faith': The ultimate principle can then accomplish faith. 'Also, the sutra says': Also, the sutra says, 'Everywhere is the Golden World, everywhere is the Immovable Wisdom Buddha, everywhere is Manjushri': Everywhere is the Golden World, everywhere is the Immovable Wisdom Buddha, everywhere is Manjushri Bodhisattva, 'Clarifying that the Dharma body pervades the body and mind of all sentient beings': Explaining that the Dharma body pervades the body and mind of all sentient beings. 'In summary, it is the Immovable Wisdom Buddha, in summary, it is Manjushri': In summary, it is the Immovable Wisdom Buddha, in summary, it is Manjushri Bodhisattva. 'One should know and understand and believe in this way': One should know and understand and believe in this way. 'Clarifying that the Golden World is faith': Explaining that the Golden World is faith, 'The principle that is believed is taken as the name of the world': The principle that is believed is taken as the name of the world. 'Also, because of this faith': Also, because of this faith, 'One can repay and attain birth without defilement and dwelling without attachment': One can repay and attain birth without defilement and dwelling without attachment, 'Like the Lotus Color World of the West is its meaning': Like the Lotus Color World of the Western Pure Land is its meaning. 'Like the Golden World, this is just an example': Like the Golden World, this is just an example.

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十信初因。如南方妙色世界西方蓮華色世界等。是十信進修之勝用故。此中有十因十果故。十果者。十智佛是。十因者。文殊師利覺首等十菩薩是修行之因。因中得益。即因中之果。即不動智等十個智佛是。十個世界是所修之法門。

四舉佛名號不動智佛者。此明一切諸佛一切眾生根本智體。今先舉之以成初信。此明答前佛住佛剎餘九個智佛總是從此根本不動智上。進修之名非是他有。十方諸佛。皆同此名號之跡。而起信進修行。經歷五位得示成正覺佛剎及佛威德。佛剎者。如來神通是也。余意如前已述。

五舉上首菩薩之名者。名文殊師利。即是十方諸佛無性之中擇法妙慧。一切諸佛皆從此慧簡擇正邪而成正覺故。號文殊為十方一切諸佛之師。亦云佛母。明一切諸佛從此妙慧生故。若無此慧設修解脫。但得二乘及凈土菩薩。非是乘如來乘而成正覺。是故乘此不動智體。文殊妙慧法身妙理大智。從信心上而經歷五位。不離不動智佛文殊妙慧。而成正覺故。號為乘如來乘不思議乘最勝乘無上乘而成正覺故。亦號文殊師利為小男為童子。明一切諸佛從此妙慧善知正法而初生佛家故。故號為童子菩薩。如來去世。文殊師利猶在世間。后當化緣以畢於香山頂上示入涅槃。此是三乘教說。此經云。一切處文殊師利。

【現代漢語翻譯】 現代漢語譯本 十信的最初因緣。例如南方妙色世界、西方蓮華色世界等，是十信進修的殊勝作用。這裡面有十因十果。十果指的是十智佛。十因指的是文殊師利（Manjushri，智慧的象徵）、覺首等十位菩薩，他們是修行的因。在因中得到利益，就是因中的果，也就是不動智佛（Immovable Wisdom Buddha）等十位智佛。十個世界是所修行的法門。 四、舉出佛的名號，不動智佛，這是說明一切諸佛、一切眾生的根本智體。現在先舉出他來成就最初的信心。這是說明回答前面所說的佛住在佛剎（Buddha-field），其餘九位智佛都是從這個根本不動智上進修而得名，並非來自其他地方。十方諸佛，都同樣遵循這個名號的足跡，發起信心，精進修行，經歷五位（五種修行階段）而證得成正覺的佛剎以及佛的威德。佛剎，就是如來的神通。其餘的意義如前所述。 五、舉出上首菩薩的名號，名為文殊師利，就是十方諸佛在無自性（無固定不變的性質）之中選擇法的微妙智慧。一切諸佛都憑藉這種智慧來簡擇正邪，從而成就正覺，所以稱文殊為十方一切諸佛之師，也稱為佛母。說明一切諸佛都從此微妙智慧而生。如果沒有這種智慧，即使修行解脫，也只能證得二乘（聲聞乘和緣覺乘）以及凈土菩薩的果位，而不是乘坐如來乘而成正覺。因此，憑藉這種不動智體、文殊妙慧、法身妙理和大智慧，從信心上經歷五位，不離不動智佛和文殊妙慧，從而成就正覺，所以稱為乘坐如來乘、不可思議乘、最勝乘、無上乘而成正覺。也稱文殊師利為小男或童子，說明一切諸佛都從此微妙智慧善於瞭解正法，從而最初生於佛家。所以稱為童子菩薩。如來去世后，文殊師利仍然在世間，以後應當化緣完畢，在香山頂上示現入涅槃。這是三乘（聲聞乘、緣覺乘、菩薩乘）的教說。這部經中說，文殊師利無處不在。

【English Translation】 English version The initial causes of the Ten Faiths. For example, the Southern Wonderful Color World, the Western Lotus Color World, etc., are the excellent uses of advancing in the Ten Faiths. Within this, there are ten causes and ten effects. The ten effects refer to the Ten Wisdom Buddhas. The ten causes refer to the ten Bodhisattvas such as Manjushri (symbol of wisdom), and Awakened Head, who are the causes of cultivation. Gaining benefit in the cause is the effect within the cause, which is the Ten Wisdom Buddhas such as Immovable Wisdom Buddha. The ten worlds are the Dharma methods to be cultivated. Four, citing the Buddha's name, Immovable Wisdom Buddha, this clarifies the fundamental wisdom-essence of all Buddhas and all sentient beings. Now, we first cite him to establish the initial faith. This explains, in response to the previous statement about the Buddha dwelling in a Buddha-field, that the remaining nine Wisdom Buddhas all derive their names from advancing in cultivation based on this fundamental Immovable Wisdom; they are not from elsewhere. All Buddhas in the ten directions follow the traces of this name, arouse faith, diligently cultivate, and, through the five stages (five stages of practice), attain the Buddha-field of complete enlightenment and the Buddha's majestic virtue. The Buddha-field is the Tathagata's (another name for Buddha) supernatural power. The remaining meaning is as previously described. Five, citing the name of the foremost Bodhisattva, named Manjushri, is the wondrous wisdom of Dharma selection amidst the non-self-nature (absence of fixed nature) of all Buddhas in the ten directions. All Buddhas rely on this wisdom to discern right from wrong and thus attain complete enlightenment. Therefore, Manjushri is called the teacher of all Buddhas in the ten directions, and also the Buddha-mother. It explains that all Buddhas arise from this wondrous wisdom. Without this wisdom, even if one cultivates for liberation, one can only attain the fruits of the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) and Pure Land Bodhisattvas, not riding the Tathagata Vehicle to attain complete enlightenment. Therefore, relying on this Immovable Wisdom-essence, Manjushri's wondrous wisdom, the Dharma-body's wondrous principle, and great wisdom, one experiences the five stages from faith, without departing from the Immovable Wisdom Buddha and Manjushri's wondrous wisdom, and thus attains complete enlightenment. Therefore, it is called riding the Tathagata Vehicle, the Inconceivable Vehicle, the Supreme Vehicle, the Unsurpassed Vehicle to attain complete enlightenment. Manjushri is also called a young boy or a child, indicating that all Buddhas, from this wondrous wisdom, are skilled in understanding the correct Dharma and thus are first born into the Buddha's family. Therefore, he is called the Child Bodhisattva. After the Tathagata's passing, Manjushri still remains in the world, and later, after completing his karmic connections, he will demonstrate entering Nirvana on the summit of Fragrant Mountain. This is the teaching of the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). This sutra says, Manjushri is everywhere.

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即明一切處眾生等共有之。今於此經信心之首舉其名號明信心者。信自心妙擇之慧一同於此不移古蹟。此是一切諸佛及以眾生根本妙慧凡聖等有。更無異性。如大王路。法則常然。但是諸經但有文殊為問答之首者。皆明法身妙慧之門。以普賢為問答之首者。皆妙智之萬行體用。如二士。是一切諸佛理智妙用萬行之門。依其法門立其名號。現身成化以利眾生故。一切眾生髮心之者。皆悉同修。皆悉自有自利利他之行。以為常范。今于教中推在東北方清涼山。文殊師利並一萬菩薩于中住者有三義。一令此界一切眾生忻心有趣善根不絕。二菩薩常住世間。三明隨方顯法示法易解故。前二門可知。第三隨方顯法者。明東北方者取此閻浮一境。東北方此清涼山是也。經推在震旦國。亦曰支提那國。此云思惟。以其國人多所思慮多所計度故。以立其名。即是漢國也。表法明東北是艮卦艮為小男為童蒙。丑寅之間是初明故。像文殊師利菩薩。常以發起凡夫入正信及初見道之童蒙令妙慧明生故。又如蹬山之頂至相盡處故。明如初入正信者創信諸法空故。能信法空妙慧生故。以醜如初信。以寅如初證見道故。卯辰已為進修。午為中道。未申酉戌亥以為同事利生。子為師位。以坎卦為君。為師處愚立範制。法利生故。是故為北方為君為師尊

【現代漢語翻譯】 現代漢語譯本： 意思是說，這種智慧是所有眾生平等共有的。現在在這部經的信心之初，先提出文殊師利（Manjushri，妙吉祥）的名號來闡明信心，是說我們自心那微妙選擇的智慧，與文殊師利的智慧是完全相同的，如同古老的道路一樣不會改變。這是所有諸佛以及眾生的根本妙慧，凡夫和聖人都是一樣擁有的，沒有其他差異。就像大王走的路一樣，法則永遠是這樣。但是，其他的經典中，只有文殊師利作為問答的開端，都是爲了闡明法身（Dharmakaya）的妙慧之門。而以普賢（Samantabhadra，大行）作為問答的開端，都是爲了闡明妙智的萬行體用。就像這兩位菩薩，是一切諸佛理智妙用和萬行之門。依據他們的法門來建立他們的名號，顯現身形來成就教化，從而利益眾生。所以，一切發心的眾生，都一同修習這些法門，都各自擁有自利利他的行為，作為永恒的規範。現在在教義中，推崇文殊師利菩薩在東北方的清涼山，與一萬菩薩一同居住，有三個意義：一是讓這個世界的一切眾生心生歡喜，對佛法產生興趣，善根不會斷絕；二是菩薩常住在世間；三是說明菩薩隨順方位來顯現佛法，指示佛法，容易理解。前兩個意義容易理解。第三個意義，隨順方位來顯現佛法，是說東北方，取這個閻浮提（Jambudvipa，我們所居住的這個世界）的範圍來說，東北方就是指清涼山。經典中推崇在震旦國（China，中國），也叫做支提那國（Cina，中國），這裡的意思是『思惟』，因為這個國家的人民大多喜歡思考，喜歡計度，所以用這個來命名。也就是漢國。這表明東北方是艮卦（Gen trigram，八卦之一），艮代表小男孩，代表童蒙，丑寅（Chou Yin，十二地支中的兩個）之間是開始明白事理的時候，象徵文殊師利菩薩常常發起凡夫的正信，以及初見道的童蒙，使他們的妙慧得以顯現。又像登上山頂，到達沒有邊際的地方，說明就像初入正信的人，開始相信諸法皆空，能夠相信法空，妙慧就會產生。用丑（Chou，十二地支之一）來比喻初信，用寅（Yin，十二地支之一）來比喻初證見道，卯辰巳（Mao Chen Si，十二地支中的三個）代表進步修習，午（Wu，十二地支之一）代表中道，未申酉戌亥（Wei Shen You Xu Hai，十二地支中的五個）代表一同從事利益眾生的事業，子（Zi，十二地支之一）代表師位，用坎卦（Kan trigram，八卦之一）代表君王，作為老師，樹立榜樣，制定法則，利益眾生。所以北方代表君王，代表老師，代表尊長。

【English Translation】 English version: It means that this wisdom is equally shared by all sentient beings. Now, at the beginning of faith in this sutra, mentioning the name of Manjushri (妙吉祥, Wondrous Auspiciousness) is to clarify faith, indicating that the wisdom of our own mind in making subtle choices is exactly the same as that of Manjushri, unchanging like an ancient road. This is the fundamental wondrous wisdom of all Buddhas and sentient beings, equally possessed by ordinary beings and sages, without any difference. Just like the road of a great king, the law is always the same. However, in other sutras, only Manjushri is at the beginning of questions and answers, all to clarify the gate of the wondrous wisdom of the Dharmakaya (法身, Dharma Body). And taking Samantabhadra (普賢, Universal Virtue) as the beginning of questions and answers is to clarify the myriad practices of wondrous wisdom, both substance and function. Just like these two Bodhisattvas, they are the gate of the rational wisdom, wondrous function, and myriad practices of all Buddhas. Based on their Dharma gates, their names are established, manifesting forms to accomplish teachings, thereby benefiting sentient beings. Therefore, all sentient beings who aspire to enlightenment practice these Dharma gates together, each possessing self-benefiting and other-benefiting actions as eternal norms. Now, in the teachings, it is advocated that Manjushri Bodhisattva resides with ten thousand Bodhisattvas on Mount Qingliang (清涼山, Cool Mountain) in the northeast, with three meanings: First, to make all sentient beings in this world rejoice, develop interest in the Dharma, and prevent the severance of good roots; second, that Bodhisattvas constantly reside in the world; third, to explain that Bodhisattvas manifest the Dharma according to the direction, indicating that the Dharma is easy to understand. The first two meanings are easy to understand. The third meaning, manifesting the Dharma according to the direction, means that the northeast, taking the scope of this Jambudvipa (閻浮提, the world we live in), the northeast refers to Mount Qingliang. The sutras advocate that it is in the country of Zhendan (震旦, China), also called the country of Citina (支提那, China), which means 'contemplation,' because the people of this country mostly like to think and deliberate, so it is named after this. That is, the Han country. This indicates that the northeast is the Gen trigram (艮卦, one of the Eight Trigrams), Gen represents a young boy, representing ignorance, and between Chou and Yin (丑寅, two of the Twelve Earthly Branches) is the time when one begins to understand things, symbolizing Manjushri Bodhisattva often initiating the right faith of ordinary beings, and the ignorance of those who initially see the path, so that their wondrous wisdom can manifest. It is also like climbing to the top of a mountain, reaching a place without boundaries, indicating that just like those who initially enter right faith, they begin to believe that all dharmas are empty, and being able to believe in the emptiness of dharmas, wondrous wisdom will arise. Using Chou (丑, one of the Twelve Earthly Branches) to symbolize initial faith, using Yin (寅, one of the Twelve Earthly Branches) to symbolize initial realization of seeing the path, Mao, Chen, and Si (卯辰巳, three of the Twelve Earthly Branches) represent progressive practice, Wu (午, one of the Twelve Earthly Branches) represents the Middle Way, Wei, Shen, You, Xu, and Hai (未申酉戌亥, five of the Twelve Earthly Branches) represent engaging in the cause of benefiting sentient beings together, Zi (子, one of the Twelve Earthly Branches) represents the position of a teacher, using the Kan trigram (坎卦, one of the Eight Trigrams) to represent the monarch, as a teacher, setting an example, establishing laws, and benefiting sentient beings. Therefore, the north represents the monarch, represents the teacher, and represents the elder.

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者所居。以明德而治故。

六明大眾之數者。有十佛剎微塵數。為明身行遍故。一佛剎塵尚自周遍。何況十佛剎塵。明身無盡重重之遍故。

七明大眾來已致敬者。明師弟法則敬順之儀。

八明隨方化座者還在於東方故。

九明座之名目者。名蓮華藏師子之座。於此分中義分為三。一蓮華是無染義。此依行之報得也。以法身之行性無染世間故。能開敷理智之果轉明凈故。明因果相資令純熟故。明開敷菡萏莊嚴事法有可觀故。以此法行之華感招此報。蓮華為座。二藏者含藏義。為明以法身理智處世隨行利生普含法界饒益一切多功德。名之為藏。三名師子者。依主得名也。為以法性大智無生滅身處世利人生死無畏。又以正智光明辯才無畏乃至無五怖畏等如師子。

十明大眾升座而坐其座以法界為座體。明以從凡契法界體故。以為信進修行方成信故。此是一切十方諸佛果座也。明初信心頓信佛果以為自行所行法故。方成信也。於此段中復為二。一明座廣狹。二明菩薩云何安坐。一明座廣狹者。如法界品云。其師子座包含法界等。如文具明。大意以心性無依定亂體以為座體故。二明菩薩如何安坐者。云結跏趺坐。以會世間眾緣為一法界。名之為結。以一法而稱多緣。名之為跏。及跏趺坐者。是

【現代漢語翻譯】 現代漢語譯本： 他們所居住的地方。這是因為他們以光明的德行來治理。 六、說明大眾的數量眾多，有十佛剎微塵數。這是爲了說明他們的身行遍及各處。一個佛剎的微塵尚且周遍，何況十個佛剎的微塵？說明他們的身無盡地重重遍佈。 七、說明大眾到來后致敬，是爲了表明師徒之間的法則和恭敬順從的禮儀。 八、說明隨方變化座位，但根本上還是在東方。 九、說明座位的名稱，名為蓮華藏師子之座。在此部分中，意義分為三點：一，蓮華是無染的含義。這是依據修行所得的報應。因為法身（Dharmakaya）的行性不染世間。能夠開敷理智的果實，使其更加明凈。說明因果互相資助，使之純熟。說明開敷的菡萏莊嚴事法，有可觀之處。以這種法行之華，感招此報，蓮華作為座位。二，藏是含藏的含義。爲了說明以法身理智處世，隨行利益眾生，普遍含藏法界，饒益一切眾多功德，稱之為藏。三，名為師子，是依主而得名。因為以法性大智，無生滅身處世，利益眾生，生死無畏。又以正智光明，辯才無畏，乃至沒有五種怖畏等，如同師子。 十、說明大眾升座而坐，以法界（Dharmadhatu）為座體的根本。說明從凡夫契合法界本體。以此作為信、進、修、行的基礎，方能成就信心。這是一切十方諸佛的果位之座。說明最初的信心，頓信佛果，作為自行所修之法。方能成就信心。在此段中又分為二：一、說明座位的廣狹。二、說明菩薩如何安坐。一、說明座位的廣狹，如《法界品》所說：『其師子座包含法界等。』如經文具體說明。大意是以心性無依，定亂之體作為座體。二、說明菩薩如何安坐：說結跏趺坐。以會合世間眾多因緣為一法界，稱之為結。以一法而稱多緣，稱之為跏。以及跏趺坐，是...

【English Translation】 English version: Where they dwell. It is because they govern with luminous virtue. 6. Explaining the multitude of the assembly, numbering ten Buddha-ksetra (Buddha-field) dust particles. This is to clarify that their bodily conduct pervades everywhere. Even the dust of one Buddha-ksetra is pervasive, let alone the dust of ten Buddha-ksetras? It illustrates that their bodies endlessly and repeatedly pervade. 7. Explaining that the assembly pays homage upon arrival demonstrates the principles between teacher and disciple and the etiquette of respect and obedience. 8. Explaining that the seat transforms according to the direction, but fundamentally remains in the East. 9. Explaining the name of the seat, called the Lotus Treasury Lion Seat. In this section, the meaning is divided into three points: First, the lotus represents the meaning of non-attachment. This is based on the karmic reward obtained through practice. Because the nature of the Dharmakaya's (Dharma-body) conduct is not tainted by the world. It can blossom the fruit of reason and wisdom, making it even clearer. It illustrates that cause and effect mutually support each other, making it pure and mature. It illustrates that the blossoming lotus adorns phenomena, making them observable. With this flower of Dharma practice, one attracts this reward, with the lotus as the seat. Second, 'treasury' represents the meaning of containing. It is to illustrate that with the Dharmakaya's reason and wisdom, one dwells in the world, benefiting beings through practice, universally containing the Dharmadhatu (Dharma-realm), benefiting all with numerous merits, hence it is called a treasury. Third, it is called a lion, named according to the master. Because with the Dharma-nature's great wisdom, the non-arising and non-ceasing body dwells in the world, benefiting beings, fearless of birth and death. Moreover, with right wisdom, luminous eloquence, fearlessness, and even without the five fears, one is like a lion. 10. Explaining that the assembly ascends and sits on the seat, taking the Dharmadhatu as the fundamental substance of the seat. It illustrates that from ordinary beings, one unites with the essence of the Dharmadhatu. Taking this as the foundation of faith, progress, practice, and conduct, one can then achieve faith. This is the seat of fruition for all Buddhas in the ten directions. It illustrates that the initial faith, the sudden faith in the Buddha-fruit, is taken as the Dharma practiced by oneself. Only then can faith be achieved. In this section, it is further divided into two: First, explaining the breadth of the seat. Second, explaining how Bodhisattvas sit peacefully. First, explaining the breadth of the seat, as stated in the 'Dharmadhatu Chapter': 'Its lion seat contains the Dharmadhatu, etc.' As the text clearly explains. The general idea is to take the nature of mind, the state of non-reliance, stability, and chaos as the substance of the seat. Second, explaining how Bodhisattvas sit peacefully: It says to sit in the lotus position (vajrasana). To unite the numerous causes and conditions of the world into one Dharmadhatu is called 'knotting'. To refer to many conditions with one Dharma is called 'crossing'. And sitting in the lotus position is...

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安靜不動威儀之相故。此位主檀波羅蜜中十波羅蜜。

第二南方已下可四行經。於此段中義分為十。一舉佛剎方面。二舉佛剎遠近。三舉世界名色。四舉佛名號。五舉上首菩薩之名。六明大眾之數。七明大眾來已致敬。八明隨方化座。九明座之名目。十明大眾升座而坐。

一舉佛剎方面者。如經云。南方表法。中南者為正。為日為明。為虛無。為離中虛故。即明為緣十信進修了諸法虛無漸增明也。是故文殊覺母啓蒙令信。即逐根。于覺城之東善財入道進修。即南巡諸友。表其南方為正為日為明為虛無之理。是故禮佛皆雲南無。明南方虛無也。但虛無之理。是南方之義。是一切處南方。但創首生信。即是一切處東方義也。是故四諦。東西配苦集。南北配滅道。然法無方所。化蒙生解起信。不爾即法性難明。如此品下文云。世尊為菩薩時。以種種談論種種語言。乃至種種信解等而得成就。亦令眾生如是知見。而為說法。具如經說。又南無者。為明正順。正順虛無之理故號南無。某甲佛者。即是了虛無之智人。故稱南無某甲佛。

二舉佛剎遠近者。云十佛剎微塵數義如前釋。迷云外入法雲來。

三舉世界名色者。名妙色。為第二信。漸增妙故。勝前信心故。為達法虛無即法自妙故。

四舉佛

【現代漢語翻譯】 現代漢語譯本：安靜不動是威儀的相貌，這個位置主要闡述檀波羅蜜（Dān bō luó mì，佈施）中的十波羅蜜（shí bō luó mì，十種到彼岸的方法）。

從第二南方開始，大約有四行經文。在這段經文中，意義分為十個方面：一、指出佛剎（fó chà，佛的國土）的方位；二、指出佛剎的遠近；三、指出世界的名稱和形態；四、指出佛的名號；五、指出上首菩薩（pú sà，覺悟的有情）的名稱；六、說明大眾的數量；七、說明大眾到來后致敬的方式；八、說明隨著方位變化而變化的座位；九、說明座位的名稱；十、說明大眾登上座位而坐。

一、指出佛剎的方位，如經文所說：『南方表法，中南為正，為日為明，為虛無，為離中虛』。這說明因為緣於十信（shí xìn，十種信心）的進修，瞭解諸法虛無的道理，逐漸增長智慧。因此，文殊（Wén shū，文殊菩薩）覺母啓發矇昧，使人產生信心，就是順著根基。在覺城（jué chéng，覺悟之城）的東邊，善財（Shàn cái，善財童子）入道進修，就是南巡諸友，表明南方為正、為日、為明、為虛無的道理。所以禮佛都說『南無（Nán mó，皈依）』，表明南方虛無的含義。但是虛無的道理，是南方的意義，是所有地方的南方。但是最初產生信心，就是所有地方的東方意義。所以四諦（sì dì，四聖諦）中，東西對應苦集，南北對應滅道。然而法沒有固定的方位，開化矇昧使人產生理解和信心，否則法性難以明瞭。如此品下文所說：『世尊為菩薩時，以種種談論種種語言，乃至種種信解等而得成就，亦令眾生如是知見，而為說法』，具體如經文所說。另外，『南無』是爲了表明正順，正順虛無的道理，所以稱為『南無』。某甲佛（mǒu jiǎ fó，某某佛）就是了解虛無的智人，所以稱『南無某甲佛』。

二、指出佛剎的遠近，說『十佛剎微塵數』，意義如前解釋，迷云消散，進入法雲到來。

三、指出世界的名稱和形態，名稱為『妙色』，是第二信，因為逐漸增長妙處，勝過之前的信心，因為通達法虛無，法自然就妙。

四、指出佛

【English Translation】 English version: Stillness and immobility are the characteristics of dignified demeanor. This position mainly expounds the ten Pāramitās (shí bō luó mì, ten perfections) within the Dāna Pāramitā (Dān bō luó mì, perfection of giving).

Starting from the second Southern direction, there are approximately four lines of scripture. Within this section, the meaning is divided into ten aspects: 1. Pointing out the direction of the Buddha-kṣetra (fó chà, Buddha-field); 2. Pointing out the distance of the Buddha-kṣetra; 3. Pointing out the name and form of the world; 4. Pointing out the Buddha's name; 5. Pointing out the name of the chief Bodhisattva (pú sà, enlightened being); 6. Explaining the number of the assembly; 7. Explaining the manner in which the assembly pays homage upon arrival; 8. Explaining the seats that change according to the direction; 9. Explaining the names of the seats; 10. Explaining the assembly ascending and sitting on the seats.

1. Pointing out the direction of the Buddha-kṣetra, as the scripture says: 'The South represents the Dharma, the middle South is correct, is the sun, is light, is emptiness, is detachment from the middle emptiness.' This explains that because of cultivating the ten faiths (shí xìn, ten kinds of faith), understanding the emptiness of all dharmas, wisdom gradually increases. Therefore, Mañjuśrī (Wén shū, Manjushri Bodhisattva), the awakening mother, enlightens ignorance, causing people to generate faith, which is following the roots. To the east of the City of Awakening (jué chéng, city of enlightenment), Sudhana (Shàn cái, Sudhana-kumāra) enters the path and cultivates, which is touring the virtuous friends in the South, indicating that the South is correct, is the sun, is light, is the principle of emptiness. Therefore, when paying homage to the Buddha, one says 'Namo (Nán mó, Homage)', indicating the meaning of emptiness in the South. However, the principle of emptiness is the meaning of the South, it is the South in all places. However, the initial generation of faith is the meaning of the East in all places. Therefore, in the Four Noble Truths (sì dì, Four Noble Truths), East and West correspond to suffering and accumulation, North and South correspond to cessation and path. However, the Dharma has no fixed direction, enlightening ignorance causes people to generate understanding and faith, otherwise the Dharma-nature is difficult to understand. As the text below in this chapter says: 'When the World Honored One was a Bodhisattva, he attained accomplishment through various discussions, various languages, and even various beliefs and understandings, and also caused sentient beings to know and see in this way, and preached the Dharma for them', as specifically stated in the scripture. In addition, 'Namo' is to indicate correctness and accordance, correctness and accordance with the principle of emptiness, therefore it is called 'Namo'. So-and-so Buddha (mǒu jiǎ fó, so-and-so Buddha) is a wise person who understands emptiness, therefore it is called 'Namo So-and-so Buddha'.

2. Pointing out the distance of the Buddha-kṣetra, saying 'the number of dust motes in ten Buddha-kṣetras', the meaning is as explained before, the clouds of delusion dissipate, and entering the Dharma clouds arrive.

3. Pointing out the name and form of the world, the name is 'Wonderful Color', it is the second faith, because the wonderful aspects gradually increase, surpassing the previous faith, because penetrating the emptiness of the Dharma, the Dharma naturally becomes wonderful.

4. Pointing out the Buddha

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號無礙智者。明以不動智體進修信心增。明智即無礙。總明自心信位之佛也。非他佛故。佛心眾生心自心。總為一心一性一法界一智慧始成信故。

五舉上首菩薩之名者。為覺首。為明以文殊妙慧善簡正邪能自覺故。亦于自所覺法覺他故。此位菩薩所覺何法。於此位中其覺為三。一覺自身心本是法界白凈無染。如前金色世界是。二覺自身心分別之性本無能所本來是不動智佛。三覺自心善簡擇正邪妙慧是文殊師利。于信心之初覺此三法。名為覺首。即明是信心之中善覺之行名為覺首菩薩。總須自悟是自所行之法門方成信故。信他而有自無其分不名信故。

六明大眾之數者。有十佛剎塵義如初釋。

七明大眾來已致敬者。如前可知。

八明隨方化座者如前可知。

九明座之名目者。為明入信成就得於生死之中能無畏故。依主得故。余義如前。

十明大眾升座而坐者。義如前釋。此位主戒波羅蜜為主。餘九為伴。

新華嚴經論卷第十四 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十五

長者李通玄撰

第三西方過十佛剎微塵數已下可四行經。于中十法如前。一舉佛剎方面者是西方。二舉佛剎遠近。義如初釋。三舉世界名色者。

名蓮華色。為明十信位中進修漸勝心如蓮華色。為明十信位中進修漸勝心如蓮華無染故。言蓮華色者。蓮華有四色。明信心於此四色無染故。又明信心菩薩以色心觀空無性道理對治不染故。名蓮華色也。四舉佛名號者。佛號滅暗智。為明西方金為白虎為殺害為昏暗為不祥為苦諦故。佛號滅暗智。明信位進修智增勝故。能破自他暗故。五舉菩薩上首名者。名曰財首。為明信位增勝有法財利物故。即第三信中自行利眾生之名也。佛號即是自覺之智。菩薩即是自智之行。總明覺行俱進。余門如初已釋可知。此主忍波羅蜜中十波羅蜜。

第四北方過十佛剎微塵數世界已下可四行經。十門如上。一舉佛剎方面者是北方。二遠近。其義如前。三舉世界名色者。名瞻卜華色。此華黃色也。為明第四信心增勝開敷感果德中和之色也。黃色是五色中最上之色。黃者中宮之色。為福慶之氣。明內心白凈外現黃相。經云。應真菩薩皆真金色。明此信心適悅恬和白凈無染福慶和氣開敷道果名為世界故。世界為瞻卜華色。四舉佛名號者。佛號威儀智。為明北方坎為師為君。像君有德處。黑位而接凡故為師也。佛號威儀智者。明第四信心增勝以為軌範接引凡愚。名威儀智。以智庠序為師之貌故。五舉上首菩薩名者。名為寶首。明為師範以法寶

【現代漢語翻譯】 現代漢語譯本：名為蓮華色（指菩薩的名字，象徵其心如蓮花般純潔）。這是爲了說明在十信位中，通過精進修行，心性逐漸提升，如同蓮花般清凈無染。之所以稱為『蓮華色』，是因為蓮花有四種顏色，表明信心對這四種顏色都沒有執著。同時也說明信心菩薩運用色心觀空的無性道理，來對治各種染著。因此，得名蓮華色。接下來是第四個方面，舉出佛的名號，佛號為滅暗智（指佛的名號，象徵其智慧能破除一切黑暗）。這是爲了說明西方在五行中屬金，對應白虎，象徵殺害、昏暗、不祥和苦諦。佛號滅暗智，表明在信位中，通過精進修行，智慧不斷增長，能夠破除自身和他人的愚昧。第五個方面，舉出菩薩上首的名字，名為財首（指菩薩的名字，象徵其擁有無盡的財富）。這是爲了說明在信位中，通過不斷提升，擁有了法財和利物。這與第三信中『自行利眾生』的含義相符。佛號代表自覺之智，菩薩代表自智之行，總的來說，就是覺悟和行動共同進步。其餘方面與之前的解釋類似，可以參考。這裡主要闡述忍波羅蜜中的十波羅蜜。 第四部分，從北方經過十個佛剎微塵數的世界之後，大約需要四行經文的長度來描述。這十個方面與之前類似。第一，舉出佛剎的方位，是北方。第二，遠近的含義與之前相同。第三，舉出世界的名字和顏色，名為瞻卜華色（指世界的顏色，像瞻卜花一樣）。這種花是黃色的。這是爲了說明第四信心不斷提升，開敷感果德中和之色。黃色是五種顏色中最尊貴的顏色。黃色是中央之色，代表福慶之氣。表明內心潔白，外在顯現黃色。經中說，應真菩薩都是真金色。說明這種信心令人愉悅、恬靜、潔白無染，福慶和氣，開敷道果，因此稱為世界。所以，世界是瞻卜華色。第四，舉出佛的名號，佛號為威儀智（指佛的名號，象徵其威儀莊嚴，智慧圓滿）。這是爲了說明北方在八卦中對應坎卦，象徵老師和君王。就像君王有德行的地方。雖然處於黑位，但能接引凡人，所以是老師。佛號威儀智，表明第四信心不斷提升，成為行為的準則，接引凡夫愚昧之人。稱為威儀智，是因為用智慧來規範行爲，具有老師的儀態。第五，舉出上首菩薩的名字，名為寶首（指菩薩的名字，象徵其擁有無盡的珍寶）。表明作為師範，以法寶

【English Translation】 English version: Named Lotus Color (referring to the name of a Bodhisattva, symbolizing a heart as pure as a lotus). This is to illustrate that in the Ten Faiths positions, through diligent practice, the mind gradually improves, like a lotus flower, pure and undefiled. The reason for being called 'Lotus Color' is that the lotus has four colors, indicating that faith has no attachment to these four colors. It also illustrates that the Bodhisattva of Faith uses the principle of emptiness of form and mind to counteract various defilements. Therefore, it is named Lotus Color. Next is the fourth aspect, mentioning the Buddha's name, which is Extinguishing Darkness Wisdom (referring to the Buddha's name, symbolizing that his wisdom can break through all darkness). This is to explain that the West belongs to metal in the Five Elements, corresponding to the White Tiger, symbolizing killing, darkness, inauspiciousness, and the truth of suffering. The Buddha's name Extinguishing Darkness Wisdom indicates that in the position of faith, through diligent practice, wisdom continues to grow, and one can break through one's own and others' ignorance. The fifth aspect is mentioning the name of the leading Bodhisattva, named Treasure Head (referring to the name of a Bodhisattva, symbolizing that he possesses endless wealth). This is to illustrate that in the position of faith, through continuous improvement, one possesses the wealth of Dharma and benefits beings. This is consistent with the meaning of 'benefiting sentient beings through self-practice' in the Third Faith. The Buddha's name represents self-aware wisdom, and the Bodhisattva represents the practice of self-wisdom. In general, it means that enlightenment and action progress together. The remaining aspects are similar to the previous explanations and can be referred to. This mainly elaborates on the Ten Paramitas in the Paramita of Patience. The fourth part, after passing through a number of Buddha lands equal to the dust particles of ten Buddha lands to the north, it takes about four lines of scripture to describe. These ten aspects are similar to the previous ones. First, the direction of the Buddha land is mentioned, which is north. Second, the meaning of distance is the same as before. Third, the name and color of the world are mentioned, named Champak Flower Color (referring to the color of the world, like the Champak flower). This flower is yellow. This is to illustrate that the fourth faith continues to improve, blooming the color of harmony in the virtue of feeling the fruit. Yellow is the most noble color among the five colors. Yellow is the color of the central palace, representing the atmosphere of blessing and celebration. It indicates that the inner heart is pure white, and the outer appearance shows yellow. The scripture says that the Arhat Bodhisattvas are all truly golden. It illustrates that this faith is pleasant, tranquil, pure and undefiled, with the atmosphere of blessing and harmony, blooming the fruit of the path, therefore it is called the world. So, the world is Champak Flower Color. Fourth, the Buddha's name is mentioned, which is Dignified Wisdom (referring to the Buddha's name, symbolizing his dignified demeanor and perfect wisdom). This is to explain that the north corresponds to the Kan trigram in the Eight Trigrams, symbolizing teachers and kings. It is like the place where the king has virtue. Although it is in the black position, it can receive ordinary people, so it is a teacher. The Buddha's name Dignified Wisdom indicates that the fourth faith continues to improve, becoming the standard of behavior, receiving ordinary and ignorant people. It is called Dignified Wisdom because using wisdom to regulate behavior has the demeanor of a teacher. Fifth, the name of the leading Bodhisattva is mentioned, named Treasure Head (referring to the name of a Bodhisattva, symbolizing that he possesses endless treasures). It indicates that as a teacher, using the Dharma treasure

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利生故。故為名也。余義如前。此位主精進門中十波羅蜜。

第五東北方已下可四行經。于中分為十法如前。一舉其方面者。云東北方為艮卦。為小男為童蒙。為創明。為清朝。二舉佛剎遠近。義如初釋。三舉世界色者。名優缽羅華色。此是青蓮華。像此第五信心清潔色香無染開敷感果故。如艮位處清朝也。四舉佛名號者。佛號明相智。像此第五。信心增勝。如艮位處清朝明相現故以所信自心上而標佛號。非他佛也。五舉上首菩薩名者。名為功德首。前位明寶首即法寶利生。此位即自利利生之功德也。余義如前。此位主禪門中十波羅蜜。以艮為止故。

第六東南方已下可四行經。于中十義如前。一舉佛剎方面者。是東南方也。是巽卦。巽為風為教。在事為方。在人為說。像君子說教利人。易有明著。君子設教。啓蒙順之。如草上加風。是順義也。如觀卦是。易曰。風行地上。可以觀像。君子有德。設正教眾人信順如草上加風。無不順故。坤為眾。為信順故。又四大之中風力為最。天地賴之而持。人賴之而生。日月賴之執行。又明風能簡穢擇凈義故。故為教也。為教能簡非擇是教愚蒙故。是故巽卦位在東南。爻辰持丑為艮位。艮為小男。為童蒙。為明。巽為風。教化童蒙令發明故。如來法之。辰巳之間為齋

【現代漢語翻譯】 現代漢語譯本 爲了利益眾生。因此稱之為『名』。其餘含義與前文相同。此位主要掌管精進門中的十波羅蜜（Dashaparamita，十種圓滿）。

從第五東北方開始，以下大約有四行經文。其中分為十個方面，與前文相同。一、指出其方位：東北方為艮卦（Gen trigram），代表小兒子、童蒙、初創光明、清晨。二、指出佛剎的遠近：含義與最初的解釋相同。三、指出世界的顏色：名為優缽羅華色（Utpalavarna），這是青蓮花的顏色。象徵此第五信心清凈，色香無染，開敷感果，如同艮位處於清晨。四、指出佛的名號：佛號為明相智（Vidyaprabha-jnana）。象徵此第五信心增長，如同艮位處於清晨，明亮的景象顯現，因此以所信的自心來標示佛號，並非其他的佛。五、指出上首菩薩的名號：名為功德首（Gunapradhana）。前一位的明寶首（Ratnapradhana）即是法寶利益眾生，此位則是自利利生的功德。其餘含義與前文相同。此位主要掌管禪門中的十波羅蜜，因為艮為止境。

從第六東南方開始，以下大約有四行經文。其中十個方面的含義與前文相同。一、指出佛剎的方位：是東南方，是巽卦（Xun trigram）。巽代表風、代表教化，在事物上代表方法，在人身上代表言說。象徵君子宣說教化以利益他人。《易經》中有明確的記載：君子設立教化，啓發矇昧並順應之，如同草上加風，是順從的含義。如同觀卦（Guan hexagram）所說。《易經》說：『風行地上，可以觀像。』君子有德行，設立正當的教化，眾人信服順從，如同草上加風，沒有不順從的。坤卦（Kun trigram）代表大眾，代表信任順從。而且在四大（四大元素）之中，風的力量最為強大，天地依賴它來維持，人依賴它來生存，日月依賴它來執行。又說明風能夠簡別污穢，選擇清凈的含義，因此代表教化。因為教化能夠簡別錯誤，選擇正確，教導愚昧無知的人。因此巽卦位於東南方，爻辰持丑，作為艮位。艮代表小兒子、童蒙、光明，巽代表風，教化童蒙使之明白事理。如來傚法它。辰巳之間為齋戒。

【English Translation】 English version For the sake of benefiting sentient beings. Therefore, it is called 'name'. The remaining meanings are as before. This position mainly governs the ten Paramitas (Dashaparamita, ten perfections) in the gate of diligence.

From the fifth, northeast direction, there are approximately four lines of scripture below. Among them, it is divided into ten aspects, as before. 1. Pointing out its direction: the northeast direction is the Gen trigram, representing the youngest son, the ignorant, the initial light, and the early morning. 2. Pointing out the distance of the Buddha-ksetra (Buddha field): the meaning is the same as the initial explanation. 3. Pointing out the color of the world: named Utpalavarna, this is the color of the blue lotus. It symbolizes this fifth, the purity of faith, without defilement of color and fragrance, blooming and bearing fruit, just like the Gen position being in the early morning. 4. Pointing out the name of the Buddha: the Buddha's name is Vidyaprabha-jnana. It symbolizes this fifth, the increase of faith, just like the Gen position being in the early morning, the bright appearance manifests, therefore, the Buddha's name is marked with the believed self-mind, not another Buddha. 5. Pointing out the name of the foremost Bodhisattva: named Gunapradhana. The previous Ratnapradhana is the Dharma treasure benefiting sentient beings, this position is the merit of benefiting oneself and others. The remaining meanings are as before. This position mainly governs the ten Paramitas in the gate of Dhyana (meditation), because Gen is the limit.

From the sixth, southeast direction, there are approximately four lines of scripture below. Among them, the meanings of the ten aspects are the same as before. 1. Pointing out the direction of the Buddha-ksetra: it is the southeast direction, it is the Xun trigram. Xun represents wind, represents teaching, in things it represents method, in people it represents speech. It symbolizes the gentleman expounding teachings to benefit others. There is a clear record in the 'I Ching' (Book of Changes): 'The gentleman establishes teachings, enlightens the ignorant and conforms to it, just like wind on the grass, it is the meaning of obedience.' Just like the Guan hexagram says. The 'I Ching' says: 'The wind travels on the earth, one can observe the image.' The gentleman has virtue, establishes proper teachings, and the people believe and obey, just like wind on the grass, there is no disobedience. The Kun trigram represents the masses, represents trust and obedience. Moreover, among the four great elements, the power of wind is the strongest, heaven and earth rely on it to maintain, people rely on it to live, and the sun and moon rely on it to operate. It also explains that wind can distinguish filth and choose purity, therefore it represents teaching. Because teaching can distinguish errors, choose correctness, and teach the ignorant. Therefore, the Xun trigram is located in the southeast, the Yao Chen holds Chou, as the Gen position. Gen represents the youngest son, the ignorant, the light, Xun represents the wind, teaching the ignorant to understand things. The Tathagata (Thus Come One) imitates it. The time between Chen and Si is for fasting.

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戒故。辰巳之間上值角宿。角為天門。主僧尼道士。是眾善門。明智慧言說是眾善之門故。此義無量難為具說。且約略而言之。後有智者以法審之。詳之思之。義準深細故。二舉遠近。義如前說。三舉世界色者。世界名金色。為明最初第一信心始信如胎故。以東方金胎之位表初信解。今以進修至第六信位。明信心轉轉增勝故。故以金生於已。以像之信心。更增明白凈生故。此東南方金色世界。像四月金生於已。表信心增明白凈轉勝善簡擇眾法能說教故。風化行故。以此表智慧門也。四舉佛名號者。佛號究竟智。明信心增進善能以教簡擇正邪至究竟智。又以巽為風。在事成方。方猶法也。在善簡擇。成白凈之理。在言成說。在化成教。在凡成思。在智成慧。成離之德。為赤為文章。成兌之德。為金初生。為白凈。兌為金為口。為口能說白凈究竟之理故。故佛號為究竟智佛。五舉上首菩薩名者。名為目首。明以第六信心增勝善簡正邪其道明著正見不惑。名為目首。像其巽卦。位在東南方。爻辰在丑。其位是風。上值箕宿。明箕為風。簡擇義也。又箕為寅位。主初明也。明此第六信心主般若波羅蜜。以決定智慧善簡正邪令自他勝慧明生故。名目首。目者善見簡擇分明義也。余義如上。此東南方。明吉兇定正邪之際至午萬事畢

【現代漢語翻譯】 現代漢語譯本：因為戒律的緣故。辰時至巳時之間對應角宿。角宿是天門，主管僧尼道士，是行各種善事的門徑。明白智慧的言說是行各種善事的門徑，所以這個意義是無量的，難以完全說清楚。這裡只是大概地說一下，以後有智慧的人可以用佛法來仔細審查，詳細思考，其中的意義自然會深刻細緻。再次從遠近來舉例說明，意義和前面說的一樣。第三，說到世界和顏色，這個世界名為金色，是爲了說明最初的第一信心，就像剛開始的胎兒一樣。用東方金胎的位置來表示初信解。現在用進修達到第六信位，說明信心逐漸增長，所以用金生於巳來比喻。用這個來象徵信心更加明白清凈地產生。這東南方的金色世界，象徵四月金生於巳，表示信心增長，更加明白清凈，能夠很好地選擇各種佛法，能夠說法教化，風俗教化得以推行。用這個來表示智慧之門。第四，說到佛的名號，佛號為究竟智，說明信心增長，能夠很好地用教義來選擇正與邪，達到究竟的智慧。而且巽卦代表風，在事情上代表成就，成就正法。在善的選擇上，成就清凈的道理。在言語上，成就說法。在教化上，成就教義。在凡夫上，成就思考。在智慧上，成就智慧。成就離卦的德行，代表紅色和文章。成就兌卦的德行，代表金的初生，代表清凈。兌卦代表金，代表口，因為口能夠說出清凈究竟的道理，所以佛號為究竟智佛。第五，說到上首菩薩的名號，名為目首，說明以第六信心增長，能夠很好地選擇正與邪，他的道路光明顯著，正見不迷惑。名為目首，象徵巽卦。位置在東南方，爻辰在丑。它的位置是風，上面對應箕宿，說明箕宿代表風，代表選擇的意義。而且箕宿代表寅位，主管最初的明瞭。說明這第六信心主管般若波羅蜜，用決定的智慧來很好地選擇正與邪，使自己和他人殊勝的智慧得以產生，所以名為目首。目，是善於看見，選擇分明的意義。其餘的意義和上面說的一樣。這東南方，說明吉兇、確定正邪的關鍵，到午時萬事完畢。 English version: Because of precepts. The period between Chen (7-9 am) and Si (9-11 am) corresponds to the Horn Constellation (Jiao Su). The Horn Constellation is the Gate of Heaven, governing monks, nuns, and Taoists; it is the gateway to all good deeds. Clear and wise speech is the gateway to all good deeds, so this meaning is immeasurable and difficult to fully explain. This is just a rough explanation; later, wise people can use the Dharma to carefully examine and think about it in detail, and the meaning will naturally be profound and meticulous. Secondly, to illustrate from near and far, the meaning is the same as what was said before. Third, speaking of the world and color, this world is named Golden Color, in order to illustrate the very first faith, like a fetus just beginning. Using the position of the Golden Womb in the East to represent initial faith and understanding. Now, using cultivation to reach the sixth stage of faith, it illustrates that faith gradually increases, so it is likened to gold being produced in Si (the sixth of the twelve Earthly Branches). This is used to symbolize that faith is produced more clearly and purely. This golden world in the southeast symbolizes gold being produced in Si in the fourth month, indicating that faith increases, becomes clearer and purer, and one is able to well select various Dharmas, able to preach and teach, and customs and teachings are promoted. This is used to represent the Gate of Wisdom. Fourth, speaking of the Buddha's name, the Buddha is named Ultimate Wisdom, illustrating that faith increases, and one is able to well use teachings to select right and wrong, reaching ultimate wisdom. Moreover, the Xun trigram represents wind, and in matters, it represents accomplishment, accomplishing the right Dharma. In the selection of good, it accomplishes the principle of purity. In speech, it accomplishes preaching. In teaching, it accomplishes doctrine. In ordinary people, it accomplishes thinking. In wisdom, it accomplishes wisdom. It accomplishes the virtue of the Li trigram, representing red and writing. It accomplishes the virtue of the Dui trigram, representing the initial birth of gold, representing purity. The Dui trigram represents gold, represents the mouth, because the mouth is able to speak the pure and ultimate principle, so the Buddha is named the Ultimate Wisdom Buddha. Fifth, speaking of the name of the chief Bodhisattva, named Eye-Chief (Mu Shou), illustrating that with the increase of the sixth faith, one is able to well select right and wrong, his path is bright and clear, and right view is not confused. Named Eye-Chief, symbolizing the Xun trigram. Its position is in the southeast, and its Yao Chen is in Chou (the second of the twelve Earthly Branches). Its position is wind, and above it corresponds to the Winnowing Basket Constellation (Ji Su), illustrating that the Winnowing Basket represents wind, representing the meaning of selection. Moreover, the Winnowing Basket represents the Yin position (the third of the twelve Earthly Branches), governing the initial clarity. It illustrates that this sixth faith governs Prajna Paramita, using decisive wisdom to well select right and wrong, so that one's own and others' superior wisdom can be produced, so it is named Eye-Chief. 'Eye' means the meaning of being good at seeing, selecting, and distinguishing clearly. The remaining meanings are the same as what was said above. This southeast indicates the key to good and bad fortune, determining right and wrong; by noon, all matters are completed.

【English Translation】 English version: Because of precepts. The period between Chen (7-9 am) and Si (9-11 am) corresponds to the Horn Constellation (Jiao Su). The Horn Constellation is the Gate of Heaven, governing monks, nuns, and Taoists; it is the gateway to all good deeds. Clear and wise speech is the gateway to all good deeds, so this meaning is immeasurable and difficult to fully explain. This is just a rough explanation; later, wise people can use the Dharma to carefully examine and think about it in detail, and the meaning will naturally be profound and meticulous. Secondly, to illustrate from near and far, the meaning is the same as what was said before. Third, speaking of the world and color, this world is named Golden Color, in order to illustrate the very first faith, like a fetus just beginning. Using the position of the Golden Womb in the East to represent initial faith and understanding. Now, using cultivation to reach the sixth stage of faith, it illustrates that faith gradually increases, so it is likened to gold being produced in Si (the sixth of the twelve Earthly Branches). This is used to symbolize that faith is produced more clearly and purely. This golden world in the southeast symbolizes gold being produced in Si in the fourth month, indicating that faith increases, becomes clearer and purer, and one is able to well select various Dharmas, able to preach and teach, and customs and teachings are promoted. This is used to represent the Gate of Wisdom. Fourth, speaking of the Buddha's name, the Buddha is named Ultimate Wisdom, illustrating that faith increases, and one is able to well use teachings to select right and wrong, reaching ultimate wisdom. Moreover, the Xun trigram represents wind, and in matters, it represents accomplishment, accomplishing the right Dharma. In the selection of good, it accomplishes the principle of purity. In speech, it accomplishes preaching. In teaching, it accomplishes doctrine. In ordinary people, it accomplishes thinking. In wisdom, it accomplishes wisdom. It accomplishes the virtue of the Li trigram, representing red and writing. It accomplishes the virtue of the Dui trigram, representing the initial birth of gold, representing purity. The Dui trigram represents gold, represents the mouth, because the mouth is able to speak the pure and ultimate principle, so the Buddha is named the Ultimate Wisdom Buddha. Fifth, speaking of the name of the chief Bodhisattva, named 'Eye-Chief' (Mu Shou), illustrating that with the increase of the sixth faith, one is able to well select right and wrong, his path is bright and clear, and right view is not confused. Named 'Eye-Chief', symbolizing the Xun trigram. Its position is in the southeast, and its Yao Chen is in Chou (the second of the twelve Earthly Branches). Its position is wind, and above it corresponds to the Winnowing Basket Constellation (Ji Su), illustrating that the Winnowing Basket represents wind, representing the meaning of selection. Moreover, the Winnowing Basket represents the Yin position (the third of the twelve Earthly Branches), governing the initial clarity. It illustrates that this sixth faith governs Prajna Paramita, using decisive wisdom to well select right and wrong, so that one's own and others' superior wisdom can be produced, so it is named 'Eye-Chief'. 'Eye' means the meaning of being good at seeing, selecting, and distinguishing clearly. The remaining meanings are the same as what was said above. This southeast indicates the key to good and bad fortune, determining right and wrong; by noon, all matters are completed.

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午為常明法門。善財童子南行詢友。為法虛無無作常明之道。是不為之妙用也。是故君臣師弟父子之儀。臣南君北。正治正明。無為無作常然之道。為南方離。離中虛為虛無。為日為明。在身為眼目為心也。是故周易云。離法心故。然法無住處。法無所得。法非眼耳鼻舌身心。亦不離也。今如來以方隅而顯法。令啓蒙者易解故。若不如是彰表令生信者。啓蒙何托。有言之法皆是託事以顯像故。得意者法像俱真也。言默皆契。此位主慧波羅蜜。餘九為伴。

第七西南方已下可四行經。于中十法如前。一舉佛剎方面者。在西南方。申未兩間為坤位。坤為土。為信順。為凈。為負載萬有。為生養為圓滿也。二舉佛剎遠近。義如前釋。三世界名寶色。為明此第七信心是方便波羅蜜成就慈悲門故。托此坤位為其母也。明常以慈心育生如母故。以法寶利人。世界名寶故。為明以法寶利生之業以成自世界。來生感果在中故。表業表法。總如寶故。四舉佛名號者。佛號最勝智。明此信位慈心增勝處眾治人令信順故。佛號最勝智。又大悲圓滿如土像故。荷負眾生資養萬物。如大地故。名為最勝智。五舉上首菩薩名者。名為精進首。為明大慈增勝如母處眾利生心無疲倦。名精進首也。余義如前。此位主方便門。餘九為伴。

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【現代漢語翻譯】 現代漢語譯本： 午位代表常明法門（永遠光明的法門）。善財童子向南方行走，尋訪善知識，爲了求證虛無、無為、常明的道理。這就是不作為的妙用啊。因此，君臣、師弟、父子之間的禮儀，臣在南，君在北，象徵著端正的治理和光明的德行，以及無為而自然的常道。南方對應八卦中的離卦，離卦中虛為空虛，象徵著太陽和光明。在人身上，對應眼睛和心靈。所以《周易》說，領悟離卦的法則在於領悟心。然而，法則沒有固定的住所，沒有可以獲得的東西。法則既不是眼、耳、鼻、舌、身、意，也不脫離它們。現在如來用方位來闡明佛法，是爲了讓初學者容易理解。如果不用這種方式來彰顯佛法，讓人們產生信仰，那麼初學者依靠什麼呢？所有用語言表達的佛法，都是藉助事物來顯現形象。領悟了佛法的真意，那麼佛法和形象就都是真實的。言語和沉默都與真理相契合。這個位置主導慧波羅蜜（智慧的彼岸），其餘九種波羅蜜作為輔助。 第七位，西南方以下的內容大約有四行經文。其中十法的內容與前面類似。一是指出佛剎的方位，在西南方，申位和未位之間，對應八卦中的坤位。坤代表土，代表信順，代表清凈，代表承載萬物，代表生育和圓滿。二是指出佛剎的遠近，意義與前面的解釋相同。三是世界名為寶色，是爲了說明這第七個信心位是方便波羅蜜（善巧方便的彼岸）成就慈悲之門。依託坤位作為母親的象徵，說明常常用慈悲心來養育眾生，如同母親一樣。用佛法珍寶來利益他人，所以世界名為寶。爲了說明用佛法珍寶利益眾生的事業，來成就自己的世界，來生感果就在其中。表述事業，表述佛法，總的來說就像珍寶一樣。四是指出佛的名號，佛號為最勝智，說明這個信心位慈悲心增長，勝過眾人，治理人民，使人民信服順從。佛號為最勝智，又因為大悲圓滿如同土的形象，荷負眾生，資養萬物，如同大地一樣，所以名為最勝智。五是指出上首菩薩的名號，名為精進首，是爲了說明大慈悲增長，如同母親一樣，處在眾人之中利益眾生，內心沒有疲倦，所以名為精進首。其餘的意義與前面相同。這個位置主導方便法門，其餘九種法門作為輔助。

【English Translation】 English version: The 'Wu' position represents the 'Chang Ming' Dharma gate (the eternally bright Dharma gate). 'Shancai Tongzi' (Sudhana) travels south, seeking enlightened friends, in order to inquire about the 'Xu Wu' (emptiness), 'Wu Wei' (non-action), and 'Chang Ming' (eternal brightness) path. This is the wonderful function of non-action. Therefore, the etiquette between ruler and subject, teacher and disciple, father and son, with the subject in the south and the ruler in the north, symbolizes upright governance and bright virtue, as well as the natural and constant path of non-action. The south corresponds to the 'Li' trigram in the 'Bagua' (Eight Trigrams), and the emptiness within the 'Li' trigram symbolizes the sun and brightness. In the human body, it corresponds to the eyes and the mind. Therefore, the 'Zhou Yi' (Book of Changes) says that understanding the law of 'Li' lies in understanding the mind. However, the Dharma has no fixed abode, and there is nothing to be obtained. The Dharma is neither the eye, ear, nose, tongue, body, or mind, nor is it separate from them. Now, the 'Tathagata' (Thus Come One) uses directions to elucidate the Dharma, in order to make it easier for beginners to understand. If the Dharma is not manifested in this way to inspire faith, then what can beginners rely on? All Dharmas expressed in words are using things to reveal images. Those who understand the true meaning of the Dharma, then both the Dharma and the image are true. Speech and silence are both in accordance with the truth. This position is dominated by 'Prajna Paramita' (Perfection of Wisdom), with the other nine 'Paramitas' as companions. The seventh position, southwest, has about four lines of scripture below. Among them, the ten Dharmas are similar to the previous ones. First, it points out the direction of the 'Buddha-kshetra' (Buddha-field), which is in the southwest, between the 'Shen' and 'Wei' positions, corresponding to the 'Kun' position in the 'Bagua'. 'Kun' represents earth, represents faith and obedience, represents purity, represents bearing all things, represents birth and nourishment, and represents completeness. Second, it points out the distance of the 'Buddha-kshetra', the meaning is the same as the previous explanation. Third, the world is named 'Treasure Color', in order to explain that this seventh faith position is the 'Upaya Paramita' (Perfection of Skillful Means) achieving the gate of compassion. Relying on the 'Kun' position as a symbol of the mother, it illustrates that one often uses compassion to nurture sentient beings, just like a mother. Using the Dharma treasure to benefit others, so the world is named 'Treasure'. In order to explain that the business of using the Dharma treasure to benefit sentient beings is to accomplish one's own world, and the karmic result of the next life is in it. Expressing the business, expressing the Dharma, in general, it is like a treasure. Fourth, it points out the name of the Buddha, the Buddha's name is 'Most Excellent Wisdom', explaining that this faith position increases compassion, surpasses the crowd, governs the people, and makes the people believe and obey. The Buddha's name is 'Most Excellent Wisdom', and because great compassion is complete like the image of earth, bearing sentient beings and nourishing all things, like the earth, it is named 'Most Excellent Wisdom'. Fifth, it points out the name of the chief 'Bodhisattva', named 'Vigorous Head', in order to explain that great compassion increases, like a mother, being among the crowd to benefit sentient beings, and the mind is not tired, so it is named 'Vigorous Head'. The remaining meanings are the same as before. This position is dominated by the 'Upaya' (Skillful Means) Dharma gate, with the other nine Dharmas as companions.

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八西北方已下可四行經。于中十義如前。一舉佛剎方面者。在西北方。是乾卦。干為金。為堅剛。為父。二舉佛剎遠近。義如前釋。三舉世界名色者。金剛色。明此信位是第八愿波羅蜜大堅固力故。號金剛色故。寄託此乾位為金。為堅剛也。又以智增勝故。四舉佛名號者。佛號自在智。明此第八信心位同八住八地智增自在故。像其干。為天為父。明智自在義故。五舉上首菩薩名者。名法首。明此信位智增勝故。以法利生故名法首。余義如前。此位主愿波羅蜜。

第九下方已下可四行經。于中十義如前。一舉佛剎方面者。在下方。下方最下是風輪際。甚堅密。假設有大力士。以金剛輪向下擊之。然金剛碎如微塵而風輪無損。以堅密故。能持世界。明此信位是第九力波羅蜜。信當九住九地法力成就教化眾生。荷負一切而心堅固。如風無損。二舉佛剎遠近。其義如前。三舉世界名色者。名頗梨色。此寶有青黃赤白。然舉此下方色者。是白如似水精明風能簡穢是白凈義故。又取法身妙智為最上故。四舉佛名號者。佛號梵智。明智風是凈義。梵者此云凈也。明此位進修增勝以白凈大智用利自他故。五舉上首菩薩名者。名智首。明第九力波羅蜜。九住九地信心善慧成就以智利生。故名為首。又下方者。是禪定義。安靜義。謙

【現代漢語翻譯】 現代漢語譯本 八西北方已下可四行經。于中十義如前。一舉佛剎方面者。在西北方，是乾卦（代表天、陽剛之卦）。乾為金，為堅剛，為父。二舉佛剎遠近，義如前釋。三舉世界名色者。金剛色，說明此信位是第八愿波羅蜜（第八種波羅蜜，即願力圓滿）大堅固力故，號金剛色故。寄託此乾位為金，為堅剛也。又以智增勝故。四舉佛名號者。佛號自在智，說明此第八信心位同八住八地智增自在故。像其乾，為天為父，明智自在義故。五舉上首菩薩名者。名法首，說明此信位智增勝故，以法利生故名法首。余義如前。此位主愿波羅蜜。 第九下方已下可四行經。于中十義如前。一舉佛剎方面者。在下方。下方最下是風輪際，甚堅密。假設有大力士，以金剛輪向下擊之，然金剛碎如微塵而風輪無損，以堅密故，能持世界。說明此信位是第九力波羅蜜（第九種波羅蜜，即力量圓滿）。信當九住九地法力成就教化眾生，荷負一切而心堅固，如風無損。二舉佛剎遠近，其義如前。三舉世界名色者。名頗梨色（水晶的顏色）。此寶有青黃赤白，然舉此下方色者，是白如似水精明風能簡穢是白凈義故。又取法身妙智為最上故。四舉佛名號者。佛號梵智，明智風是凈義。梵者此云凈也，說明此位進修增勝以白凈大智用利自他故。五舉上首菩薩名者。名智首，明第九力波羅蜜，九住九地信心善慧成就以智利生，故名為首。又下方者，是禪定義，安靜義，謙下義。

【English Translation】 English version The Sutra of the Four Lines Beginning with the Eighth Northwest Direction. Among them, the ten meanings are as before. First, regarding the direction of the Buddha-land: it is in the northwest, which is the Qian trigram (representing heaven and yang). Qian is gold, is strong and firm, is father. Second, regarding the distance of the Buddha-land, the meaning is as explained before. Third, regarding the name and color of the world: Vajra color, indicating that this stage of faith is the great firm power of the eighth Vow Paramita (the eighth Paramita, the perfection of vows), hence it is called Vajra color. It is entrusted to this Qian position as gold, as strong and firm. Also, because of the increase in wisdom. Fourth, regarding the Buddha's name: the Buddha is named Free Wisdom, indicating that this eighth stage of faith is the same as the eighth abode and eighth ground, with increased freedom of wisdom. It resembles Qian, as heaven and father, clarifying the meaning of free wisdom. Fifth, regarding the name of the foremost Bodhisattva: named Dharma Head, indicating that this stage of faith has increased wisdom, hence it is named Dharma Head because it benefits sentient beings with the Dharma. The remaining meanings are as before. This stage mainly focuses on the Vow Paramita. The Sutra of the Four Lines Beginning with the Ninth Lower Direction. Among them, the ten meanings are as before. First, regarding the direction of the Buddha-land: it is in the lower direction. The lowest part of the lower direction is the edge of the wind wheel, which is extremely firm and dense. Suppose there is a mighty warrior who strikes it downwards with a Vajra wheel, but the Vajra shatters like dust while the wind wheel remains undamaged, because of its firmness and density, it can hold the world. This indicates that this stage of faith is the ninth Power Paramita (the ninth Paramita, the perfection of power). Faith should be the power of the Dharma of the ninth abode and ninth ground to accomplish the teaching and transformation of sentient beings, bearing all burdens with a firm heart, like the wind without damage. Second, regarding the distance of the Buddha-land, the meaning is as before. Third, regarding the name and color of the world: named Crystal color. This treasure has blue, yellow, red, and white, but the color mentioned for this lower direction is white, like crystal, indicating that the clear wind can purify defilements, hence it is the meaning of white purity. Also, it takes the wonderful wisdom of the Dharmakaya as the highest. Fourth, regarding the Buddha's name: the Buddha is named Brahma Wisdom, clarifying that the wind of wisdom is the meaning of purity. Brahma means purity, indicating that this stage of advancement and cultivation is enhanced by using white and pure great wisdom to benefit oneself and others. Fifth, regarding the name of the foremost Bodhisattva: named Wisdom Head, clarifying the ninth Power Paramita, the accomplishment of faith and good wisdom of the ninth abode and ninth ground benefits sentient beings with wisdom, hence it is named Head. Also, the lower direction is the meaning of Dhyana (meditative state), the meaning of tranquility, and the meaning of humility.

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下義。是根本智。上方者。觀照義。如日月處空而照物故。余義如前。此位主力波羅蜜。是法師位。

第十上方已下可四行經。于中十義如前。一舉佛剎方面者。在上方。明有日月眾星處虛空而照萬有像其智也。處法空而照諸根。以此表智波羅蜜二舉剎遠近者。義如前釋。三舉世界色者。平等色。為上方虛空界表法空無相平等也。為信心者。法空之心現前有念法空之情故。名之為色。四舉佛名號者。佛號觀察智。為明上方虛空有日月星辰下照萬有。明信心者。智照自他身心。皆無有體性。如虛空故。如光影無體質故。是故名為觀察智佛。五舉菩薩上首名號者。名為賢首。為明信。此十種世界及佛名號總是自心之智所見妙理。號之為世界。法空之智。號之為佛。故智所行行。號為菩薩。總是隨見隨行進修立名。有此十法故。得是十法。名為賢首。如上所有世界遠近云十佛剎塵者。即明佛剎重重相入如光影像。迷之即心障無邊故。舉剎塵為遠。悟之即無盡佛剎在自身毛孔中。如影重重。以迷處便言遠在他土。以悟之人法處。名之從他方遠剎而來。總明迷悟上作遠近之名非佛剎法界中有遠近之事。菩薩來眾其數亦云十佛剎塵者。即言心。能信普賢行智隨根欲菩薩行無盡重重遍諸剎土教化眾生以成其數。既信之已。決定

【現代漢語翻譯】 現代漢語譯本： 下義，指的是根本智（mula-jnana，根本的智慧）。上方，指的是觀照義（vipassana，內觀）。如同日月在空中照耀萬物一樣。其餘的意義和前面一樣。這個階段主要修習般若波羅蜜（prajna-paramita，通過智慧到達彼岸）。是法師的地位。

第十上方開始的四行經文，其中的十個意義和前面一樣。一是舉出佛剎（buddha-ksetra，佛的國土）的方位，在上方，說明有日月眾星在虛空中照耀萬有，象徵著智慧。處於法空（dharma-sunyata，諸法空性）而照耀諸根。用這個來表示智波羅蜜。二是舉出佛剎的遠近，意義和前面的解釋一樣。三是舉出世界的顏色，是平等色，因為上方的虛空界代表法空無相平等。爲了讓有信心的人明白，法空之心顯現，有念法空的意念，所以稱之為色。四是舉出佛的名號，佛號觀察智（vipassana-jnana，內觀智慧），爲了說明上方的虛空有日月星辰向下照耀萬有，說明有信心的人，智慧照耀自身和他人的身心，都沒有體性，如同虛空一樣。如同光影沒有實質一樣。因此名為觀察智佛。五是舉出菩薩（bodhisattva，立志成佛的修行者）上首的名號，名為賢首（Bhadrapala，賢護）。爲了說明，相信這十種世界以及佛的名號，都是自心的智慧所見的妙理。稱之為世界，法空的智慧，稱之為佛。所以智慧所行之行，稱為菩薩。總是隨著所見所行，進修而立名。有了這十種法，才能得到這十種法，名為賢首。如上所有世界遠近說十佛剎塵，就是說明佛剎重重相入，如同光影像。迷惑的時候，心就障礙無邊，所以用佛剎塵來表示遙遠。覺悟的時候，無盡的佛剎就在自身毛孔中，如同影子重重。因為迷惑，所以說遙遠在他土。因為覺悟的人，法就在此處，所以說從他方遙遠的佛剎而來。總的來說，迷惑和覺悟造成了遠近的名稱，並非佛剎法界中有遠近之事。菩薩來眾的數量也說十佛剎塵，就是說心，能夠相信普賢（Samantabhadra，普賢菩薩）行智，隨著根性和慾望，菩薩的修行無盡，重重遍佈各個剎土教化眾生，從而成就這個數量。既然相信了，就一定

【English Translation】 English version: 'Lower' means fundamental wisdom (mula-jnana). 'Above' means the meaning of contemplation (vipassana). It's like the sun and moon illuminating all things in the sky. The remaining meanings are the same as before. At this stage, the main practice is prajna-paramita (perfection of wisdom). This is the position of a Dharma master.

The sutra text from the tenth 'above' onwards, about four lines, contains ten meanings as before. First, mentioning the direction of the Buddha-ksetra (Buddha-field), being 'above', indicates that the sun, moon, and stars illuminate all things in the void, symbolizing wisdom. Being in dharma-sunyata (emptiness of phenomena) illuminates the roots. This is used to represent prajna-paramita. Second, mentioning the distance of the Buddha-ksetra, the meaning is as explained before. Third, mentioning the color of the world, it is the color of equality, because the upper void realm represents dharma-sunyata, without characteristics, and equality. For those with faith, the mind of dharma-sunyata manifests, having the thought of dharma-sunyata, hence it is called 'color'. Fourth, mentioning the name of the Buddha, the Buddha is named 'Observing Wisdom' (vipassana-jnana), to illustrate that the sun, moon, and stars in the upper void illuminate all things below, indicating that for those with faith, wisdom illuminates their own and others' bodies and minds, all without inherent existence, like the void. Like light and shadow without substance. Therefore, it is called 'Observing Wisdom Buddha'. Fifth, mentioning the name of the leading Bodhisattva (enlightenment being), named Bhadrapala (Virtuous Protector). To illustrate, believing that these ten kinds of worlds and the Buddha's name are all the wonderful principles seen by the wisdom of one's own mind. It is called 'world', the wisdom of dharma-sunyata is called 'Buddha'. Therefore, the practice performed by wisdom is called 'Bodhisattva'. It is always named according to what is seen and practiced, cultivating and establishing names. Having these ten dharmas, one can obtain these ten dharmas, and is named Bhadrapala. As for all the worlds above, the distance is said to be 'ten Buddha-ksetra dust motes', which illustrates that Buddha-ksetras interpenetrate each other like light and shadows. When deluded, the mind obstructs boundlessly, so Buddha-ksetra dust motes are used to represent distance. When enlightened, endless Buddha-ksetras are in one's own pores, like shadows upon shadows. Because of delusion, it is said to be far away in other lands. Because enlightened people have the Dharma here, it is said to come from distant Buddha-ksetras in other directions. In general, delusion and enlightenment create the names of distance, not that there is distance in the Buddha-ksetra Dharma realm. The number of Bodhisattvas coming is also said to be 'ten Buddha-ksetra dust motes', which means that the mind can believe in Samantabhadra's (Universal Worthy Bodhisattva) practice and wisdom, according to the roots and desires, the Bodhisattva's practice is endless, repeatedly pervading all Buddha-lands, teaching sentient beings, thereby accomplishing this number. Once believed, it is certain

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身能如是行之故。以是義故。十方菩薩各舉十佛剎微塵者。是斯義也。明一一菩薩行無盡重重滿諸剎土教化眾生故。應如是知。如是信解。此已上答前莊嚴佛法性佛剎佛住佛剎等。

第四長科中文殊師利舉法演說分者。於此分中。義分為七。一文殊師利已下兩行經。明文殊觀眾。二諸佛子已下可三行經。明嘆四種佛剎不可思議。三何以故已下可兩行半經。明諸佛隨根說法調伏。四諸佛子已下可三行半經。舉佛身業名色相壽命修短等。隨根之法化眾生故。五諸佛子已下舉佛名號。先舉此處四天下次及三千及周法界名號不同。初舉十千。次漸增廣。乃至無量。十千者。是初首數之一終。為明佛號普遍諸名字故。令諸眾生了知一切名字平等清凈無分別好惡故。已下直至品末。六諸佛子已下可四行經。是都結此土。他方例然。七如世尊已下舉世尊往因所行。今為眾說。此已上答前二十八問中。四種佛剎出現及名號遍周已下四聖諦品。即如來說法遍周十方世界所說法門。不離四諦義故。又此如來名號品。非但論名號遍周。但是如來身口意業總皆遍周。文殊師利菩薩略而都舉。如前文中雲。諸佛子。如來於娑婆世界諸四天下種種身種種名種種色相等。如經廣明。即明此品總答如來身語意業一切遍周。從此品文殊師利舉佛果海

【現代漢語翻譯】 現代漢語譯本：由於身體能夠如此修行，因此，十方菩薩各自舉起十佛剎微塵數目的供品，正是這個道理。這表明每一位菩薩的修行都是無盡的，重重疊疊地充滿各個剎土，教化眾生，應當這樣理解，這樣信受。以上是回答前面關於莊嚴佛法性、佛剎、佛住佛剎等問題的。

第四大段是文殊師利（Manjushri，智慧的象徵）舉例說明佛法演說的部分。在這一部分中，意義分為七個方面：一、文殊師利以下兩行經文，說明文殊師利觀察大眾。二、諸佛子以下大約三行經文，說明讚歎四種佛剎的不可思議。三、何以故以下大約兩行半經文，說明諸佛隨順眾生的根器說法調伏。四、諸佛子以下大約三行半經文，舉例說明佛的身業、名、色相、壽命長短等，都是隨順眾生的根器而教化眾生。五、諸佛子以下舉例說明佛的名號，先舉此處四天下，然後是三千大千世界以及周遍法界的名號不同。最初舉出十千個名號，然後逐漸增加擴充套件，乃至無量。十千個名號是最初的首數之一的終結，爲了說明佛號普遍存在於各種名字之中，使眾生了解一切名字都是平等清凈，沒有分別好壞。以下直到本品末尾。六、諸佛子以下大約四行經文，是總結此土的情況，其他方也是如此。七、如世尊以下舉例說明世尊往昔所行的因，現在為大眾宣說。以上是回答前面二十八個問題中，四種佛剎出現以及名號遍周以下四聖諦品，也就是如來說法遍周十方世界所說的法門，不離四諦的意義。此外，這個如來名號品，不僅僅是討論名號遍周，而是如來的身口意業總體上都是遍周的。文殊師利菩薩簡略而全面地舉例說明。如前面經文中說：『諸佛子，如來於娑婆世界（Saha World，我們所居住的堪忍世界）諸四天下種種身種種名種種色相等。』如經文廣泛說明，即說明此品總共回答如來的身語意業一切遍周。從此品開始，文殊師利舉例說明佛果海。

【English Translation】 English version: Because the body can practice in this way, the Bodhisattvas of the ten directions each offer dust-motes of ten Buddha-lands, which is the meaning of this. This shows that each Bodhisattva's practice is endless, repeatedly filling all lands, teaching and transforming sentient beings. One should understand and believe in this way. The above answers the previous questions about the adornment of the Dharma-nature, Buddha-lands, Buddhas residing in Buddha-lands, etc.

The fourth major section is Manjushri's (Manjushri, symbol of wisdom) explanation of the Dharma discourse. In this section, the meaning is divided into seven aspects: 1. The two lines of scripture below Manjushri explain Manjushri's observation of the assembly. 2. The approximately three lines of scripture below 'Virtuous sons' explain the praise of the four kinds of Buddha-lands as inconceivable. 3. The approximately two and a half lines of scripture below 'Why is this?' explain that the Buddhas teach and subdue according to the roots of sentient beings. 4. The approximately three and a half lines of scripture below 'Virtuous sons' exemplify the Buddha's bodily karma, name, form, characteristics, lifespan, etc., all of which are to teach and transform sentient beings according to their roots. 5. The section below 'Virtuous sons' exemplifies the names of the Buddhas, first mentioning the four continents here, then the three thousand great thousand worlds, and the different names that pervade the Dharma-realm. Initially, ten thousand names are mentioned, then gradually increased and expanded, even to immeasurable numbers. The ten thousand names are the end of one of the initial numbers, to illustrate that the Buddha's names are universally present in all kinds of names, so that sentient beings understand that all names are equal, pure, and without discrimination of good or bad. This continues until the end of the chapter. 6. The approximately four lines of scripture below 'Virtuous sons' summarize the situation in this land, and the same is true in other directions. 7. The section below 'As the World Honored One' exemplifies the causes practiced by the World Honored One in the past, which are now spoken for the assembly. The above answers the four kinds of Buddha-lands appearing in the previous twenty-eight questions, as well as the chapter on the Four Noble Truths below the pervasiveness of names, which is the Dharma spoken by the Thus Come One pervading the ten directions, which does not depart from the meaning of the Four Noble Truths. In addition, this chapter on the names of the Thus Come One is not only about the pervasiveness of names, but also about the overall pervasiveness of the Thus Come One's bodily, verbal, and mental karma. Manjushri Bodhisattva briefly and comprehensively exemplifies this. As the previous scripture says: 'Virtuous sons, the Thus Come One in the Saha World (Saha World, the world we live in) in the four continents has various bodies, various names, various forms, characteristics, etc.' As the scripture extensively explains, this chapter answers the overall pervasiveness of all the Thus Come One's bodily, verbal, and mental karma. From this chapter onwards, Manjushri exemplifies the ocean of Buddha-fruit.

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身語等一切遍周。令大眾自信己身同佛三業。入如來性海等。如來智發跡進修經過十住十行十回向十地十一地。直至如來出現品。是其一終因果。此名號品是始初入信。名號遍周。即一切名。總是佛果。出現品是己身自修行行滿之果。是故如來放眉間光灌文殊頂。使令問佛出現果法。放口中光灌普賢口。使令說佛果德。始明行因果徹故。明文殊普賢理智妙行此齊體也。離世間品法界品。雖在其後。為文字相排似有前後。總是前後相通徹法故。總是一圓滿法故。如法界品。是此一部經之大體。為一切凡聖之本元也。前初會信佛果即以如來並普賢為首。即明以已成之佛果及已行之行果生信。今以自已入信修行門。即以文殊師利及如來名號。並四諦法門。為所信之因果。即明以妙慧法門及名言而修學故。

問曰。何故如來不自說其教。何用放光令菩薩說。

答曰。如來意令當位菩薩說當位法門。令修學者知分劑易解故。文殊常與一切諸佛及一切眾生。作信心之因。成妙慧之本母。普賢菩薩常與一切眾生。作修行之因。以此二仁成就菩提無作智果大悲之海。今二仁自相對問說。如來出現品。明是修行者因果始終圓滿前後因果性果智果行相徹一體故。明從此品至出現品文殊普賢二行因果。信心者。修行位滿體用徹故

。令後學者易解故。如有兩品經。如來自說。前已述訖。明是佛果二愚。至佛方明。

四聖諦品第八

將釋此品義分為三。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。諦者實義也。明如來說四種實義令諸眾生起信解故。

問曰。何故不說多但云四。

答曰。此四種諦義總攝多故。為明一切世間不離苦集。一切出世間不離滅道。滅盡諸苦名為滅諦。滅盡涅槃名為道諦。三乘涅槃無餘可得。名為道諦。以二乘趣寂。菩薩多生凈土。又推凈土在余他方。又云。菩薩留惑潤生故。若不故留煩惱。還應必有涅槃可證。或有他方凈土可生。是故三乘涅槃皆有可得。又閻浮提成正覺佛。木樹草座。是化佛。上方摩醯首羅天紅蓮華上佛。是實報。智皆有忻厭故。是故曰三乘四諦厭苦集忻滅道。名四諦法輪。此一乘經言四聖諦者。是其實義。何以故。達苦性真無厭故。無有他方別佛剎別凈土故。無有染凈涅槃生死忻厭故修道者。住如法。修如法。不厭不著。不忻不取。一如法界無去來性。無住處性。身塵毛孔心之及境。皆稱法性。如是信解。如是修道。以是義故。一乘四聖諦。三乘四諦。各各差別。各有信解。如來依根方便設教。皆非凡夫能立。如今修道者。但隨自信解力便處即作。不可

例然。如法華經。為聲聞人說四諦法。為緣覺乘說十二因緣。為諸菩薩說六波羅蜜。亦是如來隨時之說。如此經十地品。五地菩薩作十種諦觀。以四聖諦為體。六地菩薩作十種十二緣生觀。此是如來隨位進修之法。大要總言。此四聖諦十二緣生法門。但一切諸聖一切凡夫起信樂佛法心道未滿者。皆從初心觀自他苦故。發菩提心樂求道法。但依大小勝劣不同。四諦十二緣各別。但一切世間法。四諦義無不該通。此是如來語業說法遍周故。如瓔珞經立九乘法門者。意明三乘參用四諦十二緣各自得道差別。其九乘者。一聲聞聲聞乘。二聲聞菩薩乘。三聲聞緣覺乘。如是三乘同觀四諦十二緣法。各自得道不同。如是三乘中各有三通為九。通此法界不思議乘。于解脫中道總有十乘。皆得究竟。無三界苦余諸道門。皆是人天世間生滅之法。設得少樂終竟不離苦本。三乘雖得出三界。其道未真。未是佛果乘故。

二釋品來意者。為明前名號品是說如來身業隨方名號不同各別。此品說如來隨方語業。隨方說法不離四聖諦故。此品須來。

三隨文釋義者。於此一品經文。于中總有十二段經。從爾時文殊師利已下十一段。是通中心並十方。正說四聖諦義各別不同。末後一段。是總都說十方世界無盡名目。皆是四聖諦為體。從此

【現代漢語翻譯】 現代漢語譯本： 舉例來說，就像《法華經》，為聲聞乘的人宣說四諦法（苦、集、滅、道），為緣覺乘的人宣說十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），為諸菩薩宣說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。這些都是如來隨著不同根基而說的法。比如《十地品》中，五地菩薩修習十種諦觀，以四聖諦為根本；六地菩薩修習十種十二緣生觀。這是如來隨著不同修行階段而施設的法門。總而言之，這四聖諦和十二因緣法門，只要是一切諸聖和一切凡夫，生起對佛法的信心，但修行尚未圓滿的人，都是從最初觀察自己和他人的痛苦開始，從而發起菩提心，樂於尋求佛法。只是依據大乘和小乘、殊勝和低劣的不同，四諦和十二因緣的修習各有差別。但是一切世間法，都不能超出四諦的含義。這是如來語業說法遍及一切的緣故。比如《瓔珞經》設立九乘法門，意在說明三乘（聲聞乘、緣覺乘、菩薩乘）參用四諦和十二因緣，各自證得道果的差別。這九乘是：一聲聞聲聞乘，二聲聞菩薩乘，三聲聞緣覺乘。這三乘共同觀察四諦和十二因緣法，各自證得的道果不同。這三乘中各有三種，總共九種。通達此法界不可思議乘，在解脫中道總共有十乘，都能達到究竟。沒有三界（欲界、色界、無色界）的痛苦。其餘的道門，都是人天世間生滅之法。即使得到少許快樂，最終也無法脫離痛苦的根源。三乘雖然可以超出三界，但他們的道還不是真正的道，還不是佛果乘的緣故。

第二，解釋此品（四聖諦品）的來意，是爲了說明前面的《名號品》是說如來身業隨著不同地方而名號各不相同，此品是說如來隨著不同地方的語業，隨著不同地方說法不離四聖諦的緣故。因此需要此品。

第三，隨著經文解釋意義。在此一品經文中，總共有十二段經文。從『爾時文殊師利』以下十一段，是普遍地針對中心和十方，正式宣說四聖諦的意義各有不同。最後一段，是總括地說十方世界無盡的名目，都是以四聖諦為根本。從此開始。

【English Translation】 English version: For example, like the Lotus Sutra, the Four Noble Truths (duhkha, samudaya, nirodha, marga) are taught for those of the Śrāvakayāna (Voice-hearer Vehicle), the Twelve Nidānas (ignorance, karmic formations, consciousness, name and form, the six sense organs, contact, feeling, craving, grasping, becoming, birth, old age and death) are taught for those of the Pratyekabuddhayāna (Solitary Realizer Vehicle), and the Six Pāramitās (giving, morality, patience, vigor, meditation, wisdom) are taught for the Bodhisattvas. These are all teachings of the Tathāgata (Thus Come One) according to the occasion. For example, in the Ten Stages Chapter, Bodhisattvas of the fifth stage cultivate ten kinds of contemplations on the Truths, with the Four Noble Truths as their basis; Bodhisattvas of the sixth stage cultivate ten kinds of contemplations on the Twelve Nidānas. These are the methods of progressive cultivation that the Tathāgata establishes according to different stages of practice. In general, these Four Noble Truths and Twelve Nidānas are such that all sages and all ordinary beings who have aroused faith in the Buddha's Dharma, but whose practice is not yet complete, all begin by observing their own and others' suffering, thereby arousing bodhicitta (the aspiration for enlightenment) and joyfully seeking the Dharma. It is just that, according to the differences between the Great Vehicle and the Small Vehicle, the superior and the inferior, the cultivation of the Four Noble Truths and the Twelve Nidānas differs. However, all worldly dharmas cannot go beyond the meaning of the Four Noble Truths. This is because the Tathāgata's verbal karma of teaching pervades everything. For example, the Innggala Sutra establishes the Nine Vehicles, intending to explain the differences in the attainment of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) by using the Four Noble Truths and the Twelve Nidānas. The Nine Vehicles are: first, the Śrāvaka Śrāvakayāna; second, the Śrāvaka Bodhisattvayāna; third, the Śrāvaka Pratyekabuddhayāna. These three vehicles commonly contemplate the Four Noble Truths and the Twelve Nidānas, but the fruits of their attainment differ. Within these three vehicles, there are three types each, totaling nine. Penetrating this inconceivable vehicle of the Dharma Realm, there are a total of ten vehicles in the Middle Way of liberation, all of which can reach ultimate liberation. There is no suffering of the Three Realms (desire realm, form realm, formless realm). All other paths are the dharmas of birth and death in the human and heavenly realms. Even if one obtains a little happiness, one will ultimately not be able to escape the root of suffering. Although the Three Vehicles can transcend the Three Realms, their path is not yet the true path, and it is not yet the vehicle of the Buddha fruit.

Second, the intention of this chapter (Chapter on the Four Noble Truths) is to explain that the previous Chapter on Names spoke of the Tathāgata's bodily karma, with different names in different places, while this chapter speaks of the Tathāgata's verbal karma in different places, with teachings that do not depart from the Four Noble Truths. Therefore, this chapter is necessary.

Third, explaining the meaning according to the text. Within this chapter, there are a total of twelve sections of text. From 'Then, Mañjuśrī' onwards, the eleven sections are universally directed towards the center and the ten directions, formally expounding the meaning of the Four Noble Truths, each with its own differences. The last section is a summary of the endless names of the worlds in the ten directions, all of which have the Four Noble Truths as their basis. From here on.

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四諦上分作種種法門。五蘊十二緣總在其內。八萬四千塵勞解脫。總在其內。如文具說。不煩更釋。已上佛名號品四聖諦品是自己信進修行中所信之法。已下光明覺品現佛境。及所行行遍周。如文具明。如是已上十信門。以根本普光明智為殿體。如是進修究竟不離此智也。

光明覺品第九

將釋此品約作三門分別。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。此品名光明覺品。為明因如來放十信中足輪下光照燭十方。初云。一三千大千。以次增廣。至不可說法界虛空界。為明無盡。令信心者了心境廣大無盡無礙與法界虛空界等。明其自己法身智身願行亦等故。以光所照覺悟信心令修行故。以是因緣名光明覺品。修行者。一一隨光觀照十方。已能觀之心亦盡。即與法身同體。入十住初心入信心者。一一隨此寶色燈云光。觀內心及方所。總令心境無有內外中間。方可入方便三昧入十住法門。若作此寶色光明觀。不成一切普賢愿海。神通力諸佛大用皆悉不成。

二釋品來意者。為此第二會中普光明殿說十信心。明成凡夫自心所契佛果信。其前之如來名號品。舉佛身眼耳鼻舌等及名號遍周。四聖諦品。明如來口業說法行遍周。總明佛果遍也。今此品放如來信位教行之光覺悟。令信心者自

【現代漢語翻譯】 現代漢語譯本： 四聖諦（catu-ariya-sacca）上面分作種種法門。五蘊（pañca-khandha）、十二緣起（dvādasa-nidāna）總在其內。八萬四千塵勞解脫，總在其內。如經文具說，不煩更釋。已上佛名號品、四聖諦品是自己信進修行中所信之法。已下光明覺品現佛境，及所行行遍周，如經文具明。如是已上十信門，以根本普光明智為殿體，如是進修究竟不離此智也。

光明覺品第九

將釋此品約作三門分別。一釋品名目，二釋品來意，三隨文釋義。

一釋品名目者。此品名光明覺品，為明因如來放十信中足輪下光照燭十方。初云：『一三千大千世界』（eka tri-sāhasra-mahā-sāhasra-loka-dhātu），以次增廣，至不可說法界虛空界，為明無盡。令信心者了心境廣大無盡無礙與法界虛空界等，明其自己法身（dharma-kāya）智身願行亦等故。以光所照覺悟信心令修行故，以是因緣名光明覺品。修行者，一一隨光觀照十方，已能觀之心亦盡，即與法身同體。入十住（dasa-bhūmi）初心入信心者，一一隨此寶色燈云光，觀內心及方所，總令心境無有內外中間，方可入方便三昧（upāya-samādhi）入十住法門。若作此寶色光明觀，不成一切普賢（Samantabhadra）愿海，神通力諸佛大用皆悉不成。

二釋品來意者。為此第二會中普光明殿說十信心，明成凡夫自心所契佛果信。其前之如來名號品，舉佛身眼耳鼻舌等及名號遍周。四聖諦品，明如來口業說法行遍周，總明佛果遍也。今此品放如來信位教行之光覺悟，令信心者自

【English Translation】 English version: The Four Noble Truths (catu-ariya-sacca) are divided into various Dharma gates. The Five Aggregates (pañca-khandha) and the Twelve Links of Dependent Origination (dvādasa-nidāna) are all contained within them. The liberation from the eighty-four thousand defilements is also contained within them. As the text clearly states, there is no need for further explanation. The preceding 'Buddha Names' chapter and 'Four Noble Truths' chapter are the Dharmas that one believes in during their own practice of faith, diligence, and cultivation. The following 'Light of Awakening' chapter reveals the Buddha's realm and the all-encompassing conduct, as clearly stated in the text. Thus, the above ten stages of faith (dasa-adhimukti-citta) take the fundamental Universal Light Wisdom as their foundation. Therefore, ultimate progress in cultivation does not deviate from this wisdom.

Chapter Nine: Light of Awakening

This chapter will be explained in three parts: 1. Explanation of the chapter title; 2. Explanation of the purpose of the chapter; 3. Explanation of the meaning of the text.

1. Explanation of the chapter title: This chapter is named 'Light of Awakening' to illuminate how the Tathagata emits light from beneath the wheel on the soles of his feet during the ten stages of faith, illuminating the ten directions. It initially speaks of 'one three-thousand great thousand world system' (eka tri-sāhasra-mahā-sāhasra-loka-dhātu), gradually expanding to the inexpressible Dharma Realm and Space Realm, to illustrate its boundlessness. This allows those with faith to understand that the vastness, boundlessness, and unobstructed nature of their minds and realms are equal to the Dharma Realm and Space Realm, clarifying that their own Dharma Body (dharma-kāya), Wisdom Body, vows, and conduct are also equal. The light illuminates and awakens faith, guiding cultivation, hence the name 'Light of Awakening' chapter. Practitioners, one by one, follow the light to contemplate the ten directions, until the mind that contemplates is exhausted, thus becoming one with the Dharma Body. Entering the initial mind of the ten abodes (dasa-bhūmi), those who enter faith, one by one, follow this light of precious colors, lamps, and clouds, contemplating the inner mind and locations, ensuring that the mind and realm have no inside, outside, or middle, only then can they enter the expedient Samadhi (upāya-samādhi) and enter the Dharma gate of the ten abodes. If one practices this contemplation of precious colors and light, one will not accomplish all the vows of Samantabhadra (Samantabhadra), nor will one achieve supernatural powers or the great functions of all Buddhas.

2. Explanation of the purpose of the chapter: In this second assembly, the Universal Light Hall speaks of the ten stages of faith, clarifying the faith in the Buddha fruit that ordinary beings realize in their own minds. The preceding 'Tathagata Names' chapter lists the Buddha's body, eyes, ears, nose, tongue, etc., and names, encompassing all. The 'Four Noble Truths' chapter clarifies that the Tathagata's verbal karma, Dharma teaching, and conduct encompass all, generally clarifying the all-encompassing nature of the Buddha fruit. This chapter now emits the light of the Tathagata's teaching and conduct in the faith position to awaken those with faith.

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信自心智境界身行遍周。即一切處不動智佛。一切處文殊師利。一切處覺首目首財首等十首菩薩是也。即明信心者。自己身語意業名號遍週一如佛故。此品須來。明已上不動智佛等十個智佛是信心中所信之果。是自己之智與佛本同。文殊師利即是自心妙理之慧。餘九是行。十色世界是所見之法。

三隨文釋義者。從初爾時世尊已下有二十四行半經。于中大意義分為五。一舉光出處。二舉光所照境界遠近。三舉一切處百億眾會菩薩同集。四舉一切處佛剎根本智佛。五明一切處文殊同聲一時說頌。

一舉光出處者。經云。爾時世尊兩足輪下放百億光明。此光是初會中如來放眉間光。名一切菩薩智光明普照曜十方藏。此是教化十方菩薩。安立十信及五位十地法門。次第令隨位進修開敷智眼成其無量福智之海。是故名之照曜十方藏。又藏者有二義。一眾生善根堪受此法。名之為藏。如文殊師利嘆善財童子善哉功德藏能來至我所。二大愿大悲大智法身。總名為藏。此光明常照曜十方法界善根眾生。而能成就大菩提心大愿大悲大智饒益眾生藏者故。此如來兩足輪所放光明。是彼現相品中眉間之光。照十方已。其光還來入佛足下。為欲以十地果光用成十信故。是故於此品中還放彼第一會中所入如來足下之光。以成十信如

【現代漢語翻譯】 現代漢語譯本：

信心源於心智的境界，並通過身行遍及一切處。這就是指一切處不動智佛（不動的智慧之佛），一切處文殊師利（代表智慧的菩薩），以及一切處覺首、目首、財首等十首菩薩。明確信心的人，其自身的身語意業和名號與佛無異。此品需要說明的是，以上不動智佛等十個智佛是信心中所信的果。是自己的智慧與佛的本性相同。文殊師利即是自心妙理的智慧。其餘九位菩薩代表修行。十色世界是所見之法。

三、隨文釋義：從『爾時世尊』開始，共有二十四行半的經文。其中，大意義可以分為五點：一、說明光明的出處；二、說明光明所照耀的境界遠近；三、說明一切處百億眾會菩薩一同聚集；四、說明一切處佛剎根本智佛；五、說明一切處文殊菩薩同時異口同聲地說頌。

一、說明光明的出處：經文說：『爾時世尊兩足輪下放百億光明』。此光明是初會中如來從眉間所放的光明，名為『一切菩薩智光明普照曜十方藏』。這是教化十方菩薩，安立十信及五位十地法門，次第引導他們隨位進修，開啟智慧之眼，成就無量福智之海。因此，稱之為『照曜十方藏』。『藏』有二義：一、眾生的善根堪能接受此法，稱之為『藏』。如文殊師利讚歎善財童子『善哉功德藏能來至我所』。二、大愿、大悲、大智法身，總稱為『藏』。此光明常照耀十方法界具有善根的眾生，成就大菩提心、大愿、大悲、大智，饒益眾生。因此，如來兩足輪所放的光明，是《現相品》中眉間之光照耀十方后，又返回到佛足下。這是爲了用十地果光來成就十信。因此，在此品中，再次放出第一會中所入如來足下的光明，以成就十信。

【English Translation】 English version:

Faith originates from the realm of the mind and intellect, and pervades all places through bodily actions. This refers to the Immovable Wisdom Buddha (immovable wisdom of the Buddha) in all places, Manjushri (Bodhisattva representing wisdom) in all places, and the ten chief Bodhisattvas such as Awakening Chief, Eye Chief, and Wealth Chief in all places. Those who understand faith realize that their own body, speech, and mind, as well as their names, are no different from the Buddha. This chapter needs to clarify that the above ten Wisdom Buddhas, including the Immovable Wisdom Buddha, are the result of what is believed in faith. It means that one's own wisdom is the same as the Buddha's nature. Manjushri is the wisdom of the wonderful principle of one's own mind. The other nine represent practice. The ten-colored world is the Dharma that is seen.

1. Explaining the meaning according to the text: From 'At that time, the World Honored One' onwards, there are twenty-four and a half lines of scripture. Among them, the great meaning can be divided into five points: 1. Explaining the source of the light; 2. Explaining the distance of the realm illuminated by the light; 3. Explaining that hundreds of billions of Bodhisattvas from all places gather together; 4. Explaining the fundamental Wisdom Buddha of the Buddha-lands in all places; 5. Explaining that Manjushri Bodhisattva in all places speaks verses in unison.

2. Explaining the source of the light: The scripture says: 'At that time, the World Honored One emitted hundreds of billions of lights from under the wheels of his two feet.' This light is the light emitted by the Tathagata from between his eyebrows in the first assembly, called 'The Light of Wisdom of All Bodhisattvas Universally Illuminating the Ten Directions Treasury'. This is to teach the Bodhisattvas of the ten directions, establish the ten faiths and the five positions and ten grounds Dharma-gates, and gradually guide them to cultivate and advance according to their positions, open the eyes of wisdom, and achieve a sea of immeasurable blessings and wisdom. Therefore, it is called 'Illuminating the Ten Directions Treasury'. 'Treasury' has two meanings: 1. The good roots of sentient beings are capable of receiving this Dharma, which is called 'Treasury'. For example, Manjushri praised Sudhana, 'Excellent, a treasury of merit, able to come to my place'. 2. Great Vow, Great Compassion, Great Wisdom Dharmakaya, are collectively called 'Treasury'. This light constantly illuminates sentient beings with good roots in the ten directions Dharma realm, achieving great Bodhi mind, great Vow, great Compassion, great Wisdom, and benefiting sentient beings. Therefore, the light emitted from the wheels of the Tathagata's two feet is the light from between the eyebrows in the 'Manifestation Chapter' that illuminates the ten directions and then returns to the Buddha's feet. This is to use the light of the ten grounds to achieve the ten faiths. Therefore, in this chapter, the light that entered the Tathagata's feet in the first assembly is released again to achieve the ten faiths.

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來兩足輪下放光。是現相品中所入之光故。明足下放光者。是以果成信初始故。如十住位中。于如來足指端放光。即明入聖之始發跡應真之初生諸佛大智家故。十行位中足趺上放光。十回向位中膝上放光。十地位中眉間放光。終而復始。還依舊果成因。因修果體至功終位熟本末不移至位。更明今此放兩足輪中之光明以果成信故。乃至修行常修果體使慣習成熟故。如此從眉間放光。足下輪中放光。足指端放光。足趺上放光膝。上放光眉間放光出。現品中又于眉間放光名。如來出現光明。如此六度放光總。明成就十信十住十行十回向十地十一地因果法門進修之行相一終故。法界品又眉間放光者。明此一部之經菩薩五位進修及如來出現所證本法總法界為體故。明法界一品是過現未來一切諸佛之本末故。是恒法故。是法常道不思議故。是一切眾生本末故。是一切法之本體故。

二舉光照遠近者。初照三千大千之境。次照十百千乃至十億及不可說。

問曰。何故不一時普照而有漸次耶。

答曰。是一時中漸次。為法界中無前後故。漸次者。為十信修勝進增勝故。

三舉一切處百億眾會菩薩同集者。明自己信行遍周故。

四舉一切處佛世界及十智如來者。明信心者自己智德果遍周故。

五一

【現代漢語翻譯】 現代漢語譯本 從兩足輪下放出光明，這是《現相品》中所攝入的光明。說明從足下放光，是因為以果地功德成就信位之初始。例如在十住位中，從如來足指端放光，這表明進入聖位的開始，發跡應真之初，產生諸佛大智慧之家。十行位中從足背上放光，十回向位中從膝蓋上放光，十地位中從眉間放光。最終又回到初始，仍然是以果地功德成就信位之因，因地修行果地之體，直至功行圓滿，位地成熟，本末始終不移其位。更說明現在這從兩足輪中放出的光明，是以果地功德成就信位之故。乃至修行者常常修習果地之體，使之慣習成熟。如此，從眉間放光，足下輪中放光，足指端放光，足背上放光，膝蓋上放光，眉間放光而出。《出現品》中又于眉間放光，名為如來出現光明。如此六度放光，總說明成就十信、十住、十行、十回向、十地、十一地因果法門進修的行相始終如一。在《法界品》中又從眉間放光，說明此一部經中菩薩五位進修以及如來出現所證的根本之法，總以法界為體。說明《法界品》是過去、現在、未來一切諸佛的本末，是永恒不變的法則，是常道，不可思議，是一切眾生的本末，是一切法的本體。 二、舉光照遠近：首先照耀三千大千世界之境，其次照耀十百千乃至十億及不可說。 問：為什麼不一時普遍照耀，而有漸次呢？ 答：這是一時中的漸次，因為法界中沒有前後之分。漸次，是爲了十信修行的殊勝增進。 三、舉一切處百億眾會菩薩同集：說明自己信行遍及周全。 四、舉一切處佛世界及十智如來：說明信心者的自己智德果遍及周全。 五、一

【English Translation】 English version Light emanates from beneath the two-foot wheels. This is the light included in the 'Manifestations' chapter. The light emanating from beneath the feet signifies the initial establishment of faith through the attainment of fruition. For example, in the Ten Abodes (Shi Zhu Wei) position, light emanates from the tips of the Tathagata's (Rulai) (Thus Come One) toes, indicating the beginning of entering the holy realm, the initial manifestation of truth, and the birth of the great wisdom family of all Buddhas. In the Ten Practices (Shi Xing Wei) position, light emanates from the instep of the foot; in the Ten Dedications (Shi Hui Xiang Wei) position, light emanates from the knees; and in the Ten Grounds (Shi Di Wei) position, light emanates from between the eyebrows. Ultimately, it returns to the beginning, still using the merit of fruition to establish the cause of faith, cultivating the body of fruition through causal practice, until the completion of merit and the maturation of position, with the beginning and end remaining unshifted. Furthermore, it explains that the light emanating from the two-foot wheels now is for the sake of establishing faith through the merit of fruition. Thus, practitioners constantly cultivate the body of fruition, making it familiar and mature. In this way, light emanates from between the eyebrows, from the wheels beneath the feet, from the tips of the toes, from the instep of the foot, from the knees, and from between the eyebrows. In the 'Appearance' chapter, light emanating from between the eyebrows is called the light of the Tathagata's (Rulai) appearance. Thus, the six degrees of light emission collectively explain the consistent progression of the Ten Faiths (Shi Xin), Ten Abodes (Shi Zhu), Ten Practices (Shi Xing), Ten Dedications (Shi Hui Xiang), Ten Grounds (Shi Di), and Eleventh Ground (Shi Yi Di) causal-fruition Dharma gates. In the 'Dharma Realm' chapter, light emanating from between the eyebrows explains that this entire scripture takes the Dharma Realm (Fa Jie) as its body, encompassing the five positions of Bodhisattva (Pusa) cultivation and the fundamental Dharma realized by the Tathagata's (Rulai) appearance. It explains that the 'Dharma Realm' chapter is the beginning and end of all Buddhas in the past, present, and future, the eternal law, the constant path, inconceivable, the beginning and end of all sentient beings, and the essence of all Dharmas. 2. Citing the distance of the light's illumination: First, it illuminates the realm of the three thousand great thousand worlds; then, it illuminates ten, hundred, thousand, up to ten billion and the inexpressible. Question: Why does it not illuminate universally at once, but gradually? Answer: It is a gradual process within a single moment, because there is no before or after in the Dharma Realm (Fa Jie). The gradual process is for the sake of the superior advancement of the Ten Faiths (Shi Xin) cultivation. 3. Citing the gathering of hundreds of billions of assemblies of Bodhisattvas (Pusa) in all places: It explains that one's own faith and practice are pervasive and complete. 4. Citing the Buddha worlds and the Tathagatas (Rulai) of the Ten Wisdoms in all places: It explains that the wisdom and virtue of the faithful one's own fruition are pervasive and complete. 5. One

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切處文殊師利同時說頌者。明信心者自己妙慧擇法遍周。總明自有非是他法從初自信如是。十色世界十智如來十首菩薩。總是自己果有法性大智萬行遍周。以成信故。從此修行經歷五位不離此也。是故發心畢竟二不別。如是二心先心難。自未得度先度他。是故我禮初發心。初發以為天人師超勝聲聞及緣覺。一如涅槃經說。此明從凡入信心者難故。為凡夫總自認是。凡夫不肯認自心是不動智佛故。是故入十信難。明十信心成就任運至十住初發心住故。乃至究竟佛果故。如三乘中修十信心經十千劫。此教中為以根本智法界為教體。但以才堪見實即得不論劫量。如覺城二千之眾善財為首者。是路上發心六千比丘之眾。亦是皆智慧猛利人類精奇。一聞多曉悟。謙恕仁慈。專求大道。以利含生。皆是一生信滿發心入位人也。若不信自心元是不動智佛者。即永劫飄淪。何能利人濟物。如經說。若自有縛能解彼縛。無有是處。是故發心有二種。一修信解發心。但修十信解故。即如前十智。如來十首菩薩是。二信滿發心。十住位初名初發心住故。即十慧菩薩十個月佛是。其因果也。又就此說頌門下義分為二。一明文殊師利說十偈頌嘆如來十種德令信心者信解增廣。二明信心者心地增廣其光漸增。其光漸增者。明信心漸勝。如文可知。一

【現代漢語翻譯】 現代漢語譯本： 當文殊師利（Manjushri，智慧的象徵）陳述偈頌時，闡明了具足信心之人，憑藉自身精妙的智慧，能夠全面而周到地辨別佛法。總而言之，要明白一切皆源於自身，而非來自其他外在的法門。從最初的自信開始，便是如此。十色世界（指充滿各種現象的世界），十智如來（Tathagata，具備十種智慧的如來），十首菩薩（Bodhisattva，具有十種首要品質的菩薩），這一切都是自身本具的果地法性，具備廣大智慧和圓滿的萬行，從而成就信心。因此，從發起菩提心到最終修行，經歷五位（五種修行階段），都不能偏離這個根本。所以說，發心（bodhicitta，發起菩提心）的最初和最終，兩者並無差別。然而，這兩種發心中，最初的發心尤為艱難。在自己尚未得度之前，先想著去度化他人。因此，我禮敬最初發起菩提心的人。最初的發心者可以作為天人和人類的導師，超越聲聞（Sravaka，聽聞佛法而證悟者）和緣覺（Pratyekabuddha，通過觀察因緣而證悟者）。正如《涅槃經》（Nirvana Sutra）所說。這說明從凡夫到生起信心是困難的。因為凡夫總是認為自己就是凡夫。凡夫不肯承認自己的心就是不動智佛（Immovable Wisdom Buddha）。因此，進入十信位（Ten Faiths）是困難的。闡明了十信心成就之後，自然而然地進入十住位（Ten Dwellings）的初發心住（First Stage of Dwelling）。乃至最終成就佛果。如同三乘（Three Vehicles）中修行十信心需要經歷十千劫（kalpa，極長的時間單位）。此教法以根本智（Fundamental Wisdom）法界（Dharmadhatu，法界）為教體。只要具備能夠見到實相的資質，就能立即證悟，不必論及時間的長短。如同覺城（City of Enlightenment）中以善財（Sudhana）為首的二千大眾，以及路上發心的六千比丘，他們都是智慧猛利、人類中的精英。他們能夠一聞多悟，謙遜仁慈，專心尋求大道，以利益一切眾生。他們都是一生之中信心圓滿，發心進入果位的人。如果不相信自己的心原本就是不動智佛，那麼就會永遠沉淪，又怎麼能夠利益他人、救濟萬物呢？正如經書所說，如果自己被束縛，卻想要解開他人的束縛，這是不可能的。因此，發心有兩種：一是修信解發心，只是修習十信的理解。就像前面的十智、如來、十首菩薩。二是信滿發心，十住位的開始被稱為初發心住。就像十慧菩薩（Ten Wisdom Bodhisattvas）和十個月佛（Buddhas of Ten Months）。這就是因果關係。此外，就此頌文的意義而言，可以分為兩個方面：一是闡明文殊師利所說的十偈頌，讚歎如來的十種功德，使具足信心的人信心和理解更加增長。二是闡明具足信心的人心地更加寬廣，其光明逐漸增長。光明逐漸增長，說明信心逐漸增強。具體內容可以從經文中得知。 一

【English Translation】 English version: When Manjushri (symbol of wisdom) simultaneously recited the verses, it clarified that those with faith, through their own exquisite wisdom, can comprehensively and thoroughly discern the Dharma. In essence, understand that everything originates from oneself, not from other external Dharmas. It begins with initial self-confidence. The ten colored worlds (referring to the world full of various phenomena), the Ten Wisdom Tathagatas (Tathagata, those possessing ten types of wisdom), the Ten Headed Bodhisattvas (Bodhisattva, those with ten primary qualities), all of these are the inherent Dharma-nature of the fruition within oneself, possessing vast wisdom and complete myriad practices, thereby accomplishing faith. Therefore, from the arising of Bodhicitta (the aspiration for enlightenment) to the final practice, traversing the five stages (five stages of practice), one must not deviate from this foundation. Thus, the initial and ultimate arising of Bodhicitta are not different. However, among these two types of Bodhicitta, the initial arising is particularly difficult. Before liberating oneself, one thinks of liberating others first. Therefore, I pay homage to those who initially arouse Bodhicitta. The initial Bodhicitta can serve as a teacher for gods and humans, surpassing Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through observing conditions). As stated in the Nirvana Sutra. This illustrates that it is difficult to transition from an ordinary person to generating faith. Because ordinary people always think of themselves as ordinary people. Ordinary people are unwilling to acknowledge that their own mind is the Immovable Wisdom Buddha. Therefore, entering the Ten Faiths is difficult. It clarifies that after the Ten Faiths are accomplished, one naturally enters the First Stage of Dwelling of the Ten Dwellings. And ultimately attains Buddhahood. Like cultivating the Ten Faiths in the Three Vehicles, it requires ten thousand kalpas (an extremely long unit of time). This teaching takes the Fundamental Wisdom Dharmadhatu (Dharmadhatu) as its teaching body. As long as one possesses the qualifications to see reality, one can immediately attain enlightenment, regardless of the length of time. Like the two thousand people led by Sudhana in the City of Enlightenment, and the six thousand monks who aroused Bodhicitta on the road, they are all elites among humans with fierce wisdom. They can understand much from hearing a little, are humble and kind, and wholeheartedly seek the Great Path to benefit all beings. They are all people who have fulfilled their faith in one lifetime and have aroused Bodhicitta to enter the stages. If one does not believe that one's own mind is originally the Immovable Wisdom Buddha, then one will be forever lost, how can one benefit others and save all things? As the scriptures say, if one is bound oneself, yet wants to untie the bonds of others, this is impossible. Therefore, there are two types of Bodhicitta: one is the Bodhicitta of cultivating faith and understanding, which is simply cultivating the understanding of the Ten Faiths. Like the aforementioned Ten Wisdoms, Tathagatas, and Ten Headed Bodhisattvas. The second is the Bodhicitta of fulfilled faith, the beginning of the Ten Dwellings is called the First Stage of Dwelling. Like the Ten Wisdom Bodhisattvas and the Buddhas of Ten Months. This is the cause and effect relationship. Furthermore, regarding the meaning of this verse, it can be divided into two aspects: one is to clarify the ten verses spoken by Manjushri, praising the ten virtues of the Tathagata, so that those with faith can increase their faith and understanding. The second is to clarify that those with faith have a broader mind, and their light gradually increases. The gradual increase of light indicates that faith is gradually increasing. The specific content can be known from the scriptures. One

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一隨光所照之境。以心觀之。隨方令心無盡。十方總然。十方觀遍唯有能觀心在。復觀能觀之心。亦無內外。即十方無礙方入十住初心。一從文殊說頌中雲何嘆如來十種德。令信心者漸漸增廣。一從初十行頌。嘆如來法身無體性德。二有十行頌。嘆如來大慈悲德。為眾生求菩提心故。三有十行頌。嘆如來了法如幻德。應緣現身故。四有十行頌。嘆如來以甚深法德。為眾開示故。五有十行頌。嘆佛救護眾生德。勸信心者有十種業應作故。六有十五行頌。嘆如來無相之相。德隨應見者皆得見故。七有十行頌。嘆如來無依自在德。具一切功德令信心者修學故。八有二十行頌。嘆如來智慧方便德。令信心者樂學修行故。九有二十行頌。嘆如來廣大苦行精進德。令信心者修行故。十有二十行頌。嘆如來實性無三世德。無二相遍週一切令信心者修學故。已上文殊師利說此十頌嘆佛十德。令起信心者發信進修行故。此光明覺品。舉佛果法。令信心者正自入信。信同諸佛。果法不移。法身不動智菩薩行遍週一體。自古及今更無他法。凡聖一性同無性味。同大愿大慈大悲大智。文殊妙慧普賢萬行之味。總為動寂一體用故。如是信修從初發心一時並進。以此十信位內建一百四十大愿成大悲行。法身慧身智身一時俱進故。法身者。即十色世界

【現代漢語翻譯】 現代漢語譯本 一、隨光所照的境界，用心去觀察。隨著方向讓心沒有窮盡，十方都是這樣。十方觀察完畢，只有能觀察的心存在。再觀察能觀察的心，也沒有內外之分。這樣十方無礙，才能進入十住的初心。 二、從文殊菩薩所說的偈頌中，如何讚歎如來的十種功德，使有信心的人漸漸增長信心？ 1. 初十行偈頌，讚歎如來法身沒有體性的功德。 2. 有十行偈頌，讚歎如來大慈悲的功德，爲了眾生求菩提心。 3. 有十行偈頌，讚歎如來了法如幻的功德，應因緣而顯現身。 4. 有十行偈頌，讚歎如來以甚深佛法功德，為大眾開示。 5. 有十行偈頌，讚歎佛救護眾生的功德，勸導有信心的人應當做十種行業。 6. 有十五行偈頌，讚歎如來沒有相的相，功德隨著應當見到的人都能見到。 7. 有十行偈頌，讚歎如來沒有依賴的自在功德，具足一切功德，使有信心的人修學。 8. 有二十行偈頌，讚歎如來智慧方便的功德，使有信心的人樂於學習修行。 9. 有二十行偈頌，讚歎如來廣大苦行精進的功德，使有信心的人修行。 10. 有二十行偈頌，讚歎如來實性沒有三世的功德，沒有二相遍及一切，使有信心的人修學。 以上是文殊師利菩薩所說的這十首偈頌，讚歎佛的十種功德，使生起信心的人發起信心精進修行。 這光明覺品，舉出佛的果法，使有信心的人真正進入信心，信心與諸佛相同，果法不會改變，法身不動的智慧菩薩的行遍及一體。自古至今更沒有其他方法，凡人和聖人同一自性，同無自性之味，同大愿、大慈、大悲、大智。文殊菩薩的妙慧和普賢菩薩的萬行之味，總歸是爲了動與寂一體的功用。像這樣信和修從最初發心時一時並進，用這十信位內建一百四十個大愿成就大悲行，法身、慧身、智身一時共同前進。法身，就是十色世界。

【English Translation】 English version 1. Contemplate the realm illuminated by the light with your mind. Let your mind be boundless in all directions, encompassing the entire ten directions. Once you have contemplated the ten directions, only the mind that can contemplate remains. Then, contemplate the mind that can contemplate, which has neither inside nor outside. Only when the ten directions are unobstructed can you enter the initial mind of the Ten Dwellings (Shi Zhu). 2. From the verses spoken by Manjushri (Wenshu) [Bodhisattva of wisdom], how are the ten virtues of the Tathagata (Rulai) [Thus Come One, Buddha] praised, so that those with faith gradually increase their faith? 1. The initial ten verses praise the virtue of the Tathagata's Dharmakaya (Fashen) [Dharma Body] being without inherent nature. 2. Ten verses praise the virtue of the Tathagata's great compassion, for the sake of sentient beings seeking Bodhicitta (Puti Xin) [the mind of enlightenment]. 3. Ten verses praise the virtue of the Tathagata's Dharma being like illusion, manifesting bodies according to conditions. 4. Ten verses praise the virtue of the Tathagata using profound Dharma to enlighten the masses. 5. Ten verses praise the virtue of the Buddha protecting sentient beings, urging those with faith to perform ten kinds of deeds. 6. Fifteen verses praise the virtue of the Tathagata's formless form, so that those who are meant to see it can see it. 7. Ten verses praise the virtue of the Tathagata's independent freedom, possessing all virtues, enabling those with faith to learn and practice. 8. Twenty verses praise the virtue of the Tathagata's wisdom and skillful means, enabling those with faith to joyfully learn and practice. 9. Twenty verses praise the virtue of the Tathagata's vast ascetic practices and diligence, enabling those with faith to practice. 10. Twenty verses praise the virtue of the Tathagata's true nature being without the three times (past, present, future), without duality, pervading all, enabling those with faith to learn and practice. The above are the ten verses spoken by Manjushri (Wenshu Shili) [Bodhisattva], praising the ten virtues of the Buddha, enabling those who generate faith to initiate faith and diligently practice. This 'Luminous Awareness' chapter presents the Buddha's fruit-Dharma, enabling those with faith to truly enter faith, faith being the same as that of all Buddhas, the fruit-Dharma not changing, the Dharmakaya's (Fashen) [Dharma Body] unmoving wisdom and the Bodhisattva's practice pervading the whole. From ancient times to the present, there is no other method. Ordinary beings and sages share the same nature, the same flavor of no-self-nature, the same great vows, great compassion, great pity, and great wisdom. The flavor of Manjushri's (Wenshu) [Bodhisattva] wonderful wisdom and Samantabhadra's (Puxian) [Bodhisattva] myriad practices is all for the function of unity of movement and stillness. Thus, faith and practice advance simultaneously from the initial arising of the mind, using these Ten Faith positions to establish one hundred and forty great vows to accomplish great compassionate practice, the Dharmakaya (Fashen) [Dharma Body], Wisdom Body, and Knowledge Body advancing together at the same time. The Dharmakaya (Fashen) [Dharma Body] is the world of the ten colors.

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是。智身者。即十智佛是。慧身者。即文殊師利是。大悲者。即一百四十大愿成之是。如是已上諸法。皆是此光明覺品悉皆信入。如問明品。即是已入信中。問答法則成其信力修行故。

問曰。何故成十信門皆文殊師利說法。

答曰。為明文殊是十方諸佛妙慧善簡擇正邪。正邪既定。方以行修行。即名普賢行也。次第合然故。明文殊師利。是童子菩薩。以因創發啓蒙入信之首故。自行成名也。

又問曰。五位法中菩薩入定方說。何故信位不入定說。

答曰。信是凡夫生滅心。信未入證。故無定也。以五位是入體應真無作之理智非無思而顯。不可以有情求。故須入定。

菩薩問明品第十

將釋此品約分三門。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。為成十種信根長十種信力。文殊師利覺首等互為主伴。問十種法明故。故為問明品。

二釋品來意者。前品如來足下輪中放光。開覺所照佛境遠近。令信心者一一觀之無礙。令心行廣大稱法界故。又文殊師利菩薩以十偈頌嘆佛十德。勸令信心者修行故此問明品。即是明十信心者正修行之行及斷疑故。有此品來也。

三隨文釋義者。於此品一段文中有十一段經明文殊師利覺首等十菩薩互為主伴。問十種

【現代漢語翻譯】 現代漢語譯本： 『是。智身者（智慧之身），即十智佛（具備十種智慧的佛）是。慧身者（智慧之身），即文殊師利（Manjusri，菩薩名）是。大悲者（大慈悲者），即一百四十大愿成就之是。』如上所述的諸法，都是此光明覺品所悉皆信入的。如問明品，即是已入信中，問答法則成就其信力修行故。

問：為何成就十信門都是文殊師利說法？

答：爲了闡明文殊是十方諸佛妙慧，善於簡擇正邪。正邪既定，方可行修行，即名普賢行（Samantabhadra's practice）也。次第合然故，闡明文殊師利是童子菩薩，以因創發啓蒙入信之首故，自行成名也。

又問：五位法中菩薩入定方說，為何信位不入定說？

答：信是凡夫生滅心，信未入證，故無定也。以五位是入體應真無作之理智非無思而顯，不可以有情求，故須入定。

菩薩問明品第十

將釋此品約分三門：一釋品名目，二釋品來意，三隨文釋義。

一釋品名目者：為成十種信根，長十種信力，文殊師利、覺首等互為主伴，問十種法明故，故為問明品。

二釋品來意者：前品如來足下輪中放光，開覺所照佛境遠近，令信心者一一觀之無礙，令心行廣大稱法界故。又文殊師利菩薩以十偈頌嘆佛十德，勸令信心者修行故，此問明品即是明十信心者正修行之行及斷疑故，有此品來也。

三隨文釋義者：於此品一段文中有十一段經明文殊師利、覺首等十菩薩互為主伴，問十種

【English Translation】 English version: 'Yes. The Wisdom Body is the Ten Wisdom Buddhas. The Intelligence Body is Manjusri (Manjusri, the name of a Bodhisattva). The Great Compassionate One is the accomplishment of the One Hundred and Forty Great Vows.' All the above-mentioned Dharmas are fully believed and entered into by this Chapter on the Light of Awakening. The Chapter on Asking for Illumination is about already entering into faith, and the principles of questions and answers establish the power of faith in practice.

Question: Why is it that Manjusri speaks the Dharma in the accomplishment of the Ten Doors of Faith?

Answer: In order to clarify that Manjusri is the wonderful wisdom of the Buddhas of the ten directions, skilled in discerning right from wrong. Once right and wrong are determined, one can then engage in practice, which is called Samantabhadra's practice. The order is naturally combined, so it is clarified that Manjusri is a child Bodhisattva, because he initiates and enlightens the beginning of entering into faith, and thus achieves fame through self-practice.

Question: In the Five Stages of Dharma, Bodhisattvas speak only after entering Samadhi. Why is it that the Stage of Faith does not involve speaking in Samadhi?

Answer: Faith is the mind of an ordinary person, subject to birth and death. Faith has not yet entered into realization, so there is no Samadhi. The Five Stages are the wisdom of entering the essence, responding to truth, and non-action, which is revealed not without thought. It cannot be sought with sentient emotions, so it is necessary to enter Samadhi.

Chapter Ten: Bodhisattva's Questions for Illumination

This chapter will be explained in three sections: 1. Explaining the title of the chapter; 2. Explaining the purpose of the chapter; 3. Explaining the meaning of the text.

1. Explaining the title of the chapter: In order to accomplish the ten roots of faith and increase the ten powers of faith, Manjusri, Chief of Awakening, and others act as mutual hosts and companions, asking about the ten kinds of Dharma illumination, hence it is called the Chapter on Asking for Illumination.

2. Explaining the purpose of the chapter: In the previous chapter, the light emitted from the wheel under the feet of the Tathagata opened and illuminated the distance of the Buddha-realm, allowing those with faith to observe each one without obstruction, so that the mind and practice are vast and commensurate with the Dharma-realm. Furthermore, Manjusri Bodhisattva praised the ten virtues of the Buddha with ten verses, encouraging those with faith to practice. This Chapter on Asking for Illumination clarifies the correct practice of those with ten kinds of faith and eliminates doubts, hence the purpose of this chapter.

3. Explaining the meaning of the text: In this chapter, there are eleven sections of scripture clarifying that Manjusri, Chief of Awakening, and the other ten Bodhisattvas act as mutual hosts and companions, asking about the ten kinds of

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法明。各以菩薩之名。即表十信所行之行。文殊還以名下之行以相咨問。十菩薩等各以自行法以頌答之。令信心者依而仿學。其十問十頌。其文如下。最下一段都結十方同此。

第一爾時文殊師利菩薩已下六行經。是文殊菩薩起二十問。善惡因果。或一字問。或一句一問。總有二十問。向下十一行頌。是覺首菩薩答初一行頌。是嘆能問之人及勸聽。后十行頌。是答所問之法。文殊善問世間善惡因果不相知業。能成就善惡因果。覺首菩薩。便以法不相知。以真理答。但為迷真自作業爾。知真者。但以全業是真。末後一行頌。明真妄總亡舉喻及法說故。如文自具。思之可見。文煩理隱不煩更釋於此十一行頌中。義分為三。一科頌意。二釋菩薩名。三配隨位因果。

一科頌意者。此十一行頌一行是一頌。初行嘆能問及勸聽。次下十行文各自具明。初一行頌。頌法無性。次一行舉喻水流不相知。準意知之。不煩更科。

二釋菩薩名者。為明覺此隨流生死業體本性恒真而無流轉。眼耳鼻舌身意恒如法。知非流轉生死性故。亦無虛妄。亦無真實。但為無貪瞋癡愛。真智慧故名之為真。故說如斯法。利眾生故。名為自覺覺他大道心眾生者故。為以此當體無明諸業因果上自覺覺他令知法界自性真理真妄兩亡。名為覺

【現代漢語翻譯】 現代漢語譯本：法明，各自以菩薩的名稱，來表示十信位所修行的行為。文殊菩薩用菩薩名號所代表的修行來互相請教。十位菩薩等各自用自己的修行方法來作頌回答，讓有信心的人依此效仿學習。這十問十頌，其文如下。最後一段都總結為十方世界都是如此。

第一段，從『爾時文殊師利菩薩』開始的六行經文，是文殊菩薩提出的二十個問題，關於善惡因果，或一個字一個問題，或一句一個問題，總共有二十個問題。接下來的十一行頌文，是覺首菩薩回答的，第一行頌文是讚歎能提問的人並勸人聽聞，後面的十行頌文是回答所提出的問題。文殊菩薩善於提問世間善惡因果不相知的業，能夠成就善惡因果。覺首菩薩便用『法不相知』，以真理來回答，只是因為迷惑于真理而自己造業罷了。知道真理的人，就應該明白所有的業都是真如的顯現。最後一行頌文，說明真妄都消亡，用比喻和法來說明，如經文字身所具備的，思考就可以明白。經文繁瑣而道理隱晦，所以不再詳細解釋。在這十一行頌文中，義理分為三部分：一是科判頌文的意義，二是解釋菩薩的名稱，三是配合相應的位次和因果。

一、科判頌文的意義：這十一行頌文，一行是一頌。第一行讚歎能提問的人並勸人聽聞，接下來的十行經文各自明白地說明。第一行頌文，頌揚法無自性。接下來一行用比喻說明水流不相知，按照這個意思去理解就可以了，不再詳細科判。

二、解釋菩薩的名稱：爲了說明覺悟到這隨順生死流轉的業的本體本性恒常為真而不流轉，眼耳鼻舌身意恒常如法，知道不是流轉生死的本性，所以既沒有虛妄，也沒有真實，只是因為沒有貪嗔癡愛，具有真正的智慧，所以稱之為真。因此宣說這樣的法，利益眾生，所以名為自覺覺他的發大道心的眾生，爲了用這當體無明的諸業因果上自覺覺他，使人知道法界自性真理，真妄兩亡，名為覺。

【English Translation】 English version: Dharma is made clear. Each uses the name of a Bodhisattva to represent the practices performed in the Ten Faiths. Manjushri (Bodhisattva of Wisdom) uses the practices associated with the names to inquire of each other. The Ten Bodhisattvas and others each use their own practice methods to answer in verses, so that those with faith can follow and learn. These ten questions and ten verses are as follows. The last paragraph concludes that all directions are the same.

The first section, the six lines of scripture starting with 'At that time, Manjushri Bodhisattva,' are the twenty questions raised by Manjushri Bodhisattva, concerning the causes and effects of good and evil, either one word per question or one sentence per question, totaling twenty questions. The following eleven lines of verses are the answers given by Jue Shou Bodhisattva (Awakened Leader Bodhisattva). The first line of verses praises the one who can ask questions and encourages listening. The following ten lines of verses answer the questions asked. Manjushri Bodhisattva is good at asking about the worldly karma of good and evil causes and effects that are not known, which can accomplish good and evil causes and effects. Jue Shou Bodhisattva then uses 'Dharma is not known,' answering with truth, simply because one is deluded about the truth and creates karma oneself. Those who know the truth should understand that all karma is a manifestation of Suchness. The last line of verses explains that both truth and falsehood disappear, using metaphors and Dharma to explain, as the scripture itself possesses, which can be understood through contemplation. The scripture is verbose and the principles are obscure, so no further detailed explanation will be given. In these eleven lines of verses, the meaning is divided into three parts: first, a classification of the meaning of the verses; second, an explanation of the names of the Bodhisattvas; and third, a matching of the corresponding positions and causes and effects.

1. Classification of the meaning of the verses: These eleven lines of verses, one line is one verse. The first line praises the one who can ask questions and encourages listening. The following ten lines of scripture each clearly explain. The first line of verses praises the non-self-nature of Dharma. The next line uses the metaphor of water flowing without knowing each other, understand according to this meaning, and no further detailed classification is needed.

2. Explanation of the names of the Bodhisattvas: In order to explain the realization that the essence of this karma that follows the cycle of birth and death is inherently true and does not flow, the eyes, ears, nose, tongue, body, and mind are always in accordance with the Dharma, knowing that it is not the nature of flowing birth and death, so there is neither falsehood nor truth, but because there is no greed, hatred, or delusion, and one possesses true wisdom, it is called truth. Therefore, speaking such Dharma to benefit sentient beings is called a sentient being who is self-aware and makes others aware, generating the mind of the Great Way, in order to use this inherently ignorant karma of causes and effects to make oneself and others aware, so that people know the true principle of the self-nature of the Dharma realm, where both truth and falsehood disappear, which is called awakening.

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首。以信此法初。名之為首。此明十信初心。全信自身眼耳鼻舌身意及以一切眾生全體真妄兩亡唯佛智海故。故以不動智佛等十智如來為十信位中自己果故。金色世界妙色世界蓮華色世界等十色世界。是十信之中所信之理。文殊師利覺首財首等十菩薩眾。是十信之行以行立名。得名知行。一一菩薩仿行解上而立名故。已下菩薩例然。世界名妙色。即是覺首菩薩所覺之理。無礙智佛即是覺首當位所修佛果。以此信心明諸業因果真妄兩亡。即智用無礙故。

三配隨位因果者。常以自心本不動智佛。為本信心之因以進修得此無礙智佛。是隨位佛果。此乃但依問答及菩薩名號佛名號世界形色。取其意趣。理自分明。勿須疑也。

第二爾時文殊師利菩薩已下五行經。是文殊師利問財首菩薩言。如來十種方便隨時之法。初舉非眾生。即約覺首所答。業體純真。后問如來十種隨時之化。何緣而有。財首為成信心。約實而答。隨時是假。如下十行頌中具明。於此十行頌中義分為三。一科其頌意。二釋菩薩名。三配隨位因果。

一科頌意者。此十行頌中一行一頌。初一行頌中初當兩句。嘆所問法非小器所堪是多聞者之。境界次兩句今如問當說。及聽已下九行頌是財首以實。而答如文。具明。

二釋菩薩名者為將

【現代漢語翻譯】 現代漢語譯本 首。以信此法初。名之為首。此明十信初心。全信自身眼耳鼻舌身意及以一切眾生全體真妄兩亡唯佛智海故。故以不動智佛（Amoghasiddhi Buddha）等十智如來為十信位中自己果故。金色世界（Golden World）、妙色世界（Wonderful Color World）、蓮華色世界（Lotus Color World）等十色世界。是十信之中所信之理。文殊師利（Manjushri）覺首（Awakening Leader）、財首（Wealth Leader）等十菩薩眾。是十信之行以行立名。得名知行。一一菩薩仿行解上而立名故。已下菩薩例然。世界名妙色。即是覺首菩薩所覺之理。無礙智佛（Unimpeded Wisdom Buddha）即是覺首當位所修佛果。以此信心明諸業因果真妄兩亡。即智用無礙故。 三配隨位因果者。常以自心本不動智佛（Amoghasiddhi Buddha）。為本信心之因以進修得此無礙智佛（Unimpeded Wisdom Buddha）。是隨位佛果。此乃但依問答及菩薩名號佛名號世界形色。取其意趣。理自分明。勿須疑也。 第二爾時文殊師利菩薩（Manjushri）已下五行經。是文殊師利（Manjushri）問財首菩薩（Wealth Leader）言。如來十種方便隨時之法。初舉非眾生。即約覺首（Awakening Leader）所答。業體純真。后問如來十種隨時之化。何緣而有。財首（Wealth Leader）為成信心。約實而答。隨時是假。如下十行頌中具明。於此十行頌中義分為三。一科其頌意。二釋菩薩名。三配隨位因果。 一科頌意者。此十行頌中一行一頌。初一行頌中初當兩句。嘆所問法非小器所堪是多聞者之。境界次兩句今如問當說。及聽已下九行頌是財首（Wealth Leader）以實。而答如文。具明。 二釋菩薩名者為將

【English Translation】 English version First. To initially believe in this Dharma is called the 'beginning'. This clarifies the initial mind of the Ten Faiths. It is to fully believe that one's own eyes, ears, nose, tongue, body, and mind, as well as all sentient beings, are entirely devoid of both truth and falsehood, existing only within the wisdom ocean of the Buddha. Therefore, the Immovable Wisdom Buddha (Amoghasiddhi Buddha) and the other Ten Wisdom Tathagatas are regarded as one's own fruition within the Ten Faiths stage. The Golden World, the Wonderful Color World, the Lotus Color World, and the other Ten Color Worlds represent the principles to be believed in within the Ten Faiths. Manjushri, Awakening Leader, Wealth Leader, and the other Ten Bodhisattvas represent the practice of the Ten Faiths, with names established based on practice. The names are derived from understanding and practice, with each Bodhisattva's name reflecting their corresponding practice and understanding. The same applies to the Bodhisattvas mentioned below. The world named 'Wonderful Color' is the principle realized by the Awakening Leader Bodhisattva. The Unimpeded Wisdom Buddha is the Buddha fruit cultivated by the Awakening Leader in his position. With this faith, the causes and effects of all karmas are understood to be devoid of both truth and falsehood, thus the application of wisdom is unimpeded. Regarding the matching of causes and effects according to the position, the inherent Immovable Wisdom Buddha (Amoghasiddhi Buddha) of one's own mind is always taken as the cause of fundamental faith, and the attainment of this Unimpeded Wisdom Buddha through further cultivation is the Buddha fruit corresponding to the position. This is based solely on the questions and answers, as well as the names of the Bodhisattvas, the names of the Buddhas, and the shapes and colors of the worlds, to grasp their intended meaning. The principles are self-evident, so there is no need for doubt. Secondly, the five lines of scripture starting with 'At that time, Manjushri Bodhisattva' is Manjushri (Manjushri) asking Wealth Leader Bodhisattva about the Tathagata's ten expedient and timely methods. The initial statement 'not sentient beings' refers to the Awakening Leader's (Awakening Leader) answer, which is that the essence of karma is purely true. Later, the question is asked about the reason for the Tathagata's ten kinds of timely transformations. Wealth Leader (Wealth Leader), in order to establish faith, answers based on reality, stating that timeliness is provisional. This is fully explained in the ten lines of verses below. The meaning of these ten lines of verses is divided into three parts: first, categorizing the meaning of the verses; second, explaining the names of the Bodhisattvas; and third, matching causes and effects according to the position. Regarding categorizing the meaning of the verses, each of the ten lines of verses is a single verse. In the first line of verse, the first two sentences praise that the Dharma being asked about is not something that can be comprehended by those of small capacity, but is the realm of those who have heard much. The next two sentences indicate that the answer will be given as asked. The nine lines of verses from 'and listening' onwards are Wealth Leader's (Wealth Leader) answer based on reality, as fully explained in the text. Regarding explaining the names of the Bodhisattvas, it is to

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如下頌中善達真假法財而惠施眾生故。名為財首。以十信心中法財初始益生之所行。名之為首。世界名蓮華色者。明此信中以法聖財饒益眾生令其自他性無染著故。號世界名為蓮華色。以法施人。破迷成智。名為滅暗智佛。明當位信中自具法門理行智之因果故。財首是當位之行。已下例然。

三配隨位因果者。常以自心根本不動智佛文殊師利。為信心之因。進修得解脫智佛。財首菩薩是隨位之行果故。佛是智果。餘者例然仿此。

第三爾時已下四行半經。是文殊師利問寶首菩薩。先總舉眾生同有四大無我無我所。云何已下有十問。業因果法已下有十行頌。是寶首菩薩答前十問故。初明舉體無分別。二明受業之好醜。由行所生。具如經說。大意達體業亡迷真業起故。於此十行頌中。義分為三。一科頌意。二釋菩薩名。三配隨位因果。

一科頌意者。初兩句是嘆果報由行生。次兩句嘆業體本真本無所有。是諸佛所說已下九行。一行一頌舉喻顯法。達法無業法業無二由行不同。如文可知。

二釋菩薩名者。明此信位達業即法體不復有業。名之法寶。以法寶益生為信首故。故名寶首。明此是北方是師位以威儀軌則以利眾生故。佛號威儀智。世界名瞻卜華色者。此華黃色。明是利眾生之福德色也。黃者

【現代漢語翻譯】 現代漢語譯本： 如下面的頌文所說，能夠通達真實和虛假的法財並惠施給眾生，因此被稱為財首（Cai Shou，指菩薩名，意為財富之首）。以十信心中法財最初利益眾生的行為，稱之為首。世界名為蓮華色（Lian Hua Se，指佛國世界名，意為蓮花之色）是因為表明在此信心中，以法的聖財饒益眾生，使他們的自性和他性都沒有染著，所以這個世界被稱為蓮華色。以法佈施的人，破除迷惑成就智慧，被稱為滅暗智佛（Mie An Zhi Fo，指佛名，意為滅除黑暗智慧之佛）。表明當位信中自身具有法門的理行智的因果。財首是當位的行為，以下以此類推。 三、配合隨位的因果關係。通常以自心根本不動智佛文殊師利（Wen Shu Shi Li，指菩薩名，即文殊菩薩）作為信心的因。通過進修獲得解脫智佛。財首菩薩是隨位的行果。佛是智果，其餘的可以此類推。 第三，從『爾時』開始的四行半經文，是文殊師利問寶首菩薩（Bao Shou Pu Sa，指菩薩名，意為寶首菩薩）。先總括眾生共同具有四大皆空、無我、無我所的特性。『云何』以下有十個問題。『業因果法』以下有十行頌文，是寶首菩薩回答前面十個問題。首先說明舉體沒有分別，其次說明承受業報的好壞，是由行為所產生的，具體如經文所說。大意是通達本體，業障消亡，真實的業行生起。因此，在這十行頌文中，意義分為三部分：一、科頌的意義；二、解釋菩薩的名稱；三、配合隨位的因果。 一、科頌的意義。最初兩句是讚歎果報由行為產生，接著兩句讚歎業的本體本來是真實且一無所有的。『是諸佛所說』以下的九行，一行一頌，舉例來顯明佛法。通達佛法，業與法體沒有差別，業與法體本無二致，只是由於行為不同，如經文所說可以明白。 二、解釋菩薩的名稱。說明此信位通達業就是法體，不再有業，稱之為法寶。以法寶利益眾生作為信的首要，所以稱為寶首。說明這是北方，是師位，用威儀軌則來利益眾生。佛號威儀智（Wei Yi Zhi，指佛名，意為威儀智慧之佛）。世界名為瞻卜華色（Zhan Bu Hua Se，指佛國世界名，意為瞻卜花之色），這種花是黃色的，說明這是利益眾生的福德之色。黃色代表……

【English Translation】 English version: As stated in the following verses, one who understands the true and false Dharma wealth and bestows it upon sentient beings is called Cai Shou (財首, meaning 'Chief of Wealth,' a Bodhisattva's name). The initial act of benefiting sentient beings with the Dharma wealth in the ten faiths is called 'chief.' The world named Lian Hua Se (蓮華色, meaning 'Lotus Color,' a Buddha-land's name) signifies that in this faith, sentient beings are enriched with the sacred wealth of the Dharma, so that their self-nature and other-nature are free from attachment, hence the world is called Lian Hua Se. One who gives Dharma, destroys delusion, and achieves wisdom is called Mie An Zhi Fo (滅暗智佛, meaning 'Extinguishing Darkness Wisdom Buddha,' a Buddha's name). It indicates that in the position of faith, one possesses the causes and effects of the principles, practices, and wisdom of the Dharma. Cai Shou is the practice of the current position, and the following are analogous. Three, matching the causes and effects of the corresponding positions. Usually, the self-mind's fundamental, unmoving wisdom Buddha, Manjushri (文殊師利, the Bodhisattva Manjushri), is taken as the cause of faith. Through diligent practice, one attains the Liberation Wisdom Buddha. Bodhisattva Cai Shou is the resulting practice of the corresponding position. The Buddha is the wisdom result, and the rest can be inferred similarly. Third, the four and a half lines of scripture starting from 'At that time' are Manjushri asking Bodhisattva Bao Shou (寶首菩薩, meaning 'Treasure Head Bodhisattva,' a Bodhisattva's name). First, it generally states that all sentient beings share the characteristics of the four great elements being empty, without self, and without what belongs to self. Following 'How,' there are ten questions. The ten lines of verses following 'Karma, cause, and effect Dharma' are Bodhisattva Bao Shou's answers to the previous ten questions. First, it explains that the whole body has no distinctions; second, it explains that the goodness or badness of receiving karmic retribution is produced by actions, as described in the scriptures. The general idea is that understanding the essence, karmic obstacles disappear, and true karmic actions arise. Therefore, in these ten lines of verses, the meaning is divided into three parts: one, the meaning of the verses; two, the explanation of the Bodhisattva's name; three, the matching of the causes and effects of the corresponding positions. One, the meaning of the verses. The first two lines praise that the result of retribution is produced by actions, and the next two lines praise that the essence of karma is originally true and without anything. The nine lines following 'As the Buddhas said,' one line per verse, use examples to reveal the Dharma. Understanding the Dharma, there is no difference between karma and the Dharma body; karma and the Dharma body are essentially the same, only differing due to actions, as can be understood from the scriptures. Two, explaining the Bodhisattva's name. It explains that this position of faith understands that karma is the Dharma body, and there is no longer karma, which is called the Dharma treasure. Taking benefiting sentient beings with the Dharma treasure as the priority of faith, hence it is called Bao Shou. It explains that this is the north, the position of the teacher, using dignified conduct to benefit sentient beings. The Buddha is called Wei Yi Zhi (威儀智, meaning 'Dignified Wisdom Buddha,' a Buddha's name). The world is called Zhan Bu Hua Se (瞻卜華色, meaning 'Champak Flower Color,' a Buddha-land's name), this flower is yellow, indicating that this is the color of merit for benefiting sentient beings. Yellow represents...

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福慶之氣內應白凈。外現黃相故。如來為人天之師衣。緇衣像北方。坎故內應白凈無染之理。外現黃相即明。以利生白凈無染之福相以為世界之名。以利。眾生德行詳序佛號。威儀。智常以法寶利。生達業性真。名為寶首菩薩。總是第四信心自所。得法因果理智之號。

問曰。何故北方。為師為君。

答曰。像水利潤萬物又。水流慕下像。為君為師者說愚濟迷使令發明。又明北方坎為下位。像為君為師者。常以謙下之行。令眾生所歸益之。以道潤之故。君子常謙處下位而濟物發明故。故以北方坎為君為師。夫大方無隅。但取其意表德故。餘位如名號品已釋。一佛號遍十方故。此以隨方表法。故如周易泰卦乾坤。初九拔茅連茹。為茅潔白柔弱。其根甘甜。像君子有德。如茅柔弱潔白。甘和可以引接之與仕也。然茅非君子。以物喻之。然此方隅非佛。以法喻之。令如法也。佛智無依。依物名智。其方無方。以法成方也。非東西南北如情所見方故。

三配隨位因果者。常以自心本不動智佛。為始信心之因。進修得威儀智佛。為次第精進波羅蜜中之果也。

第四爾時已下六行經。是文殊問德首菩薩。如來所悟是一法。云何已下有十問。如文具明。已下有十行頌。是德首菩薩答。於此說頌中。義分為三

【現代漢語翻譯】 現代漢語譯本：福慶之氣在內與白凈相應，在外顯現出黃色的表相。所以如來是人天之師，所穿的緇衣象徵北方。坎卦的卦象，內在對應著白凈無染的道理，外在顯現出黃色的表相，這表明佛以利益眾生為己任，以白凈無染的福德之相作為世界的名字。爲了利益眾生，詳細地闡述佛號、威儀和智慧，常常用法寶來利益眾生，通達業的本性真如，因此名為寶首菩薩（Baoshou Pusa）。這些都是第四信位的菩薩自身所證得的法、因、果、理、智的稱號。

問：為什麼說北方象徵著為師為君的身份？

答：因為水能滋潤萬物，而且水總是向下流，這象徵著為君為師的人，要開導愚昧，救濟迷惑，使他們能夠覺悟。而且，北方在八卦中對應著坎卦，坎卦象征著卑下的位置。這象徵著為君為師的人，常常以謙卑的行為，使眾生歸附並從中受益，用真理來滋潤他們。所以，君子常常謙虛地處於下位，以此來救濟萬物，啓發眾生。因此，用北方的坎卦來象徵為君為師。要知道，大道是無邊無際的，這裡只是取其象徵意義來表達德行。其餘方位在《名號品》中已經解釋過了，因為一尊佛的佛號遍佈十方。這裡是根據不同的方位來表達佛法。就像《周易》中的泰卦，乾坤二卦，初九爻辭說『拔茅連茹』，是因為茅草潔白柔弱，它的根是甘甜的，這象徵著君子有德行，像茅草一樣柔弱潔白，甘甜平和，可以用來引導和接納賢士。然而，茅草並不是君子，只是用它來比喻。同樣，這個方位也不是佛，只是用它來比喻佛法，使人能夠如法修行。佛的智慧沒有依賴，只是借用事物來命名智慧。方位本沒有固定的方位，只是用法來成就方位。不是像世俗所見那樣，有東西南北的固定方位。

三、將方位與因果相配：常常以自心本不動的智慧佛（智佛）作為始信心的因，通過精進修行，證得具有威儀的智慧佛（威儀智佛），作為次第精進波羅蜜中的果。

第四，從『爾時』（Ershi）開始的六行經文，是文殊菩薩（Wenshu Pusa）問德首菩薩（Deshou Pusa），如來所證悟的是同一佛法，為什麼會有十個問題，經文中已經詳細說明。接下來的十行偈頌，是德首菩薩的回答。在這段偈頌中，義理可以分為三個部分。

【English Translation】 English version: The auspicious energy of blessings inwardly corresponds to purity, and outwardly manifests a yellow appearance. Therefore, the Tathagata (Rulai) is the teacher of humans and devas (tiān), and the kasaya (zī yī) he wears symbolizes the north. The trigram Kan (坎) corresponds inwardly to the principle of purity and non-attachment, and outwardly manifests a yellow appearance, which indicates that the Buddha takes benefiting sentient beings as his responsibility, and uses the auspicious appearance of purity and non-attachment as the name of the world. In order to benefit sentient beings, the Buddha elaborates on the Buddha's names, dignified conduct, and wisdom, and often uses the Dharma treasures to benefit sentient beings, understanding the true nature of karma, hence the name Baoshou Bodhisattva (寶首菩薩). These are all titles of Dharma, cause, effect, principle, and wisdom attained by the Bodhisattva of the fourth stage of faith.

Question: Why does the north symbolize the status of a teacher and a ruler?

Answer: Because water nourishes all things, and water always flows downwards, symbolizing those who are teachers and rulers, guiding the ignorant, saving the deluded, and enabling them to awaken. Moreover, the north corresponds to the trigram Kan (坎), which symbolizes a humble position. This symbolizes that those who are teachers and rulers often use humble conduct to make sentient beings rely on them and benefit from them, nourishing them with truth. Therefore, virtuous people often humbly occupy a lower position to save all things and enlighten sentient beings. Therefore, the trigram Kan (坎) in the north is used to symbolize a teacher and a ruler. Know that the Great Way is boundless, and here we only take its symbolic meaning to express virtue. The other directions have already been explained in the 'Nomenclature Chapter', because the name of a Buddha pervades the ten directions. Here, we express the Dharma according to different directions. Just like the Tai hexagram in the Book of Changes, the Qian and Kun trigrams, the first line says 'Pulling out cogongrass, connected by its roots', because cogongrass is pure white and soft, and its roots are sweet, symbolizing that a virtuous person has virtue, like cogongrass, soft, pure white, sweet and harmonious, which can be used to guide and receive worthy scholars. However, cogongrass is not a virtuous person, it is only used as a metaphor. Similarly, this direction is not the Buddha, it is only used as a metaphor for the Dharma, so that people can practice according to the Dharma. The Buddha's wisdom has no dependence, it only borrows things to name wisdom. Directions have no fixed directions, they are only achieved by the Dharma. It is not like the fixed directions of east, west, north, and south as seen by the world.

Third, matching the directions with cause and effect: We often take the wisdom Buddha (智佛) of the self-mind's original unmoving wisdom as the cause of the initial faith, and through diligent practice, we attain the wisdom Buddha (威儀智佛) with dignified conduct as the result of the progressive Paramita (波羅蜜).

Fourth, the six lines of scripture starting from 'Ershi' (爾時) are Manjushri Bodhisattva (文殊菩薩) asking Deshou Bodhisattva (德首菩薩) that what the Tathagata (如來) has realized is the same Dharma, why there are ten questions, which have been explained in detail in the scripture. The following ten lines of verses are the answer of Deshou Bodhisattva (德首菩薩). In this section of verses, the meaning can be divided into three parts.

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。一科頌之意。二釋菩薩名。三配隨位因果。

一科頌意者。此十行頌中初一行。嘆所問之義。唯甚深智所知。次下九行頌。一行一頌如文具明。大意明不異一法界修行無量法門。無量法門只是一法界性。不可滯一不作多。不可滯多不是一。如十玄義思之。以無依住智照之可見。

二釋菩薩名者。名為德首。為明此位不離一法界性以消癡愛及一切煩惱而常修習一切諸功德故。名為德首。世界名青蓮華色者。明此第五信心是禪波羅蜜故心凈無染無貪恚癡故。此是東北方佛號明相智。明此位進修之果得法心凈。故如艮位丑寅兩。間明相現故。故佛號明相智。用此方隅以表禪定法故。以東北方是艮。艮為山。山表安靜不動義。是禪定義故。

三配隨位因果者。常以自心根本不動智佛。為所信之因進。修得明相智佛為果也。

第五爾時已下五行半經。是文殊問目首菩薩如來福田等一無異。所謂已下有十問。具如經說。已下有十行頌。是目首所答。三門如前。

一科頌意者。此十行頌一行一頌。其頌意答前所問。佛福田是一云何佈施果報不同。其義有二。一明佛自福田不同。二明眾生所施福田不同。一明佛自福田不同者。明如來身目發紺青身真金色丹唇素齒一身之上色各不同。華藏世界莊嚴萬異

【現代漢語翻譯】 現代漢語譯本 一、科判頌文的意義；二、解釋菩薩的名稱；三、配合相應位次的因果。

一、科判頌文的意義：這十行頌文中，第一行讚歎所問的義理，唯有甚深智慧才能了知。接下來的九行頌文，每一行都頌揚一個義理，如經文所明白闡述的。大意是闡明不異於一法界而修行無量法門，無量法門只是一法界之性。不可執著於一而不作多，不可執著于多而不是一。可以像十玄義那樣思考，用無依住的智慧來照見。

二、解釋菩薩的名稱：名為德首（具有德行之首的菩薩）。是爲了闡明此位不離一法界之性，以此來消除癡愛及一切煩惱，並且常常修習一切諸功德，所以名為德首。世界名為青蓮華色（清凈莊嚴的世界）是因為此第五信心是禪波羅蜜（通過禪定達到彼岸）的緣故，心凈無染，沒有貪嗔癡。此是東北方佛號明相智（具有明亮智慧的佛）。闡明此位進修的果報是獲得法心清凈。所以像艮位（八卦方位之一，代表東北方）丑寅（十二地支中的兩個）之間，明亮之相顯現的緣故。所以佛號明相智。用此方隅來表示禪定之法。因為東北方是艮，艮為山，山代表安靜不動的意義，是禪定的意義。

三、配合相應位次的因果：常常以自心根本不動智佛（內心深處不動搖的智慧之佛）作為所信之因，進而修習，得到明相智佛作為果報。

第五，從『爾時』以下五行半的經文，是文殊（文殊菩薩）問目首菩薩（菩薩名）如來福田（能生出無量功德的殊勝之田）等同一無異。所謂以下有十個問題，具體如經文所說。以下有十行頌文，是目首菩薩所回答。三門如前。

一、科判頌文的意義：這十行頌文，一行一頌。其頌文的意義是回答前面所問的問題，佛的福田是一，為何佈施的果報不同。其義理有二：一、闡明佛自身的福田不同；二、闡明眾生所施的福田不同。一、闡明佛自身的福田不同：闡明如來身目發紺青（頭髮紺青色），身真金色（身體是真正的金色），丹唇素齒（紅色的嘴唇和潔白的牙齒），一身之上顏色各不相同，華藏世界（佛所居住的清凈世界）莊嚴萬千差異。

【English Translation】 English version I. Classifying the meaning of the verses; II. Explaining the name of the Bodhisattva; III. Matching the cause and effect of the corresponding position.

I. Classifying the meaning of the verses: In these ten lines of verses, the first line praises the meaning of the question, which can only be understood by profound wisdom. The following nine lines of verses, each line praises a meaning, as clearly stated in the scripture. The general idea is to clarify that practicing countless Dharma doors is not different from the one Dharmadhatu (the realm of reality), and the countless Dharma doors are only the nature of the one Dharmadhatu. One should not be attached to one without creating many, and one should not be attached to many without being one. One can think like the Ten Profound Meanings and see it with the wisdom of non-reliance.

II. Explaining the name of the Bodhisattva: The name is De Shou (Bodhisattva who is the head of virtue). It is to clarify that this position is inseparable from the nature of the one Dharmadhatu, so as to eliminate infatuation and all afflictions, and to constantly practice all virtues, so it is named De Shou. The world is named Azure Lotus Color (a pure and solemn world) because this fifth faith is Dhyana Paramita (reaching the other shore through meditation), the mind is pure and unpolluted, without greed, hatred, and delusion. This is the Buddha in the northeast direction named Ming Xiang Zhi (Buddha with bright wisdom). It clarifies that the result of cultivation in this position is to obtain a pure Dharma mind. Therefore, like the Gen position (one of the eight trigrams, representing the northeast direction) between Chou and Yin (two of the twelve Earthly Branches), the bright appearance appears. Therefore, the Buddha is named Ming Xiang Zhi. This azimuth is used to represent the Dharma of meditation. Because the northeast direction is Gen, Gen is a mountain, and the mountain represents the meaning of quiet and immobility, which is the meaning of meditation.

III. Matching the cause and effect of the corresponding position: Constantly take the Buddha of the fundamental immovable wisdom of one's own mind (the Buddha of unwavering wisdom in the depths of the heart) as the cause of faith, and then cultivate to obtain the Buddha of Ming Xiang Zhi as the result.

Fifth, from 'At that time' to the following five and a half lines of scripture, is Manjushri (Manjushri Bodhisattva) asking Mu Shou Bodhisattva (name of a Bodhisattva) whether the Tathagata's field of merit (a supreme field that can generate immeasurable merits) is the same or different. The so-called below are ten questions, as specifically stated in the scripture. Below are ten lines of verses, which are answered by Mu Shou Bodhisattva. The three doors are as before.

I. Classifying the meaning of the verses: These ten lines of verses, one line for each verse. The meaning of the verses is to answer the questions asked earlier, the Buddha's field of merit is one, why are the rewards of giving different. There are two meanings: First, clarify that the Buddha's own fields of merit are different; Second, clarify that the fields of merit given by sentient beings are different. First, clarify that the Buddha's own fields of merit are different: Clarify that the Tathagata's body has dark blue eyes and hair (hair is dark blue), the body is true golden color (the body is true golden color), red lips and white teeth (red lips and white teeth), the colors on one body are different, and the Flower Adornment World (the pure world where the Buddha lives) is decorated with thousands of differences.

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者。總明法性理智中具有。以法性理智中本具無量功德故。有隨行報得莊嚴者。如如來身有九十七種大人之相者。是法身智體自具故。如來有無量隨好功德莊嚴。是隨行報得故。如外邊依正報中金剛地。是法性身報得是正報。寶樹莊嚴世界是法性。隨行報得是依報。宮殿樓閣是法性大智隨大慈悲含育眾生。業上報得。師子座。是法性隨智轉法輪報得。蓮華藏世界。是法性隨行教化眾生無染性報得。香水海。是法性隨大悲心謙下饒益行報得。香河右旋。是隨順法性進修教化眾生報得。總不離法性大智隨行報殊。一一行中皆有無量行門。互為主伴。以此莊嚴。依報正報。一一境界中有無量同異。此是觀因知果。以此準知總是一性中隨用不同故。二眾生布施福田果報不同者。此乃由心輕重有智無智果報不同謙下高心。所求有異。總是一心中隨用不同故。

二釋菩薩名者。名為目首。明此位是東南方辰巳之間。像此信心進修智日漸高。善知福田因果等報名為目首。是故如來常取辰巳以為齋戒之則。如前名號品已釋。準彼知之。

三配因果者。還以自心本不動智佛為因。此位究竟智佛為進修之果。

第六爾時文殊師利已下五行半經。是文殊問勤首佛教是一。云何得見者。有斷煩惱不斷煩惱不同等然。其已下十

【現代漢語翻譯】 現代漢語譯本：總而言之，法性理智中具有一切。因為法性理智中本來就具有無量的功德。有隨行報得的莊嚴，例如如來身有九十七種大人之相，這是法身智體自身具有的緣故。如來有無量隨好功德莊嚴，這是隨行報得的緣故。例如外邊的依正報中，金剛地是法性身報得，是正報。寶樹莊嚴世界是法性隨行報得，是依報。宮殿樓閣是法性大智隨大慈悲含育眾生，由業力而得到的果報。師子座是法性隨智轉法輪而得到的果報。蓮華藏世界是法性隨行教化眾生而得到的無染性果報。香水海是法性隨大悲心謙下饒益眾生而得到的果報。香河右旋是隨順法性進修教化眾生而得到的果報。總而言之，都離不開法性大智隨行報的差別，每一行中都有無量的行門，互相作為主伴，用這些來莊嚴。依報正報，每一個境界中都有無量的同異，這是觀察因就知道果。用這個來推知總是一性中隨用不同罷了。二、眾生布施福田果報不同，這是因為內心輕重、有智無智，果報不同，謙下高心，所求有差異。總而言之，都是一個心中隨用不同罷了。 二、解釋菩薩名號，名為'目首'（Mukha，開始、首要）。說明這個位置是在東南方辰巳之間，象徵此信心進修，智慧之日漸高。善於瞭解福田因果等，報名為'目首'。因此如來常常取辰巳作為齋戒的準則，如前面名號品已經解釋，參照那裡就可以知道了。 三、配合因果，還是以自心本不動智佛為因，這個位置究竟智佛為進修的果。 第六，'爾時文殊師利已下五行半經'，是文殊（Manjushri）問勤首（Pratnasiras）佛教是一，云何得見。有斷煩惱不斷煩惱不同等然，其已下十

【English Translation】 English version: In summary, the Dharmata (法性, the nature of reality) and wisdom inherently possess everything. This is because the Dharmata and wisdom originally contain immeasurable merits. There are adornments obtained as a result of following practices, such as the Tathagata's (如來, Thus Come One) body having ninety-seven major marks of a great man, which is due to the Dharmakaya's (法身, Dharma Body) wisdom-essence possessing them inherently. The Tathagata has immeasurable minor marks and meritorious adornments, which are obtained as a result of following practices. For example, in the external environment and retributive bodies, the Vajra (金剛, diamond) ground is the Dharmata-body's retributive attainment, which is the primary retribution. The world adorned with jeweled trees is the Dharmata's attainment through following practices, which is the dependent retribution. Palaces and pavilions are the Dharmata's great wisdom, along with great compassion, nurturing sentient beings, a retributive attainment from karma. The lion throne is the Dharmata's retributive attainment of turning the Dharma wheel (法輪, wheel of Dharma) according to wisdom. The Lotus Treasury World (蓮華藏世界, Lotus Matrix World) is the Dharmata's retributive attainment of teaching and transforming sentient beings without defilement through following practices. The fragrant water sea is the Dharmata's retributive attainment of benefiting sentient beings with humility through great compassion. The fragrant river flowing to the right is the retributive attainment of cultivating and teaching sentient beings in accordance with the Dharmata. In short, it is inseparable from the Dharmata's great wisdom and the differences in retributive attainments through following practices. In each and every practice, there are immeasurable practice doors, mutually serving as principal and companion, using these to adorn. Dependent and primary retributions, in each and every realm, there are immeasurable similarities and differences. This is knowing the result by observing the cause. Using this to infer that everything is ultimately the same nature, but with different applications. Secondly, explaining the Bodhisattva's (菩薩, enlightenment being) name, named 'Mukha' (目首, beginning, foremost). This indicates that this position is between the southeast direction, Chen (辰) and Si (巳), symbolizing that this faith progresses in cultivation, and the sun of wisdom gradually rises higher. Being skilled in understanding the causes and effects of the field of merit, the name is 'Mukha'. Therefore, the Tathagata often takes Chen and Si as the standard for fasting and precepts, as explained in the previous chapter on names. Refer to that to understand it. Thirdly, matching cause and effect, still taking the inherently unmoving wisdom-Buddha of one's own mind as the cause, and the ultimate wisdom-Buddha in this position as the result of progressive cultivation. Sixth, 'At that time, Manjushri (文殊師利) asked Pratnasiras (勤首) from the following five and a half lines of scripture', is Manjushri asking Pratnasiras that the Buddha's teachings are one, how can one see it? There are differences such as cutting off afflictions and not cutting off afflictions, and so on, and the following ten

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問已下有十行頌。是勤首菩薩所答。于中三門如前。

一科頌意者。此十行初一行頌勸聽。次一行頌勸聞法勤修。已下八行頌責其懈怠。如文具明。

二釋菩薩名者。名為勤首。為前明目首善示福田因果佛號究竟智。此位當須勤而行之。故名勤首。佛號最勝智者。為明勤修勝進即得最勝智為果。

三配隨位因果者。還以本不動智佛為因。最勝智佛為進修之果。

第七爾時已下六行經。是文殊問法首。如佛所說。若有眾生受持正法。悉能除斷一切煩惱。何故有受持正法而不斷者。于中有十。一問如文具明。于中有十行頌。是法首所答。三門義如前。

一科頌意者。此十行頌中初一句勸聽。次一句嘆能問。次兩句責多聞者不修行。已下九行頌。一行一頌責多聞而心不精專不能斷煩惱。如文具明。

二釋菩薩名者。名為法首。為是西北方戌亥兩間。明愚迷長夜中能以正法自利利他專求無懈。名為法首。世界名金剛色者。以堅精無怠。是自世界。托西北方乾卦。干為堅剛。佛號自在智者。以自精勤觀照達理業亡。名為自在智佛。

三配隨位因果者。還以自心本不動智佛為因。進修得自在智佛為果。

第八爾時已下有五行經。是文殊問智首。如來唯以一法而得出離。又于佛法

【現代漢語翻譯】 現代漢語譯本： 以下有十行頌文，是勤首菩薩（Qinshou Pusa，Diligent Leader Bodhisattva）所回答的。其中三門（sanmen，three aspects）的含義如前所述。 一、科判頌文的意義：這十行頌文中，第一行頌文勸人聽聞，第二行頌文勸人聽聞佛法後勤奮修行，接下來的八行頌文責備那些懈怠的人，如經文所詳細說明。 二、解釋菩薩的名稱：名為勤首，因為前面已經闡明了目首菩薩（Mushou Pusa，Eye Leader Bodhisattva）的善行，展示了福田（futian，field of merit）的因果，以及佛號究竟智（jiujing zhi，ultimate wisdom）。這個位次的菩薩應當勤奮地去實行，所以名為勤首。佛號最勝智（zuisheng zhi，supreme wisdom），是爲了說明勤奮修行，不斷進步，就能得到最殊勝的智慧作為果報。 三、配合隨順位次的因果：仍然以本不動智佛（Benbudong zhi fo，original immovable wisdom Buddha）為因，以最勝智佛為精進修行的果報。 第七、爾時（ershi，at that time）以下六行經文，是文殊菩薩（Wenshu Pusa，Manjushri Bodhisattva）問法首菩薩（Fashou Pusa，Dharma Leader Bodhisattva）。如佛所說，如果眾生受持正法（zhengfa，true Dharma），就能斷除一切煩惱（fannao，afflictions）。為什麼有人受持正法卻不能斷除煩惱呢？其中有十個問題，如經文所詳細說明。其中有十行頌文，是法首菩薩所回答的。三門的含義如前所述。 一、科判頌文的意義：這十行頌文中，第一句勸人聽聞，第二句讚歎能提出問題，第三、四句責備那些多聞而不修行的人，接下來的九行頌文，每一行頌文都責備那些多聞而內心不精進專一，不能斷除煩惱的人，如經文所詳細說明。 二、解釋菩薩的名稱：名為法首，因為位於西北方的戌亥兩方之間，表明在愚昧迷茫的長夜中，能夠以正法自利利他，專心求法而不懈怠，所以名為法首。世界名為金剛色（jingang se，diamond color），是因為堅固精進而不懈怠，這是他自身的世界。寄託于西北方的乾卦（qian gua，Qian trigram），乾代表堅硬剛強。佛號自在智（zizai zhi，unobstructed wisdom），是因為自身精勤觀照，通達真理，業障消亡，所以名為自在智佛。 三、配合隨順位次的因果：仍然以自心本不動智佛為因，精進修行而得到自在智佛作為果報。 第八、爾時以下有五行經文，是文殊菩薩問智首菩薩（Zhishou Pusa，Wisdom Leader Bodhisattva）。如來只是用一種方法就能得到解脫，又在佛法中

【English Translation】 English version: Below are ten lines of verses, which are the answers of Qinshou Pusa (勤首菩薩, Diligent Leader Bodhisattva). The meaning of the three aspects (三門, sanmen) within them is as previously stated. 1. Analyzing the meaning of the verses: In these ten lines of verses, the first line encourages listening, the second line encourages diligent practice after hearing the Dharma, and the following eight lines rebuke those who are lazy, as the text explains in detail. 2. Explaining the name of the Bodhisattva: Named Qinshou, because the goodness of Mushou Pusa (目首菩薩, Eye Leader Bodhisattva) has been clarified earlier, showing the cause and effect of the field of merit (福田, futian), and the Buddha's title of Ultimate Wisdom (究竟智, jiujing zhi). Bodhisattvas in this position should diligently practice, hence the name Qinshou. The Buddha's title of Supreme Wisdom (最勝智, zuisheng zhi) is to illustrate that diligent practice and continuous progress will result in the attainment of supreme wisdom as a reward. 3. Matching the cause and effect according to the position: Still taking the Original Immovable Wisdom Buddha (本不動智佛, Benbudong zhi fo) as the cause, and the Supreme Wisdom Buddha as the result of diligent practice. 7. The six lines of sutra from 'E'rshi' (爾時, at that time) onwards are Manjushri Bodhisattva (文殊菩薩, Wenshu Pusa)'s questions to Fashou Pusa (法首菩薩, Dharma Leader Bodhisattva). As the Buddha said, if sentient beings uphold the True Dharma (正法, zhengfa), they can cut off all afflictions (煩惱, fannao). Why are there those who uphold the True Dharma but cannot cut off afflictions? There are ten questions within, as the text explains in detail. There are ten lines of verses within, which are the answers of Fashou Bodhisattva. The meaning of the three aspects is as previously stated. 1. Analyzing the meaning of the verses: In these ten lines of verses, the first sentence encourages listening, the second sentence praises the ability to ask questions, the third and fourth sentences rebuke those who hear much but do not practice, and the following nine lines of verses, each line rebukes those who hear much but are not diligent and focused in their hearts, and cannot cut off afflictions, as the text explains in detail. 2. Explaining the name of the Bodhisattva: Named Fashou, because it is located between Xu and Hai in the northwest, indicating that in the long night of ignorance and delusion, one can benefit oneself and others with the True Dharma, focusing on seeking the Dharma without懈怠, hence the name Fashou. The world is named Diamond Color (金剛色, jingang se), because of its firm diligence and lack of懈怠, this is his own world. Entrusted to the Qian trigram (乾卦, Qian gua) in the northwest, Qian represents firmness and strength. The Buddha's title of Unobstructed Wisdom (自在智, zizai zhi) is because one diligently contemplates, understands the truth, and eliminates karmic obstacles, hence the name Unobstructed Wisdom Buddha. 3. Matching the cause and effect according to the position: Still taking the Original Immovable Wisdom Buddha of one's own mind as the cause, and attaining the Unobstructed Wisdom Buddha as the result of diligent practice. 8. The five lines of sutra from 'E'rshi' onwards are Manjushri Bodhisattva's questions to Zhishou Pusa (智首菩薩, Wisdom Leader Bodhisattva). The Tathagata can attain liberation with just one method, and also in the Buddha Dharma

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中智為上首。何故讚歎佈施等。總有十問。大意明十波羅蜜四無量心畢竟無體何須用為。已下有十行頌。智首菩薩答。如文具明。于中三門如前。

一科頌意者。此十行頌中初一行頌。嘆能問及勸聽。已下九行。一行一頌如文具明。智首菩薩答意。諸助道法隨根遣病若不修學無性菩提不成。如頌中分明舉喻況說可知。但須依法有病即治之。如除堆阜道自無礙。自病已除還與人服藥之與方終無舍離。

二釋菩薩名者。名為智首。以明智慧知根權施法藥。四攝四無量十波羅蜜三十七助菩提分。隨病生起。增多之處。而令服之。顯發菩提無作之性。漸令依本。名為智首。此是下方世界。明以佈施戒忍進定等十波羅蜜門如地。能生髮一切白凈之法故。世界名頗梨色者。此是白色如水精寶色。佛號梵智者。明心如大地荷負萬有常安靜故。梵者凈也。

三配隨位因果者。還以自心本不動智佛為因。進修得心智寂靜為果表地體安靜故。

第九爾時已下是文殊問賢首。一切諸佛一道而得出離云。何今見種種不同所。謂已下有十行頌是。賢首答于。中三門如前。

新華嚴經論卷第十五 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十六

長者李通玄撰

一

【現代漢語翻譯】 現代漢語譯本 智首（Zhisou，菩薩名）為上首。何故讚歎佈施等？總共有十個問題。大意是闡明十波羅蜜（Shi Boluomi，佛教中達到彼岸的十種方法）和四無量心（Si Wuliangxin，慈、悲、喜、舍四種廣大的心）畢竟沒有實體，為何還要修習？以下有十行頌文。智首菩薩回答。如經文具體闡明。其中三門如前所述。 第一科頌文的意義是：這十行頌文中，第一行頌文讚歎提問者並勸人聽聞。以下九行，一行一頌，如經文具體闡明。智首菩薩回答的意義是：各種輔助修道的法門，隨著眾生的根器來消除病癥，如果不修學，無自性的菩提就不能成就。如頌文中分明地舉出比喻來說明，可以理解。只要依法，有病就醫治，就像剷除堆積的土丘，道路自然暢通無阻。自己的病已經消除，還給人服用藥物，給予藥方，最終都不會捨棄。 第二是解釋菩薩的名稱：名為智首（Zhisou），表明他以智慧能知曉眾生的根器，權巧地施予法藥，運用四攝（Si She，佈施、愛語、利行、同事四種攝受眾生的方法）、四無量心（Si Wuliangxin）和十波羅蜜（Shi Boluomi）、三十七助菩提分（Sanshiqizhu Puti Fen，三十七種幫助達到菩提的方法），隨著眾生的病癥生起和增多的地方，而令他們服用（法藥），顯發菩提無作的自性，逐漸令他們迴歸本源。所以名為智首（Zhisou）。這是下方世界。表明以佈施、持戒、忍辱、精進、禪定等十波羅蜜（Shi Boluomi）之門，如大地一般，能生髮一切清凈之法。世界名為頗梨色（Poli Se）的原因是，這是白色，如水精寶的顏色。佛號梵智（Fanzhi）的原因是，表明心如大地，荷負萬有，常處於安靜的狀態。梵（Fan）的意思是清凈。 第三是配合隨位的因果：還是以自心本不動智佛為因，精進修習得到心智寂靜為果，以此來表示地體的安靜。 第九，爾時以下是文殊（Wenshu）菩薩問賢首（Xianshou）菩薩：一切諸佛都是通過同一條道路而得出離的，為什麼現在看到種種不同？所謂以下有十行頌文。是賢首（Xianshou）菩薩的回答。其中三門如前所述。 新華嚴經論卷第十五 大正藏第 36 冊 No. 1739 新華嚴經論 新華嚴經論卷第十六 長者李通玄撰 一

【English Translation】 English version Zhisou (Zhisou, name of a Bodhisattva) is the foremost. Why praise giving and so on? There are ten questions in total. The main idea is to clarify that the Ten Paramitas (Shi Boluomi, the ten perfections for crossing over to the other shore in Buddhism) and the Four Immeasurable Minds (Si Wuliangxin, the four boundless states of loving-kindness, compassion, sympathetic joy, and equanimity) ultimately have no substance, so why practice them? Below are ten lines of verses. Bodhisattva Zhisou answers. As the text clearly explains. The three aspects within are as mentioned before. The meaning of the first section of verses is: In these ten lines of verses, the first line praises the questioner and encourages listening. The following nine lines, one line per verse, as the text clearly explains. The meaning of Bodhisattva Zhisou's answer is: Various methods that aid in cultivation, eliminate ailments according to beings' capacities. If one does not cultivate and learn, the self-nature of Bodhi cannot be achieved. As the verses clearly illustrate with metaphors, it can be understood. As long as one follows the Dharma, treat the illness when there is one, just like removing accumulated mounds of earth, the road will naturally be unobstructed. After one's own illness has been cured, one still gives medicine to others, providing prescriptions, and ultimately will not abandon them. The second is to explain the name of the Bodhisattva: Named Zhisou (Zhisou), indicating that with wisdom, he can know beings' capacities, skillfully administer Dharma medicine, and utilize the Four Embracing Dharmas (Si She, the four ways of embracing beings: giving, kind speech, beneficial action, and cooperation), the Four Immeasurable Minds (Si Wuliangxin), the Ten Paramitas (Shi Boluomi), and the Thirty-seven Aids to Bodhi (Sanshiqizhu Puti Fen, the thirty-seven factors conducive to enlightenment), according to where beings' ailments arise and increase, and cause them to take (the Dharma medicine), revealing the non-active nature of Bodhi, gradually leading them back to the origin. Therefore, he is named Zhisou (Zhisou). This is the world below. It indicates that with the doors of the Ten Paramitas (Shi Boluomi) such as giving, precepts, patience, diligence, meditation, etc., like the earth, it can generate all pure Dharmas. The reason why the world is named Crystal Color (Poli Se) is that it is white, like the color of crystal treasure. The reason why the Buddha is named Brahma Wisdom (Fanzhi) is that it indicates that the mind is like the earth, bearing all things, and is always in a state of tranquility. Brahma (Fan) means purity. The third is to match the cause and effect according to the position: It still takes the inherently unmoving wisdom Buddha of one's own mind as the cause, and diligently cultivating to obtain the tranquility of mind and wisdom as the effect, to represent the tranquility of the earth's substance. Ninth, from 'At that time' onwards, it is Manjusri (Wenshu) Bodhisattva asking Bodhisattva Xianshou (Xianshou): All Buddhas attain liberation through the same path, why do we now see various differences? The so-called below are ten lines of verses. It is Bodhisattva Xianshou's (Xianshou) answer. The three aspects within are as mentioned before. New Avatamsaka Sutra Commentary, Volume 15 Taisho Tripitaka Volume 36, No. 1739, New Avatamsaka Sutra Commentary New Avatamsaka Sutra Commentary, Volume 16 Composed by Elder Li Tongxuan One

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科頌意者此十行頌中初兩行嘆法王唯一法一身一智。已下八行頌。于中大意有四。一嘆差別佛土因本回向心所成。為明迴向心就根益物身土教儀悉皆就根。二明諸佛自報之境非是行因方見。三明眾生差別之事皆由眾生之心行異故隨自心見別非佛之異。四明佛神力能就根現法。

二釋菩薩名者。名為賢首。為明得此十種信心。信佛果德與自心體一。善諳疑滯通塞入其賢位。故名賢首。此是上方位也。意明此信位心智及境。悉如虛空。無所不含。皆無妨礙。是賢人之德。故名賢首。世界名平等色者。為明既是上方明身心與空合故。世界名平等色。佛號觀察智者。明以其自心空智慧門善能觀察諸法皆空無所染著。是故名觀察智。

三配隨位因果者。還以自心根本性空無分別不動智佛為因。以進修至法空觀察智佛是果。此明體用圓滿因果一性。以是義故。還說如來一身一心一智慧法門明契果會因始末無二。總以一為根本故。

問曰。何故頌初云文殊法常爾。

答曰。為文殊是諸佛之慧。不動智是體文殊是用。以將此一切諸佛一切眾生根本智之體用門與一切信心者。作因果體用故。使依本故。迄至究竟果滿與因不異無二性故。方名初發心畢竟心二種不別。明此十信心難發難信難入。聞之者皆云。我是凡

【現代漢語翻譯】 現代漢語譯本：科頌的意思是這十行頌中，最初兩行讚歎法王是唯一的法、唯一的身體、唯一的智慧。接下來的八行頌，其中大意有四個方面：一是讚歎差別佛土是由根本的迴向心所成就的，爲了闡明迴向心，就根基利益眾生，身土教儀都依隨根基。二是說明諸佛自身所證的境界，不是通過修行因地就能見到的。三是說明眾生之間的差別，都是由於眾生的心行不同，所以隨各自的心而見到的景象不同，並非佛的差異。四是說明佛的神力能夠依隨眾生的根基而示現佛法。 二是解釋菩薩的名稱。名為賢首（Xian Shou），爲了說明獲得這十種信心，相信佛的果德與自己的心體是一體的，善於瞭解疑惑和滯礙，通達其賢位，所以名為賢首。這是上方的位次。意思是說明這信位的心智和境界，都如虛空一般，無所不包，都沒有妨礙，是賢人的德行，所以名為賢首。世界名為平等色（Ping Deng Se），是爲了說明既然是上方，說明身心與空相合，所以世界名為平等色。佛號觀察智（Guan Cha Zhi），說明以其自身空性的智慧之門，善於觀察諸法皆空，沒有染著，因此名為觀察智。 三是配對隨位的因果。還是以自身根本的性空無分別不動智佛（Bu Dong Zhi Fo）為因，以進修至法空觀察智佛（Guan Cha Zhi Fo）為果。這說明體用圓滿，因果一性。因為這個緣故，還是說如來一身一心一智慧法門，說明契合果地，因地始終沒有二致。總以一為根本。 問道：為什麼頌的開頭說『文殊法常爾』？ 答道：因為文殊（Wen Shu）是諸佛的智慧，不動智（Bu Dong Zhi）是體，文殊（Wen Shu）是用。因為將這所有諸佛所有眾生根本智的體用之門，與一切有信心的人，作為因果體用，使之依據根本，直到究竟果滿，與因沒有差異，沒有二性，才名為初發心、畢竟心兩種沒有差別。說明這十種信心難以發起、難以相信、難以進入。聽到的人都說：我是凡夫。

【English Translation】 English version: The meaning of the verse is that the first two lines of these ten lines of verse praise the Dharma King as the only Dharma, the only body, and the only wisdom. The following eight lines of verse have four main points: First, it praises the different Buddha lands that are accomplished by the fundamental heart of dedication (迴向心, hui xiang xin). To clarify the heart of dedication, it benefits beings according to their roots, and the body, land, teachings, and rituals all follow these roots. Second, it explains that the realm attained by the Buddhas themselves cannot be seen through cultivation in the causal stage. Third, it explains that the differences between beings are all due to the different actions of their minds, so the scenes they see differ according to their own minds, and are not due to the differences of the Buddhas. Fourth, it explains that the divine power of the Buddhas can manifest the Dharma according to the roots of beings. Second, the name of the Bodhisattva is explained. The name is Xian Shou (賢首), meaning 'Worthy Leader'. It is to explain that one obtains these ten kinds of faith, believing that the fruit of Buddhahood is one with one's own mind-essence, being skilled in understanding doubts and hindrances, and penetrating to the position of the worthy. Therefore, it is named Xian Shou (賢首). This is the position of the upper direction. It means that the mind and wisdom of this position of faith, and the realm, are all like empty space, all-encompassing, and without obstruction. It is the virtue of a worthy person, so it is named Xian Shou (賢首). The world is named Ping Deng Se (平等色), meaning 'Equal Color', to explain that since it is the upper direction, it indicates that the body and mind are united with emptiness, so the world is named Ping Deng Se (平等色). The Buddha is named Guan Cha Zhi (觀察智), meaning 'Observing Wisdom', explaining that with the wisdom-gate of one's own empty nature, one is skilled in observing that all dharmas are empty and without attachment. Therefore, it is named Guan Cha Zhi (觀察智). Third, the causes and effects that correspond to the positions are matched. It still takes one's own fundamental, empty, non-discriminating, immovable wisdom Buddha, Bu Dong Zhi Fo (不動智佛), as the cause, and the Buddha of observing wisdom of emptiness of Dharma, Guan Cha Zhi Fo (觀察智佛), as the effect. This explains that the essence and function are complete, and the cause and effect are of one nature. Because of this meaning, it is still said that the Tathagata's Dharma-gate of one body, one mind, and one wisdom explains that it is in accordance with the fruit-ground, and the causal-ground is the same from beginning to end. In general, one is taken as the foundation. Question: Why does the verse begin by saying 'Wen Shu's (文殊) Dharma is always like this'? Answer: Because Wen Shu (文殊) is the wisdom of all Buddhas, Bu Dong Zhi (不動智) is the essence, and Wen Shu (文殊) is the function. Because the essence and function of the fundamental wisdom of all Buddhas and all beings are taken as the cause and effect for all those who have faith, so that they rely on the foundation, until the ultimate fruit is complete, and there is no difference from the cause, and there is no duality, it is then called the initial aspiration and the ultimate mind without any difference. It explains that these ten kinds of faith are difficult to arouse, difficult to believe, and difficult to enter. Those who hear it all say: 'I am a mortal.'

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夫何由可得是佛故。設少分信者。即責神通道力。是故當知且須如是正信。方始以正信正見法力加行如法進修。分分無明薄。解脫智慧明。依自得法淺深。漸當神通德用隨自己得。信猶未得。何索神通。說言漸漸者。不移一時。一法性一智慧。無依住。無所得中。漸漸故。以十玄六相義圓之法性理中無有漸頓。但為無始無明慣習熟卒令契理純熟難故。而有漸漸。其漸漸者。畢竟無始終延促長短等量故。名為漸漸。

第十爾時已下。明諸菩薩共問文殊師利。十一種佛境界已下十行頌。是文殊師利答。于中三門如前。

一科頌意者。此十行頌。一行一頌。其頌文答前所問。頌文自具足不繁更釋。

二釋菩薩名者。文殊師利。此云妙德。以妙慧善簡正邪自在。故云妙德。此是東方卯位也。明卯主東方震卦震為雷動啟蟄生之始。明此妙慧是震動發生十信心之始。是故亦云妙生菩薩。為明一切諸佛從此慧生十信解故。乃至滿足菩提一切願行海故。世界名金色者。明舉因果體白凈無染法故。又明金胎二月表十信為聖胎故。一切處金色世界。一切處文殊師利。明無性凈慧遍故。佛號不動智者。為無明本空無體可動名不動智故。但有應境知法應器知根。如響應聲無有處所形體可得。名之為智。無可取捨故。名為不動

【現代漢語翻譯】 現代漢語譯本：如何才能獲得佛的境界呢？即使只有少許信心的人，也會苛求神通和道力。因此應當知道，首先需要具備這樣的正信，才能以正信和正見，憑藉佛法的力量加以修行，逐漸減少無明，增長解脫的智慧。根據自己證得佛法的深淺，神通和德用也會逐漸隨之而來。如果連信心都還沒有得到，又怎麼能要求神通呢？說『漸漸』，不是指一時之間就能完成。一法性、一智慧，沒有依靠，沒有執著，在無所得中，逐漸進步。用十玄六相圓融的法性之理來看，沒有漸悟和頓悟的區別。只是因為無始以來的無明習氣深重，一下子要完全契合真理很難，所以才會有漸修的過程。而所謂的『漸漸』，畢竟沒有始終、延促、長短等量的概念，所以才說是『漸漸』。

第十（爾時已下）以下，闡明諸位菩薩共同向文殊師利（Manjushri，妙德）菩薩提問。『十一種佛境界』以下十行頌文，是文殊師利菩薩的回答。其中包含的三重含義與前文相同。

一、解釋頌文的意義：這十行頌文，一行一頌。頌文回答了前面提出的問題，頌文字身已經很完整，不再贅述。

二、解釋菩薩的名稱：文殊師利（Manjushri），意為『妙德』。因為他以微妙的智慧，善於辨別正邪，能夠自在無礙，所以稱為『妙德』。這個方位在東方，對應於十二地支的卯位。卯位代表東方，對應於八卦中的震卦，震卦象征雷動，是萬物開始萌發生長的時刻。這表明文殊師利的妙慧是震動和發生十信心的開端。因此，也稱為妙生菩薩。這是爲了說明一切諸佛都是從此智慧中產生，從而生起十信的理解，乃至圓滿菩提的一切願行海。世界名為金色，表明因果的本體清凈無染。也表明金胎二月，代表十信是成聖的胎藏。一切處都是金色世界，一切處都有文殊師利菩薩，表明無自性的清凈智慧遍佈一切處。佛號為不動智者，因為無明的根本是空無自性，沒有可以動搖的實體，所以稱為不動智。只有應境而知法，應機而知根，就像聲音迴應回聲一樣，沒有固定的處所和形體可以把握，這才能稱之為智慧。因為沒有什麼可以取捨，所以稱為不動。

【English Translation】 English version: How can one attain the state of Buddhahood? Even those with only a little faith often demand神通 (Shen Tong, supernatural powers) and 道力 (Dao Li, the power of the Tao). Therefore, it should be known that one must first have such 正信 (Zheng Xin, right faith) in order to cultivate with the power of the Dharma through 正信 (Zheng Xin, right faith) and 正見 (Zheng Jian, right view), gradually diminishing ignorance and increasing the wisdom of liberation. According to the depth of one's attainment of the Dharma, supernatural powers and virtuous functions will gradually follow. If even faith has not yet been attained, how can one demand supernatural powers? Saying 'gradually' does not mean it can be accomplished in an instant. One Dharma-nature, one wisdom, without reliance, without attachment, progresses gradually in non-attainment. From the perspective of the 法性 (Fa Xing, Dharma-nature) principle of the 十玄 (Shi Xuan, Ten Profound Principles) and 六相 (Liu Xiang, Six Characteristics) of perfect fusion, there is no distinction between gradual and sudden enlightenment. It is only because the habitual tendencies of beginningless ignorance are deep-rooted, making it difficult to fully accord with the truth all at once, that there is a gradual process of cultivation. And the so-called 'gradually' ultimately has no beginning, end, extension, contraction, length, or shortness, so it is called 'gradually'.

The tenth section (starting with '爾時已下' (Er Shi Yi Xia, At that time)) explains the questions posed by the Bodhisattvas to 文殊師利 (Manjushri, Wondrous Virtue) Bodhisattva. The ten lines of verses starting with '十一種佛境界' (Shi Yi Zhong Fo Jing Jie, Eleven kinds of Buddha realms) are 文殊師利 (Manjushri) Bodhisattva's answers. The three layers of meaning contained within are the same as before.

1. Explaining the meaning of the verses: These ten lines of verses, one line per verse, answer the questions raised earlier. The verses themselves are complete and will not be elaborated further.

2. Explaining the name of the Bodhisattva: 文殊師利 (Manjushri) means 'Wondrous Virtue'. Because he uses subtle wisdom to skillfully discern right from wrong and is able to be free and unhindered, he is called 'Wondrous Virtue'. This position is in the east, corresponding to the 卯 (Mao) position in the twelve earthly branches. The 卯 (Mao) position represents the east, corresponding to the 震 (Zhen) trigram in the 八卦 (Ba Gua, Eight Trigrams), which symbolizes thunder and the beginning of the germination and growth of all things. This indicates that 文殊師利 (Manjushri)'s wondrous wisdom is the beginning of the arousal and generation of the ten faiths. Therefore, he is also called 妙生 (Miao Sheng, Wonderfully Born) Bodhisattva. This is to explain that all Buddhas arise from this wisdom, thereby giving rise to the understanding of the ten faiths, and ultimately fulfilling the ocean of vows and practices of Bodhi. The world is called 金色 (Jin Se, Golden Color), indicating that the essence of cause and effect is pure and undefiled. It also indicates that the two months of 金胎 (Jin Tai, Golden Womb) represent the ten faiths as the womb for becoming a saint. Everywhere is a golden world, and everywhere there is 文殊師利 (Manjushri) Bodhisattva, indicating that the wisdom of non-self-nature and purity pervades everywhere. The Buddha is called 不動智者 (Bu Dong Zhi Zhe, Immovable Wisdom), because the root of ignorance is empty and without self-nature, and there is no entity that can be moved, so it is called Immovable Wisdom. There is only knowing the Dharma in response to circumstances and knowing the roots in response to the opportunity, just like a sound responding to an echo, without a fixed place or form that can be grasped. This can be called wisdom. Because there is nothing to take or discard, it is called Immovable.

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三配當位因果者。妙慧為因。不動智為果。亦互為因果。若以妙慧善簡擇法顯智故。即以妙慧為因。不動智為果。若以慧由智起。即不動智為因。妙慧文殊以為果故。或智之與慧總因總果。明體用一真無二法故。亦智之與慧總非因果。為體無本末依住所得故。是性法界自在知見。非如世間因果比對可得故。此文殊師利不動智佛。初起信心。亦從此起。乃至信終亦不離之故。迄至自行圓滿示成正覺亦不離之故。此明以佛智慧示悟眾生故令眾生入佛知見。佛知見者。文殊師利妙慧不動智佛。是凡聖等共有之。佛示凡夫使令悟入。

第十一爾時已下有八行經。是都舉娑婆九種差別。並都舉十方一切差別。悉皆以佛神力無不明現。如文可知。已上但隨文殊師利所問。隨位菩薩答。依所說頌取其意趣。理自分明。及以世界佛號菩薩名號。即知進修因果總是前莊嚴法性。清凈佛剎四種剎中。金色世界及不動智佛是佛住佛剎。餘九世界及九個智佛是莊嚴。法性佛剎。及十地以來總是如來出現品。是示成正覺佛剎清凈佛所說佛剎。四諦品是此之一品大意有六。一以菩薩名錶行。二以世界之色表所得之理。三以佛名號表所得之智。四以方隅表所得之法。五成其十信所行之行。六明十信進修同異。如上已述可知。

【現代漢語翻譯】 現代漢語譯本 三、配當位因果：妙慧（Miao Hui，指文殊菩薩的智慧）為因，不動智（Bu Dong Zhi，指佛的堅定不移的智慧）為果，亦可互為因果。若以妙慧善於簡擇法而顯現智慧，即以妙慧為因，不動智為果。若以慧由智而生起，即以不動智為因，妙慧文殊（Miao Hui Wenshu，指文殊菩薩）為果。或者，智與慧總為因，總為果，說明體用一真，沒有二法。或者，智與慧總非因果，因為體性沒有本末，沒有依住和所得。這是性法界自在的知見，不像世間因果可以比對得到。這位文殊師利（Wenshu Shili）不動智佛（Bu Dong Zhi Fo），最初生起信心，也從此生起，乃至信心的終結也不離開它。直到自行圓滿，示現成正覺也不離開它。這說明以佛的智慧開示覺悟眾生，使眾生進入佛的知見。佛的知見，就是文殊師利妙慧不動智佛，是凡夫和聖人等共同具有的。佛開示凡夫，使他們覺悟而證入。

第十一，從『爾時』以下有八行經文，是總括娑婆世界（Suo Po Shijie，指我們所居住的這個世界）的九種差別，並總括十方一切差別，都以佛的神力無不明顯地顯現出來，如經文所說可以知道。以上只是隨著文殊師利所問，隨著各位菩薩回答，依據所說的偈頌取其意趣，道理自然分明。以及世界、佛號、菩薩名號，就知道進修的因果總是前面的莊嚴法性。清凈佛剎四種剎中，金色世界和不動智佛是佛住在佛剎。其餘九個世界和九個智佛是莊嚴法性佛剎。以及十地以來總是如來出現品，是示現成正覺佛剎清凈佛所說的佛剎。四諦品是這一品的大意有六：一、以菩薩名錶修行。二、以世界的顏色表所得到的理。三、以佛名號表所得到的智。四、以方隅表所得到的法。五、成就十信所修行的行。六、說明十信進修的同異。如上已經敘述可以知道。

【English Translation】 English version 3. Matching Cause and Effect According to Position: Wonderful Wisdom (Miao Hui, referring to Manjushri Bodhisattva's wisdom) is the cause, and Immovable Wisdom (Bu Dong Zhi, referring to the Buddha's unwavering wisdom) is the effect. They can also be mutually cause and effect. If wonderful wisdom is used to skillfully discern the Dharma and manifest wisdom, then wonderful wisdom is the cause, and immovable wisdom is the effect. If wisdom arises from intelligence, then immovable wisdom is the cause, and wonderful wisdom Manjushri (Miao Hui Wenshu, referring to Manjushri Bodhisattva) is the effect. Alternatively, wisdom and intelligence together are the total cause and total effect, illustrating that essence and function are one true reality, without two separate dharmas. Or, wisdom and intelligence together are neither cause nor effect, because the essence has no beginning or end, and there is no reliance, dwelling, or attainment. This is the unhindered knowledge and vision of the Dharma Realm of Nature, not obtainable through worldly comparisons of cause and effect. This Manjushri (Wenshu Shili) Immovable Wisdom Buddha (Bu Dong Zhi Fo), initially arises faith, and also arises from this, and even until the end of faith, does not depart from it. Until the completion of self-practice, demonstrating the attainment of perfect enlightenment, it also does not depart from it. This explains that the Buddha uses wisdom to enlighten sentient beings, enabling them to enter the Buddha's knowledge and vision. The Buddha's knowledge and vision is the Manjushri Wonderful Wisdom Immovable Wisdom Buddha, which is shared by ordinary beings and sages alike. The Buddha reveals it to ordinary beings, enabling them to awaken and enter it.

1. From 'At that time' onwards, there are eight lines of scripture, which comprehensively summarize the nine differences of the Saha World (Suo Po Shijie, referring to the world we live in), and comprehensively summarize all the differences of the ten directions, all of which are clearly manifested by the Buddha's divine power, as can be known from the text. The above only follows what Manjushri asked, and the answers of the Bodhisattvas according to their positions, taking the meaning from the verses spoken, the principles are naturally clear. And from the worlds, Buddha names, and Bodhisattva names, it is known that the cause and effect of progressive cultivation are always the preceding adorned Dharma-nature. Among the four kinds of pure Buddha-lands, the golden world and the Immovable Wisdom Buddha are the Buddha dwelling in the Buddha-land. The remaining nine worlds and nine Wisdom Buddhas are the adorned Dharma-nature Buddha-land. And from the Tenth Ground onwards, it is always the Tathagata's Appearance Chapter, which is the Buddha-land spoken of by the Buddha who demonstrates the attainment of perfect enlightenment in a pure Buddha-land. The Four Noble Truths Chapter is the main idea of this chapter, which has six aspects: 1. Using the Bodhisattva's name to represent practice. 2. Using the color of the world to represent the principle attained. 3. Using the Buddha's name to represent the wisdom attained. 4. Using the directions to represent the Dharma attained. 5. Accomplishing the practices performed by the Ten Faiths. 6. Explaining the similarities and differences in the progressive cultivation of the Ten Faiths. As described above, it can be known.

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凈行品第十一

將釋此品約作四門分別。一釋品名目。二釋品來意。三釋品宗趣。四隨文釋義。

一釋品名目者。何故名為凈行品。以無始諸見無明貪瞋癡愛。今已發菩提心。信樂正法頓翻諸見。成其大愿。長大悲門。若但以三空無相對治。不生大慈大悲。不能成就普賢行故。欲行長路非足不行。欲行大悲。入普賢門。充法界行者。於一切見聞覺知而無過失。便成萬行莊嚴。皆勤修習此一百四十大愿門。便於生死海中見聞覺知一切諸行。悉皆清凈入普賢行故。故名凈行。若無此愿。設斷煩惱即二乘行。故設是菩薩即生凈土。以此一百四十大愿門。頓凈其一切塵勞行門。便成普賢法界行故。故名凈行。以此大愿莊嚴一切世間諸行。總為法界一切道場。故名凈行。以此諸見成大善根。故名凈行。

二釋品來意者。為明前問明品是成其十信中解故。此品成其十信之行故。此品須來乃至果行圓滿已來不離此大愿故。

三釋品宗趣者。以智首是下方頗梨色世界。佛號梵智。明是一切諸佛法本自體白凈無染之智。以為能問之人。文殊師利菩薩即是一切諸佛善擇妙慧。以為說法之主。以一切諸佛根本智慧之門。善自為問答之主伴。說一百四十大愿之門。以成十信十住十行十回向十地十一地等。普賢法界無盡

行海。以本凈智。問其妙慧。說其一百四十凈愿之門。用凈信等六位中染凈無明七地法執現行。十地以來法執。習氣佛地二愚一時。於此信心之中不令偏執。以愿防之。使令寂用無礙故。以此諸佛本凈智妙慧門說一百四十大愿。以防染凈二障。以為宗趣故。以六位上通訊並十住十行十回向十地十一地。隨位修道。上煩惱六位中。一位上有二十故。六位共有一百二十根本無明。皆因身見邊見二見有二十。共隨位進修。染凈煩惱總有一百四十。為防此障一百四十愿。令此進修者從初信心理事圓融。使信心者達其愿體。無虧自心根本凈智妙擇之慧。動寂俱真不偏修故。是故華藏世界有如須彌山微塵數風輪所持。其上一切莊嚴因大愿風輪能持萬行。以行招果因持果故因以願力堅持報得風輪持剎故。又云。如是華藏莊嚴皆從普賢願力起。為無愿故行乃不成。即莊嚴不現。不感無盡依果報故。由是義故。信心之上法性悲智妙慧萬行。總依佛有。而為進修。不得別有。若離佛別有自法者。不成信心。不成十種勝解。不成修行。設苦行精勤是邪精進。勤苦累劫生人天中。一念貪瞋一切焚盡。是故此品下文云。住去來今諸佛之道。隨眾生住恒不捨離。如諸法相悉能通達。斷一切惡。具足眾善。當如普賢色像第一。一切行愿皆得具足。已上

明宗趣竟。意明回凡所執心境差別業皆成愿海具普賢門。

四隨文釋義者。於此中義分為二。一科其一品經意。二隨文解釋。一科其一品經意者。於此一品經文義分為十四段。一從爾時智首菩薩已下從云何得無過失身語意業。於十問中。總有一百一十門。問世間業等。如下可知。二從云何生處具足。問十具足中初種族具足中有二義。一世間。即是生族姓家為種族。二出世間。即是生在佛傢俱佛種性。色相念慧等並是佛家。非世間故。三云何已下問十種慧。並是出世勝慧。如文可知。四云何已下問十種力。初因力者。所謂生生之中任運能發大菩提力。欲力者。志樂大菩提心無退失故。方便力者。以大愿善自覺悟不費功力故。亦能覺他省功不迂迴故。緣力者。能緣所緣不忘失常大愿故。根力者。大愿善根不失故。觀察力者。能觀力。奢摩他力。毗缽舍那力。觀共止雙行二皆自在。或先觀后止。或先止后觀。或即止即觀。或即觀即止。悉皆自在。思惟力者。不失正理智常現前故。五云何已下十問。問十善巧。初蘊善巧者。明同世間五蘊而生不著五蘊之果。界善巧者。同十八界及三界法生而不染三界法。處善巧者。三界六道為處。禪定解脫為非處。皆不離其中而無所染。緣起善巧者。不壞世十二緣生。處纏不污。色界欲

【現代漢語翻譯】 現代漢語譯本：闡明宗旨和歸宿。意在闡明迴歸凡夫所執著的心境差別，所有業力都轉變成愿海，具備普賢菩薩的修行法門。

四、隨文解釋：在此意義中分為兩部分。一、概括這一品經文的意義。二、隨文進行解釋。一、概括這一品經文的意義：在這一品經文中，意義分為十四段。一、從『爾時智首菩薩』以下，從『云何得無過失身語意業』開始，在十個問題中，總共有一百一十個方面，詢問世間的業力等等，如下文可知。二、從『云何生處具足』開始，詢問十種具足中，最初的種族具足，其中包含兩種意義。一、世間意義，即是出生在具有姓氏家族的家庭，作為種族。二、出世間意義，即是出生在佛的家族，具有佛的種性。色相、念、慧等等都是佛家的，不是世間的。三、從『云何』以下，詢問十種智慧，都是出世間的殊勝智慧，如經文可知。四、從『云何』以下，詢問十種力量。最初的因力，指的是在生生世世中，自然而然地能夠發起大菩提的力量。欲力，指的是志願和喜樂於大菩提心，沒有退失。方便力，指的是以大愿善巧地自覺覺悟，不費功力，也能覺悟他人，省力而不迂迴。緣力，指的是能夠緣取所緣，不忘失常恒的大愿。根力，指的是大愿的善根不失。觀察力，指的是能觀之力、奢摩他（止，Samatha）之力、毗缽舍那（觀，Vipassana）之力，觀和止雙修並行，二者都自在。或者先觀后止，或者先止后觀，或者即止即觀，或者即觀即止，都完全自在。思惟力，指的是不失正理，智慧常常現前。五、從『云何』以下，十個問題，詢問十種善巧。最初的蘊善巧，闡明雖然與世間五蘊一同產生，卻不執著於五蘊的果報。界善巧，闡明雖然與十八界以及三界法一同產生，卻不染著三界法。處善巧，指的是以三界六道為處所，禪定解脫為非處所，都不離開其中而無所染著。緣起善巧，指的是不破壞世間的十二緣起生滅，處於纏縛之中而不被污染。**欲

【English Translation】 English version: Elucidating the purpose and ultimate goal. It aims to clarify the return from the distinctions of mental states clung to by ordinary beings, transforming all karmic forces into a sea of vows, possessing the practice methods of Samantabhadra (普賢, Universal Worthy).

Four, Explaining the meaning verse by verse: Within this meaning, it is divided into two parts. One, summarizing the meaning of this chapter of the sutra. Two, explaining verse by verse. One, summarizing the meaning of this chapter of the sutra: In this chapter of the sutra, the meaning is divided into fourteen sections. One, from 'At that time, the Bodhisattva Wisdom Leader (智首菩薩, Zhishou Pusa)' onwards, starting from 'How to obtain faultless physical, verbal, and mental actions,' in the ten questions, there are a total of one hundred and ten aspects, asking about worldly karma, etc., as can be known below. Two, from 'How to be born with complete endowments' onwards, asking about the ten kinds of completeness, the initial completeness of lineage, which contains two meanings. One, the worldly meaning, which is being born into a family with a surname, as a lineage. Two, the supramundane meaning, which is being born into the Buddha's family, possessing the Buddha's nature. Form, characteristics, mindfulness, wisdom, etc., are all of the Buddha's family, not worldly. Three, from 'How' onwards, asking about the ten kinds of wisdom, all of which are supramundane and supreme wisdom, as can be known from the text. Four, from 'How' onwards, asking about the ten kinds of power. The initial causal power refers to the ability to naturally generate the power of great Bodhi in life after life. Desire power refers to the aspiration and joy in the great Bodhi mind, without regression. Skillful means power refers to the skillful self-awakening with great vows, without expending effort, and also being able to awaken others, saving effort without being circuitous. Condition power refers to the ability to grasp what is conditioned, without forgetting the constant great vows. Root power refers to the non-loss of the good roots of great vows. Observational power refers to the power of observation, the power of Samatha (奢摩他, calming meditation), the power of Vipassana (毗缽舍那, insight meditation), the dual practice of observation and cessation, both being at ease. Or first observe then cease, or first cease then observe, or simultaneously cease and observe, or simultaneously observe and cease, all being completely at ease. Thought power refers to the non-loss of correct reasoning, with wisdom constantly present. Five, from 'How' onwards, the ten questions, asking about the ten kinds of skillfulness. The initial skillfulness in the aggregates clarifies that although arising together with the worldly five aggregates, one is not attached to the results of the five aggregates. Skillfulness in the realms clarifies that although arising together with the eighteen realms and the laws of the three realms, one is not tainted by the laws of the three realms. Skillfulness in the locations refers to taking the three realms and six paths as locations, and meditative absorption and liberation as non-locations, without leaving them and without being tainted. Skillfulness in dependent origination refers to not destroying the worldly twelve links of dependent origination, being in entanglement without being defiled. **Desire

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界無色界善巧者。三界同事而無所著。過去未來現在善巧者。於過去劫在未來劫中。現在劫在過去劫中。三世互參皆自在故。六云何已下十問。問七覺三空。如文可知。七云何已下十問。問六度四無量心。如文可知。八云何已下問佛十力。如文可知。九云何已下十問。問十王守護。此明願行所及而致招敬。十云何已下十問。問云何堪為眾生所依師導。如文可知。十一云何已下十問。問云何于眾生中最勝最妙。如文可知。十二爾時已下至勝妙功德以來有八行半經。明文殊領上一百一十問。及嘆智首善問。十三佛子菩薩在家已下有一百四十大愿。答前所問。令十信心菩薩常用其心凈其身口意行。如文具明。十四最下佛子若諸菩薩有三行經。明依教而行獲其勝益。已上以世間有此一百四十種事法。頓翻為一百四十種大愿。用成十信內修行之心。雖是有為之心能成十住。已后五位之內。理智大悲之海。已后入位萬行之海。皆由此一百四十大愿勝上緣力之所能成故。若初發心菩薩無此之愿。所修解脫皆成聲聞獨覺之行。設是菩薩但生凈土。無成佛緣。為此教中發心菩薩。畢竟達此有為成其理智如也。

賢首品第十二

將釋此品約作五門分別。一釋品名目。二釋品來意。三明品之宗趣。四明信心退住。五隨文釋義。

一釋品名目者。何故名為賢首。為依行立菩薩之名依菩薩所說之法及行。立之品名為賢首者。以明信解如來因果普賢五位行門。心行調柔。順和正直深心正念。樂集善根常念利生。名之為賢。創從凡夫頓彰法界諸佛因果理智一時明現。名之為賢首。此依法主解行立名。此賢首者。乃是于佛果海。文殊普賢行之賢首。為信佛因果理智之首圓滿法界解行無始終之首故為賢首品。以佛文殊普賢之果行成信者之初首故。

二釋品來意者。為第二會以來五品經。但明十信菩薩所修行法門及一百四十愿等法。此品明十信中所欣修佛果所行行愿功德廣大故有此品來也。

三明品之宗趣者。明已生十信心已得福獲益為宗。

四明信心退住者有二義。一三乘。二一乘。一三乘者。如起信論有三種發心。一信成就發心。二解行發心。三證發心。一信成就發心者。依何等人。修何等行。得信成就。堪能發心。所謂依不定聚眾生。有熏習善根力故。信業果報能起十善。厭生死苦。欲求無上菩提。得值諸佛。親承供養。修行信心。經一萬劫。信心成就故諸佛菩薩教令發心。或以大悲故能自發心。或因正法欲滅。以護法因緣故。能自發心。如是信心成就。得發心者入正定聚。畢竟不退。名住如來種中正因相應。二解行發心

【現代漢語翻譯】 現代漢語譯本 一、解釋品名：為什麼叫做『賢首』？是因為依據修行而立菩薩之名，依據菩薩所說的法和修行而立品名，所以叫做『賢首』嗎？這是爲了闡明信、解如來因果、普賢五位行門。心行調柔，順和正直，深心正念，樂於積聚善根，常念利益眾生，這叫做『賢』。最初從凡夫頓然彰顯法界諸佛的因果理智一時明現，這叫做『賢首』。這是依據法主（Dharma Lord）的解行而立名。這位『賢首』，乃是在佛果海中，文殊（Manjusri）、普賢（Samantabhadra）之行的賢首。因為是信佛因果理智之首，圓滿法界解行無始終之首，所以稱為『賢首品』。因為佛、文殊、普賢的果行成就信者之初首的緣故。 二、解釋此品的來意：爲了在第二次集會以來的五品經中，只是闡明十信菩薩所修行的法門以及一百四十愿等法。此品闡明十信中所欣求修習佛果所行的行愿功德廣大，所以有此品出現。 三、闡明此品的宗旨：闡明已經生起十信心，已經得到福報和利益為宗旨。 四、闡明信心退失和安住：有二種意義。一是三乘（Three Vehicles），二是 一乘（One Vehicle）。一是三乘：如《起信論》（Awakening of Faith in the Mahayana）中有三種發心。一是信成就發心，二是解行發心，三是證發心。一是信成就發心：依據什麼樣的人，修什麼樣的行，才能得到信成就，堪能發心？所謂依據不定聚眾生（those of uncertain destiny），因為有熏習善根的力量，相信業果報應，能夠發起十善，厭惡生死之苦，想要尋求無上菩提（Anuttara-samyak-sambodhi），得遇諸佛，親自承事供養，修行信心，經過一萬劫，信心成就，所以諸佛菩薩教令發心。或者因為大悲心，能夠自己發心。或者因為正法將要滅亡，以護持正法的因緣，能夠自己發心。如此信心成就，得到發心的人進入正定聚（those assured of enlightenment），畢竟不會退轉，名為安住在如來種性中，與正因相應。二是解行發心。

【English Translation】 English version 1. Explanation of the Title: Why is it called 'Worthy Leader' (Hsien Shou)? Is it because the name of the Bodhisattva is established based on practice, and the name of the chapter is established based on the Dharma and practice spoken by the Bodhisattva, hence it is called 'Worthy Leader'? This is to clarify the faith and understanding of the Tathagata's (Thus Come One) cause and effect, and the five stages of practice of Samantabhadra (Universal Worthy). The mind and conduct are harmonious, gentle, compliant, upright, with deep mindfulness, joyful in accumulating good roots, and constantly mindful of benefiting sentient beings, this is called 'Worthy'. Initially, from ordinary beings, the cause and effect, reason and wisdom of all Buddhas in the Dharma Realm are suddenly revealed and manifest simultaneously, this is called 'Worthy Leader'. This name is established based on the Dharma Lord's (Dharma Master) understanding and practice. This 'Worthy Leader' is the worthy leader of Manjusri's (Gentle Glory) and Samantabhadra's practices in the ocean of Buddha's fruition. Because it is the head of believing in the Buddha's cause and effect, reason and wisdom, and the head of the perfect Dharma Realm's understanding and practice without beginning or end, it is called the 'Worthy Leader Chapter'. Because the Buddha, Manjusri, and Samantabhadra's fruition practices accomplish the initial head of believers. 2. Explanation of the Purpose of this Chapter: In the five chapters since the second assembly, it only clarifies the Dharma methods practiced by the Bodhisattvas of the Ten Faiths and the 140 vows, etc. This chapter clarifies the vast merits and virtues of the practices and vows performed in the Ten Faiths to joyfully cultivate the fruition of Buddhahood, hence the appearance of this chapter. 3. Clarifying the Tenor of this Chapter: Clarifying that the purpose is to show that those who have already generated the Ten Faiths have already obtained blessings and benefits. 4. Clarifying the Regression and Abiding of Faith: There are two meanings. One is the Three Vehicles, and the other is the One Vehicle. One is the Three Vehicles: As in the 'Awakening of Faith in the Mahayana', there are three types of generating the mind. First, generating the mind through the accomplishment of faith; second, generating the mind through understanding and practice; and third, generating the mind through realization. First, generating the mind through the accomplishment of faith: Based on what kind of people, practicing what kind of practices, can one attain the accomplishment of faith and be capable of generating the mind? It refers to those of uncertain destiny, because they have the power of cultivating good roots, believe in the retribution of karma, can generate the ten good deeds, detest the suffering of birth and death, desire to seek Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), encounter all Buddhas, personally serve and make offerings, cultivate faith, and after ten thousand kalpas (eons), faith is accomplished, so all Buddhas and Bodhisattvas teach them to generate the mind. Or because of great compassion, they can generate the mind themselves. Or because the Proper Dharma is about to perish, and due to the cause and condition of protecting the Dharma, they can generate the mind themselves. Thus, those who have accomplished faith and obtained the generation of the mind enter the stage of those assured of enlightenment, and will ultimately not regress, and are said to abide in the Buddha-nature, corresponding to the proper cause. Second, generating the mind through understanding and practice.

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者。當知轉勝。以是菩薩從初正信已來。于第一阿僧祇劫。將欲滿故。于真如法中。深解現前。所修離相。三證發心者。從凈心地。乃至菩薩究竟地。證何境界。所謂真如。以依轉識。說為境界。而此證者。無有境界。唯真如智。名為法身。又如論云若有眾生善根微少。久遠已來煩惱深厚。雖值于佛亦得供養。然起人天種子或二乘種子。設求大乘者。根則不定。或進或退。大意自己善根微少依他發心者。或以二乘人教令發心者。為解行不實皆有得有證有舍有取。總住退位。又如論云。若人修行一切善法。自然歸順真如法故。略說方便。有四種。一者行根本方便。謂觀一切法自性無生。離於妄見不住生死。觀一切法因緣和合業果不失。起于大悲修諸福德。攝化眾生不住涅槃。以順法性無住故。二者能止方便。謂慚愧悔過能止一切惡法不令增長。隨順法性離諸過故。三者發起善根增長方便。謂勤供養禮拜三寶。讚歎隨喜勸請諸佛。以愛敬三寶淳厚心故信得增長。乃能志求無上之道。又因佛法僧力所護故。能消業障善根不退以隨順法性離癡障故。四者大愿平等方便。所謂發願盡于未來化度一切眾生使無有餘。皆令究竟無餘涅槃。以順法性廣大。遍一切眾生平等無二。不念彼此。究竟寂滅故。菩薩發如是心故。則得少分見於法

【現代漢語翻譯】 現代漢語譯本：要知道這是轉勝。因為菩薩從最初真正相信以來，在第一個阿僧祇劫（無數個大劫）將要圓滿的時候，對於真如法（宇宙萬物的真實本性）深入理解並顯現於前。所修的離相（不執著于外相）的三種證悟而發心的人，從凈心地（清凈的心地）乃至菩薩究竟地（菩薩修行的最終階段），證悟的是什麼境界呢？ 所謂真如（宇宙萬物的真實本性），因為依賴於轉識（轉變的意識）而說為境界。而這個證悟的人，沒有境界。只有真如智（證悟真如的智慧），名為法身（佛的真身）。又如《攝大乘論》所說：『如果有的眾生善根微少，長久以來煩惱深厚，即使遇到佛也能夠供養，然而生起人天（人道和天道）的種子或者二乘（聲聞乘和緣覺乘）的種子。假設求大乘（菩薩乘）的，根基就不穩定，或者前進或者後退。』 大意是自己善根微少，依靠他人發心的人，或者用二乘人教令發心的人，因為理解和修行不真實，所以有得到有證悟有捨棄有獲取，總是停留在退步的位置。又如《攝大乘論》所說：『如果有人修行一切善法，自然歸順真如法（宇宙萬物的真實本性）的緣故，簡略地說方便，有四種：一者，行根本方便，就是觀察一切法自性無生（沒有自性，不生不滅），遠離妄見（虛妄的見解），不執著于生死。觀察一切法因緣和合，業果不失（善惡業的果報不會消失），生起大悲心，修習各種福德，攝受教化眾生，不執著于涅槃（寂滅的境界），因為順應法性（宇宙萬物的本性），沒有執著。』 『二者，能止方便，就是慚愧悔過，能夠阻止一切惡法不令增長，隨順法性（宇宙萬物的本性），遠離各種過失的緣故。三者，發起善根增長方便，就是勤奮供養禮拜三寶（佛、法、僧），讚歎隨喜，勸請諸佛，因為愛敬三寶（佛、法、僧）的淳厚心，信心得以增長，才能立志追求無上的道。又因為佛法僧的力量所護佑的緣故，能夠消除業障，善根不退，因為隨順法性（宇宙萬物的本性），遠離愚癡的障礙的緣故。』 『四者，大愿平等方便，就是發願盡未來際化度一切眾生，使沒有剩餘，都令究竟無餘涅槃（完全的寂滅）。因為順應法性（宇宙萬物的本性）廣大，遍及一切眾生平等無二，不念彼此，究竟寂滅的緣故。』菩薩發起這樣的心，就能少分見到法（佛法）。

【English Translation】 English version: Know that this is a turning point for victory. Because the Bodhisattva, from the initial true faith onwards, when the first Asamkhya-kalpa (countless great eons) is about to be completed, deeply understands and manifests the Suchness-dharma (the true nature of all things in the universe). Those who cultivate detachment from appearances and generate the Bodhicitta (the aspiration for enlightenment) through the three proofs, from the Pure Mind Ground to the ultimate stage of the Bodhisattva, what state do they realize? It is called Suchness (the true nature of all things in the universe), which is referred to as a realm based on the transformed consciousness. However, this realized person has no realm. Only the wisdom of Suchness (the wisdom of realizing Suchness) is called the Dharmakaya (the body of the Buddha). Furthermore, as stated in the Mahāyānasaṃgraha: 'If there are sentient beings with meager roots of goodness and deep-seated afflictions from a long time ago, even if they encounter the Buddha and are able to make offerings, they will still generate the seeds of humans and devas (the paths of humans and gods) or the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If they seek the Mahayana (Bodhisattvayāna), their roots will be unstable, either advancing or retreating.' The general idea is that those with meager roots of goodness who rely on others to generate the Bodhicitta (the aspiration for enlightenment), or those who are taught by followers of the Two Vehicles to generate the Bodhicitta (the aspiration for enlightenment), because their understanding and practice are not genuine, they may gain, realize, abandon, or acquire, and always remain in a state of regression. Furthermore, as stated in the Mahāyānasaṃgraha: 'If a person cultivates all good dharmas, they naturally align with the Suchness-dharma (the true nature of all things in the universe). Briefly speaking, there are four kinds of skillful means: First, the skillful means of practicing the fundamental, which is to observe that all dharmas are inherently unborn (without self-nature, neither arising nor ceasing), to be free from false views, and not to be attached to birth and death. Observe that all dharmas arise from the combination of causes and conditions, and that the karmic consequences are not lost (the results of good and bad karma will not disappear), generate great compassion, cultivate various merits, embrace and transform sentient beings, and not be attached to Nirvana (the state of extinction), because they accord with the Dharma-nature (the nature of all things in the universe) and have no attachment.' 'Second, the skillful means of being able to stop, which is to be ashamed and repentant, able to stop all evil dharmas from growing, to accord with the Dharma-nature (the nature of all things in the universe), and to be free from all faults. Third, the skillful means of initiating and increasing good roots, which is to diligently make offerings and prostrations to the Three Jewels (Buddha, Dharma, Sangha), to praise and rejoice, and to invite the Buddhas, because of the pure and sincere heart of love and respect for the Three Jewels (Buddha, Dharma, Sangha), faith can grow, and one can aspire to seek the unsurpassed path. Furthermore, because of the protection of the power of the Buddha, Dharma, and Sangha, one can eliminate karmic obstacles and good roots will not regress, because they accord with the Dharma-nature (the nature of all things in the universe) and are free from the obstacles of ignorance.' 'Fourth, the skillful means of great vows and equality, which is to vow to transform and liberate all sentient beings throughout the future, leaving none behind, and to lead them all to ultimate and complete Nirvana (complete extinction). Because it accords with the Dharma-nature (the nature of all things in the universe), which is vast, pervades all sentient beings, is equal and without duality, does not discriminate between self and others, and ultimately attains quiescence.' Because the Bodhisattva generates such a mind, they will be able to see a small portion of the Dharma (Buddha's teachings).

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身。以見法身故。隨其願力能現八相成道利益眾生。然是菩薩未名法身。以其過去無量世來有漏之業未能決斷。隨其所生與微苦相應。廣如論說。計其少分得見法身。即是信滿入十住位已上是。三乘發十信滿心入十住初發心住以願力故成佛。二一乘發心者。如此經十信發心。初發心時以初會中如來始成正覺之果。普賢菩薩法界微塵毛孔重重無盡。隨根本智行果而起信心。信他諸佛所得之果。以第二會中普光明殿如來報滿之果及行果而自信。入修行金色等。十色世界即明自覺之理。不動智佛等十智如來。即明是自心所信自心佛智。文殊師利。即明自心智上分別妙慧。與古今三世諸佛同一體用分毫不差。方名為信發心。從此信心已佛名號品。即明所信十方示成正覺佛果之號遍周。四聖諦品。即明三世諸佛所說法門遍眾生界隨界名別。光明覺品。即明如來智慧光明境界遍照法界無有盡極。令發信心者。以觀觀之。令心廣博如佛境故。菩薩問明品。明十信心菩薩十種所行之法是自己所修之行。凈行品一百四十大愿。十信心位所發大愿成大悲門。具普賢行。此賢首品。明十信心所欣佛果功德無有盡極。明初發十信心誦持此品功德勝過供養十佛剎微塵數佛經於一劫。何況隨其解行而已修治。如此經十住初心才發心時。法爾身遍十方

【現代漢語翻譯】 現代漢語譯本： 身（指法身）。因為見到法身（Dharmakāya）的緣故，菩薩能隨其願力顯現八相成道（指佛陀一生中的八個重要階段）以利益眾生。然而，這些菩薩還不能被稱為法身，因為他們過去無量世以來的有漏之業（指產生煩惱和痛苦的行為）尚未完全斷除。他們隨其所生之處，還會承受微小的痛苦，詳細情況如論中所說。他們所見到的法身只是少部分，這指的是信位圓滿進入十住位（菩薩修行階位）以上的菩薩。三乘（聲聞乘、緣覺乘、菩薩乘）行者在十信位圓滿時，進入十住位的初發心住，憑藉願力最終成佛。 二、一乘（唯一佛乘）發心者：如這部經中所說的十信發心，在初發心時，以初會（華嚴法會的第一次集會）中如來始成正覺之果（指佛陀最初證悟的果位）為目標。普賢菩薩（Samantabhadra）的法界微塵毛孔重重無盡，隨著根本智（指證悟真如的智慧）的行果而生起信心，相信其他諸佛所證得的果位。在第二會（華嚴法會的第二次集會）中，以普光明殿（Pu Guangming Dian）如來報滿之果（指佛陀圓滿報身所證得的果位）及行果而自信，進入修行金色等十色世界，這表明自覺的道理。不動智佛（Achala-jnana Buddha）等十智如來，表明所信的是自心佛智。文殊師利（Manjusri），表明自心智慧上分別的妙慧，與古今三世諸佛同一體用，沒有絲毫差別，這才稱為信發心。從此信心之後，《佛名號品》表明所信的十方示現成正覺的佛果之名號遍佈周遍。《四聖諦品》表明三世諸佛所說的法門遍佈眾生界，隨界而名稱各異。《光明覺品》表明如來的智慧光明境界遍照法界，沒有窮盡。令發信心者，以觀照來觀察這些道理，使心廣博如佛的境界。 《菩薩問明品》闡明十信心菩薩所修的十種法是自己所修之行。《凈行品》的一百四十大愿，是十信心位所發的大愿，成就大悲之門，具足普賢行。《賢首品》闡明十信心所欣慕的佛果功德沒有窮盡。說明初發十信心誦持此品的功德，勝過在一劫中供養十佛剎微塵數佛的功德，更何況隨其理解和修行而修治。如此經中所說，十住位的初心才發心時，自然而然地身遍十方。

【English Translation】 English version: Body (referring to Dharmakāya). Because of seeing the Dharmakāya (法身, the body of the Dharma), Bodhisattvas can manifest the eight aspects of enlightenment (八相成道, referring to the eight important stages in the life of the Buddha) according to their vows to benefit sentient beings. However, these Bodhisattvas cannot yet be called Dharmakāya because their defiled karma (有漏之業, actions that produce afflictions and suffering) from countless past lives has not been completely eradicated. They still experience slight suffering according to where they are born, as described in detail in the treatises. The Dharmakāya they see is only a small part, referring to Bodhisattvas who have perfected the stage of faith and entered the ten abodes (十住位, stages of Bodhisattva practice). Practitioners of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) enter the initial abode of the ten abodes when their ten faiths are perfected, and they ultimately attain Buddhahood through their vows. Second, those who aspire to the One Vehicle (一乘, the only Buddha Vehicle): As the ten faiths aspiration mentioned in this sutra, at the initial aspiration, they aim for the fruit of the Tathagata's initial attainment of perfect enlightenment (如來始成正覺之果, referring to the fruit of the Buddha's initial enlightenment) in the first assembly (初會, the first gathering of the Avatamsaka Assembly). The pores of Samantabhadra Bodhisattva's (普賢菩薩) Dharma Realm are infinitely layered, and faith arises with the practice and fruit of fundamental wisdom (根本智, the wisdom of realizing Suchness), believing in the fruits attained by other Buddhas. In the second assembly (第二會, the second gathering of the Avatamsaka Assembly), they have self-confidence in the fruit of the Tathagata's complete reward body (如來報滿之果, referring to the fruit attained by the Buddha's complete reward body) and practice in the Pu Guangming Dian (普光明殿), entering the ten-colored worlds such as the golden color of practice, which indicates the principle of self-awareness. The ten wisdom Tathagatas such as Achala-jnana Buddha (不動智佛) indicate that what is believed is the wisdom of one's own mind Buddha. Manjusri (文殊師利) indicates the wonderful wisdom of discrimination in one's own mind, which is the same in substance and function as the Buddhas of the past, present, and future, without any difference. Only then is it called the aspiration of faith. After this faith, the chapter on the names of the Buddhas (佛名號品) indicates that the names of the Buddhas who manifest perfect enlightenment in the ten directions, which are believed in, pervade everywhere. The chapter on the Four Noble Truths (四聖諦品) indicates that the Dharma doors spoken by the Buddhas of the three times pervade the realms of sentient beings, with different names according to the realms. The chapter on the Light of Enlightenment (光明覺品) indicates that the realm of the Tathagata's wisdom light illuminates the Dharma Realm without end. Those who aspire to faith should observe these principles with contemplation, so that their minds are as broad as the Buddha's realm. The chapter on the Bodhisattva's Questions (菩薩問明品) clarifies that the ten practices of the Bodhisattvas of the ten faiths are the practices they cultivate themselves. The one hundred and forty great vows in the chapter on Pure Conduct (凈行品) are the great vows made in the ten faiths, which accomplish the door of great compassion and possess the practice of Samantabhadra. The chapter on the Adornments of the Worthy (賢首品) clarifies that the merits of the Buddha fruit that the ten faiths admire are endless. It explains that the merit of reciting this chapter when initially aspiring to the ten faiths is greater than making offerings to Buddhas as numerous as the dust particles in ten Buddha lands for one kalpa, let alone cultivating it according to one's understanding and practice. As mentioned in this sutra, when the initial aspiration of the ten abodes arises, the body naturally pervades the ten directions.

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示成正覺。在十住位發心功德品中至位方明。文繁不引。其事所因大意明此經發十信心。但以法界不思議乘一切智乘而發其心。不依佛。不依佛法。不依菩薩不依菩薩法。不依聲聞法獨覺法。不依世間法不依出世間法。而發其心。但無所依發菩提心。但以一切智發菩提心。不如三乘依猗物故發菩提心。不依三祇劫後有佛果故發菩提心。不依現在三世有佛果故發菩提心。以是義故。入此信者。皆無有退故。設習氣未淳熟者。暫時念退信及住位一往不退為正信。自己身心總是法界佛。無自他性故。以十方諸佛無依住智幻住莊嚴門等法界虛空界法性恒遍十方。如影對現色身同自身故。本不二故。體無差別故。十方諸佛智身如影所言如響。如是信解當得成佛。我今信者。亦如是知。如是信解。云何有退。全身全心一切境界。總是法界。一真法身體用理智。住在何所退至何處。若也身心有所依住。放卻依處即有退失。自了身心本無依住本無所得。一切語言分別。如空中響應無作緣。任物成聲本無依住。瞭如斯法而生信解。即無退轉。有所依法而發心者。放卻所得所依著處即有退轉。是故起信論中。證發心者。多住退位。為有所得可證故。是故乘此不思議乘。一切智無依住乘發菩提心。一往不退。若有退者。只為信心不成故。于佛

【現代漢語翻譯】 現代漢語譯本： 示現成就正覺。在十住位發心功德品中，到達那個位次才能明白。文字繁多，這裡不引用。這件事的原因和大概意思是，此經闡明了發起十種信心的道理。但是要用法界不可思議乘、一切智乘來發起這種心。不依賴佛（Buddha，覺悟者），不依賴佛法（Dharma，佛陀的教法），不依賴菩薩（Bodhisattva，立志成佛的修行者），不依賴菩薩法，不依賴聲聞法（Śrāvaka-yāna，小乘佛法），不依賴獨覺法（Pratyekabuddha-yāna，緣覺乘），不依賴世間法，不依賴出世間法，而發起這種心。只是無所依賴地發起菩提心（bodhicitta，覺悟之心），只是用一切智慧發起菩提心，不像三乘那樣，因為依賴執著于外物而發起菩提心。不因為三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）後有佛果（Buddha-phala，成佛的果位）而發起菩提心，不因為現在三世（過去、現在、未來）有佛果而發起菩提心。因為這個緣故，進入這種信心的人，都沒有退轉的可能。即使習氣還沒有完全成熟，暫時產生退轉的念頭，相信安住于住位，一旦進入就不會退轉，才是真正的信心。自己的身心就是法界佛（Dharmadhatu Buddha，法界中的佛），沒有自他的分別。因為十方諸佛（the Buddhas of the ten directions）的無依住智、幻住莊嚴門等法，在法界、虛空界、法性中恒常遍佈十方，如同影子對應顯現的色身（Rūpakāya，佛的化身）與自身相同，本來沒有二元對立，本體沒有差別。十方諸佛的智慧之身如同影子，所說的話如同迴響。這樣信解，就能成就佛果。我現在相信的人，也應該這樣理解，這樣信解，怎麼會有退轉呢？全身全心，一切境界，都是法界，一真法身（Dharmakāya，法身）的體用理智。住在哪裡，又會退到哪裡呢？如果身心有所依賴和執著，放下所依賴之處，就會有退失。自己明白身心本來沒有依賴，本來沒有所得，一切語言分別，如同空中迴響，沒有造作的因緣，隨著事物而發出聲音，本來沒有依賴。明白這樣的法理而生起信心和理解，就不會退轉。有所依賴的法而發起心的人，放下所得和所依賴的執著之處，就會退轉。所以，在《起信論》（Awakening of Faith in the Mahayana）中，證明發起心的人，大多住在退位，因為有可得可證的緣故。所以，乘坐這種不可思議乘，一切智無依住乘，發起菩提心，一旦發起就不會退轉。如果有退轉的，只是因為信心沒有成就的緣故，對於佛

【English Translation】 English version: Manifesting the attainment of perfect enlightenment. The meaning becomes clear upon reaching the stage described in the 'Merits of Generating the Mind in the Ten Abodes' chapter. The text is extensive, so it is not quoted here. The cause and general meaning of this matter is that this sutra elucidates the principle of generating the ten kinds of faith. However, this mind should be generated using the Dharma Realm Inconceivable Vehicle and the All-Knowing Wisdom Vehicle. Do not rely on the Buddha (the Awakened One), do not rely on the Dharma (the Buddha's teachings), do not rely on the Bodhisattva (one who aspires to Buddhahood), do not rely on the Bodhisattva Dharma, do not rely on the Śrāvakayāna (the Hearer Vehicle), do not rely on the Pratyekabuddhayāna (the Solitary Realizer Vehicle), do not rely on worldly dharmas, and do not rely on supramundane dharmas, but generate this mind. Simply generate bodhicitta (the mind of enlightenment) without any reliance, simply generate bodhicitta with all-knowing wisdom, unlike the Three Vehicles, which generate bodhicitta because of reliance and attachment to external objects. Do not generate bodhicitta because there will be Buddhahood (the state of enlightenment) after three great asaṃkhya-kalpas (immeasurably long eons), and do not generate bodhicitta because there is Buddhahood in the present three times (past, present, and future). Because of this reason, those who enter this faith have no possibility of regression. Even if habitual tendencies have not yet fully matured, and a temporary thought of regression arises, believing and abiding in the Abode position, once entered, there will be no regression, which is true faith. One's own body and mind are the Dharmadhatu Buddha (the Buddha of the Dharma Realm), without self or other. Because the non-reliant wisdom, illusory abiding adornment gates, and other dharmas of the Buddhas of the ten directions (the Buddhas of the ten directions) constantly pervade the ten directions in the Dharma Realm, the Space Realm, and the Dharma Nature, just as the manifested Rūpakāya (form body) corresponding to the shadow is the same as oneself, originally there is no duality, and the essence has no difference. The wisdom body of the Buddhas of the ten directions is like a shadow, and the words spoken are like an echo. Believing and understanding in this way, one will attain Buddhahood. Those who believe now should also understand in this way. With such faith and understanding, how can there be regression? The entire body and mind, all realms, are the Dharma Realm, the essence, function, principle, and wisdom of the One True Dharmakāya (Dharma Body). Where does it abide, and where will it regress to? If the body and mind have reliance and attachment, letting go of the place of reliance will lead to regression. Realizing that the body and mind originally have no reliance and originally have nothing to be attained, all verbal distinctions are like echoes in the sky, without causal conditions, producing sound according to things, originally without reliance. Understanding such dharmas and generating faith and understanding, there will be no regression. Those who generate the mind relying on dharmas, letting go of what is attained and the place of attachment, will regress. Therefore, in the 'Awakening of Faith in the Mahayana', those who prove the generation of the mind mostly abide in the position of regression, because there is something to be attained and proven. Therefore, riding this Inconceivable Vehicle, the All-Knowing Wisdom Non-reliant Vehicle, generating bodhicitta, once generated, there will be no regression. If there is regression, it is only because the faith has not been accomplished, regarding the Buddha

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教法及如來所乘有所得故。有取捨故。未成信故。不入信流。又此經云。設有菩薩經無量百千那由他劫行六波羅蜜具六神通。由未聞此大方廣佛華嚴經。猶名假名菩薩不真菩薩。設復聞時不信不入。具如經說。如此品頌云。一切世界諸群生。少有欲求聲聞乘。求獨覺者轉復少。趣大乘者甚難遇。趣大乘者猶為易。能信此法倍更難。又如下頌云。有以手擎十佛剎。盡於一劫空中住。彼之所作未為難。能信此法倍更難。以過此難信而能。真信決定不退難。又如此經普賢菩薩云。但聞如來名號及所說法門。聞而不信亦能成金剛智種。作如人食少金剛喻。若以遠因總不退。若以現成佛因。即是未信之人。

五隨文解義者。於此一品經義分為二。一長科當品。二隨文解義。一長科當品者。於此一品中長科為十四段。一爾時文殊師利已下兩行頌。是文殊師利請說發菩提心功德分。二爾時賢首菩薩以偈答曰已下有七百一十四行頌。是賢首菩薩答。末後三行半經。明說頌感諸佛許可。三從初善哉仁者應諦聽已下八行頌。明發心功德廣大難量隨力。少說分。為明菩提心不可以邊際量故。功德還當如是。故四菩薩發意求菩提已下六行頌。明初發心所因分。五深心信解常清凈已下十八行頌。明信三寶增益分。六若常信奉于諸佛已下九十

【現代漢語翻譯】 現代漢語譯本：教法和如來所乘之法，若有所得、有所取捨，是由於尚未完全相信，因此不能進入信的河流。此外，此經中說，即使有菩薩經歷了無量百千那由他劫（Niyuta Kalpas，極長的時間單位）修行六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）並具足六神通（Six Supernormal Powers，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），如果未曾聽聞《大方廣佛華嚴經》，仍然只能被稱為假名菩薩，而非真正的菩薩。即使聽聞，若不相信、不進入，也如經中所說。如此品中的偈頌說：『一切世界諸群生，少有欲求聲聞乘，求獨覺者轉復少，趣大乘者甚難遇。趣大乘者猶為易，能信此法倍更難。』又如下面的偈頌說：『有以手擎十佛剎（Buddha-kshetra，佛土），盡於一劫空中住，彼之所作未為難，能信此法倍更難。』超過這種難信而能真正相信，堅定不退轉是很難的。此外，此經中普賢菩薩（Samantabhadra Bodhisattva）說：『但聞如來名號及所說法門，聞而不信亦能成金剛智種（Vajra Wisdom Seed）。』如同人食用少量金剛的比喻，如果以長遠的因緣來說，總歸不會退轉；如果以現在就能成就佛果的因緣來說，那就是尚未相信的人。 五、隨文解義：在此一品經義中分為二部分。一、長科當品；二、隨文解義。一、長科當品：在此一品中，長科分為十四段。一、『爾時文殊師利（Manjushri）已下』兩行偈頌，是文殊師利請說發菩提心（Bodhicitta，覺悟之心）功德分。二、『爾時賢首菩薩（Bhadrapala）以偈答曰已下』有七百一十四行偈頌，是賢首菩薩的回答。最後三行半經，說明偈頌感得諸佛許可。三、從『初善哉仁者應諦聽已下』八行偈頌，說明發心功德廣大難量，隨力少量地說一部分。爲了說明菩提心不可以邊際來衡量，功德也應當是這樣。四、『菩薩發意求菩提已下』六行偈頌，說明最初發心所因分。五、『深心信解常清凈已下』十八行偈頌，說明信三寶（Three Jewels，佛、法、僧）增益分。六、『若常信奉于諸佛已下』九十

【English Translation】 English version: The teachings and the vehicle of the Tathagata (Thus Come One), if there is attachment and discrimination, it is because of incomplete faith, and therefore one cannot enter the stream of faith. Furthermore, this sutra says that even if a Bodhisattva practices the Six Paramitas (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom) for countless Niyuta Kalpas (extremely long periods of time) and possesses the Six Supernormal Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), if they have not heard the Great Vaipulya Buddha Avatamsaka Sutra (Flower Garland Sutra), they can still only be called a nominal Bodhisattva, not a true Bodhisattva. Even if they hear it, if they do not believe and do not enter, it is as the sutra says. As the verse in this chapter says: 'In all worlds, sentient beings are few who desire to seek the Sravaka Vehicle (Voice-Hearer Vehicle), even fewer seek the Pratyekabuddha Vehicle (Solitary Realizer Vehicle), and it is very difficult to aspire to the Mahayana Vehicle (Great Vehicle). Aspiring to the Mahayana Vehicle is still easy, but being able to believe in this Dharma is even more difficult.' And as the following verse says: 'If one holds ten Buddha-kshetras (Buddha-fields) in their hand and dwells in the sky for an entire kalpa, what they have done is not difficult, but being able to believe in this Dharma is even more difficult.' To be able to truly believe after overcoming this difficulty, and to be firm and non-retreating, is difficult. Furthermore, in this sutra, Samantabhadra Bodhisattva says: 'Simply hearing the name of the Tathagata and the Dharma teachings, even hearing without believing can also form the Vajra Wisdom Seed.' It is like the analogy of a person eating a small amount of Vajra. If it is due to a distant cause, one will not retreat in the end; if it is due to the cause of attaining Buddhahood in the present, then that is a person who has not yet believed. 5. Explaining the Meaning According to the Text: In this chapter, the meaning of the sutra is divided into two parts. First, the long section of the chapter; second, explaining the meaning according to the text. First, the long section of the chapter: In this chapter, the long section is divided into fourteen segments. First, the two lines of verses beginning with 'Then, Manjushri,' which is Manjushri requesting to speak about the merits of generating Bodhicitta (the mind of enlightenment). Second, the seven hundred and fourteen lines of verses beginning with 'Then, Bhadrapala Bodhisattva answered in verse,' which is Bhadrapala Bodhisattva's answer. The last three and a half lines of the sutra explain that the verses moved the Buddhas to grant permission. Third, the eight lines of verses beginning with 'Excellent, good people, you should listen attentively,' which explain that the merits of generating the mind are vast and immeasurable, and only a small portion is spoken according to one's ability. To explain that the Bodhicitta cannot be measured by boundaries, and the merits should be like this. Fourth, the six lines of verses beginning with 'Bodhisattvas generate the intention to seek Bodhi,' which explain the cause of initially generating the mind. Fifth, the eighteen lines of verses beginning with 'Deeply believing and understanding, always pure,' which explain the increase of faith in the Three Jewels (Buddha, Dharma, Sangha). Sixth, the ninety

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五行頌。明增進修行獲果分。七菩薩勤修大悲行已下一百五十一行頌。明菩薩得果行悲教化眾生及興供自在分。八從有勝三昧名安樂已下有一百六十行頌。明放光明因果分。九如是等比光明門已下二十行頌。明光出處及光差別分。十從有勝三昧能出現已下八十一行頌。明三昧自在分。如此同異無礙自在大方網三昧門入出隱現同時自在者。隨眾生業異所見差別。諸佛得道自在故。隨眾生業自在故。然如來心無作性。智隨影應。無去來性而可取捨。如響應聲。喻如水潛流隨諸卉木各滋生。喻如春陽生草木。喻如水養魚龍。喻如地所生草木。喻如火成食。喻如風發生所益眾生長短壽生。喻以喻思之。以智照之。執系情亡任真之智。本合如是。為執系故。設得一分出世道果。亦不能為大自在故。十一從一切如來咸共說已下有一百五十八行頌。明舉二十喻況說分。十二從第一智慧廣大慧已下有十四行頌。明信佛智慧自欲同智難信分。十三從十剎塵數眾生所已下有四行頌。明信樂誦持得福分。十四時賢首菩薩已下三行半經。明賢首菩薩所說法門威感十方諸佛摩頂許可分。二隨文解義者。文自具明。不煩更釋。幽隱難知者。方可解之。已前總明以果成信竟入真實證。如下升帝釋天宮說十住法門。是此一會升須彌山頂品是序分。餘五品

【現代漢語翻譯】 現代漢語譯本 五行頌。明增進修行獲果分。七菩薩勤修大悲行已下一百五十一行頌。明菩薩得果行悲教化眾生及興供自在分。 八從有勝三昧名安樂已下有一百六十行頌。明放光明因果分。 九如是等比光明門已下二十行頌。明光出處及光差別分。 十從有勝三昧能出現已下八十一行頌。明三昧自在分。如此同異無礙自在大方網三昧門入出隱現同時自在者。隨眾生業異所見差別。諸佛得道自在故。隨眾生業自在故。然如來（Tathagata，如來）心無作性。智隨影應。無去來性而可取捨。如響應聲。喻如水潛流隨諸卉木各滋生。喻如春陽生草木。喻如水養魚龍。喻如地所生草木。喻如火成食。喻如風發生所益眾生長短壽生。喻以喻思之。以智照之。執系情亡任真之智。本合如是。為執系故。設得一分出世道果。亦不能為大自在故。 十一從一切如來（Tathagata，如來）咸共說已下有一百五十八行頌。明舉二十喻況說分。 十二從第一智慧廣大慧已下有十四行頌。明信佛智慧自欲同智難信分。 十三從十剎塵數眾生所已下有四行頌。明信樂誦持得福分。 十四時賢首菩薩（Bodhisattva，菩薩）已下三行半經。明賢首菩薩所說法門威感十方諸佛摩頂許可分。二隨文解義者。文自具明。不煩更釋。幽隱難知者。方可解之。已前總明以果成信竟入真實證。如下升帝釋天宮說十住法門。是此一會升須彌山頂品是序分。餘五品

【English Translation】 English version Verses on the Five Practices. Explaining the Part on Advancing Practice and Attaining Fruition. Following the 151 verses beginning with 'The Seven Bodhisattvas Diligently Cultivate Great Compassionate Practice,' explaining the Bodhisattvas' attainment of fruition, compassionate teaching to transform sentient beings, and the part on the freedom to create offerings. Following the 160 verses beginning with 'From the Superior Samadhi Named Bliss,' explaining the part on the cause and effect of emitting light. Following the 20 verses beginning with 'Such Equal Light Gates,' explaining the part on the source of light and the differences in light. Following the 81 verses beginning with 'From the Superior Samadhi Capable of Manifestation,' explaining the part on the freedom of Samadhi. Such are the unobstructed, free, vast, and all-encompassing net of Samadhi gates, entering, exiting, concealing, manifesting, and being simultaneously free. According to the differences in sentient beings' karma, what is seen differs. Because the Buddhas attain the freedom of enlightenment, and according to the freedom of sentient beings' karma, yet the Tathagata's mind is without intentionality. Wisdom responds like a shadow. Without coming or going, yet it can be taken or abandoned, like an echo responding to sound. It is like water flowing underground, nourishing various plants and trees, each growing. It is like the spring sun giving rise to grasses and trees. It is like water nourishing fish and dragons. It is like the earth giving rise to grasses and trees. It is like fire preparing food. It is like the wind generating and benefiting sentient beings, their lifespans long or short. Use metaphors to contemplate it. Use wisdom to illuminate it. When attachment and emotion cease, rely on true wisdom. Originally, it should be so. Because of attachment, even if one obtains a portion of the supramundane path's fruition, it cannot lead to great freedom. Following the 158 verses beginning with 'All the Tathagatas Together Speak,' explaining the part on using twenty metaphors to illustrate the teaching. Following the 14 verses beginning with 'From the First Wisdom, Vast Wisdom,' explaining the part on believing in the Buddha's wisdom, desiring to have the same wisdom, and the difficulty of believing. Following the 4 verses beginning with 'Where Beings Equal to the Dust Motes of Ten Lands Are,' explaining the part on believing, rejoicing, reciting, and upholding, and obtaining blessings. At that time, the Bodhisattva（Bodhisattva，菩薩） Hsien-shou (Virtuous Head) spoke the following three and a half lines of sutra. Explaining the part on the Dharma gate spoken by the Bodhisattva Hsien-shou, its power influencing the Buddhas of the ten directions, who patted his head in approval. Secondly, for those who interpret the meaning according to the text, the text itself clearly explains it, so there is no need for further explanation. Only what is obscure and difficult to understand can be explained. Previously, it was generally explained that faith is established through fruition, and then one enters true realization. Below, ascending to the palace of the Deva（Deva，天） Shakra (帝釋，釋迦提桓因) to speak the Ten Dwellings Dharma Gate. The chapter on ascending Mount Sumeru's summit in this assembly is the introductory part. The remaining five chapters...

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經正說分。至明法品末後動地雨華。是流通分。

升須彌山頂品第十三

此十住位中有六品經。一升須彌山頂品。二頂上偈贊品。三十住品。四梵行品。五初發心功德品。六明法品。如是六品共成十住法門。

將釋此品。義分為三。一釋品來意。二以處表法。三隨文釋義。

一釋品來意者。明前于普光明殿人間地上成十信之心已終。此妙峰之頂。明從十信入十住入位之升進故。此品須來。

二以處表法者。明此山於七重金輪圍山。七重大海之內。出水高八萬四千由旬。縱廣亦爾。四寶所成。東面黃金。西面白銀。南面頗梨。北面瑪瑙。上有四埵。埵有八部天眾。四八三十二。中心名妙高頂。天帝釋在其上居寶宮殿。通為帝釋天。三十三天。總以帝釋為主。釋有四名。一名天帝釋。二名憍尸迦。三名釋提桓因。四名因陀羅。大意名能主。為能為諸天作主故。此妙峰山四寶合成。諸天寶宮殿在上莊嚴故。為妙峰山。此山之外七重金山。及七重大海。廣量金翅鳥兩翼相去三十三千六萬里。此經無文未知何教所說。峻疾能飛一鼓翼萬萬九千里。七日七夜方至其頂。其山在大海之中。形如腰鼓。崒然高聳。非以手足攀攬之所能蹬。為表此十住法門創生如來智慧之家為真佛子。不可以有為生滅尋思

【現代漢語翻譯】 現代漢語譯本： 《經正說分》從開始到《明法品》末尾的動地雨華，是流通分。

《升須彌山頂品》第十三

這十住位中有六品經：一是《升須彌山頂品》，二是《頂上偈贊品》，三是《十住品》，四是《梵行品》，五是《初發心功德品》，六是《明法品》。這六品共同構成了十住法門。

將要解釋此品，從意義上分為三部分：一是解釋此品到來的意義，二是以處所來表示佛法，三是按照經文來解釋意義。

一、解釋此品到來的意義：說明前面在普光明殿人間地上成就十信之心已經結束。這妙峰的頂端，說明從十信進入十住，是入位的升進，因此此品到來。

二、以處所來表示佛法：說明這座山在七重金輪圍山、七重大海之內，從水面高出八萬四千由旬（Yojana，長度單位），縱橫的寬度也是如此。由四寶構成：東面是黃金，西面是白銀，南面是頗梨（Sphatika，水晶），北面是瑪瑙（Agate）。山上有四個埵（Tumpa，土堆），每個埵都有八部天眾。四八三十二。中心名叫妙高頂。天帝釋（Devendra）在上面居住在寶宮殿中，統稱為帝釋天（Devendra），三十三天（Trayastrimsa Heaven）總以帝釋為主。帝釋有四個名字：一名天帝釋，二名憍尸迦（Kausika），三名釋提桓因（Sakro devanam indrah），四名因陀羅（Indra）。大意是能主宰，因為能為諸天作主。這座妙峰山由四寶合成，諸天的寶宮殿在上面莊嚴，所以稱為妙峰山。這座山之外有七重金山和七重大海，測量金翅鳥（Garuda）兩翼相距三萬三千六萬里。這部經沒有說明出自何處，不知道是哪個教派所說。金翅鳥快速飛行，一鼓翼能飛行萬萬九千里，七日七夜才能到達山頂。這座山在大海之中，形狀像腰鼓，高聳陡峭，不是用手腳攀登所能到達的。這是爲了表示這十住法門，開始產生如來智慧之家，成為真正的佛子，不可以有為生滅的尋思。

【English Translation】 English version: The 'Section on Correct Exposition of the Sutra,' from the beginning to the earth-shaking rain of flowers at the end of the 'Chapter on Illuminating the Dharma,' is the section on transmission.

Chapter Thirteen: Ascending Mount Sumeru

Within these ten abodes are six chapters of scripture: first, the 'Chapter on Ascending Mount Sumeru'; second, the 'Chapter on Verses of Praise on the Summit'; third, the 'Chapter on the Ten Abodes'; fourth, the 'Chapter on Pure Conduct'; fifth, the 'Chapter on the Merits of the Initial Aspiration'; and sixth, the 'Chapter on Illuminating the Dharma.' These six chapters together form the Dharma gate of the Ten Abodes.

To explain this chapter, the meaning is divided into three parts: first, to explain the intention behind the chapter's arrival; second, to use the location to represent the Dharma; and third, to explain the meaning according to the text.

First, explaining the intention behind the chapter's arrival: it clarifies that the ten minds of faith having been accomplished in the Puguangming Hall on the human realm's earth, this has come to an end. The summit of this wondrous peak signifies the progression from the ten faiths into the ten abodes, hence the arrival of this chapter.

Second, using the location to represent the Dharma: it clarifies that this mountain is within the sevenfold golden wheel mountains and the seven great seas, rising 84,000 yojanas (Yojana, a unit of distance) above the water, with the same extent in length and width. It is composed of four treasures: the east side is gold, the west side is silver, the south side is crystal (Sphatika), and the north side is agate (Agate). There are four tumpas (Tumpa, mounds) on the mountain, each with eight classes of celestial beings. Four times eight is thirty-two. The center is called the Summit of Wondrous Height. The Deva King Sakra (Devendra) resides there in a jeweled palace, collectively known as the Heaven of Sakra (Devendra), with the Thirty-three Heavens (Trayastrimsa Heaven) taking Sakra as their lord. Sakra has four names: first, Deva King Sakra; second, Kausika; third, Sakro devanam indrah; and fourth, Indra. The general meaning is 'capable lord,' because he is able to be the lord of the devas. This Mount Wondrous Peak is composed of four treasures, and the jeweled palaces of the devas adorn it, hence it is called Mount Wondrous Peak. Outside this mountain are the sevenfold golden mountains and the seven great seas, measuring 33,600,000 li between the wings of the Garuda (Garuda). This sutra does not state its origin, so it is unknown which school it belongs to. The Garuda flies swiftly, covering 190 million li with one flap of its wings, taking seven days and seven nights to reach the summit. This mountain is in the midst of the great sea, shaped like a waist drum, towering steeply, impossible to climb by hand or foot. This is to represent that this Dharma gate of the Ten Abodes initiates the arising of the Tathagata's house of wisdom, becoming a true son of the Buddha, not to be sought through conditioned, arising, and ceasing thoughts.

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觀察及多聞心想攀攬所得故。以將妙峰山用況表之。令後人仿學。山者高勝義故。此像十住住佛所住法身妙智慧海故。是出世高勝義故。妙峰山者。不動義。諸天所居妙樂義莊嚴義。像此位菩薩以方便三昧寂然不動。無思無心不收不攝。任性而定。稱平等理與法身合。忽然妙慧從此定生。無始無明總無所得。住佛妙慧都無所依。得法妙樂智慧莊嚴。出過情見。諸佛所說解脫微妙經典無不解了。為生在如來智慧家故。三界無明一時頓盡。唯有習氣煩惱漸漸以法治之。如下十住品云。佛子。菩薩住處廣大與法界虛空等。佛子。菩薩住三世諸佛家故。又如初發心功德品云。應知此人即與三世諸佛同等。即與三世諸佛如來境界平等。即與三世諸佛如來功德平等。得如來一身無量身究竟平等真實智慧。才發心時即為十方一切諸佛所共稱歎。乃至振動一切世界。及一切世界中示現成佛等。如文廣明。不可同於三乘方便教說地前三賢菩薩得折伏現行無明初地見道。為此經法教門依一切諸佛根本不動智而發心故。以乘如來一切智乘而發心故。於此十住位中能與如來同智慧故。不同三乘但將三空觀且折伏現行。於此經中發心之者。從佛不動智而發菩提心。設有餘習還以無依住智治之。還是本智。不伏不斷為本寂用自在故。無體可斷故。無

可伏故。設修三昧任性凈故。亦無取攝亦不伏捺故。任自凈故。設行分別任性智慧隨事用為。亦無取捨故。如是任法調治習氣使稱理智。令慣習增明。如佛願行而隨事世間。成長大悲不出不沒故。以心境一真無出沒故。是故經中以阿修羅王等表之。處大海而不出不沒等喻。

問曰。何故不升四天王宮。而超至帝釋。

答曰。為四天在妙峰山半傍住。非是可表升法頂至相盡處現智慧莊嚴住不退故。善財童子。于妙峰山得憶念諸佛智慧光明門。同此位故。準例可知。以超情塵之跡。以山表之。非要蹬山也。以入如來智慧。于眾中堪為主導故。非要帝釋也。

三隨文釋義中。義分為三。一長科一品。二明如來身行遍周等印。如下文經云。十方一切諸佛世界中悉亦如是。明十方一切妙峰山總見如來升妙峰山頂。三隨文釋義。一長科一品者。於此品中長科為十段。一從爾時已下三行經。明佛神力普現十方。二爾時已下一行半經。明佛不離菩提樹下而升帝釋天宮。三時天帝已下可七行經。明帝釋遙見佛來嚴殿敷座。四曲躬合掌已下兩行經。明帝釋請佛入殿。五爾時世尊已下三句經。是如來受請入殿。六十方一切世界已下三句經。是結十方普會同此。七爾時帝釋已下可一行半經。明佛神力樂音自息。八即自憶念已

下四句。明帝釋自念過去善根說頌嘆佛來此。九如此世界中已下兩行半經。都結此處以偈嘆佛。十方同然。十爾時已下可兩行經。明如來處座而坐其殿廣博寬容。並結十方同此。三隨文釋義者。云不離菩提樹者。明菩提體無去來遠近處所可離可到故。又如來智身無表裡體遍周故。又法界非大小毫剎相容故。又心境無二相無中邊方所故。又諸法無自性一多恒圓滿故。帝釋遙見佛來者有二義。一事。二表法。一事者。為如來於無去來性示去來之相故言遙見。二表法者。明帝釋示同未悟不見如來智身遍周與心一體故言遙見佛來。故又信解為遙見自心入位為佛來。帝釋即以神力莊嚴此殿者。亦有二義。一事。二表法。其事可知。二表法者。自加行也。安置普光明師子之座者。亦有二義。一約位置座。二約帝釋自德根堪。一約位置座者。約此十住位中法位也。為十住中得一切諸佛智慧光明之藏。於一切法自在無畏故。置此座故。如十行位中。于夜摩宮中化作寶蓮華師子之座。此約行位在一切生死具大悲行。萬行以理智體得無染故。以是義故。以蓮華為座體。在此十住位中。以得一切諸佛智慧光明普照萬法故。安置普光明藏師子之座。此十住中安置其座。十千層級十行中化作百萬層級師子之座。為十住位中初始入位。明須彌之上猶

【現代漢語翻譯】 現代漢語譯本 以下四句經文，闡明了帝釋（Indra，佛教的護法神）自念過去所種善根，以頌歌讚歎佛陀（Buddha）的到來。九、『如此世界中』以下兩行半經文，總結此處以偈頌讚嘆佛陀在十方世界皆是如此。十、『爾時』以下大約兩行經文，說明如來（Tathagata，佛的稱號）安坐于殿堂之中，殿堂廣博寬容，並總結十方世界皆是如此。三、隨文解釋經義的人說，『不離菩提樹』，說明菩提（Bodhi，覺悟）的本體沒有去來遠近，沒有可以離開或到達的處所。又如來（Tathagata）的智慧之身沒有表裡，本體周遍一切。又法界（Dharmadhatu，宇宙萬有）非大小，毫毛與剎土相互容納。又心與境沒有二相，沒有中間、邊際和方位。又諸法（Dharma，一切事物）沒有自性，一即一切，恒常圓滿。帝釋（Indra）遙見佛陀（Buddha）到來，有兩層含義：一是事相，二是表法。從事相上說，因為如來（Tathagata）于無去來性中示現去來之相，所以說遙見。從表法上說，說明帝釋（Indra）示現如同尚未覺悟，不見如來（Tathagata）的智慧之身周遍一切，與心一體，所以說遙見佛陀（Buddha）到來。所以又說，信解為遙見自心，入位為佛陀（Buddha）到來。帝釋（Indra）即以神力莊嚴此殿，也有兩層含義：一是事相，二是表法。事相容易理解。從表法上說，是自加行。安置普光明師子之座，也有兩層含義：一是約位置安座，二是約帝釋（Indra）自身德根堪能。從位置安座上說，是約此十住位中的法位。因為在十住位中得到一切諸佛（Buddha）智慧光明之藏，於一切法（Dharma）自在無畏，所以安置此座。如十行位中，于夜摩宮（Yama Palace）中化作寶蓮華師子之座，這是約行位在一切生死中具大悲行，萬行以理智體得無染。因為這個緣故，以蓮華為座體。在此十住位中，因為得到一切諸佛（Buddha）智慧光明普照萬法，所以安置普光明藏師子之座。此十住中安置其座，十千層級，十行中化作百萬層級師子之座。因為十住位中初始入位，說明須彌山（Mount Sumeru）之上仍然...

【English Translation】 English version The following four lines clarify that Indra (帝釋, Buddhist protector deity) contemplated the good roots he had planted in the past and praised the Buddha's (佛陀) arrival with a verse. Nine, the two and a half lines of scripture from 'In this world' (如此世界中) conclude here with a verse praising the Buddha (佛陀) as being the same in all ten directions. Ten, the approximately two lines of scripture from 'At that time' (爾時) explain that the Tathagata (如來, title of the Buddha) sits in the hall, which is vast and accommodating, and conclude that this is the same in all ten directions. Three, those who explain the meaning of the scriptures according to the text say that 'not apart from the Bodhi tree' (不離菩提樹) indicates that the essence of Bodhi (菩提, enlightenment) has no coming or going, no distance, and no place that can be left or reached. Moreover, the wisdom body of the Tathagata (如來) has no inside or outside, and its essence pervades everything. Furthermore, the Dharmadhatu (法界, the universe and all things) is neither large nor small, and a hair and a Buddha-land accommodate each other. Moreover, the mind and its objects have no two aspects, no middle, edges, or directions. Furthermore, all Dharmas (諸法, all things) have no self-nature, and one is all, eternally complete. Indra (帝釋) seeing the Buddha (佛陀) coming from afar has two meanings: one is the event, and the other is the representation of the Dharma. In terms of the event, because the Tathagata (如來) manifests the appearance of coming and going in the nature of no coming and going, it is said to be seen from afar. In terms of the representation of the Dharma, it explains that Indra (帝釋) appears as if he has not yet awakened and does not see that the wisdom body of the Tathagata (如來) pervades everything and is one with the mind, so it is said to see the Buddha (佛陀) coming from afar. Therefore, it is also said that faith and understanding are seeing one's own mind from afar, and entering the position is the Buddha (佛陀) coming. Indra (帝釋) immediately adorned this hall with divine power, which also has two meanings: one is the event, and the other is the representation of the Dharma. The event is easy to understand. In terms of the representation of the Dharma, it is self-practice. Placing the seat of the Lion of Universal Light also has two meanings: one is about the position of the seat, and the other is about Indra's (帝釋) own virtuous roots being capable. In terms of the position of the seat, it is about the Dharma position in these ten dwelling stages. Because in the ten dwelling stages, one obtains the treasury of the wisdom and light of all Buddhas (Buddha), and is free and fearless in all Dharmas (Dharma), this seat is placed. As in the ten conduct stages, a jeweled lotus lion seat is transformed in the Yama Palace (夜摩宮), which is about the conduct stage having great compassion in all births and deaths, and ten thousand conducts are obtained without defilement by the body of reason and wisdom. For this reason, the lotus flower is used as the body of the seat. In these ten dwelling stages, because one obtains the wisdom and light of all Buddhas (Buddha) universally illuminating all Dharmas (Dharma), the seat of the Lion of Universal Light Treasury is placed. This seat is placed in these ten dwelling stages, with ten thousand levels, and a million levels of lion seats are transformed in the ten conduct stages. Because it is the initial entry into the position in the ten dwelling stages, it shows that above Mount Sumeru (須彌山) there is still...

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連地居。明心有所得從信創會見法之執。以此義故。師子座須有安置。又方便三昧是安置故。約十住位中理智妙慧功成。即十行位中以妙用而化其座。又約行從空而立。還約位在夜摩空居之天。云座十千層級。又百萬層級。及帝釋天宮夜摩天宮。總明隨位升進行相。若也正入法智慧流。不出毫塵。遍諸剎海其座。乃至十回向十地高下嚴飾各各隨位不同。準例知之。其座上莊嚴皆十千者。明萬行報得故。如十千金網者。約能以教行之網漉眾生之果報故。十千種帳者。明養育義。以於一切處為佛為天為大力士之神擁護養育眾生行之果報所得故。十千種蓋者。是大悲義。以大悲心覆養一切眾生之果報所得故。十千繒綺者。以一行中行無盡差別行一言音中具差別教。皆明白可觀之果也。十千珠瓔者。明萬行普周莊嚴智境化利眾生無休息之果所得故。一一塵中皆有無盡普賢身者是也。十千衣服者。是於一切生死海柔和善忍覆育含生之果故。十千天子者。明能行萬行之人。十千梵王者。明於行中智慧自在故。十千光明照曜者。明智慧照曜能破自他迷闇長夜令大明故。已上皆是舉此位之果德。用成莊嚴。令發心入位菩薩識果行因無疑惑故。從曲躬已下。明帝釋于如來致敬。請佛入宮。明行謙行也。如來受請。明從信入住。如文可知。

【現代漢語翻譯】 現代漢語譯本 連地居（指菩薩安住的境界）。明心有所得，是從對信心的建立而開始，逐漸會見到對法的執著。因為這個緣故，師子座（佛的座位，象徵佛的權威和說法）必須要有安置。又方便三昧（運用智慧和善巧方便的禪定）是安置的原因。大約在十住位（菩薩修行的十個階段之一）中，理智和妙慧的功德圓滿成就，然後在十行位（菩薩修行的十個階段之一）中，用妙用（不可思議的作用）來化成師子座。又從行（修行）從空性（佛教的核心概念，指一切事物沒有固定不變的自性）而建立。還說這個位置在夜摩天（佛教中的天界）的空居之處。說師子座有十千層級，又有一百萬層級，以及帝釋天宮（帝釋天居住的宮殿）、夜摩天宮。總的來說，是說明隨著菩薩修行階段的提升，其行持和境界也隨之提升。如果真正進入法智慧的洪流，即使是極小的毫塵，也能遍佈所有佛剎（佛所教化的世界）的海洋。師子座乃至十回向（菩薩修行的十個階段之一）、十地（菩薩修行的最高階段）的高下嚴飾，都各自隨著菩薩所處的階段而不同，可以參照這些例子來理解。師子座上的莊嚴都是十千種，說明萬行（各種修行）所獲得的果報。比如十千金網，是說能夠用教法和修行的網來過濾眾生的果報。十千種帳，是說明養育的意義，因為在一切地方，都有佛、天、大力士等神來擁護和養育眾生的修行，這是修行果報所得。十千種蓋，是大悲的意義，用大悲心覆蓋和養育一切眾生，這是修行果報所得。十千繒綺（各種絲織品），是用一種修行包含無盡的差別修行，用一種言音包含差別的教法，這些都是明白可見的果報。十千珠瓔（各種珠寶裝飾），是說明萬行普遍周遍，莊嚴智慧境界，化度利益眾生沒有休息，這是修行果報所得。每一個微塵中都有無盡的普賢菩薩身，就是這個意思。十千衣服，是在一切生死苦海中，以柔和善忍覆蓋和養育眾生，這是修行果報所得。十千天子，是說明能夠修行萬行的人。十千梵王，是說明在修行中智慧自在。十千光明照耀，是說明智慧的光明能夠破除自己和他人的迷惑和黑暗，使長夜變為光明。以上都是舉出這個階段的果德，用來成就莊嚴，使發心進入這個階段的菩薩認識到果報和修行的原因，沒有疑惑。從『曲躬』以下，說明帝釋天對如來表示敬意，請佛進入宮殿，說明修謙卑之行。如來接受邀請，說明從信心入住，如經文所說的那樣可以理解。

【English Translation】 English version Lian Di Ju (dwelling in the realm of the continuous ground). Realizing something in the mind arises from the initial establishment of faith, gradually leading to the perception of attachment to the Dharma. For this reason, the Lion Throne (Buddha's seat, symbolizing authority and Dharma teaching) must be properly arranged. Furthermore, the Upaya Samadhi (meditation of skillful means) is the reason for this arrangement. Approximately at the stage of the Ten Dwellings (one of the ten stages of Bodhisattva practice), the merits of reason and wondrous wisdom are fully accomplished. Then, at the stage of the Ten Practices (one of the ten stages of Bodhisattva practice), the Lion Throne is transformed through wondrous functions (inconceivable functions). Moreover, practice (cultivation) is established from emptiness (a core Buddhist concept referring to the lack of inherent existence of all phenomena). It is also said that this position is in the sky dwelling of the Yama Heaven (a celestial realm in Buddhism). It is said that the Lion Throne has ten thousand levels, and also one million levels, as well as the palaces of the Devas of Indra (Śakra) and the Yama Heaven. In general, it illustrates how the conduct and realm of a Bodhisattva elevate along with the advancement of their practice. If one truly enters the stream of Dharma wisdom, even the smallest mote of dust can pervade all Buddha-lands (Buddha's teaching realms) in the ocean. The Lion Throne, and even the heights and adornments of the Ten Dedications (one of the ten stages of Bodhisattva practice) and the Ten Grounds (the highest stage of Bodhisattva practice), each differ according to the stage the Bodhisattva is in, which can be understood by referring to these examples. The adornments on the Lion Throne are all of ten thousand kinds, indicating the fruition obtained from the myriad practices (various cultivations). For example, the ten thousand golden nets signify the ability to filter the karmic results of sentient beings through the net of teachings and practices. The ten thousand kinds of canopies signify the meaning of nurturing, because in all places, there are Buddhas, Devas, powerful deities, and other gods who protect and nurture the practice of sentient beings, which is the result of their practice. The ten thousand kinds of canopies represent the meaning of great compassion, covering and nurturing all sentient beings with great compassion, which is the result of practice. The ten thousand kinds of silk fabrics (various silk fabrics) signify that one practice contains endless different practices, and one speech contains different teachings, all of which are clearly visible results. The ten thousand jeweled ornaments (various jeweled decorations) signify that the myriad practices are universally complete, adorning the realm of wisdom, and transforming and benefiting sentient beings without rest, which is the result of practice. The fact that there are endless bodies of Samantabhadra Bodhisattva in every dust particle means this. The ten thousand garments signify the covering and nurturing of sentient beings with gentleness, patience, and kindness in the ocean of birth and death, which is the result of practice. The ten thousand Devas signify those who are capable of practicing the myriad practices. The ten thousand Brahma Kings signify wisdom and freedom in practice. The ten thousand lights shining brightly signify that the light of wisdom can break through the delusion and darkness of oneself and others, turning the long night into light. The above are all examples of the merits of this stage, used to accomplish adornment, so that Bodhisattvas who aspire to enter this stage can recognize the causes of karmic results and practice without doubt. From 'bowing' onwards, it explains that Indra (Śakra) shows respect to the Tathagata (Buddha), inviting the Buddha to enter the palace, which signifies the practice of humility. The Tathagata accepting the invitation signifies entering from faith, which can be understood as stated in the scriptures.

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最下明帝釋得宿念力於過去佛所種善根。說頌嘆佛者。明以三昧力自見身心體性同古今佛智慧善根故。已下十佛是當位之功用今古也。于說頌中有二十行頌。兩行一頌。初兩行頌嘆迦葉佛。具云迦葉波。此云飲光。此是其姓。亦以身光殊特能飲諸天子及日月等光皆悉不現故。次兩行嘆拘那牟尼佛。正云迦那牟尼。言拘那者。此云金也。牟尼者佛也。以金色為號。次兩行嘆迦羅鳩馱。具云迦羅鳩村馱佛。此云所應斷已斷。次兩行嘆毗舍浮佛。此云遍一切自在。次兩行嘆尸棄佛。正云式棄那。此云持髻。或曰有發。次兩行嘆毗婆尸佛。此云凈觀。或曰勝觀。或曰種種觀。次兩行嘆弗沙佛。正云勁沙。此云增盛。次兩行嘆提舍佛。正云底沙。此云說法度人。次兩行嘆波頭摩華佛。正云缽特忙。此云赤蓮華也。次兩行嘆然燈如來。前之三佛是此今賢劫中佛。后之七佛是前劫之中佛。以明創入十住之門古今法則相。會明古佛今佛法不異故。入此位者。會同不別故。言吉祥者。嘆此山頂是福善之處故。明升進者。以三昧力身心不動如山王。總會古今諸佛同智慧故。第九如此世界中忉利天已下有四行經。于中義分為四。一舉此世界嘆佛功德。二總舉十方同然。三爾時已下明如來入殿升座而坐。四明其殿忽然廣博普容諸天住處。此明約

【現代漢語翻譯】 最下明帝釋（Śakra，天神之王）獲得宿命通，憶起過去在諸佛處種下的善根，於是以頌歌讚歎佛陀。這是因為他憑藉三昧（Samādhi，禪定）之力，親見自身心之體性與過去和現在的諸佛智慧善根相同。接下來的十佛代表了證到相應果位的功用，貫通過去和現在。在讚頌的頌歌中，共有二十行頌文，每兩行構成一頌。最初的兩行頌讚迦葉佛（Kāśyapa），完整名稱是迦葉波（Kāśyapa），意為『飲光』。這是他的姓氏，也因為他身光殊勝，能夠掩蓋諸天子以及日月的光芒，使它們都黯然失色。接下來的兩行讚歎拘那牟尼佛（Kanakamuni），正確的音譯是迦那牟尼（Kanakamuni）。『拘那』意為『金』，『牟尼』意為佛，因此以金色為名號。再接下來的兩行讚歎迦羅鳩馱（Krakucchanda），完整的名稱是迦羅鳩村馱佛（Krakucchanda Buddha），意為『所應斷已斷』。再接下來的兩行讚歎毗舍浮佛（Viśvabhū），意為『遍一切自在』。再接下來的兩行讚歎尸棄佛（Śikhin），正確的音譯是式棄那（Śikhin），意為『持髻』或『有發』。再接下來的兩行讚歎毗婆尸佛（Vipaśyin），意為『凈觀』、『勝觀』或『種種觀』。再接下來的兩行讚歎弗沙佛（Puṣya），正確的音譯是勁沙（Puṣya），意為『增盛』。再接下來的兩行讚歎提舍佛（Tiṣya），正確的音譯是底沙（Tiṣya），意為『說法度人』。再接下來的兩行讚歎波頭摩華佛（Padma），正確的音譯是缽特忙（Padma），意為『赤蓮華』。最後兩行讚歎燃燈如來（Dīpaṃkara）。前面的三佛是現在賢劫中的佛，後面的七佛是過去劫中的佛。這表明初入十住之門（Daśa-bhūmi，菩薩十地）的古今法則相通，彰顯過去佛和現在佛的教法沒有差異。進入此位者，其證悟會同而沒有差別。『吉祥』是讚歎此山頂是充滿福善之處。『明升進』是指以三昧之力，身心不動如山王，總合古今諸佛的共同智慧。第九部分，關於此世界中忉利天（Trāyastriṃśa，三十三天）以下的內容，有四行經文。其中義理分為四個方面：一是舉出此世界，讚歎佛的功德；二是總舉十方世界也是如此；三是『爾時已下』，說明如來進入殿堂，升座而坐；四是說明殿堂忽然變得廣博，普遍容納諸天的住所。這說明大約

【English Translation】 English version: Śakra (Śakra, the king of gods), the lowest, obtained the power of remembering past lives and the good roots planted in the past with the Buddhas. Therefore, he praised the Buddha with verses. This is because, by the power of Samādhi (Samādhi, meditation), he personally saw that the nature of his body and mind is the same as the wisdom and good roots of the Buddhas of the past and present. The following ten Buddhas represent the functions of attaining the corresponding positions, spanning the past and the present. In the verses of praise, there are twenty lines of verses, with two lines forming one verse. The first two lines praise Kāśyapa Buddha (Kāśyapa), whose full name is Kāśyapa (Kāśyapa), meaning 'drinking light'. This is his surname, and it is also because his body light is so extraordinary that it can cover the light of all the gods and the sun and the moon, making them all dim. The next two lines praise Kanakamuni Buddha (Kanakamuni), the correct transliteration is Kānakamuni (Kanakamuni). 'Kanak' means 'gold', and 'Muni' means Buddha, so it is named after gold. The next two lines praise Krakucchanda (Krakucchanda), the full name is Krakucchanda Buddha (Krakucchanda Buddha), meaning 'what should be cut off has been cut off'. The next two lines praise Viśvabhū Buddha (Viśvabhū), meaning 'omnipresent and free'. The next two lines praise Śikhin Buddha (Śikhin), the correct transliteration is Śikhin (Śikhin), meaning 'holding a bun' or 'having hair'. The next two lines praise Vipaśyin Buddha (Vipaśyin), meaning 'pure observation', 'superior observation' or 'various observations'. The next two lines praise Puṣya Buddha (Puṣya), the correct transliteration is Puṣya (Puṣya), meaning 'increasing'. The next two lines praise Tiṣya Buddha (Tiṣya), the correct transliteration is Tiṣya (Tiṣya), meaning 'preaching to save people'. The next two lines praise Padma Buddha (Padma), the correct transliteration is Padma (Padma), meaning 'red lotus'. The last two lines praise Dīpaṃkara Tathagata (Dīpaṃkara). The first three Buddhas are the Buddhas of the present Bhadrakalpa, and the last seven Buddhas are the Buddhas of the past kalpas. This shows that the ancient and modern laws of initially entering the gate of the Ten Stages (Daśa-bhūmi, the ten stages of Bodhisattvas) are interconnected, highlighting that the teachings of the past Buddhas and the present Buddhas are not different. Those who enter this position will have the same enlightenment without any difference. 'Auspicious' is to praise that the top of this mountain is a place full of blessings and goodness. 'Ming Shengjin' refers to using the power of Samadhi to keep the body and mind still like a mountain king, combining the common wisdom of the Buddhas of the past and present. In the ninth part, regarding the content below Trāyastriṃśa Heaven (Trāyastriṃśa, the Thirty-three Heavens) in this world, there are four lines of scripture. The meaning is divided into four aspects: First, it cites this world to praise the merits of the Buddha; second, it generally cites that the ten directions are also the same; third, 'from then on', it explains that the Tathagata enters the hall and ascends the seat; fourth, it explains that the hall suddenly becomes broad and universally accommodates the residences of the gods. This shows approximately

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如來無自他之德合然令大眾得見。以明令大眾入位同。此已上釋升須彌頂品竟。大約以明以三昧力正入定時身心蕩然稱法界性無表裡光明朗徹是忽然廣博義。亦是普光明藏師子之座義。智慧現前是佛來義。一一如是會理修行。不可但逐名也。

須彌頂上偈贊品第十四

將釋此品約作四門分別。一釋品名目。二釋品來意。三都會此十住六品經意。四隨文釋義。

一釋品名目者。以法慧等十個菩薩。各以自當位隨位進修之法。還自以偈贊之。令信終菩薩仿之悟入故。此品名為偈贊品。明古今諸佛同會此智殿悲宮。俱會古今之佛。自身是未來之佛。與古佛道合故。

二釋品來意者。明前已創升須彌帝釋以偈嘆佛。此品明十住位當位菩薩將當位法門以偈贊之。令信心者得入位故。故有此品須來。初嘆過去佛。次嘆今現在佛。未來佛者。即入此位者是也。是故經中不云未來。十佛是過去佛。盧舍那是現在佛。修行始入位者。是未來佛。

三都會此十住六品經意者。一升須彌頂品。明信終升進。二須彌頂上偈贊品。明偈贊當位之法勸修升進之理。三十住品。明當位所行之行。四梵行品。明總十住之中所持無相之性戒。五發心功德品。明於十住之中發心所得功德之量。六明法品。即明當位之法升進向

【現代漢語翻譯】 如來沒有自我的德行，也沒有其他的德行，而是自然地讓大眾得見，以此來表明讓大眾進入與佛同等的地位。以上是對《升須彌頂品》的解釋。大意是說，通過三昧（Samadhi）的力量，真正進入禪定時，身心空蕩，與法界（Dharmadhatu）的本性相符，沒有內外之分，光明透徹，這是忽然廣博的意義，也是普光明藏（Samantabhadra-garbha）獅子座的意義。智慧顯現，就是佛到來的意義。一一如此理解並修行，不可只追逐名相。

《須彌頂上偈贊品》第十四

將要解釋此品，大約分為四個方面：一、解釋品名；二、解釋此品的目的；三、總括此十住和六品的經文意義；四、隨文解釋經文的意義。

一、解釋品名：法慧（Dharma-mati）等十位菩薩，各自以自己所處的地位，以及隨地位而進修的方法，還用偈頌來讚美它，讓信心的菩薩效仿並領悟進入，因此此品名為《偈贊品》。表明過去和現在的諸佛都共同匯聚於此智慧殿堂和慈悲宮殿，共同匯聚過去和現在的佛，自身就是未來的佛，與古佛的道相合。

二、解釋此品的目的：表明前面已經開始上升到須彌山（Sumeru）頂的帝釋（Indra）用偈頌讚嘆佛，此品表明十住位的菩薩將自己所處的地位的法門用偈頌讚美它，讓有信心的人得以進入此位，所以才有此品到來。首先讚歎過去佛，其次讚歎現在佛，未來的佛，就是進入此位的人。因此經中沒有說未來佛。十佛是過去佛，盧舍那佛（Locana Buddha）是現在佛，修行開始進入此位的人，是未來佛。

三、總括此十住和六品的經文意義：一、《升須彌頂品》，表明信心的終結和升進；二、《須彌頂上偈贊品》，表明用偈頌讚美所處地位的法，勸勉修行升進的道理；三、《十住品》，表明所處地位所修行的行為；四、《梵行品》，表明總括十住之中所持有的無相之性戒；五、《發心功德品》，表明在十住之中發心所得到的功德的量；六、《明法品》，就是表明所處地位的法，升進的方向。

【English Translation】 The Tathagata (Thus Come One) has no self-virtue, nor other's virtue, but naturally allows the masses to see, thereby clarifying that the masses enter the same position as the Buddha. The above is the explanation of the 'Ascending Mount Sumeru Peak' chapter. The general idea is that through the power of Samadhi, truly entering meditation, the body and mind are empty, in accordance with the nature of Dharmadhatu (the realm of Dharma), without inside or outside, the light is clear and thorough, which is the meaning of sudden vastness, and also the meaning of the lion throne of Samantabhadra-garbha (the treasury of universal light). The manifestation of wisdom is the meaning of the Buddha's arrival. Understand and practice in this way, do not just pursue the names.

Chapter Fourteen: Verses of Praise on the Summit of Mount Sumeru

To explain this chapter, we will roughly divide it into four aspects: 1. Explaining the title of the chapter; 2. Explaining the purpose of this chapter; 3. Summarizing the meaning of the sutras of these ten abodes and six chapters; 4. Explaining the meaning of the sutra according to the text.

1. Explaining the title of the chapter: The ten Bodhisattvas, such as Dharma-mati (Wisdom of Dharma), each use their own position and the methods of cultivation according to their position, and also use verses to praise it, so that the Bodhisattvas of faith can imitate and realize entry, so this chapter is called 'Verses of Praise'. It shows that the Buddhas of the past and present all gather together in this hall of wisdom and palace of compassion, gathering together the Buddhas of the past and present, and oneself is the Buddha of the future, in harmony with the path of the ancient Buddhas.

2. Explaining the purpose of this chapter: It shows that Indra (Lord of Gods) who had already begun to ascend to the top of Mount Sumeru (Wonderous High Mountain) praised the Buddha with verses, this chapter shows that the Bodhisattvas of the ten abodes use verses to praise the Dharma of their respective positions, so that those with faith can enter this position, so this chapter comes into being. First praise the Buddhas of the past, then praise the Buddhas of the present, the Buddhas of the future are those who enter this position. Therefore, the sutra does not mention the future Buddha. The ten Buddhas are the Buddhas of the past, Locana Buddha (Buddha of Cosmic Light) is the Buddha of the present, and those who begin to enter this position through practice are the Buddhas of the future.

3. Summarizing the meaning of the sutras of these ten abodes and six chapters: 1. 'Ascending Mount Sumeru Peak' chapter, showing the end and advancement of faith; 2. 'Verses of Praise on the Summit of Mount Sumeru' chapter, showing the principle of praising the Dharma of one's position with verses and encouraging practice and advancement; 3. 'Ten Abodes' chapter, showing the actions practiced in one's position; 4. 'Pure Conduct' chapter, showing the nature of the signless precepts held in the ten abodes; 5. 'Merit of Arousing the Mind' chapter, showing the amount of merit obtained by arousing the mind in the ten abodes; 6. 'Clarifying the Dharma' chapter, which clarifies the Dharma of one's position and the direction of advancement.

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十行之因。此六品明當位之修行因果及向十行之因。

四隨文釋義中復分為二。一長科一品經意。二隨文釋義。一長科一品經意者。義分為十一段。一從爾時佛神力故已下有十九行半經。明佛以神力令眾來集分。二從法慧菩薩承威說頌已下。有十行頌。是明法慧菩薩嘆佛放光集眾分。三爾時已下。明一切慧承威說。十行頌。明嘆無相法為真實。四爾時已下。明勝慧菩薩說十行頌。嘆凡夫迷五蘊之真性。由人說之方了。五爾時功德慧說十行頌。明妄取諸法真實之相。六爾時精進慧說十行頌。嘆諸法自體無見妄見迷真。七爾時善慧菩薩說十行頌。嘆無眾生可盡法非有無二見。八爾時智慧菩薩說十行頌。嘆言說不能及真。九爾時真實慧菩薩說十行頌。嘆諸法無合散性。十爾時無上慧說十行頌。嘆佛所得法體無分別不屬名數。十一爾時堅慧說十行頌。嘆佛大悲出興利益。已上十菩薩各說十行頌。和會入位法令身心諸計皆無所依。離於偏執住佛所住。又從初菩薩來集分中。十九行半經復分為七段。一從爾時佛神力故五行半經明菩薩來集。二所從來土已下三行半經。明菩薩世界之名。三各于佛所凈修梵行已下三行經。明本所事佛。四是諸菩薩至佛所已下兩行經。明菩薩來已化座而坐。五如此世界中已下兩行經。明結十方世界

【現代漢語翻譯】 現代漢語譯本： 十行之因。此六品闡明了當位的修行因果以及趨向十行的原因。

四、隨文釋義中又分為二。一、長科一品經意。二、隨文釋義。一、長科一品經意，其意義分為十一段。一、從『爾時佛神力故』以下，有十九行半經文，闡明佛以神力令大眾來集的部分。二、從『法慧菩薩承威說頌』以下，有十行頌文，是闡明法慧菩薩讚歎佛放光集眾的部分。三、『爾時』以下，闡明一切慧承佛威神力而說十行頌，闡明無相法為真實。四、『爾時』以下，闡明勝慧菩薩說十行頌，讚歎凡夫迷惑於五蘊（色、受、想、行、識，構成人身的五種要素）的真性，只有通過他人解說才能明白。五、『爾時功德慧』說十行頌，闡明虛妄地執取諸法真實之相。六、『爾時精進慧』說十行頌，讚歎諸法自體無可見性，妄見導致迷惑真理。七、『爾時善慧菩薩』說十行頌，讚歎沒有眾生可以度盡，法並非有無二元對立。八、『爾時智慧菩薩』說十行頌，讚歎言語無法完全表達真理。九、『爾時真實慧菩薩』說十行頌，讚歎諸法沒有聚合和離散的自性。十、『爾時無上慧』說十行頌，讚歎佛所證得的法體沒有分別，不屬於名相概念。十一、『爾時堅慧』說十行頌，讚歎佛以大悲心出現於世，利益眾生。

以上十位菩薩各自說了十行頌，和合會歸於入位之法，令身心諸種計較都無所依，遠離偏頗執著，安住于佛所安住的境界。又從最初菩薩來集的部分中，十九行半經文又分為七段。一、從『爾時佛神力故』五行半經文，闡明菩薩來集。二、『所從來土』以下三行半經文，闡明菩薩世界之名稱。三、『各于佛所凈修梵行』以下三行經文，闡明菩薩原本所侍奉的佛。四、『是諸菩薩至佛所』以下兩行經文，闡明菩薩到來后變化座位而坐。五、『如此世界中』以下兩行經文，闡明總結十方世界。

【English Translation】 English version: The Causes of the Ten Practices. These six chapters clarify the causes and effects of cultivation in one's position and the causes leading to the Ten Practices (Shi Xing).

1. In the explanation following the text, it is further divided into two parts: 1. A long section outlining the meaning of the chapter; 2. Explanation following the text. 1. The long section outlining the meaning of the chapter is divided into ten segments. 1. From 'At that time, due to the Buddha's spiritual power' downwards, there are nineteen and a half lines of scripture, clarifying the part where the Buddha used spiritual power to gather the assembly. 2. From 'Dharma Wisdom Bodhisattva, relying on the Buddha's power, spoke verses' downwards, there are ten lines of verses, clarifying the part where Dharma Wisdom Bodhisattva praised the Buddha's emitting light and gathering the assembly. 3. 'At that time' downwards, clarifying All Wisdom, relying on the Buddha's power, spoke ten lines of verses, clarifying the formless Dharma as the truth. 4. 'At that time' downwards, clarifying Supreme Wisdom Bodhisattva spoke ten lines of verses, praising how ordinary people are deluded by the true nature of the five aggregates (Wuyun: Skandhas, the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute a person), and can only understand through the explanation of others. 5. 'At that time, Merit Wisdom' spoke ten lines of verses, clarifying the false grasping of the real appearance of all dharmas. 6. 'At that time, Diligent Wisdom' spoke ten lines of verses, praising how the self-nature of all dharmas is invisible, and false views lead to delusion of the truth. 7. 'At that time, Good Wisdom Bodhisattva' spoke ten lines of verses, praising that there are no sentient beings that can be completely exhausted, and Dharma is not a duality of existence and non-existence. 8. 'At that time, Wisdom Bodhisattva' spoke ten lines of verses, praising that words cannot fully express the truth. 9. 'At that time, True Wisdom Bodhisattva' spoke ten lines of verses, praising that all dharmas have no nature of aggregation and dispersion. 10. 'At that time, Supreme Wisdom' spoke ten lines of verses, praising that the Dharma body attained by the Buddha has no distinctions and does not belong to nominal concepts. 11. 'At that time, Firm Wisdom' spoke ten lines of verses, praising the Buddha's great compassion in appearing in the world to benefit sentient beings.

The above ten Bodhisattvas each spoke ten lines of verses, harmoniously converging into the Dharma of entering the position, causing all calculations of body and mind to have no reliance, being away from partial attachments, and dwelling in the state where the Buddha dwells. Furthermore, from the initial part where the Bodhisattvas came to assemble, the nineteen and a half lines of scripture are further divided into seven segments. 1. From 'At that time, due to the Buddha's spiritual power', five and a half lines of scripture, clarifying the Bodhisattvas coming to assemble. 2. 'The lands from which they came' downwards, three and a half lines of scripture, clarifying the names of the Bodhisattvas' worlds. 3. 'Each cultivating pure Brahma conduct in the Buddha's place' downwards, three lines of scripture, clarifying the Buddhas originally served by the Bodhisattvas. 4. 'These Bodhisattvas, arriving at the Buddha's place' downwards, two lines of scripture, clarifying the Bodhisattvas transforming seats and sitting after arriving. 5. 'In this world' downwards, two lines of scripture, clarifying the conclusion of the ten directions of the world.

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菩薩同然。六爾時世尊已下兩行半經。佛足指端放光普照一切處帝釋宮殿。十信足輪下放光。此十住中足指端放光。明位勝進。十行足趺。十回向膝上。十地眉間毫中放光。此表法位升進故。還是第一會中現相品所放眉間之光。以果成信。入位之光。足指光者。明入此住位身心智慧宮殿。表入聖之初故是指端放光也。七爾時已下一行經。明法慧菩薩說頌嘆佛。余義隨文可知。約科文之意即悉其意。如初菩薩來集共世界名並本所事佛。總都會配當行及法門因果。始可得見其意況。從法慧菩薩。是此位中所修行之人。約所得如來智慧立名。世界名因陀羅華。是所修之法。殊特月佛是初發心住位中約法所修之果。云因陀羅者。此云能主也。華者是開敷感果義為。此十住中初發心菩薩。即能十方一切世界中示現成佛故。世界名能主。以能示現主導一切眾生故。以其行華能開敷自他智慧果故。經云一一各與佛剎微塵數同名法慧菩薩俱者。明智慧解行了悟遍知是境界故。以達自心一切總爾故。一迷一切迷。一悟一切悟。此明唯應度者。自迷解故。智慧遍故。云從百佛剎微塵數國土外諸世界中來者。明迷云國土之外解云來。但以迷無明闇障廣多。以比之世界塵數。悟之解行廣多故亦比之。如世界之塵智慧與無明相似。但只隔迷悟故。

【現代漢語翻譯】 現代漢語譯本 菩薩也是如此。『六爾時世尊已下兩行半經』，佛足指端放光普照一切處帝釋宮殿。十信足輪下放光。此十住中足指端放光，表明位次的勝進。十行足趺（fū）。十回向膝上。十地眉間毫中放光。這表明法位的升進。還是第一會中現相品所放眉間之光，以果成信，入位之光。足指光，表明入此住位身心智慧宮殿，表示進入聖位的開始，所以是指端放光。『七爾時已下一行經』，表明法慧菩薩說頌讚嘆佛，其餘意義可以根據文意理解。按照科文的意義來理解就能明白其意。例如最初菩薩來集，共同的世界名稱以及本來所侍奉的佛，總都會配當行以及法門因果，開始可以得見其意義情況。從法慧菩薩來看，是此位中所修行之人，根據所得如來智慧立名。世界名因陀羅華（Indra-flower，能主之華），是所修之法。殊特月佛是初發心住位中根據法所修之果。說『因陀羅』，這裡的意思是『能主』。『華』的意思是開敷感果。此十住中初發心菩薩，就能在十方一切世界中示現成佛，所以世界名稱為『能主』，因為能夠示現主導一切眾生。因為他的行華能夠開敷自己和他人智慧的果實。經文說『一一各與佛剎微塵數同名法慧菩薩俱者』，表明智慧解行了悟遍知是境界。因為通達自心一切都是如此。一迷一切迷，一悟一切悟。這表明唯有應度者，才能自我迷惑和解脫。智慧是普遍的。說『從百佛剎微塵數國土外諸世界中來者』，表明迷惑是國土之外，解脫是到來。只是因為迷惑無明黑暗的障礙廣大眾多，所以用世界塵數來比喻。覺悟的解行廣大眾多，所以也用世界塵數來比喻。如同世界之塵與智慧和無明相似，但只隔著迷惑和覺悟。

【English Translation】 English version The Bodhisattvas are the same. 『Six, at that time, the World Honored One, the following two and a half lines of scripture,』 the Buddha's toe tips emitted light, universally illuminating all places, including the palace of Indra (帝釋, the ruler of the devas). The light emitted from beneath the wheel-like feet of the Ten Faiths. Within these Ten Dwellings, the light emitted from the toe tips indicates the advancement of position. The Ten Practices, the instep of the foot. The Ten Dedications, the knees. The Ten Grounds, the light emitted from the white hair between the eyebrows. This indicates the advancement of the Dharma position. It is still the light emitted from between the eyebrows in the Appearance Chapter of the First Assembly, using the fruit to establish faith, the light of entering the position. The light from the toe tips indicates entering this dwelling position, the palace of body, mind, and wisdom, representing the beginning of entering the holy position, hence the light emitted from the toe tips. 『Seven, at that time, the following one line of scripture,』 indicates that Dharma Wisdom Bodhisattva (法慧菩薩) spoke verses praising the Buddha, and the remaining meanings can be understood according to the text. Understanding according to the meaning of the chapter headings will reveal its intent. For example, the initial gathering of Bodhisattvas, the common world name, and the Buddhas originally served, all correspond to the practices, Dharma gates, causes, and effects, and then one can begin to see the meaning. From Dharma Wisdom Bodhisattva, these are the practitioners in this position, named according to the wisdom of the Tathagata (如來) attained. The world name Indra-flower (因陀羅華, the flower of the capable lord) is the Dharma being cultivated. The Especially Unique Moon Buddha (殊特月佛) is the fruit cultivated according to the Dharma in the Initial Aspiration Dwelling position. Saying 『Indra』 means 『capable lord』 here. 『Flower』 means opening and bearing fruit. The Bodhisattva of Initial Aspiration in these Ten Dwellings can manifest as a Buddha in all worlds of the ten directions, so the world name is 『Capable Lord,』 because they can manifest and lead all sentient beings. Because their practice-flower can open the fruit of wisdom for themselves and others. The scripture says, 『Each and every one together with Bodhisattvas named Dharma Wisdom, equal to the number of dust motes in Buddha-lands,』 indicates that wisdom, understanding, practice, realization, and comprehensive knowledge are the realm. Because one understands that everything in one's own mind is like this. One delusion, all delusions; one enlightenment, all enlightenments. This indicates that only those who should be saved can be deluded and liberated themselves. Wisdom is pervasive. Saying 『Coming from worlds outside hundreds of Buddha-lands, as numerous as dust motes,』 indicates that delusion is outside the land, and liberation is arrival. It is only because the obstacles of delusion, ignorance, and darkness are vast and numerous, so they are compared to the number of dust motes in the world. The vastness and numerousness of the understanding and practice of enlightenment are also compared to the number of dust motes in the world. Just as the dust of the world is similar to wisdom and ignorance, but they are only separated by delusion and enlightenment.

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是故此經下文云有三千大千世界量等經卷內小眾生身中。是其義也。佛號殊特月者。殊者勝也。特者奇也。月者清涼也。明入此位菩薩此生住如來智慧家時無始無明煩惱炎熱惡道熾然一時頓滅。唯有如來智慧朗然清涼如月故。明此位菩薩創始入真以能破煩惱惑熱處立自己佛果之名。以次十行十回向隨位進升。菩薩名。佛世界名。各各隨位差別。十行中佛果名號下名悉同名之為眼為知。根利眾生處立名。十回向中佛果名號上名悉同名之為妙。為于生死中利眾生之妙用自在故。至位方明。又云十方諸來法慧等十菩薩眾各于佛所凈修梵行者。明各于自心法身智慧能凈煩惱清涼如月處。名為各于佛所凈修梵行。梵者凈也。以明此位菩薩妙慧現前諸行體自凈故。為法性智慧任法運為體無生滅故。明以體無生滅處以標自心佛果故。是故有發心之士。應當如是以方便無作無思任性之定而自顯發自心無性佛智慧門。即能于煩惱無所染污。便即名之殊特月佛。隨所來方各化作毗盧遮那藏師子之座者。此法慧菩薩是東方之位。明入位之首破闇之初。如日初出東方能破闇故。以智慧明能破自他無始長夜之迷闇故。是故佛果名之殊特月佛。以初發心已為天人師。以是世界名能主華。其化所作之座名毗盧遮那藏師子之座者。是佛果座也。明毗盧者

光也。遮那者遍也。明遍坐無始一切無明煩惱以化作一切大智慧光明藏。遍照一切心境。化成法界自在解脫之門。師子者。得無畏也。已上總依主釋。結跏趺坐者。會妄想而為真智慧故。故為結跏趺坐。此十住位中。十個菩薩。同於善財童子。于妙峰山頂上。初入信之後。入十住之初。德云比丘下至慈行童女法門。相似文殊師利菩薩。以明初發信心。以此經中圓會教行使令後學者令易解故。但說其教不著能行之人難解了故。以是義故。初會舉佛果神天。示入法而勸修。以明一一皆同佛知見。第二會勸生信解以不動智佛。以成信門。次說入位進修之教。則十住十行十回向十地十一地法門。法界品末舉善財童子。是能行五位行者。以教行具彰令易解故。若不如是。雖見教法在行由迷。是故於此一部之經因果理智教行人士一一具彰也。令修道者仿學不謬故。此十住入真見道之初心。與后十行十向十地十一地為正覺之果故。如人百歲。以初生為長故。人生十子以初生為長。

新華嚴經論卷第十六 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十七

長者李通玄撰

第二菩薩名一切慧世界名波頭摩華。佛號無盡月。於此義中義分為五。一釋菩薩名。二釋世界名。三釋隨位進

【現代漢語翻譯】 現代漢語譯本 『光也。遮那（Vairochana，意為遍一切處）者遍也。』光明普照，安坐于無始以來的所有無明煩惱之上，將其轉化為一切大智慧光明藏。遍照一切心境，化成法界自在解脫之門。『師子（Simha，意為獅子）者。得無畏也。』以上總依主釋。結跏趺坐者，會妄想而為真智慧故，故為結跏趺坐。此十住位中，十個菩薩，同於善財童子，于妙峰山頂上，初入信之後，入十住之初。德云比丘下至慈行童女法門，相似文殊師利菩薩，以明初發信心。以此經中圓會教行，使令後學者令易解故。但說其教，不著能行之人，難解了故。以是義故，初會舉佛果神天，示入法而勸修，以明一一皆同佛知見。第二會勸生信解，以不動智佛，以成信門。次說入位進修之教，則十住十行十回向十地十一地法門。法界品末舉善財童子，是能行五位行者，以教行具彰，令易解故。若不如是，雖見教法，在行由迷。是故於此一部之經，因果理智教行人士，一一具彰也。令修道者仿學不謬故。此十住入真見道之初心，與后十行十向十地十一地為正覺之果故。如人百歲，以初生為長故。人生十子，以初生為長。 新華嚴經論卷第十六 大正藏第 36 冊 No. 1739 新華嚴經論 新華嚴經論卷第十七 長者李通玄撰 第二菩薩名一切慧，世界名波頭摩華（Padma-vyuha，意為蓮花莊嚴）。佛號無盡月。於此義中義分為五。一釋菩薩名。二釋世界名。三釋隨位進

【English Translation】 English version 'Guang ye. Zhena (Vairochana, meaning 'illuminating everywhere') zhe bian ye.' The light shines universally, seated upon all ignorance and afflictions from beginningless time, transforming them into the treasury of great wisdom and light. It illuminates all states of mind and realms, transforming them into the gate of liberation and freedom in the Dharma realm. 'Shizi (Simha, meaning 'lion') zhe. De wuwei ye.' The above is a general explanation based on the principal meaning. The one who sits in the lotus position unites delusion and transforms it into true wisdom, hence the lotus position. Among the ten abodes, the ten Bodhisattvas are the same as Sudhana, who, on the summit of Mount Myofeng, after initially entering faith, enters the beginning of the ten abodes. The Dharma gate from Bhikshu Deyun down to the maiden Cixing is similar to Manjushri Bodhisattva, illustrating the initial arising of faith. In this sutra, the teachings and practices are harmoniously integrated, making it easier for later learners to understand. It only speaks of the teachings, without focusing on the practitioners, which would make it difficult to understand. Therefore, in the first assembly, the Buddhas, fruits, gods, and heavens are mentioned, showing the entry into the Dharma and encouraging practice, illustrating that each and every one has the same knowledge and vision as the Buddha. The second assembly encourages the arising of faith and understanding, using the Immovable Wisdom Buddha to establish the gate of faith. Next, it speaks of the teachings of entering the positions and advancing in practice, which are the Dharma gates of the ten abodes, ten practices, ten dedications, ten grounds, and the eleventh ground. At the end of the Dharma Realm Chapter, Sudhana is mentioned, who is a practitioner of the five positions, fully demonstrating the teachings and practices, making it easy to understand. If it were not so, although the teachings are seen, one would be lost in practice. Therefore, in this entire sutra, the causes, effects, principles, wisdom, teachings, practices, and individuals are all fully demonstrated. It enables those who cultivate the path to emulate and learn without error. This initial mind of entering the true path of seeing in the ten abodes, together with the subsequent ten practices, ten dedications, ten grounds, and eleventh ground, becomes the fruit of perfect enlightenment. It is like a person of a hundred years, with the first birth being the eldest. A person who has ten children considers the firstborn to be the eldest. New Avatamsaka Sutra Commentary, Volume 16 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary New Avatamsaka Sutra Commentary, Volume 17 Written by Elder Li Tongxuan The second Bodhisattva is named Sarva-mati (All Intelligence), the world is named Padma-vyuha (Lotus Array). The Buddha is named Ananta-candra (Endless Moon). In this meaning, the meaning is divided into five. First, explain the Bodhisattva's name. Second, explain the world's name. Third, explain the advancement according to the position.

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修佛果之號。四釋其座體。五定其所來方面。一釋菩薩名者所以名一切慧。以隨位進修中達一切法無體無性非迷執故。此當第二治地住。修戒波羅蜜中十波羅蜜。以一切法無體無性非染非凈。以為戒體故。如此十住位凈行品是。其戒體。二釋世界名者。所以世界名波頭摩華。此云赤蓮華也。為表戒相無染處世赫奕開敷莊嚴萬行感果可觀義也。三釋隨位進修佛果之號者。佛號無盡月。為菩薩名一切慧。佛果還號無盡月。明因果相似故。即明一切慧是修行得一切佛智慧之人世界是所修之法佛果是治地住中所得之果。明能清涼一切煩惱故。四座體如前已釋。五定其所來方面者。是南方之眾也。為表南方是離位。是虛無義。是文章義。是赤色赫奕義。如日正南照萬像面圓明義。是故菩薩名一切慧。世界名赤蓮華。佛號無盡月。此是善財童子見海云比丘。見佛說普眼經。以義思之。自當明矣。

第三勝慧菩薩義分為四。一明菩薩名。二明所居國土。三明隨位佛果之號。四明從所來方。一明菩薩名者。所以名勝慧。為明隨位進修更明凈故。不移一法。勝前位故。二明世界名者。所以名寶華世界。此明忍波羅蜜以得一切諸佛之智慧以道體而能行忍行。華者行也。明以忍行莊嚴智慧法身。三明佛果之號。所以佛號不動月者。以得

理成行達心境而無可動故。明能堪忍也。月者清涼義。四明從所來方者。是西方之眾。以西方為秋為殺。為苦諦。以慈悲位在中。如十回向中善財見觀音在金剛山之西。為明金為殺位以表眾苦之處以修其慈忍。以是義故。菩薩名勝慧。世界名寶華。佛號不動月總明得法成忍之力用勝故。此是寶華義。此是修行住對治法也。此是善財見善住比丘得無礙法門。以能忍故。

第四菩薩名功德慧。於此義中分之為四。一明菩薩名。二明世界名。三明佛果之號。四明從所來方。一明菩薩名者。云何名功德慧。此位修精進波羅蜜。勤行利物廣。益眾生故。招多功德。以立其名。二明世界名者。所以名優缽羅華。此云青蓮華。諸色蓮華此華最勝。為明諸行之中精進最勝故。以此華為所居法體故。一切萬行以此為功。三明佛果之號。所以名為風月者。為明精進波羅蜜離慢無懈一念成佛速疾如風。又明精勤觀照定慧如風。能消染凈無明塵垢。香臭悉吹如風。能清凈故。四明所從來方者。是北方之眾。北方者是坎位。是黑是愚。是世間險盜之義。又為師為君之位。以是義故。以精進波羅蜜勤修利益之行。破迷離闇速令成佛。是故菩薩號功德慧。世界名青蓮華。佛果號之為風月也。以風能凈諸垢故。此已上生貴住中對治法門故。此當善

【現代漢語翻譯】 現代漢語譯本 理應成就一切行持，通達心性本來的清凈境界，從而達到不可動搖的境地。這表明了菩薩具有能安忍的力量。『月』代表清涼的含義。『四明從所來方者』，指的是來自西方的菩薩大眾。因為西方在五行中屬秋，代表肅殺，在四諦中代表苦諦。慈悲的位置居於中心。例如《十回向品》中，善財童子見到觀音菩薩在金剛山的西方。這是爲了表明金在五行中代表肅殺之位，以此表示在眾苦集聚之處修習慈悲和忍辱。因為這個緣故，這位菩薩名為勝慧（Sheng Hui）。他所居住的世界名為寶華（Bao Hua）。那裡的佛號為不動月總明（Budong Yue Zongming），表示得法成就忍辱的力量殊勝。這就是寶華的含義。這是修行安住于對治法門。這是善財童子見到善住比丘（Shanzhu Biqiu）而獲得無礙法門，因為他能夠安忍。

第四位菩薩名為功德慧（Gongde Hui）。關於這位菩薩的意義，可以分為四個方面來解釋：一是說明菩薩的名稱，二是說明世界的名稱，三是說明佛果的稱號，四是說明菩薩來自的方位。首先，說明菩薩的名稱，為什麼叫做功德慧呢？因為這位菩薩修習精進波羅蜜（Jingjin Balami），勤奮地利益眾生，廣泛地增益眾生，因此招感了許多功德，所以用『功德』來命名。其次，說明世界的名稱，為什麼叫做優缽羅華（Youbo Luo Hua），這裡翻譯為青蓮華（Qinglian Hua）。在各種顏色的蓮花中，青蓮華最為殊勝。這是爲了表明在各種修行中，精進最為殊勝。因為以青蓮華為所居住的法體，所以一切萬行都以精進為功。第三，說明佛果的稱號，為什麼叫做風月（Feng Yue）呢？這是爲了表明修習精進波羅蜜，遠離懈怠和傲慢，一念之間就能成佛，速度像風一樣迅速。又表明精勤地觀照定慧，就像風一樣，能夠消除染污和清凈的無明塵垢，無論是香是臭都能吹散，像風一樣能夠清凈一切。第四，說明菩薩來自的方位，是來自北方的菩薩大眾。北方在八卦中代表坎位，代表黑色、愚昧，代表世間的危險和盜賊的意義。又代表老師和君主的地位。因為這個緣故，以精進波羅蜜勤奮地修習利益眾生的行為，破除迷惑，遠離黑暗，迅速地成就佛果。所以這位菩薩號為功德慧，世界名為青蓮華，佛果的稱號為風月。因為風能夠凈化各種污垢。以上是生貴住（Sheng Gui Zhu）中對治法門的內容。這應當是善

【English Translation】 English version Rightly accomplishing all practices, penetrating the pure state of mind, thereby reaching an immovable state. This demonstrates the Bodhisattva's power of endurance. 'Moon' signifies coolness. 'Fourfold clarity from the direction of origin' refers to the assembly from the West. Because the West corresponds to Autumn, representing killing, and to the Truth of Suffering in the Four Noble Truths. The position of compassion is central. For example, in the 'Ten Dedications Chapter,' Sudhana (Shancai Tongzi) sees Avalokiteśvara (Guanyin) on the west side of Mount Vajra (Jingang Shan). This is to show that metal represents the position of killing, indicating the cultivation of compassion and forbearance in the place of accumulated suffering. For this reason, this Bodhisattva is named Sheng Hui (Superior Wisdom). The world where he resides is named Bao Hua (Precious Flower). The Buddha there is named Budong Yue Zongming (Immovable Moon Total Illumination), signifying the power of attaining the Dharma and accomplishing forbearance is supreme. This is the meaning of Bao Hua. This is the practice of dwelling in the antidotal Dharma. This is Sudhana seeing the Bhikshu Shanzhu (Well-Dwelling) and obtaining the unobstructed Dharma gate because he is able to endure.

The fourth Bodhisattva is named Gongde Hui (Merit Wisdom). Regarding the meaning of this Bodhisattva, it can be explained in four aspects: first, explaining the Bodhisattva's name; second, explaining the world's name; third, explaining the Buddha's title; and fourth, explaining the direction from which the Bodhisattva comes. First, explaining the Bodhisattva's name, why is it called Gongde Hui? Because this Bodhisattva cultivates the Pāramitā of Diligence (Jingjin Balami), diligently benefiting beings, extensively increasing the benefit of beings, therefore attracting much merit, so it is named 'Merit'. Second, explaining the world's name, why is it called Utpala (Youbo Luo Hua), which is translated here as Qinglian Hua (Blue Lotus). Among the various colored lotuses, the blue lotus is the most supreme. This is to show that among the various practices, diligence is the most supreme. Because the blue lotus is the Dharma body in which one dwells, all myriad practices take diligence as their merit. Third, explaining the Buddha's title, why is it called Feng Yue (Wind Moon)? This is to show that cultivating the Pāramitā of Diligence, being free from laziness and arrogance, one can become a Buddha in a single thought, as swift as the wind. It also shows that diligently contemplating Samadhi and Wisdom, like the wind, can eliminate the defiled and pure ignorance, whether fragrant or foul, it can blow away, like the wind can purify everything. Fourth, explaining the direction from which the Bodhisattva comes, it is the assembly from the North. The North represents the Kan position in the Eight Trigrams, representing black, ignorance, representing the meaning of worldly danger and thieves. It also represents the position of teacher and ruler. For this reason, with the Pāramitā of Diligence, diligently cultivating the practice of benefiting beings, breaking through delusion, being free from darkness, quickly accomplishing Buddhahood. Therefore, this Bodhisattva is named Gongde Hui, the world is named Qinglian Hua, and the Buddha's title is Feng Yue. Because the wind can purify all defilements. The above is the content of the antidotal Dharma in the Dwelling of Noble Birth (Sheng Gui Zhu). This should be good.

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財第四善知識彌伽長者說輪字法門。了俗諦法而令愚黑者得出世樂故。

第五菩薩名精進慧。於此義中四義如前。一所以名精進慧者。明此位是具足方便住精進勤修習方便定門。以彰深智慧故。以立其名。有一行之中具無量行故。于定位起精進之名。精進之上起功德之名。以明諸行參用一行具無量行故。二世界名金剛華者。以法性為禪體起妙慧簡擇正邪。無不壞是金剛義故。華者行也。以明定慧能簡擇之妙用故。三佛果名水月者。為定體能凈能清涼能現萬像如水故。四明所從來方者。是東北方之眾。東北方者是艮位也。為山為石。為門闕。為童蒙。為初明。為高顯。為寂靜。為止。以明定體遍與諸位諸行修進啓蒙發明清涼惑熱進修始終之本末故為艮。為歲始年終之本末故。為初明。為止。菩薩名精進慧。世界名金剛華。佛號為水月。此是善財第五善知識解脫長者主禪門。于其身中現十佛剎微塵數佛國土。總在身中。十方各十佛剎微塵數佛國土。總在身中。明禪體用遍故。

第六善慧菩薩。四義如前。一明菩薩名者。明此正心住修般若波羅蜜智慧門故。菩薩名善慧。二妙香華世界者。以明妙用智慧之香華開敷自他佛果。明智慧說教是香華義故。三佛號解脫月者。明妙慧分別心境解脫故。四明所從來方者。此

【現代漢語翻譯】 現代漢語譯本 第四位善知識彌伽長者講述輪字法門，爲了通達世俗諦法，使愚昧無知的人們能夠獲得出世的快樂。

第五位菩薩名為精進慧。關於此義，四方面的解釋與前文類似。一、之所以名為精進慧，是因為此位菩薩具足方便，安住于精進，勤奮修習方便禪定之門，以此彰顯深刻的智慧，因此得名。在一行之中具足無量行。在禪定之位生起精進之名，在精進之上生起功德之名，以此說明諸行參用一行，具足無量行。二、世界名為金剛華，因為以法性為禪定之體，生起微妙的智慧來簡擇正邪，沒有什麼是不能摧毀的，這就是金剛的含義。華，指的是修行。以此說明禪定和智慧能夠簡擇的妙用。三、佛果名為水月，因為禪定之體能夠清凈、清涼，能夠顯現萬象，如同水一般。四、說明所從來的方位，是東北方的眾生。東北方是艮位，代表山、石、門闕、童蒙、初明、高顯、寂靜、為止。以此說明禪定之體遍及各個位次，各種修行進階，啓蒙發明，清涼惑熱，進修始終的本末，所以為艮。代表歲始年終的本末，所以為初明，為止。菩薩名為精進慧，世界名為金剛華，佛號為水月。這是善財第五位善知識解脫長者所主的禪門，在他的身中顯現十佛剎微塵數（形容極多）的佛國土，全部都在身中。十方各自有十佛剎微塵數的佛國土，全部都在身中。說明禪的體用是周遍的。

第六位善慧菩薩。四方面的解釋與前文類似。一、說明菩薩的名稱，是因為此菩薩正心安住于修習般若波羅蜜（智慧到彼岸）的智慧之門，所以菩薩名為善慧。二、妙香華世界，說明微妙的智慧之香華開敷，成就自己和他人的佛果，說明智慧說法教化就是香華的含義。三、佛號解脫月，說明微妙的智慧能夠分別心境，從而獲得解脫。四、說明所從來的方位，是...

【English Translation】 English version The fourth good advisor, Elder Miga, spoke about the Dharma gate of the wheel-letter, in order to understand the mundane truth and enable the ignorant to attain the joy of transcendence.

The fifth Bodhisattva is named 'Vigilant Wisdom' (精進慧). Regarding this meaning, the four aspects are similar to the previous ones. 1. The reason for the name 'Vigilant Wisdom' is that this position is complete with skillful means, abiding in diligence, diligently practicing the gate of skillful means in meditation, thereby manifesting profound wisdom, hence the name. Within one practice, there are immeasurable practices. From the position of meditation arises the name of diligence, and upon diligence arises the name of merit. This explains that all practices participate in one practice, possessing immeasurable practices. 2. The world is named 'Vajra Flower' (金剛華) because it takes Dharma-nature as the essence of meditation, giving rise to subtle wisdom to discern right from wrong. Nothing cannot be destroyed, which is the meaning of Vajra. 'Flower' refers to practice. This explains the wonderful function of meditation and wisdom in discerning. 3. The Buddha-fruit is named 'Water Moon' (水月) because the essence of meditation is pure, cool, and able to manifest all phenomena like water. 4. Explaining the direction from which it comes, it is the assembly of the northeast. The northeast is the Gen position, representing mountain, stone, gate tower, ignorance, initial understanding, high manifestation, stillness, and cessation. This explains that the essence of meditation pervades all positions and all practices, initiating enlightenment, manifesting coolness, and being the beginning and end of cultivation, hence Gen. It represents the beginning and end of the year, hence initial understanding and cessation. The Bodhisattva is named 'Vigilant Wisdom', the world is named 'Vajra Flower', and the Buddha is named 'Water Moon'. This is the meditation gate presided over by the fifth good advisor of Sudhana (善財), Elder Liberation (解脫), in whose body appear Buddha lands as numerous as dust motes in ten Buddha-fields, all within the body. In each of the ten directions, there are Buddha lands as numerous as dust motes in ten Buddha-fields, all within the body. This explains that the essence and function of meditation are pervasive.

The sixth Bodhisattva is 'Good Wisdom' (善慧). The four aspects are as before. 1. Explaining the Bodhisattva's name, it is because this Bodhisattva's upright mind abides in the wisdom gate of practicing Prajna Paramita (般若波羅蜜, perfection of wisdom), hence the Bodhisattva is named 'Good Wisdom'. 2. The world of 'Wonderful Fragrant Flower' (妙香華) explains that the wonderful fragrant flower of wisdom blooms, accomplishing the Buddha-fruit for oneself and others, explaining that teaching and transforming with wisdom is the meaning of fragrant flower. 3. The Buddha is named 'Liberation Moon' (解脫月), explaining that subtle wisdom can distinguish between mind and environment, thereby attaining liberation. 4. Explaining the direction from which it comes, it is...

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是東南方之眾。東南方是巽位。巽為風教。為言說。以像此位以智慧善說妙法教化眾生令解脫故。是故菩薩名善慧。世界名妙香華。佛號解脫月。此當善財第六海幢比丘。身心寂然離出入息。身出化身遍法界故。明寂用自在得寂滅神通。

第七菩薩名智慧。四義如前。一明菩薩名智慧者。此第七不退住是成大慈悲門。以智慧成滿方能隨俗善入生死。以此為名。二世界名悅意華者。以有智慧在於生死隨順六道同事利生知根悅俗皆令得入法悅無憂故。名悅意華。三佛號無上月者。明諸行之中慈悲為首。為濟利眾生為最勝故。故號之名無上月。四所從來方者。西南方也。是坤位。為信順。為母為地為眾。明方便波羅蜜以大悲為母。入於一切眾生生死之地。同一切眾生之利而教化之令信順入正法故。是故菩薩名智慧。世界名悅意華。佛號為無上月。此當善財第七善知識休舍優婆夷。此云滿愿。以大慈悲行滿眾生愿故。像此方西南為母義。表悲位故。

第八真實慧菩薩。四義如前。一明菩薩名者。以此第八童真住中行愿波羅蜜以真實智慧不謬誤眾生故。二明世界名者。世界名阿盧那華。此云紅蓮華。此華赤白分明。是其紅色為此位。是第八住智增位。明以大智隨願行悲令智悲圓滿如紅蓮華赤白分明。白表智赤表悲故

【現代漢語翻譯】 現代漢語譯本 是東南方的菩薩大眾。東南方是巽位（八卦方位之一，代表風）。巽代表風教，代表言說。這是爲了象徵此方位以智慧善於宣說微妙佛法，教化眾生使其解脫的緣故。因此，這位菩薩名為善慧。世界名為妙香華。佛號為解脫月。這位菩薩對應善財童子參訪的第六位善知識海幢比丘。他身心寂靜，沒有呼吸出入。他的身體化為無數化身，遍佈整個法界。這表明他寂靜而能自在運用，獲得了寂滅神通。

第七位菩薩名為智慧。四種含義與前文類似。第一，說明菩薩名為智慧的原因：這第七不退住是成就大慈悲之門。因為只有智慧圓滿才能隨順世俗，善巧地進入生死輪迴。因此以此為名。第二，世界名為悅意華的原因：因為有了智慧，就能在生死輪迴中隨順六道眾生，以同事利行的精神，瞭解眾生的根器，使他們喜悅，都能進入佛法的喜悅中，沒有憂愁。所以名為悅意華。第三，佛號為無上月的原因：說明在各種修行中，慈悲為首要。爲了救濟利益眾生，慈悲是最殊勝的。所以佛號為無上月。第四，所從來的方位是西南方。西南方是坤位（八卦方位之一，代表地）。坤代表信順，代表母親，代表大地，代表大眾。這表明方便波羅蜜以大悲為母親，進入一切眾生的生死之地，與一切眾生共同利益，教化他們，使他們信順並進入正法。因此，這位菩薩名為智慧。世界名為悅意華。佛號為無上月。這位菩薩對應善財童子參訪的第七位善知識休舍優婆夷（居士）。休舍的意思是滿愿。因為她以大慈悲行圓滿了眾生的願望。這象徵著西南方代表母親的含義，表明了慈悲的地位。

第八位菩薩是真實慧菩薩。四種含義與前文類似。第一，說明菩薩的名稱：因為在這第八童真住中，行愿波羅蜜以真實的智慧不誤導眾生。第二，說明世界的名稱：世界名為阿盧那華（Aruna-hua），意思是紅蓮華。這種蓮花紅色和白色分明。這裡的紅色代表這個方位。這是第八住智增位，表明以大智慧隨順願力而行慈悲，使智慧和慈悲圓滿，就像紅蓮花一樣，紅色和白色分明。白色代表智慧，紅色代表慈悲。

【English Translation】 English version These are the assembly from the southeast. The southeast is the Xun position (one of the Eight Trigrams, representing wind). Xun represents wind teachings and speech. This is to symbolize this position using wisdom to skillfully expound the wonderful Dharma, teaching sentient beings to liberate themselves. Therefore, this Bodhisattva is named Shanhui (Good Wisdom). The world is named Miaoxianghua (Wonderful Fragrant Flower). The Buddha is named Jietuoyue (Liberation Moon). This corresponds to the sixth good advisor, Bhikshu Haitong (Ocean Banner), whom Sudhana (Good Wealth) visited. His body and mind are tranquil, without incoming or outgoing breaths. His body transforms into countless manifestations, pervading the entire Dharma realm. This shows that he is tranquil yet able to use freely, having attained the supernatural power of extinction.

The seventh Bodhisattva is named Zhihui (Wisdom). The four meanings are similar to the previous ones. First, explaining why the Bodhisattva is named Wisdom: This seventh non-retreating abode is the gateway to accomplishing great compassion. Only with complete wisdom can one skillfully enter birth and death in accordance with customs. Hence the name. Second, the reason why the world is named Yueyihua (Pleasing Flower): Because with wisdom, one can follow sentient beings in the six realms of existence, using the spirit of acting together for benefit, understanding the roots of sentient beings, making them happy, and enabling them to enter the joy of the Dharma without worry. Therefore, it is named Yueyihua. Third, the reason why the Buddha is named Wushangyue (Supreme Moon): It shows that among all practices, compassion is paramount. To save and benefit sentient beings, compassion is the most supreme. Therefore, the Buddha is named Wushangyue. Fourth, the direction from which he comes is the southwest. The southwest is the Kun position (one of the Eight Trigrams, representing earth). Kun represents faith and obedience, representing mother, representing earth, representing the masses. This shows that expedient paramita takes great compassion as its mother, entering the realm of birth and death of all sentient beings, sharing the benefits of all sentient beings, teaching them, enabling them to believe and enter the right Dharma. Therefore, this Bodhisattva is named Wisdom. The world is named Yueyihua. The Buddha is named Wushangyue. This corresponds to the seventh good advisor, Upasika Xiushe (Resting Householder), whom Sudhana visited. Xiushe means 'fulfilling wishes'. Because she fulfills the wishes of sentient beings with great compassion. This symbolizes the meaning of the southwest representing the mother, indicating the position of compassion.

The eighth Bodhisattva is Real Wisdom Bodhisattva. The four meanings are similar to the previous ones. First, explaining the name of the Bodhisattva: Because in this eighth virgin abode, the practice and vow paramita uses real wisdom to not mislead sentient beings. Second, explaining the name of the world: The world is named Aruna-hua, which means red lotus flower. This lotus flower has distinct red and white colors. The red color here represents this position. This is the eighth abode, the position of increasing wisdom, showing that great wisdom follows the power of vows to practice compassion, making wisdom and compassion complete, just like the red lotus flower, with distinct red and white colors. White represents wisdom, and red represents compassion.

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。世界名紅蓮華。表隨真智處生死而無染。如蓮華處水赤白開敷而可觀故。三明佛號星宿月者。為此位真智朗明知根器而了差別故。佛號為星宿月。表了眾生差別根性分明也。四明所從來方者。是西北方為干為父。為堅剛。為天為圓。白凈能現眾色。咸處其中。以是義故。菩薩名真實慧。世界名紅蓮華。佛號星宿月。總明大智圓明能現眾生根器差別如天現像品物分明。此當善財第八善知識仙人毗目瞿沙。此云出聲可畏。明真智圓明出語眾邪可畏。仙人者。為表此位智增無染故。又表得智同邪見故。

第九無上慧菩薩。四義如前。一明菩薩名者。以此位是力波羅蜜法王子住處善說法故。名無上慧。二明世界名者。所以世界名那羅陀華。那羅者此云人也。陀云爲持。為此華香潔殊妙人持帶佩。表此位菩薩以善說妙法殊妙聞之者得戒定慧解脫解脫知見五分法身之香人皆持頌帶佩故。世界名那羅陀華。三明佛號清凈月者。為此位菩薩善說法故。為大法師能凈自他煩惱故。佛號清凈月。四所從來方者。是下方之眾。明下方是金剛是水是風輪能持世間故。表此位菩薩善說妙法能持世間軌度法則令人仿學。是故菩薩名無上慧。世界名那羅陀華。佛號清凈月。此位同善財見勝熱婆羅門。升刀山入火聚。隨諸天人所來見者。皆得道

【現代漢語翻譯】 現代漢語譯本 世界名為紅蓮華（Padma，蓮花）。表示隨順真智處於生死輪迴而不被污染，如同蓮花處於水中，呈現赤白之色，盛開而令人賞心悅目。三明佛號為星宿月（Nakshatrachandra），因為此位菩薩的真智明朗，能夠了解眾生的根器並明瞭其差別。佛號為星宿月，表示能夠清楚地瞭解眾生不同的根性和稟賦。四明所從來的方位，是西北方，代表乾，代表父親，代表堅剛，代表天，代表圓滿，潔白而能顯現各種色彩，一切都包含在其中。因為這個緣故，菩薩名為真實慧（Satyamati），世界名為紅蓮華，佛號為星宿月，總的來說，是說明大智圓明能夠顯現眾生根器的差別，如同天空顯現各種星象和事物一樣清晰分明。這對應于善財童子參訪的第八位善知識，仙人毗目瞿沙（Bhimaghosha），意為『出聲可畏』，說明真智圓明，所說之語令一切邪惡勢力感到畏懼。稱為仙人，是爲了表示此位菩薩的智慧增長而沒有污染，也表示所獲得的智慧與邪見相同。

第九位是無上慧（Anuttaramati）菩薩。四方面的意義與前面相同。一說明菩薩的名稱，因為此位菩薩是力波羅蜜（Balaparamita）的法王子，居住之處善於說法，所以名為無上慧。二說明世界的名稱，世界名為那羅陀華（Narada-pushpa）。那羅（Narada）意為人，陀（da）意為持有。因為這種花香潔殊勝美妙，人們持有並佩戴。表示此位菩薩善於宣說妙法，殊勝美妙，聽聞者能夠獲得戒、定、慧、解脫、解脫知見五分法身之香，人們都持誦佩戴，所以世界名為那羅陀華。三說明佛號為清凈月（Vishuddha-chandra），因為此位菩薩善於說法，作為大法師能夠凈化自己和他人的煩惱，所以佛號為清凈月。四說明所從來的方位，是下方的眾生。說明下方代表金剛，代表水，代表風輪，能夠支撐世間。表示此位菩薩善於宣說妙法，能夠支撐世間的軌度法則，令人效仿學習。因此，菩薩名為無上慧，世界名為那羅陀華，佛號為清凈月。此位菩薩與善財童子所見的勝熱婆羅門（Jayoshmayatana）相同，登上刀山，進入火聚，隨同諸天人前來見者，都能夠得道。

【English Translation】 English version The world is named Red Lotus (Padma). It signifies being in the cycle of birth and death while remaining unstained by following true wisdom, just as a lotus emerges from water, displaying red and white colors, blooming beautifully and pleasing to the eye. The third aspect, the Buddha's name is Star-Moon (Nakshatrachandra), because the true wisdom of this Bodhisattva is bright and clear, capable of understanding the faculties of beings and discerning their differences. The Buddha's name, Star-Moon, indicates a clear understanding of the different natures and endowments of beings. The fourth aspect, the direction from which they come, is the northwest, representing Qian (Heaven), representing the father, representing firmness, representing the sky, representing completeness, pure white and capable of manifesting various colors, all contained within it. For this reason, the Bodhisattva is named True Wisdom (Satyamati), the world is named Red Lotus, and the Buddha is named Star-Moon, collectively illustrating that great wisdom is complete and bright, capable of manifesting the differences in beings' faculties, just as the sky clearly displays various celestial phenomena and objects. This corresponds to the eighth good teacher visited by Sudhana, the ascetic Bhimaghosha, meaning 'voice that inspires awe,' indicating that true wisdom is complete and bright, and the words spoken inspire fear in all evil forces. He is called an ascetic to indicate that this Bodhisattva's wisdom increases without being tainted, and also to indicate that the wisdom attained is the same as wrong views.

The ninth is the Bodhisattva Supreme Wisdom (Anuttaramati). The four aspects are as before. First, explaining the Bodhisattva's name, because this Bodhisattva is the Dharma prince of the Power Paramita (Balaparamita), and the place where he resides is skilled in expounding the Dharma, he is named Supreme Wisdom. Second, explaining the name of the world, the world is named Narada-flower (Narada-pushpa). Narada means 'person,' and da means 'to hold.' Because this flower is fragrant, pure, exceptionally beautiful, and people hold and wear it. It indicates that this Bodhisattva is skilled in expounding the wonderful Dharma, which is exceptionally beautiful, and those who hear it can obtain the fragrance of the fivefold Dharma body of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, which people all hold, recite, and wear. Therefore, the world is named Narada-flower. Third, explaining the Buddha's name as Pure Moon (Vishuddha-chandra), because this Bodhisattva is skilled in expounding the Dharma, and as a great Dharma master, he can purify his own and others' afflictions, so the Buddha is named Pure Moon. Fourth, explaining the direction from which they come, it is the beings from below. It indicates that below represents Vajra (diamond), represents water, represents the wind wheel, which can support the world. It indicates that this Bodhisattva is skilled in expounding the wonderful Dharma, which can support the rules and laws of the world, causing people to emulate and learn. Therefore, the Bodhisattva is named Supreme Wisdom, the world is named Narada-flower, and the Buddha is named Pure Moon. This Bodhisattva is the same as the Brahmin Jayoshmayatana seen by Sudhana, ascending the mountain of knives, entering the fire pit, and all those who come to see him with the devas and humans can attain the Way.

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而去。此明菩薩智滿同邪攝諸異道令入正見。

第十堅固慧菩薩。四義如前。一明所以菩薩名堅固慧者。以此位是灌頂住行智波羅蜜。能堅固利益一切眾生。以為其名。二世界名虛空華者。以智慧日照明世間及出世間總無依住。以此為名。三明所以佛號明瞭月者。以此位大智圓明普照世間無不明瞭。以此為名。四所從來方者。是上方之眾。上方者為虛空。為日月星辰。表大智無依不依空有明鑑萬像如日月星辰。此位是善財童子見師子幢王女名慈行童女。師子幢王女者。明智悲圓滿。以此十住一終已生在佛家會融十法悲智一終圓滿也。以從初住創生佛家。修智行悲。即王女慈行。十地修悲已滿。於十一地初以悲行智。即佛母摩耶。幻生諸佛。是大智。母是大悲。廣意至文方悉明。如下十段頌文。隨文可知。一依如前科文釋過。已上菩薩名。世界名。十個佛果。總是此十住之中隨位進修因果之號。約隨方而表法。約入法而成名。如上配之可知。

十住品第十五

將釋此品約作五門分別。一釋品名目。二釋品來意。三明品之宗趣。四都會斷惑次第。五隨文釋義。

一釋品名目者。此品說十種住門名為十住品。

二釋品來意者。為前品是偈贊勸修之門。此品明正舉修行十住之行。是故此品須來

【現代漢語翻譯】 而去。這說明菩薩的智慧圓滿，能夠以正法攝受各種不同的外道，使他們進入正確的見解。

第十位是堅固慧菩薩。四方面的含義與前面類似。一是說明為什麼菩薩名為堅固慧，因為此位是灌頂住，修行智慧波羅蜜（Pāramitā，到彼岸），能夠堅定地利益一切眾生，因此得名。二是世界名為虛空華，因為智慧之日照亮世間和出世間，總是不依賴任何事物而安住，因此得名。三是說明為什麼佛號為明瞭月，因為此位的大智慧圓滿光明，普遍照耀世間，沒有不明白的地方，因此得名。四是所從來的方位，是上方之眾。上方代表虛空，代表日月星辰，象徵大智慧無所依賴，不依賴空有，明鑑萬象，如同日月星辰。此位是善財童子（Sudhana）拜見師子幢王女（Simhavijrmbhitā，獅子奮迅）名為慈行童女（Maitrāyaṇī）。師子幢王女，說明智慧和慈悲圓滿。因為十住的修行一旦結束，就已經生在佛家，會融合十法，慈悲和智慧一旦結束就圓滿了。從初住開始，就已開始在佛家修行，修習智慧和慈悲。也就是王女慈行。十地的慈悲修行圓滿后，在十一地開始以慈悲行智，也就是佛母摩耶（Māyādevī），幻化出生諸佛，這是大智慧。母親是大慈悲。更廣闊的含義要到經文才能完全明白。如下面的十段頌文，可以根據經文來理解。一是按照前面的科文來解釋。以上菩薩名、世界名、十個佛果，都是這十住之中隨著位次進修的因果之名號。根據方位來表達佛法，根據證入佛法來成就名號。如上文的對應關係可以得知。

十住品第十五

將要解釋這一品，大約分為五個方面：一是解釋品名，二是解釋此品的來意，三是闡明此品的宗趣，四是總括地說明斷惑的次第，五是隨文解釋經義。

一是解釋品名。此品講述十種安住之門，所以名為十住品。

二是解釋此品的來意。因為前一品是偈頌讚嘆勸修之門，此品闡明正式舉出修行十住之行，所以需要此品。

【English Translation】 And depart. This explains that the Bodhisattva's wisdom is complete, capable of embracing various heterodox paths with the correct Dharma, leading them to enter the correct view.

The tenth is the Steadfast Wisdom Bodhisattva (Dṛḍhamati). The four meanings are similar to the previous ones. First, it explains why the Bodhisattva is named Steadfast Wisdom, because this position is the Abhiṣeka-sthita (灌頂住, stage of empowerment), practicing the Wisdom Pāramitā (到彼岸, perfection of wisdom), capable of steadfastly benefiting all sentient beings, hence the name. Second, the world is named Empty Space Flower (Akāśapuṣpa), because the sun of wisdom illuminates the world and transcends the world, always abiding without relying on anything, hence the name. Third, it explains why the Buddha is named Clear Moon (Vimalacandra), because the great wisdom of this position is complete and bright, universally illuminating the world, with nothing not understood, hence the name. Fourth, the direction from which they come is the assembly from above. Above represents empty space, representing the sun, moon, and stars, symbolizing that great wisdom is independent, not relying on emptiness or existence, clearly reflecting all phenomena, like the sun, moon, and stars. This position is where Sudhana (善財童子) meets the Lion Banner Princess (Simhavijrmbhitā, 獅子奮迅) named Compassionate Conduct Maiden (Maitrāyaṇī). The Lion Banner Princess signifies the completeness of wisdom and compassion. Because once the practice of the ten abodes is completed, one is already born into the Buddha's family, and will merge the ten dharmas, and once compassion and wisdom are completed, they are perfected. Starting from the first abode, one has already begun practicing in the Buddha's family, cultivating wisdom and compassion. This is the Compassionate Conduct Maiden. After the ten bhūmis (十地, ten grounds) of compassionate practice are completed, at the beginning of the eleventh bhūmi, with compassionate conduct wisdom, which is the Buddha's mother Māyādevī (摩耶), manifesting the birth of all Buddhas, this is great wisdom. The mother is great compassion. The broader meaning will only be fully understood in the text. As in the following ten verses, which can be understood according to the text. First, it is explained according to the previous outline. The above Bodhisattva names, world names, and ten Buddha fruits are all names of cause and effect that are cultivated and advanced within these ten abodes according to the position. The Dharma is expressed according to the direction, and the name is achieved according to entering the Dharma. As can be seen from the correspondence above.

Chapter Fifteen on the Ten Abodes

To explain this chapter, it will be divided into approximately five aspects: first, to explain the title of the chapter; second, to explain the intention of this chapter; third, to clarify the purpose of this chapter; fourth, to summarize the order of severing delusions; and fifth, to explain the meaning of the text accordingly.

First, to explain the title of the chapter. This chapter discusses the ten gates of abiding, hence it is named the Chapter on the Ten Abodes.

Second, to explain the intention of this chapter. Because the previous chapter was a gate of verses praising and encouraging practice, this chapter clarifies the formal presentation of the practice of the ten abodes, therefore this chapter is necessary.

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。十住者。生諸佛大智慧中住。入此住永不退還故。名之為住。

三明品之宗趣者。明此品說十種住二十種進修因果為正宗。又住佛所住以為正宗。明此十住位中各有兩種因果。各各當住之中。初舉十法。是欣趣增上之緣。后舉十法。是當住之內修學之果。如文具明。

四都會斷惑次第者。如初發心住治地住修行住。此三種住中。明總修出世間心破諸世間煩惱纏縛。其世間煩惱如善財所頌。根本煩惱有十。隨煩惱總有六。其十種根本煩惱者。一欲。二色。三無色。此是三界根本所縛處。四憍慢。五諸趣。六愛。七愚癡。八貪。九恚。十心魔王。為十。又隨煩惱總有六者。一諂。二誑。三疑惑。四慳。五嫉。六憍盈。善財頌曰。三有為城郭。憍慢為垣墻。諸趣為門戶。愛水為池塹。愚癡為闇覆。貪恚火熾然。魔王作君主童蒙依止住。貪愛為徽纏。諂誑為轡勒。疑惑蔽其眼。趣入諸邪道。慳嫉憍盈故。入於三惡道。此約內心所趣。不約身見邊見見取戒取邪見。內心成智。諸見自是解脫。以一乘教體但約悟無明而成大智用諸見而作自在。以此不論五見。如十信位。文殊師利問法首菩薩有十一種煩惱。云何為十一。一貪。二瞋。三愚癡。四慢。五覆。六忿。七恨。八嫉。九慳。十誑。十一諂。如般若經中五蘊十二

【現代漢語翻譯】 現代漢語譯本： 『十住』指的是安住于諸佛廣大智慧之中。進入這種狀態后，便永遠不會退轉，因此稱之為『住』。

『三明品』的宗旨在於闡明此品主要講述十種住位和二十種進修的因果關係。此外，以安住于佛所安住的境界作為正宗。闡明這十住位中各自包含兩種因果。在每一個當住的階段中，首先列舉十種法，作為欣求進步的增上緣。然後列舉十種法，作為當住之內的修學成果，具體內容如經文所詳述。

關於『四都會斷惑次第』，例如初發心住、治地住、修行住，這三種住位中，闡明總修出世間之心，破除各種世間煩惱的纏縛。這些世間煩惱正如善財童子所頌唱的那樣，根本煩惱有十種，隨煩惱總共有六種。這十種根本煩惱是：一、欲（指對感官享樂的渴求）；二、色（指對物質形態的執著）；三、無色（指對非物質形態的執著），這三者是三界眾生被束縛的根本所在。四、憍慢（指驕傲自滿）；五、諸趣（指輪迴的各種道途）；六、愛（指貪愛）；七、愚癡（指缺乏智慧）；八、貪（指貪婪）；九、恚（指嗔恨）；十、心魔王（指內心的煩惱和障礙）。隨煩惱總共有六種：一、諂（指諂媚）；二、誑（指欺騙）；三、疑惑（指懷疑）；四、慳（指吝嗇）；五、嫉（指嫉妒）；六、憍盈（指驕傲自滿）。善財童子頌唱道：『三有（指欲有、色有、無色有）如同城郭，憍慢如同城墻，諸趣如同門戶，愛水如同護城河，愚癡如同黑暗覆蓋，貪婪和嗔恨如同熾烈的火焰，魔王作為君主，無知的眾生依賴並安住其中。貪愛如同繩索纏繞，諂媚和欺騙如同韁繩，疑惑遮蔽雙眼，使人進入各種邪道。因為吝嗇、嫉妒和驕傲自滿，墮入三惡道。』這描述的是內心所趨向的狀態，不涉及身見、邊見、見取見、戒取見、邪見。內心成就智慧，各種錯誤的見解自然會解脫。因為一乘教義的根本在於覺悟無明，從而成就大智慧，運用各種見解而獲得自在，因此這裡不討論五見。如同十信位，文殊師利菩薩問法首菩薩時，提到了十一種煩惱。哪十一種呢？一、貪；二、瞋；三、愚癡；四、慢；五、覆（指隱藏過失）；六、忿（指憤怒）；七、恨（指怨恨）；八、嫉；九、慳；十、誑；十一、諂。如同《般若經》中所說的五蘊十二……

【English Translation】 English version: 'Ten Dwellings' refer to dwelling in the great wisdom of all Buddhas. Entering this state, one never regresses, hence it is called 'Dwelling'.

The purpose of the 'Chapter on Three Understandings' is to clarify that this chapter mainly discusses the causal relationships of the ten dwellings and the twenty kinds of progressive cultivation. Furthermore, it takes dwelling in the state where the Buddha dwells as the primary focus. It clarifies that each of these ten dwelling positions contains two kinds of causes and effects. In each dwelling stage, the first ten dharmas are listed as conditions for aspiring to progress. Then, ten dharmas are listed as the results of cultivation within that dwelling, as detailed in the text.

Regarding the 'Order of Cutting Off Delusions in the Four Assemblies', such as the Initial Aspiration Dwelling (初發心住), the Ground Preparation Dwelling (治地住), and the Practice Dwelling (修行住), these three dwellings clarify the overall cultivation of the mind that transcends the world, breaking through the entanglements of various worldly afflictions. These worldly afflictions are as sung by Sudhana (善財童子): there are ten fundamental afflictions and six secondary afflictions in total. The ten fundamental afflictions are: 1. Desire (欲, referring to the craving for sensory pleasures); 2. Form (色, referring to attachment to material forms); 3. Formlessness (無色, referring to attachment to non-material forms), these three are the fundamental places where beings in the Three Realms are bound. 4. Pride (憍慢); 5. Destinies (諸趣, referring to the various paths of reincarnation); 6. Love (愛, referring to craving); 7. Ignorance (愚癡, referring to lack of wisdom); 8. Greed (貪); 9. Hatred (恚); 10. Mind-Demon King (心魔王, referring to internal afflictions and obstacles). There are six secondary afflictions in total: 1. Flattery (諂); 2. Deceit (誑); 3. Doubt (疑惑); 4. Stinginess (慳); 5. Jealousy (嫉); 6. Arrogance (憍盈). Sudhana sang: 'The Three Existences (三有, referring to the Desire Realm, Form Realm, and Formless Realm) are like a city, pride is like the city wall, the destinies are like the gates, the water of love is like the moat, ignorance is like darkness covering, greed and hatred are like blazing flames, the Demon King acts as the ruler, and ignorant beings rely on and dwell within it. Craving is like ropes entangling, flattery and deceit are like reins, doubt obscures the eyes, causing one to enter various evil paths. Because of stinginess, jealousy, and arrogance, one falls into the three evil realms.' This describes the state to which the mind tends, not involving the views of self, extremes, attachment to views, attachment to precepts, or wrong views. When the mind achieves wisdom, various erroneous views will naturally be liberated. Because the essence of the One Vehicle teaching lies in awakening to ignorance, thereby achieving great wisdom and using various views to attain freedom, the Five Views are not discussed here. Like the Ten Faiths positions, when Manjushri Bodhisattva (文殊師利菩薩) asked Dharma Head Bodhisattva (法首菩薩), eleven afflictions were mentioned. What are the eleven? 1. Greed; 2. Hatred; 3. Ignorance; 4. Pride; 5. Concealment (覆, referring to hiding faults); 6. Anger (忿); 7. Resentment (恨); 8. Jealousy; 9. Stinginess; 10. Deceit; 11. Flattery. As the Prajna Sutra (般若經) says about the Five Skandhas and Twelve...

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緣等。如上煩惱以十住中初發心住治地住修行住此三住。一時頓成根本智慧。即如善財于妙峰山上見德云比丘。得諸佛智慧光明門。即除已上世間諸煩惱障。以成佛智慧光明故。如善財妙峰山上信眼明凈智光照耀普觀境界離一切障。此是初發心住。第二海門國見海云比丘。除心境迷真作十二緣生。障令無障。故即見海中有佛出現說普眼經。明見自他十二緣產生大智海。是佛義故心境。總是經故。明前得佛智慧觀十二緣產生大智海心境普周自在遍故。此是治地住。以十二緣生治令成如來智地故。第三海岸國見善住比丘。除心境不明凈障。得菩薩無礙解脫門。能見一切眾生根器業行死此生彼。悉皆明見。此是修行住。於此三種住中。明得出纏心自在故。總以十信心。自信一切三界分別無明是根本不動智佛。于初發心住中。以自在決定解力信眼清凈智光。照耀普觀境界。離一切障契會悟入十住初心。以隨位進修中安立五十個佛果次第法門方便。皆不動智以為根本。已上初發心住治地住修行住。明得十住中出纏心勝。是故善財三善知識。皆是比丘。明離纏解脫。表此三住位中行相故。第四生貴住。明對治世間法則及生死煩阓不自在障令自在故。即如善財於市肆之上見彌伽長者說輪字經。即表生死市廛鬧而常寂。於一一字猶如車

【現代漢語翻譯】 現代漢語譯本 緣等。上述煩惱通過十住中的初發心住、治地住、修行住這三個住位，一時頓悟根本智慧而得以消除。就像善財童子在妙峰山上見到德云比丘，獲得諸佛智慧光明門，立即消除了上述世間的所有煩惱障礙。因為成就了佛的智慧光明，所以像善財童子在妙峰山上，信眼明凈，智慧之光照耀，普遍觀察境界，遠離一切障礙。這就是初發心住。第二，在海門國見到海云比丘，消除了心境迷於真如而執著於十二因緣生起的障礙，使其不再成為障礙。因此，立即見到海中有佛出現，宣說《普眼經》，闡明了自他十二因緣生起而成大智慧海的道理。心境都是經，闡明了先前獲得的佛智慧，觀察十二因緣生起而成大智慧海，心境普遍周遍自在。這就是治地住。用十二因緣生來治理，使其成為如來智慧之地。第三，在海岸國見到善住比丘，消除了心境不明凈的障礙，獲得了菩薩無礙解脫門，能夠見到一切眾生的根器、業行、死此生彼的情況，都能夠清楚地見到。這就是修行住。在這三種住位中，闡明了脫離纏縛的心是自在的。總而言之，以十信心，自信一切三界分別無明就是根本不動智佛。在初發心住中，以自在決定解力、信眼清凈智光，照耀普遍觀察境界，遠離一切障礙，契合悟入十住的初心。以隨位進修的方式，安立五十個佛果次第法門方便，都以不動智作為根本。以上初發心住、治地住、修行住，闡明了在十住中獲得脫離纏縛的殊勝之心。因此，善財童子的三位善知識都是比丘，闡明了離纏解脫，以此來表示這三個住位的修行狀態。第四，生貴住，闡明了對治世間法則以及生死煩惱不自在的障礙，使其自在。就像善財童子在市肆之上見到彌伽長者宣說《輪字經》，就表示生死市廛雖然喧鬧但卻常寂，每一個字都像車輪一樣。

【English Translation】 English version Conditions, etc. The aforementioned afflictions are eliminated by the initial resolve stage (初發心住, Chū fā xīn zhù), the ground taming stage (治地住, Zhì dì zhù), and the practice stage (修行住, Xiū xíng zhù) within the Ten Dwellings (十住, Shí zhù), instantaneously realizing fundamental wisdom. Just as Sudhana (善財, Shàn cái) saw the Bhikshu (比丘, Bǐ qiū) Deva-ghosha (德云, Dé yún) on Mount Sumeru (妙峰山, Miào fēng shān) and obtained the Gate of the Light of Wisdom of all Buddhas (諸佛智慧光明門, Zhū fó zhì huì guāng míng mén), immediately eliminating all the aforementioned worldly afflictive obstructions. Because of accomplishing the light of wisdom of the Buddha, like Sudhana on Mount Sumeru, with clear and pure eyes of faith, the light of wisdom shines, universally observing the realm, and being free from all obstructions. This is the initial resolve stage. Second, in the country of Sea Gate (海門國, Hǎi mén guó), seeing the Bhikshu Ocean Cloud (海云, Hǎi yún), eliminating the obstruction of the mind and environment being deluded about true reality and clinging to the arising of the Twelve Links of Dependent Origination (十二緣生, Shí èr yuán shēng), so that it is no longer an obstruction. Therefore, immediately seeing a Buddha appear in the ocean, expounding the Universal Eye Sutra (普眼經, Pǔ yǎn jīng), clarifying the principle of the arising of the Twelve Links of Dependent Origination of oneself and others, becoming a great ocean of wisdom. The mind and environment are all the Sutra, clarifying that the previously obtained wisdom of the Buddha observes the arising of the Twelve Links of Dependent Origination, becoming a great ocean of wisdom, the mind and environment are universally pervasive and free. This is the ground taming stage. Using the Twelve Links of Dependent Origination to tame, making it become the ground of the wisdom of the Tathagata (如來, Rú lái). Third, in the country of Sea Coast (海岸國, Hǎi àn guó), seeing the Bhikshu Well-Dwelling (善住, Shàn zhù), eliminating the obstruction of the mind and environment being unclear and impure, obtaining the Unobstructed Liberation Gate of the Bodhisattva (菩薩無礙解脫門, Pú sà wú ài jiě tuō mén), being able to see the faculties, karmic actions, dying here and being born there of all sentient beings, all being clearly seen. This is the practice stage. Within these three stages, clarifying that the mind liberated from entanglement is free. In summary, with the Ten Faiths (十信心, Shí xìn xīn), having self-confidence that all the discriminating ignorance of the Three Realms (三界, Sān jiè) is the Fundamental Immovable Wisdom Buddha (根本不動智佛, Gēnběn bù dòng zhì fó). In the initial resolve stage, with the power of free and decisive understanding, the clear and pure light of wisdom of the eyes of faith, shining and universally observing the realm, being free from all obstructions, harmonizing and entering the initial resolve of the Ten Dwellings. By means of progressive cultivation according to the position, establishing fifty expedient Dharma gates in the order of the Buddha fruit, all taking immovable wisdom as the foundation. The above initial resolve stage, ground taming stage, and practice stage, clarify that obtaining the superior mind liberated from entanglement within the Ten Dwellings. Therefore, the three good advisors of Sudhana are all Bhikshus, clarifying liberation from entanglement, expressing the state of practice in these three stages. Fourth, the Noble Birth Stage (生貴住, Shēng guì zhù), clarifying the counteracting of worldly laws and the obstruction of being unfree in the cycle of birth and death, making it free. Just as Sudhana saw the Elder Megha (彌伽, Mí qié) in the marketplace expounding the Wheel-Letter Sutra (輪字經, Lún zì jīng), which represents the marketplace of birth and death being noisy but constantly tranquil, each letter being like a wheel.

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輪。一多圓滿互體相成。又如帝釋寶網互為緣起。映徹重重。一字之中有無盡字句。為世間名句文身。引諸未學以成教軌。即俗士彌伽以成其行。為令得出世心。后須明世間靜亂緣起生死之性萬法無生無滅。及世間名字義理一切眾生語言互相成就。如古者伏義之類是也。第五具足方便住。對治真俗身邊二見。令大智境界不自在障故。如善財見解脫長者入三昧。名普攝一切佛剎無邊陀羅尼。十方各現十佛剎微塵數佛國土海。清凈莊嚴總在身中。即明一切眾生身總含無邊佛剎體相無礙。為明真俗色相皆如光影互相容故。無中邊故。欲令六十二見無邊諸見性解脫故。第六正心住。對治智慧寂用不自在障。即如善財見海幢比丘。于經行地側結跏趺坐。離出入息無別思覺。于其身上各隨身份。皆出化身如雲廣覆。周遍十方隨應所見。此明寂用無礙故。已上總明世間出世間和會皆解脫故。如是已后四波羅蜜。入俗行悲令自在故。第七不退住。治大慈大悲同行攝生不圓滿自在障。令圓滿故。即如善財于普莊嚴園見休舍優婆夷。謂善財言。我有八萬四千那由他同行眷屬。常居此園。明大悲位中行方便波羅蜜。同於八萬四千。不可說一切眾生煩惱。總共同事教化利益。經云。其餘眾生住此園者。亦皆普得不退轉位。明能行悲智行者悉同此

【現代漢語翻譯】 現代漢語譯本 輪。一多圓滿互為體相，相互成就。又如帝釋天的寶網，互為緣起，相互輝映，層層疊疊。一個字中包含無盡的字句，作為世間的名句和文飾，引導那些尚未學習的人成就教法的規範。就像世俗之人彌伽，也能成就他的修行。爲了使人產生出世之心，之後必須明白世間的靜與亂，緣起與生死之本性，萬法不生不滅，以及世間名字的意義和道理，一切眾生的語言互相成就，就像古代的伏羲一樣。第五是具足方便住，對治真諦和俗諦、身邊二見的執著，消除大智慧境界中的不自在的障礙。例如善財童子見到解脫長者入三昧，名為普攝一切佛剎無邊陀羅尼，十方各自顯現十佛剎微塵數般的佛國土海，清凈莊嚴全部在自身之中，這表明一切眾生的身體總包含無邊佛剎，體相之間沒有障礙，爲了說明真諦和俗諦的色相都如光影般互相容納，沒有邊際。想要使六十二見以及無邊的各種見解得到解脫。第六是正心住，對治智慧寂滅之用不自在的障礙。例如善財童子見到海幢比丘，在經行的地方側身結跏趺坐，沒有出入的呼吸，也沒有其他的思慮和覺察，在他的身上，隨著身體的各個部分，都出現化身，像云一樣廣闊地覆蓋，周遍十方，隨著所見而應現。這表明寂滅之用沒有障礙。以上總共說明世間和出世間和諧統一，都能得到解脫。像這樣之後，通過四波羅蜜，進入世俗的修行，以慈悲之心使之自在。第七是不退住，對治大慈大悲同行攝受眾生不圓滿自在的障礙，使之圓滿。例如善財童子在普莊嚴園見到休舍優婆夷，休舍優婆夷對善財童子說：『我有八萬四千那由他的同行眷屬，常住在這個園中。』這表明在大悲的位次中，修行方便波羅蜜，與八萬四千不可說的一切眾生的煩惱相同，總共同事教化利益他們。經中說：『其餘住在這個園中的眾生，也都普遍得到不退轉的地位。』這表明能夠修行悲智之行的人都與此相同。

【English Translation】 English version Wheel. One and many are perfectly interpenetrating, forming each other's substance and characteristics, and mutually accomplishing each other. It is also like Indra's net of jewels, mutually arising, reflecting and illuminating each other in layers. Within a single word, there are endless words and phrases, serving as worldly famous phrases and embellishments, guiding those who have not yet learned to establish the norms of the teachings. Just like the layman Migga, he can also accomplish his practice. In order to generate a mind of renunciation, one must later understand the nature of worldly stillness and chaos, arising and ceasing, the non-arising and non-ceasing of all dharmas, as well as the meanings and principles of worldly names, and the mutual accomplishment of the languages of all sentient beings, just like the ancient Fuxi. Fifth is the Abode of Complete Expedient Means, which counteracts the attachment to the two views of truth and convention, and the self and surroundings, eliminating the obstacles to the unhindered great wisdom realm. For example, Sudhana saw the Elder Vimoksha entering samadhi, named 'Universally Embracing All Buddha-fields, Boundless Dharani,' with each of the ten directions manifesting Buddha-lands as numerous as dust motes in ten Buddha-fields, pure and adorned, all within his body. This shows that the bodies of all sentient beings contain boundless Buddha-fields, with unobstructed substance and characteristics, in order to explain that the appearances of truth and convention are like light and shadow, mutually accommodating, without boundaries. It is intended to liberate the sixty-two views and the boundless various views. Sixth is the Abode of Right Mind, which counteracts the obstacles to the unhindered function of wisdom and tranquility. For example, Sudhana saw the Bhikshu Samudradhvaja sitting in the lotus position on the side of the walking path, without incoming or outgoing breath, and without separate thoughts or perceptions. From his body, according to each part, emanated transformation bodies, covering widely like clouds, pervading the ten directions, appearing according to what was seen. This shows that the function of tranquility is unobstructed. The above generally explains that the harmony of the worldly and the transcendental leads to liberation. After this, through the four paramitas, one enters worldly practice, using compassion to make it unhindered. Seventh is the Abode of Non-Regression, which counteracts the obstacles to the imperfect and unhindered great compassion and great loving-kindness in simultaneously embracing sentient beings, making it complete. For example, Sudhana saw the Upasika Hushava in the Universal Adornment Garden, who said to Sudhana, 'I have eighty-four thousand nayutas of fellow practitioners, who constantly reside in this garden.' This shows that in the position of great compassion, one practices the expedient means paramita, being the same as the eighty-four thousand unspeakable afflictions of all sentient beings, jointly engaging in teaching and benefiting them. The sutra says, 'The other sentient beings who reside in this garden also universally attain the position of non-regression.' This shows that those who can practice the conduct of compassion and wisdom are all the same.

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也。第八童真住。對治處纏同事世間余習智不清凈障。令清凈故。即如善財見毗目瞿沙仙人。表大智清潔無所染故。休舍優婆夷與仙人住處名同。俱是海潮處者。明此悲智一體染而不污。若隨悲修智。猶有習氣染境之心。即此第七第八兩位和會一終是也。若也隨智行慈無有染習。即師子幢王女慈行童女是。可以思之得見其意。第九法王子住。對治說法不自在障。令自在故。即如善財見勝熱婆羅門。以蹬刀山。入於火聚。行苦行時。隨天龍神人及非人來者無不獲益而已。十灌頂住。對治悲智不自在清凈障。令得清凈故。即如善財見師子幢王女慈行童女。王者智自在故。女者表隨悲同事無染習故。明智滿從悲處世間故。即同事而無習氣故。已上十種對治。皆一念心上初發心時一行之中一時之內無前後際。對治十種障法成一法心一智慧。一行之中十十無盡法門。皆以自心不動智佛為體。以法事之中。具此十種無盡法門同別一多自在故。以此十種對治一時令慣習自在故。不同三乘權教約劣解眾生存世間三世之性說佛果在三僧祇之外。以自心根本無明分別之種。便成不動智佛。以法界體用。以為信進悟入之門。從信及入位進修。乃至經十住十行十回向十地十一地。總不離本不動智佛。不離一時一念一法一行上。而有無邊無量不可

說不可說法界虛空界微塵數法門。何以故。為從法界及根本不動智上為信進悟入故。法合如然故。如龍女剎那成佛。善財一生以取佛果。法界無性。生為一生。非延促生故。為法界體無情量延促長短去來今故。請有信者。應如是知。如今成佛與過去未來一切諸佛一時成佛。以法界智體無別時故。如一渧之水入大海中便同大海無新舊水故。故去情方見。非識心知。如三乘中。十住菩薩。猶受三界分段生死分。學生空觀對治闡提不信障。十行菩薩。分作法空觀修自利利他行。對治聲聞自利障。十回向菩薩。作法空觀。成起大悲願力垂形六道教化眾生。對治獨覺自度障。此明三乘中三十心菩薩對治地前三種障。但除正使未除習氣。十地菩薩斷其餘習。如初地菩薩。見自身真如佛性故。名見道位。從二地至七地。是修道位。猶有功用而修其行。從八地至十地。名究竟位。不假功用任運至佛果故。又如三乘中。十二住地。一種性住。十解行是。二解行住。十回向是。三歡喜住。初地是。四增上戒住。二地是。五增上意住。三地是。六道品相應增上慧住。四地是。七諦相應增上慧住。五地是。八緣起相應增上慧住。六地是。九有行有開發無相住。七地是。十無行無開發無相住。八地是。十一無礙慧住。九地是。十二最上菩薩住。十

【現代漢語翻譯】 現代漢語譯本： 所說的不可說，是法界（Dharmadhatu，一切法的本體）虛空界（Akasadhatu，虛空的界限）微塵數（無數的）法門。為什麼這樣說呢？因為要從法界以及根本不動智（根本不動的智慧）上，才能信入、精進、領悟和證入。法與如是（Tathata，真如）相合，自然就是這樣。就像龍女剎那間成就佛果，善財童子一生就取得了佛果。法界沒有自性，生就只是一生，不是延長或縮短的生。因為法界的本體沒有情識，無法衡量延長、縮短、長短、過去、現在和未來。請有信心的人，應當這樣理解。如今成佛與過去未來一切諸佛一時成佛，因為法界的智慧本體沒有時間上的差別。就像一滴水進入大海中，就與大海相同，沒有新舊水的區別。所以要去除情識才能見到，不是用意識心可以知道的。比如三乘（聲聞乘、緣覺乘、菩薩乘）中，十住菩薩，仍然承受三界（欲界、色界、無色界）的分段生死。學習空觀，對治闡提（斷善根者）的不信之障。十行菩薩，分作法空觀，修自利利他的行為，對治聲聞乘的自利之障。十回向菩薩，修作法空觀，成就發起大悲願力，垂跡六道教化眾生，對治獨覺乘的自度之障。這裡說明三乘中三十心菩薩對治地前三種障礙，但只是除去了正使（根本煩惱），還沒有除去習氣。十地菩薩斷除其餘習氣。比如初地菩薩，見到自身真如佛性，所以稱為見道位。從二地到七地，是修道位，仍然有功用而修其行。從八地到十地，稱為究竟位，不假借功用，任運自至佛果。又如三乘中，十二住地：一種性住，是十解行；二解行住，是十回向；三歡喜住，是初地；四增上戒住，是二地；五增上意住，是三地；六道品相應增上慧住，是四地；七諦相應增上慧住，是五地；八緣起相應增上慧住，是六地；九有行有開發無相住，是七地；十無行無開發無相住，是八地；十一無礙慧住，是九地；十二最上菩薩住，是十地。

【English Translation】 English version: The unspeakable is the Dharmadhatu (the essence of all dharmas), Akasadhatu (the realm of space), and the countless Dharma doors like dust motes. Why is this so? It is because one can only enter through faith, diligence, understanding, and realization from the Dharmadhatu and the fundamental unmoving wisdom. The Dharma is in accordance with Suchness (Tathata), so it is naturally so. It is like the Dragon Girl attaining Buddhahood in an instant, and Sudhana (Shancai) achieving Buddhahood in one lifetime. The Dharmadhatu has no inherent nature; birth is just birth, not an extension or shortening of birth. Because the essence of the Dharmadhatu has no consciousness, it cannot measure extension, shortening, length, past, present, and future. Those who have faith should understand it in this way. Attaining Buddhahood now is the same as all Buddhas of the past and future attaining Buddhahood simultaneously, because the wisdom essence of the Dharmadhatu has no temporal distinction. It is like a drop of water entering the ocean, becoming the same as the ocean, with no distinction between new and old water. Therefore, one must remove emotional consciousness to see it; it cannot be known by the conscious mind. For example, in the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), the Bodhisattvas of the Ten Abodes still undergo the segmented birth and death of the Three Realms (Desire Realm, Form Realm, Formless Realm). They learn the emptiness contemplation to counteract the obstacle of disbelief of the Icchantikas (those who have severed their roots of goodness). The Bodhisattvas of the Ten Practices cultivate the contemplation of the emptiness of dharmas, practicing self-benefit and benefiting others, counteracting the obstacle of self-benefit of the Sravakas. The Bodhisattvas of the Ten Dedications cultivate the contemplation of the emptiness of dharmas, accomplishing and initiating the great compassionate vows, manifesting in the six realms to teach and transform sentient beings, counteracting the obstacle of self-liberation of the Pratyekabuddhas. This explains that the thirty minds of the Bodhisattvas in the Three Vehicles counteract the three obstacles before reaching the grounds, but only remove the fundamental afflictions and not the habitual tendencies. The Bodhisattvas of the Ten Grounds eradicate the remaining habitual tendencies. For example, the Bodhisattva of the First Ground sees their own true nature, the Buddha-nature, and is therefore called the Seeing the Path position. From the Second Ground to the Seventh Ground is the Cultivation Path position, where they still exert effort to cultivate their practices. From the Eighth Ground to the Tenth Ground is called the Ultimate Position, where they naturally reach Buddhahood without relying on effort. Furthermore, in the Three Vehicles, there are the Twelve Dwelling Places: First, the Nature Dwelling, which is the Ten Understandings and Practices; Second, the Understanding and Practice Dwelling, which is the Ten Dedications; Third, the Joyful Dwelling, which is the First Ground; Fourth, the Increased Precept Dwelling, which is the Second Ground; Fifth, the Increased Intention Dwelling, which is the Third Ground; Sixth, the Increased Wisdom Dwelling corresponding to the Factors of Enlightenment, which is the Fourth Ground; Seventh, the Increased Wisdom Dwelling corresponding to the Truths, which is the Fifth Ground; Eighth, the Increased Wisdom Dwelling corresponding to Dependent Origination, which is the Sixth Ground; Ninth, the Dwelling of Form with Practice and Development of No-Form, which is the Seventh Ground; Tenth, the Dwelling of No-Form with No Practice and No Development, which is the Eighth Ground; Eleventh, the Dwelling of Unobstructed Wisdom, which is the Ninth Ground; Twelfth, the Dwelling of the Supreme Bodhisattva, which is the Tenth Ground.

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地是。又如三乘中地前三賢菩薩。得伏忍。十地與佛地得寂滅忍。又望勝鬘經。羅漢辟支佛凈土菩薩總是伏忍。以空觀現行十使不起。為不識無明住地煩惱。故名不識。云何名斷煩惱。但伏現行不起。得三種意生身。受三界外變易生死。如是菩薩為行六波羅蜜得六神通。福德神通並服人天唯非修佛果法界門故。是門外三車仍在草菴聲聞辟支佛三乘菩薩。不同其德出三界行六神通。名相似。六波羅蜜功德果報不同故。如是三乘六通菩薩等。于大方廣佛華嚴經不聞不信。如此經云。設有菩薩經無量億那由他劫修六波羅蜜得六神通。猶不聞此華嚴經典。猶名假名菩薩。不真菩薩。設復聞時不入。如法華亦然。如三乘中三種意生身者。一初二三地名三摩跋提樂法意生身。二四五六地名覺法自性意生身。三七八九十地名種類俱生無行作意生身。欲廣引云云自有三乘教自明。約會對治如是。如此一乘教。都無如上三乘之趣。以為根本無明住地煩惱。便為一切諸佛不動智一切眾生皆自有之。只為智體無性無依。不能自了會緣方了。云何為會緣。有三種緣。一會苦緣。遇苦方能發心。二會樂緣。久處人天內心明慧達世樂果生死無常方始求真。三見佛及一乘菩薩而求能發心。求佛種智。以會三緣。近正善知友。而能自覺無明本是佛智。三

{ "translations": [ "現代漢語譯本：", "地藏菩薩說是的。又比如三乘（Sānyāna，聲聞乘、緣覺乘、菩薩乘）中，處於十地之前的三賢位菩薩，他們獲得了伏忍（指降伏煩惱的忍力）。十地菩薩和佛獲得了寂滅忍（指證得寂滅涅槃的忍力）。又如《勝鬘經》所說，阿羅漢（Arhat，斷盡煩惱，證入涅槃的小乘聖者）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教，自己悟道的聖者）和凈土菩薩，都只是伏忍。因為他們以空觀現行，十使（Dasakusala，十種根本煩惱）不起作用。因為不認識無明住地煩惱（Avidyā-sthiti-bhūmi-kleśa，最根本的迷惑），所以說是不認識。什麼叫做斷煩惱呢？只是降伏現行，使之不起作用，從而獲得三種意生身（Manōmaya-kāya，由意念所生的身）。承受三界（Trailōkya，欲界、色界、無色界）之外的變易生死（指菩薩因願力而示現的生死）。這樣的菩薩爲了修行六波羅蜜（Ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），獲得六神通（Ṣaṭ-abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），福德和神通能夠使人天信服，只是因為沒有修習佛果的法界門，所以仍然是門外的三車（指聲聞乘、緣覺乘、菩薩乘），還在草菴（比喻小乘）中。聲聞、辟支佛、三乘菩薩，雖然出離三界，修行六神通，名稱相似，但功德果報不同。像這樣的三乘六通菩薩等，對於《大方廣佛華嚴經》（Mahāvaipulya Buddhāvatamsaka Sūtra）不聞不信。正如這部經所說，即使有菩薩經過無量億那由他劫（Nayuta-kalpa，極長的時間單位）修行六波羅蜜，獲得六神通，仍然沒有聽聞過這部《華嚴經》，仍然被稱為假名菩薩，不是真正的菩薩。即使聽聞了，也不能入于其中。如同《法華經》（Saddharma Puṇḍarīka Sūtra）也是這樣。像三乘中的三種意生身，第一種是初地、二地、三地菩薩所獲得的三摩跋提樂法意生身（Samāpatti-rati-dharma-manōmaya-kāya，入定之樂所生的意生身），第二種是四地、五地、六地菩薩所獲得的覺法自性意生身（Bodhi-dharma-svabhāva-manōmaya-kāya，覺悟法之自性所生的意生身），第三種是七地、八地、九地、十地菩薩所獲得的種類俱生無行作意生身（Jāti-sahaja-anābhōga-karma-manōmaya-kāya，自然而生的意生身）。想要廣泛引證，三乘教中自有說明。約會對治就是這樣。而這一乘教（指《華嚴經》所代表的教義），完全沒有像上面三乘那樣的趣味。以根本無明住地煩惱，便為一切諸佛的不動智（Acala-jñāna，如如不動的智慧），一切眾生皆自有之。只是因為智體無性無依，不能自己了悟，需要依靠因緣才能了悟。什麼是依靠因緣呢？有三種因緣。第一是會苦緣，遇到苦難才能發心。第二是會樂緣，長久處於人天之中，內心明慧，通達世間快樂的果報是生死無常，才能開始尋求真諦。第三是見到佛和一乘菩薩，從而能夠發心，尋求佛種智（Buddha-jñāna，佛的智慧）。依靠這三種因緣，親近正善知識，才能自覺無明本來就是佛智。", "English version:", 'The Bodhisattva of the Earth Store [Kṣitigarbha] says yes. Furthermore, consider the Three Vehicles [Triyāna - Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna], where the Bodhisattvas in the Three Worthies stage before the Ten Grounds attain the forbearance of subduing [referring to the power of endurance to subdue afflictions]. The Bodhisattvas of the Ten Grounds and the Buddhas attain the forbearance of extinction [referring to the power of endurance to attain extinction and nirvāṇa]. Moreover, according to the Śrīmālādevī Siṃhanāda Sūtra, Arhats [those who have extinguished afflictions and entered nirvāṇa, the saints of the Small Vehicle], Pratyekabuddhas [also known as Solitary Buddhas, saints who attain enlightenment on their own without a teacher], and Pure Land Bodhisattvas all possess only the forbearance of subduing. This is because they use the active contemplation of emptiness, and the ten bonds [Daśakusala - the ten fundamental afflictions] do not arise. Because they do not recognize the afflictions of the dwelling-place of ignorance [Avidyā-sthiti-bhūmi-kleśa - the most fundamental delusion], it is said that they do not recognize. What is meant by \'severing afflictions\'? It is merely subduing the active manifestations, preventing them from arising, thereby attaining the three kinds of mind-made bodies [Manōmaya-kāya - bodies created by the mind]. They undergo the change-and-death [referring to the death and rebirth manifested by Bodhisattvas due to their vows] outside the Three Realms [Trailōkya - the Desire Realm, the Form Realm, and the Formless Realm]. Such Bodhisattvas, in order to cultivate the Six Perfections [Ṣaṭ-pāramitā - generosity, morality, patience, diligence, concentration, and wisdom], attain the six supernormal powers [Ṣaṭ-abhijñā - the divine eye, the divine ear, knowing the minds of others, knowing past lives, the ability to travel freely, and the extinction of outflows]. Their blessings and supernormal powers can convince humans and gods, but because they have not cultivated the Dharma-realm gate of the Buddha-fruit, they are still the three vehicles outside the gate [referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna], still in the thatched hut [a metaphor for the Small Vehicle]. Śrāvakas, Pratyekabuddhas, and Bodhisattvas of the Three Vehicles, although they leave the Three Realms and cultivate the six supernormal powers, have similar names, but their merits and retributions are different. Such Bodhisattvas with the six supernormal powers of the Three Vehicles do not hear or believe in the Mahāvaipulya Buddhāvatamsaka Sūtra [Flower Garland Sutra]. Just as this sutra says, even if there are Bodhisattvas who cultivate the Six Perfections for countless nayuta-kalpas [an extremely long unit of time] and attain the six supernormal powers, they still have not heard of this Flower Garland Sutra, and are still called nominal Bodhisattvas, not true Bodhisattvas. Even if they hear it, they cannot enter into it. The same is true of the Lotus Sutra [Saddharma Puṇḍarīka Sūtra]. Like the three kinds of mind-made bodies in the Three Vehicles, the first is the mind-made body of the joy of Dharma in samāpatti [Samāpatti-rati-dharma-manōmaya-kāya - the mind-made body born from the joy of entering into meditative absorption] attained by Bodhisattvas of the first, second, and third grounds; the second is the mind-made body of the self-nature of awakened Dharma [Bodhi-dharma-svabhāva-manōmaya-kāya - the mind-made body born from the self-nature of awakened Dharma] attained by Bodhisattvas of the fourth, fifth, and sixth grounds; and the third is the mind-made body of effortless action born simultaneously with the category [Jāti-sahaja-anābhōga-karma-manōmaya-kāya - the mind-made body born naturally] attained by Bodhisattvas of the seventh, eighth, ninth, and tenth grounds. If you want to cite extensively, the Three Vehicle teachings themselves have explanations. The correspondence and treatment are like this. But this One Vehicle teaching [referring to the teachings represented by the Flower Garland Sutra] completely lacks the interests of the above Three Vehicles. Taking the fundamental ignorance, the afflictions of the dwelling-place, as the immovable wisdom [Acala-jñāna - unmoving wisdom] of all Buddhas, all sentient beings inherently possess it. It is only because the substance of wisdom is without nature and without reliance that it cannot be understood on its own, and needs to rely on conditions to be understood. What is relying on conditions? There are three kinds of conditions. The first is the condition of encountering suffering, where one can only develop the aspiration upon encountering suffering. The second is the condition of encountering joy, where one dwells in the human and heavenly realms for a long time, and the mind is bright and wise, understanding that the retributions of worldly pleasures are impermanent, and then begins to seek the truth. The third is seeing Buddhas and One Vehicle Bodhisattvas, thereby being able to develop the aspiration to seek the Buddha-knowledge [Buddha-jñāna - the wisdom of the Buddha]. Relying on these three conditions, drawing near to virtuous friends, one can then consciously realize that ignorance is originally Buddha-wisdom.' ] }

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乘同然。為意樂淺深各別。以因本智上而生信心。約本智而為悟入。以不離本智故。于初發心住即五位齊周。雖列十住十行十回向十地十一地行位法門進修軌度。如王寶印一印無差。以一心大智之印。印無始三世。總在一時。無邊諸法智印咸遍。以智等諸佛故。以智等眾生心故。以智等諸法故。以智無中邊表裡三世長短近遠故。為智過虛空量故。如世虛空無所了知。如無分別智虛空。一念而能分別過虛空法門。是故經言。一切虛空猶可量。諸佛境界不可說。以是義故。以自心根本無明體用。而見不動智與一切諸佛。及以一切眾生同一體性同一境界同一智海。以是發心之初住佛種智家故。才發心時即於十方現身成佛。如初發心功德品自明。以是義故。於此十住位中入初發心住者。住一切諸佛智慧大悲海境界中。住即五位通修。以初住及十地不離一佛智慧境界故。但明生熟慣習勝劣。安立住地之名。為智體之中非三世情攝故。一如龍女一剎那之際已具三生普賢行滿佛果亦就。如文殊師利菩薩頌云。一念普觀無量劫。無去無來亦無住。如是了知三世事。超諸方便成十力。明知三乘三祇出世成佛是權方便教。此教約實法。不說以願力成佛等事。設以願力成行。還以約實成佛。不說以願力暫成故。是故當知從十住中初入位菩薩即

【現代漢語翻譯】 現代漢語譯本： 憑藉共同的乘法，因為意樂的深淺各有不同，所以憑藉根本智（因本智：指眾生本具的智慧）生起信心，依據根本智而悟入。因為不離根本智的緣故，在初發心住（初發心住：十住位的第一個階段，菩薩開始發起菩提心）就五位（五位：指資糧位、加行位、通達位、修習位、究竟位）齊備周全。雖然列出十住、十行、十回向、十地、十一地等行位法門和進修軌則，卻如國王的寶印一樣，一印無差。以一心大智的印記，印證無始以來的三世，總在一時之間。無邊諸法的智慧印記普遍存在。因為智慧與諸佛相等，因為智慧與眾生的心相等，因為智慧與諸法相等，因為智慧沒有中邊、表裡、三世長短近遠的分別，因為智慧超越虛空的量度。如同世間的虛空沒有什麼了知，如同無分別智的虛空，一念之間就能分別超越虛空的法門。所以經上說：『一切虛空尚可測量，諸佛境界不可言說。』因為這個緣故，以自心根本無明的體性和作用，而見到不動智（不動智：指佛的智慧，能如如不動地照見一切）與一切諸佛，以及一切眾生同一體性、同一境界、同一智海。因為這是發心之初就安住于佛種智之家，所以才發心時，就在十方世界現身成佛，如《初發心功德品》所說的那樣。因為這個緣故，在此十住位中，進入初發心住的人，安住於一切諸佛智慧大悲海的境界中。安住即是五位通修，因為初住和十地不離一佛的智慧境界。只是說明生疏、熟練、習慣的程度和勝劣的差別，而安立住地的名稱。因為智慧的本體不在三世情識的範圍之內。就像龍女在一剎那之間就已具足三生普賢行（普賢行：普賢菩薩的十大願行）圓滿佛果一樣。如文殊師利菩薩的頌詞所說：『一念普遍觀照無量劫，沒有過去、沒有未來也沒有現在。像這樣了知三世事，超越各種方便而成就十力（十力：佛的十種力量）。』明白地知道三乘（三乘：聲聞乘、緣覺乘、菩薩乘）三祇（三祇：三大阿僧祇劫）出世成佛是權巧方便的教法。這種教法依據實法，不說以願力成佛等事。即使以願力而行，最終還是依據實法成佛，不說以願力暫時成就。所以應當知道，從十住中初入位的菩薩即……

【English Translation】 English version: Riding the same vehicle, due to the varying depths of intention and inclination, one generates faith based on the fundamental wisdom (Inherent Wisdom: the wisdom inherent in all beings), and attains enlightenment through this fundamental wisdom. Because one does not depart from this fundamental wisdom, the five stages (Five Stages: the stages of accumulation, preparation, insight, cultivation, and ultimate attainment) are fully completed at the very first stage of Initial Aspiration (Initial Aspiration: the first stage of the ten abodes, where a Bodhisattva begins to generate Bodhicitta). Although the Dharma gates and cultivation practices of the ten abodes, ten practices, ten dedications, ten grounds, and the eleventh ground are listed, they are like the royal seal, perfectly consistent. With the seal of the great wisdom of one mind, one seals the beginningless three times, all at once. The wisdom seals of boundless Dharmas pervade everywhere. Because wisdom is equal to all Buddhas, because wisdom is equal to the minds of all beings, because wisdom is equal to all Dharmas, because wisdom has no center, edge, inside, outside, three times, length, shortness, nearness, or distance, because wisdom surpasses the measure of space. Just as worldly space has no knowledge, like the space of non-discriminating wisdom, in a single thought, one can distinguish Dharmas that surpass space. Therefore, the scripture says, 'All of space can still be measured, but the realm of the Buddhas cannot be spoken of.' For this reason, with the fundamental ignorance of one's own mind as the substance and function, one sees that the Immovable Wisdom (Immovable Wisdom: the wisdom of the Buddha, which can illuminate everything without moving) is of the same essence, the same realm, and the same ocean of wisdom as all Buddhas and all beings. Because this is the family of the Buddha's seed wisdom from the very beginning of aspiration, one manifests as a Buddha in the ten directions as soon as one generates the aspiration, as explained in the chapter on the merits of initial aspiration. For this reason, those who enter the stage of Initial Aspiration among these ten abodes dwell in the realm of the wisdom and great compassion ocean of all Buddhas. Dwelling is the simultaneous cultivation of the five stages, because the initial abode and the ten grounds do not depart from the wisdom realm of one Buddha. It only clarifies the differences in unfamiliarity, familiarity, habituation, superiority, and inferiority, and establishes the names of the dwelling places. Because the substance of wisdom is not within the grasp of the emotions of the three times. Just as the Dragon Girl instantly possessed the complete practice of Samantabhadra (Samantabhadra's Practices: Samantabhadra Bodhisattva's ten great vows) of three lifetimes and attained Buddhahood. As the verse of Manjushri Bodhisattva says, 'In one thought, universally contemplating countless eons, there is no going, no coming, and no dwelling. Thus knowing the affairs of the three times, surpassing all expedient means and accomplishing the ten powers (Ten Powers: the ten powers of the Buddha).' Clearly knowing that the emergence of the three vehicles (Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the attainment of Buddhahood over three kalpas (Three Kalpas: three great asamkhya kalpas) are skillful means of teaching. This teaching is based on the real Dharma and does not speak of attaining Buddhahood through vows. Even if one acts with vows, one still attains Buddhahood based on the real Dharma, and does not speak of temporary attainment through vows. Therefore, it should be known that the Bodhisattva who initially enters the stage from the ten abodes is...

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五位通修。為十住行相通有十行十回向十地等法門故如十住中七八兩住。還修悲智。九住中是法師位。中悲智圓滿。如是五位行相相似故。如善財十住中善知識。一一智慧境界皆悉無極。但為約法身大智大悲之上法具無盡。須當安立五位行門。總是一心一智一時智等遍滿所行之道。是故起信進修行者。于大智境界。莫作三世遠近延促之見。違智境界故。失本大智之境。逐情識故。隨相轉故。此會第四斷惑次第竟。如此五位斷惑次第。如空無時。如圓鏡頓照。如摩尼寶能同眾色。如一渧之水入大海中等同無二。以大智慧之圓鏡普印諸作。莫不皆成無作用之大用故。無三世之一時故。

五隨文釋義者。長科為六段。第一從爾時法慧菩薩已下至彼菩薩住我今當說。此一段經有十九行半經。明法慧菩薩入定諸佛加持分。第二從出定后。明正說十種住名目分。第三有十法。明正說發心之因分。第四有十法。明初發心所緣如來十種勝智分。第五明說教威感大地震動分。第六明以偈嘆法分。第一從法慧菩薩入定諸佛加持分中於中大意有十。一釋菩薩名。二明入三昧之意。三明三昧之力。四明十方佛來現其前與法慧同號。五明十方佛與力共加。六明毗盧遮那如來往昔願力使然。七明法慧菩薩自善根力能入三昧。八明入定因緣。九

明十方諸佛與智。十明法慧出定演說十種住門。一釋菩薩名者。如十信位中菩薩名者下名悉同。名之為首。為明信心以信為首。此十住位中。已生諸佛智慧家故。下名悉同。名之為慧。明入聖法流中得佛智慧同佛知見善簡正邪契會正法。名之法慧也。自己不能同諸佛智慧知見者。自邪未明焉能簡他邪見也。是故此位能同一切諸佛知見故。得一切同名法慧佛而現其前。以為印信定其詮表也。以與十方諸佛智慧同故。二明入三昧之意者。如十信位中。且以生滅心。信自心所有無始無明能分別心。便即信為自心根本不動智佛。未有方便三昧合其體用故。是故十信位中十個世界。皆名為色。為十信未入法性之流以生滅心而信解故。故十個世界名之為色。如此十住位中。以方便三昧無沉掉心能現自體無生滅智慧故。是故一切修道者。初以聞解信入。次以無思契同。依本無作用之本智慧故。須入三昧。以凈攀緣染習力故無作真智方明現故。以是義故須入三昧。三者云正。昧云定也。總云正定。正定者無沉掉也。無思所覺境也。亦無攝持伏滅心也。無欣無厭。任性無思。任理不作。智自明矣。是名方便。是名無量。以凈無量妄想故。不可以情量思度所知故。故名無量方便三昧。三者正也。昧之云定。明情識昧正智自明。如色無色界三

【現代漢語翻譯】 現代漢語譯本 明十方諸佛與智慧的關係。十明法慧從禪定中出來，演說十種住門。 一、解釋菩薩的名稱：如同十信位中的菩薩名稱一樣，下面的名稱都相同。名為『首』，是爲了闡明信心，以信為首。這十住位中，已經生在諸佛智慧之家，所以下面的名稱都相同。名為『慧』，是爲了闡明進入聖法之流中，得到與佛相同的智慧和知見，能夠正確地辨別正邪，契合正法。所以名為『法慧』。 如果自己不能與諸佛的智慧知見相同，自己邪見未明，又怎能辨別他人的邪見呢？因此，此位能夠與一切諸佛的知見相同，所以得到一切諸佛共同認可，名為『法慧』，佛會顯現在其面前，以此作為印信，確定其詮釋和表達。因為與十方諸佛的智慧相同。 二、闡明入三昧的意義：如同十信位中，暫且以生滅心，相信自心中所有無始以來的無明和分別心，便立即相信這是自心根本的不動智佛。但還沒有方便三昧來結合其體和用。因此，十信位中的十個世界，都名為『色』，因為十信位還沒有進入法性之流，是以生滅心來信解的緣故。所以十個世界名為『色』。如此，在這十住位中，以方便三昧，沒有沉沒和掉舉的心，能夠顯現自體無生滅的智慧。因此，一切修道者，最初以聽聞理解而信入，其次以無思來契合相同，依靠本無作用的根本智慧。所以必須進入三昧，以清凈攀緣的染習之力，無作的真智才能明顯顯現。因為這個緣故，必須進入三昧。 三，『云正』，『昧』的意思是『定』。總的來說就是『正定』。正定就是沒有沉沒和掉舉。是沒有思慮所覺知的境界。也沒有攝持、伏滅心的狀態。沒有欣喜也沒有厭惡，順任自性，沒有思慮。順應道理，不妄加造作，智慧自然明瞭。這叫做方便。這叫做無量。因為清凈了無量的妄想。不可以情感來衡量，用思慮來揣度所能知道的。所以叫做無量方便三昧。 三是正，昧的意思是定。說明情識昏昧，正智自然明瞭。如色無**三

【English Translation】 English version Explaining the relationship between the wisdom of the Buddhas of the ten directions and wisdom itself. Shi Ming Fa Hui (Ten Illuminations of Dharma Wisdom) emerges from Samadhi (deep meditation) and expounds on the ten abodes. 1. Explaining the name of Bodhisattva: As with the name of Bodhisattva in the Ten Faiths stage, the names below are all the same. It is named 'Head' to clarify faith, with faith as the head. In these Ten Abodes, one has already been born into the family of the wisdom of all Buddhas, so the names below are all the same. It is named 'Wisdom' to clarify entering the stream of the sacred Dharma, obtaining the same wisdom and knowledge as the Buddhas, being able to correctly distinguish between right and wrong, and aligning with the correct Dharma. Therefore, it is named 'Fa Hui' (Dharma Wisdom). If one cannot have the same wisdom and knowledge as the Buddhas, and one's own wrong views are not clear, how can one distinguish the wrong views of others? Therefore, this position is able to have the same knowledge as all Buddhas, so it is recognized by all Buddhas and named 'Fa Hui' (Dharma Wisdom), and the Buddha will appear before them as a seal of approval, confirming their interpretation and expression. Because it is the same as the wisdom of the Buddhas of the ten directions. 2. Explaining the meaning of entering Samadhi: As in the Ten Faiths stage, temporarily using the mind of arising and ceasing, believing in all the beginningless ignorance and discriminating mind in one's own mind, one immediately believes that this is the fundamental unmoving wisdom Buddha of one's own mind. However, there is no skillful Samadhi to combine its essence and function. Therefore, the ten worlds in the Ten Faiths stage are all named 'Form', because the Ten Faiths stage has not yet entered the stream of Dharma nature, and it is based on the mind of arising and ceasing to believe and understand. Therefore, the ten worlds are named 'Form'. Thus, in these Ten Abodes, with skillful Samadhi, without the mind of sinking or agitation, one can manifest the inherent wisdom without arising or ceasing. Therefore, all practitioners initially enter through hearing and understanding, and then align and become the same through non-thought, relying on the fundamental wisdom that has no function. Therefore, one must enter Samadhi, so that the true wisdom of non-action can be clearly manifested by purifying the clinging and defiled habits. For this reason, one must enter Samadhi. 3. 'Yun Zheng' (Cloud Correct), 'Mei' means 'Ding' (Concentration). In general, it is 'Zheng Ding' (Correct Concentration). Correct Concentration means there is no sinking or agitation. It is a state of awareness without thought. There is also no state of grasping, subduing, or extinguishing the mind. Without joy or aversion, following one's nature, without thought. Following the principle, without artificial creation, wisdom naturally becomes clear. This is called skillfulness. This is called immeasurable. Because immeasurable delusions are purified. It cannot be measured by emotions or speculated by thoughts. Therefore, it is called Immeasurable Skillful Samadhi. Three is correct, and the meaning of Mei is concentration. It shows that emotional consciousness is dim, and correct wisdom naturally becomes clear. Like color without ** three

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昧。皆以息想慮而得之。聲聞緣覺三昧。修厭患觀而對治。樂觀空而滅悲智。以寂滅為樂。權教菩薩樂觀空而行六度。離苦本而生凈國。設有住此界者。言留惑而化眾生。皆非法爾合然無出沒故。以此義故。此方便三昧者。為一切眾生迷法界體用。五欲情生。以不造作心現本智故。便將根本定體凈所妄情。名為方便。非是別於真外別有假安立之定名為方便。譬如以水精寶能清濁水。為珠凈緣現本凈水。非是珠能作得凈水。方便三昧亦復如是。為以萬法無作本自凈緣現得本自無作智慧力故。故名方便。但人天外道三乘所有因果。皆有所作。以此所生皆有處所。皆有果報廣狹凈穢差別等事。於此華嚴一乘法門。以無住無作任性法門。所有其生無依智無依止心。約智生身稱真法界。於一切眾生前對現色身。然其體相無有去來。然亦不作神通變化之事。雖然普現三世一切業果。在剎那之中。然亦不住三世遠近及剎那之見。於此經所作三昧智慧一切願行。總是任理智之運。為非有修欣厭之法也。三明三昧之力者。其力有五。一定體能凈欲遍周力。二定能顯智慧同佛力。三定能同佛身相名號現前力。四定能契佛所知見得諸佛共所加持力。五定能生在如來家為真佛子住佛智慧家力。一定體能凈欲遍周力者。為以此無作定體而能凈諸欲

【現代漢語翻譯】 現代漢語譯本 昧（昏昧）。都因為止息思慮而得到。聲聞緣覺的三昧（禪定）。修習厭患的觀想來對治。樂觀空性而滅除悲智。以寂滅為樂。權教菩薩樂觀空性而行六度（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）。離開痛苦的根源而生於清凈的國土。假設有住在此世界的人，說留下迷惑而化度眾生。都不是本來如此，自然沒有出現和消失的緣故。因為這個意義，這個方便三昧（權巧方便的禪定），是爲了所有眾生迷惑於法界（宇宙萬法的本體）的體性和作用，五欲（色、聲、香、味、觸）的情感產生。因為不造作，心現出本來的智慧，就將根本禪定的本體清凈所妄想的情感，名為方便。不是在真如之外另有虛假的安立的禪定名為方便。譬如用水晶寶珠能夠澄清濁水，因為珠子的清凈緣而顯現出本來的凈水，不是珠子能夠製造得到凈水。方便三昧也是這樣。因為以萬法無作本自清凈的緣而顯現得到本自無作的智慧力，所以名為方便。但是人天外道三乘（聲聞乘、緣覺乘、菩薩乘）所有因果，都有所作為。因此所生的一切都有處所，都有果報廣狹凈穢差別等事。在此華嚴一乘（唯一佛乘）法門，以無住無作任性法門，所有其生無依的智慧無依止的心，依于智慧生身，稱合真如法界（宇宙萬法的本體）。在一切眾生前對現色身，然而其體相沒有去來。然而也不作神通變化之事。雖然普遍顯現三世（過去、現在、未來）一切業果，在剎那之中，然而也不住在三世遠近以及剎那的見解。於此經所作三昧（禪定）智慧一切願行，總是任由理智的執行，不是有修習欣求厭離的方法。三明三昧（具有三種明智的禪定）的力量，其力有五：一定體能夠清凈慾望普遍周遍的力量。二定能夠顯現智慧同於佛的力量。三定能夠同於佛的身相名號現前的力量。四定能夠契合佛所知見得到諸佛共同加持的力量。五定能夠生在如來家成為真佛子住在佛智慧家的力量。一定體能夠清凈慾望普遍周遍的力量，是因為以此無作定體而能夠清凈諸欲

【English Translation】 English version Obscurity. All are attained by ceasing thought and deliberation. The Samadhi (state of meditative consciousness) of Sravakas (disciples who hear the teachings) and Pratyekabuddhas (self-enlightened ones) is cultivated by contemplating aversion to counteract. They optimistically view emptiness, extinguishing both compassion and wisdom, taking Nirvana (state of liberation) as joy. Provisional teaching Bodhisattvas optimistically view emptiness and practice the Six Paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom), departing from the root of suffering and being born in pure lands. If there are those who dwell in this realm, they speak of retaining delusion to transform sentient beings. None of this is inherently so; naturally, there is no arising or ceasing. Because of this meaning, this Upaya Samadhi (skillful means Samadhi) is for all sentient beings who are deluded about the essence and function of the Dharmadhatu (the realm of reality), and whose emotions of the five desires (form, sound, smell, taste, and touch) arise. Because of non-doing, the mind manifests its original wisdom, and thus the pure emotionality that is imagined from the fundamental Samadhi's essence is called Upaya (skillful means). It is not that there is a separate, falsely established Samadhi outside of the True, called Upaya. For example, a crystal gem can purify muddy water; because of the pure condition of the gem, the original pure water appears. It is not that the gem can create or obtain pure water. Upaya Samadhi is also like this. Because the non-doing, originally pure condition of all dharmas (phenomena) manifests the power of original, non-doing wisdom, it is called Upaya. However, all causes and effects of humans, devas (gods), non-Buddhist paths, and the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) involve action. Therefore, all that is born has a place, and all have different matters such as the breadth, narrowness, purity, and impurity of karmic retribution. In this Avatamsaka (Flower Garland) One Vehicle (Buddha Vehicle) Dharma gate, with the non-abiding, non-doing, self-nature Dharma gate, all that is born is wisdom without reliance, a mind without reliance. Relying on wisdom to generate the body, it accords with the true Dharmadhatu (the realm of reality). Before all sentient beings, the physical body is manifested, yet its essence has no coming or going. Yet it does not perform supernatural transformations. Although it universally manifests all karmic results of the three times (past, present, future) in an instant, it does not abide in the views of the three times' distance or the instant. All the Samadhi (state of meditative consciousness), wisdom, vows, and practices performed in this Sutra (Buddhist scripture) always follow the operation of reason and wisdom; they are not methods of cultivating seeking or aversion. The power of the Threefold Clarity Samadhi (Samadhi with three kinds of clarity) has five powers: First, the power of the Samadhi's essence to purify desires and pervade universally. Second, the power of the Samadhi to manifest wisdom equal to the Buddha. Third, the power of the Samadhi to manifest the Buddha's physical characteristics, forms and names. Fourth, the power of the Samadhi to accord with the Buddha's knowledge and vision, obtaining the blessings commonly bestowed by all Buddhas. Fifth, the power of the Samadhi to be born in the Tathagata's (Buddha's) family, becoming a true Buddha's child, dwelling in the Buddha's wisdom family. First, the power of the Samadhi's essence to purify desires and pervade universally is because this non-doing Samadhi's essence can purify all desires.

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。忘心身同於虛空無表裡。遍周虛空法界故。二定能顯智慧同佛力者。為無作用定能現無作用自然慧故。為一切眾生皆具足如來自然智慧。為迷境情起緣五欲心障故。以修無作定為方便。佛智自然智便現故。三定能同佛身相名號現前力者。為以無作定顯得自法身智身無作白凈無垢與一切諸佛法身智慧合故。是故十方各千佛剎微塵數諸佛。同名法慧。而現其前。以智慧契會同佛知見故。是故皆佛號與自己同名為法慧。云十方各千佛剎微塵為數量者。為明隨位進修智慧遍周升降之數。十行之中雲萬佛剎塵。十回向位中雲百萬佛剎微塵。以彰智慧升進。為對迷時即不可說剎塵煩惱。為對悟時即不可說剎塵佛國及佛智慧也。四定能契佛所知見得諸佛共所加持力者。諸佛加持有七。一同名號加持。令不疑故。二言贊加持。令入位者心安隱故。三毗盧遮那師弟加持。彰本願故。四神力加持。與本師會同本神智慧故。五自善根力加持。以自修方便定顯本智慧故。六得十方同號佛皆與十種智力加持。以說法同諸如來辯無礙故。七得十方同號諸佛手摩其頂加持。明至佛知見之頂許可不謬故。有是七種加持也。五定能生在如來家為真佛子住佛智慧家力者。為以無作定體顯本智慧同諸如來解脫智慧故。第二從出定后。明正說十種住名目分者。

於此分中義分。為三段。第一有十法明正說發心因。即是見佛身色端嚴。或聞教誡等是。第二有十法。明初發心住所緣如來十種勝智。並取此位十法。至下十住之終。總有二百個法門。共成十住之位。一一住內皆有二十個法門。十法以成當位之門。十法以為升進之行。經文自具不煩更釋。第三約知分劑以行行之。第五明說教威感大地震動。從此段中科為七段。一明大地六種十八相動。二明天雨十種供養。三明總結十方同說。四明十方威感遠近。五明十方同號菩薩咸來作證。六明十方佛果名妙法。此明從妙慧而說此法。七明法慧承威說頌。第七明承威說頌者。於此段中總有二百行頌。以嘆十住位中二百個法門。文自具足。不煩更釋也。如灌頂住者。如將凈水從頂而灌遍身而下如此位菩薩。以法界智無中邊體等虛空界。以對現一切眾生宜應現前身一時等雨法雨無不灌注故。故名灌頂住。亦為登此位時。十方諸佛手灌其頂。亦名灌頂住。

梵行品第十六

將釋此品約作三門分別。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。何故云梵行品。梵者此云凈也。以其凈行利眾生故。常居世間行一切行。化利眾生。無行可得。則無行不凈。是故名為梵行也。又約能問之主。名曰正念。無念之念。名為

【現代漢語翻譯】 現代漢語譯本：此段經文的意義分為三個部分。第一部分有十法，闡明正確發起菩提心的因緣，例如見到佛陀莊嚴的相好，或者聽聞教誡等等。第二部分有十法，闡明初發菩提心者所安住的境界，即如來的十種殊勝智慧，並且以此位為基礎，修習十法，直至十住位的終結。總共有兩百個法門，共同構成十住位。每一個住位內都有二十個法門，十法成就當位之門，十法作為升進之行。經文自身具備，無需再次解釋。第三部分是依據所知的程度來修行。第五部分闡明說法時的威神力，感得大地產生震動。從此段經文中，可以分為七個小段。一是闡明大地六種震動和十八種相狀。二是闡明天降十種供養。三是闡明總結十方諸佛共同宣說。四是闡明十方諸佛的威神力所感應的遠近之處。五是闡明十方同號的菩薩都來作證。六是闡明十方佛果之名為妙法，說明此法是從妙慧中宣說出來的。七是闡明法慧菩薩承佛威神力而說頌。第七部分闡明承佛威神力而說頌，此段中總共有兩百行頌，用來讚歎十住位中的兩百個法門。經文自身具備，無需再次解釋。例如灌頂住，就像將乾淨的水從頭頂灌下，遍及全身一樣，此位的菩薩以法界智慧，無邊無際，體性等同虛空界，對於顯現於一切眾生面前的身形，一時之間如同降下法雨一般，無不灌注，所以名為灌頂住。也因為登此位時，十方諸佛以手灌頂，所以也名為灌頂住。 《梵行品》第十六 將要解釋此品，大約分為三個方面。一是解釋品名。二是解釋此品出現的因緣。三是隨文解釋經義。 一是解釋品名，為什麼叫做《梵行品》？梵，在這裡的意思是清凈。因為以清凈的行為利益眾生，常住在世間，行一切行，化利眾生，卻又無行可得，那麼就沒有什麼行為是不清凈的，所以叫做梵行。又從能提問的主體來說，叫做正念，無念的念，叫做梵行。

【English Translation】 English version: This section of the scripture is divided into three parts. The first part contains ten dharmas, elucidating the causes and conditions for correctly generating Bodhicitta (the aspiration for enlightenment), such as seeing the Buddha's dignified and beautiful form, or hearing teachings and admonitions, etc. The second part contains ten dharmas, elucidating the state in which those who initially generate Bodhicitta reside, which is the ten supreme wisdoms of the Tathagata (another name for Buddha), and based on this position, cultivate the ten dharmas until the end of the Ten Abodes (ten stages of Bodhisattva development). In total, there are two hundred dharma gates, which together constitute the Ten Abodes. Within each abode, there are twenty dharma gates, with ten dharmas accomplishing the gate of that position, and ten dharmas serving as the practice for advancement. The scripture itself is complete, and there is no need to explain it again. The third part is to practice according to the extent of one's knowledge. The fifth part elucidates the majestic power of the teaching, causing the earth to shake. From this section of the scripture, it can be divided into seven subsections. The first is to elucidate the six types of earth tremors and the eighteen characteristics. The second is to elucidate the ten types of offerings that rain down from the heavens. The third is to elucidate the summary of the joint proclamation by the Buddhas of the ten directions. The fourth is to elucidate the far and near places that are affected by the majestic power of the Buddhas of the ten directions. The fifth is to elucidate that Bodhisattvas with the same name from the ten directions all come to testify. The sixth is to elucidate that the name of the Buddha fruit of the ten directions is Wonderful Dharma, explaining that this dharma is proclaimed from Wonderful Wisdom. The seventh is to elucidate that Bodhisattva Dharma Wisdom speaks verses relying on the majestic power of the Buddha. The seventh part elucidates speaking verses relying on the majestic power of the Buddha. In this section, there are a total of two hundred lines of verses, used to praise the two hundred dharma gates in the Ten Abodes. The scripture itself is complete, and there is no need to explain it again. For example, the Anointing Abode (灌頂住), just like pouring clean water from the top of the head, covering the entire body, the Bodhisattva of this position uses the wisdom of the Dharma Realm (法界), which is boundless and whose nature is equal to the space, and for the forms that appear before all sentient beings, at once, it is like raining down the Dharma rain, without anything not being infused, so it is called the Anointing Abode. Also, because when ascending to this position, the Buddhas of the ten directions anoint the top of the head with their hands, it is also called the Anointing Abode. Chapter Sixteen: Pure Conduct (梵行品) To explain this chapter, it will be divided into three aspects. The first is to explain the title of the chapter. The second is to explain the reason for the appearance of this chapter. The third is to explain the meaning of the scripture according to the text. The first is to explain the title of the chapter. Why is it called 'Pure Conduct Chapter'? '梵' (Brahma), here means purity. Because with pure conduct, one benefits sentient beings, constantly resides in the world, performs all actions, transforms and benefits sentient beings, yet there is no action to be obtained, then there is no action that is not pure, so it is called Pure Conduct. Also, from the perspective of the one who can ask questions, it is called Right Mindfulness (正念), the thought of no-thought, is called Pure Conduct.

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正念。隨行無念。名為正念。行念總無。以斯益物名第一義天。以天有慈名為天子。又約能說之人。名為法慧。隨行無念名之為法。以法簡情名之為慧。起情乖理名無法慧。達理情亡名為法慧。今約能問之主所說法人及所說法。總名凈行品者。均分理教義。

二釋品來意者。前品明住佛無所住之門故。還行無行之行。是故此品須來。無住之住名為佛住。無行之行利益無眾生之眾生。名為凈行。是故此品須來。

三隨文釋義者。科此一品經。約作七門分別。第一爾時已下三行。是正念天子所請分。第二法慧菩薩已下。至佛法僧戒可兩行半經正舉十法。以為所觀之緣。第三應如是觀已下。至如是觀已。有二十六行半經。是正行觀法。第四從於身無所取已下。至名為清凈梵行。于中可有十行經。通觀三世及身受想行識佛法悉平等具足一切佛法分。第五復應修習十種法已下。至永斷習氣智。于中可三行半經。正舉如來十種智力令修習分。第六于如來十力已下。至不求果報。于中可三行經。勸修十力有迷咨問並起大悲分。第七了知境界已下。可四行半經。明瞭法如幻觀終獲益成佛分。如是依如上觀行令身口意業佛法僧戒色受想行識身邊二見三世遠近總無。又令能觀所觀心。總無不沈不掉。不生不滅。任理無思。如來

【現代漢語翻譯】 現代漢語譯本： 正念，是指隨順行為而沒有雜念。行為和念頭都完全止息，用這種狀態來利益眾生，就叫做第一義天（最究竟的真理）。因為天具有慈悲心，所以稱為天子（具有天人品格的人）。從能說法的人的角度來說，稱為法慧（對佛法有深刻理解的智慧）。隨順行為而沒有雜念，就叫做『法』。用佛法來簡擇情感，就叫做『慧』。產生情感而違背真理，就不能稱為法慧。通達真理而情感止息，就稱為法慧。現在從能提問的主體、所說的佛法之人以及所說的佛法，總稱為《凈行品》，是平均分配真理和教義。

第二，解釋此品來由。前一品闡明安住于佛的無所住之門，因此還要實行無所行的行為。所以此品必須出現。無所住的安住，稱為佛住。無所行的行為，利益沒有眾生的眾生，稱為凈行。所以此品必須出現。

第三，隨文解釋經文的意義。將這一品經文分為七個部分來解釋。第一部分，從『爾時』（那時）開始的三行經文，是正念天子（具有正念的天人）所請問的部分。第二部分，從法慧菩薩（具有佛法智慧的菩薩）開始，到『佛法僧戒』（佛教的三寶和戒律）的兩行半經文，是正面列舉十種法，作為觀想的對境。第三部分，從『應如是觀』（應當這樣觀想）開始，到『如是觀』（像這樣觀想）的二十六行半經文，是正行觀想的方法。第四部分，從『于身無所取』（對於身體沒有執取）開始，到『名為清凈梵行』（稱為清凈的修行）的十行經文，是貫通觀想三世（過去、現在、未來）以及身受想行識（五蘊）、佛法，全部平等具足一切佛法的部分。第五部分，從『復應修習十種法』（還應當修習十種法）開始，到『永斷習氣智』（永遠斷除習氣的智慧）的三行半經文，是正面列舉如來的十種智力，使人修習的部分。第六部分，從『于如來十力』（對於如來的十力）開始，到『不求果報』（不求果報）的三行經文，是勸人修習十力，有迷惑時請教，並生起大悲心的部分。第七部分，從『了知境界』（瞭解境界）開始的四行半經文，是闡明了知諸法如幻，觀想最終獲得利益，成就佛果的部分。像這樣依靠上述觀想修行，使身口意業（身語意行為）、佛法僧戒（佛教的三寶和戒律）、色受想行識（五蘊）、身邊二見（我見和我所見）、三世遠近（過去、現在、未來，遠和近）全部止息。又使能觀的心和所觀的境，全部止息，不昏沉也不掉舉，不生也不滅，順應真理而沒有思慮，就像如來（佛）一樣。

【English Translation】 English version: 'Right Mindfulness' means having no distracting thoughts while acting. When actions and thoughts cease completely, using this state to benefit beings is called the 'First Principle Heaven' (the ultimate truth). Because Heaven has compassion, it is called a 'Son of Heaven' (a person with heavenly qualities). From the perspective of the one who can speak the Dharma, it is called 'Dharma Wisdom' (wisdom with a deep understanding of the Dharma). Having no distracting thoughts while acting is called 'Dharma'. Using the Dharma to discern emotions is called 'Wisdom'. Generating emotions that contradict the truth cannot be called Dharma Wisdom. Understanding the truth and ceasing emotions is called Dharma Wisdom. Now, from the perspective of the questioner, the Dharma speaker, and the Dharma spoken, all are collectively called the 'Pure Conduct Chapter', which equally distributes truth and teachings.

Second, explaining the intention behind this chapter. The previous chapter clarified dwelling in the Buddha's gate of non-dwelling, therefore, one must also practice the practice of non-practice. That is why this chapter must come. Dwelling in non-dwelling is called Buddha-dwelling. Practicing non-practice benefits beings who are non-beings, which is called pure conduct. That is why this chapter must come.

Third, explaining the meaning of the text verse by verse. This chapter is divided into seven parts for explanation. The first part, the three lines of text starting from 'At that time', is the part questioned by the Right Mindfulness Son of Heaven (a heavenly being with right mindfulness). The second part, the two and a half lines of text starting from the Bodhisattva Dharma Wisdom (a Bodhisattva with Dharma wisdom) to 'Buddha, Dharma, Sangha, Precepts' (the Three Jewels and the precepts of Buddhism), is the direct listing of ten dharmas as objects of contemplation. The third part, the twenty-six and a half lines of text starting from 'One should contemplate in this way' to 'contemplate in this way', is the method of right practice contemplation. The fourth part, the ten lines of text starting from 'Having no attachment to the body' to 'called pure Brahma conduct', is the part that connects the contemplation of the three times (past, present, future) and the skandhas (form, feeling, perception, volition, consciousness), the Buddhadharma, all equally possessing all aspects of the Buddhadharma. The fifth part, the three and a half lines of text starting from 'One should also cultivate ten dharmas' to 'wisdom of permanently cutting off habitual tendencies', is the part that directly lists the ten powers of the Tathagata (Buddha), enabling people to cultivate them. The sixth part, the three lines of text starting from 'Regarding the ten powers of the Tathagata' to 'not seeking rewards', is the part that encourages people to cultivate the ten powers, to ask for guidance when confused, and to generate great compassion. The seventh part, the four and a half lines of text starting from 'Knowing the realm' clarifies that knowing all dharmas are like illusions, contemplation ultimately obtains benefits, and achieves Buddhahood. Relying on the above contemplation and practice, one causes the karma of body, speech, and mind, the Buddha, Dharma, Sangha, Precepts, the skandhas, the two views of self and what belongs to self, the distance of the three times, all to cease. Also, one causes the mind that contemplates and the realm that is contemplated to cease completely, neither sinking nor agitated, neither arising nor ceasing, following the truth without thought, just like the Tathagata (Buddha).

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十種智力因斯而現。夫佛智非沈。只為迷心逐相情虧也。智現一體非遙也。智現報障。都亡十方廓然自在。處塵不為小周空不為廣窮其跡也。十方無纖毫之蹤興其用也。不出剎那之際。法身遍周等虛空而無盡。若存其有即一切剎海現色像重重。若致其無萬境不可窺。其體以不思不為而知。眾法。將不造不作而辦。大功。非生死變其志。非苦樂移其性。若非神之稱理者。不可以情想。知不可以滅心得。以此如來設凈行之教。觀法盡也。正法當興。諸見亡也。佛智方起。是知見亡智應名初發心時便成正覺。成就慧身不由他悟。是故後學之士應法修行。不可以逐境沉淪迷流永劫。更欲解其上義慮將言豐障理以亂後學之心。但如上所說之經多小自然恰中。如一百四十愿名凈行者十信位愿中以成世間。知見萬法以為凈行。此十住位中。以行體無為。名為凈行。以此凈行用成智用。自在。此凈行品成十住中初發心之佛果然。亦為已后十行十回向十地等。作佛果故。從此無性之行行清凈故。一切諸行皆清凈故。諸行凈即智慧凈。智慧凈故其心凈。心凈即諸法凈。諸法凈故名法界凈。法界凈即其眾生凈。眾生凈即佛國土凈。行此法平等者。名為凈行也。

初發心功德品第十七

夫以初發心之士功德難量。舉等虛空無以比其

【現代漢語翻譯】 現代漢語譯本：十種智力因為這些因素而顯現。佛的智慧並非沉寂，只是因為迷惑的心追逐外相，情感有所虧損。智慧的顯現是一體的，並非遙遠。智慧顯現時，一切業報障礙都消失，十方世界廣闊而自在。處於塵世而不被狹小所侷限，處於空性中也不被廣大所迷惑，窮盡其本源。十方世界沒有絲毫的軌跡，卻能興起其妙用。不出一剎那之間，法身遍佈週遭，等同虛空而無有窮盡。如果執著於它的存在，那麼一切剎土世界都會顯現重重疊疊的色相；如果執著於它的空無，那麼萬千境界都無法窺探。它的本體以不思不為的方式而知曉一切法，將以不造不作的方式成就大功。生死不能改變它的志向，苦樂不能轉移它的本性。如果不是神妙到能夠契合真理的，就不能用情感和思緒去理解，也不能通過斷滅心念來獲得。因此，如來設立凈行（Brahmacarya）的教義，是爲了觀察法的究竟。正法應當興盛，各種錯誤的見解應當消失，佛的智慧才能真正生起。要知道，當錯誤的見解消失，智慧應運而生時，就意味著初發心時便已成就正覺（Samyak-saṃbuddha），成就了智慧之身，無需依賴他人的開悟。因此，後來的學習者應當依法修行，不能夠追逐外境而沉淪，在迷惑的輪迴中永劫不復。如果想要理解更深奧的道理，恐怕會因為言語的繁複而遮蔽真理，擾亂後來的學習者。只要像上面所說的經典那樣，不多不少，自然恰到好處。例如，一百四十愿被稱為凈行（Brahmacarya）者，在十信位（Śraddhā-anugāmin）的願力中成就世間的智慧，將知見萬法作為凈行（Brahmacarya）。這十住位（Daśa-bhūmi）中，以行體的無為作為凈行（Brahmacarya）。用這種凈行（Brahmacarya）來成就智慧的運用，從而獲得自在。這凈行品（Brahmacarya-prakarana）成就了十住位（Daśa-bhūmi）中初發心的佛，確實也為之後的十行（Daśa-caryā）、十回向（Daśa-pariṇāmanā）、十地（Daśa-bhūmi）等奠定了成佛的基礎。從此，以無自性的行為來修行清凈，因為一切諸行都清凈的緣故。諸行清凈，那麼智慧也就清凈；智慧清凈，那麼心也就清凈；心清凈，那麼諸法也就清凈；諸法清凈，就叫做法界清凈；法界清凈，那麼其中的眾生也就清凈；眾生清凈，那麼佛國土也就清凈。奉行這種平等之法的人，就叫做凈行（Brahmacarya）。 初發心功德品第十七 以初發心之人的功德難以衡量，即使用等同虛空的事物也無法比擬。

【English Translation】 English version: Ten kinds of intellectual power manifest because of these factors. The wisdom of the Buddha is not dormant; it is only because the deluded mind chases after external appearances and emotions are deficient. The manifestation of wisdom is unified and not distant. When wisdom manifests, all karmic obstacles disappear, and the ten directions are vast and free. Being in the world of dust is not limited by smallness, and being in emptiness is not confused by vastness, exhausting its origin. The ten directions have no trace, yet they can give rise to its wonderful function. In an instant, the Dharmakaya (Dharmakāya) pervades all around, equal to the void and without end. If one clings to its existence, then all Buddha-lands will manifest layers upon layers of forms; if one clings to its emptiness, then myriad realms cannot be glimpsed. Its essence is known through non-thinking and non-doing, and great merit is accomplished through non-creation and non-action. Birth and death cannot change its will, and suffering and joy cannot shift its nature. If it is not so divine as to accord with the truth, it cannot be understood with emotions and thoughts, nor can it be obtained by extinguishing thoughts. Therefore, the Tathagata (Tathāgata) established the teachings of pure conduct (Brahmacarya), in order to observe the ultimate of the Dharma. The true Dharma should flourish, and all erroneous views should disappear, so that the wisdom of the Buddha can truly arise. Know that when erroneous views disappear and wisdom arises in response, it means that one has already attained perfect enlightenment (Samyak-saṃbuddha) at the time of the initial aspiration, achieving the body of wisdom without relying on the enlightenment of others. Therefore, later learners should practice according to the Dharma, and should not chase after external circumstances and sink into the cycle of delusion, never to recover. If one wants to understand deeper principles, I am afraid that the complexity of words will obscure the truth and confuse later learners. Just like the scriptures mentioned above, neither too much nor too little, it is naturally just right. For example, the one hundred and forty vows are called pure conduct (Brahmacarya), and in the vows of the ten faiths (Śraddhā-anugāmin), worldly wisdom is achieved, and the knowledge of all dharmas is taken as pure conduct (Brahmacarya). In these ten abodes (Daśa-bhūmi), non-action of the body of practice is taken as pure conduct (Brahmacarya). Use this pure conduct (Brahmacarya) to achieve the use of wisdom, thereby obtaining freedom. This chapter on pure conduct (Brahmacarya-prakarana) achieves the Buddha of initial aspiration in the ten abodes (Daśa-bhūmi), and indeed lays the foundation for the subsequent ten practices (Daśa-caryā), ten dedications (Daśa-pariṇāmanā), ten grounds (Daśa-bhūmi), etc., to become a Buddha. From then on, practice purity with the practice of no-self-nature, because all practices are pure. If all practices are pure, then wisdom is also pure; if wisdom is pure, then the mind is also pure; if the mind is pure, then all dharmas are pure; if all dharmas are pure, it is called the pure Dharma realm; if the Dharma realm is pure, then the beings within it are also pure; if beings are pure, then the Buddha-land is also pure. A person who practices this Dharma of equality is called pure conduct (Brahmacarya). Chapter Seventeen on the Merits of Initial Aspiration The merits of a person with initial aspiration are immeasurable, and even something equal to the void cannot be compared to it.

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類。磨盡剎塵無以酬其匹。虛空但明無相之大。一切剎塵但明形礙之廣焉。能對其菩提心之福智之境。其智也。于剎那之際滿十方。現身如雲狀。因陀羅網妙像相入光影重重。各各以一言音普周法界。說等眾生。教門如雨。灑眾生心得清凈樂。爾其福也。妙相莊嚴與華藏而同其體。為初發心之際與十方諸佛等住無盡劫海。在剎那之中延促相似。如一小流入大海中與大海等。以水體不別故。如初發心菩薩才入諸佛大智慧流中等佛功德故。為初入與究竟時無延促。又智慧一故為誓度眾生悉令成佛。志願等故。又如十方世界盡末為塵。一一塵中。有無量佛剎無量眾生。如菩提心大智慧身。於一剎那際等一切剎塵。供養諸佛教化眾生。一時等遍。但以智慧力故。法如是故。智遍周故。亦不作神通變化之想。初發心菩薩志樂廣大。與佛界眾生界等無限量故。故今此品所嘆初發菩提心。以十種功德廣大難量無比不可喻。於此佛果根本不動大智不思議法界乘而發心者。如輪王大子初生之時具足王相。如師子王之子威勢與父相似體不異故。如初發菩提心菩薩。初生如來智慧種性家時。智慧所知不異佛故。三世時劫無延促見不異佛故。志樂廣大教化眾生不異佛故。從初發心乘如來一切智乘。不出剎那際成等正覺。教化眾生不異佛故。設於

三乘順世情教說三祇劫而成佛者。畢竟迴心入此一切智境界乘。方得成佛。如法華經。即是所回三乘入一切智境界之教。如龍女一剎那際三產生佛者是也。一切眾生總須悟此法方得成佛。不可取如來三乘中順世方便之言。以法如是故。如此品下文云。初發心菩薩才發心時。即為十方一切諸佛所共稱歎。即能說法教化調伏一切世界所有眾生。乃至示現成佛等。廣如此品下文所說。此品之內長行總有四十段經意也。頌有二百四十二行。以嘆初發心菩薩之功德。其文如下。將釋此品。約作三門分別。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。此品初發心功德品者。創始發心見無古今。名之為初。無心智應。名之為發。身邊見盡。名之為心。不為而成大果。名之為功。但化利一切不欣來報。自獲無邊妙相莊嚴故。名之為德。又福智遍周。名之為功。事無不達。名之為德。品者均分義。二釋品來意者。前品說有凈行之功。此品所明凈行之中無邊功德。是故此品須來。三隨文釋義者。復分二門。第一長科經意。第二隨文解說。第一長科經意者。從初爾時已下至品末已來。長科為四十段。一爾時已下。至其量幾何有一行半經。是天帝請說發心功德分。二法慧菩薩言已下。至而為汝說可三行半經。明初發心功德甚

【現代漢語翻譯】 現代漢語譯本 三乘（聲聞乘、緣覺乘、菩薩乘）順應世俗人情的教法說要經歷三大阿僧祇劫才能成佛，但最終都要回心轉意，進入這『一切智』（對一切事物本質的徹底理解）的境界之乘，才能真正成佛。正如《法華經》所說，就是將所迴轉的三乘匯入一切智境界的教法。就像龍女在一剎那之間，經歷三次生命轉變而成佛一樣。一切眾生都必須領悟這個法門才能成佛，不能只取如來在三乘中順應世俗的方便之言。因為法的本質就是如此。如此品下文說，初發心的菩薩，才剛剛發起菩提心的時候，就被十方一切諸佛共同稱讚，即能說法教化、調伏一切世界的所有眾生，乃至示現成佛等等。詳細內容見此品下文所說。此品之內，長行共有四十段經文要義。頌有二百四十二行，用來讚歎初發心菩薩的功德。其文如下，將要解釋此品，大約分為三個方面：一、解釋品名；二、解釋此品來由；三、隨文解釋經義。

一、解釋品名：此品名為『初發心功德品』，創始發心，見證沒有古今之別，名為『初』。無心而能應機，名為『發』。身邊一切見解都已窮盡，名為『心』。不刻意作為而成就巨大果報，名為『功』。只是教化利益一切眾生，不欣求未來的回報，自然獲得無邊美妙的相好莊嚴，所以名為『德』。又福德和智慧遍及一切，名為『功』。事無不通達，名為『德』。『品』的意思是均分。

二、解釋此品來由：前品說了有凈行（清凈的行為）的功德，此品所闡明的是凈行之中無邊的功德，所以此品必須出現。

三、隨文解釋經義：又分為兩個方面：第一，長行經文的綱要；第二，隨文解釋。第一，長行經文的綱要：從最初的『爾時』（那時）以下，到此品末尾為止，長行經文分為四十段。一、從『爾時』以下，到『其量幾何』（數量有多少）有一行半經文，是天帝（佛教中的護法神）請求宣說發心功德的部分。二、法慧菩薩（菩薩名）說已下，到『而為汝說』（而為你宣說）可能有三行半經文，闡明初發心的功德非常...

【English Translation】 English version The teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) that conform to worldly sentiments state that one can attain Buddhahood after three asamkhya kalpas (incalculable eons). However, ultimately, one must turn one's mind and enter this vehicle of 'Sarvajña' (all-knowing wisdom, the complete understanding of the essence of all things), the realm of all-wisdom, to truly attain Buddhahood. As the Lotus Sutra says, it is the teaching that leads the converted Three Vehicles into the realm of all-wisdom. It is like the Dragon Girl attaining Buddhahood in a single moment, after three transformations of life. All sentient beings must awaken to this Dharma (law, teaching) to attain Buddhahood; one should not merely take the Buddha's expedient words in the Three Vehicles that conform to worldly convenience. Because the nature of the Dharma is such. As the text below in this chapter says, when a Bodhisattva who has just aroused the Bodhicitta (the mind of enlightenment) first initiates this mind, they are immediately praised by all the Buddhas in the ten directions; they can then preach the Dharma, teach, and subdue all sentient beings in all worlds, and even manifest Buddhahood, etc. The details are as described in the text below in this chapter. Within this chapter, the prose section has a total of forty sections of sutra meaning. There are two hundred and forty-two verses, used to praise the merits of a Bodhisattva who has just aroused the Bodhicitta. The text is as follows; this chapter will be explained, roughly divided into three aspects: 1. Explaining the title of the chapter; 2. Explaining the reason for this chapter; 3. Explaining the meaning of the sutra text following the text.

1. Explaining the title of the chapter: This chapter is named 'Chapter on the Merits of the Initial Arousal of the Mind'. The initial creation of the mind, witnessing that there is no difference between ancient and modern, is called 'initial'. Responding to opportunities without intention is called 'arousal'. All views around oneself are exhausted, is called 'mind'. Achieving great results without deliberate effort is called 'merit'. Simply teaching and benefiting all sentient beings, without seeking future rewards, naturally obtaining boundless and wonderful adornments, is therefore called 'virtue'. Furthermore, blessings and wisdom pervade everything, is called 'merit'. Everything is understood, is called 'virtue'. 'Chapter' means equal distribution.

2. Explaining the reason for this chapter: The previous chapter spoke of the merits of pure conduct (clean behavior), and this chapter elucidates the boundless merits within pure conduct, so this chapter must appear.

3. Explaining the meaning of the sutra text: It is further divided into two aspects: first, the outline of the prose sutra text; second, explaining the text following the text. First, the outline of the prose sutra text: From the initial 'At that time' onwards, until the end of this chapter, the prose sutra text is divided into forty sections. 1. From 'At that time' onwards, to 'How much is its quantity' there is one and a half lines of sutra text, which is the part where the Deva King (a protective deity in Buddhism) requests to explain the merits of arousing the mind. 2. From Bodhisattva Dharma Wisdom (name of a Bodhisattva) saying onwards, to 'and speak for you' (and speak for you) there may be three and a half lines of sutra text, clarifying that the merits of the initial arousal of the mind are very...

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深十種難知許說分。三佛子已下。至無能量者可有五行經。明一人所供十方各一阿僧祇世界眾生。並令凈持五戒且舉功德廣大難量分。四法慧菩薩已下。至亦不及一有五行經。明將前所有廣多供養功德不可比對初發心功德無比喻分。五佛子已下。至唯佛能知有十行經。且舉如上功德廣大分。六法慧菩薩言已下。至亦不及一。可兩行半經。明前功德不可比對。初發心功德喻分。七何以故已下。至無上菩提之心。于中有十五行經。明初心菩薩為起無限心教化一切眾生不斷佛種性分。八佛子復置此喻已下。至可知邊際。可有七行經。且舉速行邊際可知分。九菩薩初發心已下。至三藐三菩提心。可有十五行經。明初心菩薩所知世界境界無限難知分。十佛子復置此喻已下。至可知邊際。可有六行半經。且舉速知劫數成壞廣多可知分。十一菩薩初發心已下。至了知一切劫神通智。可有十六行經。明初發心菩薩了劫成壞難知分。十二復置此喻已下。至可知邊際。可有六行經。且舉所解廣大猶可能知分。十三菩薩初發心至三藐三菩提心。可有二十二行經。明初發心菩薩知解廣大難知分。十四佛子復置此喻已下。至可知邊際。可有六行經。且舉知眾生根廣多猶能可知分。十五菩薩初發心已下。至三藐三菩提心。可有五行半經。明初發心菩

【現代漢語翻譯】 現代漢語譯本 深十種難知許說分。 三佛子（Buddhaputra，佛之子）已下，至無能量者可有五行經。明一人所供十方各一阿僧祇（Asamkhya，無數）世界眾生，並令凈持五戒，且舉功德廣大難量分。 四法慧菩薩（Dharma-mati Bodhisattva）已下，至亦不及一有五行經。明將前所有廣多供養功德不可比對初發心功德無比喻分。 五佛子已下，至唯佛能知有十行經。且舉如上功德廣大分。 六法慧菩薩言已下，至亦不及一。可兩行半經。明前功德不可比對。初發心功德喻分。 七何以故已下，至無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心。于中有十五行經。明初心菩薩為起無限心教化一切眾生不斷佛種性分。 八佛子復置此喻已下，至可知邊際。可有七行經。且舉速行邊際可知分。 九菩薩初發心已下，至三藐三菩提（Samyak-sambodhi，正等正覺）心。可有十五行經。明初心菩薩所知世界境界無限難知分。 十佛子復置此喻已下，至可知邊際。可有六行半經。且舉速知劫數成壞廣多可知分。 十一菩薩初發心已下，至了知一切劫神通智。可有十六行經。明初發心菩薩了劫成壞難知分。 十二復置此喻已下，至可知邊際。可有六行經。且舉所解廣大猶可能知分。 十三菩薩初發心至三藐三菩提心。可有二十二行經。明初發心菩薩知解廣大難知分。 十四佛子復置此喻已下，至可知邊際。可有六行經。且舉知眾生根廣多猶能可知分。 十五菩薩初發心已下，至三藐三菩提心。可有五行半經。明初發心菩薩

【English Translation】 English version Profound Ten Kinds of Difficult-to-Know Permitted Explanations Section. From the Three Buddhaputras (Buddhaputra, Sons of the Buddha) downwards, up to those without energy, there are five lines of scripture. It explains that one person's offerings to sentient beings in each of the Asamkhya (Asamkhya, countless) worlds in the ten directions, and causing them to purely uphold the five precepts, illustrates the immeasurable and vast merit section. From the Dharma-mati Bodhisattva (Dharma-mati Bodhisattva) downwards, up to 'not even one' there are five lines of scripture. It explains that the merit of the vast and numerous offerings mentioned earlier cannot be compared to the incomparable merit of the initial arising of the mind of enlightenment section. From the Five Buddhaputras downwards, up to 'only the Buddha can know' there are ten lines of scripture. It illustrates the vastness of the merit mentioned above section. From the words of Dharma-mati Bodhisattva downwards, up to 'not even one'. There are about two and a half lines of scripture. It explains that the previous merit cannot be compared to the merit of the initial arising of the mind of enlightenment section. From 'Why is this so?' downwards, up to the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Within this, there are fifteen lines of scripture. It explains that the Bodhisattva with the initial mind of enlightenment generates infinite minds to teach and transform all sentient beings, continuously maintaining the Buddha-nature section. From 'Buddhaputra, let this analogy be set forth again' downwards, up to 'the boundary can be known'. There are about seven lines of scripture. It illustrates that the boundary of rapid movement can be known section. From 'When a Bodhisattva first arouses the mind' downwards, up to the mind of Samyak-sambodhi (Samyak-sambodhi, perfect enlightenment). There are about fifteen lines of scripture. It explains that the realm of the worlds known by the Bodhisattva with the initial mind of enlightenment is infinitely difficult to know section. From 'Buddhaputra, let this analogy be set forth again' downwards, up to 'the boundary can be known'. There are about six and a half lines of scripture. It illustrates that the vastness of rapidly knowing the formation and destruction of kalpas can be known section. From 'When a Bodhisattva first arouses the mind' downwards, up to 'understanding all kalpas with supernatural wisdom'. There are about sixteen lines of scripture. It explains that the Bodhisattva with the initial mind of enlightenment understands the formation and destruction of kalpas, which is difficult to know section. From 'Let this analogy be set forth again' downwards, up to 'the boundary can be known'. There are about six lines of scripture. It illustrates that the vastness of what is understood can still be known section. From 'When a Bodhisattva first arouses the mind' up to the mind of Samyak-sambodhi. There are about twenty-two lines of scripture. It explains that the vastness of the knowledge and understanding of the Bodhisattva with the initial mind of enlightenment is difficult to know section. From 'Buddhaputra, let this analogy be set forth again' downwards, up to 'the boundary can be known'. There are about six lines of scripture. It illustrates that knowing the vastness of the roots of sentient beings can still be known section. From 'When a Bodhisattva first arouses the mind' downwards, up to the mind of Samyak-sambodhi. There are about five and a half lines of scripture. It explains that the Bodhisattva with the initial mind of

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薩善知眾生根性廣大難量分。十六佛子復置此喻已下。至可知邊際。可有四行經。且舉所欲樂廣大猶能可知分。十七菩薩初發心已下。至三藐三菩提心。可有六行經。明初心菩薩所知一切眾生欲樂廣大難知分。十八佛子復置此喻已下。至可知邊際。可有四行經。明且舉所知眾生方便廣大猶可知分。十九菩薩初發心已下。至菩提心。可有六行經。明初心菩薩善知一切眾生種種方便廣大難知分。二十佛子復置此喻已下。至可知邊際。可有三行經。且舉所有一切眾生心廣大猶可知分。二十一菩薩初發心已下。有五行半經。明初發心菩薩知一切眾生差別心廣大難知分。二十二佛子復置此喻已下。至不可得知。有四行經。且舉所有眾生業廣大猶可知分。二十三何以故已下。至三藐三菩提心。可有三行經。明初心菩薩知眾生差別業廣大難知分。二十四佛子復置此喻已下。至可知邊際。有七行經。且舉知眾生煩惱廣大猶可能知分。二十五菩薩初發心已下。至三藐三菩提心。有十六行經。明初心菩薩所行一切眾生煩惱廣大難知分。二十六佛子復置此喻已下。至亦復如是。可有九行半經。且明供養廣大難知猶知分。二十七佛子于汝意云何已下。至亦不及一。可有三行經。明初發心功德廣大難知分。二十八佛子復置是喻。至亦復如是。有十

【現代漢語翻譯】 現代漢語譯本 『薩』（Sa）善知眾生根性廣大難量分。十六佛子復置此喻已下，至可知邊際，可有四行經。且舉所欲樂廣大猶能可知分。十七菩薩初發心已下，至三藐三菩提心（Sammyak-sambuddha-citta，無上正等正覺之心），可有六行經。明初心菩薩所知一切眾生欲樂廣大難知分。十八佛子復置此喻已下，至可知邊際，可有四行經。明且舉所知眾生方便廣大猶可知分。十九菩薩初發心已下，至菩提心（Bodhi-citta，覺悟之心），可有六行經。明初心菩薩善知一切眾生種種方便廣大難知分。二十佛子復置此喻已下，至可知邊際，可有三行經。且舉所有一切眾生心廣大猶可知分。二十一菩薩初發心已下，有五行半經。明初發心菩薩知一切眾生差別心廣大難知分。二十二佛子復置此喻已下，至不可得知，有四行經。且舉所有眾生業廣大猶可知分。二十三何以故已下，至三藐三菩提心（Sammyak-sambuddha-citta，無上正等正覺之心），可有三行經。明初心菩薩知眾生差別業廣大難知分。二十四佛子復置此喻已下，至可知邊際，有七行經。且舉知眾生煩惱廣大猶可能知分。二十五菩薩初發心已下，至三藐三菩提心（Sammyak-sambuddha-citta，無上正等正覺之心），有十六行經。明初心菩薩所行一切眾生煩惱廣大難知分。二十六佛子復置此喻已下，至亦復如是，可有九行半經。且明供養廣大難知猶知分。二十七佛子于汝意云何已下，至亦不及一，可有三行經。明初發心功德廣大難知分。二十八佛子復置是喻，至亦復如是，有十

【English Translation】 English version 'Sa' well knows the vast and immeasurable divisions of sentient beings' roots. The sixteen Buddha-sons again set forth this analogy, down to the knowable boundary, which may have four lines of scripture. Furthermore, it illustrates that the vastness of desires and pleasures is still knowable. From the initial aspiration of the seventeen Bodhisattvas down to the mind of Anuttara-samyak-sambodhi (Sammyak-sambuddha-citta, the mind of unsurpassed, complete, and perfect enlightenment), there may be six lines of scripture. It clarifies that the vast and difficult-to-know desires and pleasures of all sentient beings are known by the Bodhisattva who has just aroused the aspiration. The eighteen Buddha-sons again set forth this analogy, down to the knowable boundary, which may have four lines of scripture. It clarifies that the vastness of expedient means for sentient beings is still knowable. From the initial aspiration of the nineteen Bodhisattvas down to the Bodhi-citta (Bodhi-citta, the mind of enlightenment), there may be six lines of scripture. It clarifies that the Bodhisattva who has just aroused the aspiration is skilled in knowing the vast and difficult-to-know various expedient means of all sentient beings. The twenty Buddha-sons again set forth this analogy, down to the knowable boundary, which may have three lines of scripture. Furthermore, it illustrates that the vastness of the minds of all sentient beings is still knowable. From the initial aspiration of the twenty-one Bodhisattvas, there are five and a half lines of scripture. It clarifies that the Bodhisattva who has just aroused the aspiration knows the vast and difficult-to-know differentiated minds of all sentient beings. The twenty-two Buddha-sons again set forth this analogy, down to the unknowable, which has four lines of scripture. Furthermore, it illustrates that the vastness of all sentient beings' karma is still knowable. The twenty-three, 'Why is this so?' down to the mind of Anuttara-samyak-sambodhi (Sammyak-sambuddha-citta, the mind of unsurpassed, complete, and perfect enlightenment), may have three lines of scripture. It clarifies that the Bodhisattva who has just aroused the aspiration knows the vast and difficult-to-know differentiated karma of sentient beings. The twenty-four Buddha-sons again set forth this analogy, down to the knowable boundary, which has seven lines of scripture. Furthermore, it illustrates that the vastness of sentient beings' afflictions is still possibly knowable. From the initial aspiration of the twenty-five Bodhisattvas down to the mind of Anuttara-samyak-sambodhi (Sammyak-sambuddha-citta, the mind of unsurpassed, complete, and perfect enlightenment), there are sixteen lines of scripture. It clarifies that the vast and difficult-to-know afflictions of all sentient beings are practiced by the Bodhisattva who has just aroused the aspiration. The twenty-six Buddha-sons again set forth this analogy, down to 'it is also thus,' which may have nine and a half lines of scripture. Furthermore, it clarifies that the vast and difficult-to-know offerings are still knowable. The twenty-seven Buddha-sons, 'What do you think?' down to 'not even one,' may have three lines of scripture. It clarifies that the vast and difficult-to-know merits of the initial aspiration are. The twenty-eight Buddha-sons again set forth this analogy, down to 'it is also thus,' which has ten

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行半經。明且舉供養及起塔高廣猶知分。二十九佛子此前功德已下。至發是心已。有六行半經。明初心菩薩供養廣大難量分。次直就法說分。三十能知前際一切諸佛已下。至能與諸佛平等一性。可有四行經。是明初發心已能知三世諸佛。成佛及涅槃智慧平等分。攝功德分。三十一何以故已下。至知一切眾生三世智故發心。可有九行經。明菩薩初發心志意所求甚深深廣分。三十二以發心故已下。至得法界一切諸佛說法智慧。可有六行經。明菩薩發心已得三世一切諸佛憶念與法及自力升進分。得果佛因佛。三十三何以故已下。至即得一切佛智慧光明。有十行半經。明才初發心菩薩成佛利生同三世諸佛分。化用分。三十四此初發心菩薩已下。至於諸法界心無所著。有四行半經。明初發心菩薩志樂所知世間出世間法無著分。三十五爾時佛神力故已下。有三行半經。明大地動分。三十六天雨眾華已下。有兩行經。明諸天興供分。三十七是時已下。有四行半經。明十方同號佛來現其前嘆譽許可法同分。三十八汝說此法時已下。有五行經。明說此法時十方各過萬佛剎微塵數菩薩發心受記分。三十九如此世界已下。有九行半經。明十方所說法人及法一時同說分。四十爾時法慧菩薩已下。有六行半經。明法慧菩薩觀欲所緣之法說頌稱歎分

【現代漢語翻譯】 現代漢語譯本 行半經。說明並且舉例供養以及建造佛塔的高廣，尚且能夠知曉其一部分。二十九，佛子，此前功德已下，到『發是心已』，有六行半經。說明初心菩薩供養廣大，難以衡量的部分。接下來直接就法說部分。三十，能夠知曉過去一切諸佛已下，到『能夠與諸佛平等一性』，大約有四行經。這是說明初發心之後，能夠知曉過去、現在、未來三世諸佛，成佛以及涅槃的智慧平等的部分。攝功德分。三十一，『何以故』已下，到『知一切眾生三世智故發心』，大約有九行經。說明菩薩初發心的志向意願所求甚深廣大的部分。三十二，『以發心故』已下，到『得法界一切諸佛說法智慧』，大約有六行經。說明菩薩發心之後，得到三世一切諸佛的憶念與法，以及自身力量提升進步的部分。得果佛因佛。三十三，『何以故』已下，到『即得一切佛智慧光明』，有十行半經。說明才初發心的菩薩成佛利生，與過去、現在、未來三世諸佛相同的部分。化用分。三十四，『此初發心菩薩』已下，到『于諸法界心無所著』，有四行半經。說明初發心菩薩的志向喜好所知，世間與出世間法沒有執著的部分。三十五，『爾時佛神力故』已下，有三行半經。說明大地震動的部分。三十六，『天雨眾華』已下，有兩行經。說明諸天興盛供養的部分。三十七，『是時』已下，有四行半經。說明十方同號的佛來現身其前，讚歎許可，法相同的部分。三十八，『汝說此法時』已下，有五行經。說明說此法時，十方各自超過萬佛剎微塵數的菩薩發心受記的部分。三十九，『如此世界』已下，有九行半經。說明十方所說的人及法，一時共同宣說的部分。四十，『爾時法慧菩薩』已下，有六行半經。說明法慧菩薩觀察慾望所緣之法，說頌稱歎的部分。

【English Translation】 English version Approximately six and a half lines of scripture. Explains and exemplifies offerings and the height and breadth of pagoda construction, still knowing a portion thereof. Twenty-nine, O son of the Buddha, from the preceding merits down to 'having generated this mind,' there are six and a half lines of scripture. Explains the immeasurable extent of the offerings of a Bodhisattva who has just generated the aspiration for enlightenment. Next is the section that directly discusses the Dharma. Thirty, from 'able to know all Buddhas of the past' down to 'able to be equal in nature with all Buddhas,' there are approximately four lines of scripture. This explains that after initially generating the aspiration for enlightenment, one is able to know the Buddhas of the past, present, and future, and the equality of wisdom in their attainment of Buddhahood and Nirvana. Section on gathering merits. Thirty-one, from 'Why is this so?' down to 'generating the aspiration for enlightenment because of knowing the wisdom of all beings in the three periods of time,' there are approximately nine lines of scripture. Explains the profound and vast aspirations and desires sought by a Bodhisattva who has just generated the aspiration for enlightenment. Thirty-two, from 'Because of generating the aspiration for enlightenment' down to 'obtaining the wisdom of all Buddhas in the Dharma realm in expounding the Dharma,' there are approximately six lines of scripture. Explains that after a Bodhisattva generates the aspiration for enlightenment, they receive the remembrance and Dharma of all Buddhas in the three periods of time, as well as the advancement of their own strength. Obtaining the fruit of Buddhahood, the cause of Buddhahood. Thirty-three, from 'Why is this so?' down to 'immediately obtaining the light of all Buddhas' wisdom,' there are ten and a half lines of scripture. Explains that a Bodhisattva who has just generated the aspiration for enlightenment is the same as all Buddhas in the three periods of time in attaining Buddhahood and benefiting sentient beings. Section on transformative function. Thirty-four, from 'This Bodhisattva who has just generated the aspiration for enlightenment' down to 'having no attachment in the realms of all Dharmas,' there are four and a half lines of scripture. Explains that the aspirations and knowledge of a Bodhisattva who has just generated the aspiration for enlightenment, regarding worldly and transcendental Dharmas, are without attachment. Thirty-five, from 'At that time, due to the Buddha's spiritual power' down to the end, there are three and a half lines of scripture. Explains the shaking of the earth. Thirty-six, from 'The heavens rained down various flowers' down to the end, there are two lines of scripture. Explains the flourishing of offerings by the heavens. Thirty-seven, from 'At this time' down to the end, there are four and a half lines of scripture. Explains that Buddhas with the same names from the ten directions appear before them, praising and approving, with the same Dharma. Thirty-eight, from 'When you expound this Dharma' down to the end, there are five lines of scripture. Explains that when this Dharma is expounded, Bodhisattvas from each of the ten directions, exceeding the number of dust motes in myriad Buddha-lands, generate the aspiration for enlightenment and receive predictions of their future Buddhahood. Thirty-nine, from 'Like this world' down to the end, there are nine and a half lines of scripture. Explains that the people and Dharmas expounded in the ten directions are all expounded simultaneously. Forty, from 'At that time, the Bodhisattva Dharma Wisdom (Fa Hui Pusa)' down to the end, there are six and a half lines of scripture. Explains that the Bodhisattva Dharma Wisdom observes the Dharmas that are the objects of desire, and speaks verses in praise.

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。已下頌文有二百四十二行。四行一頌。其頌有六十段頌都計有二百四十行。末後兩行頌。總結頌意。嘆勸發心。有一百六十八行。是總都嘆佛果以來。五位及信等諸法。明初發心者志樂智德總含一切諸佛智德。體用始成。一念初發心菩薩位也。方明初發心境與心不二。若志樂毫牦不似如來所修法身悲智願行者。不名初發心菩薩故。以此初頌有一百六十八行。且總嘆信等六位因果及如來智德。總嘆令初發心者法之相似。然後七十四行。頌始重頌前四十段中。校量發心功德廣大之量。

新華嚴經論卷第十七 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十八

長者李通玄撰

第二隨文解釋者。如前挍量初發心功德四十段文中。最初一段帝釋請。如文可知。第二文中。舉初發心有十種廣大難知法。如文可知。第三段中。正舉供養廣大。第四段中。正明將人所供不可挍量如歌羅分者。是將多比少。不如喻如析人身上毛作百分。將前人所作功德。不如初發心菩薩百分毛中一分毛許功德。又云。優波尼沙陀分者。謂少許相近類之。無限善根不可將有限比對。余如文自明。第五段中雲教修十善道者。身三口四意三。是欲界生天善上者云四禪色界業也。初禪滅憂。二禪滅苦。三

【現代漢語翻譯】 現代漢語譯本： 以下的頌文共有二百四十二行，四行一頌。這些頌文有六十段，總計有二百四十行。最後兩行頌，總結頌的意義，讚歎並勸勉發心。有一百六十八行，是總括地讚歎佛果以來，五位（五種階位）及信等諸法。闡明最初發心者的志向、喜好、智慧、德行，總括了一切諸佛的智慧和德行，體和用開始形成。一念初發心，即是菩薩的位次。從而闡明最初發心的境界與心是不二的。如果志向和喜好沒有絲毫相似於如來所修的法身、悲智、願行，就不能稱為初發心菩薩。因此，這最初的頌文有一百六十八行，且總括地讚歎信等六位（信位等六種階位）的因果以及如來的智慧和德行，總括地讚歎，令最初發心者在法上相似。然後七十四行，開始重新頌揚前面四十段中，衡量發心功德的廣大之量。

《新華嚴經論》卷第十七 大正藏第 36 冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第十八

長者李通玄撰

第二，隨文解釋。如前面衡量初發心功德的四十段文中，最初一段是帝釋（Indra，佛教護法神）的請求，如經文可知。第二段文中，舉出初發心有十種廣大難知的法，如經文可知。第三段中，正是舉出供養的廣大。第四段中，正是闡明將人所供養的功德不可衡量，如同歌羅分（kalā，古代印度的一種小單位）一樣，這是將多比少。不如比喻成分析人身上的毛髮作成一百份，將前面人所作的功德，不如初發心菩薩百分毛中的一分毛的功德。又說，優波尼沙陀分（aupaniṣada，秘密教義）是指少許相近的類別。無限的善根不可將有限的比對。其餘的如經文自身闡明。第五段中說教修十善道，身三（不殺生、不偷盜、不邪淫），口四（不妄語、不兩舌、不惡口、不綺語），意三（不貪、不嗔、不癡），是欲界生天的善上者，說四禪（catvāri dhyānāni，色界四種禪定）**業也。初禪滅憂，二禪滅苦，三

【English Translation】 English version: The following verses consist of two hundred and forty-two lines, with four lines per verse. These verses are divided into sixty sections, totaling two hundred and forty lines. The final two lines of verse summarize the meaning of the verses, praising and encouraging the arising of the aspiration. There are one hundred and sixty-eight lines, which comprehensively praise the Buddha-fruit onwards, the Five Stages (five stages of spiritual progress) and the Dharmas such as faith. They elucidate the aspirations, preferences, wisdom, and virtues of the initial aspirant, encompassing all the wisdom and virtues of all Buddhas, with substance and function beginning to form. The initial arising of aspiration in a single thought is the stage of a Bodhisattva. Thus, it elucidates that the realm and mind of the initial aspiration are non-dual. If the aspirations and preferences are not in the slightest similar to the Dharma-body, compassion, wisdom, vows, and practices cultivated by the Tathagata, one cannot be called an initial aspirant Bodhisattva. Therefore, these initial verses consist of one hundred and sixty-eight lines, comprehensively praising the causes and effects of the Six Stages (six stages such as the stage of faith) and the wisdom and virtues of the Tathagata, comprehensively praising, so that the initial aspirants are similar in Dharma. Then, seventy-four lines begin to re-praise the vastness of the merit of aspiration in the previous forty sections.

New Avataṃsaka Sūtra Treatise, Volume 17 Taishō Tripiṭaka, Volume 36, No. 1739, New Avataṃsaka Sūtra Treatise

New Avataṃsaka Sūtra Treatise, Volume 18

Composed by Elder Li Tongxuan

Secondly, explaining according to the text. As in the previous forty sections measuring the merit of the initial aspiration, the first section is the request of Indra (帝釋，Buddhist protector deity), as can be known from the text. In the second section, it mentions that the initial aspiration has ten vast and difficult-to-know Dharmas, as can be known from the text. In the third section, it precisely mentions the vastness of offerings. In the fourth section, it precisely elucidates that the merit of what people offer cannot be measured, like a kalā (歌羅分，an ancient Indian unit of measurement), which is comparing much to little. It is not as good as comparing it to analyzing the hairs on a person's body into one hundred parts, the merit of what the previous person did is not as good as one part of one hair in one hundred parts of the initial aspirant Bodhisattva's hair. It also says that aupaniṣada (優波尼沙陀分，secret doctrine) refers to a small, similar category. Infinite good roots cannot be compared to the finite. The rest is explained by the text itself. The fifth section says to teach the practice of the Ten Good Deeds, body three (not killing, not stealing, not committing adultery), mouth four (not lying, not using harsh speech, not using divisive speech, not using frivolous speech), mind three (not being greedy, not being angry, not being ignorant), are the best of the good deeds of those born in the desire realm, saying the four dhyānas (四禪，catvāri dhyānāni, four meditative absorptions of the form realm) **karma. The first dhyana extinguishes sorrow, the second dhyana extinguishes suffering, the third

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禪滅喜。四禪唯寂靜。云教住四無量心。此是有為中慈悲喜捨。云教住四無色定。此是無色界定。已上是三界中善業。云教住須陀洹果謂。初斷見惑舍異生性。初獲聖性入聖行流故。故名入流。云教住斯陀含果。此云一來。謂此聖者雖斷欲界六品惑。然為有餘。三品未斷。令此聖者一度來欲界生故名一來果。云教住阿那含果。此云不還。謂斷欲界九品惑盡。從此生色界。更不來欲界受生。故名不還。此十使中。見道疑未能明瞭不入羅漢果。如十使煩惱。一身見。二邊見。三見取。四戒取。五邪見。已前五為利使。已后五為鈍使。見諦斷。六貪七瞋。八癡。九慢。十疑此五鈍使。能迷隨行之事。此之十使。前五利使。須陀洹見諦之後。伏之不起。后五鈍使薄。斯陀含斷欲界六種惑。非無色界貪。于瞋癡慢三種。微而且薄。現行不生。非種無故為上二界報且無瞋為修定伏而現行不起。須斯二果有厭患。而不令增長。常求出世之心。以此不成三界沉淪種子。阿那含厭令永息。唯有見道疑。以見道不分明。不能頓超三界業果。阿羅漢為見道無疑。三界業果一時盡故。望前三果。設斷九種煩惱。唯有疑在。不得名為斷煩惱。為見諦。無明未明。總名厭伏。不得名斷。又羅漢辟支佛。但欣出世。凈土菩薩及空觀菩薩。為但欣出世行

【現代漢語翻譯】 現代漢語譯本 禪定可以滅除喜樂。四禪的境界唯有寂靜。你教導安住於四無量心（慈悲喜捨）。這是有為法中的慈悲喜捨。你教導安住於四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）。這是無色界的禪定。以上所說是三界中的善業。 你教導安住于須陀洹果（預流果），意思是：最初斷除見惑，捨棄凡夫的本性。最初獲得聖人的品性，進入聖人的行列，所以稱為『入流』。 你教導安住於斯陀含果（一來果）。『斯陀含』意為『一來』。意思是：這位聖者雖然斷除了欲界六品煩惱，但還有剩餘的三品沒有斷除，使得這位聖者還需要一次來到欲界受生，所以稱為『一來果』。 你教導安住于阿那含果（不還果）。『阿那含』意為『不還』。意思是：斷除了欲界全部九品煩惱。從此生於色界或無色界，不再來欲界受生，所以稱為『不還』。 這十使（十種根本煩惱）中，對於見道的疑惑未能明瞭，就不能證入阿羅漢果。這十使煩惱是：一、身見（認為五蘊的身是真實的我）；二、邊見（執著于斷見或常見）；三、見取（認為錯誤的見解是正確的）；四、戒取（執著于錯誤的戒律或修行方法）；五、邪見（錯誤的見解）。前面五種稱為利使，後面五種稱為鈍使，是見諦時斷除的。 六、貪；七、瞋；八、癡；九、慢；十、疑。這五種鈍使，能夠迷惑隨行之事。這十使中，前五種利使，須陀洹在見諦之後，就降伏它們不再生起。后五種鈍使變得微薄。斯陀含斷除欲界六種煩惱，並非沒有絲毫貪慾，對於瞋、癡、慢三種煩惱，只是輕微而薄弱，現行不生起，並非種子完全沒有。因為上二界（色界和無色界）的果報暫時沒有瞋恚，是通過修習禪定來降伏，使得現行不生起。須陀洹和斯陀含這兩種果位的人，對於三界有厭離之心，而不令煩惱增長，常常尋求出離世間之心。因此不會成為沉淪三界的種子。阿那含厭離煩惱，令其永遠止息。只有對於見道的疑惑，因為見道不夠分明，不能立刻超越三界的業果。阿羅漢因為對於見道沒有疑惑，三界的業果一時窮盡。相對於前面的三種果位，即使斷除了九種煩惱，只要還有疑惑存在，就不能稱為斷除煩惱。因為見諦時，無明沒有完全明瞭，總稱為厭伏，不能稱為斷除。還有阿羅漢和辟支佛（緣覺），只是欣求出離世間。凈土菩薩以及修習空觀的菩薩，也是隻欣求出離世間的修行。

【English Translation】 English version Dhyana (禪定) extinguishes joy. The fourth Dhyana (四禪) is only stillness. You teach to abide in the Four Immeasurables (四無量心) (loving-kindness, compassion, joy, and equanimity). These are loving-kindness, compassion, joy, and equanimity within the realm of conditioned phenomena. You teach to abide in the Four Formless Concentrations (四無色定) (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception). These are formless concentrations. The above are wholesome karmas within the Three Realms (三界). You teach to abide in the Stream-Enterer Fruit (須陀洹果) (Sotapanna), which means: initially severing the delusions of views, abandoning the nature of an ordinary being. Initially attaining the nature of a sage, entering the stream of the sage's path, hence it is called 'Stream-Enterer'. You teach to abide in the Once-Returner Fruit (斯陀含果) (Sakadagami). 'Once-Returner' means 'returning once'. It means: this sage, although having severed six grades of afflictions in the Desire Realm (欲界), still has three grades remaining, causing this sage to come to the Desire Realm once more to be born, hence it is called 'Once-Returner Fruit'. You teach to abide in the Non-Returner Fruit (阿那含果) (Anagami). 'Non-Returner' means 'not returning'. It means: having severed all nine grades of afflictions in the Desire Realm. From this life, one is born in the Form Realm (色界) or Formless Realm, and no longer comes to the Desire Realm to be born, hence it is called 'Non-Returner'. Among these Ten Fetters (十使) (ten fundamental afflictions), if the doubt about the Path of Seeing (見道) is not clear, one cannot enter the Arhat Fruit (阿羅漢果). These Ten Fetters are: 1. Self-view (身見) (believing the five aggregates of the body to be the real self); 2. Extreme views (邊見) (clinging to annihilationism or eternalism); 3. View-attachment (見取) (believing wrong views to be correct); 4. Morality-attachment (戒取) (clinging to wrong precepts or methods of practice); 5. Wrong views (邪見) (incorrect views). The first five are called sharp fetters, the latter five are called dull fetters, which are severed upon seeing the truth. 6. Greed (貪); 7. Hatred (瞋); 8. Delusion (癡); 9. Pride (慢); 10. Doubt (疑). These five dull fetters can delude the affairs that follow. Among these Ten Fetters, the first five sharp fetters are subdued and do not arise after the Stream-Enterer sees the truth. The latter five dull fetters become thin. The Once-Returner severs six kinds of afflictions in the Desire Realm, but it is not that there is no greed at all. Regarding hatred, delusion, and pride, they are only slight and weak, and do not arise in manifestation, but it is not that the seeds are completely absent. Because the retribution of the upper two realms (Form Realm and Formless Realm) temporarily has no hatred, it is subdued through the practice of Dhyana (禪定), so that manifestation does not arise. Those in the Stream-Enterer and Once-Returner fruits have a sense of aversion to the Three Realms, and do not allow afflictions to grow, constantly seeking a mind of leaving the world. Therefore, they will not become seeds for sinking into the Three Realms. The Non-Returner detests afflictions, causing them to cease forever. Only the doubt about the Path of Seeing remains, because the Path of Seeing is not clear enough, one cannot immediately transcend the karmic results of the Three Realms. The Arhat has no doubt about the Path of Seeing, so the karmic results of the Three Realms are exhausted at once. Compared to the previous three fruits, even if nine kinds of afflictions are severed, as long as doubt remains, it cannot be called severing afflictions. Because when seeing the truth, ignorance is not completely clear, it is generally called aversion and subduing, and cannot be called severing. Also, Arhats and Pratyekabuddhas (辟支佛) (Solitary Buddhas) only rejoice in leaving the world. Pure Land Bodhisattvas and Bodhisattvas who practice emptiness contemplation also only rejoice in the practice of leaving the world.

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六波羅蜜。總是折伏現行無明。不得名為永斷煩惱。為且以空觀折伏無明。不了無明從本已來是不動智佛為不了根本。以空折伏使令不起。乃至十地但得意生身等。不名以如來一切種智生身。以作十真如等觀斷十種粗重。不了無明本是如來根本智故。大用恒寂故。一乘佛果教中依佛果發心。初發心時達根本無明。是根本無分別智。成差別智大用法門。初心之上圓滿一切諸佛共所乘門。名乘一切智乘。若智悲願行毫釐不似佛。信心亦不成。何況住佛所住生在如來一切種智家。生為佛真子具諸佛事。以智不異願行平等大悲不異。無限境界不異。過去未來劫差別與一念不異。應如是定慧照之可見。此是名依佛菩薩正善知識依根本智發心。如下文才發心菩薩能於十方示身成佛者。為初發心時。乘如來不思議一切智乘。得佛種智。生如來法界之家。乘佛一分之智慧大慈悲勢分。即能如是示身成佛。如下頌云。菩薩于佛十力中雖未證得亦無疑。菩薩於一毛孔中普現十方無量剎如是總明初發心菩薩之德。為得如來一分智慧勢分如是。如輪王大子權統王政亦得自在。一分與父王相似。如動地興供明法威力亦明。大眾法悅心悅。地動明心境體無二故。境由心現故。如十方各過萬佛剎微塵數佛。同名法慧來現其前者。為明與十方諸佛智慧合

【現代漢語翻譯】 現代漢語譯本 六波羅蜜（Six Pāramitās，六種到達彼岸的方法）總是折伏現行的無明（avidyā，對事物真相的迷惑），但不能稱為永遠斷除煩惱。因為只是用空觀（śūnyatā，對空性的觀察）來折伏無明，並不瞭解無明從根本上來說是不動智佛（不動如來，Akshobhya Buddha）的體現，所以沒有抓住根本。用空觀折伏只是使無明不起作用，乃至十地菩薩（Daśa-bhūmi，菩薩修行的十個階段）只是得到意生身（manōmaya-kāya，由意念產生的身體）等等，不能稱為以如來一切種智（sarvākāra-jñāna，佛陀所具有的對一切事物和一切道理的智慧）所生的身。因為只是通過作十真如（Daśa-tathatā，十種真如）等觀來斷除十種粗重煩惱，並不瞭解無明本來就是如來的根本智（mūla-jñāna，根本的智慧），所以大用恒常寂靜。 在一乘佛果教（Ekayāna，唯一佛乘）中，依據佛果（Buddha-phala，成佛的果位）來發心（bodhicitta，菩提心），在最初發心時就通達根本無明，這就是根本無分別智（nirvikalpa-jñāna，沒有分別的智慧），成就差別智（viśeṣa-jñāna，對事物差別的智慧）的大用法門。在最初發心的基礎上，圓滿一切諸佛共同乘坐的法門，稱為乘坐一切智乘（sarvajña-yāna，通往一切智慧的乘）。如果智慧、慈悲、願力、行為有絲毫不像佛，信心也不會成就，更何況安住于佛所安住的地方，生在如來一切種智之家，成為佛的真子，具足諸佛的事業。因為智慧與願行平等無異，大悲與願行平等無異，無限境界與願行平等無異，過去未來劫的差別與一念無異。應該這樣用定慧（samādhi-prajñā，禪定和智慧）來照見。這稱為依靠佛菩薩（bodhisattva，追求覺悟的眾生）、正善知識（kalyāṇa-mitra，良師益友），依靠根本智來發心。如下文所說，才發心的菩薩能夠在十方世界示現自身成佛，是因為最初發心時，乘坐如來不可思議的一切智乘，得到佛的種智（buddha-gotra-jñāna，成佛的種子智慧），生在如來的法界（dharma-dhātu，宇宙萬法所依之境）之家，乘坐佛陀一分的智慧和大慈悲的力量，就能這樣示現自身成佛。如下面的偈頌所說：『菩薩對於佛的十力（Daśa-bala，佛陀的十種力量），雖然沒有證得，但也毫不懷疑。菩薩於一毛孔中，普遍顯現十方無量剎（buddha-kṣetra，佛土）。』這樣總的說明了初發心菩薩的功德，是因為得到如來一分的智慧力量就是這樣。如同輪王（cakravartin，統治世界的君主）的太子，暫時統領王政也能得到自在，一分與父王相似。如同動地興供明法（一種儀式）的威力也很明顯，大眾法喜心喜，地動表明心境體性無二，境界由心顯現。如同十方各過萬佛剎微塵數佛，同名法慧（Dharma-mati）來顯現在他面前，是爲了說明與十方諸佛的智慧相合。

【English Translation】 English version The Six Pāramitās (Six Perfections) always subdue the currently arising ignorance (avidyā), but cannot be called the permanent severing of afflictions. This is because they only use the contemplation of emptiness (śūnyatā) to subdue ignorance, without understanding that ignorance is fundamentally the manifestation of the Immovable Wisdom Buddha (Akshobhya Buddha). Therefore, they do not grasp the root. Subduing with emptiness only prevents ignorance from arising. Even the Bodhisattvas of the Ten Grounds (Daśa-bhūmi) only attain the mind-made body (manōmaya-kāya), etc., and cannot be said to have a body born from the Tathāgata's (如來，Buddha) All-Knowing Wisdom (sarvākāra-jñāna). This is because they only sever the ten kinds of coarse afflictions by contemplating the Ten Suchnesses (Daśa-tathatā), without understanding that ignorance is fundamentally the Tathāgata's fundamental wisdom (mūla-jñāna). Therefore, the great function is eternally tranquil. In the One Vehicle Buddha-fruit teaching (Ekayāna), based on the Buddha-fruit (Buddha-phala), one generates the aspiration for enlightenment (bodhicitta). At the initial moment of generating this aspiration, one understands fundamental ignorance, which is the fundamental non-discriminating wisdom (nirvikalpa-jñāna), accomplishing the great Dharma gate of discriminating wisdom (viśeṣa-jñāna). Upon the initial aspiration, one perfects all the gates commonly ridden by all Buddhas, called riding the All-Knowing Vehicle (sarvajña-yāna). If wisdom, compassion, vows, and actions are even slightly unlike the Buddha, faith will not be accomplished, let alone dwelling where the Buddha dwells, being born in the family of the Tathāgata's All-Knowing Wisdom, becoming a true child of the Buddha, and possessing all the Buddha's activities. This is because wisdom is not different from vows and actions, great compassion is not different from vows and actions, limitless realms are not different, and the difference between past and future kalpas (劫，aeon) is not different from a single thought. One should illuminate and see this with samādhi-prajñā (定慧，meditative wisdom). This is called relying on the Buddhas and Bodhisattvas, virtuous friends (kalyāṇa-mitra), and generating the aspiration based on fundamental wisdom. As the text below says, the Bodhisattva who has just generated the aspiration can manifest himself as a Buddha in the ten directions because, at the initial moment of generating the aspiration, he rides the Tathāgata's inconceivable All-Knowing Vehicle, obtains the Buddha-seed wisdom (buddha-gotra-jñāna), and is born in the Tathāgata's Dharma-realm (dharma-dhātu) family. Riding a portion of the Buddha's wisdom and the power of great compassion, he can manifest himself as a Buddha in this way. As the verse below says: 'Although the Bodhisattva has not yet attained the Buddha's Ten Powers (Daśa-bala), he has no doubt about them. The Bodhisattva universally manifests countless Buddha-lands (buddha-kṣetra) in a single pore.' This generally explains the merits of the Bodhisattva who has just generated the aspiration, because obtaining a portion of the Tathāgata's wisdom and power is like this. Just as the crown prince of a wheel-turning king (cakravartin) can temporarily govern the kingdom and also obtain freedom, a portion is similar to the father king. Just as the power of the earth-shaking offering and illumination Dharma is also clear, the assembly is joyful in Dharma and joyful in mind. The earth shaking indicates that the nature of mind and realm are not two, and the realm is manifested by the mind. Just as countless Buddhas, each surpassing dust-mote numbers of Buddha-lands in the ten directions, with the same name Dharma-mati (法慧), appear before him, it is to illustrate the union with the wisdom of the Buddhas in the ten directions.

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故。萬佛剎塵者明升進修行啟迷悟法之量。十信十十住百。十行千。總是明升進見諦解迷悟法之名。如下萬佛剎微塵數菩薩發心。受過千不可說劫成佛之記。皆同號之為清凈心者。亦明達如是千不可說劫量法門總清凈故。故佛號清凈心。非是實有如情所見長遠之劫也。總明當位隨迷悟法之名。不是存其劫量之說如妄情所見也。自此已下直至品末如文。自具如文。稱歎如是已下二百四十二行頌一百六十八行。總嘆佛果及信等六位。法門已下。七十四行所嘆此品之內挍量發心功德廣大難比。如文具明。隨文稱歎。四行一頌準例知之。如是挍量初發心功德。設使以等虛空無限境界。以一切樂具總供養無限眾生。皆令得人天勝樂。又教令得四沙門果及辟支佛及三乘出世菩提。如是虛空境界及所度眾生雖等。然未令所化眾生得成佛。亦不可比。於此教中初發心乘如來大智等佛所行。普化眾生皆成佛故發菩提心。以是義故。所舉境界廣狹不等。所化眾產生佛不成佛不等故。不可為比故。是故此品下文云。初發心菩薩不於三世少有所得。所謂若諸佛若諸佛法。若菩薩若菩薩法。若獨覺若獨覺法。若聲聞若聲聞法。乃至廣說如經。但為唯求一切智于諸法界心無所著發菩提心。略說菩提。其法有四。一聲聞菩提。二緣覺菩提。三權教菩提

【現代漢語翻譯】 現代漢語譯本 因此，『萬佛剎塵』（無數佛土微塵）是指明菩薩在修行過程中，從迷惑到覺悟的進階過程和所經歷的法門數量。『十信』、『十住』為一百，『十行』為一千，這些都是爲了闡明菩薩在證悟真理、解脫迷惑的過程中，不斷提升的修行階段的名稱。如下文所說，如萬佛剎微塵數般的菩薩發菩提心，經歷過千不可說劫（極長的時間單位）后得到成佛的授記，都被稱為『清凈心』，這也是爲了說明他們通達瞭如千不可說劫般數量的法門，最終達到完全清凈的境界。所以，佛號為『清凈心』，並非真實存在如凡夫所見那般漫長的時間概念。總而言之，這些都是爲了說明菩薩在不同階段，隨著對佛法的迷惑程度和覺悟程度而產生的不同名稱，而不是執著於時間長短的概念，如同凡夫的妄想執念一般。從這裡開始，直到本品結束，都如經文所說。經文已經具備了完整的含義。稱讚如上所述的內容，以下二百四十二行頌詞，共一百六十八行，總共讚歎了佛果以及信等六個階段的功德。『法門已下』，七十四行所讚歎的是本品之內，比較衡量發菩提心的功德廣大，難以比擬，如經文所詳細說明。隨著經文的內容進行稱讚，四行一頌，以此類推。如此比較衡量初發菩提心的功德，即使以等同虛空般無限的境界，用一切美好的事物來供養無限的眾生，使他們都得到人天界的快樂，又教導他們證得四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）、辟支佛果以及三乘（聲聞乘、緣覺乘、菩薩乘）的出世菩提，即使虛空境界和所度化的眾生數量相等，但如果沒有使所教化的眾生最終成佛，也是無法與此相比的。因為在此教法中，初發菩提心者，乘如來大智慧，行佛所行之事，普遍教化眾生，使他們最終成佛，所以才要發菩提心。因為這個原因，所舉的境界廣闊程度不同，所教化的眾產生佛與否也不同，所以無法進行比較。因此，本品下文說，初發菩提心的菩薩不於過去、現在、未來三世中有所得，無論是諸佛、諸佛法，還是菩薩、菩薩法，無論是獨覺、獨覺法，還是聲聞、聲聞法，乃至廣說如經文所說。只是爲了唯一求得一切智慧，對於諸法界心無所執著，而發菩提心。簡略地說，菩提的法有四種：一是聲聞菩提，二是緣覺菩提，三是權教菩提。

【English Translation】 English version Therefore, 'countless Buddha lands dust' (Wan Fo Cha Chen) refers to the amount of progress in practice and the number of Dharma gates experienced by Bodhisattvas in the process of advancing from delusion to enlightenment. 'Ten Faiths', 'Ten Dwellings' are one hundred, and 'Ten Practices' are one thousand. These are all to clarify the names of the stages of practice that Bodhisattvas continuously improve in the process of realizing the truth and liberating from delusion. As mentioned below, Bodhisattvas who generate Bodhicitta (awakening mind) like the dust of countless Buddha lands, and receive the prediction of becoming Buddhas after countless inexpressible kalpas (Jie, extremely long units of time), are all called 'Pure Mind'. This is also to explain that they have thoroughly understood the Dharma gates as numerous as countless inexpressible kalpas, and ultimately reached a state of complete purity. Therefore, the Buddha is called 'Pure Mind', which is not a real concept of time as long as seen by ordinary people. In short, these are all to explain the different names of Bodhisattvas at different stages, depending on the degree of delusion and enlightenment of the Dharma, rather than clinging to the concept of the length of time, like the delusions and attachments of ordinary people. From here until the end of this chapter, it is as the scripture says. The scripture already has a complete meaning. Praising the above content, the following two hundred and forty-two lines of verses, a total of one hundred and sixty-eight lines, praise the merits of the Buddha fruit and the six stages of faith, etc. 'From the Dharma gate onwards', the seventy-four lines praise the vastness of the merit of generating Bodhicitta within this chapter, which is difficult to compare, as detailed in the scripture. Praise along with the content of the scripture, four lines per verse, and so on. Comparing and measuring the merit of the initial generation of Bodhicitta in this way, even if with a boundless realm equal to the void, using all beautiful things to make offerings to infinite sentient beings, so that they all obtain the happiness of the human and heavenly realms, and also teach them to attain the four Sramana fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat), Pratyekabuddha fruit, and the transcendental Bodhi of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), even if the realm of void and the number of sentient beings to be transformed are equal, if the sentient beings being taught are not ultimately made to become Buddhas, it cannot be compared to this. Because in this teaching, those who initially generate Bodhicitta, ride the great wisdom of the Tathagata (Tathagata, Thus Come One), do what the Buddha does, and universally teach sentient beings, so that they ultimately become Buddhas, that is why they generate Bodhicitta. For this reason, the extent of the realms mentioned is different, and whether the sentient beings being taught become Buddhas or not is also different, so they cannot be compared. Therefore, the following text of this chapter says that Bodhisattvas who initially generate Bodhicitta do not gain anything in the past, present, and future three times, whether it is Buddhas, Buddha Dharma, or Bodhisattvas, Bodhisattva Dharma, whether it is Pratyekabuddha, Pratyekabuddha Dharma, or Sravaka, Sravaka Dharma, and so on as the scripture says. It is only for the sole purpose of seeking all wisdom, without attachment to the Dharma realms, that they generate Bodhicitta. Briefly speaking, there are four types of Bodhi: first, Sravaka Bodhi; second, Pratyekabuddha Bodhi; third, provisional teaching Bodhi.

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。四一乘菩薩佛果菩提。前三並是出世菩提。佛果菩提是法身大智大悲真俗萬行法界圓滿菩提。無出入故。三乘菩提雖觀四諦十二緣。而亦未知四諦十二緣之實體。非獨二乘未知。三種意生身菩薩位登十地。猶未能悉知。唯一乘菩薩以智方知。至十地品具明。但且略而總言。三乘中觀苦集滅道及十二緣生。及行六波羅蜜菩薩。厭苦欣真但求出世。大悲菩薩方云留惑潤生。一乘菩薩以智觀四諦十二緣生。無明即智苦諦即聖諦。于生死涅槃無解縛性。是故此經名苦聖諦集聖諦。如是十聖諦十二因緣總是法界自性無縛無解自在之緣。不名無明。不名苦諦如是總觀萬法。如是名為一乘法界緣起智悲自在任性緣生。一切眼耳鼻舌身。莫不皆是法界緣起自在法門。一切諸佛知見神通力。以此而有。但以禪定觀照諸波羅蜜而顯發之。是故學者應如是修如是悟入。已下頌文四行一頌。如文自具。不煩更解。有智之士隨文稱歎令眾發心。

明法品第十八

將釋此品。約作三門分別。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。此品為明前之升須彌頂品偈贊品十住品梵行品初發心功德品五品法門已。發菩提之心得廣大功德。此精進慧所問之法有二義。第一令前五品之法其心更明。第二令后所行之法轉勝明白

【現代漢語翻譯】 現代漢語譯本：四一乘菩薩的佛果菩提（Buddha-fruit Bodhi，指最終的覺悟）。前面的三乘都屬於出世菩提（transcendental Bodhi，超越世俗的覺悟）。佛果菩提是法身（Dharmakaya，佛的法性之身）、大智（great wisdom）、大悲（great compassion）、真俗萬行（the myriad practices of truth and convention）和法界圓滿（Dharmadhatu perfection，宇宙真理的圓滿）的菩提。因為它沒有出入（coming and going，生滅），所以是圓滿的。三乘菩提雖然也觀察四諦（Four Noble Truths）和十二緣起（Twelve Links of Dependent Origination），但並不知道四諦和十二緣起的實體。不僅二乘（聲聞乘和緣覺乘）不知道，三種意生身（manomayakaya，化身）的菩薩，即使位登十地（the ten bhumis，菩薩修行的十個階段），仍然不能完全瞭解。只有一乘菩薩才能以智慧瞭解。在十地品（the tenth bhumi chapter）中有詳細說明。但這裡只是簡略地總說。三乘中，觀苦集滅道（suffering, accumulation, cessation, path）及十二緣生（the twelve links of dependent origination），以及修行六波羅蜜（Six Paramitas，六種到達彼岸的方法）的菩薩，厭惡痛苦而欣求真理，只求出世。大悲菩薩才說要『留惑潤生』（remain in delusion to benefit sentient beings）。一乘菩薩以智慧觀察四諦和十二緣起，認為無明（ignorance）即是智慧，苦諦（the truth of suffering）即是聖諦（the noble truth）。對於生死涅槃（samsara and nirvana），沒有解脫和束縛的性質。因此，這部經將苦聖諦（the noble truth of suffering）和集聖諦（the noble truth of the origin of suffering）稱為法界（Dharmadhatu，宇宙真理）的自性，沒有束縛和解脫，是自在的因緣，不稱為無明，不稱為苦諦。這樣總觀萬法，就稱為一乘法界緣起智悲自在任性緣生。一切眼耳鼻舌身，無一不是法界緣起自在的法門。一切諸佛的知見神通力，都由此而來。只是通過禪定（dhyana，meditation）觀照諸波羅蜜（paramitas，到達彼岸的方法）而顯發出來。因此，學者應該這樣修行，這樣悟入。以下頌文四行一頌，如文自具，不再解釋。有智慧的人應該隨文稱歎，令眾生髮菩提心。 將要解釋此品，大約分為三個方面：一、解釋品名；二、解釋此品的來意；三、隨文解釋意義。 一、解釋品名：此品是爲了闡明前面的升須彌頂品（Ascending Mount Sumeru Chapter）、偈贊品（Gatha Praise Chapter）、十住品（Ten Abodes Chapter）、梵行品（Brahma-faring Chapter）、初發心功德品（Merits of the Initial Aspiration Chapter）這五品法門之後，發菩提心（Bodhicitta，覺悟之心）所獲得的廣大功德。此精進慧（Vigorous Wisdom）所問之法有兩個意義：第一，使前面五品的法義更加明晰；第二，使後面所修行的法義更加明白。

【English Translation】 English version: The Buddha-fruit Bodhi (final enlightenment) of the Four One-Vehicle Bodhisattvas. The preceding three vehicles all belong to transcendental Bodhi (enlightenment beyond the mundane). Buddha-fruit Bodhi is the Dharmakaya (the Dharma-body of the Buddha), great wisdom, great compassion, the myriad practices of truth and convention, and the Dharmadhatu perfection (the perfection of the universe's truth). Because it has no coming and going (birth and death), it is complete. Although the Three-Vehicle Bodhisattvas also observe the Four Noble Truths and the Twelve Links of Dependent Origination, they do not know the substance of the Four Noble Truths and the Twelve Links of Dependent Origination. Not only do the Two Vehicles (Sravakayana and Pratyekabuddhayana) not know, but the Bodhisattvas of the three manomayakaya (mind-made bodies), even if they are on the ten bhumis (the ten stages of Bodhisattva practice), still cannot fully understand. Only the One-Vehicle Bodhisattvas can understand with wisdom. It is explained in detail in the Tenth Bhumi Chapter. But here it is only briefly summarized. In the Three Vehicles, those who contemplate suffering, accumulation, cessation, path, and the twelve links of dependent origination, and who practice the Six Paramitas (the six perfections), detest suffering and rejoice in truth, seeking only to transcend the world. Only the Bodhisattvas of great compassion say that they 'remain in delusion to benefit sentient beings'. The One-Vehicle Bodhisattvas observe the Four Noble Truths and the Twelve Links of Dependent Origination with wisdom, believing that ignorance is wisdom, and the truth of suffering is the noble truth. For samsara and nirvana, there is no nature of liberation or bondage. Therefore, this sutra calls the noble truth of suffering and the noble truth of the origin of suffering the self-nature of the Dharmadhatu (the universe's truth), without bondage or liberation, and is the free cause and condition, not called ignorance, not called the truth of suffering. Thus, observing all dharmas in general is called the One-Vehicle Dharmadhatu Dependent Origination Wisdom-Compassion Free and Unrestrained Dependent Arising. All eyes, ears, noses, tongues, and bodies are all free Dharma-gates of Dharmadhatu Dependent Origination. All the knowledge, views, and supernatural powers of all Buddhas come from this. It is only revealed through meditation (dhyana) and contemplation of the Paramitas (perfections). Therefore, scholars should cultivate and awaken in this way. The following verses are four lines per verse, as the text itself has, and will not be explained further. Those with wisdom should praise along with the text, causing all beings to generate Bodhicitta. We will explain this chapter in approximately three aspects: first, explain the chapter's name; second, explain the purpose of this chapter; and third, explain the meaning according to the text. First, explaining the chapter's name: This chapter is to clarify the vast merits obtained by generating Bodhicitta (the mind of enlightenment) after the five Dharma-gates of the preceding Ascending Mount Sumeru Chapter, Gatha Praise Chapter, Ten Abodes Chapter, Brahma-faring Chapter, and Merits of the Initial Aspiration Chapter. The Dharma asked by this Vigorous Wisdom has two meanings: first, to make the Dharma of the preceding five chapters clearer; second, to make the Dharma practiced later more understandable.

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。故云明法品。為明升進前後法故。是精進慧菩薩啟請法慧菩薩言。所有大愿悉使滿足。獲諸菩薩廣大之藏。此明前所得法使令更明後之升進使令明白。是修十行之向。長養本位十住之法。

二釋品來意及名目如前。

三隨文釋義。分之為二。一長科經意。二隨文解義。第一長科經意者。約科為三段。第一初爾時已下。長行有三十三行半經。通偈頌有五十五行。明精進慧菩薩請法分。第二爾時法慧菩薩已下。有六行經。明法慧菩薩許說分。第三佛子菩薩摩訶薩已下。直至品末通偈頌。總明正說法分。從初第一請法分中。義分為二。一科此一段經之文意。二隨文解義。第一科此一段經文意者。約科為三段。第一爾時已下。至複次有十二行經。明精進慧菩薩初起請法門分。第二如諸菩薩已下。至菩薩所行次第愿皆演說有二十一行經。明精進慧菩薩並舉當位應所修行之行及獲益。重勸說守護法分。第三爾時已下。可有一行經。明精進慧以偈說重請分。第二隨文解釋者。從初爾時者。爾猶此。云說此法時也。精進慧菩薩者。約位加行成名。此通十個慧之通稱。為今欲成此位之升進。必籍精進之功。慧者照燭義。精進者無思義。以無思之慧照燭有作之功。有作本自無功。萬法本來自凈。萬法自凈。名之為精。無功智

【現代漢語翻譯】 現代漢語譯本： 因此稱為『明法品』。爲了闡明升進的前後之法。是精進慧菩薩（Vīryamati-bodhisattva，以精進為慧的菩薩）啟請法慧菩薩（Dharmamati-bodhisattva，以法為慧的菩薩）說：『所有的大愿都使之滿足，獲得諸菩薩廣大的法藏。』這闡明了先前所得之法，使之更加明晰，使後來的升進更加明白。這是修習十行之趨向，增長本位十住之法。

二、解釋此品來由及名稱的含義如前所述。

三、隨文解釋意義。分為兩部分：一、總括經文的意旨；二、隨文解釋意義。第一部分，總括經文的意旨，大約分為三段。第一段，從『爾時』以下，長行有三十三行半經文，連同偈頌有五十五行，闡明精進慧菩薩請法的部分。第二段，從『爾時法慧菩薩』以下，有六行經文，闡明法慧菩薩允許宣說的部分。第三段，從『佛子菩薩摩訶薩』以下，直到本品末尾連同偈頌，總共闡明正式宣說佛法的部分。從最初第一請法部分中，意義上分為兩部分：一、總括這一段經文的意旨；二、隨文解釋意義。第一部分，總括這一段經文的意旨，大約分為三段。第一段，從『爾時』以下，到『複次』有十二行經文，闡明精進慧菩薩最初發起請法之門的部分。第二段，從『如諸菩薩』以下，到『菩薩所行次第愿皆演說』有二十一行經文，闡明精進慧菩薩並列舉當位應修行的行為以及獲得的利益，再次勸說守護佛法的部分。第三段，從『爾時』以下，大約有一行經文，闡明精進慧以偈頌再次請法的部分。第二部分，隨文解釋意義，從最初的『爾時』開始，『爾』相當於『此』，意思是說此法的時候。『精進慧菩薩』，根據位階和修行成就而得名。這是通稱十個慧的通稱。爲了現在想要成就此位階的升進，必須憑藉精進的功德。『慧』是照亮的意思，『精進』是沒有思慮的意思。以沒有思慮的智慧照亮有作為的功德。有作為的功德本來就是沒有功德。萬法本來就是自凈的。萬法自凈，稱之為『精』，沒有功德的智慧。

【English Translation】 English version: Therefore, it is called the 『Chapter on Illuminating the Dharma』 (Ming Fa Pin). It is to clarify the preceding and succeeding Dharmas of advancement. It is when Vīryamati-bodhisattva (Bodhisattva of diligent wisdom) requests Dharmamati-bodhisattva (Bodhisattva of Dharma wisdom), saying, 『May all great vows be fulfilled, and may we obtain the vast treasury of all Bodhisattvas.』 This clarifies the Dharmas previously obtained, making them even clearer, and making the subsequent advancement more understandable. This is the direction of cultivating the Ten Practices, nurturing the Dharma of the Ten Abodes of the original position.

1. The explanation of the origin and meaning of the name of this chapter is as before.

2. Explaining the meaning according to the text. It is divided into two parts: 1. A general outline of the meaning of the sutra; 2. Explaining the meaning according to the text. The first part, the general outline of the meaning of the sutra, is roughly divided into three sections. The first section, from 『At that time』 onwards, the prose has thirty-three and a half lines of sutra, together with the verses, there are fifty-five lines, clarifying the part where Vīryamati-bodhisattva requests the Dharma. The second section, from 『At that time, Dharmamati-bodhisattva』 onwards, there are six lines of sutra, clarifying the part where Dharmamati-bodhisattva agrees to speak. The third section, from 『Son of Buddha, Bodhisattva-Mahāsattva』 onwards, until the end of the chapter together with the verses, altogether clarifying the part where the Dharma is formally expounded. From the very first part of requesting the Dharma, in terms of meaning, it is divided into two parts: 1. A general outline of the meaning of this section of the sutra; 2. Explaining the meaning according to the text. The first part, the general outline of the meaning of this section of the sutra, is roughly divided into three sections. The first section, from 『At that time』 onwards, to 『Furthermore』 there are twelve lines of sutra, clarifying the part where Vīryamati-bodhisattva initially initiates the Dharma-requesting gate. The second section, from 『Like all Bodhisattvas』 onwards, to 『All the vows of the Bodhisattva's practice in sequence are expounded』 there are twenty-one lines of sutra, clarifying the part where Vīryamati-bodhisattva lists the practices that should be cultivated in the current position and the benefits obtained, and again advises to protect the Dharma. The third section, from 『At that time』 onwards, there is approximately one line of sutra, clarifying the part where Vīryamati again requests the Dharma with verses. The second part, explaining the meaning according to the text, starts from the very beginning 『At that time』, 『At』 is equivalent to 『this』, meaning the time when this Dharma is spoken. 『Vīryamati-bodhisattva』, is named according to the stage and the accomplishment of practice. This is a general term for the ten wisdoms. In order to now achieve the advancement of this stage, one must rely on the merit of diligence. 『Wisdom』 means illumination, 『diligence』 means without thought. Illuminate the merit of action with wisdom without thought. The merit of action is originally without merit. All Dharmas are originally self-purifying. All Dharmas are self-purifying, called 『diligence』, wisdom without merit.

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應知根利生。名之為進。此約成位進修之稱也。菩薩者。如常說也。白法慧菩薩者。白者明也。明著名言申其明也。云升一切智乘者。明入此位也。以此位菩薩乘一切智乘生如來家入佛種智為佛之子恒蒙諸佛之所攝受故。明智相應其與益故。故云攝受。云獲諸菩薩廣大之藏者。如十回向中智藏悲藏等十藏是也。以何方便已下。正說中十十法門是。云六通者身通。天耳通。天眼通。宿命通。他心通。漏盡通。身通者。於一剎那際身隨智用。周遍十方對現色身。隨根普應。天耳通者耳根常聞十方一切諸聲。天眼通者。眼根常視十方一切粗細等色。宿命通者。智隨三世一切眾生死此生彼。所作業行因果悉能知之他心通者。一念能知三世一切眾生心念所欲。漏盡通者。隨智遍知一切諸法而無情慾順癡愛心。此經又有十種通。如十通品說。三明者。一宿命。二天眼。三漏盡。是名三明。四無畏者。一一切智無畏。二漏盡無畏。三說障道無畏。四說盡苦道無畏。相好者。此經十身相海也。力無所畏者。十力也。一是處非處力。二業力。三定力。四根力。五欲力。六性力。七一切至處道力。八宿命力。九天眼力。十漏盡力。是為十。三世業果名為處。了達非有名非處。論主頌曰。

善知眾生業因果　　心定不動如山王 　眾生根

【現代漢語翻譯】 現代漢語譯本： 『應知根利生，名之為進』，這是從成就果位的角度來說的進修。『菩薩』，如通常所說。『白法慧菩薩』，『白』是明亮的意思，明亮地闡述名言，申明其光明。『云升一切智乘者』，說明進入這個果位。因為這個果位的菩薩乘坐一切智乘，生於如來之家，進入佛的種智，成為佛的兒子，恒常受到諸佛的攝受，所以說與明智相應，並給予利益，所以說『攝受』。『云獲諸菩薩廣大之藏者』，如十回向中的智藏、悲藏等十藏就是。『以何方便已下』，正是說其中十個十法門。『云六通者』，即身通、天耳通、天眼通、宿命通、他心通、漏盡通。『身通者』，在一剎那間，身體隨著智慧的運用，周遍十方，對現色身，隨順眾生的根器普遍應現。『天耳通者』，耳根常能聽聞十方一切諸聲。『天眼通者』，眼根常能看見十方一切粗細等色。『宿命通者』，智慧隨著三世一切眾生，知曉他們死此生彼所造的業行因果。『他心通者』，一念之間能知三世一切眾生心念所想。『漏盡通者』，隨著智慧普遍知曉一切諸法，而沒有情慾，順從愚癡愛戀之心。此經又有十種通，如《十通品》所說。『三明者』，一是宿命明，二是天眼明，三是漏盡明，這叫做三明。『四無畏者』，一是一切智無畏，二是漏盡無畏，三是說障道無畏，四是說盡苦道無畏。『相好者』，此經指十身相海。『力無所畏者』，指十力。一是處非處力，二是業力，三是定力，四是根力，五是欲力，六是性力，七是一切至處道力，八是宿命力，九是天眼力，十是漏盡力，這就是十力。三世業果名為『處』，了達非有名為『非處』。論主的頌說：

『善知眾生業因果，心定不動如山王，眾生根』

【English Translation】 English version: 『One should know that benefiting sentient beings through their roots is called progress.』 This refers to cultivation from the perspective of achieving a position. 『Bodhisattva』, as commonly said. 『White Dharma Wisdom Bodhisattva (Bai Fa Hui Pusa)』; 『White (Bai)』 means bright, clearly expounding the terms and declaring its brightness. 『Clouds ascend the Sarvajna Vehicle (Yi Qie Zhi Cheng)』 indicates entering this position. Because Bodhisattvas in this position ride the Sarvajna Vehicle, are born into the Tathagata's family, enter the Buddha's seed wisdom, become sons of the Buddha, and are constantly embraced by all Buddhas, it is said to correspond with bright wisdom and provide benefits, hence 『embraced』. 『Clouds obtain the vast treasury of all Bodhisattvas』 refers to the ten treasuries such as the Wisdom Treasury and Compassion Treasury in the Ten Dedications. 『With what expedient means below』 is precisely about the ten sets of ten Dharma doors within it. 『The six superknowledges (Liu Tong)』 are: the superknowledge of body (Shen Tong), the superknowledge of heavenly ear (Tian Er Tong), the superknowledge of heavenly eye (Tian Yan Tong), the superknowledge of past lives (Su Ming Tong), the superknowledge of others' minds (Ta Xin Tong), and the superknowledge of the extinction of outflows (Lou Jin Tong). 『The superknowledge of body』 means that in an instant, the body, following the use of wisdom, pervades the ten directions, manifesting physical bodies and universally responding according to the faculties of sentient beings. 『The superknowledge of heavenly ear』 means that the ear root constantly hears all sounds in the ten directions. 『The superknowledge of heavenly eye』 means that the eye root constantly sees all coarse and subtle forms in the ten directions. 『The superknowledge of past lives』 means that wisdom follows all sentient beings in the three periods of time, knowing the karmic actions, causes, and effects of their death here and birth there. 『The superknowledge of others' minds』 means that in a single thought, one can know the thoughts and desires of all sentient beings in the three periods of time. 『The superknowledge of the extinction of outflows』 means that following wisdom, one universally knows all dharmas without emotional desires, and without following ignorant and loving minds. This sutra also has ten kinds of superknowledges, as described in the 『Ten Superknowledges Chapter』. 『The three kinds of knowledge (San Ming)』 are: first, the knowledge of past lives; second, the knowledge of heavenly eye; and third, the knowledge of the extinction of outflows. These are called the three kinds of knowledge. 『The four fearlessnesses (Si Wu Wei)』 are: first, the fearlessness of all-knowing wisdom; second, the fearlessness of the extinction of outflows; third, the fearlessness of speaking about the path of obstacles; and fourth, the fearlessness of speaking about the path to the end of suffering. 『The characteristics and marks (Xiang Hao)』 refer to the ocean of characteristics of the ten bodies in this sutra. 『The powers and fearlessnesses (Li Wu Suo Wei)』 refer to the ten powers (Shi Li). First is the power of knowing what is possible and impossible; second is the power of karma; third is the power of concentration; fourth is the power of faculties; fifth is the power of desires; sixth is the power of nature; seventh is the power of the path leading to all destinations; eighth is the power of past lives; ninth is the power of heavenly eye; and tenth is the power of the extinction of outflows. These are the ten powers. The karmic results of the three periods of time are called 『possible』, and understanding the non-existence of being is called 『impossible』. The treatise master's verse says:

『Well knowing the karmic causes and effects of sentient beings, the mind is as stable and unmoving as a mountain king, the roots of sentient beings』

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品上中下　　欲樂種種各差別 　種種世間諸性分　　一切道法各不同 　宿命遍知三世業　　天眼十方無礙了 　隨諸分別滿十方　　心無雜染常無垢 　如是十種德自在　　是名如來無畏力

十八不共者。一佛身無過失。二口無過失。三念無過失。四想無過失。五心無不定常在三昧。六無不知已舍。七欲無減。八精進無減。九念無減。十慧無減。十一解脫無減。十二解脫知見無減。十三身業隨智慧行。十四口業隨智慧行。十五意業隨智慧行。十六智慧知過去無礙事。十七智慧知未來無礙事。十八智慧知現在無礙事。所言無過失者。妙善相應。所言無減者。所作善法常無忘失。云一切智智者。云種種無盡智。此明差別智無盡故。如守護分中有二義。一明初發心菩薩守護一切諸佛法藏而能為人演說。二得天王夜叉王如來法王等守護。以偈重請分中有二十二行頌。初二行頌嘆能說法主。已下二十行頌。兩行一頌。初兩行嘆初發心菩薩智慧福德超世獲益。次兩行頌。勸說升進之行。次兩行頌。明大智度眾生無著。次兩行頌。明眾行無缺利生令佛種不絕。次兩行頌。明堅固功成出離法勝法重勸請說。次兩行頌。明破闇降魔之道。亦愿請說。次兩行頌。明如來所得之法。亦勸請說。次兩行頌。明云何演說如來法。末後兩

【現代漢語翻譯】 現代漢語譯本 品有上、中、下之分，眾生的慾望和喜好也各有差別。 世間眾生的根性和稟賦千差萬別，所修行的道法也各不相同。 能夠完全知曉眾生的宿命，通曉過去、現在、未來三世的業報，以天眼觀察十方世界，沒有任何障礙。 隨順眾生的不同根器和分別念，佛的智慧充滿十方，內心沒有絲毫雜染，永遠清凈無垢。 像這樣具備十種功德和自在力，就稱為如來的無畏力。

十八不共法：一、佛身沒有過失。二、口沒有過失。三、念沒有過失。四、想沒有過失。五、心沒有不定，常在三昧（專注的狀態）中。六、沒有不知道而捨棄的。七、慾望沒有減少。八、精進沒有減少。九、念力沒有減少。十、智慧沒有減少。十一、解脫沒有減少。十二、解脫知見沒有減少。十三、身業隨順智慧而行。十四、口業隨順智慧而行。十五、意業隨順智慧而行。十六、智慧知曉過去無礙之事。十七、智慧知曉未來無礙之事。十八、智慧知曉現在無礙之事。 所說的『沒有過失』，是指與妙善相應。所說的『沒有減少』，是指所作的善法常常不會忘失。所謂『一切智智』，就是指種種無盡的智慧。這說明差別智是無窮無盡的。 如守護分中有兩種含義：一是說明初發心的菩薩守護一切諸佛的法藏，並且能夠為人演說。二是得到天王、夜叉王、如來法王等的守護。 以偈重請分中有二十二行頌。最初兩行頌讚嘆能夠說法的法主。接下來的二十行頌，兩行一頌。最初兩行讚歎初發心菩薩的智慧和福德超越世間，獲得利益。接下來的兩行頌，勸說升進的修行。接下來的兩行頌，闡明以大智慧度化眾生而沒有執著。接下來的兩行頌，闡明各種修行沒有缺失，利益眾生，使佛種不會斷絕。接下來的兩行頌，闡明堅固的功德成就，出離世間的殊勝之法，再次懇請宣說。接下來的兩行頌，闡明破除黑暗、降伏魔道的途徑，也希望懇請宣說。接下來的兩行頌，闡明如來所證得的法，也勸請宣說。接下來的兩行頌，闡明如何演說如來的法。最後兩行

【English Translation】 English version The qualities are superior, middling, and inferior; desires and pleasures vary. The natures of beings in the world are diverse; all paths and dharmas are different. Knowing past lives, understanding the karma of the three times; with heavenly eyes, unobstructed understanding of the ten directions. Following all distinctions, filling the ten directions; the mind is without impurities, always stainless. Having these ten kinds of virtues and freedom, this is called the Tathagata's (如來) (Thus Come One) fearless power.

The Eighteen Unshared Dharmas: 1. The Buddha's (佛) (awakened one) body has no faults. 2. The mouth has no faults. 3. The mind has no faults. 4. The thought has no faults. 5. The mind is not unfixed, always in samadhi (三昧) (concentration). 6. There is nothing not known that is abandoned. 7. Desire is not diminished. 8. Diligence is not diminished. 9. Mindfulness is not diminished. 10. Wisdom is not diminished. 11. Liberation is not diminished. 12. Knowledge and vision of liberation are not diminished. 13. Bodily actions follow wisdom. 14. Verbal actions follow wisdom. 15. Mental actions follow wisdom. 16. Wisdom knows past events without obstruction. 17. Wisdom knows future events without obstruction. 18. Wisdom knows present events without obstruction. What is meant by 'no faults' is that it corresponds to wonderful goodness. What is meant by 'not diminished' is that the good deeds done are never forgotten. What is meant by 'all-knowing wisdom' is all kinds of inexhaustible wisdom. This explains that differential wisdom is inexhaustible. In the 'Guarding' section, there are two meanings: one explains that the Bodhisattva (菩薩) (enlightenment being) who has initially aroused the aspiration for enlightenment guards all the Dharma treasures of all Buddhas and can expound them for others. The second is that they are guarded by Deva Kings (天王) (heavenly kings), Yaksha Kings (夜叉王) (demon kings), Tathagata Dharma Kings (如來法王) (Thus Come One Dharma Kings), and others. In the section on repeated requests with verses, there are twenty-two lines of verses. The first two lines praise the Dharma master who can speak the Dharma. The following twenty lines of verses, two lines per verse. The first two lines praise the wisdom and merit of the Bodhisattva who has initially aroused the aspiration for enlightenment, surpassing the world and obtaining benefits. The next two lines of verses encourage progressive practice. The next two lines of verses explain that with great wisdom, one liberates sentient beings without attachment. The next two lines of verses explain that all practices are without deficiency, benefiting sentient beings so that the Buddha seed is not cut off. The next two lines of verses explain that firm merit is accomplished, and the transcendent Dharma of liberation is superior, repeatedly urging to speak. The next two lines of verses explain the path of breaking through darkness and subduing demons, also wishing to request to speak. The next two lines of verses explain the Dharma attained by the Tathagata, also urging to speak. The next two lines of verses explain how to expound the Dharma of the Tathagata. The last two lines

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行頌。明云何令初發心無畏如師子無著如蓮華。第二許說分中法慧菩薩所嘆能問之人如文可知。第三正說分中復分為二。第一長科經意。第二隨文釋義。一長科經意者。從佛子菩薩已發一切智心已下。至品末。長科為二十段。第一從初佛子已下。至住不放逸。有十行經。明十住十種不放逸法分。第二佛子已下。至十種清凈。有十行半經。明住不放逸得十種清凈法分。第三佛子已下。至能令一切如來歡喜。有十一行半經。明行十種法諸佛歡喜分。第四佛子已下。至諸佛歡喜。有六行經。明安住十法分。第五佛子已下。至令諸菩薩速入諸地。有八行經。明行此十法速入諸地分。第六複次佛子已下。至而自莊嚴入菩薩地。有十行經。明入地升進分。第七佛子有十種法已下。至所行清凈。有八行經。明凈行分。第八菩薩既得行清凈已下。至十增勝法。有八行經。明升進轉增分。第九佛子已下。至是為菩薩十種清凈愿。有七行經。明大愿成行利生分。第十佛子已下。至守護無上法門。有七行經。明行十法令大愿圓滿分。第十一佛子菩薩滿足如是愿已下。至如應說法。有八行經。明十種無盡藏分。第十二所謂知其所作已下。至具足莊嚴波羅蜜道。有十六行經。明菩薩知根利益分。第十三是時已下。至令三寶種永不斷絕。有五十二行

【現代漢語翻譯】 現代漢語譯本 行頌。闡明如何使初發菩提心的人無所畏懼，如同獅子一般，又不執著，如同蓮花一般。第二部分是許說分，其中法慧菩薩讚歎能提問的人，這些內容可以參考原文。第三部分是正說分，又分為兩個部分。第一部分是總括經文的要義，第二部分是隨文解釋經文的含義。 第一部分，總括經文要義，從『佛子！菩薩已發一切智心』以下，到本品末尾，總括為二十段。第一段，從最初的『佛子』以下，到『住不放逸』，有十行經文，闡明十住的十種不放逸之法。第二段，從『佛子』以下，到『十種清凈』，有十行半經文，闡明安住于不放逸能獲得十種清凈之法。第三段，從『佛子』以下，到『能令一切如來歡喜』，有十一行半經文，闡明奉行十種法能令諸佛歡喜。第四段，從『佛子』以下，到『諸佛歡喜』，有六行經文，闡明安住於十種法。第五段，從『佛子』以下，到『令諸菩薩速入諸地』，有八行經文，闡明奉行這十種法能迅速進入各個菩薩地。第六段，『複次，佛子』以下，到『而自莊嚴入菩薩地』，有十行經文，闡明入地后的提升和進步。第七段，『佛子！有十種法』以下，到『所行清凈』，有八行經文，闡明清凈的行為。第八段，菩薩既然獲得了行為的清凈，以下，到『十增勝法』，有八行經文，闡明提升和進步的轉變。第九段，『佛子』以下，到『是為菩薩十種清凈愿』，有七行經文，闡明大愿成就后利益眾生。第十段，『佛子』以下，到『守護無上法門』，有七行經文，闡明奉行十種法能使大愿圓滿。第十一段，『佛子！菩薩滿足如是愿已』以下，到『如應說法』，有八行經文，闡明十種無盡藏。第十二段，『所謂知其所作』以下，到『具足莊嚴波羅蜜道』，有十六行經文，闡明菩薩瞭解眾生的根器並利益他們。第十三段，『是時』以下，到『令三寶種永不斷絕』，有五十二行

【English Translation】 English version Verses of Conduct. Clarifying how to make the initial aspiration for enlightenment fearless like a lion and unattached like a lotus. The second part, the Permission Section, includes the praise of the questioner by Dharma Wisdom Bodhisattva (Fa Hui Pusa), which can be understood from the text. The third part, the Actual Explanation Section, is further divided into two parts. The first part is a general outline of the sutra's meaning, and the second part is a verse-by-verse explanation. The first part, the general outline of the sutra's meaning, extends from 'Buddha-child! Bodhisattvas, having generated the mind of all-wisdom' to the end of the chapter, and is summarized into twenty sections. The first section, from the initial 'Buddha-child' to 'abiding in non-negligence', contains ten lines of scripture, clarifying the ten abodes' ten kinds of non-negligence. The second section, from 'Buddha-child' to 'ten kinds of purity', contains ten and a half lines of scripture, clarifying that abiding in non-negligence leads to obtaining ten kinds of purity. The third section, from 'Buddha-child' to 'able to make all Tathagatas rejoice', contains eleven and a half lines of scripture, clarifying that practicing ten kinds of dharma makes all Buddhas rejoice. The fourth section, from 'Buddha-child' to 'Buddhas rejoice', contains six lines of scripture, clarifying abiding in ten kinds of dharma. The fifth section, from 'Buddha-child' to 'causing all Bodhisattvas to quickly enter the various Bhumis (stages)', contains eight lines of scripture, clarifying that practicing these ten kinds of dharma enables rapid entry into the various Bodhisattva Bhumis. The sixth section, 'Furthermore, Buddha-child' to 'and adorn oneself to enter the Bodhisattva Bhumis', contains ten lines of scripture, clarifying advancement and progress after entering the Bhumis. The seventh section, 'Buddha-child! There are ten kinds of dharma' to 'conduct is pure', contains eight lines of scripture, clarifying pure conduct. The eighth section, since Bodhisattvas have obtained purity of conduct, to 'ten superior dharmas', contains eight lines of scripture, clarifying the transformation of advancement and progress. The ninth section, 'Buddha-child' to 'these are the ten pure vows of Bodhisattvas', contains seven lines of scripture, clarifying benefiting sentient beings after the great vows are fulfilled. The tenth section, 'Buddha-child' to 'guarding the unsurpassed Dharma-gate', contains seven lines of scripture, clarifying that practicing ten kinds of dharma enables the great vows to be fulfilled. The eleventh section, 'Buddha-child! Bodhisattvas, having fulfilled such vows' to 'expounding the Dharma accordingly', contains eight lines of scripture, clarifying the ten inexhaustible treasures. The twelfth section, 'Namely, knowing what they do' to 'fully adorning the Paramita (perfection) path', contains sixteen lines of scripture, clarifying that Bodhisattvas understand sentient beings' faculties and benefit them. The thirteenth section, 'At that time' to 'causing the Triple Jewel's (San Bao) seed to never be cut off', contains fifty-two lines

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半經。明行十波羅蜜利益眾生諸對治分。第十四所以者何已下。至唸唸具十種莊嚴。可有十八行經。明令三寶種不斷絕分。第十五何者為十已下。至度脫無量無邊眾生。有三十行經。明以十種莊嚴令見者發心無空過分。第十六佛子已下。至如是自在力已下。有二十三行經。明菩薩初發心得與佛平等法堪為大法師分。第十七假使有不可說世界廣大道場已下。至及護持法故。有十三行半經。明處眾無畏說法自在身無映蔽分。第十八爾時已下。可一行經。明法慧以頌嘆法分。第十九如此以頌嘆法中有二十行頌。兩行一頌。如文其義自具。隨文稱歎即得第二十最下一行經。明諸聞法歡喜大眾奉行分。

第二隨文解釋者。從正說分中佛子菩薩已下二十段文中。但隨經文義隱言幽方可解之。經文自顯處。如文自具不煩更釋。如文中住于深定不沈不舉者。不沈離聲聞滅盡定。亦離上二界息慮禪。如色界初禪。滅下欲界愁憂不生。得一分輕安寂靜。無慾界愛有寂靜愛。水災便至。楞伽經云。津潤妄想能生內外水界。以愛為津潤故。水災至。如色界第二禪。能滅欲界憂苦不生。得一分輕安寂靜。為有覺有觀能緣靜境猶有。火災便至。如第三禪。無覺無觀有禪悅樂心有喜動。風災便至。如第四禪。身心寂滅離出入息。喜動亦無三災不

【現代漢語翻譯】 現代漢語譯本 半經。闡明修行十波羅蜜（Paramita，意為「到彼岸」）利益眾生、各種對治方法的部分。第十四部分從『所以者何』開始，到『唸唸具十種莊嚴』結束，大約有十八行經文。闡明使三寶（佛、法、僧）的種子永不中斷的部分。 第十五部分從『何者為十』開始，到『度脫無量無邊眾生』結束，有三十行經文。闡明以十種莊嚴使見者發菩提心，不令空過的部分。 第十六部分從『佛子』開始，到『如是自在力』結束，有二十三行經文。闡明菩薩初發心就獲得與佛平等的法，堪為大法師的部分。 第十七部分從『假使有不可說世界廣大道場』開始，到『及護持法故』結束，有十三行半經文。闡明處眾無畏說法自在，身無映蔽的部分。 第十八部分從『爾時』開始，大約一行經文。闡明法慧以頌歌贊法的部分。 第十九部分如此以頌歌贊法中有二十行頌文，兩行一頌。如經文所示，其義自明。隨經文稱揚讚歎，即得。 第二十部分最後一行經文。闡明聽聞佛法的大眾歡喜奉行的部分。

第二部分是隨文解釋。從正說分中的『佛子菩薩』開始，到二十段經文中，只能根據經文的意義，從隱晦之處才能理解。經文字身顯明的地方，如經文字身已經具備，就不再煩瑣地解釋。例如經文中『住于深定不沈不舉』，『不沈』是遠離聲聞的滅盡定，也遠離上二界的息慮禪。如初禪（Dhyana，意為「禪定」）。滅除下欲界的愁憂，不生起，得到一分輕安寂靜。沒有欲界愛，有寂靜愛，水災就會到來。《楞伽經》（Lankavatara Sutra）說：『津潤妄想能生內外水界，以愛為津潤故，水災至。』如第二禪。能滅除欲界的憂苦，不生起，得到一分輕安寂靜。因為有覺有觀，能緣靜境，仍然存在。火災就會到來。如第三禪。無覺無觀，有禪悅樂，心中有喜動。風災就會到來。如第四禪。身心寂滅，離開出入息，喜動也沒有，三災不

【English Translation】 English version A half-section of scripture. Explains the aspects of practicing the ten Paramitas (Perfections, meaning 'to the other shore') to benefit sentient beings and various antidotes. The fourteenth part, starting from 'What is the reason for this?' and ending with 'Moment by moment possessing ten kinds of adornments,' consists of approximately eighteen lines of scripture. It elucidates the aspect of ensuring that the seeds of the Three Jewels (Buddha, Dharma, Sangha) are never extinguished. The fifteenth part, starting from 'What are the ten?' and ending with 'Liberating immeasurable and boundless sentient beings,' consists of thirty lines of scripture. It elucidates the aspect of using ten kinds of adornments to inspire those who see them to generate Bodhicitta (the mind of enlightenment), not letting it pass in vain. The sixteenth part, starting from 'Buddha-son' and ending with 'Such power of self-mastery,' consists of twenty-three lines of scripture. It elucidates the aspect of a Bodhisattva's initial aspiration to attain the Dharma equal to that of the Buddha, making them worthy of being a great Dharma master. The seventeenth part, starting from 'Suppose there is an inexpressible world with a vast Bodhimanda (place of enlightenment)' and ending with 'And protecting the Dharma,' consists of thirteen and a half lines of scripture. It elucidates the aspect of fearlessly expounding the Dharma in the assembly, with the body unshadowed. The eighteenth part, starting from 'At that time,' consists of approximately one line of scripture. It elucidates the aspect of Dharma Wisdom praising the Dharma with verses. The nineteenth part contains twenty lines of verses praising the Dharma in this way, with two lines per verse. As the scripture shows, its meaning is self-evident. By praising and extolling according to the scripture, one attains it. The twentieth part is the last line of scripture. It elucidates the aspect of the assembly joyfully practicing the Dharma they have heard.

The second part is the explanation following the text. Starting from 'Buddha-son Bodhisattva' in the section on correct exposition, up to the twenty sections of scripture, one can only understand it from the obscure places according to the meaning of the scripture. Where the scripture itself is clear, as the scripture itself already possesses, there is no need for further explanation. For example, in the scripture 'Dwelling in deep Samadhi (meditative absorption) without sinking or rising,' 'without sinking' is to be away from the extinction Samadhi of the Shravakas (listeners), and also away from the cessation-of-thought Dhyana (meditation) of the upper two realms. Like the first Dhyana. Eliminating the sorrow and worry of the lower desire realm, not arising, obtaining a portion of lightness, peace, and tranquility. Without desire realm love, having tranquility love, the water disaster will arrive. The Lankavatara Sutra says: 'Moistening delusion can generate the inner and outer water realms, because love is the moistening, the water disaster arrives.' Like the second Dhyana. Able to eliminate the sorrow and suffering of the desire realm, not arising, obtaining a portion of lightness, peace, and tranquility. Because there is awareness and observation, able to connect with the quiet realm, it still exists. The fire disaster will arrive. Like the third Dhyana. Without awareness or observation, having the joy and pleasure of Dhyana, the mind has joyful movement. The wind disaster will arrive. Like the fourth Dhyana. Body and mind are extinguished, leaving the incoming and outgoing breath, joyful movement is also absent, the three disasters do not

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至。唯妙色身如白銀清凈光潔。衣如金色。四禪身長二十里。衣長四十里。以下三禪倍倍減半。如初會中以釋。如是四禪皆是息心令靜。以為勢分。乃至空處。識處。無所有處。非想非非想定。皆是破除升進令念不生住寂定故。如是破色界凈色。令成無色界空識。又破見空之識亦空。名識處定。又破識空之見亦無。名無所有定。又破無所有心。此無想之想亦無。名非想非非想定。如是上界修禪。皆是作意存情伏心不起。不是任情無為無沈無掉稱真理智寂用自在不作而為之定也。如欲界名攀緣五欲名掉。色無色界定名沈。又聲聞緣覺定名沈。空觀菩薩行六波羅蜜。生於凈土名掉舉。如是三乘之定皆有沉掉。為垢凈未亡見道不真有欣厭故。二乘之定雖無三界現行之惑。皆是厭患對治伏滅無為無能起惑。我生不起悲智亦亡。住滅定者。頭上擊鼓亦不聞知。化火燒父母分段身入變易生死。如是二乘斷惑不分別法。意勢相似。或有聲聞。以十二緣生得道。如是三乘觀行緣覺聲聞。凈土菩薩所得道者。皆是出世三乘互用通為九乘。大體以約勝鬘經。得伏三界煩惱不起。得意生身。無分段生死得變易生死。非是應真任智自在無出入體任智應眾生利樂不息。廣如勝鬘之意。以是義故。色界無色界及三乘禪。有沈有掉。如大乘中留惑潤生

菩薩。道前安立三十心習種性性種性道種性方入聖種性。四攝四無量心三十七助道品觀十波羅蜜名目相似。若以攝化境界及見佛數量意生身智生身成佛因果。總皆不同。以是義故。如是留惑潤生菩薩所修定亦沈亦掉。為但得三種意生身未得如來智生身故。乃至七八九十地得種類俱生無行作意生身菩薩。但得三界煩惱中空觀。折伏現行不起。于意生身中自在故。非是生如來一切種智家故。非是于如來一切種智中起慣習故。所云成佛定滿三祇。所見佛境初地菩薩。但云供養百佛及攝化百佛世界。但得百法明門。如此華嚴經者。初發心菩薩初發如來一切種智之心。名為菩提心。如初發心住。創生一切諸佛一切種智慧大智慧家。生初發心時便成正覺。為會諸佛一切種智與自智一故。成佛不出剎那之際以智境界非延促故。攝化境界遍百佛剎微塵數。又多百佛明智境德用無盡無限重重故。此猶約隨位進修之言計體一即一切無限也。如十地中初地菩薩供養多百佛多百千佛雖數不離百數。然多百即無限。與單百無比。是故四念四攝四無量心十波羅蜜。一一法悉皆無限。是故此十住菩薩所修定業。不屬世間出世間沉掉之定也。已釋住于深定不沈不舉竟。如文入深禪定。得佛神通者。如上色界無色界天及三乘神通。色無色界神通息心想。凈

報得神通。二乘神通依定。前所念凈土菩薩神通得清凈意樂。神通如三種意生身。是如此經中入深禪定得佛神通者。以心稱理。源無出入。體無靜亂。體無造作。性任理自真。不生不伏。理真智應。性自遍周。三世十方一時普應。對現色身。隨智應而化群品。而無來往。亦不變化。名佛神通。智無所依止。無形色體無來去性。性自遍周。非三世攝。而能普應三世之法。名曰神通。是故經云。智入三世而無來往為三世。是眾生情所妄安。非實有故。為智體無形無色不造作而應群品。名之為神。圓滿十方無法不知無根不識。名之為通。經云。依無作門修諸凈行者。以此無作門修法界虛空界行海。周遍清凈故。智無所為名之為修。知根同事名之為行。行無不利非作非生。名為無作門也。常處十方一切三界受生利俗而無染凈。名之為凈行故。經云。與三世佛同一體性者。為法身智慧同也。三世廣大劫一念同。三世諸佛普賢共行大智大悲圓滿同。經云。有十種法令諸菩薩速入諸地者。明於初發心住位而遍知諸住諸行諸迴向諸地法門。為一即一切故。一切即一故。即因即果故。即如善財童子。見彌勒菩薩已。彌勒還令卻見文殊師利。明因果不異亦不離故。此亦如是。從初發心住佛果地位一念齊進。而亦不出一念中。修成正覺。佛因

果及菩薩行悉圓滿故。如善財。一生龍女不出一剎那際。三產生佛總相似故。云一產生佛者。明今生是父母分段身。是信心及見道修行生。舍分段身。入變易生名為一生。亦不出剎那際。無古今性。無分段性。無變易性。萬相如幻故。如化故。非滅故。無三世故。以此初住遍修諸住諸地故。貫通諸法總一時一法。多少延促自在無礙。不出一剎那際故。法如是故。去情以智觀之可見。經云。知一切眾生與諸如來同一體性者。三乘菩薩知一切眾生同有如來佛性。理性此經知一切眾生同有如來一切種智之性。如經下文有經卷如三千大千世界。內在小眾生身中。有人成佛。破此微塵出此經卷。言微塵許大。眾生皆有佛一切種智故。菩薩成佛化之。總得如來一切種智故。達理之智名一切智。差別智名一切種智。經云。聞諸佛土悉愿往生者。不出塵中智遍現應供養十方一切諸佛而無來去。經云諸次第定者。色界四禪菩薩次第能入。于無色界四禪菩薩悉能順入。或超間入出。如涅槃經阇維分說。從初禪入三禪定出。空處入無所有處出。非想處入空處出。如是超間。如是次第。如此經方網三昧。一方入定十方起。十方入定一方起等。具如十信位中說。三摩缽底智印者。明寂用同起印諸萬法無不明瞭。如大海水而現萬像。凈智普印一切萬

【現代漢語翻譯】 現代漢語譯本： 因為果位和菩薩行都圓滿的緣故。例如善財童子和一生龍女，都不超過一個剎那的時間，三產生佛的情況總體相似。說『一產生佛』，是說明今生是父母所生的分段身，是信心和見道修行所生。捨棄分段身，進入變易身，稱為一生，也不超過一個剎那的時間。沒有過去和現在的性質，沒有分段的性質，沒有變易的性質，萬象如幻如化，不是滅亡，沒有過去、現在、未來三世。因此，初住菩薩普遍修習各個住位和各個地位，貫通一切法，總是一時一法。多少、長短自在無礙，不超過一個剎那的時間。法就是這樣，去除情識用智慧觀察就可以明白。經中說：『知道一切眾生與諸如來同一體性』。三乘菩薩知道一切眾生都有如來佛性（Tathāgatagarbha，如來藏），這是理性。此經知道一切眾生都有如來一切種智（Sarvākārajñāna，一切種智）的本性。如下文所說，有經卷如三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，三千大千世界），在小眾生的身中。有人成佛，破此微塵，取出此經卷。意思是說，即使微塵般大小，眾生都具有佛的一切種智，菩薩成佛化度他們，都能得到如來的一切種智。通達真理的智慧名為一切智（Sarvajñāna，一切智），差別智名為一切種智。經中說：『聽到諸佛國土，都愿往生』，是不出塵世，智慧普遍顯現，應供養十方一切諸佛，而沒有來去。經中說諸次第定（Samāpatti，三摩缽底），四禪菩薩（Dhyāna，禪那）可以次第進入，于無四禪菩薩都能順次進入，或者超越間隔進入和出去，如《涅槃經》中阇維（Jhāpitar，焚燒）的詳細解說。從初禪進入，從三禪定出來；從空無邊處進入，從無所有處出來；從非想非非想處進入，從空無邊處出來。這樣是超越間隔，這樣是次第。如此經中的方網三昧（Vyūha-jāla-samādhi，方網三昧），一方入定，十方起；十方入定，一方起等等，具體如十信位中說。三摩缽底智印（Samāpatti-jñāna-mudrā，三摩缽底智印），是說明寂靜和作用同時生起，印證諸萬法無不明白。如大海水顯現萬象，清凈的智慧普遍印證一切萬法。

【English Translation】 English version: Because the fruition and Bodhisattva practices are all perfected. For example, Sudhana (Śreṣṭhidāraka, 善財) and the Dragon Girl who attained Buddhahood in one lifetime, it does not exceed a kṣaṇa (剎那, moment), and the three lifetimes to attain Buddhahood are generally similar. To say 'attaining Buddhahood in one lifetime' means that this life is the saṃsāric body (分段身) born of parents, and it is born from faith and the practice of the Path of Seeing. Abandoning the saṃsāric body and entering the transformation body (變易身) is called one lifetime, and it also does not exceed a kṣaṇa. There is no nature of past and present, no nature of saṃsāra, and no nature of transformation. All phenomena are like illusions, like transformations, not extinction, and without the three times (past, present, future). Therefore, the Bodhisattva of the initial stage of abiding (初住) universally practices all abidings and all stages, penetrating all dharmas, always one time and one dharma. The amount, length, and brevity are free and unobstructed, not exceeding a kṣaṇa. The Dharma is like this, remove emotions and observe with wisdom to understand. The sutra says: 'Knowing that all sentient beings have the same nature as all Tathāgatas.' The Bodhisattvas of the Three Vehicles know that all sentient beings have the Tathāgatagarbha (如來佛性, Buddha-nature), this is reason. This sutra knows that all sentient beings have the nature of the Sarvākārajñāna (一切種智, all-knowing wisdom) of the Tathāgata. As the following text says, there are sutra scrolls like the Trisāhasra-mahāsāhasra-lokadhātu (三千大千世界, great trichiliocosm), within the bodies of small sentient beings. Someone attains Buddhahood, breaks this dust mote, and takes out this sutra scroll. It means that even as small as a dust mote, all sentient beings have the Sarvākārajñāna of the Buddha, and when Bodhisattvas attain Buddhahood and transform them, they can all obtain the Sarvākārajñāna of the Tathāgata. The wisdom that understands the truth is called Sarvajñāna (一切智, all-knowing wisdom), and the wisdom of differentiation is called Sarvākārajñāna. The sutra says: 'Hearing of the Buddha-lands, all wish to be reborn there,' it is not leaving the world of dust, wisdom universally manifests, and one should make offerings to all Buddhas in the ten directions without coming or going. The sutra says of the sequential samādhis (三摩缽底, meditative absorption), Bodhisattvas of the Four Dhyānas (四禪, meditations) can enter sequentially, and Bodhisattvas without the Four Dhyānas can enter sequentially, or enter and exit by skipping intervals, as explained in detail in the Nirvāṇa Sutra regarding Jhāpitar (阇維, cremation). Entering from the first Dhyāna and exiting from the third Dhyāna; entering from the Realm of Boundless Space and exiting from the Realm of Nothingness; entering from the Realm of Neither Perception nor Non-Perception and exiting from the Realm of Boundless Space. This is skipping intervals, this is sequential. Like the Vyūha-jāla-samādhi (方網三昧, Array Net Samadhi) in this sutra, entering samādhi in one direction and arising in the ten directions; entering samādhi in the ten directions and arising in one direction, etc., as detailed in the Ten Faiths positions. The Samāpatti-jñāna-mudrā (三摩缽底智印, Samadhi Wisdom Seal) explains that stillness and function arise simultaneously, sealing all dharmas without any lack of clarity. Like the water of the great ocean manifesting all phenomena, pure wisdom universally seals all phenomena.

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法。皆能了知。而無能所。亦無作者。經云。善觀諸法得實相印者。以無作無依無想大智印印諸萬法。起唯法起。無有無明三世系著。名實相印。經云。入真三昧者。無三界及三乘染凈沉掉是也。離諸僻見者。有無二見是。內見外見身見邊見戒取見取等總是。乃至六十二見是。六十二見者。於一切法上繫有四見。一常。二無常。三亦常亦無常。四非常非無常。於五陰上各有四見。四五二十。三世五陰上合為六十。本二見共為六十二見。一切僻見不離此也。普門慧者。遍知眾生諸根及法智一切智智種種差別智也。色界眾生為住定故。教令起觀。無色界眾生為修無相觀故。教微妙智。慧為相不當情智慧利故。六和敬法者。一身。二口。三意。四戒。五施。六見。名為六和敬法。于眾生田中下佛種子者。示一切眾生菩提理智故。及微少善根為勝緣故。六通前已釋訖。如十通品說。十神通如經具明。已下頌中兩行一頌文自具足。隨文稱歎。最下長行一行。明大眾聞法歡喜奉行分。此之一會升忉利天宮品是序分。從偈贊品以下是正說分。動地興供是流通分。

升夜摩天宮品第十九

將釋此品約作三門分別。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。何故名夜摩天宮。明以處表法。此天名為時分

【現代漢語翻譯】 現代漢語譯本：法，都能完全瞭解，並且沒有能動者和所動者，也沒有作者。《經》中說，『善於觀察諸法而得到實相印的人，用無作、無依、無想的大智慧印來印證諸萬法。』生起只是法的生起，沒有無明和三世的繫縛，這叫做實相印。《經》中說，『進入真三昧的人，沒有三界以及三乘的染污、清凈、沉沒、掉舉』就是這個意思。遠離各種偏頗見解，指的是有和無兩種見解。內在的見解、外在的見解、身見、邊見、戒取見、見取見等等都是，乃至六十二見都是。六十二見，是指在一切法上繫縛有四種見解：一是常，二是無常，三是亦常亦無常，四是非常非無常。在五陰（色、受、想、行、識）上各有四種見解，四乘五等於二十。三世的五陰加起來共有六十種。加上本來的兩種見解，合起來就是六十二見。一切偏頗的見解都離不開這些。普門慧，是普遍地瞭解眾生的各種根器以及法智、一切智智、種種差別智。因為眾生執著于禪定，所以教導他們生起觀想。沒有眾生爲了修習無相觀，所以教導微妙的智慧。智慧是爲了適應眾生的根性，使他們得到敏銳的智慧。六和敬法，一是身和同住，二是口和無諍，三是意和同悅，四是戒和同修，五是利和同均，六是見和同解，這叫做六和敬法。在眾生的田中播下佛的種子，是向一切眾生展示菩提的理智，以及使微少的善根成為殊勝的因緣。六通前面已經解釋完畢，如《十通品》所說。十神通如經文詳細說明。以下頌文兩行一頌，文義自然完備，隨著經文稱揚讚歎。最下面的長行一行，說明大眾聽聞佛法歡喜奉行的部分。這次集會上升到忉利天宮（Trayastrimsa）品是序分，從偈贊品以下是正說分，動地興供是流通分。 升夜摩天宮（Yama Heaven Palace）品第十九 將要解釋這一品，大約分為三個方面：一是解釋品名，二是解釋品來的用意，三是隨著經文解釋意義。 一是解釋品名。為什麼叫做夜摩天宮（Yama Heaven Palace）？說明用處所來表示佛法。這個天叫做時分。

【English Translation】 English version: The Dharma, all can fully understand, and there is no agent and no object, nor is there an author. The Sutra says, 'Those who are good at observing all dharmas and obtaining the seal of true form use the seal of non-action, non-reliance, and non-thought great wisdom to seal all ten thousand dharmas.' What arises is only the arising of Dharma, without ignorance and the bondage of the three worlds, this is called the seal of true form. The Sutra says, 'Those who enter true samadhi (concentration) do not have the defilement, purity, sinking, and agitation of the three realms and the three vehicles,' that is the meaning. To be free from all biased views refers to the two views of existence and non-existence. Internal views, external views, self-view, extreme views, adherence to precepts, attachment to views, etc., are all included, even the sixty-two views. The sixty-two views refer to the four views bound to all dharmas: first, permanence; second, impermanence; third, both permanence and impermanence; fourth, neither permanence nor impermanence. Each of the five skandhas (form, feeling, perception, volition, consciousness) has four views, four times five equals twenty. The five skandhas of the three worlds combined make sixty. Adding the original two views, the total is sixty-two views. All biased views cannot be separated from these. Universal wisdom is to universally understand the various faculties of sentient beings, as well as the wisdom of Dharma, the wisdom of all wisdoms, and the wisdom of various differences. Because sentient beings are attached to meditation, they are taught to arise contemplation. No sentient beings are taught subtle wisdom in order to cultivate the contemplation of no-form. Wisdom is to adapt to the nature of sentient beings so that they may obtain keen wisdom. The six harmonies and reverences are: first, harmony in body; second, harmony in speech; third, harmony in mind; fourth, harmony in precepts; fifth, harmony in benefits; sixth, harmony in views. This is called the six harmonies and reverences. Planting the seeds of the Buddha in the field of sentient beings is to show all sentient beings the rational wisdom of Bodhi, and to make small good roots become supreme conditions. The six supernormal powers have already been explained above, as stated in the 'Chapter on the Ten Supernormal Powers.' The ten supernormal powers are explained in detail in the sutra. The following verses are two lines per verse, and the meaning is naturally complete, praising and extolling the sutra. The last long line explains the part where the assembly rejoices and practices the Dharma after hearing it. This assembly ascending to the Trayastrimsa Heaven Palace Chapter is the introductory part, from the Chapter on Verses of Praise onwards is the main discourse, and the shaking of the earth and making offerings is the concluding part. Chapter Nineteen: Ascending to the Yama Heaven Palace To explain this chapter, we will divide it into three aspects: first, to explain the title of the chapter; second, to explain the intention of the chapter; and third, to explain the meaning according to the text. First, to explain the title of the chapter. Why is it called the Yama Heaven Palace? It explains that the place is used to represent the Dharma. This heaven is called the division of time.

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天。為此天無日月晦明以蓮華開為晝合為夜故。名時分天故。為表十行法門知時而應總化不可不知時故。故以時分天。以表知根而對行不可一向為也。知是人天種二乘三乘一乘種。可以何善根而接引之故。以時分天以表所行之行須以知時故。須彌山以表十住之法門。明從信升進離凡夫地故。又表十住之位初登法頂至相盡處故。又表須彌處大海中。高八萬四千由旬。非手足所攀緣而升上故。明初十住之位非以有心思求觀行攀緣所及。以無思不為。蕩然智應萬法無依。方可升也。此十行之位處夜摩之中。明依空而住不與人連。十行亦然。依法空而行。行知時而益俗也。故處此天而表之也。于兜率天說十回向。為明其處居欲界天之中。又明此天樂知足也。以表十回向以回正智處俗利生處大悲門饒益一切于諸境界無所貪求故。處此天以為所表。升他化天說十地法門者。超過化樂明至欲界際。表十地自在超升化樂至欲界之頂化心魔王至欲盡際故。升第三禪說佛華法門。明普賢行滿。表以行法悅無盡眾生故。又彰第四禪是佛位故。此約進修升降表法。且如是安立。然其理智一一遍周無去來也。以此皆云不離菩提道場普光明殿而升忉利夜摩兜率等。如第三禪超初禪二禪者。明位位倍勝故。此一會未有來文。是瓔珞本業經。如來領聲聞

【現代漢語翻譯】 現代漢語譯本 天（Deva）。為此天沒有日月，以蓮花開放為晝，合攏為夜，所以名為時分天（division-of-time deva）。這是爲了表示十行法門（Ten Practices），知道時機而應，總體的教化不可不知時機。所以用時分天來表示。用以表示瞭解眾生的根器而對癥下藥，不可一概而論。瞭解這是人天之種，二乘、三乘、一乘之種，可以用什麼善根來接引他們。所以用時分天來表示所修之行必須知道時機。 須彌山（Mount Sumeru）用來表示十住法門（Ten Dwellings），表明從信心升進，離開凡夫之地。又表示十住的位次，從初登法頂到相盡之處。又表示須彌山處在大海中，高八萬四千由旬（yojana），不是手腳可以攀緣而升上去的。表明最初十住的位次，不是用有心思求觀行攀緣所能達到的，要以無思不為，蕩然的智慧應萬法而無所依，才可以升上去。這十行之位處在夜摩天（Yama Heaven）之中，表明依空而住，不與人相連。十行也是這樣，依法空而行，行知時而利益世俗。所以處在這個天來表示它。 在兜率天（Tushita Heaven）說十回向（Ten Dedications），是爲了表明它處在欲界天（Desire Realm Heaven）之中。又表明這個天樂於知足。用以表示十回向以回正智，處在世俗利益眾生，處在大悲之門饒益一切，對於各種境界沒有貪求。處在這個天來作為它的表示。升到他化自在天（Paranirmitavasavartin Heaven）說十地法門（Ten Grounds），超過化樂天（Nirmanarati Heaven），表明到達欲界邊際。表示十地自在超升化樂，到達欲界之頂，化心魔王（Transforming-Delight Demon King）到達慾望的盡頭。升到第三禪（Third Dhyana Heaven）說佛華法門（Buddha-flower Dharma），表明普賢行（Samantabhadra's Practice）圓滿，表示用行法喜悅無盡的眾生。又彰顯第四禪（Fourth Dhyana Heaven）是佛的位次。 這是按照進修升降來表示法。且這樣安立。然而它的理智一一普遍周遍，沒有去來。因此都說不離菩提道場（Bodhi-mandala）普光明殿（Universal Light Hall）而升到忉利天（Trayastrimsa Heaven）、夜摩天、兜率天等。如同第三禪超過初禪（First Dhyana Heaven）、二禪（Second Dhyana Heaven）一樣，表明位位倍加殊勝。這次法會沒有來文，是《瓔珞本業經》（Bodhisattva Ground Sutra），如來（Tathagata）帶領聲聞（Sravaka）。

【English Translation】 English version Deva (Celestial being). This heaven has no sun or moon; the opening of lotuses is day, and their closing is night, hence it is called the Division-of-Time Deva (division-of-time deva). This is to represent the Ten Practices (Ten Practices), knowing the time and responding accordingly; the overall teaching must not be ignorant of the time. Therefore, the Division-of-Time Deva is used to represent this. It is used to indicate understanding the faculties of beings and prescribing the right medicine; one cannot be uniform. Understanding that these are the seeds of humans and devas, the seeds of the Two Vehicles, Three Vehicles, and One Vehicle, what good roots can be used to guide them. Therefore, the Division-of-Time Deva is used to represent that the practice must know the time. Mount Sumeru (Mount Sumeru) is used to represent the Ten Dwellings (Ten Dwellings), indicating advancement from faith, leaving the realm of ordinary beings. It also represents the positions of the Ten Dwellings, from first ascending the peak of Dharma to the place where appearances cease. It also represents Mount Sumeru being in the great ocean, 84,000 yojanas (yojana) high, not something that can be climbed with hands and feet. It indicates that the initial positions of the Ten Dwellings cannot be reached by seeking, contemplating, or climbing with a mindful mind; one must be without thought and non-doing, with radiant wisdom responding to all dharmas without reliance, then one can ascend. These positions of the Ten Practices are in the Yama Heaven (Yama Heaven), indicating dwelling in emptiness, not connected to people. The Ten Practices are also like this, practicing according to the emptiness of Dharma, practicing knowing the time and benefiting the world. Therefore, it is represented by being in this heaven. Speaking of the Ten Dedications (Ten Dedications) in the Tushita Heaven (Tushita Heaven) is to indicate that it is in the Desire Realm Heaven (Desire Realm Heaven). It also indicates that this heaven is content with knowing enough. It is used to represent the Ten Dedications using correct wisdom, being in the world to benefit beings, being in the gate of great compassion to benefit all, without greed for various realms. Being in this heaven is used as its representation. Ascending to the Paranirmitavasavartin Heaven (Paranirmitavasavartin Heaven) to speak of the Ten Grounds (Ten Grounds) surpasses the Nirmanarati Heaven (Nirmanarati Heaven), indicating reaching the edge of the Desire Realm. It represents the Ten Grounds freely ascending and surpassing the delight of transformation, reaching the peak of the Desire Realm, the Transforming-Delight Demon King (Transforming-Delight Demon King) reaching the end of desire. Ascending to the Third Dhyana Heaven (Third Dhyana Heaven) to speak of the Buddha-flower Dharma (Buddha-flower Dharma) indicates the perfection of Samantabhadra's Practice (Samantabhadra's Practice), representing using practice to delight endless beings. It also reveals that the Fourth Dhyana Heaven (Fourth Dhyana Heaven) is the position of the Buddha. This is representing the Dharma according to the advancement and descent of practice. Let it be established like this. However, its principle and wisdom are universally pervasive, without going or coming. Therefore, it is all said that without leaving the Bodhi-mandala (Bodhi-mandala) Universal Light Hall (Universal Light Hall), one ascends to the Trayastrimsa Heaven (Trayastrimsa Heaven), Yama Heaven, Tushita Heaven, etc. Just as the Third Dhyana surpasses the First Dhyana (First Dhyana Heaven) and Second Dhyana (Second Dhyana Heaven), it indicates that each position is doubly superior. This assembly has no text coming, it is the Bodhisattva Ground Sutra (Bodhisattva Ground Sutra), the Tathagata (Tathagata) leads the Sravaka (Sravaka).

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菩薩眾。向菩提樹下。脫往昔于菩提樹下初成正覺時說法界經。一一排次至第三禪故。是故於此夜摩天以表十行。

二釋品來意者。前明十住升進以升須彌之頂。此明十行之升進以至夜摩。以次此品須來。

三隨文釋義者。于中大義義分為二。一長科經意。二隨文解釋。第一長科。經意者。此一品四十九行經中。約作十段長科。一爾時如來威神力故已下至恒對於佛有三行半經。明十方同見如來不離其處分。二爾時已下至寶莊嚴殿可有兩行經。明不離十方一切菩提場普光明殿而升夜摩天分。三時夜摩天王已下至時彼天王敷置座已已下有十四行經。明時分天王遙見佛來化座莊嚴及恭敬分。四向佛世尊已下至入此宮殿可兩行半經。明時分天王請佛入殿升座分。五時佛受請已下至悉亦如是可有一行經。明如來受請都結十方同然分。六爾時天王已下有一行半經。明天王憶昔往因說頌嘆佛分。七說頌之中有二十行頌嘆十如來曾來入此天宮分。八如此世界已下至嘆佛功德有兩行半經。明十方同此一時嘆佛分。九爾時世尊已下至諸所住處可兩行經。明如來受請入殿殿博寬容分。十十方世界悉亦如是。此總結十方同此分。第二隨文解釋者。初爾時已下至恒對於佛。明十方一切處恒遍滿無增減故。言不離菩提樹須彌頂而升夜摩

【現代漢語翻譯】 現代漢語譯本 菩薩們啊，（佛）前往菩提樹下，講述過去在菩提樹下初成正覺時所說的法界經。依次排列到第三禪的緣故，因此在這夜摩天（Yama Heaven，欲界六天之一）中，用十行（Ten Practices）來表示。

二、解釋本品的來意：前面闡明了十住（Ten Dwellings）的提升，以至於登上須彌山（Mount Sumeru）之頂。這裡闡明十行（Ten Practices）的提升，以至於到達夜摩天（Yama Heaven）。因此這一品應該緊隨其後。

三、隨文解釋意義：其中大的意義分為兩部分：一是長科經意，二是隨文解釋。第一長科，經意是：這一品四十九行經文中，大概分為十段長科。一、『爾時如來威神力故』以下，到『恒對於佛』，有三行半經文，說明十方（Ten Directions）同時看見如來（Tathagata）沒有離開他所在的地方。二、『爾時』以下，到『寶莊嚴殿』，大約有兩行經文，說明（佛）沒有離開十方（Ten Directions）一切菩提場（Bodhi-mandala）普光明殿（Universally Shining Luminous Palace），而升到夜摩天（Yama Heaven）。三、『時夜摩天王』以下，到『時彼天王敷置座已』，有十四行經文，說明夜摩天王（Yama Heaven King）遙遠地看見佛（Buddha）到來，變化出莊嚴的座位以及恭敬（佛）的部分。四、『向佛世尊』以下，到『入此宮殿』，大約有兩行半經文，說明夜摩天王（Yama Heaven King）請佛（Buddha）進入宮殿升座的部分。五、『時佛受請』以下，到『悉亦如是』，大約有一行經文，說明如來（Tathagata）接受邀請，總結十方（Ten Directions）都是如此。六、『爾時天王』以下，有一行半經文，說明天王（Heaven King）回憶起往昔的因緣，用頌歌讚歎佛（Buddha）的部分。七、在頌歌之中，有二十行頌歌讚歎十方如來（Ten Tathagatas）曾經來到這天宮（Heavenly Palace）的部分。八、『如此世界』以下，到讚歎佛（Buddha）的功德，有兩行半經文，說明十方（Ten Directions）同時讚歎佛（Buddha）的部分。九、『爾時世尊』以下，到『諸所住處』，大約有兩行經文，說明如來（Tathagata）接受邀請進入宮殿，宮殿寬廣能夠容納的部分。十、『十方世界悉亦如是』，這是總結十方（Ten Directions）都是如此。第二、隨文解釋：最初『爾時』以下，到『恒對於佛』，說明十方（Ten Directions）一切處恒常遍滿，沒有增減的緣故。說（佛）沒有離開菩提樹（Bodhi tree）須彌山頂（Mount Sumeru），而升到夜摩天（Yama Heaven）。

【English Translation】 English version Bodhisattvas, (the Buddha) went to the Bodhi tree to speak the Dharma Realm Sutra, which he first expounded under the Bodhi tree when he attained perfect enlightenment. Because of the sequential arrangement up to the Third Dhyana, therefore, in this Yama Heaven (one of the six heavens of the Desire Realm), the Ten Practices are used to represent it.

1. Explaining the intention of this chapter: The previous chapter elucidated the advancement of the Ten Dwellings to the summit of Mount Sumeru. This chapter elucidates the advancement of the Ten Practices to Yama Heaven. Therefore, this chapter should follow immediately after.

2. Explaining the meaning verse by verse: Among them, the great meaning is divided into two parts: first, the general meaning of the sutra; second, the explanation verse by verse. First, the general meaning: In this chapter of forty-nine lines, it is roughly divided into ten sections. 1. From 'At that time, due to the power of the Tathagata's majestic spirit' to 'constantly facing the Buddha,' there are three and a half lines of scripture, explaining that the Ten Directions simultaneously see the Tathagata without him leaving his place. 2. From 'At that time' to 'Jewel-Adorned Palace,' there are about two lines of scripture, explaining that (the Buddha) did not leave the Universally Shining Luminous Palace in all the Bodhi-mandalas of the Ten Directions, but ascended to Yama Heaven. 3. From 'When the Yama Heaven King' to 'When that Heaven King had arranged the seat,' there are fourteen lines of scripture, explaining that the Yama Heaven King remotely saw the Buddha's arrival, transformed a magnificent seat, and showed reverence (to the Buddha). 4. From 'To the Buddha, the World-Honored One' to 'enter this palace,' there are about two and a half lines of scripture, explaining the part where the Yama Heaven King invited the Buddha to enter the palace and ascend the seat. 5. From 'When the Buddha accepted the invitation' to 'all are the same,' there is about one line of scripture, explaining that the Tathagata accepted the invitation, summarizing that all the Ten Directions are the same. 6. From 'At that time, the Heaven King' there is one and a half lines of scripture, explaining the part where the Heaven King recalled past causes and conditions and praised the Buddha with verses. 7. Within the verses, there are twenty lines of verses praising the part where the Ten Tathagatas once came to this Heavenly Palace. 8. From 'This world' to praising the Buddha's merits, there are two and a half lines of scripture, explaining the part where the Ten Directions simultaneously praised the Buddha. 9. From 'At that time, the World-Honored One' to 'all dwelling places,' there are about two lines of scripture, explaining the part where the Tathagata accepted the invitation to enter the palace, and the palace was wide and accommodating. 10. 'All the worlds in the Ten Directions are the same,' this is a summary that all the Ten Directions are the same. Second, explaining verse by verse: Initially, from 'At that time' to 'constantly facing the Buddha,' explaining that all places in the Ten Directions are constantly pervasive, without increase or decrease. Saying that (the Buddha) did not leave the Bodhi tree, the summit of Mount Sumeru, but ascended to Yama Heaven.

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天者。明智遍一切處而示其身非去來故。云遙見佛來者。明從十住向十行位故。即以神力化座者。明行立依空智而成無能所定建立故。以座錶行。號曰蓮華。明無作行成無所染著故。藏者含容義。明無行之行含藏眾善故。師子者明無畏也。以無為之理智處生死而無畏故。此依主為座名。百萬層級者。明十住十千十行百萬。明隨位升進階級故。百萬金網以為絞絡者。明此位中以行網化眾生故。此為報得依果故。十住十千十行百萬明升進也。華鬘香寶及四種帳者。明以四攝法方便行含攝眾生故。四種蓋者。明以四無量心慈悲喜捨覆蔭眾生故。百萬光明而為照曜者。明以智眼觀根而攝化故。天王者。行自在也。恭敬頂禮者。行行無慢也。梵王踴躍者。凈行利生見求乞者歡喜無厭也。百萬菩薩稱揚者。明以行濟物眾聖歡喜稱歎也。天樂奏音者。明善能說法所招果也。四種云者以行慈覆俗。前云蓋。后云四種云。明約器大小覆育故。摩尼云亦然。隨根大小照燭與益故。百萬善根所生者。明已上莊嚴皆明約行中善根所生故。為行能利物積善即得諸覆護眾福所嚴。已下如文可解。云善來善逝者。善滅眾惡苦災。逝者度眾生而離縛。時佛受請升殿者。明升進正入十行位故。已上望佛自德十方恒自遍周。今作升降者。總約眾生進修升降故

【現代漢語翻譯】 天（Deva）是指明智遍一切處，而示現其身並非來去。說遙遠看見佛來，是表明從十住位（ దశభూమి，Daśabhūmi，The Ten Grounds）走向十行位（చర్యాభూమి，Caryābhūmi，Stages of Practice）的緣故。用神通力化作座位，是表明修行建立在空智之上，成就無能無所的定力建立的緣故。用座位來表示修行，名為蓮華（Padma），是表明無作之行成就無所染著的緣故。藏（Garbha）是含容的意思，表明無行之行含藏眾多善法。師子（Siṃha）是表明無畏，因為以無為的理智處於生死之中而無所畏懼。這是依主釋而名為座。百萬層級，是表明十住、十千、十行百萬，表明隨著位次升進的階梯。百萬金網交織覆蓋，是表明在此位中用行網來化度眾生。這是報得的依果。十住十千十行百萬，是表明升進。華鬘、香、寶以及四種帳，是表明用四攝法（Saṃgrahavastu，The Four Means of Conversion）方便之行含攝眾生。四種蓋，是表明用四無量心（Apramāṇa，The Four Immeasurables），即慈、悲、喜、舍，來覆蔭眾生。百萬光明照耀，是表明用智慧之眼觀察根器而攝受教化。天王（Devendra），是修行自在。恭敬頂禮，是修行沒有慢心。梵王（Brahmā）踴躍，是清凈之行利益眾生，看見求乞者歡喜沒有厭倦。百萬菩薩稱揚，是表明用修行濟度萬物，眾多聖者歡喜稱讚。天樂奏音，是表明善於說法所招感的果報。四種云，是用修行慈悲覆蓋世俗。前面說云蓋，後面說四種云，是表明根據器皿大小來覆蓋養育。摩尼云也是這樣，隨著根器大小來照亮給予利益。百萬善根所生，是表明以上莊嚴都是表明從修行中的善根所生。因為修行能夠利益萬物，積累善根就能得到各種覆蓋保護的眾多福報所莊嚴。以下如經文可以解釋。說『善來，善逝』，是說善能滅除各種惡、苦、災難。逝（Sugata）是度化眾生而脫離束縛。當時佛陀接受邀請升上殿堂，是表明升進正式進入十行位。以上是仰望佛陀的自身功德，十方恒常自然遍及。現在作升降，是總的來說眾生進修的升降。

【English Translation】 Deva (天): Indicates wisdom pervading all places, manifesting its form without coming or going. Saying that seeing the Buddha coming from afar signifies progressing from the Ten Grounds ( దశభూమి, Daśabhūmi) to the Stages of Practice (చర్యాభూమి, Caryābhūmi). Transforming into a seat with supernatural power signifies that practice is established upon the wisdom of emptiness, achieving a state of unwavering establishment without agency or object. Using the seat to represent practice is named Padma (蓮華), signifying that action without action achieves non-attachment. Garbha (藏) means containing, indicating that action without action contains numerous good dharmas. Siṃha (師子) indicates fearlessness, because with the wisdom of non-action, one dwells in birth and death without fear. This is named a seat based on possessive determinative compound. A million levels indicate the ten abodes, ten thousand, and a million practices, signifying the progressive stages of advancement. A million golden nets intertwined signify that in this position, one uses the net of practice to transform sentient beings. This is the dependent result of retribution. The ten abodes, ten thousand, and a million practices signify advancement. Garlands, incense, jewels, and four kinds of canopies signify using the Four Means of Conversion (Saṃgrahavastu) to encompass sentient beings with expedient practices. Four kinds of canopies signify using the Four Immeasurables (Apramāṇa), namely loving-kindness, compassion, joy, and equanimity, to shelter sentient beings. A million lights illuminating signify observing the roots of beings with the eye of wisdom to receive and transform them. Devendra (天王) is the freedom of practice. Respectful prostration signifies that practice has no arrogance. Brahmā (梵王) rejoices, which means pure practice benefits sentient beings, and seeing those seeking alms brings joy without weariness. A million Bodhisattvas praising signify that using practice to benefit all things brings joy and praise from numerous sages. Heavenly music playing signifies the result of being skilled in expounding the Dharma. Four kinds of clouds signify covering the mundane with the compassion of practice. The previous mention of cloud canopies and the later mention of four kinds of clouds signify covering and nurturing according to the size of the vessel. Maṇi clouds are also like this, illuminating and benefiting according to the size of the roots. Born from a million good roots signifies that the above adornments all indicate being born from the good roots in practice. Because practice can benefit all things, accumulating good roots can obtain various coverings, protections, and adornments of numerous blessings. The following can be understood as the text explains. Saying 'Welcome, Well-gone' (Sugata) means that goodness can extinguish various evils, sufferings, and disasters. Sugata (逝) is to liberate sentient beings and free them from bondage. At that time, the Buddha accepted the invitation to ascend the palace, signifying advancing and formally entering the Ten Practices. The above is looking up to the Buddha's own merits, which are constantly and naturally pervasive in all directions. Now, making ascents and descents is generally speaking of the ascents and descents of sentient beings' progress in cultivation.

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。二十行頌中嘆十佛昔曾入此殿者。明今所入十行理智與古無殊。此十如來還是約行升進所成之號。前十住位升須彌頂十如來名號。亦是隨位會古之號。明所入之法不異古今諸佛故。如十住位中。須彌頂上帝釋宮中。遙見佛來。即于殿中安置普光明藏師子之座。為明初入如來智慧中生。即以方便三昧之門。名安置普光明藏。即明智慧照曜法界藏故。今此十行位時分天王遙見佛來化作寶蓮華師子之座者。明以行華設其教網漉諸眾生令入如來智慧之境界藏故。蓮華表行無著義故。化座者。明行體以依十住智慧虛無法身無安立也。所作如化也。以茲所表。末後五行經都結十方同時嘆佛如來入殿其殿包容如天所住者。明入位升進自智寬容方知佛境故。

夜摩天中偈贊品第二十

將釋此品約作三門分別。一釋品名目。二釋品來意。三隨文釋義。

一釋品名目者。明升夜摩天宮以說十行之法。此品以功德林等十菩薩眾各各以當位之行以偈都贊當位之法故。名偈贊品。

二釋品來意者。明欲說十行之法先須說偈都贊十行之中因果法門故。此品須來。若不先舉所行之因果。十行依何有成。

三隨文釋義者。於此一品之中約作二門分別。一長科經意。二隨文解釋。第一長科經意者。約作五段長科。第一爾

{ "translations": [ "二十行頌中讚歎過去十佛曾進入此殿，表明如今所進入的十行理智與過去並無不同。這十如來還是依據修行升進所成就的名號。之前的十住位升到須彌山頂的十如來名號，也是隨著位次會合古佛的名號，表明所進入的法與古今諸佛沒有差異。例如十住位中，在須彌山頂上帝釋的宮殿中，遙見佛來，就在殿中安置普光明藏師子之座，是爲了表明初入如來智慧中生起，就以方便三昧之門，名為安置普光明藏，即是表明智慧照耀法界藏。如今這十行位時，分天王遙見佛來化作寶蓮華師子之座，表明以行之華設定教化之網，撈取眾生令入如來智慧之境界藏。蓮華表修行無執著之義。化座，表明行之本體是依十住智慧虛無的法身，沒有安立。所作如幻化一般。以此所表，最後五行經都總結十方同時讚歎佛如來入殿，其殿包容如天空所住之處，表明入位升進，自智寬容，方能知曉佛之境界。", "", "夜摩天中偈贊品第二十", "", "將要解釋此品，大約分為三個方面：一、解釋品名；二、解釋此品來由；三、隨文解釋意義。", "", "一、解釋品名，表明在夜摩天宮宣說十行之法。此品以功德林等十位菩薩眾各自以當位的修行，用偈頌讚嘆當位的法，所以名為偈贊品。", "", "二、解釋此品來由，表明想要宣說十行之法，首先需要用偈頌讚嘆十行之中的因果法門，所以此品必須出現。如果不先舉出所行之因果，十行依據什麼才能成就？", "", "三、隨文解釋意義，在此一品之中大約分為兩個方面：一、長科經意；二、隨文解釋。第一長科經意，大約分為五個段落。第一、爾" ], "english_translations": [ 'In the twentieth verse of praise, it is extolled that the ten Buddhas of the past had entered this hall, indicating that the ten intellectual practices entered now are no different from those of the past. These ten Tathagatas are still titles achieved through the advancement of practice. The titles of the ten Tathagatas who ascended to the summit of Mount Sumeru in the previous ten dwelling stages are also titles that converge with the ancient Buddhas according to their positions, indicating that the Dharma entered is no different from that of the Buddhas of the past and present. For example, in the ten dwelling stages, in the palace of Shakra (釋) on the summit of Mount Sumeru (須彌山), seeing the Buddha coming from afar, a lion throne of \'Universal Light Treasury\' (普光明藏) is placed in the hall, to indicate the initial arising in the wisdom of the Tathagata, and the door of expedient Samadhi (三昧) is named \'Placement of Universal Light Treasury\', which indicates that wisdom illuminates the Dharma Realm Treasury. Now, at the time of these ten practice stages, the kings of the division heavens see the Buddha coming from afar and transform a lotus lion throne, indicating that the net of teachings is set up with the flowers of practice, scooping up all sentient beings and leading them into the realm treasury of the Tathagata\'s wisdom. The lotus flower represents the meaning of non-attachment in practice. The transformed throne indicates that the essence of practice relies on the wisdom of the ten dwelling stages, the illusory Dharma body without establishment. What is done is like a transformation. As indicated by this, the last five lines of the scripture all conclude that the ten directions simultaneously praise the Buddha Tathagata entering the hall, and the hall encompasses like the dwelling of the heavens, indicating that entering the position and advancing, with the breadth of self-wisdom, one can know the realm of the Buddha.', "", "Chapter Twenty: Verses of Praise in the Yama Heaven (夜摩天)", "", "To explain this chapter, it will be divided into three aspects: 1. Explaining the title of the chapter; 2. Explaining the intention of the chapter; 3. Explaining the meaning according to the text.", "", "1. Explaining the title of the chapter, indicating that the Dharma of the ten practices is expounded in the Yama Heaven Palace. This chapter uses the ten Bodhisattva (菩薩) assemblies, such as \'Merit Forest\' (功德林), each using the practice of their respective positions, to praise the Dharma of their respective positions with verses, hence the name \'Verses of Praise Chapter\'.", "", "2. Explaining the intention of the chapter, indicating that to expound the Dharma of the ten practices, it is first necessary to praise the cause-and-effect Dharma doors within the ten practices with verses, hence this chapter must appear. If the cause and effect of what is practiced are not first mentioned, what will the ten practices rely on to be accomplished?", "", "3. Explaining the meaning according to the text, within this chapter, it is divided into two aspects: 1. Long summary of the scripture\'s intention; 2. Explaining according to the text. The first long summary of the scripture\'s intention is divided into approximately five sections. First, Er" ] }

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時佛神力故已下至結跏趺坐有十三行半經。明隨位菩薩功德林等十個菩薩並陳自行佛因果來集分。第二如此世界已下。至悉等無別。可兩行經。都舉十方世界菩薩來集同此分。第三爾時世尊已下。至靡不皆現。可兩行經。明放光所在分。第四爾時功德林菩薩。可一行經。明觀法說頌分。第五從初頌已下。有十段頌。明十行之中各申自行法門因果分。第二隨文解義者。從品初第一段中十三行半經之內義分為三。一釋菩薩名及配隨位進修之因果。二釋剎土遠近之意。三釋菩薩各各同號遍周。

第一釋菩薩名及配隨位進修之因果。約有十種因果。

第一功德林菩薩者。如十住位中。初生佛智慧家故菩薩名法慧及財慧等。此位明從慧行福智二報廣多故。以林為名也。又林者。廣多義。覆蔭義。莊嚴義。身乾枝條華葉果實相資義。明十行位菩薩。以無性智慧。莊嚴萬行枝條。大悲為葉。覆蔭攝化一切眾生。皆令自他菩提華果悉開發故。如川澤有林眾鳥歸。若仁有行多人依。是故十行菩薩目之名林。此當歡喜行檀波羅蜜門。如善財十行之初善知識名為善。見在林中經行。亦如此也。國名三眼者。如此位佛果號為眼也。世界名親慧者。明此十行親從佛慧所生為因。亦常與一切眾生。以為親近故。佛果號常住眼者。為親從

【現代漢語翻譯】 現代漢語譯本： 由於佛陀的神力，從『時佛神力故已下』到『結跏趺坐』，有十三行半的經文。說明隨位菩薩功德林（Gongdelin，菩薩名）等十個菩薩，並陳述他們各自修行的佛因果，前來集會的部分。第二部分，從『如此世界已下』到『悉等無別』，大約兩行經文。總共列舉十方世界的菩薩前來集會，與此相同的部分。第三部分，從『爾時世尊已下』到『靡不皆現』，大約兩行經文。說明佛陀放光所在的部分。第四部分，『爾時功德林菩薩』，大約一行經文。說明觀法說頌的部分。第五部分，從最初的頌文開始，有十段頌文。說明在十行之中，各自陳述自行法門的因果的部分。第二，隨文解義方面，從品初第一段中十三行半經文之內，義理分為三部分：一、解釋菩薩的名稱，以及與其相應的隨位進修的因果。二、解釋剎土遠近的意義。三、解釋菩薩各自同號，遍及各處的意義。 第一，解釋菩薩的名稱，以及與其相應的隨位進修的因果。大約有十種因果。 第一，功德林菩薩（Gongdelin，菩薩名），如同十住位中，因為初生佛智慧之家，所以菩薩名為法慧（Fahui，菩薩名）及財慧（Caihui，菩薩名）等。此位說明從智慧修行，福智二報廣大眾多，所以用『林』來命名。而且，『林』的意思是廣大眾多，覆蔭，莊嚴，身乾枝條華葉果實相互資助。說明十行位的菩薩，以無性智慧，莊嚴萬行枝條，以大悲為葉，覆蔭攝化一切眾生，都令自他菩提華果全部開發。如同川澤有林，眾鳥歸來；如果仁者有德行，很多人依靠。因此，十行菩薩用『林』來命名。這相當於歡喜行檀波羅蜜門。如同善財（Shancai，人名）十行之初的善知識名為善見（Shanjian，人名），在林中經行，也與此相似。國名三眼（Sanyan，國名），說明此位佛果的稱號為眼。世界名親慧（Qinhui，世界名），說明這十行親從佛慧所生為因，也常常與一切眾生，作為親近的緣故。佛果號常住眼（Changzhuyan，佛果名），因為親從...

【English Translation】 English version: Due to the Buddha's divine power, from 'Shi Fo Shen Li Gu Yi Xia' to 'Jia Fu Fu Zuo', there are thirteen and a half lines of scripture. It explains the ten Bodhisattvas, including Gongdelin (功德林, Bodhisattva's name), who are in accordance with their positions, and presents their respective practices of the Buddha's causes and effects, gathering together. The second part, from 'Ru Ci Shi Jie Yi Xia' to 'Xi Deng Wu Bie', is about two lines of scripture. It lists the Bodhisattvas from the ten directions of the world gathering together, similar to this part. The third part, from 'Er Shi Shi Zun Yi Xia' to 'Mi Bu Jie Xian', is about two lines of scripture. It explains where the Buddha's light shines. The fourth part, 'Er Shi Gongde Lin Pu Sa', is about one line of scripture. It explains the part of contemplating the Dharma and reciting verses. The fifth part, starting from the initial verses, has ten sections of verses. It explains that within the ten practices, each states the causes and effects of their own practice of the Dharma. Secondly, in terms of interpreting the meaning according to the text, within the thirteen and a half lines of scripture in the first section of the chapter, the meaning is divided into three parts: 1. Explaining the names of the Bodhisattvas and the corresponding causes and effects of cultivating in accordance with their positions. 2. Explaining the meaning of the distance of the Buddha-fields. 3. Explaining that the Bodhisattvas each have the same name, pervading everywhere. First, explaining the names of the Bodhisattvas and the corresponding causes and effects of cultivating in accordance with their positions. There are about ten kinds of causes and effects. First, Gongdelin (功德林, Bodhisattva's name) Bodhisattva, like in the ten dwelling positions, because he is first born into the family of the Buddha's wisdom, so the Bodhisattvas are named Fahui (法慧, Bodhisattva's name) and Caihui (財慧, Bodhisattva's name), etc. This position explains that from the practice of wisdom, the blessings and wisdom are vast and numerous, so it is named 'Lin' (forest). Moreover, 'Lin' means vast and numerous, covering and sheltering, adorned, and the trunk, branches, flowers, leaves, and fruits support each other. It explains that the Bodhisattvas of the ten practices adorn the branches of myriad practices with non-nature wisdom, and use great compassion as leaves to cover and transform all sentient beings, so that all their own and others' Bodhi flowers and fruits are fully developed. Just as rivers and lakes have forests, and many birds return; if a benevolent person has virtue, many people rely on him. Therefore, the Bodhisattvas of the ten practices are named 'Lin'. This corresponds to the gate of the Dana Paramita of the Joyful Practice. Just like the virtuous friend named Shanjian (善見, person's name) at the beginning of Shancai's (善財, person's name) ten practices, walking in the forest, is also similar to this. The country is named Sanyan (三眼, country's name), which explains that the title of the Buddha-fruit in this position is Eye. The world is named Qinhui (親慧, world's name), which explains that these ten practices are born from the Buddha's wisdom as a cause, and also often regard all sentient beings as close relatives. The Buddha-fruit is called Changzhuyan (常住眼, Buddha-fruit's name), because it is closely from...

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佛智慧生故所有知根利俗直令得其常住之智眼故。明自得如來智慧之眼所有利生亦令他得智眼故。明以如來智慧觀根利生之智即是當位佛果也。功德林。是表所行行之人。親慧世界。是當位所修行智慧之因。常住眼佛。是當位知根見解之果也。與根本智相應名常住眼佛。

第二慧林菩薩者。明智慧如林廣多義故。此是饒益行。以智慧饒益一切眾生令不迷故。行戒波羅蜜。此位以智慧為戒體故。如善財童子十行中善知識釋天主童子行戒波羅蜜以演算法相法印法即安置村營城邑吉兇之地。是智慧故。十住之中以法身為戒體。此十行之中以智慧為戒體故。慧林菩薩是修行之人。幢慧世界。是所修行之因。以慧為戒體。于生死中不傾動故。無勝眼佛。是所行之果。以慧眼知根余無勝故。

第三勝林菩薩者。此是無違逆之行。主忍波羅蜜。諸行之中忍行為最在行。無忍不成行也。故號勝林菩薩。如善財童子。於此位中善知識是優婆夷。名為具足。為忍波羅蜜總攝眾行。慈悲喜捨總在其中。明優婆夷者是表慈悲行也。素服被髮。是戒忍之相。處其一室。室開四門者。表慈育眾生四攝法也。十千侍女者。萬行具也。以一小器濟惠無窮者。表離慢自高四攝無限故。明一一波羅蜜互含容故。勝林菩薩。是行行之人。寶慧世界。

【現代漢語翻譯】 現代漢語譯本 佛陀的智慧產生，因此能夠了解眾生的根器，使他們能夠直接獲得常住的智慧之眼。因此，明白自己獲得如來的智慧之眼，也能使他人獲得智慧之眼。明白以如來的智慧觀察眾生的根器，就是證得當位的佛果。功德林（指菩薩名）。是表示所修行的菩薩。親慧世界（指佛土名）。是當位所修行的智慧之因。常住眼佛（指佛名）。是當位瞭解眾生根器和見解之果。與根本智相應，名為常住眼佛。

第二位是慧林菩薩（指菩薩名）。說明智慧如林般廣闊眾多。這是饒益眾生的修行。以智慧饒益一切眾生，使他們不迷惑。修行戒波羅蜜（持戒到彼岸）。此位以智慧為戒體。如善財童子在十行中的善知識釋天主童子，修行戒波羅蜜，以演算法、相法、印法來安置村莊、營地、城邑的吉兇之地。這是智慧的體現。十住之中以法身為戒體，而此十行之中以智慧為戒體。慧林菩薩是修行之人。幢慧世界（指佛土名）。是所修行的因。以慧為戒體，在生死中不傾動。無勝眼佛（指佛名）。是所行之果。以慧眼瞭解眾生根器，沒有比這更殊勝的了。

第三位是勝林菩薩（指菩薩名）。這是無違逆的修行。主修忍波羅蜜（忍辱到彼岸）。在各種修行中，忍辱最為重要。沒有忍辱，就無法成就修行。所以稱為勝林菩薩。如善財童子。在此位中，善知識是一位名叫具足的優婆夷（在家女居士）。她以忍波羅蜜總攝一切修行，慈悲喜捨都包含在其中。說明優婆夷是表示慈悲的修行。身穿素服，頭髮披散，是持戒忍辱的象徵。她住在一間屋子裡，屋子開了四扇門，表示用慈悲來養育眾生的四攝法（佈施、愛語、利行、同事）。十千侍女，表示萬行具足。用一個小小的器皿來救濟無窮的人，表示遠離傲慢自大，四攝法是無限的。說明每一個波羅蜜都互相包含。勝林菩薩是修行之人。寶慧世界（指佛土名）。

【English Translation】 English version Because the Buddha's wisdom arises, it enables the understanding of beings' faculties, directly leading them to attain the permanent eye of wisdom. Therefore, understanding that one has attained the Tathagata's (如來) [Thus Come One] eye of wisdom also enables others to attain the eye of wisdom. Understanding that observing beings' faculties with the Tathagata's wisdom is the attainment of the Buddha-fruit of that stage. Merit Forest (功德林) [name of a Bodhisattva] represents the Bodhisattva who practices. Intimate Wisdom World (親慧世界) [name of a Buddha-land] is the cause of the wisdom cultivated at that stage. Permanently Dwelling Eye Buddha (常住眼佛) [name of a Buddha] is the result of understanding beings' faculties and insights at that stage. Being in accordance with fundamental wisdom is called Permanently Dwelling Eye Buddha.

The second is Wisdom Forest Bodhisattva (慧林菩薩) [name of a Bodhisattva]. It explains that wisdom is as vast and numerous as a forest. This is the practice of benefiting beings. Benefiting all beings with wisdom, preventing them from being confused. Practicing the precept-paramita (戒波羅蜜) [perfection of morality]. At this stage, wisdom is the essence of precepts. For example, in the ten practices of Sudhana (善財童子) [a youth who sought enlightenment], the wise friend Shitianzhu Boy (釋天主童子) [name of a wise friend] practices the precept-paramita, using calculation methods, physiognomy, and mudras to determine auspicious and inauspicious locations for villages, camps, and cities. This is the manifestation of wisdom. Among the ten abodes, the Dharmakaya (法身) [Dharma body] is the essence of precepts, while in these ten practices, wisdom is the essence of precepts. Wisdom Forest Bodhisattva is the practitioner. Banner of Wisdom World (幢慧世界) [name of a Buddha-land] is the cause of the practice. With wisdom as the essence of precepts, one is not shaken in samsara (生死) [cycle of birth and death]. Unsurpassed Eye Buddha (無勝眼佛) [name of a Buddha] is the result of the practice. Understanding beings' faculties with the eye of wisdom, there is nothing more supreme.

The third is Supreme Forest Bodhisattva (勝林菩薩) [name of a Bodhisattva]. This is the practice of non-opposition. Mainly cultivating the patience-paramita (忍波羅蜜) [perfection of patience]. Among all practices, patience is the most important. Without patience, practice cannot be accomplished. Therefore, it is called Supreme Forest Bodhisattva. Like Sudhana. In this stage, the wise friend is an Upasika (優婆夷) [female lay practitioner] named Endowed (具足) [name of the Upasika]. She encompasses all practices with the patience-paramita, including loving-kindness, compassion, joy, and equanimity. It explains that the Upasika represents the practice of loving-kindness and compassion. Wearing plain clothes and with hair disheveled is a symbol of upholding precepts and patience. She lives in a room with four doors, representing the four means of embracing beings (四攝法) [giving, kind speech, beneficial action, identification] with loving-kindness. Ten thousand attendants represent the perfection of myriad practices. Using a small vessel to relieve infinite people represents being free from arrogance and the four means of embracing are limitless. It explains that each paramita contains each other. Supreme Forest Bodhisattva is the practitioner. Treasure of Wisdom World (寶慧世界) [name of a Buddha-land].

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是所修行之法。明以忍為眾行之寶。可貴重故。無住眼佛。即是忍中之佛果也。明雖行忍行而不念所行也。

第四無畏林菩薩者。明常行精進即于生死利人天之無畏也。主無屈撓行。為以智慧知時知法知根利物。不撓其事不滯其功故。如善財善知識明智居士。是此位中善知識也。為以明智利眾生。即行無屈撓故。住大興城。是精進義故。於市四衢道者。明饒益廣多無限利益故。須臾繫念作意方便故。仰視虛空隨所須物惠利眾生。皆從空下者。明智如空應智念故。空為智本。智不異空故。是故觀空總隨智現也。是故空者眾法之本。以此觀之。明一切功德總從空智而有。無畏林菩薩。是此位行行之人。勝慧世界。是修行之法。不動眼佛。是此位中之佛。果故明精進之位。不隨物變故。佛號不動眼故。于境不動名為精進。

第五慚愧林菩薩者。是無癡亂行。主禪波羅蜜。為具慚愧而行禪。為禪定發慧。即行無癡亂故。如善財善知識寶髻長者。是此位中善知識也。在於市中。明行中禪體鬧而恒寂。執善財手將詣所居之宅。明引接也。明於生死市中引接將詣所居智果故。明觀果知因。其宅寶嚴十層八門。院有八門。閣有十層。八門明八正道。十層之閣約十波羅蜜之報。一如十度之行從下向上排之。自具法則。至文方

【現代漢語翻譯】 現代漢語譯本：這是所修行的法門。闡明以忍辱為各種修行的珍寶，因為它非常可貴。『無住眼佛』（不住于相的佛）就是忍辱中的佛果。說明雖然修忍辱行，但不執著于所修之行。

『第四無畏林菩薩』（給予眾生無畏的菩薩）說明經常精進修行，就能在生死輪迴中利益人天，使他們無所畏懼。主導不屈不撓的修行，用智慧瞭解時機、瞭解佛法、瞭解眾生的根器，從而利益他們，不耽誤事情，不滯留功德。例如善財童子的善知識『明智居士』，就是此位階中的善知識。因為用明智來利益眾生，就是實行不屈不撓的修行。居住在大興城，象徵精進的意義。在城市四通八達的道路上，說明饒益廣大，利益無限。短暫地繫念、作意，用方便法門，仰視虛空，隨眾生所需給予惠利，所有東西都從空中降下，說明智慧如虛空，應合智慧的念頭。虛空是智慧的根本，智慧與虛空沒有分別。因此，觀空就能總括一切隨智慧顯現。所以，空是萬法之本。以此來觀察，說明一切功德都從空性的智慧而來。『無畏林菩薩』是此位階中修行之人。『勝慧世界』是修行的法門。『不動眼佛』（不為外境所動的佛）是此位階中的佛果，說明精進的位階，不隨外物變化，所以佛號為『不動眼』。對於外境不動搖，就叫做精進。

『第五慚愧林菩薩』（具有慚愧心的菩薩）是無癡亂的修行。主導禪定波羅蜜（Dhyana Paramita）。因為具備慚愧心而修禪定，通過禪定生髮智慧，就能實行無癡亂的修行。例如善財童子的善知識『寶髻長者』，就是此位階中的善知識。住在市場中，說明在修行中，禪的本體在喧鬧中保持恒常寂靜。拉著善財童子的手，將他帶到自己居住的宅邸，說明引導接引。說明在生死輪迴的市場中，引導接引，將他帶到自己居住的智慧之果。說明觀察果就能知道因。他的宅邸用寶物莊嚴，有十層樓閣，八個門。院子有八個門，樓閣有十層。八個門象徵八正道（Aryastanga-marga），十層樓閣象徵十波羅蜜（Dasa-paramita）的果報，就像十度的修行從下向上排列一樣，自然具備法則。到下文再詳細說明。

【English Translation】 English version: This is the Dharma (law, teaching) that is practiced. It elucidates that forbearance is the treasure of all practices, because it is precious. 'Non-Abiding Eye Buddha' (Buddha who does not dwell in appearances) is the Buddha-fruit within forbearance. It clarifies that although one practices forbearance, one does not cling to what is practiced.

'Fourth Fearless Forest Bodhisattva' (Bodhisattva who gives fearlessness to sentient beings) explains that constant diligent practice can benefit humans and devas (gods) in the cycle of birth and death, making them fearless. It presides over unyielding practice, using wisdom to understand the timing, understand the Dharma, and understand the faculties of sentient beings, thereby benefiting them, not delaying matters, and not lingering on merits. For example, Sudhana's (boy seeker of truth) good teacher, 'Wise Layman', is a good teacher in this position. Because using wisdom to benefit sentient beings is to practice unyielding practice. Residing in Great Flourishing City symbolizes the meaning of diligence. On the city's thoroughfares, it illustrates that the benefit is vast and the benefits are limitless. Briefly focusing the mind, paying attention, using skillful means, looking up at the empty sky, and bestowing benefits according to the needs of sentient beings, with everything descending from the sky, illustrates that wisdom is like the void, corresponding to thoughts of wisdom. The void is the root of wisdom, and wisdom is not different from the void. Therefore, contemplating the void encompasses everything that manifests with wisdom. Therefore, the void is the root of all Dharmas. Observing it in this way explains that all merits come from the wisdom of emptiness. 'Fearless Forest Bodhisattva' is the practitioner in this position. 'World of Superior Wisdom' is the Dharma of practice. 'Unmoving Eye Buddha' (Buddha who is not moved by external circumstances) is the Buddha-fruit in this position, explaining that the position of diligence does not change with external things, so the Buddha is named 'Unmoving Eye'. Being unmoved by external circumstances is called diligence.

'Fifth Shame and Humility Forest Bodhisattva' (Bodhisattva with a sense of shame and humility) is the practice of non-delusion. It presides over Dhyana Paramita (Perfection of Meditation). Because one possesses shame and humility and practices meditation, through meditation, wisdom arises, and one can practice non-delusion. For example, Sudhana's good teacher, 'Jeweled Crest Elder', is a good teacher in this position. Residing in the marketplace illustrates that in practice, the essence of meditation remains constantly tranquil amidst the noise. Taking Sudhana's hand and leading him to his residence illustrates guidance and reception. It explains that in the marketplace of birth and death, he guides and receives, leading him to the fruit of wisdom where he resides. It explains that observing the fruit allows one to know the cause. His residence is adorned with treasures, with ten-story pavilions and eight gates. The courtyard has eight gates, and the pavilions have ten stories. The eight gates symbolize the Eightfold Noble Path (Aryastanga-marga), and the ten-story pavilions symbolize the fruition of the Ten Paramitas (Dasa-paramita), just as the practice of the ten perfections is arranged from bottom to top, naturally possessing principles. More details will be explained in the following text.

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明。此約禪體總收萬行。慚愧林菩薩。是此位所修行之人。燈慧世界。是所行之法。為定能起慧明照物故。世界名燈也。天眼佛者。是此位佛果也。為定能凈諸根故號天眼佛。

第六精進林菩薩者。此是善現行。主般若波羅蜜門。為以般若善現眾行以益含生故。號精進林。如善財。此位中善知識號普眼長者。明初救身命。次施飲食。后與說法。一一隨根明智慧成就故。精進林是修行之人。金剛慧世界。是修行之法。明智慧能破煩惱名金剛故。解脫眼佛。是此位之佛果。

第七力林菩薩者。是無著行。主方便波羅蜜。明以方便處俗利生。同其行流。處世無著。成大悲行。是為力林也。以真入俗處纏不污。是故名為力林。如善財。此位善知識號無厭足王。為行大悲自化現身作諸不善。還自化其身追捉治罰。或斷命根苦當治之。令實眾生懼而斷惡。救護眾生愛而不捨。名無厭足。力林菩薩。是能修行之人。安樂慧世界。是所行之法。審諦眼佛。是此位果也。為此位是成大慈悲門故。名安樂世界。約安樂眾生得名。佛號審諦眼者。審知眾生應以何法化故。方始調伏。

第八行林菩薩者。是難得行。主愿波羅蜜。難得能得名為行林。此智位難可升故名難得行。如善財童子。此位善知識王名大光是。第八智隨大

【現代漢語翻譯】 現代漢語譯本：明。此指禪定之體總攝萬行。慚愧林菩薩（Xian Lin Bodhisattva），是此位所修行之人。燈慧世界（Deng Hui World），是所行之法，因為禪定能生起智慧，光明照亮萬物，所以世界名為燈。天眼佛（Tian Yan Buddha），是此位佛果，因為禪定能清凈諸根，所以號為天眼佛。 第六精進林菩薩（Jing Jin Lin Bodhisattva），這是善現行，主掌般若波羅蜜（Prajna Paramita）門，因為以般若智慧善巧地展現各種行為來利益眾生，所以號為精進林。例如善財童子（Sudhana），此位中的善知識號為普眼長者（Pu Yan Elder），說明最初救助身命，其次施捨飲食，然後給予說法，一一根據根器闡明智慧成就。精進林是修行之人，金剛慧世界（Jin Gang Hui World）是修行之法，說明智慧能破除煩惱，所以名為金剛。解脫眼佛（Jie Tuo Yan Buddha），是此位之佛果。 第七力林菩薩（Li Lin Bodhisattva），是無著行，主掌方便波羅蜜（Upaya Paramita），說明以方便法門在世俗中利益眾生，與他們同行同流，處世而無所執著，成就大悲行，這就是力林。以真理入世俗，處於纏縛而不被污染，因此名為力林。例如善財童子，此位善知識號為無厭足王（Wu Yan Zu King），因為行持大悲，自己化現身形作各種不善之事，然後又自己化身追捕懲罰，或者斷其命根，施加苦痛的懲治，使真實的眾生恐懼而斷除惡行，救護眾生，愛護而不捨棄，名為無厭足。力林菩薩是能修行之人，安樂慧世界（An Le Hui World）是所行之法，審諦眼佛（Shen Di Yan Buddha）是此位果位。因為此位是成就大慈悲門，所以名為安樂世界，是就安樂眾生而得名。佛號審諦眼，是審知眾生應該用什麼法來教化，然後才開始調伏。 第八行林菩薩（Xing Lin Bodhisattva），是難得行，主掌愿波羅蜜（Pranidhana Paramita）。難得而能得到，名為行林。此智慧之位難以升進，所以名為難得行。例如善財童子，此位善知識王名為大光，是第八智隨大

【English Translation】 English version: Bright. This refers to the essence of Dhyana (Zen) encompassing all practices. Xian Lin Bodhisattva (Shame Forest Bodhisattva), is the practitioner in this stage. Deng Hui World (Lamp of Wisdom World), is the Dharma practiced, because Dhyana can generate wisdom, and its light illuminates all things, hence the world is named 'Lamp'. Tian Yan Buddha (Heavenly Eye Buddha), is the Buddha-fruit of this stage, because Dhyana can purify all the senses, hence the title 'Heavenly Eye Buddha'. The sixth, Jing Jin Lin Bodhisattva (Vigor Forest Bodhisattva), this is the practice of skillful manifestation, presiding over the Prajna Paramita (Perfection of Wisdom) gate, because with Prajna wisdom, various actions are skillfully manifested to benefit sentient beings, hence the title 'Vigor Forest'. For example, Sudhana (Good Wealth), the wise teacher in this stage is named Pu Yan Elder (Universal Eye Elder), illustrating that initially life is saved, then food and drink are given, and afterwards the Dharma is taught, each according to the capacity, clarifying the accomplishment of wisdom. Jing Jin Lin is the practitioner, Jin Gang Hui World (Diamond Wisdom World) is the Dharma practiced, illustrating that wisdom can break through afflictions, hence the name 'Diamond'. Jie Tuo Yan Buddha (Liberation Eye Buddha), is the Buddha-fruit of this stage. The seventh, Li Lin Bodhisattva (Power Forest Bodhisattva), is the practice of non-attachment, presiding over the Upaya Paramita (Perfection of Skillful Means), illustrating that with skillful means, sentient beings are benefited in the mundane world, walking and flowing with them, dwelling in the world without attachment, accomplishing the practice of great compassion, this is the Power Forest. Entering the mundane world with truth, dwelling in entanglement without being defiled, therefore it is named Power Forest. For example, Sudhana, the wise teacher in this stage is named Wu Yan Zu King (Never Satisfied King), because practicing great compassion, he transforms himself to perform various unwholesome deeds, and then transforms himself to pursue, capture, and punish, or sever their life roots, inflicting painful punishments, causing real sentient beings to fear and cut off evil deeds, protecting sentient beings, loving without abandoning, hence the name 'Never Satisfied'. Li Lin Bodhisattva is the practitioner, An Le Hui World (Peace and Joy Wisdom World) is the Dharma practiced, Shen Di Yan Buddha (Examining Truth Eye Buddha) is the Buddha-fruit of this stage. Because this stage is the accomplishment of the great compassion gate, hence the name 'Peace and Joy World', named in terms of bringing peace and joy to sentient beings. The Buddha is named 'Examining Truth Eye', because he examines and knows which Dharma should be used to teach sentient beings, and then begins to tame them. The eighth, Xing Lin Bodhisattva (Practice Forest Bodhisattva), is the practice of being difficult to attain, presiding over the Pranidhana Paramita (Perfection of Vows). Being difficult to attain yet able to attain, is named Practice Forest. This wisdom stage is difficult to ascend, hence the name 'Practice of being difficult to attain'. For example, Sudhana, the wise teacher king in this stage is named Da Guang (Great Light), is the eighth wisdom follows great

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愿滿眾生意行大饒益。普施眾生世間樂具。一切智寶悉皆施之。行林菩薩。是能行之人。日慧世界是所修之法。此位智體增明。世界名日慧。明相眼佛。是此位之果。為此位智體增明。佛果號明相眼。

第九覺林菩薩者。是善法行。主力波羅蜜。如善財此位善知識號不動優婆夷。是第九法師位。何故為女身。為明處法師位時貞潔慈悲柔軟。以女表之。此女發心已經閻浮提微塵劫。自發心來。心無一念五欲之想。明貞潔堅固慈悲柔軟。是法師之德也。是故此菩薩號曰覺林。主力波羅蜜。覺林菩薩是行行之人。凈慧世界是修行之法。最上眼佛是所修行之果。為智慧凈故佛號最上眼。

第十智林菩薩者。是真實慧行故。主智波羅蜜。在此名位相似可知。如善財。此位善知識號出家外道。名為遍行。明得智自在能同邪見攝諸邪見。云三千之境九十六種外道我皆為之。智林菩薩。是所修行之人。梵慧世界。是所修之法。紺青眼佛。是此位之果。紺青是十行之智。一終之滿明凈照燭之極故。

第二釋剎土遠近之意。經云。十方各有一大菩薩。一一各與佛剎微塵數菩薩俱。從十萬佛剎微塵數國土之外諸世界中而來集會者。十住云百剎微塵。此位云十萬者。明升進智慧之增廣。迷心及諸境為塵之量。迷執所居名之為

【現代漢語翻譯】 現代漢語譯本 愿（願望）圓滿所有眾生的意願，行廣大饒益之事。普遍施予眾生世間的快樂器具。一切智慧之寶全部施捨。行林菩薩，是能夠實行此行之人。日慧世界，是所修習的法門。此位階的智慧本體增進光明。世界名為日慧。明相眼佛（佛名），是此位階所證得的果位。為此位階的智慧本體增進光明，佛果號為明相眼。 第九覺林菩薩，是行善法之人，主修力波羅蜜（power pāramitā，力量到彼岸）。例如善財童子在此位階所參訪的善知識名為不動優婆夷（Immovable Upasika，不動的女居士）。這是第九法師位。為何示現為女身？爲了表明處於法師位時貞潔、慈悲、柔軟。以女性來象徵。此女發心已經歷閻浮提（Jambudvipa，我們所居住的這個世界）微塵劫。自從發心以來，心中沒有一念五欲（five desires，色、聲、香、味、觸）之想。表明貞潔堅固、慈悲柔軟，是法師的德行。因此，這位菩薩號為覺林，主修力波羅蜜。覺林菩薩是實行此行之人。凈慧世界，是所修行的法門。最上眼佛，是所修行的果位。因為智慧清凈的緣故，佛號為最上眼。 第十智林菩薩，是真實智慧之行，所以主修智波羅蜜（wisdom pāramitā，智慧到彼岸）。在此名位，相似之處可以推知。例如善財童子，此位階所參訪的善知識號為出家外道，名為遍行。表明獲得智慧自在，能夠與邪見相同，從而懾服各種邪見。說『三千大千世界中的九十六種外道，我都曾做過』。智林菩薩，是所修行之人。梵慧世界，是所修習的法門。紺青眼佛，是此位階所證得的果位。紺青是十行之智，一終之滿，明凈照燭到了極點。 第二，解釋剎土遠近的含義。經文說：『十方各有一大菩薩，每一位都與佛剎微塵數菩薩在一起，從十萬佛剎微塵數國土之外的諸世界中而來』。十住位說的是百剎微塵，此位說的是十萬，表明升進智慧的增廣。迷失的心以及各種境界，如同微塵的數量。迷戀執著所居住的地方，稱之為...

【English Translation】 English version May (the aspiration) fulfill the intentions of all sentient beings, performing great acts of benefit. Universally bestow upon sentient beings the instruments of worldly happiness. Bestow all treasures of perfect wisdom. The 行林 Bodhisattva (Forest of Actions Bodhisattva) is the one who can perform these actions. The 日慧 World (Sun Wisdom World) is the Dharma to be cultivated. In this stage, the essence of wisdom increases in brightness. The world is named 日慧 (Sun Wisdom). The 明相眼 Buddha (Bright Appearance Eye Buddha) is the fruit attained in this stage. Because the essence of wisdom increases in brightness in this stage, the Buddha fruit is named 明相眼 (Bright Appearance Eye). The Ninth 覺林 Bodhisattva (Awakening Forest Bodhisattva) is the one who practices good Dharma, primarily cultivating the Power Pāramitā (power pāramitā). For example, the good advisor that Sudhana (善財童子) visits in this stage is named 不動優婆夷 (Immovable Upasika). This is the ninth Dharma Master position. Why does she appear as a female? To illustrate that in the Dharma Master position, she is chaste, compassionate, and gentle. The female form symbolizes this. This woman has generated the aspiration for as many kalpas as there are dust motes in Jambudvipa (閻浮提). Since generating this aspiration, her mind has not had a single thought of the five desires (五欲). This demonstrates that chastity is firm, compassion is gentle. These are the virtues of a Dharma Master. Therefore, this Bodhisattva is named 覺林 (Awakening Forest), primarily cultivating the Power Pāramitā. The 覺林 Bodhisattva (Awakening Forest Bodhisattva) is the one who performs these actions. The 凈慧 World (Pure Wisdom World) is the Dharma to be cultivated. The 最上眼 Buddha (Supreme Eye Buddha) is the fruit attained through this cultivation. Because of the purity of wisdom, the Buddha is named 最上眼 (Supreme Eye). The Tenth 智林 Bodhisattva (Wisdom Forest Bodhisattva) is the one who practices true wisdom, therefore primarily cultivating the Wisdom Pāramitā (wisdom pāramitā). In this position, similarities can be inferred. For example, the good advisor that Sudhana (善財童子) visits in this stage is named an ascetic of other ways, named 遍行 (Universally Traveling). This demonstrates that he has attained wisdom freely, able to be the same as wrong views, thereby subduing all wrong views. He says, 'I have been all ninety-six kinds of other ways in the three thousand great thousand worlds.' The 智林 Bodhisattva (Wisdom Forest Bodhisattva) is the one who performs these actions. The 梵慧 World (Brahma Wisdom World) is the Dharma to be cultivated. The 紺青眼 Buddha (Dark Blue Eye Buddha) is the fruit attained in this stage. Dark blue is the wisdom of the ten practices, the fulfillment of one end, the ultimate in brightness and illumination. Secondly, explaining the meaning of the distance of the Buddha lands. The sutra says: 'In each of the ten directions, there is a great Bodhisattva, each accompanied by Bodhisattvas as numerous as dust motes in a Buddha land, coming from worlds beyond hundreds of thousands of Buddha land dust mote number of lands.' The Ten Dwellings position speaks of hundreds of Buddha land dust motes, while this position speaks of hundreds of thousands, indicating the increase and expansion of advancing wisdom. The deluded mind and all realms are like the quantity of dust motes. Being attached to the place where one dwells is called...

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國。心隨境轉名之為諸國土之外。執亡智契名之為來。明智遍周境無不達同號菩薩。一一菩薩例然。總明達迷智遍。

第三釋菩薩各各同號遍周者。明心迷諸境塵表無明廣多故。心悟智通遐周剎海。一切種智無不同其見。故即各各名號遍周。明迷時無境不惑。悟已無境不智。是諸菩薩已下頂禮佛足明致敬。升座化座摩尼藏。表十行處生死而化眾生行常無垢故。摩尼藏者。離垢寶也。藏者含藏義。師子者。無畏也。此明凡夫行有染聖行無垢也。師子依主立名故。總明修行者智德所行之法。爾時世尊從兩足上放百千億光明者。十信足下輪中放光。十住足指端放光。此十行之中足趺上放光者明次第隨位升進。表法光從十千百千百千億妙色光明總明隨位升進也。凡足下足指端足趺上。總不離所行之行也。自此長行已下有十段頌文。是十林菩薩各各自頌當位所修行之法。以此十法共成一行。如是一一行中皆具十行。各各隨自行位中名目下義。即是所贊之法。如文具明。已下如名之義。各嘆當位所行之法。達名知法可知。

新華嚴經論卷第十八 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第十九

長者李通玄撰

十行品第二十一

將釋此品約作三門分別。一釋品

【現代漢語翻譯】 現代漢語譯本：

『國』（指國土，Buddha-kṣetra）。心隨外境變化，就稱之為諸國土之外。執著于迷失的智慧，就稱之為『來』。明智通達周遍，沒有哪個境界不能通達，都同樣被稱為菩薩（Bodhisattva，覺有情）。每一位菩薩都是如此，總的來說就是通達迷與智的周遍。

第三，解釋菩薩各自同號遍周的原因。說明心迷於諸境塵，外在表現爲無明廣多。心一旦覺悟，智慧就能通達遙遠的剎海。一切種智沒有不同於他們的見解，因此各自的名號都能周遍。說明迷惑時沒有哪個境界不迷惑，覺悟后沒有哪個境界不智慧。這些菩薩以下頂禮佛足，表明致敬。升座化座摩尼藏（Maṇi-garbha，如意寶藏），表示十行處於生死之中，但教化眾生的行為卻始終沒有污垢。摩尼藏，就是離垢寶。『藏』有含藏之義。師子（Siṃha，獅子），表示無畏。這說明凡夫的行為有染污，聖人的行為沒有污垢。師子依主立名，因此總的來說修行者智慧德行所行之法。這時，世尊從兩足上放出百千億光明，十信從足下輪中放光，十住從足指端放光。這十行之中，從足趺上放光，表明次第隨位升進。表示法光從十千百千百千億妙色光明，總的來說是隨位升進。無論是足下、足指端還是足趺上，都離不開所行之行。從此長行以下有十段頌文，是十林菩薩各自頌揚自己所處的地位所修行的法。這十法共同構成一行，像這樣每一行中都具備十行，各自隨著自己所修行的地位，在名目下解釋意義，就是所讚歎的法，如經文具體說明。以下如名之義，各自讚嘆自己所處地位所修行的法。通達名稱，了解法，就可以知道了。

《新華嚴經論》卷第十八 大正藏第36冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第十九

長者李通玄撰

十行品第二十一

將要解釋此品，大約分為三門來分別。一、解釋品名

【English Translation】 English version:

『Guo』 (國, refers to Buddha-kṣetra, a Buddha-field). When the mind changes with external circumstances, it is called being 『outside of all Buddha-fields.』 Attachment to lost wisdom is called 『coming.』 When clear wisdom pervades everywhere, and there is no realm that is not understood, all are equally called Bodhisattvas (Bodhisattva, sentient beings seeking enlightenment). Each Bodhisattva is like this, generally speaking, it is the pervasion of understanding delusion and wisdom.

Third, explaining why the Bodhisattvas each have the same title that pervades everywhere. It explains that the mind is deluded by all realms and dust, and outwardly manifests as ignorance that is vast and abundant. Once the mind is enlightened, wisdom can penetrate distant Buddha-lands. All kinds of wisdom are no different from their views, therefore each of their names can pervade everywhere. It explains that when deluded, there is no realm that is not deluded; once enlightened, there is no realm that is not wise. These Bodhisattvas below prostrate at the Buddha's feet, indicating respect. Ascending the seat and transforming the seat into a Maṇi-garbha (摩尼藏, jewel store), represents the ten practices being in the midst of birth and death, but the act of transforming sentient beings is always without defilement. Maṇi-garbha is a jewel free from defilement. 『Garbha』 means containing. Siṃha (師子, lion) represents fearlessness. This explains that the actions of ordinary people are defiled, while the actions of sages are without defilement. The lion establishes its name based on its master, therefore, generally speaking, it is the Dharma practiced by the wisdom and virtue of the practitioner. At this time, the World Honored One emitted hundreds of thousands of millions of lights from both feet, the ten faiths emitted light from the wheel under the feet, and the ten dwellings emitted light from the tips of the toes. Among these ten practices, emitting light from the instep of the foot indicates gradual advancement according to position. It indicates that the light of the Dharma comes from ten thousand, hundred thousand, hundred thousand million wonderful colored lights, generally speaking, it is gradual advancement according to position. Whether it is under the foot, the tip of the toe, or the instep of the foot, it is inseparable from the practice being performed. From this long passage onwards, there are ten sections of verses, which are the ten Lin Bodhisattvas each praising the Dharma they practice in their respective positions. These ten Dharmas together form one practice, and in each practice, there are ten practices. Each follows their own practice position, and explains the meaning under the name, which is the Dharma being praised, as the text specifically explains. Below, according to the meaning of the name, each praises the Dharma they practice in their respective positions. Understanding the name and understanding the Dharma, one can know.

New Avataṃsaka Sūtra Commentary, Volume 18 T36, No. 1739 New Avataṃsaka Sūtra Commentary

New Avataṃsaka Sūtra Commentary, Volume 19

Written by Elder Li Tongxuan

Chapter 21: The Ten Practices

To explain this chapter, we will roughly divide it into three sections. First, explaining the title of the chapter.

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名目。二釋品來意。三隨文釋義。

一釋品名目者。此品正說十種行門。名為十行品。

二釋品來意者。此夜摩天宮本意。說十行品為表。此天蓮華開為晝合為夜。為此天天光自相照。及無有日月。但看蓮華開合而辨晝夜。名為時分天。夜摩者梵語也。如此位菩薩知眾生心欲開發時。應時接引。未應度者與作得度因緣。以此處而表之。故於此處說十種行門。前之兩品且明至此天處而稱歎之。此一品正說十行之門故。是故此品須來。明前之十住猶依須彌之頂。此之十行依空。所行錶行無著也。

三隨文解釋者。于中約分為二。一長科經意。二隨文解說。第一長科經意者。此之一品經約作十四段長科。第一爾時已下至是為十有二十五行經。明同號功德林佛共加持功德林菩薩正說十行分。第二佛子已下至第一歡喜行有四十三行經。明正說初歡喜行之法門。第三佛子已下至第二饒益行有四十二行經。明饒益行。如是上下總一品通偈頌有十四段經。末後兩段長行。初一段動地興供分。次一段功德林觀眾說頌分。次二百二行經。說頌嘆法分。一品上下總通為十四段。如經自有分劑。不煩科文。如從初同號佛加持分中約有四門分別。一明三昧名。二明同號佛數。三明同號諸佛所加。四明諸佛所以共入定菩薩同號。

【現代漢語翻譯】 現代漢語譯本 名目。二、解釋此品的來意。三、隨文解釋經文的意義。

一、解釋品名：此品主要講述十種修行法門，因此名為『十行品』。

二、解釋此品的來意：此夜摩天宮的本意是，宣說『十行品』是爲了表法。此天界的蓮花開放為晝，閉合為夜。因為此天界的天光互相照耀，並且沒有日月，只能通過蓮花的開合來分辨晝夜，所以稱為『時分天』。『夜摩』是梵語（Yama）。如同此地的菩薩知道眾生心意，想要開發時，就及時接引；對於尚未得度的眾生，則為他們創造得度的因緣。因此用這個地方來表法，所以在此處宣說十種修行法門。前面的兩品只是說明到達此天界，並進行稱讚。而此品正是宣說十行之門，所以此品必須出現。說明前面的十住位階仍然依靠須彌山頂，而這十行位階則依靠虛空，所修之行表示沒有執著。

三、隨文解釋：其中大致分為兩部分：一、長科經意；二、隨文解說。第一部分，長科經意，此品經文大致分為十四段長科。第一段，從『爾時』以下，到『是為十有二十五行經』，說明同號功德林佛共同加持功德林菩薩，正式宣說十行部分。第二段，從『佛子』以下，到『第一歡喜行有四十三行經』，說明正式宣說初歡喜行的法門。第三段，從『佛子』以下，到『第二饒益行有四十二行經』，說明饒益行。像這樣上下總共一品，包含偈頌，共有十四段經文。最後兩段是長行，第一段是動地興供分，第二段是功德林觀眾說頌分，共有二百零二行經文，宣說頌歌讚歎佛法。一品上下總共分為十四段，如同經文自身的分際，不需要再進行科文。如同從最初同號佛加持部分中，大致有四門分別：一、說明三昧（Samadhi）的名稱；二、說明同號佛的數量；三、說明同號諸佛所加持的對象；四、說明諸佛共同入定，菩薩也同號的原因。

【English Translation】 English version Nomenclature. 2. Explanation of the purpose of the chapter. 3. Explanation of the meaning of the text.

1. Explanation of the chapter title: This chapter mainly discusses the ten practices, hence the name 'Ten Practices Chapter'.

2. Explanation of the purpose of the chapter: The original intention of this Trayastrimsa Heaven palace is that the 'Ten Practices Chapter' is expounded to represent the Dharma. The lotus flowers in this heaven open during the day and close at night. Because the light in this heaven shines on each other, and there are no sun or moon, one can only distinguish day and night by the opening and closing of the lotus flowers, so it is called 'Time Division Heaven'. 'Yama' is a Sanskrit (Yama) term. It is like the Bodhisattvas in this place who know the minds of sentient beings, and when they want to develop, they guide them in time; for those who have not yet attained liberation, they create the conditions for them to attain liberation. Therefore, this place is used to represent the Dharma, so the ten practices are expounded here. The previous two chapters only explain the arrival at this heaven and praise it. This chapter is precisely about expounding the ten practices, so this chapter must appear. It explains that the previous ten abodes still rely on the summit of Mount Sumeru (Sumeru), while these ten practices rely on emptiness, and the practices performed represent non-attachment.

3. Explanation of the text: It is roughly divided into two parts: 1. A general outline of the meaning of the sutra; 2. Explanation of the text. The first part, a general outline of the meaning of the sutra, this chapter is roughly divided into fourteen long sections. The first section, from 'At that time' to 'These are twenty-five lines of sutra', explains that the Buddhas with the same name, Merit Cloud, jointly bless the Bodhisattva Merit Cloud, and formally expound the ten practices. The second section, from 'Buddha-son' to 'The first Joyful Practice has forty-three lines of sutra', explains the formal exposition of the Dharma of the first Joyful Practice. The third section, from 'Buddha-son' to 'The second Beneficial Practice has forty-two lines of sutra', explains the Beneficial Practice. Like this, the entire chapter, including the verses, has a total of fourteen sections of sutra. The last two sections are prose, the first section is the Earth-Shaking Offering section, and the second section is the Merit Cloud assembly reciting verses section, with a total of two hundred and two lines of sutra, expounding the verses praising the Dharma. The entire chapter is divided into fourteen sections, just like the divisions within the sutra itself, so there is no need to divide it further. Like from the initial section of the Buddhas with the same name bestowing blessings, there are roughly four aspects to distinguish: 1. Explaining the name of the Samadhi (Samadhi); 2. Explaining the number of Buddhas with the same name; 3. Explaining the objects blessed by the Buddhas with the same name; 4. Explaining the reason why the Buddhas jointly enter Samadhi and the Bodhisattvas also have the same name.

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第一明三昧名者。何以名善思惟三昧。三昧者。云離沉掉。定之異名。且約禪定中有四種禪。一愚夫所行禪。二觀察義禪。三念真如禪。四如來禪。今云善思惟三昧者。是觀察義禪。為審定其法善須觀察。正念思惟安立法門。為後學者而作法則故。第二同號佛數者。舉萬佛剎微塵數佛皆號功德林。與入定者而同其號。明若迷其心境無明與無限剎塵不殊。若了達心原智慧功德等十方而無盡。以自一心洞曉與法界福智無差。今此菩薩入此定門。以與一切諸佛契同福慧。遂得同號佛來加持。明與十方諸佛智慧解行同故。福德功德同故。第三明同號佛來加者。有六種加。一以言加。以言嘆譽故二毗盧遮那願力加。乘往愿故。三毗盧遮那神力加。契佛神力故。四諸菩薩眾善根加。同善根故。五諸佛與智加。得十種無礙智故。六諸佛以手摩頂加。安慰許說法故。已下明功德林菩薩即從定起正說十種行門。如下十種行中以十波羅蜜為體。

第一歡喜行以檀波羅蜜為體。有四十三行經。分為五段。第一佛子何等為歡喜行已下至令一切眾生歡喜愛樂有九行半經。明行檀波羅蜜學佛所有修行分。第二隨諸方土有貧乏處已下至不違一切眾生之心有十行半經。明此位菩薩見貧乏之處誓願生彼富貴家悉舍資財及以身命饒益分。第三又作是念

【現代漢語翻譯】 現代漢語譯本 第一，關於『第一明三昧』的名稱，為什麼稱之為『善思惟三昧』？『三昧』是指遠離昏沉和掉舉，是『定』的另一種稱謂。這裡暫且依據禪定，其中有四種禪：一是凡夫所修行的禪，二是觀察義理的禪，三是憶念真如的禪，四是如來禪。現在所說的『善思惟三昧』，是屬於觀察義理的禪。爲了審定其法，需要善於觀察，以正念思惟安立法門，為後來的學習者樹立法則。 第二，關於『同號佛數』，舉例說明像萬佛剎土那樣多的微塵數目的佛，都名為功德林（name of a Bodhisattva）。這是與入定者擁有相同的名號，說明如果迷惑於心境，那麼無明就與無限剎土的微塵沒有區別。如果了達心性的本源，那麼智慧功德就等同於十方而沒有窮盡。因為以自己的一顆心洞察曉悟，就與法界的福德智慧沒有差別。現在這位菩薩進入此定門，就與一切諸佛契合相同福慧，於是得到同號佛的加持，說明與十方諸佛的智慧、理解和修行相同，福德功德相同。 第三，關於『同號佛來加』，有六種加持：一是以言語加持，用言語讚歎稱譽；二是毗盧遮那佛（Vairocana Buddha）的願力加持，憑藉往昔的願力；三是毗盧遮那佛的神力加持，契合佛的神力；四是諸菩薩眾的善根加持，因為具有相同的善根；五是諸佛給予智慧加持，獲得十種無礙智；六是諸佛用手摩頂加持，安慰並允許說法。下面說明功德林菩薩（Gongdelin Bodhisattva）即從定中起身，正式宣說十種行門。下面的十種行中，以十波羅蜜（ten pāramitās）為本體。 第一，歡喜行以檀波羅蜜（dāna pāramitā）為本體。有四十三行經，分為五段。第一段，『佛子，何等為歡喜行』以下，到『令一切眾生歡喜愛樂』，有九行半經。說明修行檀波羅蜜，學習佛的所有修行部分。第二段，『隨諸方土有貧乏處』以下，到『不違一切眾生之心』，有十行半經。說明此位菩薩見到貧乏的地方，發誓愿往生到富貴人家，全部捨棄資財以及身命，饒益眾生。

【English Translation】 English version First, regarding the name 'First Illumination Samadhi', why is it called 'Good Contemplation Samadhi'? 'Samadhi' refers to being free from dullness and agitation, and is another term for 'Dhyana' (meditation). Here, based on Dhyana, there are four types of Dhyana: first, the Dhyana practiced by ordinary people; second, the Dhyana of observing meaning; third, the Dhyana of contemplating Suchness; and fourth, the Tathagata Dhyana. The 'Good Contemplation Samadhi' mentioned now belongs to the Dhyana of observing meaning. In order to examine its Dharma, one needs to be good at observing, using right mindfulness to contemplate and establish Dharma gates, setting a standard for later learners. Second, regarding the 'Number of Buddhas with the Same Name', it illustrates that Buddhas as numerous as the dust particles in myriad Buddha lands are all named Gongdelin (name of a Bodhisattva). This is having the same name as those who enter Samadhi, indicating that if one is deluded by the mind and its objects, then ignorance is no different from the countless dust particles in infinite lands. If one understands the origin of the mind, then wisdom and merit are equal to the ten directions and are inexhaustible. Because one understands with one's own mind, there is no difference between the blessings and wisdom of the Dharma realm. Now, this Bodhisattva enters this Samadhi gate, and is in harmony with all Buddhas in terms of blessings and wisdom, thus receiving the blessings of Buddhas with the same name, indicating that they are the same as the Buddhas of the ten directions in wisdom, understanding, and practice, and the same in blessings and merit. Third, regarding 'Buddhas with the Same Name Come to Bless', there are six types of blessings: first, blessing with words, praising and commending with words; second, the power of Vairocana Buddha's (Vairocana Buddha) vows, relying on past vows; third, the power of Vairocana Buddha's spiritual power, in harmony with the Buddha's spiritual power; fourth, the blessings of the good roots of all Bodhisattvas, because they have the same good roots; fifth, the Buddhas give the blessing of wisdom, obtaining the ten unobstructed wisdoms; sixth, the Buddhas bless by patting the head with their hands, comforting and allowing the teaching of the Dharma. Below, it explains that Gongdelin Bodhisattva (Gongdelin Bodhisattva) arises from Samadhi and formally proclaims the ten practices. Among the following ten practices, the ten pāramitās (ten pāramitās) are the essence. First, the Joyful Practice takes dāna pāramitā (dāna pāramitā) as its essence. There are forty-three lines of scripture, divided into five sections. The first section, from 'What is the Joyful Practice, Buddha's son' to 'Making all sentient beings joyful and happy', has nine and a half lines of scripture. It explains the practice of dāna pāramitā, learning all the practices of the Buddha. The second section, from 'Wherever there are places of poverty in all directions' to 'Not going against the minds of all sentient beings', has ten and a half lines of scripture. It explains that this Bodhisattva, seeing places of poverty, vows to be reborn into wealthy families, giving up all wealth and life to benefit sentient beings.

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已下至三藐三菩提有八行半經。明菩薩于飢餓劫中作廣大身舍之濟乏分。第四從菩薩如是已下至不見大果不見小果有六行半經。明知真無想分。補特伽羅想。此曰數數取趣。摩納婆想者。此曰少年。亦曰儒童。意云不分別善惡老少悉皆施與。第五從爾時菩薩觀去來今已下至第一歡喜行有七行半經。明觀眾生不堅固身求堅固身令永安隱分。

第二饒益行以戒波羅蜜為體。有四十二行經。分為五段。一佛子何等為菩薩饒益行已下至得佛所贊平等正法有六行經。明於五塵境界不著分。二菩薩如是持凈戒時已下至一切智心有八行經。明魔將天女不能惑亂分。三佛子已下至無餘涅槃有八行經。明菩薩不以五欲惱眾生分。四何以故已下至令他快樂有十三行經。明善自調伏方能說法令他得樂分。五佛子已下至饒益行有六行經。明得離世間行入甚深智慧分。

第三無違逆行以忍波羅蜜為體。有三十行經。分為三段。一佛子已下至忍辱柔和有五行半經。明不害自他忍辱柔和分。二佛子已下至令他心得清凈有十三行半經。明菩薩身語加害堪忍分。三菩薩爾時已下至無違逆行有十行半經。明菩薩觀空成忍分。

第四無屈撓行以精進波羅蜜為體。有三十七行半經。分為三段。一佛子已下至一切佛法句義故而行精進有二十二行

半經。明菩薩不求世利為求佛一切智故行精進分。二佛子菩薩摩訶薩已下至答言我能有六行經。明菩薩為眾生入地獄受苦無辭勞分。三設復有人已下至無屈撓行有八行半經。明菩薩為饒益眾生故多劫受苦不辭勞分。

第五離癡亂行以禪波羅蜜為體。有四十九行經。分為六段。一佛子已下至修菩薩行心無癡亂有十行經明以正念于隨生死中利生無亂分。二此菩薩已下至心常憶念無有間斷有九行半經。明菩薩聞持正念不亂分。三何以故已下至未曾一念心有散亂有七行半經。明以正念於好惡音聲無散亂分。四所謂正念不亂已下至而不能壞此菩薩心有八行半經。明聞法及利生無餘障分。五菩薩入三昧中已下至無差別有五行經。明觀聲無體堪忍分。六菩薩如是成就寂靜身語意行已下至離癡亂行有九行半經。明身口意凈堪入諸法不離一性分。

第六善現行以般若波羅蜜為體。有四十行半經。分為四段。一佛子已下至方便示現生相有十行半經。明智性之無性示現方便現生分。二佛子已下至與一切眾生作所依處有十行經。明菩薩達心境一切法無性無依而教化眾生與作依處分。三菩薩爾時已下至不行正道有十一行經。明念度眾生分。四菩薩如是觀諸眾生已下至善現行有九行經。明度眾生未盡不取自證涅槃分。

第七無著

【現代漢語翻譯】 半經（Half Sutra）。明菩薩不求世利，為求佛一切智故行精進分。二、佛子菩薩摩訶薩（Buddha's son, great Bodhisattva）已下至答言我能有六行經。明菩薩為眾生入地獄受苦無辭勞分。三、設復有人已下至無屈撓行有八行半經。明菩薩為饒益眾生故多劫受苦不辭勞分。

第五、離癡亂行以禪波羅蜜（Dhyana Paramita, perfection of meditation）為體。有四十九行經。分為六段。一、佛子已下至修菩薩行心無癡亂有十行經，明以正念于隨生死中利生無亂分。二、此菩薩已下至心常憶念無有間斷有九行半經。明菩薩聞持正念不亂分。三、何以故已下至未曾一念心有散亂有七行半經。明以正念於好惡音聲無散亂分。四、所謂正念不亂已下至而不能壞此菩薩心有八行半經。明聞法及利生無餘障分。五、菩薩入三昧（Samadhi, meditative consciousness）中已下至無差別有五行經。明觀聲無體堪忍分。六、菩薩如是成就寂靜身語意行已下至離癡亂行有九行半經。明身口意凈堪入諸法不離一性分。

第六、善現行以般若波羅蜜（Prajna Paramita, perfection of wisdom）為體。有四十行半經。分為四段。一、佛子已下至方便示現生相有十行半經。明智性之無性示現方便現生分。二、佛子已下至與一切眾生作所依處有十行經。明菩薩達心境一切法無性無依而教化眾生與作依處分。三、菩薩爾時已下至不行正道有十一行經。明念度眾生分。四、菩薩如是觀諸眾生已下至善現行有九行經。明度眾生未盡不取自證涅槃（Nirvana, enlightenment）分。

第七、無著

【English Translation】 Half Sutra. Explains that Bodhisattvas do not seek worldly benefits but practice diligently to attain the Buddha's omniscience. Second, from 'Buddha's son, Bodhisattva-Mahasattva (Buddha's son, great Bodhisattva)' down to 'I can practice the six conducts.' Explains that Bodhisattvas enter hell to suffer for sentient beings without complaint. Third, from 'Suppose there is someone' down to 'unyielding conduct,' there are eight and a half lines of sutra. Explains that Bodhisattvas endure suffering for many kalpas (aeons) to benefit sentient beings without complaint.

Fifth, the conduct of being free from delusion and confusion takes Dhyana Paramita (Dhyana Paramita, perfection of meditation) as its essence. There are forty-nine lines of sutra, divided into six sections. First, from 'Buddha's son' down to 'cultivating the Bodhisattva path without delusion and confusion,' there are ten lines of sutra, explaining that with right mindfulness, one benefits sentient beings in the cycle of birth and death without confusion. Second, from 'This Bodhisattva' down to 'constantly remembering without interruption,' there are nine and a half lines of sutra, explaining that Bodhisattvas uphold right mindfulness without confusion. Third, from 'Why is this so?' down to 'never having a moment of mental distraction,' there are seven and a half lines of sutra, explaining that with right mindfulness, one is not distracted by pleasant or unpleasant sounds. Fourth, from 'So-called right mindfulness without confusion' down to 'and cannot destroy this Bodhisattva's mind,' there are eight and a half lines of sutra, explaining that there are no obstacles to hearing the Dharma and benefiting sentient beings. Fifth, from 'Bodhisattvas entering Samadhi (Samadhi, meditative consciousness)' down to 'without difference,' there are five lines of sutra, explaining the ability to contemplate sounds as having no substance and to endure. Sixth, from 'Bodhisattvas thus accomplishing peaceful conduct of body, speech, and mind' down to 'conduct of being free from delusion and confusion,' there are nine and a half lines of sutra, explaining that purity of body, speech, and mind enables one to enter all dharmas without departing from oneness.

Sixth, the conduct of skillful manifestation takes Prajna Paramita (Prajna Paramita, perfection of wisdom) as its essence. There are forty and a half lines of sutra, divided into four sections. First, from 'Buddha's son' down to 'skillfully manifesting the appearance of birth,' there are ten and a half lines of sutra, explaining that the non-nature of wisdom manifests skillful means to appear in birth. Second, from 'Buddha's son' down to 'becoming a refuge for all sentient beings,' there are ten lines of sutra, explaining that Bodhisattvas understand that all dharmas of mind and environment are without nature and without reliance, and yet they teach and transform sentient beings, providing them with refuge. Third, from 'Bodhisattvas at that time' down to 'not practicing the right path,' there are eleven lines of sutra, explaining the thought of liberating sentient beings. Fourth, from 'Bodhisattvas thus contemplating all sentient beings' down to 'skillful manifestation,' there are nine lines of sutra, explaining that one does not take self-realization of Nirvana (Nirvana, enlightenment) until all sentient beings are liberated.

Seventh, without attachment

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行以方便波羅蜜為體。有五十五行經。分為六段。一佛子已下至於諸佛法亦無所著有十二行半經。明菩薩嚴凈佛剎供養諸佛心無所著分。二此菩薩已下至能如是無著故有十五行經。明菩薩供佛無厭處事法而常行中無所著分。三于佛法中心無障礙已下至生諸善根而無所著有十一行經。明觀眾生苦增長大悲分。四菩薩爾時已下至何以故有九行半經。明菩薩常住生死教化眾生無著分。五菩薩作是念已下至心無疲厭有九行經。明教化眾生觀法如幻分。六無疲厭故已下至無著行有七行半經。明菩薩見未調伏眾生而往彼生分。

第八難得行以愿波羅蜜為體。有七十行經。分為六段。一佛子已下至一性善根有四行經。明此位中十善根分。二此菩薩已下至得不退轉有八行半經。明處苦無疲厭分。三此菩薩雖了眾生非有已下至何以故有十行經。明不捨不著眾生界分。四菩薩深入眾生界已下至非得果有十四行經。明菩薩入眾生界不著而亦不廢常在世間現身度眾生分。五菩薩成就如是已下至不著世間有十九行半經。明不說而說法自在分。六菩薩如是已下至第八難得行有十四行半經。明行菩薩行不求果報分。

第九善法行以力波羅蜜為體。於此段中。分為五段。一佛子已下至旋陀羅尼辯無盡有十二行經。明十無盡辯分。二此菩薩已

【現代漢語翻譯】 現代漢語譯本 第一難得行以方便波羅蜜（Upāya-pāramitā，方便到彼岸）為體。有五十五行經。分為六段。一、佛子（Buddhaputra，佛之子）已下至於諸佛法亦無所著有十二行半經。明菩薩嚴凈佛剎（Buddhakṣetra，佛土）供養諸佛心無所著分。二、此菩薩已下至能如是無著故有十五行經。明菩薩供佛無厭處事法而常行中無所著分。三、于佛法中心無障礙已下至生諸善根而無所著有十一行經。明觀眾生苦增長大悲分。四、菩薩爾時已下至何以故有九行半經。明菩薩常住生死教化眾生無著分。五、菩薩作是念已下至心無疲厭有九行經。明教化眾生觀法如幻分。六、無疲厭故已下至無著行有七行半經。明菩薩見未調伏眾生而往彼生分。 第八難得行以愿波羅蜜（Praṇidhāna-pāramitā，愿到彼岸）為體。有七十行經。分為六段。一、佛子已下至一性善根有四行經。明此位中十善根分。二、此菩薩已下至得不退轉有八行半經。明處苦無疲厭分。三、此菩薩雖了眾生非有已下至何以故有十行經。明不捨不著眾生界分。四、菩薩深入眾生界已下至非得果有十四行經。明菩薩入眾生界不著而亦不廢常在世間現身度眾生分。五、菩薩成就如是已下至不著世間有十九行半經。明不說而說法自在分。六、菩薩如是已下至第八難得行有十四行半經。明行菩薩行不求果報分。 第九善法行以力波羅蜜（Bala-pāramitā，力到彼岸）為體。於此段中。分為五段。一、佛子已下至旋陀羅尼（Dhāraṇī，總持）辯無盡有十二行經。明十無盡辯分。二、此菩薩已

【English Translation】 English version The First Difficult-to-Obtain Practice takes Expedient Means Pāramitā (Upāya-pāramitā) as its essence. It consists of fifty-five lines of scripture, divided into six sections. 1. From 'Buddhaputra (Buddhaputra, Son of the Buddha)' downwards, to 'not being attached to the Dharma of all Buddhas,' there are twelve and a half lines of scripture, explaining the aspect of Bodhisattvas adorning and purifying Buddha-lands (Buddhakṣetra) and making offerings to all Buddhas without any attachment in their minds. 2. From 'This Bodhisattva' downwards, to 'being able to be thus without attachment,' there are fifteen lines of scripture, explaining the aspect of Bodhisattvas making offerings to Buddhas without weariness, dealing with Dharma matters, and constantly practicing without any attachment. 3. From 'having no obstruction in the mind towards the Buddhadharma' downwards, to 'generating all good roots without any attachment,' there are eleven lines of scripture, explaining the aspect of observing the suffering of sentient beings and increasing great compassion. 4. From 'The Bodhisattva at that time' downwards, to 'Why is this so?' there are nine and a half lines of scripture, explaining the aspect of Bodhisattvas constantly abiding in birth and death to teach and transform sentient beings without attachment. 5. From 'The Bodhisattva makes this thought' downwards, to 'the mind is without weariness,' there are nine lines of scripture, explaining the aspect of teaching and transforming sentient beings by viewing dharmas as illusory. 6. From 'Because there is no weariness' downwards, to 'the practice of non-attachment,' there are seven and a half lines of scripture, explaining the aspect of Bodhisattvas seeing untamed sentient beings and going to be born among them. The Eighth Difficult-to-Obtain Practice takes Vow Pāramitā (Praṇidhāna-pāramitā) as its essence. It consists of seventy lines of scripture, divided into six sections. 1. From 'Buddhaputra' downwards, to 'one nature of good roots,' there are four lines of scripture, explaining the ten good roots in this position. 2. From 'This Bodhisattva' downwards, to 'attaining non-retrogression,' there are eight and a half lines of scripture, explaining the aspect of being without weariness in suffering. 3. From 'Although this Bodhisattva understands that sentient beings are non-existent' downwards, to 'Why is this so?' there are ten lines of scripture, explaining the aspect of not abandoning or being attached to the realm of sentient beings. 4. From 'The Bodhisattva deeply enters the realm of sentient beings' downwards, to 'not attaining fruition,' there are fourteen lines of scripture, explaining the aspect of Bodhisattvas entering the realm of sentient beings without attachment, not abandoning it, constantly appearing in the world to liberate sentient beings. 5. From 'The Bodhisattva accomplishes thus' downwards, to 'not being attached to the world,' there are nineteen and a half lines of scripture, explaining the aspect of speaking the Dharma without speaking, being at ease. 6. From 'The Bodhisattva is thus' downwards, to 'the Eighth Difficult-to-Obtain Practice,' there are fourteen and a half lines of scripture, explaining the aspect of practicing the Bodhisattva path without seeking reward. The Ninth Practice of Good Dharmas takes Power Pāramitā (Bala-pāramitā) as its essence. In this section, it is divided into five sections. 1. From 'Buddhaputra' downwards, to 'revolving Dhāraṇī (Dhāraṇī, total retention) and endless eloquence,' there are twelve lines of scripture, explaining the ten aspects of endless eloquence. 2. This Bodhisattva

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下至悉亦如是有九行半經。明大千界現身成佛辯才無礙分。三複次已下至而作佛事有十六行半經。明於一毛端處道場無盡一切毛處及不可說三千界示身成佛分。四佛子此菩薩已下至善能觀察法相故有六行半經。明十種自在身份。五菩薩成就如是十種身已下至一切佛法源故有九行經。明與一切眾生所為依處分。

第十真實行以智波羅蜜為體。於此段中。分為三段。一佛子已下至悉令清凈故有十行經。明此位菩薩學三世諸佛誠實身語智得佛十種智分。二此菩薩復生如是增上心已下至法界虛空界有十六行半經。明以願力教化眾生不取菩提分。三此菩薩已下至第十真實行可有十六行經。明身含眾剎知根利生自在分。已下動地興供分中有十五行經。義分為三段。第一爾時已下至天微妙音聲有五行半經。明動地興供分。二如此世界已下至悉亦如是有一行半經。明都結十方同然分。三複以佛神力故已下至十方世界悉亦如是有八行經。明十方功德林菩薩。來集作證分。如十方各過十萬佛剎微塵數世界外有十萬佛剎微塵數菩薩皆名功德林者。為明十行遍周故。佛號普功德者。為明此十行遍周即功德遍周。即是此位之中所得之果。以行遍周所招功德故。佛號普功德舉十方各過十佛剎微塵數者。亦明智所達法。亦明行門之量廣大即佛果

【現代漢語翻譯】 現代漢語譯本 下至悉亦如是有九行半經。闡明大千世界現身成佛，辯才無礙的部分。 三複次以下至而作佛事有十六行半經。闡明於一毛端之處，道場無盡，一切毛孔處及不可說三千大千世界示現成佛的部分。 四佛子此菩薩以下至善能觀察法相故有六行半經。闡明十種自在身的部分。 五菩薩成就如是十種身以下至一切佛法源故有九行經。闡明為一切眾生所作依處的部分。

第十真實行以智波羅蜜（智慧到彼岸）為體。於此段中，分為三段。 一佛子以下至悉令清凈故有十行經。闡明此位菩薩學習三世諸佛誠實的身語智，得到佛的十種智慧的部分。 二此菩薩復生如是增上心以下至法界虛空界有十六行半經。闡明以願力教化眾生，不取菩提（覺悟）的部分。 三此菩薩以下至第十真實行可有十六行經。闡明身含眾剎，知根利生，自在的部分。 以下動地興供的部分中有十五行經，意義分為三段。 第一爾時以下至天微妙音聲有五行半經。闡明動地興供的部分。 二如此世界以下至悉亦如是有一行半經。闡明總結十方世界同樣如此的部分。 三複以佛神力故以下至十方世界悉亦如是有八行經。闡明十方功德林菩薩來集作證的部分。如十方各過十萬佛剎微塵數世界外有十萬佛剎微塵數菩薩皆名功德林者，是爲了闡明十行遍及周全的緣故。佛號普功德者，是爲了闡明此十行遍及周全即功德遍及周全，即是此位之中所得的果。以行遍及周全所招致的功德，所以佛號普功德。舉十方各過十佛剎微塵數者，也闡明智慧所達到的法，也闡明行門的量廣大，即是佛果。

【English Translation】 English version Down to '悉亦如是' (xī yì rú shì, thus it is) there are nine and a half lines of scripture. Explaining the part about manifesting as a Buddha in the great chiliocosm (dà qiān shì jiè, a great thousand worlds), with unimpeded eloquence. From '三複次' (sān fù cì, again and again) down to '而作佛事' (ér zuò fó shì, and perform Buddha deeds) there are sixteen and a half lines of scripture. Explaining the part about the endless Bodhimanda (dào chǎng, place of enlightenment) at the tip of a single hair, and manifesting as a Buddha in every pore and in the unspeakable three thousand great chiliocosms. Four, '佛子此菩薩' (fó zǐ cǐ pú sà, Buddha's son, this Bodhisattva) down to '善能觀察法相故' (shàn néng guān chá fǎ xiàng gù, because of the ability to observe the characteristics of the Dharma) there are six and a half lines of scripture. Explaining the ten kinds of self-mastery. Five, '菩薩成就如是十種身' (pú sà chéng jiù rú shì shí zhǒng shēn, Bodhisattva achieves these ten kinds of bodies) down to '一切佛法源故' (yī qiè fó fǎ yuán gù, because it is the source of all Buddha-Dharma) there are nine lines of scripture. Explaining the part about being a refuge for all sentient beings.

The Tenth True Practice takes Prajna Paramita (zhì bō luó mì, wisdom perfection) as its essence. In this section, it is divided into three parts. One, '佛子' (fó zǐ, Buddha's son) down to '悉令清凈故' (xī lìng qīng jìng gù, therefore, all are purified) there are ten lines of scripture. Explaining that Bodhisattvas in this position learn the truthful body, speech, and mind of the Buddhas of the three times, and obtain the ten kinds of wisdom of the Buddha. Two, '此菩薩復生如是增上心' (cǐ pú sà fù shēng rú shì zēng shàng xīn, this Bodhisattva again generates such an enhanced mind) down to '法界虛空界' (fǎ jiè xū kōng jiè, the Dharma realm and the space realm) there are sixteen and a half lines of scripture. Explaining the part about teaching and transforming sentient beings with vows, without taking Bodhi (pú tí, enlightenment). Three, '此菩薩' (cǐ pú sà, this Bodhisattva) down to '第十真實行' (dì shí zhēn shí xíng, the Tenth True Practice) there are sixteen lines of scripture. Explaining the part about the body containing numerous Buddha-lands, knowing the roots and benefiting beings, and being at ease. Below, in the section on shaking the earth and making offerings, there are fifteen lines of scripture, and the meaning is divided into three parts. First, '爾時' (ěr shí, at that time) down to '天微妙音聲' (tiān wēi miào yīn shēng, the subtle and wonderful sound of the heavens) there are five and a half lines of scripture. Explaining the part about shaking the earth and making offerings. Two, '如此世界' (rú cǐ shì jiè, this world) down to '悉亦如是' (xī yì rú shì, thus it is) there is one and a half lines of scripture. Explaining the part about concluding that all the ten directions are the same. Three, '復以佛神力故' (fù yǐ fó shén lì gù, again, by the Buddha's divine power) down to '十方世界悉亦如是' (shí fāng shì jiè xī yì rú shì, all the worlds in the ten directions are thus) there are eight lines of scripture. Explaining the part about the Bodhisattvas of the merit forest in the ten directions gathering to bear witness. For example, if outside of each of the ten directions, beyond the number of dust motes in ten thousand Buddha-lands, there are Bodhisattvas equal to the number of dust motes in ten thousand Buddha-lands, all named Merit Forest, it is to explain that the ten practices are pervasive and complete. The Buddha is called Universal Merit, to explain that the pervasiveness and completeness of these ten practices is the pervasiveness and completeness of merit, which is the fruit obtained in this position. Because of the merit brought about by the pervasiveness and completeness of practice, the Buddha is called Universal Merit. Mentioning that each of the ten directions exceeds the number of dust motes in ten Buddha-lands also explains the Dharma reached by wisdom, and also explains that the measure of the practice gate is vast, which is the Buddha-fruit.

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功德廣大。如是已上十行約十波羅蜜為升進於法自具分明。不煩更釋。如是十行總是一時一念無前後之行門。莫作前後延促之見。皆須約法界智體用成進修之門。如說頌嘆法中有七行經明十種種性不斷故。以頌重申。如暨於法界者。暨者及也。云及於法界也。如下頌分中有二百二行頌。兩行一頌。如文具明。

十無盡藏品第二十二

將釋此品。三門如前。

一釋品名目者。為說此十種藏。依法立名可知。

二釋品來意者。此位已說十種行。以此十無盡藏成前十行之法。使令無盡。成后十回向之法。使令進向。令使行門不滯。是故此品須來。

三長科經意者。分為二門。一長科經意。二隨文釋義。

一長科經意者。於此一品經中大段隨十藏名目。總有十一段經。其文如下。

第一從初爾時功德林菩薩已下至為眾生說皆令開悟有二十八行半經。明正舉十無盡藏名並陳十種信法分。於此分中復分為六。第一爾時功德林已下至是為十有四行經。明正說十藏之名分。第二佛子已下至生凈信已有五行半經。明初舉十種信法分。第三聞諸佛法不可思議已下至何以故有七行半經。明聞法生信已於法不怯分。第四此菩薩已下至無知無舍有五行半經。明知一切諸佛出世入涅槃無近遠取捨分。第

【現代漢語翻譯】 現代漢語譯本：功德廣大。如上所述的十行，是依據十波羅蜜（Dasa-paramita，十種圓滿）來提升和進步的，其法則自然具備且分明，無需過多解釋。這十行總是在同一時間、同一念頭中進行，沒有先後順序之分。不要以時間上的先後或長短來理解，而必須以法界（Dharmadhatu，宇宙萬法所依之處）的智慧、本體和作用來成就進修之門。正如頌歌所讚歎的，法中有七行經文，闡明十種種性（Dasa-gotra，十種不同的根性）不會斷絕。因此，用頌歌再次強調，如『及於法界』，『及』是『以及』的意思，即『以及於法界』。如下面的頌文部分有二百零二行頌文，兩行組成一頌，具體內容如經文所示。

十無盡藏品第二十二

將要解釋這一品，採用之前的三門分析方法。

一、解釋品名：爲了說明這十種藏，根據法來立名，容易理解。

二、解釋品來意：此品已經闡述了十種行，用這十無盡藏來成就之前的十行之法，使其無窮無盡；成就之後的十回向之法，使其不斷進步。使修行之門不會停滯，因此需要此品。

三、總括經文要義：分為兩個部分。一、總括經文要義；二、隨文解釋經文。

一、總括經文要義：在此品經文中，根據十藏的名稱，總共有十一個段落的經文，內容如下。

第一段，從『爾時功德林菩薩』開始，到『為眾生說皆令開悟』為止，共有二十八行半經文，說明正式提出十無盡藏的名稱，並陳述十種信法。在這一段中，又分為六個部分。第一部分，從『爾時功德林』開始，到『是為十』為止，共有十四行經文，說明正式闡述十藏的名稱。第二部分，從『佛子』開始，到『生凈信已』為止，共有五行半經文，說明最初提出十種信法。第三部分，從『聞諸佛法不可思議』開始，到『何以故』為止，共有七行半經文，說明聽聞佛法產生信心，對佛法不畏懼。第四部分，從『此菩薩』開始，到『無知無舍』為止，共有五行半經文，說明了解一切諸佛出世和入涅槃，沒有遠近的取捨。

【English Translation】 English version: The merit and virtue are vast. The above-mentioned ten practices (ten lines) are based on the Ten Paramitas (Dasa-paramita, ten perfections) for advancement and progress, and the principles are naturally complete and clear, requiring no further explanation. These ten practices are always performed at the same time, in the same thought, without any sequence. Do not understand them in terms of temporal order or duration, but must use the wisdom, essence, and function of the Dharmadhatu (universe, the basis of all phenomena) to accomplish the gate of progressive cultivation. Just as the verses praise, there are seven lines of scripture in the Dharma, clarifying that the Ten Gotras (Dasa-gotra, ten different natures) will not be cut off. Therefore, emphasize again with verses, such as 'and to the Dharmadhatu', 'and' means 'as well as', that is, 'as well as to the Dharmadhatu'. The following verse section has two hundred and two lines of verses, with two lines forming one verse, as clearly stated in the text.

Chapter Twenty-Two: Ten Inexhaustible Treasures

To explain this chapter, the previous three-gate analysis method is adopted.

1. Explanation of the chapter title: To explain these ten kinds of treasures, the name is established according to the Dharma, which is easy to understand.

2. Explanation of the purpose of the chapter: This chapter has already explained the ten practices, using these ten inexhaustible treasures to accomplish the previous ten practices of Dharma, making them inexhaustible; to accomplish the subsequent ten dedications, making them continuously progress. To prevent the gate of practice from stagnating, therefore this chapter is needed.

3. Summarizing the meaning of the scripture: Divided into two parts. 1. Summarizing the meaning of the scripture; 2. Explaining the scripture verse by verse.

4. Summarizing the meaning of the scripture: In this chapter of the scripture, according to the names of the ten treasures, there are a total of eleven paragraphs of scripture, the content is as follows.

The first paragraph, starting from 'At that time, Bodhisattva Merit Forest', to 'speaking for sentient beings, causing them all to be enlightened', has a total of twenty-eight and a half lines of scripture, explaining the formal presentation of the names of the ten inexhaustible treasures, and stating the ten kinds of faith-Dharma. In this paragraph, it is further divided into six parts. The first part, starting from 'At that time, Merit Forest', to 'this is ten', has fourteen lines of scripture, explaining the formal exposition of the names of the ten treasures. The second part, starting from 'Buddha's son', to 'pure faith has arisen', has five and a half lines of scripture, explaining the initial presentation of the ten kinds of faith-Dharma. The third part, starting from 'Hearing the Buddhas' Dharma is inconceivable', to 'Why is it so', has seven and a half lines of scripture, explaining that hearing the Buddhas' Dharma generates faith, and is not afraid of the Dharma. The fourth part, starting from 'This Bodhisattva', to 'no knowing, no abandoning', has five and a half lines of scripture, explaining understanding that all Buddhas appear in the world and enter Nirvana, without any taking or abandoning of near or far.

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五此菩薩入佛智慧已下至一切諸佛方便有五行經。明入此信生在佛家順諸佛善根方便分。第六是名菩薩已下一行半經。總明結信成能演法分。此信是十行之中位內之信。文殊師利覺首等是十信位中信心故。

第二佛子何等為菩薩戒藏已下至是名菩薩第二戒藏。于中有二十八行半經。於此段中復分為三。第一佛子已下至無毀犯戒有三行半經。明正舉十種戒名號分。第二云何已下至具足受持十種善業有二十一行經。明正說十種戒之持犯分。第三菩薩已下至第二戒藏有正說四行半經明。此十行菩薩持戒無毀犯分。

第三佛子已下至第三慚藏有十三行半經。於此段中復分為二段。第一佛子已下至應專心斷除有十二行經。明斷無慚行具于慚行分。第二一行半經。明具足於慚善為眾生說法分。

第四佛子已下至是名菩薩愧藏。于中有十二行經。于中大意復分為三。第一佛子已下至又作是念有三行半經。明自念於五欲境無始長貪求分。第二眾生無智已下至我今行於愧有七行半經。明念眾生愚癡為於五欲互為怨仇菩薩知之應自斷分。第三速成菩提已下一行半經。善為眾生說真實法分。

第五佛子已下至多聞藏有三十四行半經。明聞藏。於此段中復分為三。第一佛子已下至無記法有四行經。明舉十事有無分。第

【現代漢語翻譯】 現代漢語譯本： 五、此菩薩入佛智慧已下至一切諸佛方便有五行經。明入此信生在佛家順諸佛善根方便分。第六是名菩薩已下一行半經。總明結信成能演法分。此信是十行之中位內之信。文殊師利（Manjusri，智慧的象徵）覺首等是十信位中信心故。 第二、佛子，何等為菩薩戒藏已下至是名菩薩第二戒藏。于中有二十八行半經。於此段中復分為三。第一、佛子已下至無毀犯戒有三行半經。明正舉十種戒名號分。第二、云何已下至具足受持十種善業有二十一行經。明正說十種戒之持犯分。第三、菩薩已下至第二戒藏有正說四行半經明。此十行菩薩持戒無毀犯分。 第三、佛子已下至第三慚藏有十三行半經。於此段中復分為二段。第一、佛子已下至應專心斷除有十二行經。明斷無慚行具于慚行分。第二一行半經。明具足於慚善為眾生說法分。 第四、佛子已下至是名菩薩愧藏。于中有十二行經。于中大意復分為三。第一、佛子已下至又作是念有三行半經。明自念於五欲境無始長貪求分。第二、眾生無智已下至我今行於愧有七行半經。明念眾生愚癡為於五欲互為怨仇菩薩知之應自斷分。第三、速成菩提已下一行半經。善為眾生說真實法分。 第五、佛子已下至多聞藏有三十四行半經。明聞藏。於此段中復分為三。第一、佛子已下至無記法有四行經。明舉十事有無分。

【English Translation】 English version: 5. From 'This Bodhisattva enters the Buddha's wisdom' down to 'all Buddhas' skillful means' there are five lines of scripture. This explains entering this faith, being born into the Buddha's family, and following the skillful means of the Buddhas' roots of goodness. The sixth, 'This is named Bodhisattva,' is one and a half lines of scripture. This generally explains concluding faith and becoming capable of expounding the Dharma. This faith is the faith within the position of the Ten Practices. Manjusri (symbol of wisdom), Awakening Leader, and others are the confidence within the Ten Faiths position. Second, 'What are the Bodhisattva's precepts?' down to 'This is named the Bodhisattva's second precepts.' There are twenty-eight and a half lines of scripture in this section. Within this section, it is further divided into three. First, from 'Disciples of Buddha' down to 'without violating precepts' there are three and a half lines of scripture. This explains directly listing the names of the ten precepts. Second, from 'How' down to 'fully uphold the ten good karmas' there are twenty-one lines of scripture. This explains directly speaking of the upholding and violating of the ten precepts. Third, from 'Bodhisattva' down to 'second precepts' there are four and a half lines of scripture, explaining that these Bodhisattvas of the Ten Practices uphold the precepts without violation. Third, from 'Disciples of Buddha' down to 'third shame store' there are thirteen and a half lines of scripture. Within this section, it is further divided into two sections. First, from 'Disciples of Buddha' down to 'should wholeheartedly eliminate' there are twelve lines of scripture. This explains eliminating shameless conduct and possessing shame. The second is one and a half lines of scripture, explaining possessing shame and skillfully speaking the Dharma for sentient beings. Fourth, from 'Disciples of Buddha' down to 'This is named the Bodhisattva's sense of shame.' There are twelve lines of scripture in this section. Within this, the general meaning is further divided into three. First, from 'Disciples of Buddha' down to 'also think thus' there are three and a half lines of scripture. This explains reflecting on oneself's beginningless and long-standing craving in the realm of the five desires. Second, from 'Sentient beings are without wisdom' down to 'I now practice shame' there are seven lines of scripture. This explains reflecting on sentient beings' ignorance, being mutual enemies for the sake of the five desires, and the Bodhisattva knowing this should cut it off himself. Third, 'Quickly attain Bodhi' is one and a half lines of scripture, skillfully speaking the true Dharma for sentient beings. Fifth, from 'Disciples of Buddha' down to 'store of much learning' there are thirty-four and a half lines of scripture, explaining the store of hearing. Within this section, it is further divided into three. First, from 'Disciples of Buddha' down to 'unspecified Dharma' there are four lines of scripture, explaining listing the presence or absence of ten things.

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二何等為是事有已下至是名無記法有二十六行半經。明正說十種事有無分。初從十二緣說。無明有故行有。識無故名色無。愛起故苦起。有滅故生滅。此上四事識之與愛。皆從無明妄系諸有生。今達有本無。即十二緣滅。十二緣滅。非智有生。非智有滅。但除其病。其致無依無形無為而虛通萬有。無思而現。無作而成。學之者以止觀兩門功終。方會此之一辯。后之十法總終聖教。具陳識相對治異解。已下如文具明。第三菩薩已下四行經。明菩薩念諸眾生無多聞慧我求多聞藏廣為說法分。

第六佛子已下至施藏有九十三行經。于比段中復分為二。第一佛子已下至究竟施有三行經。明都舉十種施藏分。第二佛子已下直至是名菩薩第六施藏。總說前十種施藏分。已上十種施理事盡含。如文自具。

第七佛子已下至開悟一切眾生有三十行經。於此段中復分為五。第一佛子已下至涅槃如實知有十一行經。明且舉如實知世間法出世法根本所集體分。第二云何知已下至廣為宣說有三行經。明都舉前法從緣所生本無所有分。第三為說何等已下至不由他悟有六行經。明正說前受想行等無體成壞分。第四此慧藏已下至是為十有八行經。明十不可盡分。第五已下一行半經。明得法善說分。

第八佛子已下至念藏有二十七行

【現代漢語翻譯】 現代漢語譯本 二、什麼是『事有』？（以下至『是名無記法有』，共二十六行半經文。）明確闡述十種『事有』的『有』與『無』的區分。首先從十二因緣進行闡述：因為有無明，所以有行；因為識滅，所以名色滅；愛生起，所以苦生起；有滅，所以生滅。以上四事，識與愛，都是從無明妄想執著諸有而生。現在通達『有』的根本是『無』，即十二因緣寂滅。十二因緣寂滅，不是因為智慧生起，也不是因為智慧滅去，只是去除其病。其結果是無所依賴，無形無相，無為而虛空通達萬有，無思慮而顯現，無造作而成。學習的人通過止觀兩門功夫最終才能領會這其中的辯證。後面的十法總結了全部聖教，詳細陳述了識的相對、對治以及不同的理解。以下內容如經文具體闡明。

三、菩薩（以下四行經文），闡明菩薩考慮到眾生沒有廣博的聞慧，我應求得廣博的聞慧之藏，從而廣為說法。

六、佛子（以下至施藏，共九十三行經文）。在這段中又分為兩部分。第一部分，佛子（以下至究竟施，共三行經文），闡明總括地列舉十種施藏的區分。第二部分，佛子（以下直至『是名菩薩第六施藏』），總說前面的十種施藏的區分。以上十種施，事和理都包含在內，如經文自身所具。

七、佛子（以下至開悟一切眾生，共三十行經文）。在這段中又分為五部分。第一部分，佛子（以下至涅槃如實知，共十一行經文），闡明姑且舉出如實知世間法和出世間法的根本所集體。第二部分，云何知（以下至廣為宣說，共三行經文），闡明總括地列舉前面的法是從因緣所生，本來沒有所有。第三部分，為說何等（以下至不由他悟，共六行經文），闡明正式闡述前面的受、想、行等沒有自體，成壞無常。第四部分，此慧藏（以下至是為十，共八行經文），闡明十種不可窮盡。第五部分（以下一行半經文），闡明得到法並善於解說。

八、佛子（以下至念藏，共二十七行經文）。

【English Translation】 English version 2. What are 'things that exist'? (From here to 'this is called the existence of non-specified dharmas', a total of twenty-six and a half lines of scripture.) It clearly explains the distinction between 'existence' and 'non-existence' in the ten types of 'things that exist'. It begins by explaining the twelve links of dependent origination: because there is ignorance (Avidya), there are volitional actions (Samskara); because consciousness (Vijnana) ceases, name and form (Namarupa) cease; when craving (Trsna) arises, suffering (Duhkha) arises; when existence (Bhava) ceases, birth (Jati) ceases. The above four things, consciousness and craving, all arise from ignorance falsely clinging to various existences. Now, understanding that the root of 'existence' is 'non-existence' means the cessation of the twelve links of dependent origination. The cessation of the twelve links of dependent origination is not because wisdom arises, nor because wisdom ceases, but simply removing its illness. The result is being without reliance, without form, non-active, and yet empty and pervading all things; without thought and yet manifesting; without action and yet accomplishing. Those who study it ultimately comprehend this dialectic through the dual practices of cessation (Samatha) and contemplation (Vipassana). The following ten dharmas summarize the entire holy teachings, detailing the relativity, antidotes, and different understandings of consciousness. The following content is explained in detail as in the scripture.

1. Bodhisattva (the following four lines of scripture), explains that the Bodhisattva, considering that sentient beings do not have extensive learning and wisdom, I should seek the treasury of extensive learning and wisdom, so as to widely expound the Dharma.

2. Buddha's son (from here to the treasury of giving (Dana), a total of ninety-three lines of scripture). In this section, it is further divided into two parts. The first part, Buddha's son (from here to ultimate giving, a total of three lines of scripture), explains the general enumeration of the distinctions of the ten types of giving treasuries. The second part, Buddha's son (from here until 'this is called the sixth giving treasury of the Bodhisattva'), generally speaks of the distinctions of the preceding ten types of giving treasuries. The above ten types of giving, both the phenomena and the principle are contained within, as the scripture itself possesses.

3. Buddha's son (from here to enlighten all sentient beings, a total of thirty lines of scripture). In this section, it is further divided into five parts. The first part, Buddha's son (from here to truly knowing Nirvana, a total of eleven lines of scripture), explains to provisionally cite the fundamental aggregates of truly knowing the worldly and transcendental dharmas. The second part, How to know (from here to widely proclaim, a total of three lines of scripture), explains the general enumeration of the preceding dharmas arising from conditions, originally without any possession. The third part, What to speak (from here to not enlightened by others, a total of six lines of scripture), explains the formal exposition of the preceding reception (Vedana), conception (Samjna), volition (Samskara), etc., without self-nature, impermanent in formation and destruction. The fourth part, This treasury of wisdom (from here to is ten, a total of eight lines of scripture), explains the ten inexhaustible. The fifth part (the following one and a half lines of scripture), explains obtaining the Dharma and being skilled in explaining it.

4. Buddha's son (from here to the treasury of mindfulness (Smrti), a total of twenty-seven lines of scripture).

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經。于中大意復分為二段。第一佛子已下至不可說三昧種種性有十八行經。明得無限正念法分。第二此念有十種已下至第八念藏有九行經。明得十正念時於一切法無過失分。

第九佛子已下有十四行經。于中大意復分為二。第一佛子已下至不可說三昧種性有十一行半經。明聞持一切諸法無限分。第二佛子已下有兩行半經。明此位菩薩所說法無限唯佛能了知分。

第十佛子已下一段有二十四行經。于中其意復分為三。第一佛子已下至何以故有十二行經。明此位菩薩辯藏無盡分。第二此菩薩成就十種無盡藏已下至第十辯藏有十行經。明正說十種辯藏分。第三有兩行經。明辯藏無限分。

第十一段中有八行經明總舉前十藏成就回向法門分。如前十二部經名中。祇夜此云應誦。伽陀此云諷誦。尼陀那此云因緣經。優陀那此云無問自說。此十種藏為成當位自分十行令成滿故。亦成后十回向法門故。每位皆然。已上釋十行法門竟。十回向如下此會中序分正說流通者。從此初升兜率天宮。是序分。已下兩品。是正說分。兩品中至下動地興供。是流通分。兜率天宮說十回向法門。於此位中有三品經。共成此位。

升兜率天宮品第二十三

第一從初升兜率天宮品。三義如前。

一釋品名目者。以升

【現代漢語翻譯】 現代漢語譯本： 經文。其中大意又分為兩段。第一段從『佛子』開始，到『不可說三昧種種性』，共有十八行經文。闡明獲得無限正念法門的部分。第二段從『此念有十種』開始，到『第八念藏』，共有九行經文。闡明獲得十種正念時，對於一切法沒有過失的部分。

第九段從『佛子』開始，共有十四行經文。其中大意又分為兩部分。第一部分從『佛子』開始，到『不可說三昧種性』，共有十一行半經文。闡明聞持一切諸法無限的部分。第二部分從『佛子』開始，共有兩行半經文。闡明此位菩薩所說的法無限，只有佛才能了知的部分。

第十段從『佛子』開始，共有一段二十四行經文。其中意義又分為三部分。第一部分從『佛子』開始，到『何以故』，共有十二行經文。闡明此位菩薩辯才無盡的部分。第二部分從『此菩薩成就十種無盡藏』開始，到『第十辯藏』，共有十行經文。闡明正確宣說十種辯才的部分。第三部分有兩行經文。闡明辯才無限的部分。

第十一段中有八行經文，闡明總括前面十藏成就回向法門的部分。如前面十二部經的名稱中，祇夜（Geya，應頌），此云應誦。伽陀（Gatha，偈頌），此云諷誦。尼陀那（Nidana，因緣），此云因緣經。優陀那（Udana，自說），此云無問自說。這十種藏是爲了成就當位自己的十行，令其圓滿的緣故。也成就後面的十回向法門的緣故。每一位都是這樣。以上解釋十行法門完畢。十回向如下：此會中序分、正說、流通者。從此初升兜率天宮（Tushita Heaven）。是序分。以下兩品，是正說分。兩品中至下動地興供。是流通分。兜率天宮說十回向法門。於此位中有三品經，共同成就此位。

升兜率天宮品第二十三

第一從初升兜率天宮品。三義如前。

一、解釋品名，以『升』 English version: Sutra. The main idea is further divided into two sections. The first section, starting from 'Buddha-son' and ending with 'innumerable Samadhi various natures', consists of eighteen lines of scripture. It elucidates the aspect of attaining the Dharma of infinite Right Mindfulness. The second section, starting from 'These mindfulness have ten kinds' and ending with 'the eighth Mindfulness Treasury', consists of nine lines of scripture. It elucidates the aspect of having no faults in all Dharmas when attaining the ten kinds of Right Mindfulness.

The ninth section, starting from 'Buddha-son', consists of fourteen lines of scripture. The main idea is further divided into two parts. The first part, starting from 'Buddha-son' and ending with 'innumerable Samadhi natures', consists of eleven and a half lines of scripture. It elucidates the aspect of hearing, upholding, and retaining all Dharmas infinitely. The second part, starting from 'Buddha-son', consists of two and a half lines of scripture. It elucidates the aspect that the Dharmas spoken by the Bodhisattva in this position are infinite, and only the Buddha can fully understand them.

The tenth section, starting from 'Buddha-son', consists of a single passage of twenty-four lines of scripture. The meaning is further divided into three parts. The first part, starting from 'Buddha-son' and ending with 'Why is that so?', consists of twelve lines of scripture. It elucidates the aspect of the Bodhisattva's inexhaustible treasury of eloquence in this position. The second part, starting from 'This Bodhisattva achieves ten kinds of inexhaustible treasuries' and ending with 'the tenth Eloquence Treasury', consists of ten lines of scripture. It elucidates the aspect of correctly expounding the ten kinds of eloquence. The third part consists of two lines of scripture. It elucidates the aspect of infinite eloquence.

The eleventh section contains eight lines of scripture, elucidating the aspect of summarizing the preceding ten treasuries to accomplish the Dharma-gate of dedication. As in the names of the preceding twelve divisions of scriptures, Geya (祇夜, should be chanted), here means 'should be recited'. Gatha (伽陀, verse), here means 'recited'. Nidana (尼陀那, causes and conditions), here means 'sutra of causes and conditions'. Udana (優陀那, self-spoken), here means 'unasked self-speaking'. These ten kinds of treasuries are for the sake of accomplishing the ten practices of one's own position, so as to make them complete. They also accomplish the ten dedications of merit that follow. This is the case for each position. The above completes the explanation of the ten practices Dharma-gate. The ten dedications of merit are as follows: In this assembly, the introduction, the main discourse, and the dissemination. From this point, the initial ascent to Tushita Heaven (兜率天宮). This is the introduction. The following two chapters are the main discourse. Within the two chapters, up to the point where the earth shakes and offerings arise. This is the dissemination. The ten dedications of merit are expounded in Tushita Heaven. In this position, there are three chapters of scripture, which together accomplish this position.

Chapter Twenty-Three: Ascending to Tushita Heaven

First, from the chapter on the initial ascent to Tushita Heaven. The three meanings are as before.

1. Explaining the title of the chapter, with 'Ascending'

【English Translation】 English version: Sutra. The main idea is further divided into two sections. The first section, starting from 'Buddha-son' and ending with 'innumerable Samadhi various natures', consists of eighteen lines of scripture. It elucidates the aspect of attaining the Dharma of infinite Right Mindfulness. The second section, starting from 'These mindfulness have ten kinds' and ending with 'the eighth Mindfulness Treasury', consists of nine lines of scripture. It elucidates the aspect of having no faults in all Dharmas when attaining the ten kinds of Right Mindfulness. The ninth section, starting from 'Buddha-son', consists of fourteen lines of scripture. The main idea is further divided into two parts. The first part, starting from 'Buddha-son' and ending with 'innumerable Samadhi natures', consists of eleven and a half lines of scripture. It elucidates the aspect of hearing, upholding, and retaining all Dharmas infinitely. The second part, starting from 'Buddha-son', consists of two and a half lines of scripture. It elucidates the aspect that the Dharmas spoken by the Bodhisattva in this position are infinite, and only the Buddha can fully understand them. The tenth section, starting from 'Buddha-son', consists of a single passage of twenty-four lines of scripture. The meaning is further divided into three parts. The first part, starting from 'Buddha-son' and ending with 'Why is that so?', consists of twelve lines of scripture. It elucidates the aspect of the Bodhisattva's inexhaustible treasury of eloquence in this position. The second part, starting from 'This Bodhisattva achieves ten kinds of inexhaustible treasuries' and ending with 'the tenth Eloquence Treasury', consists of ten lines of scripture. It elucidates the aspect of correctly expounding the ten kinds of eloquence. The third part consists of two lines of scripture. It elucidates the aspect of infinite eloquence. The eleventh section contains eight lines of scripture, elucidating the aspect of summarizing the preceding ten treasuries to accomplish the Dharma-gate of dedication. As in the names of the preceding twelve divisions of scriptures, Geya (祇夜, should be chanted), here means 'should be recited'. Gatha (伽陀, verse), here means 'recited'. Nidana (尼陀那, causes and conditions), here means 'sutra of causes and conditions'. Udana (優陀那, self-spoken), here means 'unasked self-speaking'. These ten kinds of treasuries are for the sake of accomplishing the ten practices of one's own position, so as to make them complete. They also accomplish the ten dedications of merit that follow. This is the case for each position. The above completes the explanation of the ten practices Dharma-gate. The ten dedications of merit are as follows: In this assembly, the introduction, the main discourse, and the dissemination. From this point, the initial ascent to Tushita Heaven (兜率天宮). This is the introduction. The following two chapters are the main discourse. Within the two chapters, up to the point where the earth shakes and offerings arise. This is the dissemination. The ten dedications of merit are expounded in Tushita Heaven. In this position, there are three chapters of scripture, which together accomplish this position. Chapter Twenty-Three: Ascending to Tushita Heaven First, from the chapter on the initial ascent to Tushita Heaven. The three meanings are as before. 1. Explaining the title of the chapter, with 'Ascending'

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天所至立名也。兜率天者此云樂知足天也。

二釋品來意者。明前十住十行二位以彰出世已成如來智慧之業。今於此天以明隨見道者。成如來大悲處世利生之業。會融世間出世間。不一不二法門。是故此品須來。凡大悲門從初發心時。以真智慧進修中悲有勝劣不同。十住十行智悲兼修。仍出世心多。經望此位大悲是理智位。出世心終回入生死。致慈之悲。十地之中長養大悲更令深厚。是故善財十地表法中。從初地已去有九個女天。一個瞿波是。佛昔為大子之時妻表悲。十地位以終法悅。是妻義故。

問曰。云何於此天處說迴向法。

答曰。如須彌頂上說十住。明初生佛家住佛智慧之頂而無退轉。夜摩天上說十行法。錶行依空法一切無著。至此兜率天宮。表雖不離欲界處大悲門而於欲境常行知足無所染著但為饒益眾生處於世間。又此天處於欲界。自須彌已上五天之處中。以會智悲令不偏故。如四天王還依帝釋為主故。是故而於此天說十回向。明和會真俗成大慈悲長處生死而不廢涅槃名為迴向。從初發心住已來如是和會。位終偏得其名故名迴向。此為以處表法升進。亦即不曾身有上下去來智悲恒遍故。無中邊故。但明寄處表一生菩薩處此天中果行滿故。以明發心初始始生如來智慧之家。以佛智慧行大悲

【現代漢語翻譯】 現代漢語譯本：天所至立名也（天的位置所決定的名稱）。兜率天者此云樂知足天也（兜率天，這裡的意思是樂於知足的天）。

二、解釋此品的目的。是爲了闡明前面的十住、十行這兩個階段，是爲了彰顯出世間已經成就的如來智慧之業。現在在此天，是爲了闡明隨順見道之人，成就如來大悲處世利生的事業。融合世間和出世間，不一不二的法門。因此，這一品必須存在。凡是大悲之門，從最初發心時，以真智慧精進修行，中間的悲心有勝劣不同。十住、十行是智慧和悲心兼修，但出世之心更多。從這個角度來看，這個階段的大悲是理智位。出世之心最終迴歸生死，達到慈悲。十地之中，長養大悲，使其更加深厚。因此，善財童子在十地的表法中，從初地開始有九個女天。其中一個瞿波（Gopa）是，佛陀以前做太子時的妻子，代表悲心。十地位以終法悅（Dharmapriti），是妻子的含義。

問：為什麼在此天處宣說迴向法？

答：就像在須彌山頂上宣說十住，是爲了闡明初生佛家，安住于佛的智慧之頂而沒有退轉。在夜摩天上宣說十行法，是爲了表明行為依靠空性，一切沒有執著。到達這兜率天宮，表明雖然不離開欲界，處於大悲之門，但在慾望的境界中常常知足，沒有染著，只是爲了饒益眾生而處於世間。而且此天處於欲界，在須彌山以上的五天之中，是爲了調和智慧和悲心，使之不偏頗。就像四大天王仍然依靠帝釋天為主一樣。因此，在此天宣說十回向，是爲了闡明調和真俗，成就大慈悲，長久處於生死而不廢棄涅槃，這叫做迴向。從最初發心住開始，就這樣調和。位終偏得其名，所以叫做迴向。這是用所處的地點來表示佛法的升進。實際上，不曾有身體的上下去來，智慧和悲心恒常遍佈，沒有中間和邊際。只是說明寄託於此地，表明一生菩薩在此天中果行圓滿。是爲了闡明發心初始，開始生於如來智慧之家，以佛的智慧行大悲。

【English Translation】 English version: 'Tian suo zhi li ming ye' (The name is determined by the position of the heaven). 'Doushuai tian zhe ci yun le zhi zu tian ye' (Tushita Heaven, here means the heaven that is content with knowing enough).

Second, to explain the purpose of this chapter. It is to clarify the previous ten abodes and ten practices, in order to highlight the work of the Tathagata's wisdom that has already been accomplished in transcending the world. Now, in this heaven, it is to clarify that those who follow the path of seeing accomplish the work of the Tathagata's great compassion, benefiting sentient beings in the world. It integrates the mundane and the transcendent, the non-dual dharma. Therefore, this chapter must exist. All doors of great compassion, from the initial aspiration, with true wisdom diligently cultivate, the compassion in the middle has different superior and inferior. The ten abodes and ten practices are the dual cultivation of wisdom and compassion, but the mind of transcending the world is more. From this perspective, the great compassion at this stage is the position of rational wisdom. The mind of transcending the world eventually returns to birth and death, reaching compassion. Among the ten grounds, nurturing great compassion makes it even deeper. Therefore, in the representation of the ten grounds by Sudhana, there are nine female deities from the first ground onwards. One of them is Gopa, the wife of the Buddha when he was a prince, representing compassion. The ten grounds end with Dharmapriti, which is the meaning of wife.

Question: Why is the method of dedication expounded in this heaven?

Answer: Just like expounding the ten abodes on the summit of Mount Sumeru, it is to clarify that one is born into the Buddha's family, dwells on the summit of the Buddha's wisdom without regression. Expounding the ten practices in the Yama Heaven is to show that actions rely on emptiness, and there is no attachment to anything. Arriving at this Tushita Palace shows that although one does not leave the desire realm, being in the door of great compassion, one is often content in the realm of desire, without attachment, but only to benefit sentient beings in the world. Moreover, this heaven is in the desire realm, among the five heavens above Mount Sumeru, in order to harmonize wisdom and compassion so that it is not biased. Just like the Four Heavenly Kings still rely on Indra as the main one. Therefore, expounding the ten dedications in this heaven is to clarify that harmonizing the true and the mundane accomplishes great compassion, dwelling in birth and death for a long time without abandoning Nirvana, which is called dedication. From the initial aspiration to dwell, it is harmonized in this way. The position finally obtains its name, so it is called dedication. This is to use the location to represent the advancement of the Dharma. In fact, there has never been the up and down movement of the body, wisdom and compassion are constantly pervasive, without middle and edge. It only explains that it is entrusted to this place, indicating that the Bodhisattva in this heaven has fulfilled the fruit of practice. It is to clarify that the initial aspiration is to be born into the family of the Tathagata's wisdom, and to practice great compassion with the Buddha's wisdom.

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門。即是圓滿如來果故。果復常滿。行復常行。果行常嚴故號佛華嚴也。十地十一地依此十住十行十回向法。三法成其功用。更亦無別安立。以是他化天中說十地時更不別作法事興供故。但長養此位大智大慈大悲令深固圓滿故名十地。

三隨文解釋者。於此義中復分為二。此會中都會五位眾。總在其中。如下諸王菩薩等總是。一長科經意。二隨文解釋。

第一長科經意者。從初爾時至經末約分為十一段。

第一爾時佛神力故已下至悉皆同等。于中有九紙經。明兜率天王遙見佛來與諸天眾敷座莊嚴分。

第二爾時兜率天王已下。至音樂一時同奏。此一段經。明兜率天王為佛敷座已與諸天眾以凈心興供養云及諸菩薩奉迎如來分。

第三爾時如來威神力故已下。至讚歎如來無厭足一段經。明諸天迎佛各各遙見佛來如對目前敬佛興供分。

第四爾時一切諸天及諸菩薩已下。至阿僧祇眾生恭敬尊重。此之一段經文。明諸天菩薩見佛神變饒益眾生充滿十方遍周無限分。

第五爾時大眾咸見佛身已下。至不可思議佛法門故。此之一段。明如來身光遍照無限分。

第六爾時如來大悲已下。至稱揚贊說不可窮盡。此之一段。明如來示一切智所有莊嚴隨利生無限令增長分。

第七

【現代漢語翻譯】 門，即是圓滿如來果故（Tathāgata-phala，如來之果）。果復常滿，行復常行。果行常嚴故號佛華嚴也（Buddha-Avataṃsaka，佛華嚴）。十地（Daśa-bhūmi，菩薩修行的十個階段）十一地依此十住（Daśa-sthita，十種住心）、十行（Daśa-cāra，十種修行）、十回向法（Daśa-pariṇāmanā，十種迴向）。三法成其功用，更亦無別安立。以是他化天中說十地時更不別作法事興供故。但長養此位大智大慈大悲令深固圓滿故名十地。

三、隨文解釋者。於此義中復分為二。此會中都會五位眾，總在其中。如下諸王菩薩等總是。一、長科經意。二、隨文解釋。

第一、長科經意者。從初爾時至經末約分為十一段。

第一、爾時佛神力故已下至悉皆同等。于中有九紙經。明兜率天王（Tuṣita，欲界天之一，彌勒菩薩所在）遙見佛來與諸天眾敷座莊嚴分。

第二、爾時兜率天王已下，至音樂一時同奏。此一段經，明兜率天王為佛敷座已與諸天眾以凈心興供養云及諸菩薩奉迎如來分。

第三、爾時如來威神力故已下，至讚歎如來無厭足一段經。明諸天迎佛各各遙見佛來如對目前敬佛興供分。

第四、爾時一切諸天及諸菩薩已下，至阿僧祇（asaṃkhya，極大的數字單位）眾生恭敬尊重。此之一段經文。明諸天菩薩見佛神變饒益眾生充滿十方遍周無限分。

第五、爾時大眾咸見佛身已下，至不可思議佛法門故。此之一段。明如來身光遍照無限分。

第六、爾時如來大悲已下，至稱揚贊說不可窮盡。此之一段。明如來示一切智（sarvajñāna，對一切事物和現象的徹底理解）所有莊嚴隨利生無限令增長分。

第七

【English Translation】 The gate is the complete Tathāgata-phala (Tathāgata Fruit). The fruit is always full, and the practice is always ongoing. Because the fruit and practice are always adorned, it is called Buddha-Avataṃsaka (Buddha Garland). The Ten Bhūmis (Ten Grounds) and the Eleventh Bhūmi rely on these Ten Sthitas (Ten Dwellings), Ten Cāras (Ten Practices), and Ten Pariṇāmanās (Ten Dedications). These three dharmas accomplish their function, and there is no other separate establishment. Because when the Ten Bhūmis are spoken of in the Paranirmita-vaśavartin Heaven (Heaven of Those Who Delight in the Creations of Others), no separate Dharma events or offerings are made. Only the great wisdom, great compassion, and great loving-kindness of this position are nurtured, making them deep, firm, and complete, hence the name Ten Bhūmis.

Third, explaining according to the text. Within this meaning, it is further divided into two. The five assemblies are all present in this gathering, including all the kings, Bodhisattvas, and so on below. First, a long summary of the sutra's meaning. Second, explanation according to the text.

First, the long summary of the sutra's meaning. From the beginning 'At that time' to the end of the sutra, it is roughly divided into ten sections.

First, 'At that time, due to the Buddha's spiritual power' down to 'all were equal.' Within this, there are nine paper scrolls, explaining the Tuṣita Heaven King (Tuṣita, a heaven in the desire realm, where Maitreya Bodhisattva resides) remotely seeing the Buddha coming and arranging seats and adornments with the heavenly hosts.

Second, 'At that time, the Tuṣita Heaven King' down to 'music was played simultaneously.' This section of the sutra explains that the Tuṣita Heaven King, having arranged a seat for the Buddha, together with the heavenly hosts, with pure minds, made offerings of clouds and Bodhisattvas, welcoming the Tathāgata.

Third, 'At that time, due to the Tathāgata's majestic spiritual power' down to 'praising the Tathāgata without satiety.' This section explains that the devas (gods) welcomed the Buddha, each remotely seeing the Buddha coming as if he were right before their eyes, revering the Buddha and making offerings.

Fourth, 'At that time, all the devas and Bodhisattvas' down to 'asaṃkhya (innumerable) beings respectfully honored.' This section of the sutra explains that the devas and Bodhisattvas saw the Buddha's spiritual transformations benefiting beings, filling the ten directions, pervading everywhere without limit.

Fifth, 'At that time, the assembly all saw the Buddha's body' down to 'because of the inconceivable Buddha Dharma gate.' This section explains that the light of the Tathāgata's body shone limitlessly.

Sixth, 'At that time, the Tathāgata's great compassion' down to 'praising and extolling without end.' This section explains that the Tathāgata showed all the adornments of sarvajñāna (omniscience), according to the benefit of beings, infinitely increasing them.

Seventh

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爾時兜率陀天王已下。至一切世界悉亦如是。此之一段。明兜率天王辦供已畢請佛入宮殿如來受請分。

第八爾時一切寶莊嚴殿已下。至而說頌言。此之一段。明如來入殿以佛殊勝德勛令殿莊嚴勝天所供分。

第九有二十行頌。嘆往昔十佛皆入此殿分。

第十兩行經都結十方同此稱歎往昔如來入此殿分。

第十一爾時世尊已下。至悉亦如是。此之一段。明如來入殿升座而坐以佛之德殿內殊好出勝過天及十方菩薩皆來集分。

第二隨文解釋者。從第一段長科中爾時已下。至如是渴仰悉皆同等。復科為七段。第一爾時已下。至恒對於佛。有三行經。明智身恒圓滿分。第二爾時世尊已下。至妙寶莊嚴殿。可兩行經。明如來大智身遍周應感所見彼此無來去分。第三時兜率天王遙見佛來已下。至無能得究其妙好。有七行經。明天王殿上敷座分。從此已下至第一段終。有一百九十三行半經。有一百七十七百萬億種諸莊嚴寶座及寶地虛空悉皆遍滿。又有一百八個百萬億種諸菩薩並諸天八部王眾入法及合掌思惟讚頌。持幡等眾莊嚴寶地及虛空周遍圓滿。又有十個百萬億善根之所嚴潔。第四有百萬億層級已下。至克諧眾樂。有一百一十一行半經。有一百七十個一百萬億色類莊嚴寶座及虛空分。第五有百萬

【現代漢語翻譯】 現代漢語譯本 爾時，兜率陀天王（Tusita Heaven King，欲界第四天天王）已經下凡，乃至一切世界都是如此。這一段經文表明兜率天王準備好供養，並邀請佛陀進入宮殿，如來接受邀請。

第八，爾時，一切寶莊嚴殿（All-Jeweled Adorned Palace）已經準備好，乃至說頌歌。這一段經文表明如來進入宮殿，以佛陀殊勝的德行使宮殿莊嚴，勝過天人的供養。

第九，有二十行頌歌，讚歎過去十佛都曾進入此殿。

第十，兩行經文總結說，十方世界都同樣稱讚過去如來進入此殿。

第十一，爾時，世尊（World-Honored One）已經準備好，乃至一切世界都是如此。這一段經文表明如來進入宮殿，登上寶座而坐，因為佛陀的德行，殿內非常美好，勝過天人，十方菩薩都來聚集。

第二，隨文解釋，從第一段長科中的『爾時』開始，乃至『如是渴仰悉皆同等』，又分為七段。第一，『爾時』開始，乃至『恒對於佛』，有三行經文，表明智身恒常圓滿。第二，『爾時世尊』開始，乃至『妙寶莊嚴殿』，大約兩行經文，表明如來大智身遍佈週遭，應感而現，所見彼此沒有來去。第三，當時兜率天王遙見佛陀到來，乃至『無能得究其妙好』，有七行經文，表明天王在殿上鋪設座位。從這裡開始到第一段結束，有一百九十三行半經文，有一百七十七百萬億種莊嚴寶座以及寶地虛空都遍滿。又有一百八個百萬億種菩薩以及諸天八部王眾進入佛法，合掌思惟讚頌。持幡等等的眾生莊嚴寶地以及虛空周遍圓滿。又有十個百萬億善根所嚴飾。第四，有百萬億層級開始，乃至『克諧眾樂』，有一百一十一行半經文，有一百七十個一百萬億色類莊嚴寶座以及虛空。 第五，有百萬

【English Translation】 English version At that time, the Tusita Heaven King (King of the Fourth Heaven in the Desire Realm) had already descended, and so it was in all worlds. This passage indicates that the Tusita Heaven King had prepared the offerings and invited the Buddha to enter the palace, and the Tathagata accepted the invitation.

Eighth, at that time, the All-Jeweled Adorned Palace was ready, and so on to the saying of the verses. This passage indicates that the Tathagata entered the palace, and with the Buddha's supreme virtues, the palace was adorned, surpassing the offerings of the gods.

Ninth, there are twenty lines of verses praising that the past ten Buddhas had all entered this palace.

Tenth, two lines of scripture conclude that the ten directions equally praised the past Tathagatas for entering this palace.

Eleventh, at that time, the World-Honored One was ready, and so it was in all worlds. This passage indicates that the Tathagata entered the palace, ascended the throne and sat down, and because of the Buddha's virtues, the palace was very beautiful, surpassing the gods, and bodhisattvas from the ten directions all came to gather.

Second, explaining the text according to its sequence, starting from 'At that time' in the first long section, up to 'Such thirst and longing are all the same,' it is further divided into seven sections. First, starting from 'At that time' up to 'Always facing the Buddha,' there are three lines of scripture, indicating that the wisdom body is always complete and perfect. Second, starting from 'At that time, the World-Honored One' up to 'Wonderful Jeweled Adorned Palace,' approximately two lines of scripture, indicating that the Tathagata's great wisdom body pervades all around, appearing in response to stimuli, and there is no coming or going between what is seen. Third, at that time, the Tusita Heaven King saw the Buddha coming from afar, up to 'None can fathom its wonderful beauty,' there are seven lines of scripture, indicating that the Heavenly King laid out a seat in the palace. From here to the end of the first section, there are one hundred and ninety-three and a half lines of scripture, with one hundred and seventy-seven million billions of kinds of adorned jeweled thrones and jeweled lands, and the sky is completely filled. There are also one hundred and eight million billions of bodhisattvas and the eight divisions of gods and kings entering the Dharma, joining their palms in thought and praise. Beings holding banners and so on adorn the jeweled land and the sky completely and perfectly. There are also ten million billions of roots of goodness that adorn it. Fourth, starting with a million billion levels, up to 'Achieving harmonious joy,' there are one hundred and eleven and a half lines of scripture, with one hundred and seventy million billions of kinds of adorned jeweled thrones and the sky. Fifth, there are a million

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億初發心菩薩已下。至百萬億菩薩善能教化一切眾生。有七十六行經。明菩薩入法諸天八部眾都有一百個一百萬億大眾海莊嚴寶地及虛空中分。第六百萬億善根所生已下。至百萬億讚歎法而以讚歎。有六行經。明十種善根莊嚴宮殿及寶座分。第七如此世界已下。至悉皆同等。有五行經。明都結十方同然分。

問曰。十住但有諸天眾來迎世尊。十行徒眾即有諸天及菩薩眾。此會何故八部王眾大眾廣博莊嚴色類甚多。十地中不敘致天王及眾來迎入殿莊嚴高座等事。何意其位高昇不陳廣供。

答曰。十住有天無菩薩來迎如來。所施供養者為十住位。但明且初生佛智慧家。未有先見道者。但列諸天。未有菩薩。為初始從信位。凡夫未得入聖位。故以此初升須彌頂品。不列菩薩之眾。但有諸天奉迎如來。故明從此位方入聖流。如升夜摩天宮品。即有諸天及菩薩眾。稱揚讚歎者。即明十住位已有見道入位故。故十行位升進中。即有諸菩薩眾而迎佛會。入十行法門以十住十行。設行眾行。出世心多。處世大悲。由未自在故。所以眾不圓滿故。是此兜率天宮諸天菩薩。及莊嚴色類多者。明此迴向之門會融悲智。出世與世間一體。成就大悲。普育含識。遍周利物不棄微生。是故天王龍王八部諸王。菩薩法王。其眾無量。莊嚴

【現代漢語翻譯】 現代漢語譯本：從最初發心的菩薩開始，到數百萬億的菩薩善於教化一切眾生，有七十六行經文，闡明菩薩進入佛法的境界。諸天八部眾都有一百個一百萬億的大眾，以大海般的莊嚴寶地以及虛空作為分佈的場所。從第六百萬億善根所生開始，到數百萬億的菩薩讚歎佛法，有六行經文，闡明十種善根莊嚴宮殿以及寶座的分佈。第七，像這樣的世界開始，到所有世界都相同，有五行經文，闡明總結十方世界都相同的情況。

問：十住位（Dasa-bhumi，菩薩修行十個階位中的第一位）只有諸天眾來迎接世尊，十行位（Dasa-carya，菩薩修行十個階位中的第二位）的徒眾就有諸天和菩薩眾。這次法會為什麼八部王眾的大眾如此廣博，莊嚴的種類如此之多？十地位（Dasa-bhumi，菩薩修行十個階位中的第十位）中沒有敘述天王以及他們的部眾來迎接世尊進入殿堂，莊嚴高座等事。這是什麼意思？難道因為他們的地位高昇了，反而不陳述廣大的供養了嗎？

答：十住位有天眾但沒有菩薩來迎接如來，他們所施的供養是爲了慶祝進入十住位。這表明他們剛剛進入佛的智慧之家，還沒有先見到真理的人。所以只列出諸天，沒有菩薩，因為這是從信位開始，凡夫還沒有進入聖位。因此，在『初升須彌頂品』中，沒有列出菩薩之眾，只有諸天奉迎如來。這表明從此位開始才進入聖流。比如在『升夜摩天宮品』中，就有諸天和菩薩眾稱揚讚歎，這表明十住位已經有見道並進入此位的人了。因此，在十行位升進的過程中，就有諸菩薩眾來迎接佛會，進入十行法門，以十住十行，設立各種修行。出世之心增多，處世的大悲心也增多，但因為還沒有完全自在，所以大眾還不圓滿。因此，兜率天宮（Tusita Heaven）的諸天菩薩，以及莊嚴的種類繁多，表明這次迴向之門融合了悲智，出世與世間成為一體，成就了大悲心，普遍養育一切有情眾生，周遍利益萬物，不拋棄微小的生命。因此，天王、龍王、八部諸王、菩薩法王，他們的部眾無量無邊，莊嚴殊勝。

【English Translation】 English version: From the Bodhisattvas who initially generate the aspiration for enlightenment, to the millions of billions of Bodhisattvas who are skilled in teaching and transforming all sentient beings, there are seventy-six lines of scripture that elucidate the Bodhisattvas' entry into the Dharma realm. The Devas (gods) and the Eight Classes of beings all have one hundred million billion assemblies, with the vast and adorned lands like the ocean and the empty space as their distribution places. From the six million billion roots of goodness that arise, to the million billion Bodhisattvas who praise the Dharma, there are six lines of scripture that elucidate the distribution of the ten kinds of good roots that adorn palaces and thrones. Seventh, from this world as it is, to all worlds being the same, there are five lines of scripture that elucidate the conclusion that all ten directions are the same.

Question: In the Ten Abodes (Dasa-bhumi, the first of the ten stages of a Bodhisattva's practice), only the Devas come to greet the World Honored One. In the assembly of the Ten Practices (Dasa-carya, the second of the ten stages of a Bodhisattva's practice), there are both Devas and Bodhisattvas. Why is it that in this assembly, the masses of the Eight Classes of Kings are so vast, and the types of adornments are so numerous? In the Ten Grounds (Dasa-bhumi, the tenth of the ten stages of a Bodhisattva's practice), there is no mention of the Deva Kings and their retinues coming to greet the World Honored One entering the hall, or the adorned high seat, etc. What is the reason for this? Is it because their positions are elevated, and therefore there is no mention of extensive offerings?

Answer: In the Ten Abodes, there are Devas but no Bodhisattvas to greet the Tathagata (another name for Buddha), and the offerings they make are to celebrate entering the Ten Abodes. This indicates that they have just entered the house of the Buddha's wisdom and have not yet seen those who have already realized the path. Therefore, only the Devas are listed, and not the Bodhisattvas, because this is the beginning from the stage of faith, and ordinary beings have not yet entered the stage of the sages. Therefore, in the chapter 'First Ascent to the Summit of Mount Sumeru', there is no mention of the assembly of Bodhisattvas, only the Devas welcoming the Tathagata. This indicates that from this stage onwards, one enters the stream of the sages. For example, in the chapter 'Ascent to the Palace of the Yama Heaven', there are both Devas and Bodhisattvas who praise and extol, which indicates that those in the Ten Practices have already seen the path and entered this stage. Therefore, in the advancement of the Ten Practices, there are assemblies of Bodhisattvas who come to greet the Buddha's assembly, entering the Ten Practices Dharma gate, establishing various practices through the Ten Abodes and Ten Practices. The mind of transcending the world increases, and the great compassion for being in the world also increases, but because they are not yet completely free, the assembly is not yet complete. Therefore, the Devas and Bodhisattvas in the Tusita Heaven, and the numerous types of adornments, indicate that this gate of dedication integrates compassion and wisdom, and that transcending the world and being in the world become one, achieving great compassion, universally nurturing all sentient beings, pervasively benefiting all things, and not abandoning even the smallest of lives. Therefore, the Deva Kings, Dragon Kings, the Kings of the Eight Classes, and the Bodhisattva Dharma Kings, their assemblies are immeasurable and adorned.

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境界色相無邊。表明悲位。含弘濟生無限。利物廣大獲益無窮。是故此天莊嚴廣大。如十地之位。但約此十回向大悲之際智育遐周之門。長養大悲使令堅厚。更無餘法別有進求。設復智有奇途。只是此位之中微細。是故佛升他化。更亦不別作。徒眾承迎座體。進修不論別加。層級可知隨文釋義者。此升兜率天宮品中。云十方一切世界皆常對於佛者。明圓智遍周。不離菩提樹夜摩而升兜率天者。為菩提之智體本性無有依住。遍往十方無去來。今性不可得。無有住處。無有遷變。不動不寂。無所造作。而隨根應十方世界。於一切眾生前對現色身如應化度時兜率天王遙見佛來者。明從前十行位向十回向。為遙見佛來殿敷寶座者。契會也。如十住為以方便三昧顯現如來智慧法流。即座有安置。十行之中為以法身無相而為行體座。云化作寶蓮華藏者。為表處行無染如蓮華故。今此十回向位中。為成大悲赴俗座。云敷座。敷者。開發義。為表大悲赴俗開敷眾善之華至菩提之妙果故。又敷者設義。為表大悲赴俗設法。以利生故。不自求出世法故。座體摩尼者。明以大慈悲常在生死而無染污。以表摩尼名離垢寶座。雲師子者。依主義也。為如來是無畏之主故。諸天妙寶之所整合者。明妙理智悲萬行報得。是故經云。過去修行善根所得一

【現代漢語翻譯】 現代漢語譯本 境界色相無邊，表明（菩薩）大悲心的地位。包含弘揚救濟眾生是無限的，利益萬物廣大，獲得的益處無窮。因此這個天界莊嚴廣大，如同十地菩薩的地位。但這裡是就這十回向菩薩以大悲心救濟眾生之際，智慧教化普及深遠之門而言，長養大悲心，使之堅固厚實，沒有其他方法可以另外尋求進步。假設智慧有其他奇特的途徑，也只是在這個地位之中細微的差別。因此佛陀升到他化自在天，也不另外做什麼。徒眾迎接佛陀的座體，進修也不論另外增加什麼層級，這些都可以通過隨文解釋義理得知。這升兜率天宮品中說，『十方一切世界都常常面對著佛』，表明圓滿的智慧周遍一切。不離開菩提樹和夜摩天而升到兜率天，是因為菩提智慧的本體本性沒有依憑和住處，周遍前往十方而沒有來去。現在自性不可得，沒有住處，沒有遷變，不動不寂靜，沒有什麼造作，而隨著眾生的根器應化十方世界，在一切眾生面前對現色身，如應化度。這時兜率天王遙遠地看見佛陀到來，表明從前面的十行位向十回向位過渡，就像遙遠地看見佛陀到來。殿堂鋪設寶座，是（與佛）契合。如同十住位是以方便三昧顯現如來智慧法流，即座有安置。十行位中是以法身無相作為行體的座，說『化作寶蓮華藏』，是爲了表示處於行中沒有染污，如同蓮花一樣。現在這十回向位中，是爲了成就大悲心赴俗救度眾生的座，說『敷座』，『敷』是開發的意思，是爲了表示大悲心赴俗，開發眾善之花，直至菩提的妙果。又『敷』是設定的意思，是爲了表示大悲心赴俗，設定佛法以利益眾生，不只是爲了自己求出世法。座體是摩尼寶珠，表明以大慈悲心常在生死輪迴中而沒有染污，用摩尼寶珠來表示遠離垢染的寶座。說『師子』，是依據主義，因為如來是無畏之主。諸天妙寶所整合，表明妙理、智慧、慈悲、萬行所報得的果報。因此經中說，過去修行善根所得。

【English Translation】 English version The boundless realm of form and appearance signifies the position of great compassion (of a Bodhisattva). Containing and promoting the salvation of beings is limitless. Benefiting beings is vast, and the benefits obtained are inexhaustible. Therefore, this heavenly realm is solemn and vast, like the position of the Ten Bhumis (Stages of a Bodhisattva). However, this refers to the time when these Ten Transferences (Parināmanā) Bodhisattvas are saving beings with great compassion, the gate of wisdom and teaching is universally far-reaching, nurturing great compassion, making it firm and solid. There is no other method to seek further progress. Supposing wisdom has other unique paths, it is only a subtle difference within this position. Therefore, when the Buddha ascends to the Paranirmita-vasavartin Heaven (Heaven of Free Enjoyment of Transformations), he does not do anything else. The assembly welcomes the Buddha's seat, and cultivation does not involve adding any other levels. These can be understood through explaining the meaning of the text. In this chapter of Ascending to the Tusita Heaven Palace, it says, 'All worlds in the ten directions are constantly facing the Buddha,' indicating that perfect wisdom pervades everything. Not leaving the Bodhi tree and the Yama Heaven and ascending to the Tusita Heaven is because the essence of Bodhi wisdom has no reliance or dwelling, universally going to the ten directions without coming or going. Now, the self-nature is unattainable, there is no dwelling place, no change, no movement or stillness, nothing is created, but according to the faculties of beings, it responds and transforms in the ten directions, manifesting the physical body in front of all beings, transforming and delivering accordingly. At this time, the Tusita Heaven King remotely sees the Buddha coming, indicating the transition from the previous Ten Practices (Caryā) to the Ten Transferences, like remotely seeing the Buddha coming. The palace is laid with a jeweled seat, which is in accordance (with the Buddha). Like the Ten Dwellings (Avāsa) manifesting the Dharma stream of the Tathagata's wisdom with expedient Samadhi, the seat is arranged immediately. In the Ten Practices, the seat takes the form of the Dharmakaya (Dharma Body) without form, saying 'transformed into a jeweled lotus treasury,' to indicate that being in practice is without defilement, like a lotus flower. Now, in this position of the Ten Transferences, it is to accomplish the seat of great compassion going to the mundane world to save beings, saying 'spreading the seat,' 'spreading' means developing, to indicate that great compassion goes to the mundane world, developing the flowers of all good deeds, until the wonderful fruit of Bodhi. Also, 'spreading' means setting up, to indicate that great compassion goes to the mundane world, setting up the Dharma to benefit beings, not just seeking the Dharma of transcending the world for oneself. The seat is made of Mani jewels, indicating that with great compassion, one is always in the cycle of birth and death without being defiled, using Mani jewels to represent the seat that is free from defilement. Saying 'lion' is based on the doctrine, because the Tathagata is the lord of fearlessness. Assembled from the wonderful jewels of the heavens, indicating the rewards obtained from wonderful principles, wisdom, compassion, myriad practices. Therefore, the sutra says, what is obtained from past cultivation of good roots.

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切如來神力所現者。明一切諸佛福智萬行不異自佛神力故。但自心理智中與一切諸佛同福故。為智同行同故。云無量百千億那由他阿僧祇善根所生者。明迴向中福智大悲行周故報也。總云此座嚴飾是不可數無限善根所生。一切如來凈法所起者明以智起行無法不凈。余如文自具。有百萬億層級周匝圍繞者。十住云百千。十行雲百萬。十回向云百萬億。明升位階級也。百萬億金網者。為善施教網明凈故。百萬億華帳者。以萬行含攝義故。百萬億寶帳者。觀一切眾生智可貴故。可含攝故。百萬億鬘帳者。大悲垂俗益眾生故。百萬億香帳張施其上者。明張施戒定慧解脫知見香之業報。華鬘垂下香氣普熏者。明忍嚴垂飾。百萬億華蓋者。萬行覆育含識義也。百萬億鬘蓋者。慈蔭義也。百萬億寶蓋者。以法寶蔭俗義也。諸天侍立者。明能行行人也。四面行列者。總云四攝四無量也。百萬億寶衣以敷其上者。明以大慈大悲之理智常處生死衣覆眾生無有休息之業報故。百萬億樓閣綺煥莊嚴者。明觀樓智閣差別觀智分明名綺煥莊嚴也。百萬億摩尼網者。明施教網漉諸垢故。百萬億寶網者。明教能護育眾生故。百萬億寶瓔珞網四面垂下者。明以萬行為瓔珞四攝眾生報名四面垂下飾故。大要言之凡隨智隨行。隨慈隨悲。隨波羅蜜。隨觀照。隨

【現代漢語翻譯】 現代漢語譯本： 『切如來神力所現者』，說明一切諸佛的福德、智慧和萬種修行與自身佛的神力沒有差別。只是在自身心理和智慧中，與一切諸佛擁有相同的福德。因為智慧同行相同，所以說『無量百千億那由他阿僧祇善根所生者』，說明在迴向中，福德、智慧和大悲行的圓滿是果報。總而言之，此座的莊嚴裝飾是不可數、無限的善根所生。『一切如來凈法所起者』，說明以智慧生起行動，沒有不凈的法。其餘的含義如經文自身所具備。『有百萬億層級周匝圍繞者』，十住位稱為百千，十行位稱為百萬，十回向位稱為百萬億，說明提升果位的階級。『百萬億金網者』，因為善於施教，教法如金網般光明清凈。『百萬億華帳者』，因為萬種修行含攝了所有意義。『百萬億寶帳者』，因為觀察一切眾生的智慧是可貴和可以含攝的。『百萬億鬘帳者』，因為大悲心垂憐世俗，利益眾生。『百萬億香帳張施其上者』，說明張施戒、定、慧、解脫、解脫知見之香的業報。『華鬘垂下香氣普熏者』，說明忍辱的莊嚴垂飾。『百萬億華蓋者』，萬種修行覆蓋和養育含識的意義。『百萬億鬘蓋者』，慈悲蔭護的意義。『百萬億寶蓋者』，以法寶蔭護世俗的意義。『諸天侍立者』，說明能夠修行的行者。『四面行列者』，總而言之是四攝法和四無量心。『百萬億寶衣以敷其上者』，說明以大慈大悲的理智常處生死，用衣覆蓋眾生，沒有休息的業報。『百萬億樓閣綺煥莊嚴者』，說明觀樓和智閣的差別，觀智分明，所以稱為綺煥莊嚴。『百萬億摩尼網者』，說明施教的網能過濾各種垢染。『百萬億寶網者』，說明教法能夠保護和養育眾生。『百萬億寶瓔珞網四面垂下者』，說明以萬種行為瓔珞，用四攝法攝受眾生，名稱為四面垂下裝飾。總而言之，凡是隨順智慧，隨順修行，隨順慈悲，隨順波羅蜜，隨順觀照，隨順……

【English Translation】 English version: 『That which is manifested by the divine power of all Tathagatas』 indicates that the blessings, wisdom, and myriad practices of all Buddhas are no different from the divine power of one's own Buddha. It is only in one's own mind and wisdom that one shares the same blessings as all Buddhas. Because wisdom and practice go hand in hand, it is said, 『Born from immeasurable hundreds of thousands of millions of nayutas of asamkhya good roots,』 indicating that in dedication, the perfection of blessings, wisdom, and great compassion is the karmic reward. In summary, the adornment of this seat is born from countless and limitless good roots. 『Arising from the pure Dharma of all Tathagatas』 indicates that when action arises from wisdom, there is no impure Dharma. The remaining meanings are as the text itself possesses. 『Having a hundred million levels surrounding it』 indicates that the Ten Abodes are called hundreds of thousands, the Ten Practices are called millions, and the Ten Dedications are called hundreds of millions, illustrating the levels of ascending positions. 『A hundred million golden nets』 is because of skillful teaching, the Dharma is as bright and pure as a golden net. 『A hundred million flower canopies』 is because the myriad practices encompass all meanings. 『A hundred million jewel canopies』 is because observing the wisdom of all beings is precious and can be encompassed. 『A hundred million garland canopies』 is because great compassion pities the mundane and benefits beings. 『A hundred million incense canopies spread above it』 indicates the karmic reward of spreading the incense of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. 『Garlands hanging down, fragrance pervading everywhere』 indicates the adornment of forbearance. 『A hundred million flower canopies』 is the meaning of the myriad practices covering and nurturing sentient beings. 『A hundred million garland canopies』 is the meaning of compassionate protection. 『A hundred million jewel canopies』 is the meaning of using the Dharma jewel to protect the mundane. 『Devas standing in attendance』 indicates practitioners who are able to practice. 『Rows on all four sides』 is, in summary, the Four Embracing Dharmas and the Four Immeasurable Minds. 『A hundred million jewel robes spread upon it』 indicates that with the reason and wisdom of great compassion, one constantly dwells in samsara, covering beings with robes, without the karmic reward of rest. 『A hundred million pavilions, splendidly adorned』 indicates the difference between the observation pavilion and the wisdom pavilion, the clear observation wisdom is called splendid adornment. 『A hundred million mani nets』 indicates that the teaching net can filter out various defilements. 『A hundred million jewel nets』 indicates that the Dharma can protect and nurture beings. 『A hundred million jewel瓔珞nets hanging down on all four sides』 indicates using the myriad practices as瓔珞, embracing beings with the Four Embracing Dharmas, named adornment hanging down on all four sides. In short, everything follows wisdom, follows practice, follows compassion, follows great compassion, follows paramita, follows contemplation, follows...

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助道法。隨大愿。所有報境因果相似。今將此業果將法表之。網表理智行教。樓閣表觀智。殿表正智利生。宮表含育無限。座表普印法空悲智萬行。帳表隨根含攝眾生。鈴表法音和悅。華表道眼開敷。亦錶行華資果。十百千萬億都該大數無限。但隨法準而知之可見。不煩更釋。如梵云。頻婆帳者。此云身影也。謂此帳光明能現一切影像于中現故。頻婆羅香。明此香光潔能現一切影像故。亦以赤色光凈如頻婆果。阿樓那香其色如日。赫奕光明。拘蘇摩華。此有總別義。總云一切草木花也。又有別者。其華白色大小如錢。似此白菊也。樓閣延袤言寶閣相連長遠也。寶悉底伽此云佛胸前臆德之相。具云佉阿悉底伽。佉者樂也。阿悉底迦者。此云有也。明有此相者有大樂故。以座上莊嚴有此相。樂寶天牟陀羅。天鼓中之別名也。因此撫擊方能出聲阿迦尼吒天此云色究竟天。言其色界此天最極上際已下四十眾菩薩。明見座莊嚴觀法倍倍入法升進以為莊嚴之境。四十眾者。明十住十行十回向十地位也。明此天蘊修此四位法成普賢行自具故。已下從百萬億天王已下至百萬億摩醯首羅天王有十六王。總該已上欲色二界主。且總明此十回向法門遍於三界以智隨悲遍於六道利生自在如王故。都舉十六種王名者。明彰此位總遍攝人天六道以智

【現代漢語翻譯】 現代漢語譯本 助道之法，伴隨著廣大的誓願。所有的報應之境，其因果關係都是相似的。現在將這些業果用圖表的方式來呈現。網狀圖表象徵著理性、智慧、行為和教化。樓閣象徵著觀照的智慧。殿堂象徵著正智和利益眾生。宮殿象徵著包容和孕育無限。蓮座像征著普遍印證法性本空，以及慈悲和智慧所生的萬種修行。帷帳象徵著隨順眾生的根器而含攝他們。鈴鐺象徵著佛法的聲音和諧悅耳。蓮花象徵著道眼開啟和綻放，也象徵著以修行之花來積累證果的資糧。十、百、千、萬、億等數字都包含著巨大的數量，是無限的。只要遵循佛法的標準去理解，就可以明白，不需要再做過多的解釋。例如，梵語中的『頻婆帳』（Pimpa tent），在這裡翻譯為『身影』。意思是說，這個帷帳的光明能夠顯現一切影像在其中。『頻婆羅香』（Pimparā fragrance），說明這種香的光明潔凈，能夠顯現一切影像。也因為它的赤色光芒清凈，如同頻婆果（Coccinia grandis）。『阿樓那香』（Aruṇa fragrance），它的顏色如同太陽，光芒四射。『拘蘇摩華』（Kusuma flower），這裡有總的含義和別的含義。總的來說，是指一切草木之花。另外，也有特別的含義，指的是那種白色的花，大小像錢幣，類似於白色的菊花。樓閣的綿延，指的是寶閣相連，長遠無盡。『寶悉底伽』（Bao Xi Di Qie），在這裡翻譯為佛陀胸前的吉祥德相。完整地說是『佉阿悉底伽』（Kha A Xi Di Qie）。『佉』（Kha）的意思是快樂，『阿悉底迦』（A Xi Di Qie）的意思是有。說明具有這種相的人，擁有巨大的快樂。用蓮座上的莊嚴來表示這種相。『樂寶天牟陀羅』（Joyful Treasure Heaven Mudra），是天鼓中的一種特別的名稱。因為只有撫摸敲擊它，才能發出聲音。『阿迦尼吒天』（Akaniṣṭha heaven），在這裡翻譯為色究竟天（the highest of the form realm heavens）。意思是說，這個天是最極上際。以下四十眾菩薩，明見蓮座的莊嚴，觀想佛法，倍倍地深入佛法，升進，以此作為莊嚴的境界。四十眾，指的是十住位（ten stages of faith），十行位（ten stages of practice），十回向位（ten stages of dedication），十地位（ten stages of grounds）。說明這個天蘊含著修習這四種位次的佛法，成就普賢菩薩的行愿，自然具備。以下從百萬億天王開始，到百萬億摩醯首羅天王（Maheśvara）為止，共有十六位天王。總括了以上欲界和色界的主宰。總的來說，說明這十回向的法門遍佈於三界，以智慧伴隨著慈悲，遍佈於六道，利益眾生，自在如天王。全部列舉十六種天王的名字，是爲了彰顯這個位次總能遍攝人天六道，以智慧。

【English Translation】 English version The methods that aid enlightenment accompany great vows. All realms of karmic retribution have similar causes and effects. Now, these karmic results will be represented by diagrams. A network diagram represents reason, wisdom, conduct, and teaching. A pavilion represents contemplative wisdom. A palace represents correct wisdom and benefiting beings. A mansion represents boundless containment and nurturing. A seat represents the universal seal of emptiness of phenomena, compassion, wisdom, and myriad practices. A canopy represents encompassing beings according to their capacities. A bell represents the harmonious and pleasing sound of the Dharma. A flower represents the opening and blossoming of the eye of the Tao, and also represents using the flowers of practice to nourish the fruit of enlightenment. The numbers ten, hundred, thousand, ten thousand, and hundred million all encompass vast numbers and are limitless. However, one can understand by following the standards of the Dharma, and no further explanation is needed. For example, the Sanskrit term 'Pimpa tent' is translated here as 'shadow figure.' It means that the light of this canopy can manifest all images within it. 'Pimparā fragrance' indicates that the light of this fragrance is pure and can manifest all images. It is also because its red light is pure, like the Pimpa fruit (Coccinia grandis). 'Aruṇa fragrance' has a color like the sun, radiating bright light. 'Kusuma flower' has both general and specific meanings here. Generally, it refers to all flowers of plants and trees. Specifically, it refers to a white flower, the size of a coin, similar to a white chrysanthemum. The extension of the pavilion refers to the connected treasure pavilions, long and endless. 'Bao Xi Di Qie' is translated here as the auspicious mark of virtue on the Buddha's chest. Fully, it is 'Kha A Xi Di Qie.' 'Kha' means joy, and 'A Xi Di Qie' means having. It indicates that one who possesses this mark has great joy. This mark is represented by the adornments on the seat. 'Joyful Treasure Heaven Mudra' is a special name among the heavenly drums. Because it can only produce sound when stroked and struck. 'Akaniṣṭha heaven' is translated here as the Heaven of Ultimate Form (the highest of the form realm heavens). It means that this heaven is the highest limit. The forty assemblies of Bodhisattvas below clearly see the adornments of the seat, contemplate the Dharma, deeply enter the Dharma, and advance, taking this as a realm of adornment. The forty assemblies refer to the ten stages of faith, the ten stages of practice, the ten stages of dedication, and the ten stages of grounds. It indicates that this heaven contains the practice of these four stages of Dharma, accomplishing the vows of Samantabhadra Bodhisattva, naturally possessing them. Below, starting from the hundred million trillion Heavenly Kings to the hundred million trillion Maheśvara Kings, there are sixteen kings in total. They encompass the rulers of the desire realm and the form realm above. Generally speaking, it indicates that the Dharma gate of these ten dedications pervades the three realms, with wisdom accompanying compassion, pervading the six paths, benefiting beings, and being as free as a king. Listing all sixteen types of kings is to highlight that this position can universally encompass humans, gods, and the six paths, with wisdom.

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如王教化眾生自在無礙故。初總舉百萬億天王者明天王最自在故。然別舉龍王諦觀者明知根雨法自在。夜叉王頂上合掌者明守護自在。乾闥婆王起信凈心者。明以法樂樂悅眾生自在。百萬億阿修羅王斷憍慢者。明以大悲入生死海謙下同事自在。百萬億迦樓羅王口銜繒帶者明大悲垂俗引接。自在義故。百萬億緊那羅王歡喜踴躍者。明能以法歌樂悅眾生令歡喜自在故。百萬億摩睺羅伽王歡喜瞻仰者。明是腹行表恭敬義自在故。百萬億世主稽首作禮者。明四天王主導眾生軌則義故。此是主人及神龍鬼等。乃至地獄總攝在位。百萬億忉利天王瞻仰不瞬者。十住之位修方便進求之定義。百萬億夜摩天王歡喜讚歎者。如世間樂以歌誦之法樂以讚歎之。明此天以十行法樂故。百萬億兜率天王布身作禮者。明此天大慈悲心布身如地荷有無倦義故。百萬億化樂天王頭頂禮敬者。明下心徹到大悲屈智至悲之極義故。百萬億他化自在天王恭敬合掌者。明會智悲生死涅槃無一異故。百萬億梵天王一心觀察者。明除細習義故。百萬億摩醯首羅天王恭敬供養者。明智慧法身大悲圓滿可恭敬供養故。此已上十六天王龍王等。明智悲圓滿三界六道自在如王義故。皆百萬億者。表大愿智悲行具足也。百萬億菩薩發聲讚歎者。明已上十六王總攝菩薩行遍皆可

【現代漢語翻譯】 現代漢語譯本： 如王教化眾生，自在無礙的緣故。首先總括百萬億天王者，是爲了說明天王最為自在的緣故。然後分別列舉龍王諦觀，是爲了說明其知根雨法的自在。夜叉王頂上合掌，是爲了說明其守護的自在。乾闥婆王起信凈心，是爲了說明其以法樂悅樂眾生的自在。百萬億阿修羅王斷除憍慢，是爲了說明其以大悲心進入生死之海，謙下與眾生同事的自在。百萬億迦樓羅王口銜繒帶，是爲了說明其以大悲心垂顧世俗，引導接引的自在之義。百萬億緊那羅王歡喜踴躍，是爲了說明其能以法的歌樂悅樂眾生，令眾生歡喜的自在。百萬億摩睺羅伽王歡喜瞻仰，是爲了說明其腹行，表恭敬之義的自在。百萬億世主稽首作禮，是爲了說明四天王主導眾生軌則之義。這是主人以及神龍鬼等，乃至地獄，總攝一切有情眾生。百萬億忉利天王瞻仰不瞬，是十住之位修習方便，精進求道的定義。百萬億夜摩天王歡喜讚歎，如同世間以歌誦之法來讚歎，說明此天以十行之法為樂。百萬億兜率天王布身作禮，說明此天以大慈悲心布身如大地，荷載一切而無有疲倦之義。百萬億化樂天王頭頂禮敬，說明下心徹到，大悲屈智至悲之極義。百萬億他化自在天王恭敬合掌，說明會智悲，生死涅槃無一異。百萬億梵天王一心觀察，說明其已去除細微習氣。百萬億摩醯首羅天王恭敬供養，說明其智慧法身，大悲圓滿，值得恭敬供養。以上十六天王、龍王等，說明其智悲圓滿，於三界六道自在如王之義。皆為百萬億，表示大愿、智慧、慈悲、行持具足。百萬億菩薩發聲讚歎，說明以上十六王總攝菩薩行，遍及一切。

【English Translation】 English version: Like a king teaching sentient beings, being free and unhindered. First, the general mention of a million trillion Deva Kings (Tian Wang) is to illustrate that the Deva Kings are the most free. Then, the separate mention of the Dragon King (Long Wang) contemplating attentively is to illustrate the freedom of knowing the roots and raining Dharma. The Yaksha King (Yacha Wang) joining palms on the top of his head is to illustrate the freedom of protection. The Gandharva King (Qian Ta Po Wang) arousing faith and pure mind is to illustrate the freedom of delighting sentient beings with the joy of Dharma. A million trillion Asura Kings (Axiuluo Wang) severing arrogance and pride is to illustrate the freedom of entering the sea of birth and death with great compassion, being humble and working together with sentient beings. A million trillion Garuda Kings (Jialouluo Wang) holding silken ribbons in their mouths is to illustrate the meaning of great compassion reaching out to the mundane world, guiding and receiving. A million trillion Kinnara Kings (Jinnaluo Wang) rejoicing and leaping is to illustrate the freedom of being able to delight sentient beings with the songs and music of the Dharma, causing them to rejoice. A million trillion Mahoraga Kings (Mo Houluojia Wang) joyfully gazing up is to illustrate the freedom of crawling on their bellies, expressing the meaning of reverence. A million trillion world rulers bowing and paying homage is to illustrate the meaning of the Four Heavenly Kings (Si Tian Wang) leading and guiding the rules of sentient beings. These are the masters, as well as the dragon gods, ghosts, and so on, even hell, encompassing all sentient beings in their positions. A million trillion Trayastrimsa Heaven Kings (Daolitian Wang) gazing without blinking is the definition of cultivating skillful means and diligently seeking the Way in the position of the Ten Dwellings (Shi Zhu). A million trillion Yama Heaven Kings (Yama Tian Wang) joyfully praising is like the world using the method of singing praises, illustrating that this heaven takes joy in the Dharma of the Ten Practices (Shi Xing). A million trillion Tushita Heaven Kings (Doushuai Tian Wang) spreading their bodies in prostration is to illustrate that this heaven spreads its body like the earth with great compassion, bearing everything without weariness. A million trillion Nirmanarati Heaven Kings (Hualetian Wang) reverently bowing with the top of their heads is to illustrate the meaning of the mind reaching the bottom, great compassion bending wisdom to the extreme of sorrow. A million trillion Paranirmitavasavartin Heaven Kings (Tahuazizaitian Wang) respectfully joining palms is to illustrate that wisdom and compassion, birth and death, Nirvana are not different. A million trillion Brahma Heaven Kings (Fantian Wang) observing with one mind is to illustrate the meaning of removing subtle habits. A million trillion Mahesvara Heaven Kings (Moheshuoluo Tian Wang) respectfully making offerings is to illustrate that their wisdom, Dharma body, and great compassion are complete and worthy of respect and offerings. The above sixteen Deva Kings, Dragon Kings, etc., illustrate that their wisdom and compassion are complete, and they are as free as kings in the Three Realms (San Jie) and Six Paths (Liu Dao). All are a million trillion, representing the fulfillment of great vows, wisdom, compassion, and practice. A million trillion Bodhisattvas (Pusa) uttering praises illustrate that the above sixteen kings encompass the practices of Bodhisattvas, pervading all.

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讚歎故。百萬億天女專心供養者。明前十六王等行無染大悲大慈遍三界故。百萬億同願天踴躍歡喜者。明此欲界中天往昔同願。亦明此位之中總同佛願行。百萬億往昔同住天妙聲稱讚者。明此十回向位菩薩。皆同一切諸佛大悲願行。住百萬億梵身天布身敬禮已下至阿迦尼吒天恭敬頂禮。明色界初禪已下行遍總有二十眾天。總收色界諸眾。初十六王等一時包含。今次第別列。無色界天。定沈未堪現世發心。化儀不及其境。如此一段可十六行經。自梵身天已下至阿迦尼吒天。有二十眾天。阿迦尼吒天是色究竟天。此天是色界頂。此已上二十眾天。表此十回向中大悲之行。天者凈也。明以大悲大智常處生死。教化眾生如天自在。而無垢染如梵身天。布身敬禮者有二義。一恭敬如來。二表法。大悲謙下如地。百萬億梵輔天合掌于頂。亦有二義。一敬佛。二表法忻進。百萬億梵眾天圍繞侍衛亦有二義。一敬順於佛。二表順正念度眾生故。百萬億大梵天讚歎稱揚無量功德亦有二義。一敬嘆于佛。二表法。嘆眾生有佛功德。百萬億光天五體投地亦有二義。一敬佛。二表法。望此位以大悲為地。明以戒定慧解脫解脫知見投于生死慈悲之地。百萬億少光天宣揚讚歎佛世難值亦有二義。一敬世尊難值。二表法。嘆眾生菩提心難發。百萬億無

【現代漢語翻譯】 現代漢語譯本 讚歎的緣故。百萬億天女專心供養，表明前十六王等行無染的大悲大慈遍佈三界。 百萬億同願天踴躍歡喜，表明此欲界中的天眾往昔有共同的願望，也表明此位中的菩薩總體上與佛有共同的願行。 百萬億往昔同住天以妙音稱讚，表明此十回向位的菩薩，都與一切諸佛有相同的大悲願行。 百萬億梵身天（Brahmakayika-deva，色界初禪天眾）布身敬禮，以下直至阿迦尼吒天（Akanistha-deva，色界最高天），恭敬頂禮，表明初禪以下總共有二十眾天。 總括了諸眾天。初十六王等一時包含，現在次第分別列出。無想天（Asanjnasattva-deva，色界第四禪天眾），因禪定深沉，尚未堪能于現世發菩提心，佛的教化方式不及其境界。 如此一段大約有十六行經文。自梵身天以下至阿迦尼吒天，有二十眾天。阿迦尼吒天是色究竟天（Akanistha-deva，色界最高天）。此天是色界的頂端。此以上的二十眾天，表示此十回向中大悲的修行。 天，意味著清凈。表明以大悲大智常處生死，教化眾生如天一般自在，而沒有垢染，如同梵身天。 『布身敬禮』有兩種含義：一是恭敬如來，二是表法，大悲謙下如地。 百萬億梵輔天（Brahmapurohita-deva，色界初禪天眾）合掌于頂，也有兩種含義：一是敬佛，二是表法，忻然精進。 百萬億梵眾天（Brahma-parisadya-deva，色界初禪天眾）圍繞侍衛，也有兩種含義：一是敬順於佛，二是表順正念，度化眾生。 百萬億大梵天（Mahabrahma-deva，色界初禪天主）讚歎稱揚無量功德，也有兩種含義：一是敬嘆于佛，二是表法，讚歎眾生有佛的功德。 百萬億光天（Abhasvara-deva，色界二禪天眾）五體投地，也有兩種含義：一是敬佛，二是表法，希望此位以大悲為地，表明以戒定慧解脫解脫知見投于生死慈悲之地。 百萬億少光天（Parittabha-deva，色界二禪天眾）宣揚讚歎佛世難值，也有兩種含義：一是敬世尊難值，二是表法，讚歎眾生菩提心難發。 百萬億無量光天（Apramanabha-deva，色界二禪天眾）...

【English Translation】 English version It is because of praise. Hundreds of millions of goddesses single-mindedly make offerings, indicating that the former Sixteen Kings and others practice undefiled great compassion and great loving-kindness throughout the three realms. Hundreds of millions of gods with the same vows leap for joy, indicating that the gods in this desire realm had common vows in the past, and also indicating that the Bodhisattvas in this position generally share the Buddha's vows and practices. Hundreds of millions of gods who lived together in the past praise with wonderful sounds, indicating that the Bodhisattvas in these ten stages of dedication all share the great compassion, vows, and practices of all Buddhas. Hundreds of millions of Brahmakayika-devas (gods of the first dhyana in the form realm) prostrate their bodies in reverence, and from here down to the Akanistha-devas (highest heaven in the form realm), they respectfully bow, indicating that there are a total of twenty groups of gods below the first dhyana. It encompasses all the groups of gods. The former Sixteen Kings and others are included at once, and now they are listed separately in order. The Asanjnasattva-devas (gods of the fourth dhyana in the form realm), because their samadhi is deep, are not yet capable of generating Bodhicitta in this world, and the Buddha's teaching methods do not reach their realm. This passage is about sixteen lines of scripture. From the Brahmakayika-devas down to the Akanistha-devas, there are twenty groups of gods. The Akanistha-deva is the highest heaven in the form realm. This heaven is the peak of the form realm. The twenty groups of gods above this represent the practice of great compassion in these ten dedications. 'Deva' means purity. It indicates that with great compassion and great wisdom, they constantly dwell in birth and death, teaching and transforming sentient beings as freely as gods, without defilement, like the Brahmakayika-devas. 'Prostrating the body in reverence' has two meanings: first, to respect the Tathagata; second, to represent the Dharma, with great compassion being humble like the earth. Hundreds of millions of Brahmapurohita-devas (gods of the first dhyana in the form realm) join their palms on their heads, also with two meanings: first, to respect the Buddha; second, to represent the Dharma, joyfully advancing. Hundreds of millions of Brahma-parisadya-devas (gods of the first dhyana in the form realm) surround and attend, also with two meanings: first, to respect and obey the Buddha; second, to represent obedience to right mindfulness, liberating sentient beings. Hundreds of millions of Mahabrahma-devas (lords of the first dhyana in the form realm) praise and extol immeasurable merits, also with two meanings: first, to respect and praise the Buddha; second, to represent the Dharma, praising sentient beings for having the Buddha's merits. Hundreds of millions of Abhasvara-devas (gods of the second dhyana in the form realm) prostrate themselves with their five limbs, also with two meanings: first, to respect the Buddha; second, to represent the Dharma, hoping that this position takes great compassion as its foundation, indicating that they cast the wisdom of precepts, samadhi, prajna, liberation, and the knowledge and vision of liberation into the land of birth, death, compassion and loving-kindness. Hundreds of millions of Parittabha-devas (gods of the second dhyana in the form realm) proclaim and praise that it is rare to encounter a Buddha in the world, also with two meanings: first, to respect the World Honored One as rare to encounter; second, to represent the Dharma, praising that it is difficult for sentient beings to generate Bodhicitta. Hundreds of millions of Apramanabha-devas (gods of the second dhyana in the form realm)...

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量光天遙向佛作禮亦有二義。一敬佛。二表法。教化一切眾生使令信解故稱為遙見。百萬億光音天讚歎如來甚難得見亦有二義。一難遇難見。二表法嘆自心難知正法。百萬億凈居天與宮殿俱而來詣佛所此亦二義如前。一敬佛。二表法。明悲智宮殿圓滿含攝眾生。百萬億少凈天以清凈心稽首作禮二義如前。一敬佛。二表法明理事恭敬。百萬億無量凈天愿欲見佛投身而下二義如前。一敬佛。二表法。明垂慈救俗。已下準義知之。而以行行之。如百萬億種種天皆歡喜者。此天眾是色界欲界中雜類天故。故云種種也。是都稱表眾行具足。言種種行饒益眾生故。百萬億諸天各善思惟者。總言色界欲界天內天也。都稱百萬億菩薩天護持佛座莊嚴不絕者。此但兜率天故。亦是表法。以法界為座。體萬行為莊嚴。此已上三眾通前有二十三眾。從百萬億華手菩薩已下至百萬億諸天子以凈信心並宮殿俱有十眾菩薩四眾諸天子。通為十四眾。初百萬億華手菩薩雨一切華有三義。一處空雨華供佛。二以空起行。三明往世造華為因。百萬億香手菩薩雨一切香亦有三義。一雨香供佛。二明五分法身香。三明往因之行以香供養。百萬億鬘手菩薩亦有三義。一雨鬘供佛。二以忍為鬘體。三明往因造鬘供佛。已下準義知之。如百萬億諸天子。從天宮出。至

【現代漢語翻譯】 現代漢語譯本 量光天（一種天界）遙向佛作禮，這其中也有兩層含義：一是敬佛，二是表法，教化一切眾生，使他們信解佛法，所以稱為遙見。 百萬億光音天（一種天界）讚歎如來甚難得見，這也有兩層含義：一是佛難遭遇，難得見聞，二是表法，嘆自心難以了知正法。 百萬億凈居天（一種天界）帶著宮殿一同來到佛的處所，這也有兩層含義，與前文相同：一是敬佛，二是表法，表明悲智宮殿圓滿，含攝一切眾生。 百萬億少凈天（一種天界）以清凈心稽首作禮，這也有兩層含義，與前文相同：一是敬佛，二是表法，表明理事恭敬。 百萬億無量凈天（一種天界）願意見佛，投身而下，這也有兩層含義，與前文相同：一是敬佛，二是表法，表明垂慈救度世俗。 以下可以按照這個意義來理解，並用行動來實踐。比如百萬億種種天都歡喜，這些天眾是欲界中雜類天，所以說是『種種』。這是總稱，表明眾行具足，意思是種種行饒益眾生。 百萬億諸天各善思惟，這是總說欲界天內的天。總稱百萬億菩薩天護持佛座，莊嚴不絕，這只是兜率天（一種天界），也是表法，以法界為座，以萬行為莊嚴。以上三眾連同前面的有二十三眾。 從百萬億華手菩薩以下，到百萬億諸天子以凈信心並宮殿俱，有十眾菩薩和四眾諸天子，總共十四眾。最初的百萬億華手菩薩雨一切華，有三層含義：一是在空中雨華供佛，二是以空性起行，三是表明往世造華作為因。 百萬億香手菩薩雨一切香，也有三層含義：一是雨香供佛，二是表明五分法身香，三是表明往昔以香供養的修行。 百萬億鬘手菩薩也有三層含義：一是雨鬘供佛，二是以忍辱為鬘的本體，三是表明往昔造鬘供佛。 以下可以按照這個意義來理解。比如百萬億諸天子，從天宮出來，到...

【English Translation】 English version The Light-Measuring Heavens (Liang Guang Tian) bowing to the Buddha from afar also has two meanings: first, to respect the Buddha; second, to represent the Dharma, teaching and transforming all sentient beings, enabling them to believe and understand, hence called 'seeing from afar'. A million trillion Light-Sound Heavens (Guang Yin Tian) praising the Tathagata as being very difficult to see also has two meanings: first, difficult to encounter and difficult to see; second, to represent the Dharma, lamenting that one's own mind is difficult to know the true Dharma. A million trillion Pure Abode Heavens (Jing Ju Tian) coming to the Buddha's place together with their palaces also has two meanings as before: first, to respect the Buddha; second, to represent the Dharma, illustrating the perfect and all-encompassing nature of the palace of compassion and wisdom. A million trillion Minor Purity Heavens (Shao Jing Tian) bowing with pure minds also has two meanings as before: first, to respect the Buddha; second, to represent the Dharma, illustrating reverence in both principle and practice. A million trillion Immeasurable Purity Heavens (Wu Liang Jing Tian) wishing to see the Buddha and casting themselves down also has two meanings as before: first, to respect the Buddha; second, to represent the Dharma, illustrating the extension of compassion to save the mundane. The following can be understood according to this meaning and put into practice. For example, a million trillion Various Heavens (Zhong Zhong Tian) are all joyful; these heavenly beings are mixed types of heavens in the desire realm, hence the term 'various'. This is a general term, indicating the completeness of all practices, meaning that various practices benefit sentient beings. A million trillion devas each contemplating well, this is a general statement about the devas within the desire realm. The general term 'a million trillion Bodhisattva devas protecting the Buddha's seat, with adornments never ceasing' refers only to the Tushita Heaven (Doushuai Tian), and it also represents the Dharma, with the Dharma realm as the seat and myriad practices as the adornment. These three assemblies, together with the previous ones, make up twenty-three assemblies. From a million trillion Flower-Hand Bodhisattvas (Hua Shou Pusa) down to a million trillion deva sons with pure faith and palaces, there are ten assemblies of Bodhisattvas and four assemblies of deva sons, totaling fourteen assemblies. The initial million trillion Flower-Hand Bodhisattvas raining all kinds of flowers has three meanings: first, raining flowers in the sky to offer to the Buddha; second, initiating practice from emptiness; third, illustrating the creation of flowers as a cause in past lives. A million trillion Incense-Hand Bodhisattvas (Xiang Shou Pusa) raining all kinds of incense also has three meanings: first, raining incense to offer to the Buddha; second, illustrating the fragrance of the fivefold Dharma body; third, illustrating the practice of offering incense in past lives. A million trillion Garland-Hand Bodhisattvas (Man Shou Pusa) also has three meanings: first, raining garlands to offer to the Buddha; second, taking patience as the essence of the garland; third, illustrating the creation of garlands to offer to the Buddha in past lives. The following can be understood according to this meaning. For example, a million trillion deva sons, coming out from their heavenly palaces, to...

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于座所。此有二義。一出宮供佛。二明以智會悲。百萬億諸天子以凈信心。並宮殿俱。亦有二義。一併宮殿供佛。二表悲智圓融。百萬億生貴天子以身持座亦有二義。一持座供佛。二表法。此生貴住主第四波羅蜜以精進。是持座義。百萬億灌頂天子舉身持座亦有二義。一舉身持座供佛。二表十住中灌頂智悲力用增強。此四種天子者。即是欲界兜率天中說諸天子。以經言略計。次第十住合是。亦明子者慈名。為表修慈故。彌勒號慈也。以次百萬億思惟菩薩已下至善能教化一切眾生者。此一段有十個菩薩以凈三業。或入住地莊嚴法會。皆名義可解自百萬億善根所生。已下至而以讚歎有十百萬億眾。善行所嚴。如經具明如此世界已下至悉皆同等有四行半經都結十方同此已上徒眾有一百種百萬億眾。已上莊嚴有一百八十七種百萬億。為已上此段都數。已上莊嚴及菩薩。神天女色類間雜。或次或不次者。意表此十回向位。是以智從悲成大悲海。於人天六道中。以無限遍周法界行門。一時等化逐根與法。或次或超。或但成信。或位階十地。或人天善根。無有一向次第安立。以此莊嚴及菩薩神天。表法間雜不依次第或菩薩眾中有諸天或諸天眾中有龍神如是準義思之可見經意。

第二興供迎佛分中與十萬億阿僧祇兜率天子奉迎如

【現代漢語翻譯】 現代漢語譯本 『于座所』（在座位處）。這有兩層含義。一是出宮供養佛，二是表明以智慧會合慈悲。百萬億諸天子以清凈的信心，連同宮殿一起，也有兩層含義。一是連同宮殿供養佛，二是表示慈悲與智慧圓融無礙。百萬億生貴天子以自身持座，也有兩層含義。一是持座供養佛，二是表法。這『生貴』代表十住中的第四波羅蜜，以精進為持座的含義。百萬億灌頂天子舉身持座，也有兩層含義。一是舉身持座供養佛，二是表示十住中灌頂的智慧、慈悲和力量增強。這四種天子，就是欲界兜率天中說的諸天子。經文簡略地計算，次第十住合在一起就是。也說明『子』是慈愛的稱呼，爲了表示修慈，所以彌勒號為慈氏。以次第百萬億思惟菩薩以下，直到善於教化一切眾生者，這一段有十個菩薩以清凈的身、口、意三業，或者入住于地莊嚴法會，這些名稱和含義都可以理解。從百萬億善根所生以下，直到以讚歎，有十百萬億眾，以善行所莊嚴。如經文詳細說明，如此世界以下，直到悉皆同等，有四行半經文都總結了十方都相同。以上徒眾有一百種百萬億眾。以上莊嚴有一百八十七種百萬億。為以上此段的總數。以上莊嚴以及菩薩、神、天女，色類間雜，或者有次第，或者沒有次第，意思是表示這十回向位。這是以智慧從慈悲中成就大悲海，在人天六道中，以無限遍周法界的行門，一時平等教化，隨順眾生的根器給予佛法。或者有次第，或者超越，或者只是成就信心，或者位階十地，或者人天善根，沒有一概按照次第安立的。因此，用莊嚴以及菩薩、神天，表法間雜不依次第，或者菩薩眾中有諸天，或者諸天眾中有龍神，像這樣按照意義思考，就可以明白經文的含義。

第二興供迎佛分中，與十萬億阿僧祇兜率天子奉迎如來。

【English Translation】 English version 『Yu Zuo Suo』 (at the seat). This has two meanings. First, offering to the Buddha from the palace. Second, illustrating the union of wisdom and compassion. A million trillion Devas (heavenly beings) with pure faith, along with their palaces, also have two meanings. First, offering the palaces to the Buddha. Second, representing the perfect harmony of compassion and wisdom. A million trillion 『Sheng Gui』 Devas (newly noble heavenly beings) holding the seat with their bodies also have two meanings. First, holding the seat to offer to the Buddha. Second, representing the Dharma. This 『Sheng Gui』 represents the fourth Paramita (perfection) in the Ten Abodes, with diligence as the meaning of holding the seat. A million trillion 『Guan Ding』 Devas (crowned heavenly beings) holding the seat with their entire bodies also have two meanings. First, holding the seat with their entire bodies to offer to the Buddha. Second, representing the enhancement of the wisdom, compassion, and power of 『Guan Ding』 (initiation) in the Ten Abodes. These four types of Devas are the Devas mentioned in the Tushita Heaven (contentment heaven) of the Desire Realm. The sutra briefly calculates that the sequential Ten Abodes are combined. It also explains that 『Zi』 (child) is a term of affection, and to represent the cultivation of loving-kindness, Maitreya (the future Buddha) is called 『Ci Shi』 (the Kind One). From the sequential million trillion Contemplative Bodhisattvas down to those who are good at teaching and transforming all sentient beings, this section has ten Bodhisattvas with pure body, speech, and mind, or entering and residing in the Land Adornment Dharma Assembly. These names and meanings can be understood. From 『born from a million trillion roots of goodness』 down to 『with praise,』 there are ten million trillion beings adorned with good deeds. As the sutra explains in detail, from 『this world』 down to 『all are equal,』 four and a half lines of sutra summarize that all directions are the same. Above, the assembly has one hundred types of million trillion beings. Above, the adornments have one hundred and eighty-seven types of million trillion. This is the total number for the above section. The above adornments, as well as Bodhisattvas, gods, and heavenly women, are mixed in types, either in order or out of order, meaning to represent these Ten Dedications. This is using wisdom to achieve the Great Ocean of Compassion from compassion, in the human and heavenly six realms, with limitless Dharma gates pervading the Dharma Realm, equally transforming at once, according to the roots of sentient beings, giving the Dharma. Either in order or surpassing, or just achieving faith, or the position of the Ten Grounds, or the roots of goodness of humans and Devas, there is no establishment that follows a single order. Therefore, the adornments, as well as Bodhisattvas, gods, and heavenly beings, represent the Dharma mixed without following order, either with Devas among the Bodhisattvas or with dragons and gods among the Devas. Thinking according to the meaning like this, one can understand the meaning of the sutra.

In the second section, 『Arising to Offer and Welcome the Buddha,』 with one hundred thousand trillion Asankhya (innumerable) Tushita Devas welcoming the Tathagata (Thus Come One).

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來有二義。一請佛入宮殿。二表法。以解脫無依住之大智處一切生死。饒益眾生即迎佛義。又一釋如創入聖位以方便三昧而入真門。如此十回向以取十住十行中無垢正智。入大悲方便。為迎佛入宮殿。如三乘中地前三十心為方便。十地見道。如此經十信心為方便資糧。十住初心為見道成佛。十行十回向。十地十一地為資糧十住初心見道成佛令慣習自在故。為三乘教於三僧祇劫方成佛故。設十地菩薩得三種意生身。非是得佛智生身故。以是十地向前三賢菩薩。是資糧位。十地見道為加行位。十一地等覺位中。普賢行方終。十二地是妙覺佛果。此佛華嚴其義。先佛而後行。以先覺佛果。方以悲願之行。用資覺體。使悲智齊均。以此義故號佛華嚴也。是故今此兜率天王。以將大悲之方便。用資十住十行之中大智佛果。為迎佛義故。今此位教表法大體。將以大悲之海。用資十住十行之中佛智慧正覺故。故號之為迎佛故。夫法無始終一念齊等。萬行悲智當體圓終。設教名言不可並立。名詮序致似有前後義。生體名者名無始末。達教者境智不移。此教意明混今古之為一際。破情塵于當即也。終不可作延促解始終見。總不出無時之理。和會一多差別之門也。凡以前位向後位為遙見正契。為佛來入宮。以清凈心雨阿僧祇色華云有二義。

【現代漢語翻譯】 現代漢語譯本 『來』有兩重含義。一是請佛進入宮殿，二是表述佛法。以解脫無所依的大智慧，處於一切生死輪迴之中，利益眾生，這就是迎接佛的含義。另一種解釋是，如同初入聖位，以方便三昧進入真如之門。如此，十回向是爲了獲取十住、十行中無垢的正智，進入大悲方便之門，如同迎接佛進入宮殿。如同三乘（聲聞乘、緣覺乘、菩薩乘）中，十地之前的三十心為方便，十地為見道。如此，此經中的十信心為方便資糧，十住的初心為見道成佛。十行、十回向、十地、十一地為資糧，十住的初心見道成佛，是爲了使其慣習自在。因為三乘教義中，需要三個阿僧祇劫才能成佛。假設十地菩薩得到三種意生身，也不是得到佛智所生的身。因此，十地之前的三賢菩薩是資糧位，十地見道為加行位，十一地等覺位中，普賢行才最終完成，十二地是妙覺佛果。這佛華嚴的含義是，先有佛果，而後有修行，以先覺悟佛果，然後以悲願之行，來資助覺悟的本體，使悲智達到平衡。因此，稱之為佛華嚴。所以，現在這位兜率天王（Tushita Heaven King），以大悲的方便，來資助十住、十行中的大智佛果，是爲了迎接佛的含義。現在這個位次的教法，表明佛法的大體，將以大悲之海，來資助十住、十行中的佛智慧正覺。所以稱之為迎接佛。佛法沒有始終，一念平等，萬行悲智當下圓滿。設立教法名言，不可並立，名言的詮釋順序，似乎有前後之義。從本體上說，名是無始無終的。通達教義的人，其境界和智慧不會改變。此教義闡明，將古今混為一際，破除情塵于當下。終究不可作時間長短的理解，始終不離無時之理，和合一多差別的法門。凡是以以前的位次向後來的位次遙見正契，就是佛來入宮。以清凈心雨阿僧祇（asamkhya）色華云，有兩重含義。

【English Translation】 English version 『Coming』 has two meanings. One is inviting the Buddha into the palace, and the other is representing the Dharma. Using the great wisdom of liberation without reliance, being in all cycles of birth and death, and benefiting sentient beings, this is the meaning of welcoming the Buddha. Another explanation is like initially entering the holy position, entering the gate of true thusness with expedient samadhi. Thus, the ten dedications (ten parinamana) are to obtain the stainless correct wisdom in the ten abodes (ten bhumi), ten practices (ten carita), and entering the gate of great compassion and expedient means, like welcoming the Buddha into the palace. Like in the Three Vehicles (Triyana - Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the thirty minds before the tenth bhumi are expedient means, and the tenth bhumi is seeing the path. Thus, the ten faiths (ten sraddha) in this sutra are expedient resources, and the initial mind of the ten abodes is seeing the path and becoming a Buddha. The ten practices, ten dedications, ten bhumis, and eleventh bhumi are resources, and the initial mind of the ten abodes seeing the path and becoming a Buddha is to make it accustomed and free. Because in the teachings of the Three Vehicles, it takes three asamkhya kalpas to become a Buddha. Assuming that a Bodhisattva of the tenth bhumi obtains three kinds of mind-made bodies, it is not obtaining the body born of Buddha wisdom. Therefore, the three worthy Bodhisattvas before the tenth bhumi are the position of resources, the tenth bhumi seeing the path is the position of applying effort, and in the eleventh bhumi, the position of near-perfect enlightenment, the practice of Samantabhadra (Universal Worthy Bodhisattva) is finally completed, and the twelfth bhumi is the wonderful enlightenment Buddha fruit. The meaning of this Buddha Avatamsaka (Flower Garland Sutra) is that there is the Buddha fruit first, and then practice, using the prior enlightenment of the Buddha fruit, and then using the practice of compassionate vows to support the enlightened essence, so that compassion and wisdom are balanced. Therefore, it is called Buddha Avatamsaka. Therefore, now this Tushita Heaven King, with the expedient means of great compassion, supports the great wisdom Buddha fruit in the ten abodes and ten practices, for the meaning of welcoming the Buddha. Now the teachings of this position show the general body of the Dharma, using the sea of great compassion to support the Buddha wisdom and correct enlightenment in the ten abodes and ten practices. Therefore, it is called welcoming the Buddha. The Dharma has no beginning or end, one thought is equal, and the myriad practices of compassion and wisdom are perfectly completed in the present moment. Establishing teachings and names cannot be established together, and the order of interpretation of names seems to have the meaning of before and after. From the perspective of the essence, names have no beginning or end. Those who understand the teachings, their state and wisdom do not change. This teaching clarifies that mixing the past and present into one boundary, breaking through emotional dust in the present moment. Ultimately, it cannot be understood as long or short in time, and it always does not depart from the principle of no time, harmonizing the gate of one and many differences. Whenever the previous position remotely sees and correctly agrees with the later position, it is the Buddha coming into the palace. Raining asamkhya colored flower clouds with a pure mind has two meanings.

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一供佛。二表法門。大悲萬行遍周其云具十種。明法行圓滿皆從天身出者。明智身興萬行也。大眾天子天女歡喜頂禮者。明以軌度法則利生令得樂故。明菩薩大悲令眾生得樂是菩薩樂故。如世人母。其子樂者其母亦樂也。兜率宮中不可說諸菩薩住虛空中精勤一心供養出過天者。明以法空成行出勝世間有為行也。此一段有十三種眾。

第三諸天迎佛各各遙見如來敬佛興供分中分為五段。云遙見佛來者明從前十行發起迴向大悲大愿故。如對目前者。明不離根本智常相應故。下文云見如來具一切智是也。於法無礙正等覺者。明與佛智正覺合故。如是思惟已下四句。是正入位故。各以天衣盛供已下十種供養者。明前由以身化供明起愿也。此段明以衣盛供表身行周也。於此興供一段六十五行經約作五門分別。一爾時如來威神力故已下至同時奉迎如來有五行半經。明諸天以佛神力自善根力遙見佛來自契智奉迎分。二各以天衣已下至供養于佛有四行經。明諸天以衣盛香華散佛供養分。此有十種供養眾。三百千億那由他已下至雨一切瓔珞云無有斷絕有十六行經。明諸天各各以心所興供云供養分。此一段十種供養眾。四百千億那由他已下至天樂出妙音聲供養如來寶幡供養如來有十二行經。明並陳所興十種持散供養供佛分。五百千億

那由他已下至無厭足有二十五行經。舊住兜率天宮中菩薩以諸波羅蜜行興其依果以為供養。此一段十七種供養云者。舊住本位位新來者。加行入位。此十七種供中先舉蓋為先者。為此位回入大悲菩薩行故。以大悲為首。以諸波羅蜜一時資助。華是智慧開敷義。帳是含容義。衣為忍義。鈴網是說教義。如幻心是堅固義。為無體可成壞故。余準例約名義知之。此第三段有三十種百萬億供養眾。末後有先住天宮菩薩眾。有十七種供。從波羅蜜諸行生。從法身智慧解脫知見生。如文具明。所以勝天之供為非有為所報得故。是法身無作門所起超情作故。

第四爾時一切諸天及諸菩薩已下至阿僧祇眾恭敬尊重。此之一段有一百五行經。總大眾見佛饒益眾生無限自在分。于中文義如經自具。

第五身光照曜無限分中有十二行經。約分七分。一爾時大眾咸見佛身已下至無邊法界有兩行半經。明見佛光明境界分。二以佛神力已下至出世善根之所成就可兩行經。明如來神力出妙音聲說頌分。三複現百千億那由他已下至自在之所出生有兩行經。明如來現自報相莊嚴分。四又現不可說已下至甚深義可一行半經。明現無盡諸佛出興分。五又現不可說已下至平等清凈一行半經。明如來神力通變遍周分。六如是已下至不思議勝德生有一行

經。明前所現是如來勝智德所生分。七復現百千億那由他已下至佛法門故有八行經。明如來現不思議妙寶焰現自善根集大眾分。此七段經中文義自具。此段意如來自現境界。令迴向者加行契入。

第六爾時如來大悲已下至稱揚贊說不可窮盡一段有二十六行半經。分為兩段。一爾時如來大悲所覆已下至生三世諸如來家有十二行經。明如來示現莊嚴及神力令不可說世界眾生獲益分。二世尊所現已下至此段末有十三行半經。明如來所現之德顯佛自在令一切眾生髮諸菩薩入佛所行酬本願分。

第七爾時兜率天王已下至一切世界悉亦如是。有十三行經。明兜率天王辦供請佛如來為欲益眾生故。受請並結十方同此分。

第八爾時一切寶莊嚴殿已下至而說頌言有十三行半經。約分為兩段。

新華嚴經論卷第十九 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十

長者李通玄撰

一爾時一切寶莊嚴殿已下至悉過諸天供養之上有八行經。明如來受請入殿以佛自己善根依果出勝諸天無比對分。此明加行會勝位德如佛故。二時兜率天宮中已下至而說頌言有五行半經。明諸天妓樂熾然不息諸天歡喜說頌分。此明入法悅樂故。

第九有二十行頌。明稱歎往昔如來

【現代漢語翻譯】 現代漢語譯本：經文。『明前所現是如來勝智德所生分』，說明前面所展現的是如來殊勝智慧功德所產生的景象部分。『七復現百千億那由他已下至佛法門故有八行經』，說明從『七復現百千億那由他』以下到『佛法門』，因此有八行經文。說明如來顯現不可思議的妙寶火焰，展現自身善根，聚集大眾的部分。這七段經文中文義自然具備。這段經文的意義是如來自我顯現境界，使迴向的人通過加行而契入。

『第六爾時如來大悲已下至稱揚贊說不可窮盡一段有二十六行半經』，這段經文有二十六行半，分為兩段。『一爾時如來大悲所覆已下至生三世諸如來家有十二行經』，說明如來示現莊嚴以及神力，使不可說世界眾生獲得利益的部分。『二世尊所現已下至此段末有十三行半經』，說明如來所顯現的功德，彰顯佛的自在，使一切眾生髮起諸菩薩行，進入佛所行持的道路，酬報根本願望的部分。

『第七爾時兜率天王已下至一切世界悉亦如是』，有十三行經文。說明兜率天王爲了利益眾生而準備供養，邀請佛如來，佛接受邀請，並且十方世界都同樣如此。

『第八爾時一切寶莊嚴殿已下至而說頌言有十三行半經』，大約分為兩段。

《新華嚴經論》卷第十九 大正藏第 36 冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第二十

長者李通玄撰

『一爾時一切寶莊嚴殿已下至悉過諸天供養之上有八行經』，說明如來接受邀請進入寶殿，以佛自己修持的善根，依果顯現勝過諸天無比的景象。這說明加行之會勝過佛的果位功德。『二時兜率天宮中已下至而說頌言有五行半經』，說明諸天伎樂演奏熾盛不息，諸天歡喜歌頌的部分。這說明進入佛法而感到喜悅。

『第九有二十行頌』，說明稱歎往昔如來。

【English Translation】 English version: Sutra. 『Ming qian suo xian shi Rulai sheng zhi de suo sheng fen』 (明前所現是如來勝智德所生分) [Meaning: Explaining that what is manifested before is the part produced by the Tathagata's (Rulai) [Tathagata, 如來] supreme wisdom and virtue]. 『Qi fu xian bai qian yi nayouta yi xia zhi Fofa men gu you ba hang jing』 (七復現百千億那由他已下至佛法門故有八行經) [Meaning: From 『sevenfold manifestation of hundreds of thousands of billions of nayutas』 [nayuta, 那由他] down to 『Dharma gate of the Buddha』 (Fofa men), therefore there are eight lines of scripture]. Explaining the part where the Tathagata manifests inconceivable wondrous jewel flames, displays his own roots of goodness, and gathers the assembly. The meaning of these seven sections of scripture is naturally complete in the text itself. The meaning of this section of scripture is that the Tathagata self-manifests the realm, enabling those who dedicate merit to enter through practice.

『Di liu ershi Rulai da bei yi xia zhi chengyang zanshui buke qiongjin yi duan you ershiliu hang ban jing』 (第六爾時如來大悲已下至稱揚贊說不可窮盡一段有二十六行半經) [Meaning: The sixth section, from 『At that time, the Tathagata's great compassion』 down to 『praising and extolling without end,』 has twenty-six and a half lines of scripture], this section of scripture has twenty-six and a half lines, divided into two parts. 『Yi ershi Rulai da bei suo fu yi xia zhi sheng san shi zhu Rulai jia you shi er hang jing』 (一爾時如來大悲所覆已下至生三世諸如來家有十二行經) [Meaning: The first part, from 『At that time, the Tathagata was covered by great compassion』 down to 『born into the families of all Tathagatas of the three times,』 has twelve lines of scripture]. Explaining the part where the Tathagata displays adornments and divine power, enabling sentient beings of unspeakable worlds to obtain benefits. 『Er Shizun suo xian yi xia zhi ci duan mo you shisan hang ban jing』 (二世尊所現已下至此段末有十三行半經) [Meaning: The second part, from 『What the World-Honored One (Shizun) [World-Honored One, 世尊] manifested』 down to the end of this section, has thirteen and a half lines of scripture]. Explaining the merit manifested by the Tathagata, revealing the Buddha's self-mastery, enabling all sentient beings to arouse the practices of all Bodhisattvas, enter the path practiced by the Buddha, and repay their fundamental vows.

『Di qi ershi Doushuai tianwang yi xia zhi yiqie shijie xi yi ru shi』 (第七爾時兜率天王已下至一切世界悉亦如是) [Meaning: The seventh section, from 『At that time, the King of the Tushita Heaven (Doushuai tianwang) [Tushita Heaven, 兜率天]』 down to 『all worlds are also like this,』 has thirteen lines of scripture]. Explaining that the King of the Tushita Heaven prepares offerings and invites the Buddha Tathagata for the benefit of sentient beings, the Buddha accepts the invitation, and all worlds in the ten directions are the same.

『Di ba ershi yiqie bao zhuangyan dian yi xia zhi er shuo song yan you shisan hang ban jing』 (第八爾時一切寶莊嚴殿已下至而說頌言有十三行半經) [Meaning: The eighth section, from 『At that time, the Palace Adorned with All Jewels』 down to 『and spoke in verse,』 has thirteen and a half lines of scripture], roughly divided into two parts.

《Xin Huayan Jing Lun》 Volume 19 [《新華嚴經論》] Taisho Tripitaka Volume 36, No. 1739 《Xin Huayan Jing Lun》 [大正藏]

《Xin Huayan Jing Lun》 Volume 20 [《新華嚴經論》]

Composed by Elder Li Tongxuan [李通玄]

『Yi ershi yiqie bao zhuangyan dian yi xia zhi xi guo zhu tian gongyang zhi shang you ba hang jing』 (一爾時一切寶莊嚴殿已下至悉過諸天供養之上有八行經) [Meaning: The first part, from 『At that time, the Palace Adorned with All Jewels』 down to 『surpassing all the offerings of the heavens,』 has eight lines of scripture]. Explaining that the Tathagata accepts the invitation to enter the palace, and with the roots of goodness cultivated by the Buddha himself, manifests a scene that surpasses the heavens. This explains that the assembly of practice surpasses the Buddha's fruition and virtue. 『Er shi Doushuai tiangong zhong yi xia zhi er shuo song yan you wu hang ban jing』 (二時兜率天宮中已下至而說頌言有五行半經) [Meaning: The second part, from 『At that time, in the Tushita Heaven Palace』 down to 『and spoke in verse,』 has five and a half lines of scripture]. Explaining the part where the music of the heavens is played intensely and without ceasing, and the heavens rejoice and sing praises. This explains the joy of entering the Dharma.

『Di jiu you ershi hang song』 (第九有二十行頌) [Meaning: The ninth section has twenty lines of verse], explaining the praise of the Tathagatas of the past.

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來入此殿分。云吉祥者。眾善所集名吉。眾福所加名祥。云金色殿者。殿有金色光明。亦名法身無垢。云蓮華殿者。殿有眾色蓮華莊嚴。亦表法無染。是蓮華義。山王殿者。明積德如山王。非殿有山。如經云。寶者。貴德為寶。非關寶王。余義可知。所以須嘆往昔如來者有三義。一兜率天王念昔自分善根力合古。二明古今諸佛道跡普周。三明如來道跡依古不異非天魔梵所改今為眾生生信入故。此十佛亦以加行隨行成名。

第十兩行經。明兜率天王嘆佛並結十方同此。

第十一品末有十三行半經。約分為二段。一爾時世尊已下至為眾說法有六行半經。明如來處座為眾說法分。二不可說諸菩薩眾已下有七行經。明十方菩薩來集處座殿內莊嚴妙好勝諸天一切十方兜率天悉同此雲集莊嚴分。座體前已釋訖。師子座上結跏趺坐者有二義。一世間威儀。二會此十回向中理事交徹。如來座體。以法界緣起不思議智無所依住大慈大悲以為座體。以無依住智性自遍周與虛空等。不去不來而對現色。身與眾生數等。任根差別。隨應調伏而化度之。而無所造作。如經云法身清凈妙用自在者是也。與三世佛同一境界住一切智者。以智體無內外中邊。諸佛同住境界亦爾。與一切佛同入一性者。為無性之性無出入也。諸佛同此也。佛眼

【現代漢語翻譯】 現代漢語譯本：進入這座殿宇，被稱為吉祥殿。『吉祥』是指眾多善行的聚集，『祥』是指眾多福報的加持。被稱為金色殿，是因為殿宇有金色的光明，也象徵著法身沒有垢染。被稱為蓮華殿，是因為殿宇有各種顏色的蓮花莊嚴，也表示佛法沒有染污，這就是蓮花的含義。山王殿，是說明積累功德如同山王一樣高大，並非殿宇真的有山。如經中所說，『寶』是指珍貴的功德，而不是指寶王。其他的含義可以類推得知。之所以要讚歎往昔的如來，有三個原因：一是兜率天王念及過去自己所修的善根之力與古佛相合；二是說明過去和現在的諸佛的修行足跡普遍周遍；三是說明如來的修行足跡遵循古佛而不改變，不是天魔外道所能改變的，現在是爲了讓眾生生起信心而進入。這十尊佛也是以加行和隨行而成就名號的。 第十兩行經文，說明兜率天王讚歎佛陀，並且總結十方世界都與此相同。 第十一品末尾有十三行半經文，大約可以分為兩段。第一段從『爾時世尊』到『為眾說法』，有六行半經文，說明如來安坐于座位上為大眾說法。第二段從『不可說諸菩薩眾』以下，有七行經文，說明十方菩薩來集，座位殿內的莊嚴美妙勝過諸天，一切十方兜率天都與此相同，雲集莊嚴。座位的本體前面已經解釋過了。在獅子座上結跏趺坐，有兩個含義：一是世間的威儀，二是會合這十回向中的事理交徹。如來的座位的本體，是以法界緣起不思議智無所依住的大慈大悲作為座體的。以無依住的智性自然遍周，與虛空相等。不去不來而對現色身，與眾生的數量相等。任憑根性的差別，隨應調伏而化度他們，而沒有造作。如經中所說，法身清凈，妙用自在就是這個意思。與三世諸佛處於同一境界，安住於一切智中，因為智體沒有內外中邊，諸佛所處的境界也是如此。與一切佛共同進入一性，是因為無性的本性沒有出入。諸佛都是如此。佛眼（Buddha's eye）

【English Translation】 English version: Entering this hall is called the Auspicious Hall. 'Auspicious' (吉祥, Jixiang) means the gathering of numerous good deeds, and '祥' (Xiang) means the addition of numerous blessings. It is called the Golden Hall because the hall has golden light, also symbolizing the Dharma body (法身, Fashen) without defilement. It is called the Lotus Hall because the hall is adorned with lotus flowers of various colors, also indicating that the Dharma is free from contamination, which is the meaning of the lotus. The Mountain King Hall (山王殿, Shanwang Dian) explains that accumulating merit is as great as a mountain king, not that the hall actually has a mountain. As the sutra says, 'Treasure' refers to precious merit, not the Treasure King. The other meanings can be inferred. The reason for praising the past Tathagatas (如來, Rulai) is threefold: first, the King of Tushita Heaven (兜率天王, Doushuai Tianwang) remembers that the power of his past good roots is in accordance with the ancient Buddhas; second, it explains that the practice footprints of past and present Buddhas are universally complete; third, it explains that the practice footprints of the Tathagatas follow the ancient Buddhas without change, and cannot be changed by demons or heretics, now it is to generate faith in sentient beings. These ten Buddhas are also named by accomplishing the practice of application and subsequent practice. The tenth two lines of scripture explain that the King of Tushita Heaven praises the Buddha and concludes that all ten directions are the same. At the end of the eleventh chapter, there are thirteen and a half lines of scripture, which can be roughly divided into two paragraphs. The first paragraph, from 'At that time, the World Honored One' (爾時世尊, Ershi Shizun) to 'for the sake of teaching the Dharma to the assembly' (為眾說法, Wei zhong shuo fa), has six and a half lines of scripture, explaining that the Tathagata sits on the seat to teach the Dharma to the assembly. The second paragraph, from 'Inexpressible numbers of Bodhisattvas' (不可說諸菩薩眾, Bu ke shuo zhu pusa zhong) onwards, has seven lines of scripture, explaining that Bodhisattvas from the ten directions gather, and the adornment of the seat in the hall is more wonderful than the heavens, and all the Tushita Heavens in the ten directions are the same, gathering and adorning. The essence of the seat has been explained earlier. Sitting in the lotus position on the lion throne has two meanings: first, worldly dignity; second, the convergence of principle and phenomena in these ten dedications. The essence of the Tathagata's seat is based on the inconceivable wisdom of Dharma realm origination, non-abiding, great compassion, and great mercy. The nature of non-abiding wisdom naturally pervades, equal to space. Without going or coming, it manifests the physical body, equal to the number of sentient beings. According to the differences in their roots, it transforms and liberates them accordingly, without any creation. As the sutra says, the Dharma body is pure, and its wonderful function is free. Being in the same realm as the Buddhas of the three times, dwelling in all-knowing wisdom, because the essence of wisdom has no inside, outside, middle, or edge, the realm in which the Buddhas dwell is also the same. Entering into one nature with all Buddhas is because the nature of non-nature has no coming or going. All Buddhas are like this. Buddha's eye (佛眼, Foyan)

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明瞭者。覺一切法非有無。而能以智遍知一切諸法也。有大威德普游法界未嘗休息者。以無作無依之理智破一切執著。皆悉消亡名之為威力。以智無表裡性遍如虛空應感現形而無來。去名之為。游無俗不真名為法界。一念三世古今情儘教化眾生無始無終。名未嘗休息。明時不遷也。具大神通者。大智無依無形性無生滅名之為神。智無不達名之為通。隨有可化悉能遍往者。明智無去來中邊表裡。十方眾生應感皆見。皆悉不同名為遍往。以一切諸佛無礙莊嚴而嚴其身者此無礙莊嚴有二義。一四無礙智莊嚴。二佛依報正報二福莊嚴。一切相好及隨好。是以如來身是正報。國土蓮華藏世界是依報。智自善業而嚴自身及境為智。法爾自具無邊功德。如九十七種大人之相。是隻為無明所覆。以慈悲喜捨饒益眾生。報得依果者。即隨好光明功德是。如佛大人相有十華藏世界微塵數隨好無限。如經且約舉一種隨好功德名圓滿王。所有利益具在經說。又如無依住智體無自他內外所執。所有依報正報莊嚴身及國土。一切境界互相含入。猶如百千明鏡影像互相。容入重重無盡。重重無盡。身土眾境互入無盡。猶如帝釋所居寶網。諸天眷屬寶內重重眾像相入身境無礙。身出剎土。剎土出身云。俱現佛事。一種自在諸法總然。于智境界不說有情無

【現代漢語翻譯】 現代漢語譯本 明瞭者（明白的人）。覺悟到一切法既非有也非無，而能夠用智慧普遍瞭解一切諸法。擁有大威德並且普遍遊歷法界從未停止休息的人，以無所作為、無所依賴的理智破除一切執著，使之全部消亡，這被稱為威力。以智慧無內外之分，其性遍佈如虛空，應感而顯現形象但無來去，這被稱為游。無所謂世俗與真實，一切皆為法界。一念之間包含過去、現在、未來三世，古今情懷盡在其中，教化眾生無始無終，這被稱為從未停止休息，說明時間不會遷移。 具備大神通的人。大智慧無所依賴，無形無相，其性無生無滅，這被稱為神。智慧無所不達，這被稱為通。能夠隨著可教化之人普遍前往，說明智慧無去無來，無中邊內外之分。十方眾生應感而見，各不相同，這被稱為普遍前往。用一切諸佛的無礙莊嚴來莊嚴自身，這無礙莊嚴有兩層含義：一是四無礙智的莊嚴，二是佛的依報和正報兩種福德的莊嚴。一切相好和隨好，因此如來的身是正報，國土蓮華藏世界是依報。智慧和自身的善業莊嚴自身和境界為智慧。法爾自然具備無邊功德，如九十七種大人之相，只是被無明所覆蓋。用慈悲喜捨來饒益眾生，報得依果，就是隨好光明功德。如佛的大人相有十華藏世界微塵數般的隨好，無限無盡。如經文所說，姑且舉一種隨好功德，名為圓滿王，所有的利益都在經中說明。又如無所依賴地安住于智慧本體，沒有自他內外之執著，所有依報正報莊嚴的身和國土，一切境界互相包含進入，猶如百千明鏡影像互相容納進入，重重無盡。身土眾境互相進入無盡，猶如帝釋天所居住的寶網。諸天眷屬在寶內重重眾像互相進入，身境無礙。身出剎土，剎土出身云，共同顯現佛事。一種自在，諸法總持。在智慧境界中不說有情無情。

【English Translation】 English version The enlightened one (Mingliao zhe). Realizing that all dharmas are neither existent nor nonexistent, and being able to universally understand all dharmas with wisdom. Possessing great power and virtue, and universally traveling the Dharma Realm without ever ceasing, using the reason and wisdom of non-action and non-reliance to break through all attachments, causing them all to vanish, this is called power. With wisdom having no inside or outside, its nature pervading like empty space, manifesting forms in response to stimuli but without coming or going, this is called traveling. Without so-called mundane or true, everything is the Dharma Realm. One thought contains the past, present, and future three periods, all emotions of ancient and modern times are within it, teaching sentient beings without beginning or end, this is called never ceasing, indicating that time does not shift. One who possesses great spiritual powers (Dashentong zhe). Great wisdom is without reliance, without form or appearance, its nature is without birth or death, this is called spiritual. Wisdom is all-pervasive, this is called power. Being able to universally go wherever there are those who can be taught, indicating that wisdom has no coming or going, no middle, side, inside, or outside. Sentient beings in the ten directions see in response to stimuli, each different, this is called universally going. Using the unobstructed adornments of all Buddhas to adorn oneself, this unobstructed adornment has two meanings: one is the adornment of the Four Unobstructed Wisdoms, and the other is the adornment of the two blessings of the Buddha's dependent and retribution bodies. All characteristics and minor marks, therefore the Tathagata's body is the retribution body, and the Land of Lotus Treasury World is the dependent body. Wisdom and one's own good karma adorn oneself and the realm as wisdom. The Dharma naturally possesses boundless merits, such as the ninety-seven kinds of marks of a great man, but they are only covered by ignorance. Using loving-kindness, compassion, joy, and equanimity to benefit sentient beings, the resulting dependent fruit is the minor marks, light, and merits. For example, the Buddha's marks of a great man have as many minor marks as dust motes in ten Lotus Treasury Worlds, infinite and endless. As the sutra says, let's just mention one kind of minor mark merit, called the Perfect King, all the benefits are explained in the sutra. Furthermore, like dwelling in the wisdom body without reliance, without attachment to self, others, inside, or outside, all the adorned bodies and lands of the dependent and retribution bodies, all realms mutually contain and enter each other, like hundreds of thousands of bright mirrors reflecting images mutually accommodating and entering, endlessly layered. Bodies, lands, and realms mutually enter endlessly, like the jeweled net where Indra dwells. The heavenly retinue mutually enter the numerous images within the jewel, body and realm are unobstructed. The body emerges from the Buddha-land, the Buddha-land emerges from the body's clouds, jointly manifesting Buddha-deeds. One kind of freedom, all dharmas are held together. In the realm of wisdom, there is no talk of sentient or insentient.

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情之法。經云善知其時為眾說法者。了根生熟如應化度。

問曰。何為諸佛知眾生心時與非時。

答曰。以如來心與一切眾生心本不異故。是一心一智慧故。以此知時與非時。諸佛了悟而與眾生共之。眾生迷惑自謂為隔。一切諸佛以一切眾生心智慧而成正覺。一切眾生迷諸佛智慧而作眾生。及至成佛時還成眾生迷理之佛。所說法門還解眾生心裡迷佛眾生。以此不異故知眾生心。經云不可說諸菩薩各從他方種種國土而共來集者。約萬行差別名為他方。以法隨根應物調伏名種種國土。不出如來大圓明智。名為而共來集。眾會清凈者。無情識也。法身無二者。與佛同一體性等無性也。無所依止者無得無證也。而能自在起佛身行者。無作之智同佛用也。坐此座已者。會此十回向法界本也。殿出殊好者以智所感也。出過諸天者。以智報感非有情為也。解云。菩薩所報相約行所生。論主頌曰。

菩薩以忍為垂鬘　　慚愧恒為衣服飾 　戒品涂香及末香　　慈悲普覆為其蓋 　正心不動禪定幢　　智慧幡破諸邪見 　方便常住生死海　　饒益眾生為妓樂 　總持演暢妙法音　　聞者解脫為歌樂

已上如文可知。此段有不可說他方菩薩眾。此一段諸天住兜率宮。菩薩眾總有一百五十個百萬億眾。若他方所來菩薩

【現代漢語翻譯】 現代漢語譯本：關於情之法（關於情感的法則）。經書中說，善於瞭解時機為大眾說法的人，能夠了解眾生的根器成熟與否，從而如其所需地進行教化。

問：諸佛是如何知曉眾生的心是應被教化之時，還是不應被教化之時的呢？

答：因為如來（Tathagata，佛的稱號之一）的心與一切眾生的心本來就沒有差異。正因為是一心一智慧，所以能夠知曉時機與非時機。諸佛了悟了這個道理，並且與眾生共享。眾生因為迷惑，所以自認為有隔閡。一切諸佛都是以一切眾生的心和智慧而成正覺（Attaining complete enlightenment）。一切眾生因為迷惑諸佛的智慧而成為眾生。等到成佛的時候，還是成爲了迷惑真理的佛。所說的法門，還是爲了解開眾生心裡迷惑的佛和眾生。正因為沒有差異，所以能夠知曉眾生的心。經書中說，不能說諸菩薩（Bodhisattva，指發願成佛的修行者）各自從他方種種國土而來聚集，這是用萬行差別來稱之為他方，用法隨順根器，應和事物來調伏，稱之為種種國土，沒有超出如來大圓明智（Tathagata's great perfect wisdom），所以稱之為共同來聚集。眾會清凈，是沒有情識。法身（Dharmakaya，佛的法性之身）無二，是與佛同一體性，平等而無自性。無所依止，是沒有所得沒有所證。而能夠自在地生起佛身之行，是沒有造作的智慧，與佛的作用相同。坐在此座上，是會合這十回向法界之本。殿宇出現殊勝美好，是以智慧所感召。超出諸天，是以智慧之報所感召，不是有情眾生所能為的。解釋說，菩薩所報的相，是依據所修之行而生。論主的頌說：

菩薩以忍辱為垂下的花鬘，慚愧之心恒常作為衣飾。 戒律的品德如同涂香和末香，慈悲之心普遍覆蓋作為傘蓋。 正心不動如禪定的寶幢，智慧之幡摧破各種邪見。 方便之行常住于生死之海，以饒益眾生作為歌舞伎樂。 總持之力演暢微妙的法音，聽聞者解脫煩惱如同聽到歌樂。

以上內容如文字所說就可以理解。這段經文有不可說他方菩薩眾。這一段諸天住在兜率宮（Tusita Heaven）。菩薩眾總共有一百五十個百萬億眾。如果是他方所來的菩薩。

【English Translation】 English version: The Law of Emotions. The sutra says that those who are skilled in knowing the right time to expound the Dharma for the masses can understand whether the faculties of beings are mature or not, and thus educate them according to their needs.

Question: How do the Buddhas know when the minds of beings are ready to be taught and when they are not?

Answer: Because the mind of the Tathagata (one of the titles of the Buddha) is not different from the minds of all beings. It is because of this single mind and single wisdom that they can know the right time and the wrong time. The Buddhas understand this principle and share it with all beings. Beings, because of their delusion, think that there is a separation. All Buddhas attain complete enlightenment (Attaining complete enlightenment) through the minds and wisdom of all beings. All beings, because of their delusion regarding the wisdom of the Buddhas, become beings. When they attain Buddhahood, they still become Buddhas who are deluded about the truth. The Dharma doors that are spoken are still to unravel the deluded Buddhas and beings in the minds of beings. It is because there is no difference that they can know the minds of beings. The sutra says that it cannot be said that the Bodhisattvas (Bodhisattva, refers to practitioners who aspire to become Buddhas) each come from various other lands and gather together, which is called 'other lands' in terms of the differences in myriad practices, and 'various lands' in terms of the Dharma adapting to the faculties and harmonizing with things, without exceeding the Tathagata's great perfect wisdom (Tathagata's great perfect wisdom), so it is called 'gathering together.' The purity of the assembly is the absence of emotions and consciousness. The Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) is not two, it is of the same essence as the Buddha, equal and without self-nature. Without any reliance, there is nothing to be attained and nothing to be proven. And being able to freely arise the actions of the Buddha-body is the wisdom of non-action, which is the same as the Buddha's function. Sitting on this seat is to unite with the origin of the ten dedications of the Dharma realm. The appearance of the palace being exceptionally beautiful is due to the influence of wisdom. Surpassing the heavens is due to the influence of the reward of wisdom, not something that sentient beings can do. It is explained that the appearance of the reward of the Bodhisattva is based on the actions that are cultivated. The verse of the commentator says:

The Bodhisattva uses forbearance as the hanging garland, and shame and remorse are always used as ornaments of clothing. The virtues of precepts are like scented ointment and powdered incense, and compassion universally covers as a canopy. The upright mind is unmoving like a banner of meditation, and the banner of wisdom shatters all wrong views. The practice of skillful means constantly dwells in the sea of birth and death, using benefiting beings as song and dance. The power of total retention proclaims the wonderful sound of the Dharma, and those who hear it are liberated from afflictions as if hearing songs.

The above content can be understood as the text says. This passage has the unspeakable number of Bodhisattvas from other lands. In this passage, the devas dwell in the Tusita Heaven (Tusita Heaven). There are a total of one hundred and fifty million billions of Bodhisattvas. If they are Bodhisattvas who come from other lands.

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有不可說。諸天莊嚴高座及宮殿色類。有一百八十種差別。一類有百萬億。如來及菩薩自福莊嚴無有限數。此會所將如是大悲。如是智慧。如是萬行。但為長養初發心住初生佛家之智慧大悲令慣習自在故。時亦不改。法亦不異。智亦不遷。猶如竹𥯤依舊而成。初生與終無有粗細。亦如小兒長初生而為大無異大也。此直以十行十回向十地十一地為養道之方便佛果在於初發心。又十住中一住具十住之功用故。及十住十行十回向十地總十住中總具足故。猶如神龍馬王所生。其神駒生在其地。與父遲速相似。唯力用未如其母。如初發心菩薩。以乘如來一切智乘。初生佛家。與佛同智。唯神通道力未如。以待大悲萬行長養故。雖長養功終法不異也。時不遷也。終不出初發心時力用功畢。如龍女不出剎那際三產生佛。是如善財一生得佛果亦爾。一生義者得無生也。今且約立無生有十。一諸蘊自體無生。二諸見自體無生。三空無生。四性無生。五時劫不遷無生。六涅槃生死無生。七說法音聲寂默無生。八智慧分別無生。九神通力性自周遍無生。十不出剎那際對現三世盡古今劫一切眾生前身無生。有此十種無生義故。是名一生當得菩提。是此經意。以十行十向十地十一地法方便用資初發心佛果。絕前後之情所望故。以資糧與佛果同時互

為體用相資故。故號為覺行互嚴。此經以果資行令行無著。以行資果大用得辦。如三乘以意生身菩薩未說乘佛一切智乘者。推佛果在十一地后三祇之劫終也。即地前三賢為資糧。十地為見道。佛果在十一地后三祇之劫也。如此教與三乘中五位行相。一倍顛倒行相不同。后當更明。

兜率天宮中偈贊品第二十四

將釋此品。三門如前。

第一釋品名目者。明以金剛幢等十菩薩各從異佛剎來。處兜率天宮至如來所。各化作妙寶藏師子之座已。各以十回向法門因果而偈贊之。故名偈贊品。異佛剎者。從十行中來入十回向。

第二釋品來意者。此品為欲成十回向中因果法門故。此品須來也。

第三隨文解釋中。義分為二。第一長科經意。第二隨文釋義。

一長科經意者。於此一品大意前後總作十一段長科。一從爾時佛神力故已下至而說頌言有五十二行經。明金剛幢等十菩薩眾十方來集彰因示果不二分。二如來不出世已下有十行頌。明佛以實示權分三。爾時堅固幢菩薩已下有十行頌。明嘆佛身性相無比要常親近供養無疲大愿成滿方能履佛所行道分。四爾時勇猛幢菩薩已下有十行頌。明佛及法要以凈心凈行方了見佛有為不堪分。五光明幢菩薩已下有十行頌。明一佛身而生多佛身如幻而生起分

【現代漢語翻譯】 現代漢語譯本：因為體和用互相資助的緣故，所以稱為覺行互嚴（覺悟的智慧和實踐的行為互相莊嚴）。這部經以果位來資助修行，使修行沒有執著；以修行來資助果位，使廣大的作用得以成就。例如三乘（聲聞乘、緣覺乘、菩薩乘）中，對於意生身菩薩（以意念化生的菩薩）沒有宣說乘佛一切智乘（乘坐佛的一切智慧之乘），是推斷佛果在十一地（等覺菩薩所證的果位）之後，經歷三大阿僧祇劫（極長的時間單位）才能證得。也就是以地前三賢（十住、十行、十回向）為資糧，十地（菩薩修行的十個階位）為見道位，佛果在十一地之後，經歷三大阿僧祇劫才能證得。這樣的教義與三乘中的五位（資糧位、加行位、見道位、修道位、究竟位）修行狀態，在顛倒和不顛倒的修行狀態上有所不同，後面應當更詳細地說明。

兜率天宮中偈贊品第二十四

將要解釋這一品，三門（序分、正宗分、流通分）和前面一樣。

第一，解釋品名。說明以金剛幢（Vajradhvaja）等十位菩薩各自從不同的佛剎（Buddhakṣetra，佛所居住的清凈國土）而來，在兜率天宮（Tuṣita Heaven，欲界天之一，彌勒菩薩所在之處）到達如來（Tathāgata，佛的稱號之一）處，各自化作妙寶藏師子之座（珍妙的寶藏所形成的獅子座）后，各自以十回向（十大回向）法門的因果而用偈頌讚嘆，所以叫做偈贊品。異佛剎，是從十行（菩薩五十二階位中的第十一到第二十位）中進入十回向（菩薩五十二階位中的第二十一到第三十位）。

第二，解釋此品的來意。這一品是爲了成就十回向中的因果法門，所以這一品是必須出現的。

第三，隨著經文解釋，義理分為兩部分。第一，總括經文大意。第二，隨著經文解釋義理。

第一，總括經文大意。在這一品中，大意前後總共分為十一段。第一段，從『爾時佛神力故』以下，到『而說頌言』，共有五十二行經文。說明金剛幢等十位菩薩從十方來集，彰顯因和示現果的不二之分。第二段，從『如來不出世』以下，有十行頌文。說明佛以真實示現權巧方便，分為三部分。第三段，從『爾時堅固幢菩薩』以下，有十行頌文。說明讚歎佛的身性相無比，要常常親近供養，沒有疲厭，大愿成就圓滿，才能履行佛所行之道。第四段，從『爾時勇猛幢菩薩』以下，有十行頌文。說明佛和佛法，要以清凈的心和清凈的行為才能了見，有為法（因緣和合而成的法）不能夠勝任。第五段，從『光明幢菩薩』以下，有十行頌文。說明一佛身而生出多佛身，如幻化一般生起。

【English Translation】 English version: It is because the substance and function mutually support each other that it is called 'Mutual Adornment of Enlightenment and Practice' (覺行互嚴). This sutra uses the fruition to support practice, enabling practice to be free from attachment; it uses practice to support the fruition, enabling great functions to be accomplished. For example, in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the 'Mind-Born Body Bodhisattva' (意生身菩薩) is not taught the 'Buddha's Omniscience Vehicle' (乘佛一切智乘), which infers that the Buddha's fruition is attained after the Eleventh Ground (the fruition attained by an Equal Enlightenment Bodhisattva), after the end of three great asaṃkhya kalpas (三大阿僧祇劫, extremely long units of time). That is, the Three Worthies (三賢, Ten Abodes, Ten Practices, Ten Dedications) before the Ground are the provisions, the Ten Grounds (十地, the ten stages of Bodhisattva practice) are the Path of Seeing, and the Buddha's fruition is attained after the Eleventh Ground, after the end of three great asaṃkhya kalpas. Such teachings and the states of practice in the Five Stages (資糧位, 加行位, 見道位, 修道位, 究竟位) of the Three Vehicles differ in terms of inverted and non-inverted states of practice, which will be explained in more detail later.

Chapter Twenty-Four: Gathas of Praise in the Tuṣita Heaven Palace (兜率天宮中偈贊品第二十四)

To explain this chapter, the three divisions (introduction, main body, conclusion) are the same as before.

First, explaining the title of the chapter. It explains that ten Bodhisattvas, such as Vajradhvaja (金剛幢, 'Diamond Banner'), each came from different Buddha-fields (Buddhakṣetra, 佛剎, the pure lands where Buddhas reside), arrived at the Tathāgata's (如來, 'Thus Come One', an epithet of the Buddha) place in the Tuṣita Heaven Palace (兜率天宮, one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides), each transformed a Lion Throne of Wondrous Treasure (妙寶藏師子之座), and then each used the causes and effects of the Ten Dedications (十回向, the ten great dedications) to praise with gathas, hence the name 'Gathas of Praise Chapter'. 'Different Buddha-fields' means entering the Ten Dedications from the Ten Practices (the eleventh to twentieth positions in the fifty-two stages of Bodhisattva practice).

Second, explaining the intention of this chapter. This chapter is for the purpose of accomplishing the Dharma-gate of causes and effects in the Ten Dedications, so this chapter is necessary.

Third, following the text to explain, the meaning is divided into two parts. First, a general outline of the sutra's meaning. Second, explaining the meaning according to the text.

First, a general outline of the sutra's meaning. In this chapter, the general meaning is divided into ten sections. The first section, from 'Then, by the Buddha's spiritual power' to 'and spoke in verse', has fifty-two lines of scripture. It explains that ten Bodhisattvas, such as Vajradhvaja, gathered from the ten directions, manifesting the non-duality of cause and effect. The second section, from 'If the Tathagata does not appear in the world' onwards, has ten lines of verse. It explains that the Buddha shows skillful means with reality, divided into three parts. The third section, from 'Then, the Steadfast Banner Bodhisattva' onwards, has ten lines of verse. It explains praising the Buddha's body, nature, and characteristics as incomparable, that one should always be close, make offerings without fatigue, and that only by fulfilling great vows can one walk the path walked by the Buddha. The fourth section, from 'Then, the Courageous Banner Bodhisattva' onwards, has ten lines of verse. It explains that the Buddha and the Dharma must be seen with a pure mind and pure conduct, and that conditioned dharmas (dharmas arising from causes and conditions) are not capable. The fifth section, from 'The Light Banner Bodhisattva' onwards, has ten lines of verse. It explains that one Buddha body gives rise to many Buddha bodies, arising like an illusion.

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。六爾時智幢菩薩已下有十行頌。明佛智無依無作不造不內不外而能現形普遍分。七爾時寶幢菩薩已下有十行頌。明如來所有應現非情所為任智無功眾生自業應見分。此段約自修行之行智現相應故。非時分智立時分者是情故。多時少時俱是情故。八爾時精進幢菩薩已下有十行頌。明佛身非內外十方佛同等無有內外身對眾生業現分。九爾時離垢幢菩薩已下有十行頌。明如來以無心無思無依之智性無表裡對現十方隨根普應分。十爾時星宿幢菩薩已下有十行頌。明如來無心意識可名為佛眾生以有心意識及住寂滅心者總不能見佛分。十一爾時法幢菩薩已下有十行頌。明寧受眾苦不捨如來分。已上各說一法共成十回向心。或但說有眾生著有。或但說無眾生著無。如經星宿幢菩薩頌云。眾生有分別。是佛是世界。了達法性者。無佛無世界。如下文法幢頌云。寧可恒具受。一切世間苦。終不遠如來。不睹自在力。此二頌皆相成就有無恐墮邊見。余例知。如觀十方何意為觀眾意之同別。亦觀十方世界諸佛法同不二。

二隨文釋義中從第一初五十二行經義分為十段。一爾時佛神力故已下至來詣佛所。是諸眾來集分。二其名曰已下至法幢菩薩。舉所來十菩薩名號分。三所從來國已下至妙香世界。是諸菩薩所從來國土分。四各于佛所凈

【現代漢語翻譯】 現代漢語譯本：六、爾時，智幢菩薩以下有十行頌，闡明佛智無所依賴、無所作為、不造作、不在內、不在外，卻能顯現形相，普遍分化。（智幢菩薩） 七、爾時，寶幢菩薩以下有十行頌，闡明如來所有應化顯現，並非有情眾生所為，而是憑藉智慧的無功用，眾生各自的業力所感應而顯現。（寶幢菩薩）此段是就自身修行之行智與顯現相應而言。若以情識來分別時分，則非真實。因為無論是多時還是少時，都屬於情識的範疇。 八、爾時，精進幢菩薩以下有十行頌，闡明佛身非內非外，十方諸佛同等，沒有內外之分，佛身是針對眾生的業力而顯現。（精進幢菩薩） 九、爾時，離垢幢菩薩以下有十行頌，闡明如來以無心、無思、無所依賴的智慧之性，沒有表裡之別，針對十方眾生，隨其根器普遍應現。（離垢幢菩薩） 十、爾時，星宿幢菩薩以下有十行頌，闡明如來沒有心意識，才可以稱之為佛。眾生因為有心意識，以及執著于寂滅之心，所以總不能見到佛。（星宿幢菩薩） 十一、爾時，法幢菩薩以下有十行頌，闡明寧願承受各種苦難，也不捨棄如來。（法幢菩薩）以上各自闡述一種法，共同成就十回向心。或者只說有，眾生就執著于有；或者只說無，眾生就執著于無。如同《星宿幢菩薩頌》所說：『眾生有分別，是佛是世界。了達法性者，無佛無世界。』如下文《法幢頌》所說：『寧可恒具受，一切世間苦，終不遠如來，不睹自在力。』這兩首頌互相成就，有無相成，以免墮入邊見。其餘情況可以依此類推。如同觀十方，是爲了觀察眾意的同與不同。也觀察十方世界諸佛之法，相同而不二。 二、隨文釋義中，從第一初五十二行經義分為十段。一、爾時，佛神力故以下至來詣佛所，是諸眾來集分。二、其名曰以下至法幢菩薩，舉所來十菩薩名號分。三、所從來國以下至妙香世界，是諸菩薩所從來國土分。四、各于佛所凈

【English Translation】 English version: Six. At that time, the Bodhisattva Jizhuang (智幢菩薩, Wisdom Banner Bodhisattva) and the following ten verses explain that the Buddha's wisdom is independent, inactive, uncreated, neither internal nor external, yet it can manifest forms and universally differentiate. Seven. At that time, the Bodhisattva Baozhuang (寶幢菩薩, Treasure Banner Bodhisattva) and the following ten verses explain that all the manifestations of the Tathagata (如來, Thus Come One) are not caused by sentient beings, but are due to the effortless function of wisdom, and the sentient beings' own karma should be seen. This section refers to the corresponding manifestation of the wisdom of practice in one's own cultivation. If time is distinguished by emotions, it is not real. Because both long and short periods of time belong to the category of emotions. Eight. At that time, the Bodhisattva Jingjinzhuang (精進幢菩薩, Diligence Banner Bodhisattva) and the following ten verses explain that the Buddha's body is neither internal nor external, and the Buddhas of the ten directions are equal. There is no distinction between internal and external. The Buddha's body manifests in response to the karma of sentient beings. Nine. At that time, the Bodhisattva Ligouzhuang (離垢幢菩薩, Stainless Banner Bodhisattva) and the following ten verses explain that the Tathagata uses the wisdom nature of no mind, no thought, and no dependence, without any difference between the inside and outside, and universally responds to sentient beings in the ten directions according to their capacities. Ten. At that time, the Bodhisattva Xingxiuzhuang (星宿幢菩薩, Constellation Banner Bodhisattva) and the following ten verses explain that the Tathagata has no mind consciousness, and can be called a Buddha. Because sentient beings have mind consciousness and are attached to the mind of stillness, they cannot see the Buddha. Eleven. At that time, the Bodhisattva Fazhuang (法幢菩薩, Dharma Banner Bodhisattva) and the following ten verses explain that one would rather endure all kinds of suffering than abandon the Tathagata. The above each explain one Dharma, and together accomplish the ten dedications of mind. Or only say 'existence', and sentient beings are attached to 'existence'; or only say 'non-existence', and sentient beings are attached to 'non-existence'. As the 'Constellation Banner Bodhisattva Verse' says: 'Sentient beings have distinctions, of Buddha and world. Those who understand the nature of Dharma, have no Buddha and no world.' As the 'Dharma Banner Verse' below says: 'Rather constantly endure, all the sufferings of the world, never be far from the Tathagata, not seeing the power of freedom.' These two verses complement each other, existence and non-existence complement each other, so as not to fall into extreme views. Other situations can be inferred by analogy. Just as observing the ten directions is to observe the similarities and differences of the minds of the masses. Also observe that the Dharma of the Buddhas in the ten directions is the same and not different. Two. In the explanation of the text, the meaning of the first fifty-two lines of the sutra is divided into ten sections. One. At that time, due to the Buddha's divine power, down to coming to the Buddha's place, is the gathering of all the masses. Two. Its name is down to the Bodhisattva Fazhuang, listing the names of the ten Bodhisattvas who came. Three. The country from which they came down to the Wonderful Fragrance World, is the country from which the Bodhisattvas came. Four. Each pure at the Buddha's place

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修梵行已下至觀察幢佛。舉本所事佛之號分。五其諸菩薩已下至無量功德有八行經。明諸來菩薩化座而坐放光顯德饒益分。六所謂已下至猶若虛空有七行經。明諸來菩薩見無依止清凈法身智慧遍游十方事佛自在無礙分。七如此世界已下至無有差別。明都結十方同此來集分。八爾時世尊已下至神變之相。明如來放光所在普照十方彼此大眾皆相見分。九如是菩薩已下至皆來集會有十六行經。明諸來菩薩往因同佛善根至法究竟自在分。十在於佛所因光所見已下至頌有兩行經。明都結十方同此世界菩薩集會分。

二隨文釋義者。於此五十行經。約立十門。一明十方菩薩所來之法。二釋菩薩名下之義。三釋十世界之所表。四釋十佛名號之因果。五釋十菩薩來至佛所所化之座體。六釋菩薩身光之因。七明菩薩所得何法而能自在化滿十方。八釋如來放光處所表法。九明諸來菩薩眾海從誰發心。十明隨位進修因果。

一明菩薩所來法者。經云一一各與萬佛剎微塵為數者。明進升之法智之知見勝前位故。十住云百。十行雲千。十向云萬。俱從萬佛剎微塵數國土外諸世界中來詣佛所者。明迷法雲外世界智達名來詣佛所。云萬佛剎微塵者。是迷悟之數也。

二釋菩薩名下之義者。其名曰金剛幢菩薩者。菩薩前已釋訖。金剛

【現代漢語翻譯】 現代漢語譯本： 修梵行以下至觀察幢佛（觀察一切眾生根器，如實觀察，如幢一樣豎立）。這是總括所要講述的佛的名號部分。五、從『其諸菩薩』以下至『無量功德有八行經』。闡明諸位菩薩化作座位而坐，放出光明，彰顯功德，饒益眾生的部分。六、從『所謂』以下至『猶若虛空有七行經』。闡明諸位菩薩見到無所依止的清凈法身，智慧遍游十方，事奉諸佛自在無礙的部分。七、從『如此世界』以下至『無有差別』。闡明總括十方世界都如此來集的部分。八、從『爾時世尊』以下至『神變之相』。闡明如來放出光明，普照十方，彼此大眾都互相看見的部分。九、從『如是菩薩』以下至『皆來』，有十六行經。闡明諸位菩薩往昔的因緣與佛相同，善根深厚，直至證得究竟自在的部分。十、從『在於佛所因光所見』以下至『頌有兩行經』。闡明總括十方世界都與此世界菩薩相同的部分。

二、隨文解釋意義。對於這五十行經文，大約設立十個方面來解釋。一、闡明十方菩薩所來的法則。二、解釋菩薩名號下的意義。三、解釋十個世界所代表的含義。四、解釋十個佛名號的因果。五、解釋十位菩薩來到佛所，所化現的座位的本體。六、解釋菩薩身光的原因。七、闡明菩薩得到什麼法而能夠自在化現，充滿十方。八、解釋如來放出光明之處所代表的法。九、闡明諸位來集的菩薩大眾，是從誰那裡發起菩提心。十、闡明隨著位次進修的因果。

一、闡明菩薩所來的法則。經文說：『一一各與萬佛剎微塵為數』，闡明進升的法則，智慧的知見勝過前一位。十住位的菩薩說一百，十行位的菩薩說一千，十向位的菩薩說一萬。都是從萬佛剎微塵數國土外的諸世界中來詣佛所，闡明迷惑於法則如同身處外世界，智慧通達則名為來詣佛所。所說的『萬佛剎微塵』，是迷惑與覺悟的數量。

二、解釋菩薩名號下的意義。其名號為金剛幢菩薩，菩薩之前已經解釋完畢。金剛

【English Translation】 English version: From 'cultivating pure conduct' down to 'Observing Banner Buddha' (Observing the faculties of all beings, observing truthfully, standing upright like a banner). This is the section summarizing the names of the Buddhas to be discussed. Five, from 'Their Bodhisattvas' down to 'Eight lines of scripture on immeasurable merits'. Explaining the part where the Bodhisattvas transform into seats and sit, emit light, manifest merits, and benefit sentient beings. Six, from 'So-called' down to 'Seven lines of scripture like empty space'. Explaining the part where the Bodhisattvas see the pure Dharmakaya without reliance, wisdom pervades the ten directions, serving the Buddhas freely and without hindrance. Seven, from 'This world' down to 'Without any difference'. Explaining the part summarizing that the ten directions all gather here in this way. Eight, from 'At that time, the World Honored One' down to 'The appearance of divine transformation'. Explaining the part where the Tathagata emits light, universally illuminating the ten directions, and the masses on both sides see each other. Nine, from 'Such Bodhisattvas' down to 'All come', there are sixteen lines of scripture. Explaining the part where the Bodhisattvas' past causes are the same as the Buddha's, their roots of goodness are deep, until they attain ultimate freedom. Ten, from 'Being in the Buddha's place, seen by the light' down to 'There are two lines of verse'. Explaining the part summarizing that the Bodhisattvas of the ten directions are the same as the Bodhisattvas of this world.

Two, explaining the meaning according to the text. Regarding these fifty lines of scripture, approximately establish ten aspects to explain. One, explaining the Dharma from which the Bodhisattvas of the ten directions come. Two, explaining the meaning under the Bodhisattva's name. Three, explaining what the ten worlds represent. Four, explaining the cause and effect of the ten Buddhas' names. Five, explaining the substance of the seats transformed by the ten Bodhisattvas who come to the Buddha's place. Six, explaining the cause of the Bodhisattva's body light. Seven, explaining what Dharma the Bodhisattva obtains to be able to freely transform and fill the ten directions. Eight, explaining the Dharma represented by the place where the Tathagata emits light. Nine, explaining from whom the multitude of Bodhisattvas who come to gather generate the Bodhi mind. Ten, explaining the cause and effect of advancing and cultivating according to one's position.

One, explaining the Dharma from which the Bodhisattvas come. The scripture says: 'Each one is equal to the number of dust motes in ten million Buddha lands', explaining the Dharma of advancement, the knowledge and vision of wisdom surpasses the previous position. The Bodhisattvas of the Ten Abodes are said to be one hundred, the Bodhisattvas of the Ten Practices are said to be one thousand, and the Bodhisattvas of the Ten Dedications are said to be ten thousand. All come to the Buddha's place from the worlds outside the lands with dust motes equal to ten million Buddha lands, explaining that being deluded about the Dharma is like being in an outer world, and understanding wisdom is called coming to the Buddha's place. The 'dust motes of ten million Buddha lands' are the number of delusion and enlightenment.

Two, explaining the meaning under the Bodhisattva's name. Their name is Vajra Banner Bodhisattva (Jin Gang Chuang Pusa), the Bodhisattva has already been explained before. Vajra

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幢者。明堅固不動義。前十行位菩薩名林。錶行覆蔭廣多義故。此位菩薩以幢為稱者。明大悲之行處生死大海能摧破一切眾生煩惱自智無傾動故。十行明以行自卑和怨義。十回嚮明大智堅強隨悲破怨自在義。此約檀度行堅固幢菩薩者。此大悲為戒體故。勇猛幢菩薩者。此約大悲為忍。是勇猛義。光明幢菩薩者。此約大悲為精進之體。長處生死之夜。以智發明故。智幢菩薩者。此位大智于生死之中恒明常破闇故。以為定體。寶幢菩薩者。明以大悲大智慧善施教網。名為寶幢。明教可貴故。非世寶也。精進幢菩薩者。此位是第七方便行。善能知根同事處俗不迷同塵不污。是精進幢義故。無垢幢菩薩者。是此第八愿波羅蜜自無生死。以智隨愿利生故。常無垢也。星宿幢菩薩者。此力波羅蜜法王位成差別智。明善知眾根猶如星宿大小皆明。法幢菩薩者。此位是智波羅蜜。善安立諸法無能摧破者。是法幢義故。此已上是能行行之人。

三釋世界名者。所從來國謂妙寶世界。明以妙法普施含生是可貴義。世界名妙樂者。明大悲為戒處生死利眾生令得大樂。妙銀世界者。明以法身理智以成忍體猶如白銀柔軟明凈。妙金世界者。明精進利俗無有勞倦不虧真理黃中致福悉皆金色也。妙摩尼世界者。明法性白凈用而無垢自在。以為定

【現代漢語翻譯】 現代漢語譯本 『幢』，象徵著堅定不動搖的意義。之前的十行位的菩薩被稱為『林』，表示他們的行為像樹林一樣覆蓋和庇護著廣大的眾生。這個位階的菩薩以『幢』為名，表明他們以大悲之心在生死輪迴的大海中，能夠摧毀一切眾生的煩惱，並且自身的智慧不會動搖。十行位闡明以行為來謙卑自己，與人和睦相處，化解怨恨的意義。十回向位闡明以大智慧的堅強力量，隨著大悲心來破除怨恨，獲得自在的意義。這裡所說的以佈施（檀那）為根本的堅固幢菩薩，是因為他們以大悲心作為戒律的根本。勇猛幢菩薩，是指以大悲心作為忍辱的體現，具有勇猛的意義。光明幢菩薩，是指以大悲心作為精進的根本，在漫長的生死長夜中，用智慧來照亮前方的道路。智幢菩薩，是指這個位階的大智慧在生死輪迴中，始終光明，不斷破除黑暗，以禪定作為根本。寶幢菩薩，表明以大悲和大智慧來巧妙地施予教化，形成一張教化的網路，這被稱為『寶幢』，表明教化的珍貴，而不是世俗的寶物。精進幢菩薩，是指這個位階是第七個方便行，善於瞭解眾生的根器，在世俗中與眾生一同生活，卻不會被世俗迷惑，與塵俗相處卻不會被塵俗污染，這就是精進幢的意義。無垢幢菩薩，是指第八個愿波羅蜜，自身沒有生死，以智慧隨著願力來利益眾生，所以永遠沒有污垢。星宿幢菩薩，是指力量波羅蜜，在法王的位置上成就差別智，表明善於瞭解眾生的根器，就像星宿一樣，無論大小都清晰明亮。法幢菩薩，是指這個位階是智慧波羅蜜，善於安立諸法，沒有誰能夠摧毀它，這就是法幢的意義。以上這些是能夠實行菩薩行的人。 關於解釋世界名稱的三個方面。所來自的國家被稱為『妙寶世界』，表明以微妙的佛法普遍施予一切眾生，這是非常珍貴的意義。世界名為『妙樂』，表明以大悲心作為戒律，在生死輪迴中利益眾生，使他們獲得極大的快樂。『妙銀世界』，表明以法身和理智來成就忍辱的本體，就像白銀一樣柔軟明亮。『妙金世界』，表明精進地利益世俗，沒有疲勞和厭倦，不違背真理，在黃色的中道中獲得幸福，一切都呈現出金色的光芒。『妙摩尼世界』，表明法性的潔白清凈，運用它而沒有污垢，自在無礙，以禪定作為根本。

【English Translation】 English version 'Dhvaja' (Banner), signifies the meaning of firmness and immovability. The Bodhisattvas of the previous Ten Conducts stage are called 'Forest,' indicating that their actions cover and shelter vast numbers of beings. Bodhisattvas of this stage are named with 'Dhvaja,' demonstrating that with great compassion, they can destroy all sentient beings' afflictions in the ocean of Samsara (birth and death), and their own wisdom remains unshaken. The Ten Conducts clarify the meaning of humbling oneself through actions, living harmoniously with others, and resolving grievances. The Ten Dedications clarify the meaning of using the strength of great wisdom, following great compassion to break through grievances, and attaining freedom. The Steadfast Banner Bodhisattva, based on generosity (Dana), is so because they take great compassion as the foundation of their precepts. The Courageous Banner Bodhisattva refers to embodying forbearance with great compassion, possessing the meaning of courage. The Luminous Banner Bodhisattva refers to taking great compassion as the foundation of diligence, using wisdom to illuminate the path forward in the long night of Samsara. The Wisdom Banner Bodhisattva refers to the great wisdom of this stage, which is always bright in Samsara, constantly breaking through darkness, taking Samadhi (meditative absorption) as its foundation. The Jewel Banner Bodhisattva indicates skillfully bestowing teachings with great compassion and great wisdom, forming a network of teachings, which is called the 'Jewel Banner,' indicating the preciousness of the teachings, not worldly treasures. The Diligent Banner Bodhisattva refers to this stage being the seventh expedient conduct, being skilled at understanding beings' capacities, living with beings in the mundane world without being deluded by it, and being with the dust without being defiled by it, which is the meaning of the Diligent Banner. The Immaculate Banner Bodhisattva refers to the eighth Vow Paramita (perfection), being free from birth and death themselves, using wisdom to benefit beings according to their vows, so they are forever immaculate. The Constellation Banner Bodhisattva refers to the Power Paramita, achieving differential wisdom in the position of Dharma King, indicating being skilled at understanding beings' capacities, just like constellations, both large and small, are clear and bright. The Dharma Banner Bodhisattva refers to this stage being the Wisdom Paramita, being skilled at establishing all Dharmas (teachings), with no one able to destroy them, which is the meaning of the Dharma Banner. The above are those who are capable of practicing the Bodhisattva path. Regarding the three aspects of explaining the names of the worlds. The country from which they come is called 'Wonderful Treasure World,' indicating that universally bestowing the wonderful Dharma upon all sentient beings is a precious meaning. The world is named 'Wonderful Bliss,' indicating that taking great compassion as precepts, benefiting beings in Samsara, allows them to attain great bliss. 'Wonderful Silver World' indicates using the Dharmakaya (Dharma body) and rational wisdom to achieve the essence of forbearance, like silver being soft and bright. 'Wonderful Gold World' indicates diligently benefiting the mundane world, without fatigue or weariness, not violating the truth, attaining happiness in the golden middle way, with everything appearing golden. 'Wonderful Mani World' indicates the purity of Dharma-nature, using it without defilement, being free and unhindered, taking Samadhi as its foundation.

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體故。妙金剛世界者。明無性妙慧能破虛妄不自壞故。妙波頭摩世界者。是赤蓮華也。明此以大悲方能同色香而無染故。妙優缽羅華世界者。青蓮華色也。明第八以智隨悲之行清潔不污。以青蓮華色處泥不污。以用表之也。妙旃檀世界者。以此法師位成說法香也。妙香世界者。明此位大智大悲隨位功德終。以無依無作之微妙智。而滿十方無來去智。法音隨遍無有形故。但云妙香不云形類。表勝前有跡故。此十世界已上名是此十回向位行中之法故。言妙香世界者。是隨生死教化眾生理智妙用也。世間以土地山河為世界。智人以智德妙用為世界。

四釋十佛名號因果者。經云各于佛所凈修梵行者。明隨位進修加行佛果。即如下十個佛是。所謂無盡幢佛者。明此十向大悲之位所施無盡。以成佛果之號。其施如下回向品自明。風幢佛者。明巽為風為白凈為言說為赤為日為明為白凈即如風無形色而香臭悉吹皆令凈故。又巽為雞知時而鳴故。像此知根而垂教也。上值天門開眾善也。巽為已盛陽之始也。定是非之時也。時齋戒法則之時故。巽為言說為口為面門談眾善也。能治辛丑。丑為小男。以眾言說化童蒙也。以此言之。風幢佛是。此戒波羅蜜之風化果號也。解脫幢佛者。忍位中果也。忍力已成無不解脫也。是西方兌為卑下

【現代漢語翻譯】 現代漢語譯本： 體性的緣故。『妙金剛世界』，說明無自性的妙慧能夠破除虛妄，自身不會毀壞。『妙波頭摩世界』，是赤蓮花。說明憑藉大悲才能如同蓮花一樣，同處於色香之中而不被污染。『妙優缽羅華世界』，是青蓮花的顏色。說明第八回向位以智慧隨順慈悲的修行，清凈而不被污染，就像青蓮花在泥土中而不被污染一樣，用青蓮花來表徵。『妙旃檀世界』，用此法師的地位成就說法之香。『妙香世界』，說明此位的大智大悲隨著地位功德的終結，以無所依賴、無所作為的微妙智慧，充滿十方而沒有來去之智。法音隨著智慧而普遍，沒有固定的形狀。只說是『妙香』，而不說是形狀種類，表明勝過前面有形跡的境界。以上這十個世界，都屬於這十個迴向位修行中的法，所以說『妙香世界』，是隨著生死教化眾生的理智妙用。世間人以土地山河作為世界，有智慧的人以智德妙用作為世界。

四、解釋十佛名號的因果。經文說：『各自在佛的處所清凈地修習梵行』，說明隨著迴向位的提升而進修加行，最終成就佛果。也就是下面的十個佛。所謂的『無盡幢佛』，說明這十回向位的大悲之心所施捨的無盡，以此成就佛果的名號。其施捨的內容如下面的迴向品中會詳細說明。『風幢佛』，說明巽卦代表風，代表白凈，代表言說，代表赤色，代表太陽，代表光明，代表白凈，就像風沒有形狀顏色，但能吹拂香臭，使一切都變得乾淨。而且巽卦代表雞，知道時間而鳴叫，就像佛菩薩知道眾生的根器而垂示教誨。上應天門，開啟各種善行。巽卦代表陽氣開始旺盛的時候，是確定是非的時候，是持齋戒律的時候。巽卦代表言說，代表口，代表面門，談論各種善行。能夠治理辛丑。丑代表小男孩，用各種言說來教化童蒙。以此來說，『風幢佛』是持戒波羅蜜的風化果號。『解脫幢佛』，是忍辱位的果。忍辱的力量已經成就，沒有什麼不能解脫的。是西方的兌卦，代表卑下。

【English Translation】 English version: Because of its nature. 'Wonderful Vajra World' explains that the wonderful wisdom of no-self-nature can break through falsehood and will not destroy itself. 'Wonderful Padma World' is the red lotus. It shows that only with great compassion can it be like a lotus, being in the midst of color and fragrance without being contaminated. 'Wonderful Utpala World' is the color of the blue lotus. It shows that the eighth stage follows the practice of wisdom and compassion, being pure and unpolluted, just as the blue lotus is in the mud without being contaminated, using the blue lotus to represent it. 'Wonderful Sandalwood World' uses the position of this Dharma master to achieve the fragrance of Dharma teaching. 'Wonderful Fragrance World' explains that the great wisdom and great compassion of this position end with the merits of the position, filling the ten directions with the subtle wisdom of non-reliance and non-action, and the wisdom of no coming and going. The Dharma sound is universal with wisdom, without a fixed shape. It is only called 'wonderful fragrance' and not a shape or type, indicating that it surpasses the previous realm with traces. The above ten worlds all belong to the Dharma in the practice of these ten dedications, so it is said that 'Wonderful Fragrance World' is the rational and intellectual wonderful function of teaching and transforming sentient beings according to birth and death. Worldly people take land and rivers as the world, while wise people take wisdom, virtue, and wonderful function as the world.

Four, explaining the cause and effect of the names of the ten Buddhas. The sutra says: 'Each diligently cultivates pure Brahma conduct in the Buddha's place,' explaining that with the improvement of the dedication position, one cultivates additional practices and ultimately achieves Buddhahood. That is, the following ten Buddhas. The so-called 'Inexhaustible Banner Buddha' explains that the great compassion of these ten dedication positions bestows inexhaustibly, thereby achieving the name of Buddhahood. The content of the bestowal will be explained in detail in the following dedication chapter. 'Wind Banner Buddha' explains that the Xun trigram represents wind, represents purity, represents speech, represents red, represents the sun, represents light, represents purity, just as the wind has no shape or color, but can blow away fragrance and stench, making everything clean. Moreover, the Xun trigram represents the rooster, which crows knowing the time, just as Buddhas and Bodhisattvas know the roots of sentient beings and impart teachings. It corresponds to the heavenly gate above, opening up various good deeds. The Xun trigram represents the beginning of the flourishing of Yang energy, which is the time to determine right and wrong, and the time to observe fasts and precepts. The Xun trigram represents speech, represents the mouth, represents the face, and discusses various good deeds. It can govern Xin Chou. Chou represents a young boy, using various speeches to teach the ignorant. In this regard, 'Wind Banner Buddha' is the fruit name of the wind of the precept paramita. 'Liberation Banner Buddha' is the fruit of the patience position. The power of patience has already been achieved, and there is nothing that cannot be liberated. It is the Dui trigram in the West, representing humility.

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義。威儀幢佛。此主北方佛果。共信位中北方威儀智佛同號。此主北方師範位也。以威儀庠序以接童蒙故。以約行為果號。明相幢佛。此與十信位東北方明相智佛同號故。明約坎為所治。丑為信心。寅為契理。始明借方表法也。主丑為山。山為不動。不動即凈。凈能發明。明禪之始也。入定之始正慧開敷。以十向之位不離十信所信之法。于彼法上以為安立。此明十向之定體。能發大悲利俗之明慧故。如常幢佛。與十信中第六究竟智佛亦相似。總約隨位升進波羅蜜上。立佛果號之名。總不離十信所信果。一如善財至彌勒佛果還指善財見文殊者是也。明文殊是啓蒙信果之位。發行進修不離舊跡。今文殊菩薩住清涼山。是此閻浮一境之東北。主艮位。表啓蒙發明之首故。故為童子菩薩。以實言之。本是十方諸佛無性理之妙慧。成佛莫不由之。此門即一切眾生盡有。迷理自惑而不見。若悟理者現行分別是也。以定照之方明故。艮為止也。自余準例。隨名會位知之。

五釋諸菩薩來所化之座體者。經云。化作妙寶藏師子之座。以法寶利生教行網故。以寶網彌覆座上。十信位中座體約果成名。以寶蓮華藏為體。十住位中約得如來智慧大悲而成體。即以毗盧遮那藏為體。即師子座號毗盧遮那藏。十行位中以凈行離垢師子座。即

【現代漢語翻譯】 現代漢語譯本： 『義。威儀幢佛（主北方佛果）。此與信位中的北方威儀智佛同號。此主北方師範位，以威儀庠序來接引童蒙。以約束行為果號。明相幢佛（與十信位東北方明相智佛同號）。明約坎為所治，丑為信心，寅為契理。始明借方表法。主丑為山，山為不動，不動即凈，凈能發明，明禪之始也。入定之始正慧開敷。以十向之位不離十信所信之法，于彼法上以為安立。此明十向之定體，能發大悲利俗之明慧。如常幢佛，與十信中第六究竟智佛亦相似。總約隨位升進波羅蜜上，立佛果號之名，總不離十信所信果。一如善財至彌勒佛果還指善財見文殊者是也。明文殊是啓蒙信果之位，發行進修不離舊跡。今文殊菩薩住清涼山，是此閻浮一境之東北，主艮位，表啓蒙發明之首。故為童子菩薩。以實言之，本是十方諸佛無性理之妙慧，成佛莫不由之。此門即一切眾生盡有，迷理自惑而不見。若悟理者現行分別是也。以定照之方明故。艮為止也。自余準例，隨名會位知之。

五、解釋諸菩薩來所化之座體。經云：『化作妙寶藏師子之座』，以法寶利生教行網故。以寶網彌覆座上。十信位中座體約果成名，以寶蓮華藏為體。十住位中約得如來智慧大悲而成體，即以毗盧遮那藏為體，即師子座號毗盧遮那藏。十行位中以凈行離垢師子座，即

【English Translation】 English version: 'Yi. Dignified Banner Buddha (Yi. Weiyi Chuang Fo) (presides over the Buddha-fruit of the North). This Buddha shares the same name as the Dignified Wisdom Buddha (Weiyi Zhi Fo) of the North in the Faith position. This Buddha presides over the Teacher's position in the North, using dignified order to guide the young and ignorant. The fruit-name is based on disciplined conduct. Bright Appearance Banner Buddha (Mingxiang Chuang Fo) (shares the same name as the Bright Appearance Wisdom Buddha of the Northeast in the Ten Faiths position). 'Ming' refers to Kan (坎) as the governed, 'Chou' (丑) as faith, and 'Yin' (寅) as accordance with principle. This initially clarifies that direction is used to represent the Dharma. 'Chou' presides over the mountain, the mountain is immobility, immobility is purity, and purity can illuminate, clarifying the beginning of Chan (禪). The beginning of entering Samadhi (定) is when correct wisdom blossoms. The position of the Ten Directions (十向) does not depart from the Dharma believed in by the Ten Faiths, and it is established upon that Dharma. This clarifies the Samadhi-essence of the Ten Directions, which can generate great compassion and illuminating wisdom that benefits the world. Constant Banner Buddha (Ruchang Chuang Fo) is similar to the Sixth Ultimate Wisdom Buddha in the Ten Faiths. Generally, the name of the Buddha-fruit is established based on the Paramitas (波羅蜜) progressing through each position, and it never departs from the fruit believed in by the Ten Faiths. Just as Sudhana (善財) reaching the Buddha-fruit of Maitreya (彌勒) still refers to Sudhana seeing Manjushri (文殊). It clarifies that Manjushri is the position of enlightenment and faith-fruit, and the practice and cultivation do not depart from the old traces. Now, Manjushri Bodhisattva resides on Mount Qingliang (清涼山), which is in the northeast of this Jambudvipa (閻浮) realm, presiding over the Gen (艮) position, representing the beginning of enlightenment and illumination. Therefore, he is a Child Bodhisattva. In reality, he is the wonderful wisdom of the non-self nature of all Buddhas in the ten directions, and no one can become a Buddha without it. This gate is fully possessed by all sentient beings, but they are deluded by reason and do not see it. If one understands reason, then the present actions are discernment. Because the method of using Samadhi to illuminate is clear. Gen means stopping. The rest can be inferred by analogy, understanding it by associating the name with the position.

1. Explaining the seat-essence of the transformations of the Bodhisattvas who come to teach. The Sutra says: 'Transforming into a Wonderful Treasure Store Lion Throne,' because of the Dharma-treasure benefiting beings through the teaching and practice network. The seat is covered with a treasure net. In the Ten Faiths position, the seat-essence is named according to the fruit, with the Treasure Lotus Flower Store as its essence. In the Ten Abodes position, it is based on obtaining the wisdom and great compassion of the Tathagata (如來), that is, the Vairocana Store (毗盧遮那藏) as its essence, that is, the Lion Throne is called Vairocana Store. In the Ten Practices position, it is the Pure Practice Free from Defilement Lion Throne, that is

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以蓮華藏為體。十回向位明大悲處生死設教行普該萬法不拘一法故。座體直以寶為名。不限色類。以教行遍周而漉眾生故。座有寶網彌覆其上。

六釋菩薩身光者。明此位菩薩以大悲行處世利物任智慧而照眾生即凈光恒照。

七明菩薩得何法而自在者。經云。見無依止清凈法身。以智身現無量故。是明見法無依止性。一切無明便為妙用智慧。即能通化無方。

八釋如來放光處所表法者。明十信足下輪中放光以信為初。如十住足指端。明入聖位之初。十行足趺。明依聖性法身起行。十回向即于膝上放光者。明表法光明以膝者人之坐起迴旋卷舒自在之所由也。明此迴向位法門是。回俗處真解脫無染之大智。以悲願利生。處生死而恒涅槃。處涅槃與生死無礙自在。以放光處表之。十地眉間表中道果光也。

九明諸菩薩從誰發心者。皆于自心無始分別。無明為發心之始。達此無始無明為大圓鏡智故。即與十方毗盧遮那如來同善根故。若離此智。無成佛期。無見佛日。是故經云。如是菩薩皆與毗盧遮那往昔同善根故。明達自無明。成大智體。諸佛共此智也。

十明隨位進修因果者。明金剛幢菩薩是所修行之人。妙寶世界是所修之行。無盡幢佛是所行之果。餘九例知仿此。已下有十段頌。一頌十行

【現代漢語翻譯】 現代漢語譯本 以蓮華藏（Padmagarbha，蓮花胎藏）為體。十回向位（ దశ పరిణామన，Ten Dedications）表明大悲之處，于生死中設立教化，所行普皆包含萬法，而不侷限於一法。座體的命名直接以『寶』為名，不限定顏色種類，因為教化和行為遍及一切，能夠救度眾生。座上有寶網覆蓋其上。

六、解釋菩薩身光：表明此位菩薩以大悲之行在世間利益眾生，憑藉智慧照亮眾生，即清凈之光恒常照耀。

七、說明菩薩得到什麼法而自在：經中說，『見無依止清凈法身』。因為以智慧之身顯現無量。這是說明見到法的無依止性，一切無明便成為妙用智慧，即能通達教化而無所障礙。

八、解釋如來放光之處所代表的法：說明十信位（ దశ శ్రద్ధా，Ten Faiths）從足下輪中放光，以信為開始，如同十住位（ దశ స్థాన，Ten Abodes）從足趾端放光，表明進入聖位的開始；十行位（ దశ చర్యా，Ten Practices）從足背放光，表明依聖性法身而起行；十回向位從膝上放光，表明法光明，因為膝是人坐起、迴旋、卷舒自在的地方。說明此迴向位法門是迴轉世俗而趨向真理，是解脫無染的大智慧，以悲願利益眾生，處於生死而恒常涅槃，處於涅槃與生死之間沒有障礙，以放光之處來表示。十地位（ దశ భూమి，Ten Grounds）從眉間放光，表示中道果光。

九、說明諸菩薩從誰處發心：都是從自心無始以來的分別，以無明為發心的開始。通達此無始無明即為大圓鏡智（ Ādarśa-jñāna，Great Perfect Mirror Wisdom），因此與十方毗盧遮那如來（ Vairocana，遍照如來）具有相同的善根。如果離開此智慧，就沒有成佛的時期，沒有見到佛日的時候。所以經中說：『如此菩薩都與毗盧遮那過去具有相同的善根。』說明通達自身的無明，成就大智慧之體，諸佛共同具有此智慧。

十、說明隨位進修的因果：說明金剛幢菩薩（ Vajradhvaja，金剛幢菩薩）是所修行之人，妙寶世界是所修之行，無盡幢佛（ Anantadhvaja，無盡幢佛）是所行之果。其餘九位可以依此類推。以下有十段頌，第一段頌揚十行。

【English Translation】 English version Taking the Lotus Treasury (Padmagarbha) as its essence. The Ten Dedications (Dasha Parinamana) position indicates the place of great compassion, establishing teachings within birth and death, and its practices encompass all dharmas without being limited to one. The seat's name directly uses 'Treasure,' without limiting color or type, because the teachings and practices pervade all and can deliver sentient beings. A treasure net covers the seat.

1. Explaining the Bodhisattva's body radiance: It indicates that this Bodhisattva benefits beings in the world with great compassion, illuminating beings with wisdom, which is the constant shining of pure light.

2. Explaining what dharma the Bodhisattva attains to be at ease: The sutra says, 'Seeing the pure Dharmakaya (法身) without reliance.' Because the wisdom body manifests limitlessly. This explains seeing the non-reliant nature of dharma; all ignorance then becomes wondrous wisdom, which can penetrate and transform without obstruction.

3. Explaining the dharma represented by the places where the Tathagata (如來) emits light: It indicates that the Ten Faiths (Dasha Shraddha) position emits light from the wheel under the feet, with faith as the beginning, just as the Ten Abodes (Dasha Sthana) position emits light from the tips of the toes, indicating the beginning of entering the holy position; the Ten Practices (Dasha Charya) position emits light from the instep, indicating arising practices based on the holy nature Dharmakaya; the Ten Dedications position emits light from the knees, indicating the light of dharma, because the knees are where people sit, rise, rotate, and stretch freely. It explains that this dedication position's dharma gate is turning away from the mundane and towards truth, it is the great wisdom of liberation without defilement, benefiting beings with compassion and vows, being in birth and death while constantly in Nirvana, being at ease without obstruction between Nirvana and birth and death, which is represented by the place of emitting light. The Ten Grounds (Dasha Bhumi) position emits light from between the eyebrows, representing the light of the Middle Way fruit.

4. Explaining from whom the Bodhisattvas generate their aspiration: It is all from the discrimination of their own minds since beginningless time, with ignorance as the beginning of generating aspiration. Understanding this beginningless ignorance is the Great Perfect Mirror Wisdom (Adarsha-jnana), therefore having the same good roots as the Vairocana Tathagata (遍照如來) in the ten directions. If separated from this wisdom, there is no time to become a Buddha, no time to see the Buddha's sun. Therefore, the sutra says, 'These Bodhisattvas all have the same good roots as Vairocana in the past.' It explains understanding one's own ignorance, accomplishing the essence of great wisdom, which all Buddhas share.

5. Explaining the cause and effect of cultivating and progressing according to position: It indicates that Vajradhvaja Bodhisattva (金剛幢菩薩) is the person who cultivates, the Wonderful Treasure World is the practice being cultivated, and Anantadhvaja Buddha (無盡幢佛) is the fruit of the practice. The other nine positions can be inferred by analogy. Below are ten sections of verses, the first section praises the Ten Practices.

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。一行一頌。所頌之法是此當位十回向位中。都調治綱紀之門。如文自具。更加文釋。文煩義沉表法難知。方可約釋。余如文自具書。

十回向品第二十五

將釋此品三門如前。

一釋品名目者。此品何故名為十回向。答曰。以十住初生諸佛智慧家。雖有第七方便波羅蜜成大悲行。然為創始應真修理智出世心多行悲行劣故。于初發心住。于妙峰山頂見比丘。名為德云。得憶念諸佛智慧光明門。雖知以後次第十善知識。以十波羅蜜互相參入。和融諸行早已具足。然當隨本位行門勝劣全異。此明同中別令升進故。如十行位中為行之首。即以三眼國比丘名善見。即以林中經行。用表其十行。以智眼慧眼法眼。觀根利生化令出世故。以比丘所表為十行。廣大覆蔭眾多以林所表。如此十回向位中。明前二位出俗心多。大悲行劣。以將十住初心所得諸佛之智慧。十行之中出世之行門。處俗利生故名迴向。回真入俗利生故名迴向。是故此位表法善知識。即以鬻香長者名號青蓮華表之。明此十回向法門如合和香法。以將諸眾香合為一丸。互相資益以成遍熏。十回曏者。亦復如是。以戒定慧解脫解脫知見五分法身之香。和合大慈大悲諸波羅蜜四攝四無量涅槃生死諸塵勞門。共成一個法界之真香。皆從大愿為首。是故此

【現代漢語翻譯】 現代漢語譯本：一行一頌，所頌之法是此當位十回向位中，都調治綱紀之門，如文自具。更加文釋，文煩義沉表法難知，方可約釋，余如文自具書。

十回向品第二十五

將釋此品三門如前。

一釋品名目者，此品何故名為十回向？答曰：以十住初生諸佛智慧家，雖有第七方便波羅蜜（upaya-paramita，善巧方便）成大悲行，然為創始應真修理智出世心多行悲行劣故，于初發心住，于妙峰山頂見比丘，名為德云，得憶念諸佛智慧光明門。雖知以後次第十善知識，以十波羅蜜（dasa-paramita，十種圓滿的德行）互相參入，和融諸行早已具足，然當隨本位行門勝劣全異。此明同中別令升進故，如十行位中為行之首，即以三眼國比丘名善見，即以林中經行，用表其十行，以智眼慧眼法眼，觀根利生化令出世故。以比丘所表為十行，廣大覆蔭眾多以林所表，如此十回向位中，明前二位出俗心多，大悲行劣，以將十住初心所得諸佛之智慧，十行之中出世之行門，處俗利生故名迴向。回真入俗利生故名迴向。是故此位表法善知識，即以鬻香長者名號青蓮華表之，明此十回向法門如合和香法，以將諸眾香合為一丸，互相資益以成遍熏。十回曏者，亦復如是，以戒定慧解脫解脫知見五分法身之香，和合大慈大悲諸波羅蜜（paramita，到達彼岸），四攝四無量涅槃生死諸塵勞門，共成一個法界之真香，皆從大愿為首，是故此

【English Translation】 English version: One line, one verse. The Dharma (teaching) praised is within this position of the Ten Dedications, all regulating the principles, as the text itself contains. Further textual explanations, where the text is verbose and the meaning obscure, making the Dharma difficult to understand, can be briefly explained. The rest is as the text itself contains.

Chapter Twenty-Five: The Ten Dedications

To explain this chapter, the three approaches are as before.

First, explaining the title of the chapter: Why is this chapter named 'Ten Dedications'? The answer is: Because in the Ten Abodes, one initially enters the household of the Buddhas' wisdom. Although the seventh expedient 'paramita' (upaya-paramita, perfection of skillful means) accomplishes great compassion, it is because it is the beginning, corresponding to the truth, cultivating wisdom, and the mind of transcending the world, with more practice of compassion and less of wisdom. In the initial mind of the Abode, on the summit of Mount Myofeng, one sees a 'bhiksu' (monk) named 'Deyun', obtaining the gate of remembering the wisdom and light of all Buddhas. Although one knows the ten virtuous advisors in sequence thereafter, with the ten 'paramitas' (dasa-paramita, ten perfections) mutually interpenetrating and harmonizing all practices, they are already complete. However, the superiority and inferiority of the practice gates should be entirely different according to one's position. This clarifies the distinction within the sameness, causing advancement. Like in the Ten Practices, being the head of practices, it is with a 'bhiksu' (monk) from the country of Three Eyes named 'Shanjian', who walks in the forest, using this to represent the Ten Practices, using the wisdom eye, the knowledge eye, and the Dharma eye to observe the roots, benefit beings, and transform them to transcend the world. The 'bhiksu' (monk) represents the Ten Practices, broadly covering and sheltering many, as the forest represents. Similarly, in these Ten Dedications, it is clear that the first two positions have more detachment from the mundane and less great compassion. It is by taking the wisdom of all Buddhas obtained in the initial mind of the Ten Abodes, and the practice gates of transcending the world within the Ten Practices, to benefit beings in the mundane, hence it is called Dedication. Turning from the true to enter the mundane to benefit beings, hence it is called Dedication. Therefore, the virtuous advisor representing the Dharma in this position is represented by the elder who sells incense, named 'Qinglianhua' (Blue Lotus), clarifying that this Dharma gate of the Ten Dedications is like the method of blending incense, combining various incenses into one ball, mutually benefiting each other to achieve pervasive fragrance. The Ten Dedications are also like this, using the fragrance of the fivefold Dharma body of precepts, 'samadhi' (concentration), wisdom, liberation, and the knowledge and vision of liberation, harmonizing great kindness, great compassion, all 'paramitas' (paramita, perfections), the four means of attraction, the four immeasurables, 'nirvana' (liberation), birth and death, and all the gates of mundane defilements, together forming one true fragrance of the Dharma realm, all starting from great vows. Therefore, this

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位名為迴向。長者名青蓮華者。表此位行不染垢凈生死涅槃也。又長者明處俗流。智長於世人名之為長者。青蓮華者。明諸色華之中此華色香第一。以表五位行門。此十回向法門第一。何以然者。為此十回向法門以大願力會融悲智。生死涅槃成一法界之真自在法故。能資前位佛果。使具普賢行門圓滿故。亦成后位十地十一地行門。使慣習自在故。明前後十住十行十地十一地總是此十回向位中理智大愿大智。大悲所圓融故。故以此十回向位通前徹后總通收故表青蓮華。眾華之中色香最為殊勝出過余華也。又以表兜率天宮。于諸三界此天殊勝。何以故。為世間三世諸佛皆在此天長菩提心滿化世間故。向上化樂天他化天樂放逸故。又向上色界無色界是樂凈心多故。已下夜摩忉利是著樂之處天非知足故。四天王天四面而居非正位故。是故此天處欲界之天上下處中故。又此天要修三福德人之共生處故。何者為三。一修施。二持戒。三修定。自余諸天不修三福令均平故。皆偏多也。修戒施二福。是故余天。或多放逸。或多樂凈。是故上生經云。樂欲長菩提心者。來生此天。是故此天說此十回向門。於此表法勝故。又向下忉利夜摩向上他化化樂。此天於此五天處中故。故說十回向。和會智悲均平令處中故。故於此天說十回向故。故將

【現代漢語翻譯】 現代漢語譯本： 這一位名為迴向。長者名為青蓮華（指不染塵垢，清凈生死涅槃）。又，長者表明其身處世俗，智慧高於世人，因此被稱為長者。青蓮華表明各種顏色的花中，此花色香第一，以此表示五位修行法門中，這十回向法門最為殊勝。為什麼這樣說呢？因為這十回向法門以大願力融合悲智，使生死涅槃成為一法界之真自在法。能夠資助前位的佛果，使之具備普賢行門而圓滿。也成就后位的十地、十一地行門，使之慣習自在。表明前後十住、十行、十地、十一地，都是這十回向位中理智、大愿、大智、大悲所圓融的緣故。所以用這十回向位貫通前後，總括一切，以此表示青蓮華在眾花之中色香最為殊勝，超越其他花朵。又以此表示兜率天宮，在諸三界中此天最為殊勝。為什麼呢？因為世間三世諸佛都在此天增長菩提心，圓滿化度世間。向上，化樂天、他化自在天樂於放逸。又向上，是樂於清凈心更多。向下，夜摩天、忉利天是執著于快樂的地方，天人不知滿足。四天王天四面而居，不是正位。因此，此天處於欲界諸天的上下中間位置。又此天是修行三種福德之人的共同生處。哪三種呢？一是修佈施，二是持戒，三是修禪定。其餘諸天不修三種福德使其均平，都偏於某種福德。修戒施二福。因此，其餘諸天，或者過於放逸，或者過於樂於清凈。因此，《上生經》說，樂於增長菩提心的人，來生此天。因此，此天宣說這十回向門，在此處表示此法殊勝。又向下，忉利天、夜摩天，向上，他化自在天、化樂天，此天在這五天中處於中間位置。所以說十回向，調和智慧與慈悲，使其均平而處於中道。因此，在此天宣說十回向。所以將

【English Translation】 English version: This position is called Dedication. The elder is named Blue Lotus (representing being unstained by defilement, pure from birth-and-death and nirvana). Furthermore, 'elder' indicates one who lives in the mundane world but whose wisdom surpasses that of ordinary people, hence the title 'elder.' 'Blue Lotus' signifies that among all colored flowers, this flower is the most excellent in color and fragrance, representing that among the five stages of practice, these Ten Dedications are the most supreme. Why is this so? Because these Ten Dedications use great vows to harmonize compassion and wisdom, making birth-and-death and nirvana into the true, unconditioned Dharma of the One Dharma Realm. It can support the Buddha-fruit of the previous stages, enabling it to be complete with the practices of Samantabhadra. It also perfects the practice of the Ten Grounds and Eleventh Ground of the later stages, enabling them to become accustomed to unconditionedness. It shows that the Ten Dwellings, Ten Practices, Ten Grounds, and Eleventh Ground are all integrated by the reason, wisdom, great vows, great wisdom, and great compassion within these Ten Dedications. Therefore, these Ten Dedications connect the preceding and following stages, encompassing everything, representing the Blue Lotus as the most outstanding in color and fragrance among all flowers, surpassing other flowers. It also represents the Tushita Heaven, which is the most supreme among the Three Realms. Why? Because all Buddhas of the three periods of time in the world increase their Bodhi-mind in this heaven and fulfill their transformation of the world. Above, the Nirmāṇarati Heaven and Paranirmita-vaśavartin Heaven delight in indulgence. Further above, there is more delight in pure mind. Below, the Yama Heaven and Trayastrimsa Heaven are places of attachment to pleasure, where the devas are not content. The Four Heavenly Kings dwell on four sides and are not in the proper position. Therefore, this heaven is located in the middle position among the heavens of the Desire Realm. Moreover, this heaven is the common place of birth for those who cultivate the three blessings. What are the three? First, cultivating giving; second, upholding precepts; and third, cultivating samadhi. The other heavens do not cultivate the three blessings equally, but are biased towards certain blessings. They cultivate the two blessings of precepts and giving. Therefore, the other heavens are either too indulgent or too fond of purity. Therefore, the Sutra of the Upper Birth says that those who delight in increasing their Bodhi-mind are born in this heaven. Therefore, this heaven proclaims these Ten Dedications, signifying the supremacy of this Dharma here. Furthermore, below are the Trayastrimsa Heaven and Yama Heaven, and above are the Paranirmita-vaśavartin Heaven and Nirmāṇarati Heaven. This heaven is located in the middle of these five heavens. Therefore, it speaks of the Ten Dedications, harmonizing wisdom and compassion, making them equal and in the middle way. Therefore, the Ten Dedications are proclaimed in this heaven. Therefore, it takes

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此處表所說法門。又將鬻香長者號青蓮華。所表法位以此之義可解。是故名十回向。以表十波羅蜜行參和一多同別之門故。為十種迴向以表無盡故。以大愿風吹智慈雲令普雨故。

二釋品來意者。大意如前所述可知。

三隨文釋義者。義分為二。一長科經意。二隨文釋義。

一長科經意者。從爾時已下。至第三十三卷末。總作十五段長科。第一從品初爾時已下。至去來現在一切諸佛迴向。有三十三行經。是十方諸佛如金剛幢菩薩令說十回向分。第二佛子菩薩摩訶薩已下。至過去未來現在諸佛已說當說今說。有九行半經。是正舉十回向之名目分。自此已下。佛子云何為菩薩摩訶薩已下。至第三十三卷內。至皆得清凈到于彼岸。總有十卷經。明正說十回向隨十波羅蜜進修行門分。已上十個迴向。一個是一個波羅蜜行。都共為十段科。第十三佛神力故已下。至一切世界兜率天宮悉亦如是。有十六行經。是動地興供分。第十四爾時復以佛神力已下。至亦復如是。有十行經。明同號菩薩來集作證分。第十五爾時已下。有六行半經。明金剛幢菩薩說頌分。

從初第一段諸佛加金剛幢分中。復分為四段。一爾時金剛幢菩薩已下。至演說諸菩薩十回向。有十八行半經。明金剛幢菩薩入定諸佛與同號加持分。二

【現代漢語翻譯】 現代漢語譯本：這裡所說的法門（Dharma，佛法），又將鬻香長者（a wealthy man selling incense）稱為青蓮華（Blue Lotus），所表達的法位，可以用這個意義來理解。因此，稱為十回向（Ten Dedications）。用以表示十波羅蜜（Ten Perfections）的修行，參合一多同別之門，所以有十種迴向，用以表示無盡。用大愿的風，吹動智慧慈悲的云，使它普遍降雨。 解釋此品（chapter）的來意，大意如前面所說，可以理解。 隨著經文解釋意義，意義分為兩部分：一是長科經意，二是隨文釋義。 長科經意，從『爾時』（At that time）以下，到第三十三卷末，總共分為十五段長科。第一段從品初『爾時』以下，到『去來現在一切諸佛迴向』（Dedications of all Buddhas of the past, present and future），有三十三行經文，是十方諸佛（Buddhas of the ten directions）如金剛幢菩薩（Vajradhvaja Bodhisattva）令其宣說十回向的部分。第二段『佛子菩薩摩訶薩』（Buddha-child, Bodhisattva-Mahasattva）以下，到『過去未來現在諸佛已說當說今說』（Buddhas of the past, future and present have spoken, will speak, and are speaking），有九行半經文，是正式舉出十回向的名目的部分。從這裡以下，『佛子云何為菩薩摩訶薩』（How does a Buddha-child become a Bodhisattva-Mahasattva）以下，到第三十三卷內，到『皆得清凈到于彼岸』（all attain purity and reach the other shore），總共有十卷經文，闡明正式宣說十回向，隨著十波羅蜜進修行門的部分。以上十個迴向，一個是對應一個波羅蜜的修行，總共為十段科。第十三段『佛神力故』（By the power of the Buddha）以下，到『一切世界兜率天宮悉亦如是』（All the Tushita heavens in all worlds are also like this），有十六行經文，是動地興供的部分。第十四段『爾時復以佛神力』（Then again, by the power of the Buddha）以下，到『亦復如是』（It is also like this），有十行經文，闡明同號菩薩來集作證的部分。第十五段『爾時』（At that time）以下，有六行半經文，闡明金剛幢菩薩說頌的部分。 從最初第一段諸佛加持金剛幢（Buddhas blessing Vajradhvaja）的部分中，又分為四段。第一段『爾時金剛幢菩薩』（At that time, Vajradhvaja Bodhisattva）以下，到『演說諸菩薩十回向』（expounding the Ten Dedications of the Bodhisattvas），有十八行半經文，闡明金剛幢菩薩入定，諸佛與同號加持的部分。第二段

【English Translation】 English version: Here, the Dharma (teachings) being discussed, and the wealthy man selling incense is also called Qing Lian Hua (Blue Lotus), the Dharma position it represents can be understood with this meaning. Therefore, it is called the Ten Dedications. It is used to represent the practice of the Ten Paramitas (Ten Perfections), incorporating the gates of oneness and multiplicity, sameness and difference, so there are ten kinds of dedications to represent the inexhaustible. Use the wind of great vows to blow the clouds of wisdom and compassion, causing it to rain universally. The intention of this chapter is explained, and the general meaning can be understood as mentioned before. Explaining the meaning according to the text, the meaning is divided into two parts: first, the overall meaning of the sutra; second, explaining the meaning according to the text. The overall meaning of the sutra, from 'At that time' onwards, to the end of the thirty-third chapter, is divided into fifteen long sections in total. The first section, from 'At that time' at the beginning of the chapter, to 'Dedications of all Buddhas of the past, present and future', has thirty-three lines of scripture, which is the part where the Buddhas of the ten directions, like Vajradhvaja Bodhisattva, instruct him to expound the Ten Dedications. The second section, from 'Buddha-child, Bodhisattva-Mahasattva' onwards, to 'Buddhas of the past, future and present have spoken, will speak, and are speaking', has nine and a half lines of scripture, which is the part that formally lists the names of the Ten Dedications. From here onwards, from 'How does a Buddha-child become a Bodhisattva-Mahasattva' onwards, to the thirty-third chapter, to 'all attain purity and reach the other shore', there are ten chapters of scripture in total, clarifying the formal exposition of the Ten Dedications, following the practice gates of the Ten Paramitas. The above ten dedications, one corresponds to the practice of one Paramita, totaling ten sections. The thirteenth section, from 'By the power of the Buddha' onwards, to 'All the Tushita heavens in all worlds are also like this', has sixteen lines of scripture, which is the part of shaking the earth and offering. The fourteenth section, from 'Then again, by the power of the Buddha' onwards, to 'It is also like this', has ten lines of scripture, clarifying the part where Bodhisattvas with the same name gather to testify. The fifteenth section, from 'At that time' onwards, has six and a half lines of scripture, clarifying the part where Vajradhvaja Bodhisattva speaks the verses. From the initial first section of Buddhas blessing Vajradhvaja, it is further divided into four sections. The first section, from 'At that time, Vajradhvaja Bodhisattva' onwards, to 'expounding the Ten Dedications of the Bodhisattvas', has eighteen and a half lines of scripture, clarifying the part where Vajradhvaja Bodhisattva enters Samadhi, and the Buddhas bless him with the same name. The second section

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佛子汝當承佛威神之力已下。至無障礙法光故。有四行半經。明諸佛勸說十回向法門分。三爾時已下。至善根力故。有六行經。明諸佛與金剛幢十種法力加持分。四爾時已下。至去來現在一切諸佛迴向。有四行經。明諸佛以手摩頂令金剛幢菩薩出定說法分。

二隨文釋義者。約立十門。一釋入三昧因緣。二釋三昧之名。三明諸來佛剎遠近。四明諸佛之數。五明諸佛同號所緣。六明佛來現前稱讚。七明諸佛共加入定。八明諸佛摩頂因緣。九明出定告眾嘆法。十明正說十回向。

一釋入三昧因緣者。為欲令後學菩薩知軌則故。為知三昧方便現智令明凈故。為知三昧之力能令說法智慧簡擇自在分明故。三世諸佛法則合如是故。故須入定。

二釋三昧之名者。何故名為智光三昧。為以成就大悲之門非大智而不顯。如十住中顯佛智慧與自心同合。即以方便三昧無作無思。如凈水澄明日月萬像自然現徹。如十行之內三昧。即名號善思惟。則明　理隨事法差別名善思惟。如此十回向所入三昧名智光者。明以智行悲明處俗無染。以此智光照俗無俗不真。是以鬻香長者青蓮華表之。用明處俗無染。十住十行比丘以為標首。以明出俗之功。一依善財知識表之。是故此位圓悲智之自在故。故三昧名為智光。

三明諸

來佛剎遠近者。明隨位勝進智慧增廣。十行雲萬佛剎微塵。此位云十萬佛剎微塵。表勝進過前。

四明諸佛之數者。經云。十方各十萬佛剎微塵數。明進修智業廣大與十方如來智體功用合故。

五明諸佛同號所緣者。何故十方諸佛。與入定菩薩同號為金剛幢。而現其前者。有二義。一如前所釋進修智會。二以佛名號及如來身而現入定菩薩前。明處位不惑斷自他之疑故。成法印故又智既合同。身亦無二故。

六明諸佛來現稱讚金剛幢者。明以言加令入定者。印法不惑。亦令當學之徒斷余疑惑故。又身智既同。說法亦等故。

七明諸佛共加入定者。所云共加者。有二義。一自智所會合佛德故。二諸佛隨智與力二緣會故。名之為加。又為自雖不疑斷他惑故。諸佛與加成法則故。又說佛加持有六。一同名號加。與同名故。二現身加。而現其前故。三言贊加。以言讚歎故。四毗盧遮那往昔願力加。五與十種法加。如文自明。六以十方諸佛手摩其頂加。

八明諸佛手摩其頂因緣者。何故手摩其頂。明右手作用之便。明諸佛以右手引接令出定說法。又自作用與諸佛作用相及故。又諸佛許可到法際故。以當位有自位際法也。

九明出定告眾嘆法者。經文自具。

十明正說十種迴向者。如經

【現代漢語翻譯】 現代漢語譯本 一、說明前往佛剎的遠近：表明隨著菩薩果位的提升，智慧也隨之增長和擴充套件。十行位說的是萬佛剎微塵數，而這個果位（指十回向位）說的是十萬佛剎微塵數，表明勝進超過了之前的果位。 二、說明諸佛的數量：經文說，『十方各有十萬佛剎微塵數』，表明進修的智慧和事業廣大，與十方如來的智慧本體和功用相合。 三、說明諸佛同號所緣：為什麼十方諸佛與入定的菩薩同號為金剛幢（Vajra Banner，比喻堅固不壞的智慧），並且顯現在入定菩薩的前面呢？有兩種含義：一是如前面所解釋的，進修智慧的會合；二是以佛的名號以及如來的身形顯現在入定菩薩的前面，表明處於這個果位不會迷惑，斷除自己和他人的疑惑，成就法印（Dharma Seal，佛法的印證）。又因為智慧已經相同，身形也沒有差別。 四、說明諸佛前來顯現並稱贊金剛幢：表明用言語來加持入定者，印證佛法不會有迷惑，也讓正在學習的人斷除其餘的疑惑。又因為身形和智慧既然相同，說法也相同。 五、說明諸佛共同加入入定：所說的『共同加持』，有兩種含義：一是自己的智慧所會合的佛的功德；二是諸佛隨著智慧給予力量，兩種因緣會合，稱之為加持。又因為自己雖然沒有疑惑，但爲了斷除他人的疑惑，諸佛給予加持，成就法則。另外，關於佛的加持，有六種：一是同名號加持，因為給予相同的名號；二是現身加持，因為顯現在其前面；三是言語讚歎加持，用言語讚歎；四是毗盧遮那（Vairocana，光明遍照）往昔的願力加持；五是給予十種法加持，如經文自己說明；六是以十方諸佛的手摩其頂加持。 六、說明諸佛用手摩頂的因緣：為什麼要用手摩頂呢？表明右手作用的方便，表明諸佛用右手引導接引，讓入定者出定說法。又因為自己的作用與諸佛的作用相互關聯。又因為諸佛許可到達法際（Dharma Limit，佛法的邊際），因為當下的果位有其自身果位的邊際之法。 七、說明出定后告訴大眾並讚歎佛法：經文自己具備。 八、說明正式宣說十種迴向：如經文。

【English Translation】 English version 1. Explaining the distance to the Buddha-lands: It indicates that as the Bodhisattva's position advances, wisdom also increases and expands. The Ten Practices speak of myriad Buddha-land dust motes, while this position (referring to the Ten Dedications) speaks of hundreds of thousands of Buddha-land dust motes, indicating that the advancement surpasses the previous position. 2. Explaining the number of Buddhas: The sutra says, 'Each of the ten directions has hundreds of thousands of Buddha-land dust motes,' indicating that the wisdom and activities of advanced practice are vast, and they unite with the wisdom essence and functions of the Tathagatas in the ten directions. 3. Explaining the shared name and object of focus of the Buddhas: Why do the Buddhas of the ten directions share the name Vajra Banner (Vajra Banner, a metaphor for firm and indestructible wisdom) with the Bodhisattvas in Samadhi, and appear before the Bodhisattvas in Samadhi? There are two meanings: First, as explained earlier, it is the convergence of advanced wisdom; second, the Buddha's name and the Tathagata's form appear before the Bodhisattvas in Samadhi, indicating that being in this position is not confusing, dispelling doubts of oneself and others, and accomplishing the Dharma Seal (Dharma Seal, the validation of the Buddha's teachings). Furthermore, because wisdom is already the same, and the form is also not different. 4. Explaining the Buddhas appearing and praising Vajra Banner: It indicates using words to bless those in Samadhi, validating that the Dharma is free from confusion, and also allowing those who are learning to dispel other doubts. Furthermore, since the form and wisdom are the same, the teachings are also the same. 5. Explaining the Buddhas jointly entering Samadhi: The so-called 'joint blessing' has two meanings: First, it is the merit of the Buddha that one's own wisdom converges with; second, the Buddhas give strength according to wisdom, and the convergence of these two conditions is called blessing. Furthermore, although one has no doubts, in order to dispel the doubts of others, the Buddhas give blessings, accomplishing the Dharma. In addition, there are six types of Buddha's blessings: First, the blessing of sharing the same name, because the same name is given; second, the blessing of appearing in form, because they appear in front; third, the blessing of verbal praise, praising with words; fourth, the blessing of Vairocana's (Vairocana, the light that shines everywhere) past vows; fifth, the blessing of giving the ten Dharmas, as the sutra itself explains; sixth, the blessing of the Buddhas of the ten directions stroking the crown of the head with their hands. 6. Explaining the cause and condition of the Buddhas stroking the crown of the head with their hands: Why stroke the crown of the head with the hand? It indicates the convenience of the right hand's function, indicating that the Buddhas use the right hand to guide and receive, allowing those in Samadhi to emerge from Samadhi and speak the Dharma. Furthermore, because one's own function is related to the functions of the Buddhas. Furthermore, because the Buddhas permit reaching the Dharma Limit (Dharma Limit, the boundary of the Dharma), because the current position has the Dharma of its own position's boundary. 7. Explaining telling the assembly and praising the Dharma after emerging from Samadhi: The sutra itself contains it. 8. Explaining the formal declaration of the ten dedications: As in the sutra.

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下文。此釋初段三十三行竟。

第二佛子菩薩摩訶薩已下。至過去未來現在諸佛已說當說今說。有九行半經。正舉十回向之名目分。至后隨當位分中方釋。

第三正說十回向隨十波羅蜜進修分中。從佛子是為菩薩摩訶薩十種迴向已下。云何為菩薩摩訶薩救護一切眾生離眾生相迴向。於此段中有二義。一科其當段經意。二隨文解釋。此十個迴向中。長科有一百八十段經文。

一科其當段經意者。於此救護一切眾生離眾生相迴向段中。長科為十段。一佛子云何為菩薩摩訶薩救護一切眾生離眾生相迴向已下。至如是等無量善根可有五行經。明修六波羅蜜四無量心成就初回向分。二修善根時已下。至皆令得一切智。有十四行半經。明起大愿念度眾生分。三佛子菩薩摩訶薩已下。至阿耨多羅三藐三菩提。有三十三行半經。明親疏善惡平等分。四佛子菩薩摩訶薩已下。至住佛所住。有二十行經。明以諸佛法而為勝緣。深植自善根愿與眾生分。五佛子菩薩摩訶薩已下。至令得解脫。有三十八行經。明菩薩入于惡道。代諸眾生受苦令諸眾生得樂分。六佛子菩薩摩訶薩復作是念已下。至使到彼岸。有七行經。明菩薩以自善根令諸眾生得十種究竟樂分。七佛子菩薩摩訶薩已下。至無量善根。有五行經。明菩薩隨宜救護眾

【現代漢語翻譯】 現代漢語譯本： 下文。此釋初段三十三行竟。

第二，『佛子菩薩摩訶薩』以下，至『過去未來現在諸佛已說當說今說』，有九行半經文。這部分是直接列出十回向的名稱和綱目，詳細解釋要到後面的隨當位分中進行。

第三，正式闡述十回向如何隨著十波羅蜜（Paramita，意為到彼岸）而進修的部分，從『佛子是為菩薩摩訶薩十種迴向』以下開始。關於『云何為菩薩摩訶薩救護一切眾生離眾生相迴向』，這一段包含兩層含義：一是概括這段經文的意旨，二是逐句解釋經文。這十個迴向中，詳細的科判包含一百八十段經文。

一、概括這段經文的意旨：在『救護一切眾生離眾生相迴向』這段中，詳細的科判分為十段。1. 『佛子云何為菩薩摩訶薩救護一切眾生離眾生相迴向』以下，至『如是等無量善根』，大約有五行經文，闡明修習六波羅蜜（Paramita）和四無量心，成就初回向的部分。2. 『修善根時』以下，至『皆令得一切智』，有十四行半經文，闡明發起大愿，念度眾生分。3. 『佛子菩薩摩訶薩』以下，至『阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺）』，有三十三行半經文，闡明對親疏、善惡平等對待的部分。4. 『佛子菩薩摩訶薩』以下，至『住佛所住』，有二十行經文，闡明以諸佛法作為殊勝的因緣，深深地植下自己的善根，並愿與眾生分享的部分。5. 『佛子菩薩摩訶薩』以下，至『令得解脫』，有三十八行經文，闡明菩薩進入惡道，代替眾生受苦，使眾生得到快樂的部分。6. 『佛子菩薩摩訶薩復作是念』以下，至『使到彼岸』，有七行經文，闡明菩薩以自己的善根，使眾生得到十種究竟的快樂的部分。7. 『佛子菩薩摩訶薩』以下，至『無量善根』，有五行經文，闡明菩薩隨機應變地救護眾生。

【English Translation】 English version: End of the thirty-three lines of the first section of this commentary.

Second, from 'Buddha-son, Bodhisattva-Mahasattva' onwards, to 'past, future, and present Buddhas have spoken, will speak, and are speaking,' there are nine and a half lines of scripture. This part directly lists the names and categories of the Ten Transferences, and the detailed explanation will be in the subsequent section on the respective positions.

Third, the section that formally explains how the Ten Transferences are cultivated along with the Ten Paramitas (Paramita, meaning 'to the other shore') begins from 'Buddha-son, these are the ten kinds of transference of the Bodhisattva-Mahasattva.' Regarding 'How does the Bodhisattva-Mahasattva perform the transference of protecting all beings, free from the perception of beings?' this section contains two meanings: first, to summarize the intention of this section of scripture; second, to explain the scripture verse by verse. Among these ten transferences, the detailed classification contains one hundred and eighty sections of scripture.

1. Summarizing the intention of this section of scripture: In the section on 'Transference of protecting all beings, free from the perception of beings,' the detailed classification is divided into ten sections. 1. From 'Buddha-son, how does the Bodhisattva-Mahasattva perform the transference of protecting all beings, free from the perception of beings?' onwards, to 'such immeasurable roots of goodness,' there are approximately five lines of scripture, explaining the part about cultivating the Six Paramitas and the Four Immeasurable Minds, and accomplishing the initial transference. 2. From 'When cultivating roots of goodness' onwards, to 'may all attain all-knowing wisdom,' there are fourteen and a half lines of scripture, explaining the part about arousing great vows and contemplating the deliverance of beings. 3. From 'Buddha-son, Bodhisattva-Mahasattva' onwards, to 'Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning 'unsurpassed, right, and perfect enlightenment'),' there are thirty-three and a half lines of scripture, explaining the part about treating relatives and strangers, good and evil, equally. 4. From 'Buddha-son, Bodhisattva-Mahasattva' onwards, to 'abides in the abode of the Buddhas,' there are twenty lines of scripture, explaining the part about using the Dharma of the Buddhas as a supreme condition, deeply planting one's own roots of goodness, and wishing to share them with all beings. 5. From 'Buddha-son, Bodhisattva-Mahasattva' onwards, to 'may attain liberation,' there are thirty-eight lines of scripture, explaining the part about the Bodhisattva entering evil paths, enduring suffering on behalf of beings, and enabling beings to attain happiness. 6. From 'Buddha-son, Bodhisattva-Mahasattva again makes this thought' onwards, to 'cause to reach the other shore,' there are seven lines of scripture, explaining the part about the Bodhisattva using their own roots of goodness to enable beings to attain ten kinds of ultimate happiness. 7. From 'Buddha-son, Bodhisattva-Mahasattva' onwards, to 'immeasurable roots of goodness,' there are five lines of scripture, explaining the Bodhisattva's expediently protecting all beings.

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生。得出生死供養諸佛親近善友分。八佛子已下。至令一切眾生斷疑故。有十一行半經。明菩薩大愿眾生雖多不假多聖。唯我一人獨能度盡分。九佛子已下。至救護一切眾生離眾生相迴向。有三十一行經。明菩薩如日普照。不求恩報不著眾生法迴向分。十爾時已下。至說頌。有六行半經。明金剛幢菩薩觀眾說頌分。

二隨文解釋者。何故名為救護一切眾生離眾生相迴向。釋此名目有二義。一明隨位修行次第之法。二方明本位名號。一明隨位修行次第之法者。如十住中。于初發心住求一切智。此菩薩所緣十種難得法而發於心。所謂處非處等十種如來智力而發於心。生於佛家為佛真子。如十行之中。行歡喜行為大施主。凡所有物悉能惠施無有悔吝。行菩薩行以為所緣。如此十回向中。初回向名救護一切眾生離眾生相者。即以六波羅蜜四無量心。以為所緣。即以十住十行所得大智法身無著凈行。起廣大願行處於生死。以六波羅蜜以為行首。慈悲喜捨以為處生死利物之緣。是故即名為救護眾生離眾生相迴向。即以慈悲喜捨為救護。以六波羅蜜出世間法為離眾生相故。為六度行門是出世行故。是故如是安立次第。總在十住初發心位。一時總具。只為紙素竹帛名言次第。遂生分段。非是法有前後義故。如十住位中善財童子表

【現代漢語翻譯】 現代漢語譯本：生。獲得出生死供養諸佛，親近善友的福分。從第八佛子開始，到『令一切眾生斷疑故』，有十一行半的經文，闡明菩薩的大愿：眾生雖多，不需眾多聖者，唯我一人獨自能度盡。從第九佛子開始，到『救護一切眾生離眾生相迴向』，有三十一行經文，闡明菩薩如日光普照，不求恩報，不執著眾生法而回向。第十，從『爾時』開始，到『說頌』，有六行半經文，闡明金剛幢（Vajradhvaja）菩薩觀察大眾說頌的情景。

二、隨文解釋：何故名為『救護一切眾生離眾生相迴向』？解釋此名目有二義：一、闡明隨位修行次第之法；二、方明本位名號。一、闡明隨位修行次第之法：如十住（Dasabhumi）中，于初發心住（Adhimukticarya-bhumi）求一切智（Sarvajna）。此菩薩所緣十種難得法而發於心，所謂處非處等十種如來智力而發於心，生於佛家為佛真子。如十行（Dasacarya）之中，行歡喜行為大施主，凡所有物悉能惠施，無有悔吝，行菩薩行以為所緣。如此十回向（Dasaparinamana）中，初回向名『救護一切眾生離眾生相』者，即以六波羅蜜（Satparamita）、四無量心（Catvari-apramanyani）以為所緣，即以十住十行所得大智法身無著凈行，起廣大願行處於生死，以六波羅蜜以為行首，慈悲喜捨以為處生死利物之緣。是故即名為救護眾生離眾生相迴向。即以慈悲喜捨為救護，以六波羅蜜出世間法為離眾生相故，為六度行門是出世行故。是故如是安立次第，總在十住初發心位，一時總具。只為紙素竹帛名言次第，遂生分段，非是法有前後義故。如十住位中善財童子（Sudhana）表。

【English Translation】 English version: Birth. Obtaining the merit of being born into the cycle of birth and death, making offerings to all Buddhas, and associating with virtuous friends. From the eighth Buddha-child onwards, up to 'to cause all sentient beings to sever doubts,' there are eleven and a half lines of scripture, elucidating the great vow of the Bodhisattva: Although sentient beings are numerous, there is no need for many sages; I alone am capable of liberating them all. From the ninth Buddha-child onwards, up to 'saving and protecting all sentient beings, turning towards detachment from the concept of sentient beings,' there are thirty-one lines of scripture, elucidating that the Bodhisattva shines universally like the sun, seeking no gratitude and not clinging to the Dharma of sentient beings when dedicating merit. Tenth, from 'At that time' onwards, up to 'reciting verses,' there are six and a half lines of scripture, elucidating the scene of the Vajradhvaja (Diamond Banner) Bodhisattva observing the assembly and reciting verses.

Two, Explaining according to the text: Why is it called 'Dedication of Merit towards Saving and Protecting all Sentient Beings, Detached from the Concept of Sentient Beings'? There are two meanings in explaining this title: One, to elucidate the method of cultivation in sequence according to the stages; Two, to clarify the name of the inherent position. One, to elucidate the method of cultivation in sequence according to the stages: For example, in the Ten Abodes (Dasabhumi), in the Initial Aspiration Abode (Adhimukticarya-bhumi), one seeks all-knowing wisdom (Sarvajna). This Bodhisattva generates the mind based on the ten rare Dharmas that are the object of his contemplation, namely, the ten Tathagata powers of wisdom, such as what is possible and what is impossible, and is born into the Buddha's family as a true child of the Buddha. Like in the Ten Practices (Dasacarya), practicing the Joyful Practice is like being a great benefactor, capable of giving away all possessions without regret, practicing the Bodhisattva's practice as the object of contemplation. In this way, in the Ten Dedications (Dasaparinamana), the first dedication is called 'Saving and Protecting all Sentient Beings, Detached from the Concept of Sentient Beings,' which takes the Six Perfections (Satparamita) and the Four Immeasurable Minds (Catvari-apramanyani) as the object of contemplation, and uses the great wisdom, Dharma body, non-attachment, and pure conduct obtained from the Ten Abodes and Ten Practices to generate vast vows and practices while dwelling in the cycle of birth and death, with the Six Perfections as the head of the practice, and loving-kindness, compassion, joy, and equanimity as the means of benefiting beings while dwelling in the cycle of birth and death. Therefore, it is called the Dedication of Merit towards Saving and Protecting Sentient Beings, Detached from the Concept of Sentient Beings. It uses loving-kindness, compassion, joy, and equanimity for saving and protecting, and the Six Perfections, which are transcendent Dharmas, for detaching from the concept of sentient beings, because the Six Paramita practices are transcendent practices. Therefore, such an established sequence is all contained within the Initial Aspiration position of the Ten Abodes, complete all at once. It is only due to the sequence of names on paper, silk, bamboo, and cloth that divisions arise; it is not that the Dharma has a before and after meaning. Like Sudhana (Sudhana) representing the position of the Ten Abodes.

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法之中海門國觀大海。具有阿修羅等十王供養等是迴向義。然教門次第升進不可不存。若不如斯。使後學之流行沉淪而不進。二明本位之名者。又以大智法身。以為離體。十波羅蜜四無量心。以為處生死救護眾生所緣。是故名救護眾生離眾生相迴向。心以智體無依所救護者。無住眾生無相正為救護而無作者故。故眾生自真無出沒故。名救護眾生離眾生相迴向。成此初回向法門具足五緣。一具自了法身本自清凈解脫緣。二得大智慧解脫緣。三具大願力奉事諸佛利眾生緣。四十波羅蜜具足勝行緣。五慈悲喜捨不捨一切眾生緣。具此五法方能成就此初回向。云何行檀波羅蜜凈戒波羅蜜。以能捨惡法戒體自凈故。云何修忍波羅蜜。施戒已成。當修忍力時。為施體能捨故。與戒體凈因忍體。須加行修學。為忍防他凌辱。非由己自舍故。故須加行學忍。云何起精進波羅蜜。以忍體是自息其忿恨。非是忻修利物之行故。須起利物之行。是此位精進義。云何起精進波羅蜜。入禪波羅蜜。以精進勤利物之行。恐多散動相應故。須入禪波羅蜜。云何住般若波羅蜜。以禪能發生凈慧故。云何大慈大悲大喜大舍。為六波羅蜜是出世心多故。加以慈悲喜捨利眾生法均調諸行故。此已上六度四無量心。使令均平智悲得所成。此初回向門此迴向法門。

【現代漢語翻譯】 現代漢語譯本： 在法的境界中，海門國觀看著大海。具有阿修羅（Asura，意為非天）等十王供養等，這是迴向的意義。然而教法的次第升進不可不儲存。如果不如這樣，會使後來的學習者流於沉淪而不能前進。第二是闡明本位的名稱。又以大智法身，作為離於形體的存在。十波羅蜜（Ten Paramitas，意為十度）和四無量心（Four Immeasurable Minds，意為四梵住），作為處於生死輪迴中救護眾生所憑藉的因緣。因此名為救護眾生離眾生相迴向。心以智慧為本體，沒有所依賴，所救護的眾生，沒有執著。救護眾生正是爲了無相，而沒有作者的觀念。所以眾生自性真實，沒有生滅出入，因此名為救護眾生離眾生相迴向。成就這初回向法門，需要具備五種因緣。一是具備自了法身，本來就清凈解脫的因緣。二是獲得大智慧解脫的因緣。三是具備大願力，奉事諸佛利益眾生的因緣。四是十波羅蜜具足殊勝行為的因緣。五是慈悲喜捨，不捨棄一切眾生的因緣。具備這五種法，才能成就這初回向。如何修行檀波羅蜜（Dāna Pāramitā，意為佈施度）和凈戒波羅蜜（Śīla Pāramitā，意為持戒度）？因為能夠捨棄惡法，戒體自然清凈的緣故。如何修忍波羅蜜（Kṣānti Pāramitā，意為忍辱度）？佈施和持戒已經成就，應當修習忍辱的力量。因為佈施的本體能夠捨棄，與持戒的本體清凈，因此忍辱的本體，需要加以修行學習。因為忍辱是爲了防止他人侵犯，不是由自己捨棄，所以需要修行忍辱。如何生起精進波羅蜜（Vīrya Pāramitā，意為精進度）？因為忍辱的本體是自己止息忿恨，不是欣然修習利益他人的行為，所以需要生起利益他人的行為，這是此位精進的意義。如何生起精進波羅蜜，進入禪波羅蜜（Dhyāna Pāramitā，意為禪定度）？因為精進勤奮利益他人的行為，恐怕多與散亂相應，所以需要進入禪波羅蜜。如何安住于般若波羅蜜（Prajñā Pāramitā，意為智慧度）？因為禪定能夠發生清凈的智慧。什麼是大慈、大悲、大喜、大舍？因為六波羅蜜是出世之心居多，加上慈悲喜捨利益眾生的法，均勻調和各種行為。這以上的六度（Six Pāramitās，意為六度）和四無量心，使之均勻平衡，智慧和慈悲各得其所，成就這初回向門，這個迴向法門。

【English Translation】 English version: In the realm of Dharma, the country of Haimen observes the great ocean. Possessing the offerings of the ten kings such as Asuras (Asura, meaning non-divine beings), this is the meaning of dedication (Parināmanā). However, the sequential progression of the teachings must be preserved. If it is not so, it will cause later learners to sink and not advance. The second is to clarify the name of the original position. Furthermore, the Dharmakāya (Dharmakāya, meaning the body of the Dharma) of great wisdom is regarded as being apart from the physical body. The Ten Paramitas (Ten Paramitas, meaning ten perfections) and the Four Immeasurable Minds (Four Immeasurable Minds, meaning the four Brahmavihāras) are regarded as the conditions for saving sentient beings while being in the cycle of birth and death. Therefore, it is called dedication of saving sentient beings and being apart from the characteristics of sentient beings. The mind takes wisdom as its essence, having no reliance. The sentient beings being saved have no attachment. Saving sentient beings is precisely for the sake of non-form, and there is no concept of an actor. Therefore, the true nature of sentient beings has no arising or ceasing, hence it is called dedication of saving sentient beings and being apart from the characteristics of sentient beings. To accomplish this initial dedication Dharma gate, five conditions must be met. First, one must possess the condition of self-realized Dharmakāya, which is originally pure and liberated. Second, one must obtain the condition of great wisdom and liberation. Third, one must possess great vows to serve all Buddhas and benefit sentient beings. Fourth, the Ten Paramitas must be complete with excellent practices. Fifth, one must have loving-kindness, compassion, joy, and equanimity, not abandoning all sentient beings. With these five Dharmas, one can accomplish this initial dedication. How to practice Dāna Pāramitā (Dāna Pāramitā, meaning perfection of generosity) and Śīla Pāramitā (Śīla Pāramitā, meaning perfection of morality)? Because one can abandon evil Dharmas, the body of precepts is naturally purified. How to cultivate Kṣānti Pāramitā (Kṣānti Pāramitā, meaning perfection of patience)? Having accomplished generosity and morality, one should cultivate the power of patience. Because the essence of generosity is to be able to give up, and the essence of morality is purity, therefore the essence of patience needs to be cultivated and learned. Because patience is to prevent others from harming, not from one's own abandonment, therefore one needs to practice patience. How to arouse Vīrya Pāramitā (Vīrya Pāramitā, meaning perfection of vigor)? Because the essence of patience is to stop one's own anger and resentment, not to joyfully cultivate the practice of benefiting others, therefore one needs to arouse the practice of benefiting others, which is the meaning of vigor in this position. How to arouse Vīrya Pāramitā and enter Dhyāna Pāramitā (Dhyāna Pāramitā, meaning perfection of meditation)? Because the practice of diligently benefiting others may be associated with much distraction, one needs to enter Dhyāna Pāramitā. How to abide in Prajñā Pāramitā (Prajñā Pāramitā, meaning perfection of wisdom)? Because meditation can generate pure wisdom. What are great loving-kindness, great compassion, great joy, and great equanimity? Because the Six Pāramitās (Six Pāramitās, meaning six perfections) are mostly transcendent minds, adding the Dharma of benefiting sentient beings with loving-kindness, compassion, joy, and equanimity, evenly harmonizing all practices. The above Six Perfections and Four Immeasurable Minds make them evenly balanced, so that wisdom and compassion each achieve their purpose, accomplishing this initial dedication gate, this dedication Dharma gate.

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從十信十住十行總具有之。至此本位方令齊等。若以解行門中有此差降。若以理智門中總無前後。始終之法已下當位。有十度調治之法。如下文中具明。不煩更釋。但如文以行行之。云何但以六波羅蜜。為利生行。為明大悲門中但令眾生出世間故。然後方令入生死中。已下頌中。有五十六行頌。頌此救護眾生離眾生相迴向。此一段中。明菩薩所行之行。調均得所。兩行一頌如文自具。得意以行行之。此之一段。以檀波羅蜜為主。九波羅蜜為伴。以善財鬻香長者號青蓮華表行行之人。以名下義思之可解。于中所行法則鬻香者賣香人也。能辦諸香和合諸香。賣鬻與人。用表此位之行。前已釋竟。

第二不壞迴向。以戒波羅蜜為體。餘九　伴。善財以舡師號婆施羅。為錶行行之人。此云自在。住樓閣城門外海岸上。住修大悲幢行法門。明此迴向位中以大悲為戒體。視一切生死之海。令得一切大智之海。居生死海而得自在。故名自在。廣說如經文。又表戒體如海性凈不宿死屍。明法身本凈不宿煩惱染污死屍也。廣義如文。經云。佛子。云何為菩薩摩訶薩不壞迴向者。於此一段經文義分為二段。一長科此一段經意。二隨文解說。

第一長科此一段經意者。自佛子已下。至說頌已來。總科為六段。

一佛子已下

【現代漢語翻譯】 現代漢語譯本：從十信位、十住位、十行位總共具有的功德，到這個本位才算齊等。如果從解行門（通過理解和實踐來修行）來看，會有這些差別和降級。如果從理智門（通過理性和智慧來修行）來看，則沒有先後之分。始終之法以下，當位有十度調治之法，如下文會詳細說明，不再贅述，只需按照經文去實踐。為什麼只用六波羅蜜（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）作為利益眾生的行為呢？是爲了說明在大悲門中，首先讓眾生脫離世間，然後才讓他們進入生死輪迴。下面的頌文中，有五十六行頌，頌揚這種救護眾生、遠離眾生相的迴向。這一段中，說明菩薩所修行的行為，調和均勻恰到好處。兩行一頌，經文自會詳細說明，領會其意旨並加以實踐。這一段以檀波羅蜜（佈施）為主，九波羅蜜為輔。以善財童子參訪鬻香長者（賣香的商人）青蓮華（比喻清凈）來表示修行之人。根據名字的含義來思考，就可以理解。其中所修行的法則，鬻香者（賣香人）能夠調配各種香，並將香賣給別人，用來表示這個位次的修行。前面已經解釋完畢。 第二不壞迴向，以戒波羅蜜（持戒）為本體，其餘九種波羅蜜為輔助。善財童子參訪舡師（船師）婆施羅（意為自在），來表示修行之人。他住在樓閣城門外的海岸上，修習大悲幢行法門。說明這個迴向位中，以大悲為戒體，看待一切生死之海，使眾生得到一切大智之海。居住在生死之海中卻能得到自在，所以名為自在。詳細的解釋如經文所說。又表示戒體如同大海，性質清凈，不容留死屍，說明法身本來清凈，不容留煩惱染污的死屍。更廣義的解釋如經文所說。經文說：『佛子，云何為菩薩摩訶薩不壞迴向者？』（佛子，什麼是菩薩摩訶薩的不壞迴向呢？）對於這一段經文的意義，分為兩段：第一段是總括這一段經文的意義，第二段是隨文解釋。 第一段總括這一段經文的意義，從『佛子』以下，到『說頌已來』，總共分為六段。 第一段從『佛子』以下

【English Translation】 English version: From the total merits possessed by the Ten Faiths, Ten Dwellings, and Ten Practices, it is only at this position that they become equal. If viewed from the perspective of the path of understanding and practice, there will be differences and gradations. If viewed from the perspective of the path of reason and wisdom, there is no precedence or sequence. The method of beginning and end, from here on, has the method of ten degrees of adjustment appropriate to the position, which will be explained in detail in the following text. There is no need to explain further, just practice according to the text. Why only use the Six Paramitas (the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom) as the practice of benefiting beings? It is to clarify that in the Great Compassion Gate, one first allows beings to leave the world, and then allows them to enter the cycle of birth and death. In the following verses, there are fifty-six lines of verses, praising this dedication of saving beings and being apart from the appearance of beings. In this section, it explains the practices performed by Bodhisattvas, harmonized and well-adjusted. Two lines per verse, the text itself will explain in detail, grasp its meaning and put it into practice. This section focuses on Dana Paramita (generosity), with the other nine Paramitas as companions. It uses Sudhana's (a youth seeking enlightenment) visit to the incense merchant Qinglianhua (Blue Lotus, symbolizing purity) to represent the practitioner. Understanding can be achieved by contemplating the meaning of the name. The principles practiced within, the incense merchant is able to blend various incenses and sell them to others, used to represent the practice of this position. The previous explanation is now complete. The second is the Imperishable Dedication, with Sila Paramita (discipline) as its essence, and the other nine as companions. Sudhana visits the boatman Vasira (meaning 'Free'), to represent the practitioner. He lives on the coast outside the gate of the tower city, practicing the Dharma Gate of the Great Compassion Banner. It explains that in this dedication position, great compassion is the essence of discipline, viewing all the seas of birth and death, enabling beings to attain the sea of great wisdom. Residing in the sea of birth and death yet attaining freedom, hence the name 'Free'. Detailed explanations are as stated in the scriptures. It also represents that the essence of discipline is like the ocean, pure in nature, not harboring corpses, clarifying that the Dharmakaya (Dharma Body) is originally pure, not harboring the corpses of defilements and afflictions. Broader meanings are as stated in the text. The scripture says: 'Buddha-son, what is the Imperishable Dedication of a Bodhisattva-Mahasattva?' Regarding the meaning of this passage, it is divided into two sections: the first section summarizes the meaning of this passage, and the second section explains it verse by verse. The first section summarizes the meaning of this passage, from 'Buddha-son' onwards, up to 'the recitation of verses', it is divided into six sections in total. The first section starts from 'Buddha-son' onwards.

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。至無量無數行境界故。有十三行半經。明菩薩得信不壞分。二佛子已下。至大愿悉使滿足。有十一行經。明菩薩住持教化眾生分。三菩薩如是已下。至阿僧祇衣敷布其地。有三十三行經。明舉依果報莊嚴分。四佛子已下。至最上信解心迴向。有二十一行半經。明菩薩以如上依果所有莊嚴供養諸佛皆為度脫眾生分。五佛子已下。至第二不壞迴向。有二十四行經。明菩薩能隨生死度脫眾生。同諸事業求一切智。白凈等法恒不捨分。六菩薩摩訶薩已下。至說頌。有七行經。明菩薩得於諸佛妙法斷疑。如聞自達能隨想力。入一切剎普照眾生分。已下頌有五十行。兩行一頌。皆頌當位之中迴向所行之行。如文自具。不煩更釋。如文行之。

第二隨文解說者。云何為不壞迴向。雖隨生死海而不壞法身。雖隨分別而不壞無作。雖隨諸見而不壞法眼。雖隨諸行而不壞菩提心。雖教化成就眾生皆至佛果。不壞身心無依住門。雖隨一切眾生知根同事。而不壞戒體恒自白凈。是故名為不壞迴向。又一切世間出世間法無成壞體。如是阿僧祇寶者。是本行中。以法利生依報果也。阿僧祇華者。是以行能利自他。開敷眾善之依果。阿僧祇鬘者。是忍所報也。阿僧祇衣者。從慚愧生也。阿僧祇蓋者。大慈悲所生也。阿僧祇幡者。迴向心所生也

【現代漢語翻譯】 現代漢語譯本 到達無量無數的行境界的緣故，有十三行半的經文，闡明菩薩獲得不退轉的信心。從『二佛子』以下，到『大愿悉使滿足』，有十一行經文，闡明菩薩住持教化眾生的部分。從『三菩薩如是』以下，到『阿僧祇衣敷布其地』，有三十三行經文，闡明舉出依報果報的莊嚴部分。從『四佛子』以下，到『最上信解心迴向』，有二十一行半經文，闡明菩薩以如上依報果報的所有莊嚴供養諸佛，都是爲了度脫眾生的部分。從『五佛子』以下，到『第二不壞迴向』，有二十四行經文，闡明菩薩能夠隨順生死度脫眾生，與諸佛的事業相同，求得一切智，白凈等法恒常不捨的部分。從『六菩薩摩訶薩』以下，到『說頌』，有七行經文，闡明菩薩獲得諸佛的妙法，斷除疑惑，如聞即能通達，能夠隨順想像的力量，進入一切剎土普遍照耀眾生的部分。以下的頌文有五十行，兩行一頌，都是讚頌當位之中的迴向所修之行，經文內容自已完備，不必再作解釋，按照經文修行即可。

第二，隨文解釋說明：什麼是不壞迴向？雖然隨順生死之海而不壞法身，雖然隨順分別而不壞無作，雖然隨順各種見解而不壞法眼，雖然隨順各種修行而不壞菩提心，雖然教化成就眾生都到達佛果，不壞身心無所依住的法門，雖然隨順一切眾生了解其根器而做相同的事情，而不壞戒體恒常保持清凈。所以叫做不壞迴向。又一切世間出世間法沒有成壞的實體。像這樣阿僧祇（asaṃkhya）寶，是本行之中，以法利益眾生所得到的依報果報。阿僧祇（asaṃkhya）華，是以修行能夠利益自己和他人，開敷各種善行的依報果報。阿僧祇（asaṃkhya）鬘，是忍辱所得到的果報。阿僧祇（asaṃkhya）衣，是從慚愧心所生。阿僧祇（asaṃkhya）蓋，是大慈悲所生。阿僧祇（asaṃkhya）幡，是迴向心所生。

【English Translation】 English version Due to reaching the realm of immeasurable and countless practices, there are thirteen and a half lines of scripture elucidating the Bodhisattva's attainment of unwavering faith. From 'Two Buddha-sons' down to 'May all great vows be fulfilled,' there are eleven lines of scripture elucidating the Bodhisattva's role in upholding and teaching sentient beings. From 'Three Bodhisattvas thus' down to 'Asaṃkhya (countless) garments spread out on the ground,' there are thirty-three lines of scripture elucidating the manifestation of adornments based on dependent retribution. From 'Four Buddha-sons' down to 'Supreme faith and understanding mind dedication,' there are twenty-one and a half lines of scripture elucidating the Bodhisattva's use of all the aforementioned adornments based on dependent retribution to make offerings to all Buddhas, all for the sake of liberating sentient beings. From 'Five Buddha-sons' down to 'Second indestructible dedication,' there are twenty-four lines of scripture elucidating the Bodhisattva's ability to follow the cycle of birth and death to liberate sentient beings, aligning with the endeavors of all Buddhas, seeking all-knowing wisdom, and constantly upholding pure and virtuous qualities. From 'Six Bodhisattva-Mahāsattvas' down to 'Reciting verses,' there are seven lines of scripture elucidating the Bodhisattva's attainment of the Buddhas' wonderful Dharma, dispelling doubts, understanding upon hearing, and being able to enter all Buddha-fields and universally illuminate sentient beings according to the power of imagination. The following verses consist of fifty lines, with two lines per verse, all praising the practices of dedication within the current position. The meaning is self-explanatory in the text, so there is no need for further explanation. Simply practice according to the text.

Secondly, explaining the text: What is indestructible dedication? Although following the ocean of birth and death, the Dharma-body is not destroyed. Although following discriminations, non-action is not destroyed. Although following various views, the Dharma-eye is not destroyed. Although following various practices, the Bodhi-mind is not destroyed. Although teaching and accomplishing sentient beings, all reaching Buddhahood, the gate of non-reliance and non-abiding of body and mind is not destroyed. Although following all sentient beings, understanding their capacities and doing the same things, the precepts are not destroyed, and purity is constantly maintained. Therefore, it is called indestructible dedication. Furthermore, all worldly and supramundane dharmas have no inherent entity of formation or destruction. Thus, asaṃkhya (countless) treasures are the dependent retribution obtained from benefiting sentient beings with the Dharma in the fundamental practice. Asaṃkhya (countless) flowers are the dependent retribution of being able to benefit oneself and others through practice, blossoming various virtuous deeds. Asaṃkhya (countless) garlands are the retribution obtained from patience. Asaṃkhya (countless) garments are born from shame and remorse. Asaṃkhya (countless) canopies are born from great compassion. Asaṃkhya (countless) banners are born from the mind of dedication.

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。阿僧祇幢者。是隨行不退力所生也。阿僧祇莊嚴具者。諸助道法所生也。阿僧祇給侍者。從謙敬離慢所生也。阿僧祇塗飾地者。從戒品生也。阿僧祇涂香者。以戒遍諸法生。阿僧祇末香者。以往昔散華香報所生。大約以行知果。如影隨形。一一相似準物類。以義解之可解。亦以昔曾以如是物供養佛法僧獲得如斯果故。余準此知之。

此迴向體。如經云。如實法印印諸業門。得法無生住佛所住。觀無生性印諸境界。諸佛護念發心迴向。與諸法性相應迴向。入無作法成就所作方便迴向。此是不壞迴向之大體也。智不壞。生死不壞。大愿不壞。大悲不壞。皆如實故。如十住位。以離染大悲為戒體。即以海門國海云比丘為所表。十行位中。即以工巧算術以為戒體。即以釋天童子于河渚中算印法。以為所表。為明行為河流而歸海故。十回向中。以處俗大悲為戒體。即以海舡師自在為所表。

新華嚴經論卷第二十 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十一

長者李通玄撰

第三等一切諸佛迴向者。以忍波羅蜜為體。餘九為伴。表法中以善財童子所見可樂城東大莊嚴幢無憂林中無上勝長者是也。為城名可樂依主所行之行立其名故。為明得法成忍人見可樂住。

【現代漢語翻譯】 現代漢語譯本：『阿僧祇幢』（Asamkhya Dhvaja，無數的旗幟）是從隨順修行不退轉的力量所產生的。『阿僧祇莊嚴具』（Asamkhya Alamkarana，無數的莊嚴品）是各種助道的法門所產生的。『阿僧祇給侍者』（Asamkhya Paricaraka，無數的侍者）是從謙虛恭敬、遠離傲慢所產生的。『阿僧祇塗飾地』（Asamkhya Lepana-bhumi，無數的塗飾過的土地）是從戒律品行所產生的。『阿僧祇涂香』（Asamkhya Lepana-gandha，無數的涂香）是以戒律遍及諸法所產生的。『阿僧祇末香』（Asamkhya Curna-gandha，無數的末香）是以往昔散花燒香的果報所產生的。大體上是以行為來了解結果，就像影子跟隨形體一樣。一一相似，可以比照事物種類，用義理來解釋就可以理解。也可以因為過去曾經用這樣的物品供養佛法僧，所以獲得這樣的果報。其餘的可以依此類推來理解。 這個迴向的本體，如經文所說：『如實法印印諸業門，得法無生住佛所住。觀無生性印諸境界，諸佛護念發心迴向。與諸法性相應迴向，入無作法成就所作方便迴向。』這是不壞迴向的大體。智慧不壞，生死不壞，大愿不壞，大悲不壞，都是因為如實的緣故。如十住位，以離染的大悲為戒體，就以海門國海云比丘作為所表。十行位中，就以工巧算術作為戒體，就以釋天童子在河渚中計算印法，作為所表。爲了說明行為像河流一樣歸向大海的緣故。十回向中，以處俗的大悲為戒體，就以海舡師自在作為所表。 《新華嚴經論》卷第二十 大正藏第 36 冊 No. 1739 《新華嚴經論》 《新華嚴經論》卷第二十一 長者李通玄撰 第三等一切諸佛迴向，以忍波羅蜜（Ksanti Paramita，忍辱波羅蜜）為本體，其餘九種波羅蜜為伴。在表法中，以善財童子所見的可樂城東大莊嚴幢無憂林中無上勝長者為例。因為城名叫可樂，依據主所行的行為來立其名。爲了表明得法成就忍辱的人，見到可樂而安住。

【English Translation】 English version: 'Asamkhya Dhvaja' (innumerable banners) is produced from the power of following practice without regression. 'Asamkhya Alamkarana' (innumerable adornments) is produced from various Dharma methods that aid the path. 'Asamkhya Paricaraka' (innumerable attendants) is produced from humility, respect, and detachment from arrogance. 'Asamkhya Lepana-bhumi' (innumerable decorated lands) is produced from the precepts and conduct. 'Asamkhya Lepana-gandha' (innumerable scented ointments) is produced by the precepts pervading all Dharmas. 'Asamkhya Curna-gandha' (innumerable powdered incense) is produced from the karmic retribution of scattering flowers and burning incense in the past. Generally, understanding the result through action is like a shadow following a form. Each is similar, and can be understood by comparing them to categories of things, and explaining them with reason. It can also be understood because in the past, one offered such things to the Buddha, Dharma, and Sangha, and thus obtained such a result. The rest can be understood by analogy. The essence of this dedication is as the sutra says: 'The true seal of Dharma seals all karmic doors, attaining the unproduced Dharma and abiding where the Buddha abides. Contemplate the unproduced nature and seal all realms, the Buddhas protect and remember the aspiration for dedication. Dedicate in accordance with the nature of all Dharmas, enter the uncreated Dharma and accomplish the expedient means of what is to be done.' This is the general essence of indestructible dedication. Wisdom is indestructible, Samsara is indestructible, the Great Vow is indestructible, Great Compassion is indestructible, all because of reality. Like the Ten Abodes, taking the Great Compassion of detachment from defilement as the precept body, using Bhikshu Haiyun of Haimen Kingdom as the representation. In the Ten Practices, taking skillful arts and arithmetic as the precept body, using Shitian Boy (釋天童子) calculating the seal Dharma in the riverbank as the representation. To illustrate that actions are like rivers flowing towards the sea. In the Ten Dedications, taking worldly Great Compassion as the precept body, using the sea boat master Zizai (自在) as the representation. 'New Avatamsaka Sutra Commentary' Volume 20 Taisho Tripitaka Volume 36 No. 1739 'New Avatamsaka Sutra Commentary' 'New Avatamsaka Sutra Commentary' Volume 21 Composed by Elder Li Tongxuan The third type of dedication, the dedication of all Buddhas, takes Ksanti Paramita (忍波羅蜜, Patience Paramita) as its essence, with the other nine Paramitas as companions. In the representation of Dharma, it takes the Supreme Victorious Elder in the Worry-Free Grove of the Great Adornment Banner east of Joyful City, as seen by Sudhana, as an example. Because the city is named Joyful, its name is established based on the actions performed by the lord. To illustrate that one who attains the Dharma and achieves patience sees joy and abides in it.

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城東者。為明忍為覺行之首。為表東方角亢氐房之位。主眾善之首。房為青龍。主吉慶位故。以東方為陽。為生萬物之首。明忍為萬行之首。生眾福故。故名城東也大莊嚴幢者。忍隨違境不動也。是幢義。無憂林者。明忍成行滿如林廣蔭也。號無上勝者。眾行之中不勝忍也。眾行之中無忍不成行故。余廣如經說。二義如前。

第一長科當段經意者。從此一段經中。約科為十段。

一佛子云何菩薩摩訶薩等一切諸佛迴向已下。至諸根清涼。有五行半經。明學佛迴向心得自在清涼分。

二佛子已下。至不變異樂。有七行半經。是菩薩迴向佛樂分。

三佛子已下。證薩婆若。此云一切智。有七行經。明迴向菩薩行愿分。

四佛子已下。證一切智。有十行經。明迴向一切眾生。令得離苦分。

五佛子已下。至具足充滿。有兩行經。明菩薩行由愿廣大充滿分。

六佛子已下。至迴向諸佛無上菩提。有十八行半經明菩薩以本大悲處俗無染著分。

七佛子已下。至如來究竟之地。有二十五行經。明與畜生食愿永離眾苦得樂分。

八佛子已下。至第三等一切諸佛迴向。有十四行經。明菩薩等一切諸佛迴向分。

九菩薩摩訶薩已下。至心無所著。有六行經。明菩薩入佛功

【現代漢語翻譯】 現代漢語譯本： 城東，指的是明忍（Ming Ren，一種智慧）為覺行（Jue Xing，覺悟的修行）之首，象徵東方角、亢、氐、房（Jiao, Kang, Di, Fang，東方星宿名）的位置，主導各種善行的開端。房宿代表青龍，象徵吉祥喜慶之位。因此，以東方為陽，是萬物生髮的源頭。明忍是萬行之首，能生出眾多福報，所以稱為城東。大莊嚴幢（Da Zhuangyan Chuang），指的是忍在違逆的環境中也能保持不動搖，這是幢的含義。無憂林（Wu You Lin），說明忍的修行圓滿，像樹林一樣廣闊地庇廕眾生。號稱無上勝（Wu Shang Sheng），是因為在各種修行中，沒有比忍更殊勝的。各種修行中，沒有忍就無法成就，其餘更廣闊的含義如經文所說。以上兩種含義與前文相同。

第一長科，是本段經文的要義。從這一段經文中，大約可以分為十段。

第一段，從『佛子，云何菩薩摩訶薩等一切諸佛迴向已下』到『諸根清涼』，有五行半經文，說明學習佛的迴向，心得自在清涼的部分。

第二段，從『佛子已下』到『不變異樂』，有七行半經文，是菩薩迴向佛的快樂的部分。

第三段，從『佛子已下』到『證薩婆若（Zheng Sa Po Ruo，證得一切智）』，有七行經文，說明迴向菩薩的行愿的部分。

第四段，從『佛子已下』到『證一切智』，有十行經文，說明迴向一切眾生，使他們能夠脫離痛苦的部分。

第五段，從『佛子已下』到『具足充滿』，有兩行經文，說明菩薩的修行由於願力廣大而充滿的部分。

第六段，從『佛子已下』到『迴向諸佛無上菩提』，有十八行半經文，說明菩薩以其根本的大悲心，處於世俗卻不被污染的部分。

第七段，從『佛子已下』到『如來究竟之地』，有二十五行經文，說明給予畜生食物，希望它們永遠脫離痛苦，獲得快樂的部分。

第八段，從『佛子已下』到『第三等一切諸佛迴向』，有十四行經文，說明菩薩等一切諸佛的迴向的部分。

第九段，從『菩薩摩訶薩已下』到『心無所著』，有六行經文，說明菩薩進入佛的功德。

【English Translation】 English version: The east of the city refers to Ming Ren (明忍, a type of wisdom) being the head of Jue Xing (覺行, enlightened practice), symbolizing the position of Jiao, Kang, Di, and Fang (角亢氐房, names of eastern constellations), and leading the beginning of all good deeds. The Fang constellation represents the Azure Dragon, symbolizing the auspicious and celebratory position. Therefore, the east is considered Yang, the source of all things. Ming Ren is the head of all practices, capable of generating numerous blessings, hence it is called the east of the city. Da Zhuangyan Chuang (大莊嚴幢, Great Adornment Banner) refers to the ability of forbearance to remain unshaken even in adverse circumstances, which is the meaning of the banner. Wu You Lin (無憂林, Worry-Free Forest) explains that the practice of forbearance is complete, providing broad shelter to all beings like a forest. It is called Wu Shang Sheng (無上勝, Supreme Victory) because among all practices, none is more supreme than forbearance. Without forbearance, no practice can be accomplished. The remaining broader meanings are as described in the scriptures. The above two meanings are the same as before.

The first long section is the essence of this passage of scripture. From this passage, it can be divided into approximately ten sections.

The first section, from 'Buddha-son, how do Bodhisattva-Mahasattvas and all Buddhas dedicate...' to 'the roots are cool and clear', contains five and a half lines of scripture, explaining the part about learning the Buddha's dedication and the mind attaining freedom, ease, coolness, and clarity.

The second section, from 'Buddha-son...' to 'unchanging joy', contains seven and a half lines of scripture, which is the part about the Bodhisattva dedicating the joy of the Buddha.

The third section, from 'Buddha-son...' to 'attaining Sarva-jna (薩婆若, all-knowing wisdom)', contains seven lines of scripture, explaining the part about dedicating the Bodhisattva's practices and vows.

The fourth section, from 'Buddha-son...' to 'attaining all-knowing wisdom', contains ten lines of scripture, explaining the part about dedicating to all sentient beings, enabling them to be free from suffering.

The fifth section, from 'Buddha-son...' to 'complete and full', contains two lines of scripture, explaining the part about the Bodhisattva's practice being complete and full due to the vastness of their vows.

The sixth section, from 'Buddha-son...' to 'dedicating to the unsurpassed Bodhi of all Buddhas', contains eighteen and a half lines of scripture, explaining the part about the Bodhisattva being in the mundane world without being tainted, due to their fundamental great compassion.

The seventh section, from 'Buddha-son...' to 'the ultimate place of the Tathagata', contains twenty-five lines of scripture, explaining the part about giving food to animals, hoping they will be forever free from suffering and attain joy.

The eighth section, from 'Buddha-son...' to 'the dedication of all Buddhas of the third kind', contains fourteen lines of scripture, explaining the part about the dedication of Bodhisattvas and all Buddhas.

The ninth section, from 'Bodhisattva-Mahasattva...' to 'the mind is without attachment', contains six lines of scripture, explaining the Bodhisattva entering the merits of the Buddha.

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德深入法界善知菩薩修行次第分。

十爾時已下。一行經。明金剛幢菩薩觀眾說頌分。

第二隨文釋義者。何故名為等一切諸佛迴向。為此第三回向成其忍門。無貪嗔癡三業如佛。佛所行愿皆悉愿為故。名等一切諸佛迴向。令願行一如佛故。又前云不壞迴向。以次等一切諸佛迴向。明次第合然已下。有四十八行頌。兩行一頌。所頌前法如文具明。不煩更解。

第四至一切處迴向者。以精進波羅蜜為體。餘九為伴。以善財見比丘尼。名師子頻申住輸那國。此曰勇猛城。名迦陵迦林。此云斗諍時也。明此比丘尼能和斷斗諍。此表第四回向行精進業利物之相。表比丘者。明離染清潔。尼者慈音。明此精進行門離染慈悲以為行體。號師子頻申者。明已得四無礙智已得四種無畏故。師子者。明智無畏也。頻申者。卷舒自在也。明以清凈大智勇猛。自在卷舒說法利生善和斷斗諍皆悉從伏無量諸眾。見聞不同廣如經說意表此第四回向中行精進之行。智悲相故。無染慈悲說法自在。表悲常隨苦流智常無所染是尼義故。四無礙智者。一義無礙智。二法無礙智。三辭無礙智。四樂說無礙智。四無畏者一一切。智無畏。二漏盡無畏。三說障道無畏。四說盡苦道無畏。二義如前。第一長科此段經意。義分為八段。

一

【現代漢語翻譯】 現代漢語譯本 德深入法界善知菩薩修行次第分。

十爾時以下，一行經文，闡明金剛幢菩薩觀看大眾宣說偈頌的部分。

第二部分是隨文解釋意義。為什麼稱為『等一切諸佛迴向』？因為這第三回向成就了忍辱之門，身口意三業沒有貪嗔癡，如同佛一樣。因為佛所行的愿和行持，都愿去做，所以名為『等一切諸佛迴向』，使愿和行如同佛一樣。前面說『不壞迴向』，接著是『等一切諸佛迴向』，闡明次第相合。從『然已下』開始，有四十八行偈頌，兩行一頌，所頌的內容如經文所詳細說明，不再贅述。

第四，關於『至一切處迴向』，以精進波羅蜜（Vīrya-pāramitā，精進到彼岸）為本體，其餘九種波羅蜜為伴。善財童子拜見比丘尼（Bhikkhunī，女性出家人），名為師子頻申（Śīla-piṇḍī），住在輸那國（Śūna-rāṣṭra），這裡叫做勇猛城，也叫迦陵迦林（Kaliṅga-vana），這裡的意思是斗諍之時。說明這位比丘尼能夠調和斷除斗諍。這表明第四回向的行持是精進行業，利益眾生的相。稱之為比丘尼，表明遠離染污，清凈。『尼』的意思是慈悲的聲音。說明這精進行門以離染的慈悲作為行持的本體。號為師子頻申，表明已經獲得四無礙智，已經獲得四種無畏。師子，表明智慧無畏。頻申，表明卷舒自在。說明以清凈的大智慧勇猛自在地捲舒說法，利益眾生，善於調和斷除斗諍，都能降伏無量眾生。見聞各不相同，詳細內容如經文所說，意在表明這第四回向中，行持精進之行，是智慧和慈悲的相。沒有染污，慈悲說法自在。表明慈悲常常隨著苦難流動，智慧常常沒有染著，這就是『尼』的含義。四無礙智是：一、義無礙智；二、法無礙智；三、辭無礙智；四、樂說無礙智。四無畏是：一、一切智無畏；二、漏盡無畏；三、說障道無畏；四、說盡苦道無畏。二義如前。第一大段，這段經文的意義分為八段。

一

【English Translation】 English version The Chapter on the Stages of Practice of the Bodhisattva of Good Knowledge, Who Profoundly Enters the Dharma Realm.

From 'Ten then' downwards, one line of scripture clarifies the section on Vajradhvaja Bodhisattva observing the assembly reciting verses.

The second part is explaining the meaning according to the text. Why is it called 'Returning towards all Buddhas equally'? Because this third dedication accomplishes the gate of patience, the three karmas of body, speech, and mind are without greed, anger, and delusion, like the Buddha. Because the vows and practices of the Buddha are all wished to be done, it is called 'Returning towards all Buddhas equally', making vows and practices like the Buddha. The previous said 'Non-deteriorating Dedication', followed by 'Returning towards all Buddhas equally', clarifying the sequential combination. From 'Then onwards', there are forty-eight lines of verses, two lines per verse, the content of the verses is as detailed in the scripture, so there is no need to explain further.

Fourth, regarding 'Returning towards all places', it takes Vīrya-pāramitā (Perfection of Diligence) as its essence, with the other nine perfections as companions. Sudhana (Śreṣṭhidāraka) sees a Bhikkhunī (female monastic), named Śīla-piṇḍī, residing in Śūna-rāṣṭra, which is called the City of Valor, also called Kaliṅga-vana, which means the time of strife. It explains that this Bhikkhunī is able to harmonize and cut off strife. This indicates that the practice of the fourth dedication is the karma of diligent practice, benefiting sentient beings. Being called a Bhikkhunī indicates being away from defilement and pure. 'Nī' means a compassionate sound. It explains that this gate of diligent practice takes detachment from defilement and compassion as the essence of practice. Being named Śīla-piṇḍī indicates having obtained the Four Unimpeded Wisdoms and the Four Fearlessnesses. 'Lion' indicates wisdom without fear. 'Piṇḍī' indicates being free and at ease in contraction and expansion. It explains that with pure great wisdom, one bravely and freely expands and contracts to expound the Dharma, benefiting sentient beings, being good at harmonizing and cutting off strife, and being able to subdue immeasurable beings. What is seen and heard is different, as detailed in the scriptures, intending to indicate that in this fourth dedication, the practice of diligent practice is the aspect of wisdom and compassion. Without defilement, compassionate speech is free and at ease. It indicates that compassion often flows with suffering, and wisdom is often without attachment, which is the meaning of 'Nī'. The Four Unimpeded Wisdoms are: 1. Unimpeded Wisdom of Meaning; 2. Unimpeded Wisdom of Dharma; 3. Unimpeded Wisdom of Expression; 4. Unimpeded Wisdom of Eloquence. The Four Fearlessnesses are: 1. Fearlessness of Omniscience; 2. Fearlessness of Exhaustion of Defilements; 3. Fearlessness of Speaking of Obstructive Dharmas; 4. Fearlessness of Speaking of the Path to the Exhaustion of Suffering. The two meanings are as before. The first major section, the meaning of this passage of scripture is divided into eight sections.

One

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佛子云何為菩薩摩訶薩至一切處迴向已下。至無邊世界。有十二行經。明菩薩所修善根如實際遍三世供養分。

二佛子已下。至廣大威德種性中。有十二行經。明諸佛興世如法身遍往無差別廣大利益分。

三佛子已下。至護持一切諸佛教故。有六十四行經。明菩薩以眾多無盡如法性供養云供養如法性無邊眾多如來普攝諸善根分。

四佛子已下。至以善方便修迴向道。有十六行半經。明菩薩修迴向以無所得而為方便修一切善根分。

五佛子已下。至具足一切功德。有六行經。總結已上供養功德分。

六佛子已下。至第四至一切處迴向。有六行經。明都結已上遍一切處迴向所作令佛種不斷廣嚴凈佛剎分。

七菩薩摩訶薩已下。至能以善根如是迴向。有十二行經。明住此迴向時得身語意業遍十方一切處分。

八爾時已下。有一行經。明金剛幢菩薩觀眾說頌分。

第二隨文解義者。云何至一切處迴向。約位有十一。一法身至一切處。二智身至一切處。三大愿至一切處。四供養諸佛至一切處。五見聞聽受諸法至一切處。六遍現色身至一切處。七開悟眾生至一切處。八不出毛孔至一切處。九遍滿十方等於法界而無去來至一切處。十入一眾生身心等一切眾生身心至一切處。十一入

【現代漢語翻譯】 現代漢語譯本：佛子，什麼是菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）至一切處迴向（dedication of merit to all places）以下的內容，直至無邊世界？有十二行經文，闡明菩薩所修的善根，如實際（tathatā，真如）一般遍及三世（過去、現在、未來），作為供養的組成部分。

佛子以下的內容，直至廣大威德種性中，有十二行經文，闡明諸佛（Buddhas）出世，如法身（Dharmakāya，法身）一般遍往而無差別，是廣大利益的組成部分。

佛子以下的內容，直至護持一切諸佛教故，有六十四行經文，闡明菩薩以眾多無盡、如法性（dharmatā，法性）的供養云供養，如法性無邊眾多如來（Tathāgata，如來），普遍攝取諸善根的組成部分。

佛子以下的內容，直至以善方便修迴向道，有十六行半經文，闡明菩薩修迴向，以無所得（non-attainment）作為方便，修一切善根的組成部分。

佛子以下的內容，直至具足一切功德，有六行經文，總結以上供養功德的組成部分。

佛子以下的內容，直至第四至一切處迴向，有六行經文，闡明總結以上遍一切處迴向所作，令佛種不斷，廣嚴凈佛剎（Buddhakṣetra，佛剎）的組成部分。

菩薩摩訶薩以下的內容，直至能以善根如是迴向，有十二行經文，闡明住此迴向時，得身語意業遍十方一切處的組成部分。

爾時以下的內容，有一行經文，闡明金剛幢菩薩（Vajradhvaja Bodhisattva）觀眾說頌的組成部分。

第二，隨文解義者，什麼是至一切處迴向？約位有十一：一、法身至一切處；二、智身至一切處；三、大愿至一切處；四、供養諸佛至一切處；五、見聞聽受諸法至一切處；六、遍現色身至一切處；七、開悟眾生至一切處；八、不出毛孔至一切處；九、遍滿十方等於法界（Dharmadhātu，法界）而無去來至一切處；十、入一眾生身心等一切眾生身心至一切處；十一、入

【English Translation】 English version: 'Buddha-child, what is the Bodhisattva-Mahāsattva's (great Bodhisattva) dedication of merit to all places, down to the boundless worlds?' There are twelve lines of scripture that clarify the roots of goodness cultivated by the Bodhisattva, like the suchness (tathatā, reality), pervading the three times (past, present, future), as a part of the offering.

From 'Buddha-child' down to 'among the lineage of great power and virtue,' there are twelve lines of scripture that clarify the Buddhas' (Buddhas) appearance in the world, like the Dharmakāya (Dharma body) pervading without difference, as a part of vast and great benefit.

From 'Buddha-child' down to 'for the sake of protecting all the Buddhas' teachings,' there are sixty-four lines of scripture that clarify the Bodhisattva's offering with numerous inexhaustible clouds of offerings like the dharmatā (nature of reality), offering to the boundless numerous Tathāgatas (Thus Come Ones), as a part of universally gathering all roots of goodness.

From 'Buddha-child' down to 'cultivating the path of dedication with skillful means,' there are sixteen and a half lines of scripture that clarify the Bodhisattva's cultivation of dedication, taking non-attainment as the skillful means, as a part of cultivating all roots of goodness.

From 'Buddha-child' down to 'being complete with all merits,' there are six lines of scripture that summarize the part of the merits of the offerings above.

From 'Buddha-child' down to 'the fourth, dedication to all places,' there are six lines of scripture that clarify the summary of the above dedication to all places, ensuring the Buddha-seed is not cut off, and broadly adorning and purifying the Buddha-field (Buddhakṣetra, Buddha-land).

From 'Bodhisattva-Mahāsattva' down to 'being able to dedicate merit in this way,' there are twelve lines of scripture that clarify that when abiding in this dedication, one obtains the body, speech, and mind karma pervading all places in the ten directions.

From 'At that time' down, there is one line of scripture that clarifies Vajradhvaja Bodhisattva's (Diamond Banner Bodhisattva) part of the assembly speaking verses.

Secondly, for those who explain the meaning according to the text, what is dedication to all places? Regarding the positions, there are eleven: 1. The Dharmakāya reaches all places; 2. The Wisdom-body reaches all places; 3. The Great Vow reaches all places; 4. Offering to all Buddhas reaches all places; 5. Seeing, hearing, and receiving all Dharmas reaches all places; 6. Universally manifesting the form-body reaches all places; 7. Enlightening sentient beings reaches all places; 8. Not going out of the pores reaches all places; 9. Pervading the ten directions, being equal to the Dharmadhātu (Dharma-realm) without coming or going, reaches all places; 10. Entering the body and mind of one sentient being, being equal to the body and mind of all sentient beings, reaches all places; 11. Entering

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一佛身毛孔等一切佛身毛孔至一切處迴向。又迴向者。有十法。一以無作法迴向有作法。二以有作法迴向無作法。三以一法迴向多法。四以多法迴向一法。五于諸有法迴向無法。六于無法迴向有法。七以世間法迴向出世間法。八以出世間法迴向世間法。九以一切自性無迴向以為方便迴向法。十以一切有迴向法。以為自性無迴向法。為令滯有無者得自在故。生死涅槃無障礙。得大神通無物拘留故。供養諸佛教化眾生。一多同別皆得自在故。以誠實心起大愿云。周覆法界虛空界。興種種供具供養三世一切諸佛。皆愿自他福德圓滿故。是故名為至一切處迴向如世界種。即如華藏世界種是也。約先德云。數三千大千世界至一恒河沙數。為一世界海。又數海世界數至一恒河沙。為世界性。又數世界性至一恒河沙。為一世界種。如種種世界云眾雜多也。如轉世界者。或圓形轉。或流轉如江河。是日月亦是皆無住心名轉側世界。如四天王天。在須彌山側住仰世界。可知覆世界如蜂窠等。是亦如世界成就品說。已下如經自具。大意以修得十住十行之中法身理智。即依此法起大愿大悲。依無作理智起神通行。使不滯染凈。不為染凈二法所拘留。神通諸法性自離故。已下有二十二行頌。兩行一頌。如文自具。

第五無盡功德藏迴向者

【現代漢語翻譯】 現代漢語譯本 一佛身毛孔等同於一切佛身毛孔，迴向至一切處（將功德導向所有地方）。又關於迴向，有十種方法：一是以無作法（不執著於行為的修行）迴向有作法（執著於行為的修行）。二是以有作法迴向無作法。三是以一法（單一的修行方法）迴向多法（多種修行方法）。四是以多法迴向一法。五是對於諸有法（存在的事物）迴向無法（不存在的事物）。六是于無法迴向有法。七是以世間法（世俗的修行方法）迴向出世間法（超越世俗的修行方法）。八是以出世間法迴向世間法。九是以一切自性無迴向作為方便迴向法（以認識到一切事物本質為空性的智慧，作為迴向的方便）。十是以一切有迴向法，作為自性無迴向法（以一切存在的事物迴向，最終達到對空性的證悟）。爲了使執著于有和無的人獲得自在，生死和涅槃不再成為障礙，獲得大神通，不再被任何事物束縛，供養諸佛，教化眾生，一和多，同和異，都能自在運用。以誠實的心發起大愿說：『周遍覆蓋法界和虛空界，興建種種供養器具，供養三世一切諸佛，愿自己和他人福德圓滿。』因此稱為至一切處迴向，如同世界種，就像華藏世界種一樣。根據先德的說法，數三千大千世界至一恒河沙數，為一個世界海。又數海世界數至一恒河沙，為世界性。又數世界性至一恒河沙，為一個世界種。如同種種世界云眾雜多。如同轉世界，或者圓形轉動，或者像江河一樣流動，日月也是如此，都是因為沒有住心，所以名為轉側世界。如同四天王天，在須彌山側居住，仰望世界。可知覆蓋世界如同蜂巢等。這些也如同世界成就品所說。以下內容如同經文自身所具備的。大意是以修得十住十行之中的法身理智，就依此法發起大愿大悲，依靠無作理智發起神通通行，使不執著于染凈，不被染凈二法所拘留，神通諸法性自離故。以下有二十二行頌，兩行一頌，如同經文自身所具備的。 第五無盡功德藏迴向者

【English Translation】 English version Returning merit to all places, with each pore of a Buddha's body being equal to all pores of all Buddhas' bodies. Furthermore, regarding the returning of merit, there are ten methods: First, returning merit from 'non-doing' (Wu-zuo fa) [non-attachment to actions] to 'doing' (You-zuo fa) [attachment to actions]. Second, returning merit from 'doing' to 'non-doing'. Third, returning merit from one dharma (Yi fa) [single practice] to many dharmas (Duo fa) [multiple practices]. Fourth, returning merit from many dharmas to one dharma. Fifth, returning merit from all existing dharmas (You fa) [existing things] to non-existing dharmas (Wu fa) [non-existing things]. Sixth, returning merit from non-existing dharmas to existing dharmas. Seventh, returning merit from worldly dharmas (Shi-jian fa) [mundane practices] to transcendental dharmas (Chu-shi-jian fa) [practices beyond the mundane]. Eighth, returning merit from transcendental dharmas to worldly dharmas. Ninth, using the return of merit from all self-nature emptiness (Zi-xing wu) [inherent emptiness] as a skillful means (Fang-bian) [expedient means] for returning merit. Tenth, using all existing dharmas to return merit, considering self-nature emptiness as the method. This is to enable those attached to existence and non-existence to attain freedom, so that birth and death, and Nirvana, are no longer obstacles, and to attain great supernatural powers, no longer restrained by anything, to make offerings to all Buddhas, and to teach and transform sentient beings, so that one and many, same and different, can all be used freely. With a sincere heart, make a great vow, saying: 'May it cover the entire Dharma Realm (Fa-jie) [the totality of all phenomena] and Space Realm (Xu-kong jie) [the realm of emptiness], establishing various offerings to all Buddhas of the three times (San-shi) [past, present, and future], wishing that both oneself and others may have perfect merit.' Therefore, it is called returning merit to all places, like a world seed, just like the Flower Adornment World Seed (Hua-zang shi-jie zhong) [the seed of the Lotus Sutra world]. According to the words of past virtuous ones, counting three thousand great thousand worlds (San-qian da-qian shi-jie) [a vast cosmological unit] to one Ganges River sand number (Heng-he sha shu) [an immense number], is one world sea. Counting the number of world seas to one Ganges River sand number is one world nature. Counting the number of world natures to one Ganges River sand number is one world seed. Like various world cloud assemblies, they are numerous and diverse. Like turning the world, either turning in a circle, or flowing like a river, the sun and moon are also like this, all because there is no abiding mind, so it is called turning the world. Like the Four Heavenly Kings Heaven (Si-tian-wang tian) [the lowest of the six heavens in the Desire Realm], residing on the side of Mount Sumeru (Xu-mi shan) [the central mountain in Buddhist cosmology], looking up at the world. It can be known that covering the world is like a honeycomb. These are also as described in the World Accomplishment Chapter. The following content is as contained in the sutra itself. The general idea is that by cultivating and attaining the Dharmakaya (Fa-shen) [Dharma Body] and wisdom of principle (Li-zhi) [wisdom of principle] within the Ten Dwellings (Shi-zhu) [ten stages of Bodhisattva development] and Ten Practices (Shi-xing) [ten practices of Bodhisattvas], one then relies on this Dharma to make great vows and great compassion, relying on the non-doing wisdom of principle to initiate supernatural powers, so as not to be attached to defilement and purity, and not to be restrained by the two dharmas of defilement and purity, because the nature of supernatural powers and all dharmas is inherently separate. Below are twenty-two lines of verses, two lines per verse, as contained in the text itself. The fifth, returning merit from the inexhaustible treasury of merit.

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。以禪波羅蜜為體。以善財童子所見婆須蜜女。以為所行之人。所住國土。名為險難。城名寶莊嚴。以嘆德中心無分別。普知諸法。一身端坐充滿法界。于自身現一切剎。所明禪體遍周自在。為明禪與智悲會融無二體用自在故。以國名險難者。以真智會俗。城名寶莊嚴者。會俗體自真。明定亂兩融智悲不礙隨塵不染故。號名寶莊嚴。婆須蜜女者。此云世友。能與世人為師友故。亦曰天友。能與諸天作師友。或曰易寶。以此女善巧方便易取眾生一切智寶。此女身金色目發紺青。若聞說法。若暫見。若執手。若坐座。總得三昧。為明禪體遍周與智會故。道合見者。總皆是禪體智慈相會之流。若也別見之流。常對面不睹其容也。但為定與智會。智與悲冥。隨根接俗。號之為女。非即但為女也。十住中第五主禪門即俗士長者。號為解脫。明俗體本真眾生身本來佛國故。長者身含佛國。明眾生身亦然。但禪觀相應即見。十行中即以寶髻長者。明禪門。以本自居宅十層之閣。宅有八門。市上接俗引來宅內。即以所行俗事。用彰智隨悲行處世染而不污。若也未悟俗塵為業所留。要須戒定慧求出世之智。若也達智業亡。要須處纏不污方便利生皆令解脫。一須知根接引不得惑亂眾生。要須依根受藥。二義如前。

一長科當經意者。

於此段長科為十三段。

一佛子已下。至悉皆具足。有六十一行經。明菩薩凡所隨喜迴向悉皆具足圓滿分。

二佛子已下。至一切佛剎悉亦如是。有三十行經。明菩薩以大愿愿菩薩眾海圓滿十方莊嚴國剎分。

三佛子已下。至轉無障礙不退法輪。有七行經。明方便迴向分。

四佛子已下。至超然出現。有五行經。明愿清凈佛剎至一切眾生界佛常超然出現分。

五佛子已下。至入一切法界。有三行半經。明菩薩達一切智知業果寂滅分。

六佛子已下。至無有少法與法同止。有六行經。明不分別不著取分。

七佛子已下。得無盡善根。有十行經。是菩薩得無盡善根分。

八佛子已下。至一切境界悉無所有。有六行經。明菩薩了眾生界無眾生於法無得證分。

九佛子已下。至令諸善根悉充足故。有五行經。是菩薩無智入法無法入智分。

十佛子已下。至修治諸行。有六行半經。是菩薩成就功德藏堪為眾生福田分。

十一佛子已下。至第五無盡功德藏迴向。有七行經。是菩薩福相處世無倫分。

十二從菩薩摩訶薩已下。至十種無盡藏。有十五行經。是菩薩得十無盡藏分。

十二爾時已下。有一行經明金剛幢菩薩說頌分。

第二隨文釋

【現代漢語翻譯】 現代漢語譯本： 此段長科分為十三段：

一、從『佛子』開始，到『悉皆具足』結束，有六十一行經文。闡明菩薩凡是隨喜迴向都完全具足圓滿的部分。

二、從『佛子』開始，到『一切佛剎悉亦如是』結束，有三十行經文。闡明菩薩以大願力愿菩薩眾海圓滿十方莊嚴國土的部分。

三、從『佛子』開始，到『轉無障礙不退法輪』結束，有七行經文。闡明方便迴向的部分。

四、從『佛子』開始，到『超然出現』結束，有五行經文。闡明愿清凈佛剎至一切眾生界，佛常超然出現的部分。

五、從『佛子』開始，到『入一切法界』結束，有三行半經文。闡明菩薩通達一切智，知業果寂滅的部分。

六、從『佛子』開始，到『無有少法與法同止』結束，有六行經文。闡明不分別、不著取的部分。

七、從『佛子』開始，到『得無盡善根』結束，有十行經文。是菩薩獲得無盡善根的部分。

八、從『佛子』開始，到『一切境界悉無所有』結束，有六行經文。闡明菩薩了知眾生界無眾生，於法無所得證的部分。

九、從『佛子』開始，到『令諸善根悉充足故』結束，有五行經文。是菩薩無智入法，無法入智的部分。

十、從『佛子』開始，到『修治諸行』結束，有六行半經文。是菩薩成就功德藏，堪為眾生福田的部分。

十一、從『佛子』開始，到『第五無盡功德藏迴向』結束，有七行經文。是菩薩福相處世無與倫比的部分。

十二、從『菩薩摩訶薩』開始，到『十種無盡藏』結束，有十五行經文。是菩薩獲得十種無盡藏的部分。

十三、從『爾時』開始，有一行經文，闡明金剛幢菩薩（Vajradhvaja Bodhisattva）說頌的部分。

第二部分：隨文解釋

【English Translation】 English version: This section is divided into thirteen parts:

1. From 'Buddha's son' to 'all are fully possessed', there are sixty-one lines of scripture. It explains the part where the Bodhisattva's rejoicing and dedication are fully complete.

2. From 'Buddha's son' to 'all Buddha lands are also like this', there are thirty lines of scripture. It explains the part where the Bodhisattva uses great vows to wish the Bodhisattva assembly to perfect the adornment of the ten directions of Buddha lands.

3. From 'Buddha's son' to 'turning the unobstructed and irreversible Dharma wheel', there are seven lines of scripture. It explains the part of expedient dedication.

4. From 'Buddha's son' to 'appearing transcendently', there are five lines of scripture. It explains the part of wishing for pure Buddha lands to all realms of sentient beings, where the Buddha always appears transcendently.

5. From 'Buddha's son' to 'entering all Dharma realms', there are three and a half lines of scripture. It explains the part where the Bodhisattva attains all-knowing wisdom and knows the quiescence of karmic results.

6. From 'Buddha's son' to 'there is no little Dharma that dwells with Dharma', there are six lines of scripture. It explains the part of non-discrimination and non-attachment.

7. From 'Buddha's son' to 'obtaining inexhaustible roots of goodness', there are ten lines of scripture. It is the part where the Bodhisattva obtains inexhaustible roots of goodness.

8. From 'Buddha's son' to 'all realms are without anything', there are six lines of scripture. It explains the part where the Bodhisattva understands that there are no sentient beings in the realm of sentient beings, and there is no attainment of Dharma.

9. From 'Buddha's son' to 'causing all roots of goodness to be fully sufficient', there are five lines of scripture. It is the part where the Bodhisattva enters Dharma without wisdom and enters wisdom without Dharma.

10. From 'Buddha's son' to 'cultivating all practices', there are six and a half lines of scripture. It is the part where the Bodhisattva accomplishes the treasury of merit and is worthy of being a field of blessings for sentient beings.

11. From 'Buddha's son' to 'dedicating the fifth inexhaustible treasury of merit', there are seven lines of scripture. It is the part where the Bodhisattva's blessed appearance is unparalleled in the world.

12. From 'Bodhisattva Mahasattva' to 'ten inexhaustible treasuries', there are fifteen lines of scripture. It is the part where the Bodhisattva obtains ten inexhaustible treasuries.

13. From 'At that time', there is one line of scripture, explaining the part where Vajradhvaja Bodhisattva (金剛幢菩薩) speaks verses.

Second part: Explanation following the text.

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義者。云何名無盡功德藏迴向。此位明禪與智冥。智與悲會。以無盡虛空為一道場。以無盡眾生無明行相。而為佛事。身恒承事無盡諸佛。而遍周法界化無盡眾生。總成佛身表裡相亡始終情盡。遍知諸法不壞無心。名無盡功德藏經云。於一毛孔見阿僧祇諸佛出興於世得入法無盡藏者。明心性本無大小系盡。身為智影。國土亦然。智凈影明大小相入。如因陀羅網境界喻是也。

經云。以佛智力觀一切法悉入一法者。明萬境雖多皆一心而起。心亡境滅萬境皆虛。如凈水中眾影也。水亡影滅。此約破有成無說。又以境約智生。智虛境幻。多幻相入不離一虛。幻不異虛處不異幻。幻虛無二。一異總虛。此約以智幻處自在無礙門說。此皆借法。況說如實所知唯亡。思者智會。其智會者。方可用而真不惑心境。以大願力隨智幻生等。眾生數身如應攝化故。名無盡功德藏。自余如文自具。不煩更解。已下有五十行頌。如文自具。但如說修行。

第六隨順堅固一切善根迴向者。此明般若波羅蜜為體。以善財知識名鞞瑟胝羅住善度城。常供養旃檀座佛塔。以為表法。名鞞瑟胝羅。此云包攝。以身含佛剎為名爾。住善度國者。約化行為名故。以此住智慧善度眾生故。供養旃檀座佛塔者。明戒定慧解脫法身為座體。得佛不涅槃際

【現代漢語翻譯】 義者：什麼是無盡功德藏迴向？此位表明禪定與智慧融合，智慧與慈悲相會。以無盡虛空作為道場，以無盡眾生的無明行相作為佛事。自身恒常承事無盡諸佛，並且遍佈周法界教化無盡眾生，總合而成佛身，表裡相亡，始終情盡。普遍知曉諸法不壞，沒有分別心。這被稱為無盡功德藏。《經》中說：『於一毛孔見阿僧祇（asaṃkhya，無數）諸佛出興於世，得入法無盡藏者』，表明心性本來沒有大小之分，一切繫縛都已斷盡。身是智慧的影子，國土也是如此。智慧清凈，影子光明，大小相互融入，就像因陀羅網（Indra's net）的境界一樣。

《經》中說：『以佛智力觀一切法悉入一法者』，表明萬境雖然繁多，都是由一心而生起。心念消亡，外境也隨之泯滅，萬境皆是虛幻，如同清澈水中的倒影。水消失了，倒影也隨之消失。這是從破除有為法而成就無為法來說的。又從外境依智慧而生起的角度來說，智慧是虛幻的，外境也是虛幻的，眾多幻相相互融入，不離於一個虛幻。幻不異於虛，虛不異於幻，幻與虛沒有差別，一與異都是虛幻的。這是從以智慧幻化處在自在無礙的境界來說的。這些都是借用方法來說明，更何況是如實所知，唯有消亡思慮者才能領會。領會了智慧的人，才能夠真正運用而不被心境迷惑，以大願力隨著智慧幻化而生，以與眾生數量相等的化身來相應地攝受教化眾生，所以稱為無盡功德藏。其餘的含義如同經文自身所具備的，不再贅述。下面有五十行頌文，如同經文自身所具備的，只要如所說的那樣修行即可。

第六，隨順堅固一切善根迴向：這表明以般若波羅蜜（Prajñāpāramitā，智慧到彼岸）為本體。以善財童子的知識——名為鞞瑟胝羅（Bhīṣmottara）——居住在善度城為例，常常供養旃檀座佛塔，以此來表法。鞞瑟胝羅，意思是包攝，以自身包含佛剎而得名。居住在善度國，是從教化行為的角度來命名的，因為居住在智慧中才能很好地度化眾生。供養旃檀座佛塔，表明戒、定、慧、解脫法身為座體的含義，證得佛陀不入涅槃的境界。

【English Translation】 義者 (yì zhě): What is the 'Endless Treasury of Merit Dedication'? This position signifies the merging of meditation and wisdom, the meeting of wisdom and compassion. It takes the endless void as a maṇḍala (道場, dàochǎng, a sacred space), and the ignorance of endless sentient beings as Buddhist activities. The body constantly serves endless Buddhas, and pervades the Dharma realm to transform endless sentient beings, altogether forming the Buddha's body, where inside and outside are lost, and emotions are exhausted from beginning to end. Universally knowing that all dharmas are indestructible, without a discriminating mind. This is called the 'Endless Treasury of Merit'. The Sutra says: 'Seeing asaṃkhya (阿僧祇, āsēngqí, countless) Buddhas appearing in the world within a single pore, one enters the endless treasury of Dharma,' indicating that the nature of mind originally has no size, and all bonds are exhausted. The body is a shadow of wisdom, and so is the land. When wisdom is pure, the shadow is bright, and large and small interpenetrate, like the realm of Indra's net (因陀羅網, Yīnduóluó wǎng).

The Sutra says: 'Using the Buddha's wisdom to observe all dharmas entering into one dharma,' indicating that although the myriad realms are numerous, they all arise from one mind. When the mind ceases, the realms also disappear, and all realms are illusory, like reflections in clear water. When the water disappears, the reflections also disappear. This is spoken from the perspective of destroying existence to achieve non-existence. Also, from the perspective of realms arising from wisdom, wisdom is illusory, and realms are also illusory. Numerous illusory appearances interpenetrate, not separate from one illusion. Illusion is not different from emptiness, emptiness is not different from illusion, illusion and emptiness are not two, and one and different are all illusory. This is spoken from the perspective of being at ease and unhindered in the realm of wisdom and illusion. These are all using methods to explain, let alone the truly known, only the one who eliminates thoughts can understand. The one who understands wisdom can truly use it without being deluded by the mind and realms, using great vows to follow the illusory arising of wisdom, and using bodies equal to the number of sentient beings to appropriately receive and transform sentient beings, therefore it is called the 'Endless Treasury of Merit'. The remaining meanings are as contained in the text itself, and will not be repeated. Below are fifty lines of verses, as contained in the text itself, just practice as said.

Sixth, 'Dedication Following and Firmly Establishing All Good Roots': This indicates that Prajñāpāramitā (般若波羅蜜, Bōrěbōluómì, Perfection of Wisdom) is the essence. Taking Sudhana's (善財童子, Shàncái Tóngzǐ) knowledge—named Bhīṣmottara (鞞瑟胝羅, Píshìzhīluó)—residing in Good Crossing City as an example, he often makes offerings to the sandalwood seat pagoda, using this to represent the Dharma. Bhīṣmottara means encompassing, named for containing Buddha-kṣetra (佛剎, Fóchà, Buddha-field) within the body. Residing in Good Crossing Country is named from the perspective of transformative actions, because residing in wisdom can well liberate sentient beings. Offering to the sandalwood seat pagoda indicates the meaning of the seat body being the Dharma-kāya (法身, Fǎshēn, Dharma-body) of precepts, samādhi (定, dìng, concentration), prajñā (慧, huì, wisdom), and liberation, attaining the state of the Buddha not entering nirvāṇa (涅槃, nièpán, extinction).

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者。明戒定慧體無滅沒也。廣如經說。其座不安形像者。明無相理會是佛義故。見座入法故。城名善度。身與空合。名為佛國。亦名包攝也。以明無相智慧是佛不滅度法門。以智無生滅故。

第一長科經意者。於此一段長科約作六十四段如下。此段迴向長行中。有六十一段經。總明行施。于段段中。皆有三義。一明行施心成就。二明施已迴向菩提。三明各發十種愿皆愿自他成佛。已下三段是總結所施之功。及金剛幢觀眾說頌。一捨身肉手足國城妻子悉舍行。二施食。三施飲。四施味。五施車乘。六施衣。七施華。八施鬘。九施涂香。十施床座。十一施房舍。十二施燈明。十三施湯藥。十四施器。十五施種種寶嚴飾車。十六施象寶。十七施師子座。十八施寶等。十九施寶蓋。二十施寶幡。二十一施寶幢。二十二施寶藏。二十三施種種妙莊嚴具。二十四施冠及髻中珠。二十五施財寶妻子救眾生牢獄。二十六捨身代命。二十七施蓮膚頂髻。二十八施眼。二十九施鼻。三十施耳。三十一施牙齒。三十二施舌。三十三施頭。三十四施手足。三十五施血。三十六施髓肉。三十七施心。三十八施肝肺。三十九施身。四十施支節骨。四十一施皮。四十二施手足指。四十三施連肉爪甲。四十四為求法故投身火坑。四十五為求法。乃

至一字一句。舍其王位國城妻子一切所有。四十六菩薩為自舍屠殺業。四十七見殘忍損諸人畜。慈心救之。所謂去男形也。四十八菩薩見佛出興普告眾生。舍我慢戲論。四十九舍大地。五十舍僮僕。五十一捨身施與一切眾生謙下離慢。五十二施身給侍諸佛。五十三施土地一切諸物及舍世事。五十四舍都城關防輸稅。五十五舍妓女。五十六施所愛妻子。五十七施捨宅。五十八施園林臺榭。五十九施廣大施會。六十施一切資生物。六十一隨諸眾生所須一切阿僧祇物施。已上此一段迴向中。總有六十一種施。一一施中十種大愿。六十一愿中有。十種迴向。以表舍一切所著成一切無所著。諸性無作供養諸佛。教化眾生。行無盡行故。從佛子是為菩薩摩訶薩。第六隨順堅固一切善根迴向已下。至於諸法中而得自在。有六行經。都結已下回向之功。自爾時金剛幢菩薩已下有六行經。明金剛幢菩薩觀眾說頌嘆法分。今上下長行及八十二行頌。于中文義自具不煩更釋。且略釋迴向名目。云何隨順堅固一切善根迴向。經云。佛子如是迴向時。即為隨順佛住。隨順法住。隨順智住。隨順菩提住。總明行檀波羅蜜遍周剎海不壞法身智身成就通化長大慈悲等佛所行。故為名也。又釋以理順行。以行順理。以智順悲。以悲順智。以方便願力引生智

【現代漢語翻譯】 現代漢語譯本 一字一句地做到。捨棄自己的王位、國家、城池、妻子以及一切所有的東西。第四十六，菩薩爲了自身捨棄屠殺的行業。第四十七，見到殘忍的行為損害人和動物，就以慈悲心去救助他們，也就是去除男性的性器官。第四十八，菩薩見到佛出現於世，就普遍地告知眾生，捨棄我慢和戲論。第四十九，捨棄大地。第五十，捨棄僮僕。第五十一，捨棄自身，施與一切眾生，謙卑低下，遠離傲慢。第五十二，施捨自身，給侍奉諸佛。第五十三，施捨土地、一切物品以及捨棄世俗之事。第五十四，捨棄都城關隘的防衛和稅收。第五十五，捨棄**。第五十六，施捨所愛的妻子。第五十七，施捨住宅。第五十八，施捨園林臺榭。第五十九，施捨廣大的施捨會。第六十，施捨一切資生的物品。第六十一，隨順眾生所需，施捨一切阿僧祇（asaṃkhya）[無數]的物品。以上這一段迴向中，總共有六十一種施捨。每一種施捨中都有十種大愿。六十一種愿中有十種迴向。以此來表示捨棄一切執著，成就一切無所執著。諸法自性本無造作，以此供養諸佛，教化眾生，行持無盡的行持。所以說，佛子，這就是菩薩摩訶薩（bodhisattva-mahāsattva）[大菩薩]。第六，隨順堅固一切善根迴向以下，至於在諸法中而得自在，有六行經。都總結了以下回向的功德。從爾時金剛幢菩薩（Vajradhvaja Bodhisattva）[金剛幢菩薩]以下有六行經，闡明金剛幢菩薩觀察大眾，宣說頌歌讚歎佛法的部分。現在上下長行以及八十二行頌，其中的文義已經具備，不必再做解釋。且略微解釋迴向的名目。什麼是隨順堅固一切善根迴向？經中說：『佛子，像這樣迴向時，就是隨順佛的安住，隨順法的安住，隨順智的安住，隨順菩提（bodhi）[覺悟]的安住。』總的來說，就是闡明行持檀波羅蜜（dānapāramitā）[佈施波羅蜜]，遍及無量剎土，不壞法身智身，成就通達教化，增長大慈大悲等佛所行持的，所以稱之為隨順堅固一切善根迴向。又解釋為以理來順應行持，以行持來順應理，以智慧來順應慈悲，以慈悲來順應智慧，以方便願力來引生智慧。

【English Translation】 English version To accomplish it word by word. Relinquishing his kingdom, cities, wife, and all possessions. Forty-sixth, the Bodhisattva abandons the profession of slaughter for himself. Forty-seventh, seeing cruelty harming people and animals, he rescues them with compassion, which is also the removal of the male genitalia. Forty-eighth, the Bodhisattva, seeing the Buddha appear in the world, universally informs sentient beings, abandoning arrogance and frivolous debates. Forty-ninth, abandoning the earth. Fiftieth, abandoning servants. Fifty-first, sacrificing himself, giving to all sentient beings, being humble and lowly, and abandoning arrogance. Fifty-second, sacrificing himself to serve all Buddhas. Fifty-third, giving away land, all possessions, and abandoning worldly affairs. Fifty-fourth, abandoning the defenses and taxes of the capital city. Fifty-fifth, abandoning **. Fifty-sixth, giving away his beloved wife. Fifty-seventh, giving away his residence. Fifty-eighth, giving away gardens and pavilions. Fifty-ninth, giving away vast alms gatherings. Sixtieth, giving away all necessities for life. Sixty-first, according to the needs of all sentient beings, giving away countless asaṃkhya [innumerable] things. In the above dedication, there are a total of sixty-one types of giving. In each giving, there are ten great vows. In the sixty-one vows, there are ten dedications. This is to represent abandoning all attachments and achieving all non-attachment. The nature of all dharmas is originally uncreated, using this to make offerings to all Buddhas, teaching sentient beings, and practicing endless practices. Therefore, the Buddha's son, this is the Bodhisattva-mahāsattva [great Bodhisattva]. Sixth, following and strengthening all good roots dedication below, as for being at ease in all dharmas, there are six lines of sutras. All summarize the merits of the following dedication. From that time onwards, the Vajradhvaja Bodhisattva [Vajradhvaja Bodhisattva] onwards, there are six lines of sutras, clarifying the part where the Vajradhvaja Bodhisattva observes the assembly, speaks verses, and praises the Dharma. Now, the upper and lower long lines and the eighty-two lines of verses, the meaning of the text is already complete, there is no need to explain it further. And briefly explain the names of dedication. What is following and strengthening all good roots dedication? The sutra says: 'Buddha's son, when dedicating like this, it is following the Buddha's abiding, following the Dharma's abiding, following the Wisdom's abiding, following the Bodhi [enlightenment]'s abiding.' In general, it is to clarify the practice of dānapāramitā [perfection of giving], pervading countless Buddha-fields, indestructible Dharmakaya and Wisdom body, achieving thorough teaching and transformation, increasing great compassion and great mercy, etc., which are the practices of the Buddha, so it is called following and strengthening all good roots dedication. It is also explained as using reason to accord with practice, using practice to accord with reason, using wisdom to accord with compassion, using compassion to accord with wisdom, and using skillful means and vows to generate wisdom.

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海。成就悲門均調自在。名為隨順堅固善根迴向。論主頌曰。

法身理智無體性　　平等清凈無造作 　方便以願力莊嚴　　神通變化行充滿 　法無自性從緣生　　緣生不失無作性 　設興迴向大愿云　　周遍無邊一切行 　不離緣體性無生　　智如影響充法界 　智體如願如普賢　　迴向大愿皆無實 　雖復無實不廢緣　　雖復從緣性無作 　菩薩所興諸行雲　　智無來去如影現 　假使教化諸群生　　猶如化人度幻眾

大約如世造立宮室要以功成。論其現自施功。功體各無自性。及至成功事畢。還以無功而益人。設宮室有覆養之功。亦復不云養育。此迴向大愿亦復如是。為理智雖有凈煩惱之功。不興迴向大愿。無覆育饒益大慈悲之功。此之迴向從初發心住具足有之。但約升進勝劣言之。亦約說文廣狹言爾。亦以時不遷論也。總五位一時說也。古今無前後義也。

第七等隨順一切眾生迴向者。以方便波羅蜜為體主大悲門。前六波羅蜜是修出生死心。此第七已后四波羅蜜是方便。智入生死中教化眾生。是故表法中善財知識觀世音菩薩。以為此第七隨順一切眾生大悲迴向中行故。此新經翻為觀自在菩薩。不可依也。舊經名觀世音菩薩者。是為十方世界共為一佛國。無別西方別有阿彌陀。是如來權設引

【現代漢語翻譯】 現代漢語譯本：成就悲門，均調自在，名為隨順堅固善根迴向。 論主頌曰： 『法身理智無體性，平等清凈無造作，方便以願力莊嚴，神通變化行充滿。 法無自性從緣生，緣生不失無作性，設興迴向大愿云，周遍無邊一切行。 不離緣體性無生，智如影響充法界，智體如願如普賢（Samantabhadra），迴向大愿皆無實。 雖復無實不廢緣，雖復從緣性無作，菩薩所興諸行雲，智無來去如影現。 假使教化諸群生，猶如化人度幻眾。』 大約如世間建造宮室需要功成。論及其現自施功，功體各自沒有自性。等到成功事畢，還以無功而利益人。假設宮室有覆蓋養育的功用，也不說它在養育。這回向大愿也是如此。因為理智雖有清凈煩惱的功用，不興起迴向大愿，就沒有覆蓋養育饒益的大慈悲的功用。這回向從最初發心就具足存在。只是就升進勝劣而言，也只是就說法廣狹而言。也是以時間不遷移來論述。總五位一時說。古今沒有前後義。 第七等隨順一切眾生迴向者，以方便波羅蜜（Upaya Paramita）為體主大悲門。前六波羅蜜是修出生死心。這第七以後四波羅蜜是方便，以智慧進入生死中教化眾生。所以表法中善財童子的知識觀世音菩薩（Avalokitesvara），以此作為第七隨順一切眾生大悲迴向中的修行。這新經翻譯為觀自在菩薩，不可依從。舊經名為觀世音菩薩，是因為十方世界共同為一個佛國，沒有另外的西方別有阿彌陀佛（Amitabha）。這是如來權巧設立的引導。

【English Translation】 English version: Achieving the gate of compassion, equally harmonizing and being at ease, is called 'Following and Solidifying the Roots of Goodness Dedication'. The Treatise Master's verse says: 'The Dharmakaya (法身) of reason and wisdom has no inherent nature, it is equal, pure, and without fabrication; skillful means adorn it with the power of vows, and its supernatural powers and transformations fill all actions. Dharma (法) has no self-nature, arising from conditions; arising from conditions does not lose its non-fabricated nature; if great clouds of dedication and vows are raised, they pervade all boundless actions. Not separate from the nature of conditions, it is without arising; wisdom is like a reflection filling the Dharma Realm; the substance of wisdom is like vows, like Samantabhadra (普賢); dedication and great vows are all without reality. Although without reality, it does not abandon conditions; although arising from conditions, its nature is without fabrication; the clouds of all actions aroused by Bodhisattvas (菩薩), wisdom has no coming or going, appearing like a shadow. Even if teaching and transforming all sentient beings, it is like a transformation person delivering an illusory multitude.' It is roughly like building palaces in the world, which requires the completion of work. Discussing its present self-application of effort, the substance of the work each has no self-nature. When the success is achieved and the matter is completed, it still benefits people with no merit. Suppose the palace has the function of covering and nurturing, it is not said to be nurturing. This dedication of great vows is also like this. Because reason and wisdom, although having the function of purifying afflictions, without arousing the dedication of great vows, there is no function of covering, nurturing, and benefiting great compassion. This dedication is fully present from the initial aspiration. It is only discussed in terms of advancement, superiority, and inferiority, and also only in terms of the breadth of the explanation. It is also discussed in terms of time not migrating. The total of the five positions is spoken of at one time. There is no meaning of before and after in ancient and modern times. The seventh, 'Following All Sentient Beings Dedication', takes the Upaya Paramita (方便波羅蜜) as its substance and master, the gate of great compassion. The first six Paramitas (波羅蜜) are cultivating the mind to transcend birth and death. These four Paramitas after the seventh are skillful means, using wisdom to enter birth and death to teach and transform sentient beings. Therefore, in the representation of the Dharma, Sudhana's (善財童子) teacher Avalokitesvara (觀世音菩薩) is taken as the practice in this seventh 'Following All Sentient Beings Great Compassion Dedication'. This new sutra translates it as Avalokitesvara (觀自在菩薩), which is not to be relied upon. The old sutra is named Avalokitesvara (觀世音菩薩) because the ten directions of the world are together as one Buddha-land, and there is no separate Western direction with Amitabha (阿彌陀佛). This is a skillful means established by the Tathagata (如來) to guide.

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有為小蒙方便。隨心專念攝余噁心。隨心念處得見化佛。稱自心量。諸德謬解。謂此娑婆世界無觀世音。此改舊經本作觀自在。云觀自在者。但約名彰行中。但彰觀照世間出世間無相理智自在非明慈悲之行也。觀世音菩薩文殊普賢。此三法是古今三世一切佛之共行。十方共同。文殊主法身妙慧之理。普賢明智身知根成萬行之門。觀世音明大慈悲處生死。三人之法成一人之德。號毗盧遮那。一切眾生總依此三法。號之為佛。少一不成。今此一位依舊不依新翻。又依梵云光世音菩薩。明以教光行光大慈悲之光等眾生而利物。即一切處文殊。一切處普賢。亦得名一切處光世音。今言觀世音者。取正念心成依心應現而立名也。不可以為觀自在所表法也。觀自在者。約名錶法義中。是表第六般若波羅蜜位也。非是方便波羅蜜入生死同眾生行。以四攝四無量不斷煩惱之名。此由翻譯者誤也。觀世音住居補怛洛迦。此云小白華樹山。觀世音菩薩居之。為諸菩薩說慈悲經。此山多有小白華樹。其華甚香。經云。住山西阿者。西為金。為白虎。主殺位。明於殺位以主慈悲門正趣。菩薩東來以明智位。至文方釋。經云。佛子云何為菩薩摩訶薩等隨順一切眾生迴向已下至說頌。長科為二十段。

一從初佛子已下至一切世間善根有十四行

【現代漢語翻譯】 現代漢語譯本 爲了讓小蒙（指初學者）方便修行，應當隨心專注于唸佛，以此來攝伏其餘的惡念。隨著心念所至，可以得見化身佛，這都與自身的心量相符。有些德行不足的人錯誤地理解，認為這個娑婆世界沒有觀世音（Avalokiteśvara）菩薩。現在更改舊經本，寫作觀自在（Avalokiteśvara）。所謂『觀自在』，只是就名號來彰顯其修行，只是彰顯其觀照世間和出世間無相的理智自在，並非闡明慈悲的修行。觀世音菩薩、文殊（Manjusri）菩薩、普賢（Samantabhadra）菩薩，這三種法是過去、現在、未來一切諸佛共同修行的，十方世界共同遵從。文殊菩薩主掌法身妙慧之理，普賢菩薩闡明智身，通過了解根性成就萬行之門。觀世音菩薩闡明大慈悲，處於生死輪迴之中。三位菩薩的法成就一位佛的德行，號為毗盧遮那（Vairocana）。一切眾生總要依靠這三種法，才能被稱為佛，缺少任何一種都不能成就。現在這位菩薩仍然依照舊譯，不依照新譯。又根據梵語，應為光世音菩薩，闡明以教化的光明、行為的光明、大慈悲的光明等來引導眾生，利益萬物。即在一切處都是文殊菩薩，一切處都是普賢菩薩，也可以稱為一切處光世音。現在說觀世音，是取正念之心，成就依心應現而立名。不可以認為這就是觀自在所表述的法義。觀自在，就名號來表達法義而言，是表示第六般若波羅蜜（Prajnaparamita）的果位。不是以方便波羅蜜進入生死輪迴，與眾生同行。以四攝、四無量，不斷煩惱之名。這都是由於翻譯者的錯誤。觀世音菩薩居住在補怛洛迦（Potalaka），這裡翻譯為小白華樹山。觀世音菩薩居住在此山中，為諸位菩薩宣說慈悲經。此山中有很多小白華樹，其花非常香。經中說，居住在山西阿者，西為金，為白虎，主掌殺位。闡明在殺位以主掌慈悲之門，走上正道。菩薩從東方而來，以闡明智慧之位，到文方才解釋。經中說，佛子，云何為菩薩摩訶薩等隨順一切眾生迴向，以下至說頌。長科分為二十段。 一、從最初的佛子以下，到一切世間的善根，共有十四行。

【English Translation】 English version For the convenience of the novice Xiaomeng, one should wholeheartedly focus on reciting the Buddha's name to subdue other evil thoughts. As the mind dwells, one can see the manifested Buddha, which corresponds to one's own mind's capacity. Some with insufficient virtue mistakenly believe that there is no Avalokiteśvara (觀世音) in this Saha world (娑婆世界). Now, the old scripture is changed to read Avalokiteśvara (觀自在). The term 'Avalokiteśvara' merely highlights the practice associated with the name, emphasizing the wisdom and freedom of observing the formless principles of both the mundane and supramundane realms, rather than elucidating the practice of compassion. Avalokiteśvara Bodhisattva, Manjusri (文殊) Bodhisattva, and Samantabhadra (普賢) Bodhisattva, these three dharmas are the common practices of all Buddhas in the past, present, and future, followed universally in the ten directions. Manjusri Bodhisattva presides over the principle of the wonderful wisdom of the Dharmakaya (法身), Samantabhadra Bodhisattva elucidates the wisdom body, achieving the gateway to myriad practices through understanding the roots of beings. Avalokiteśvara Bodhisattva elucidates great compassion, dwelling within the cycle of birth and death. The dharmas of the three Bodhisattvas accomplish the virtue of one Buddha, known as Vairocana (毗盧遮那). All sentient beings rely on these three dharmas to be called a Buddha; lacking any one of them, one cannot achieve Buddhahood. Now, this Bodhisattva still follows the old translation, not the new one. Furthermore, according to the Sanskrit, it should be 'Light of the World Bodhisattva', elucidating that the light of teaching, the light of practice, and the light of great compassion guide sentient beings and benefit all things. That is, in all places, it is Manjusri Bodhisattva; in all places, it is Samantabhadra Bodhisattva; one can also be called 'Light of the World in all places'. Now, when we say Avalokiteśvara, it is taking the mind of right mindfulness, accomplishing the manifestation according to the mind, and establishing the name. One cannot think that this is the dharma meaning expressed by Avalokiteśvara. Avalokiteśvara, in terms of expressing the dharma meaning through the name, represents the position of the sixth Prajnaparamita (般若波羅蜜). It is not entering the cycle of birth and death with the Paramita of Expediency, walking with sentient beings. It is with the names of the Four Embracing Dharmas and the Four Immeasurables, without ceasing afflictions. This is due to the translator's error. Avalokiteśvara Bodhisattva resides in Potalaka (補怛洛迦), which is translated here as White Small Flower Tree Mountain. Avalokiteśvara Bodhisattva resides on this mountain, expounding the Compassion Sutra for the Bodhisattvas. There are many White Small Flower Trees on this mountain, and their flowers are very fragrant. The sutra says, 'Residing in the western part of the mountain, the west is metal, the White Tiger, presiding over the position of killing.' It elucidates that in the position of killing, one presides over the gate of compassion, embarking on the right path. The Bodhisattva comes from the east to elucidate the position of wisdom, which will be explained when we reach the text. The sutra says, 'Buddha-son, how do Bodhisattva-Mahasattvas accord with all sentient beings and dedicate merit,' down to the verses. The long section is divided into twenty parts. 1. From the initial 'Buddha-son' down to the roots of goodness in all the world, there are fourteen lines.

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經。明菩薩自集已上三十二種無邊善根分。

二佛子已下至修習一切善根有十四行經。明菩薩如上所修三十二種無限福田善根迴向為一切眾生功德之藏分。

三佛子已下至永不退轉有六行經。明菩薩念如上善根不離無作無依菩提心所積集憐愍一切眾生分。

四佛子已下至亦復如是有十一行半經。明菩薩發願愿如上所修無限善根所有果報。盡未來劫所修。如上善根。悉以迴向一切眾生。令十方世界眾寶充滿。惠施無限眾生分。

五佛子已下至常行惠施住一切智智心有五行經。明菩薩無五種心常行惠施成五種心分。如經自具無虛偽心為首。已上五段結前三十二種善根竟。

六佛子已下至皆如是施有十八行半經。明菩薩以如是等何僧祇象馬王妓女及自身等十種不可數物盡不可數劫而常施分。

七佛子已下至無有一彈指頃生疲倦心有六行經。明菩薩以如上十種施。滿足無限眾生。盡無限劫無一念疲勞分。

八佛子已下至入一切智智心有六行經。明菩薩以如上佈施以十種無著解脫心為施者分。

九佛子已下至得一切智有八行半經。明菩薩以如上十種無限施。起十種無限愿。愿一切眾生得一切智分。

十佛子已下至於諸有中最尊勝故有一百一十六行半經。明菩薩以如上兩

【現代漢語翻譯】 現代漢語譯本 經。明菩薩自集已上三十二種無邊善根分。 二佛子已下至修習一切善根有十四行經。明菩薩如上所修三十二種無限福田善根迴向為一切眾生功德之藏分。 三佛子已下至永不退轉有六行經。明菩薩念如上善根不離無作無依菩提心（Bodhi mind）所積集憐愍一切眾生分。 四佛子已下至亦復如是有十一行半經。明菩薩發願愿如上所修無限善根所有果報。盡未來劫所修。如上善根。悉以迴向一切眾生。令十方世界眾寶充滿。惠施無限眾生分。 五佛子已下至常行惠施住一切智智心有五行經。明菩薩無五種心常行惠施成五種心分。如經自具無虛偽心為首。已上五段結前三十二種善根竟。 六佛子已下至皆如是施有十八行半經。明菩薩以如是等何僧祇象馬王**及自身等十種不可數物盡不可數劫而常施分。 七佛子已下至無有一彈指頃生疲倦心有六行經。明菩薩以如上十種施。滿足無限眾生。盡無限劫無一念疲勞分。 八佛子已下至入一切智智心有六行經。明菩薩以如上佈施以十種無著解脫心為施者分。 九佛子已下至得一切智有八行半經。明菩薩以如上十種無限施。起十種無限愿。愿一切眾生得一切智分。 十佛子已下至於諸有中最尊勝故有一百一十六行半經。明菩薩以如上兩

【English Translation】 English version Sutra. Explaining the section on Bodhisattvas gathering thirty-two kinds of boundless good roots. From 'Two Buddha-sons' down to 'cultivating all good roots' there are fourteen lines of sutra. Explaining the section on Bodhisattvas dedicating the thirty-two kinds of infinite blessed field good roots cultivated above as a treasury of merit for all sentient beings. From 'Three Buddha-sons' down to 'never retreating' there are six lines of sutra. Explaining the section on Bodhisattvas mindful of the above good roots, not separated from the non-action, non-reliance Bodhi mind (Bodhi mind), accumulating compassion for all sentient beings. From 'Four Buddha-sons' down to 'it is also like this' there are eleven and a half lines of sutra. Explaining the section on Bodhisattvas making vows, wishing that all the fruits of the infinite good roots cultivated above, cultivated throughout future kalpas, be dedicated to all sentient beings, filling the ten directions with treasures, and bestowing them upon infinite sentient beings. From 'Five Buddha-sons' down to 'constantly practicing generosity, abiding in the mind of all-knowing wisdom' there are five lines of sutra. Explaining the section on Bodhisattvas constantly practicing generosity without five kinds of minds, thus accomplishing five kinds of minds. As the sutra itself possesses, with a non-hypocritical mind as the head. The above five sections conclude the thirty-two kinds of good roots. From 'Six Buddha-sons' down to 'all give in this way' there are eighteen and a half lines of sutra. Explaining the section on Bodhisattvas constantly giving such things as countless Asamkhya elephants, horses, kings, **, and even their own bodies, for countless kalpas. From 'Seven Buddha-sons' down to 'not having a moment of fatigue' there are six lines of sutra. Explaining the section on Bodhisattvas using the above ten kinds of giving to satisfy infinite sentient beings, without a single thought of fatigue for infinite kalpas. From 'Eight Buddha-sons' down to 'entering the mind of all-knowing wisdom' there are six lines of sutra. Explaining the section on Bodhisattvas using the above giving with ten kinds of non-attachment liberation minds as the giver. From 'Nine Buddha-sons' down to 'attaining all wisdom' there are eight and a half lines of sutra. Explaining the section on Bodhisattvas using the above ten kinds of infinite giving to generate ten kinds of infinite vows, wishing that all sentient beings attain all wisdom. From 'Ten Buddha-sons' down to 'being the most honored and victorious among all beings' there are one hundred and sixteen and a half lines of sutra. Explaining the section on Bodhisattvas using the above two

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段無限佈施業。普為一切無限種種眾生起一百一十種。廣大無限所為眾生等所緣事業而行如上等施愿迴向故。

此已下總結已前三十二種無限善根。以次象馬等十種施等及大愿迴向。及為眾生等境界竟。

十一佛子已下至具足十力調伏眾生有二十四行經。明菩薩為慈愍眾生入苦同行以大愿接生分。

十二佛子已下至不著無一切法有三行經。明菩薩雖以施愿迴向入苦利益眾生其心有十種不著分。

十三佛子已下至增長成就三世佛種有三行經。明菩薩以如上一切善根愿一切眾生得智種分。

云何得入佛智種有四法。一得清凈心。二智慧明瞭。三內心寂靜。四外緣不動。如是修治。能增長三世諸佛智種故。

十四佛子已下至與諸菩薩等同一見有十七行半經。明菩薩修行如上回向之時。神通智力陀羅尼門出過世所稱歎分。

十五佛子已下至神通境界平等清凈有八行經。明菩薩如是修行菩薩行時。功德出過思量。何況得成無上菩提。此段明功德作法報生猶尚無限出過思量。何況無作自在菩提之理智。豈可不能成也。言功過也。

十六佛子已下至不違菩薩行有十五行經。明菩薩見法三世體相平等分。

十七佛子已下至第七等隨順一切眾生迴向有十行經。明菩薩如是迴向時

【現代漢語翻譯】 現代漢語譯本： 段落講述了無限佈施的行業，普遍為一切無限種種的眾生髮起一百一十種廣大無限的、以眾生為對象的所緣事業，並進行如上所述的佈施願望迴向。

這裡總結了前面三十二種無限的善根，依次包括象、馬等十種佈施以及大愿迴向，以及為眾生等境界的終結。

從第十一佛子開始，到具足十力調伏眾生，共有二十四行經文，闡明菩薩因為慈悲憐憫眾生而進入苦難，與眾生同行，以大愿接引眾生。

從第十二佛子開始，到不執著於一切法，共有三行經文，闡明菩薩雖然以佈施願望迴向進入苦難利益眾生，但其心中有十種不執著的方面。

從第十三佛子開始，到增長成就三世佛種，共有三行經文，闡明菩薩以如上一切善根，愿一切眾生獲得智慧的種子。

如何才能獲得進入佛智的種子？有四種方法：一是獲得清凈心，二是智慧明瞭，三是內心寂靜，四是外緣不動。像這樣修行，就能增長三世諸佛的智慧種子。

從第十四佛子開始，到與諸菩薩等同一見，共有十七行半經文，闡明菩薩修行如上回向之時，神通智力陀羅尼門超出世間所稱讚的程度。

從第十五佛子開始，到神通境界平等清凈，共有八行經文，闡明菩薩如此修行菩薩行時，功德超出思量。更何況是成就無上菩提。這段說明功德的作法報生尚且無限超出思量，更何況是無作自在菩提的理智，怎麼可能不能成就呢？這裡說的是功與過。

從第十六佛子開始，到不違背菩薩行，共有十五行經文，闡明菩薩見到法的三世體相平等。

從第十七佛子開始，到第七等隨順一切眾生迴向，共有十行經文，闡明菩薩如此迴向時 English version: This section discusses the industry of limitless giving, universally initiating one hundred and ten kinds of vast and limitless objects of focus for all limitless kinds of beings, and performing the aforementioned giving vows and dedication.

This summarizes the previous thirty-two kinds of limitless good roots, including the ten kinds of giving such as elephants and horses, as well as the dedication of great vows, and the ending of the realm for beings, etc.

From the eleventh Buddha-son onwards, to possessing the ten powers to subdue beings, there are twenty-four lines of scripture, explaining that Bodhisattvas enter suffering out of compassion for beings, walk with beings, and receive beings with great vows.

From the twelfth Buddha-son onwards, to not being attached to all dharmas, there are three lines of scripture, explaining that although Bodhisattvas enter suffering to benefit beings through giving vows and dedication, their minds have ten aspects of non-attachment.

From the thirteenth Buddha-son onwards, to increasing and accomplishing the seeds of the Buddhas of the three times, there are three lines of scripture, explaining that Bodhisattvas, with all the aforementioned good roots, vow that all beings obtain the seeds of wisdom.

How can one obtain the seeds to enter Buddha-wisdom? There are four methods: first, obtaining a pure mind; second, clear wisdom; third, inner tranquility; and fourth, external conditions not moving. By cultivating in this way, one can increase the wisdom seeds of the Buddhas of the three times.

From the fourteenth Buddha-son onwards, to having the same view as all Bodhisattvas, there are seventeen and a half lines of scripture, explaining that when Bodhisattvas cultivate the aforementioned dedication, their supernatural powers, wisdom, and Dharani (總持) gates surpass the praise of the world.

From the fifteenth Buddha-son onwards, to the equality and purity of the realm of supernatural powers, there are eight lines of scripture, explaining that when Bodhisattvas cultivate the Bodhisattva path in this way, their merits surpass thought. How much more so to achieve unsurpassed Bodhi (菩提). This section explains that the karmic reward arising from the practice of merit is infinitely beyond thought, let alone the rational wisdom of uncreated and self-existent Bodhi, how could it not be achieved? This speaks of merit and demerit.

From the sixteenth Buddha-son onwards, to not violating the Bodhisattva path, there are fifteen lines of scripture, explaining that Bodhisattvas see the equality of the three times in the essence of Dharma (法).

From the seventeenth Buddha-son onwards, to the seventh, which is dedicating in accordance with all beings, there are ten lines of scripture, explaining that when Bodhisattvas dedicate in this way

【English Translation】 This section discusses the industry of limitless giving, universally initiating one hundred and ten kinds of vast and limitless objects of focus for all limitless kinds of beings, and performing the aforementioned giving vows and dedication. This summarizes the previous thirty-two kinds of limitless good roots, including the ten kinds of giving such as elephants and horses, as well as the dedication of great vows, and the ending of the realm for beings, etc. From the eleventh Buddha-son onwards, to possessing the ten powers to subdue beings, there are twenty-four lines of scripture, explaining that Bodhisattvas enter suffering out of compassion for beings, walk with beings, and receive beings with great vows. From the twelfth Buddha-son onwards, to not being attached to all dharmas, there are three lines of scripture, explaining that although Bodhisattvas enter suffering to benefit beings through giving vows and dedication, their minds have ten aspects of non-attachment. From the thirteenth Buddha-son onwards, to increasing and accomplishing the seeds of the Buddhas of the three times, there are three lines of scripture, explaining that Bodhisattvas, with all the aforementioned good roots, vow that all beings obtain the seeds of wisdom. How can one obtain the seeds to enter Buddha-wisdom? There are four methods: first, obtaining a pure mind; second, clear wisdom; third, inner tranquility; and fourth, external conditions not moving. By cultivating in this way, one can increase the wisdom seeds of the Buddhas of the three times. From the fourteenth Buddha-son onwards, to having the same view as all Bodhisattvas, there are seventeen and a half lines of scripture, explaining that when Bodhisattvas cultivate the aforementioned dedication, their supernatural powers, wisdom, and Dharani (總持) gates surpass the praise of the world. From the fifteenth Buddha-son onwards, to the equality and purity of the realm of supernatural powers, there are eight lines of scripture, explaining that when Bodhisattvas cultivate the Bodhisattva path in this way, their merits surpass thought. How much more so to achieve unsurpassed Bodhi (菩提). This section explains that the karmic reward arising from the practice of merit is infinitely beyond thought, let alone the rational wisdom of uncreated and self-existent Bodhi, how could it not be achieved? This speaks of merit and demerit. From the sixteenth Buddha-son onwards, to not violating the Bodhisattva path, there are fifteen lines of scripture, explaining that Bodhisattvas see the equality of the three times in the essence of Dharma (法). From the seventeenth Buddha-son onwards, to the seventh, which is dedicating in accordance with all beings, there are ten lines of scripture, explaining that when Bodhisattvas dedicate in this way

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。得法業剎三世平等。已得承事一切諸佛。入一切清凈眾會道場分。

十八菩薩摩訶薩已下至等隨愿一切眾生如是迴向有九行經。明總嘆如上回向施愿所得之德業用成就分。

十九爾時已下一行經。明金剛幢菩薩觀眾說頌分。

二十其頌總有四十二行。文義自具。不煩更釋。

第二隨文釋義者。何故名為等隨順一切眾生迴向。為明第七方便波羅蜜主大悲門。以波羅蜜中所修智慧之力。入于生死海隨一切眾生根品。同行利生故。故名等隨順。如十住中第七住大悲位休舍優婆夷云我有同行眷屬八萬四千那由他常居此園者是。大意云。同一切眾生八萬四千及不可說煩惱悉同行故。是此義也。亦是此位第七回向與善財所見觀音。是此位也。可知。如此一段迴向總有二十段經文。餘十九段。文義自具顯現。不煩更釋。如第十六段。得知法業平等三世互不相違。約作略釋。經云。一切佛剎平等清凈。一切眾生平等清凈。此約理智說。一切善根平等清凈。乃至四行經總明。約理智說。如第十七段中。眾生不違一切剎者。明依報相似。剎從心業起故。眾生心差別。如世界成就品具明。思不違心者。以思從心生。即思是心。余心仿此知。業不違報者。報從業生報是業果。余仿此知。如業不違業道者。明來生受生

【現代漢語翻譯】 現代漢語譯本：獲得法業剎（Dharmakṣetra，法界）三世平等，已經得到承事一切諸佛的資格，進入一切清凈眾會道場的一份子。

十八位菩薩摩訶薩以下，直至『等隨愿一切眾生』，這樣的迴向有九行經文。闡明總括讚歎如上回向施愿所得到的德業功用成就。

第十九，從『爾時』開始的一行經文，闡明金剛幢菩薩（Vajradhvaja Bodhisattva）觀察大眾並宣說偈頌。

第二十，這些偈頌總共有四十二行，文義自身完備，無需再做解釋。

第二，隨文解釋意義：為什麼稱為『等隨順一切眾生迴向』？是爲了闡明第七方便波羅蜜（Upāya-pāramitā）為主的大悲門（Mahākaruṇā）。憑藉波羅蜜中所修的智慧之力，進入生死海，隨順一切眾生的根器品類，同行利樂眾生，所以稱為『等隨順』。如同十住（Daśa-bhūmi）中第七住的大悲位休舍優婆夷（Śreṣṭhi-gṛhapatnī）所說：『我有同行眷屬八萬四千那由他（nayuta，數量單位），常居此園。』大意是說，與一切眾生的八萬四千及不可說的煩惱一同修行。這就是這個意思。也是此位第七回向與善財童子（Sudhana）所見的觀音菩薩（Avalokiteśvara）相應。由此可知。如此一段迴向總共有二十段經文。其餘十九段，文義自身完備顯現，無需再做解釋。如第十六段，得知法業平等，三世互相不違背，約略解釋。經文說：『一切佛剎平等清凈，一切眾生平等清凈。』這是約理智來說。『一切善根平等清凈』，乃至四行經文總括闡明，約理智來說。如第十七段中，『眾生不違一切剎』，闡明依報相似，剎土從心業生起。眾生心有差別，如《世界成就品》中詳細闡明。『思不違心』，因為思從心生，即思是心。其餘心念仿照此理可知。『業不違報』，果報從業生，果報是業的果實。其餘仿照此理可知。如『業不違業道』，闡明來生受生。

【English Translation】 English version: Having attained equality in the Dharma-karma-kṣetra (Dharmakṣetra, realm of Dharma) across the three times, already possessing the qualification to serve all Buddhas, entering a share in the assembly-mandala of all pure gatherings.

From the eighteen Bodhisattva-mahāsattvas down to 'equally according with the wishes of all beings,' such dedication has nine lines of scripture. It elucidates the virtues and accomplishments obtained through the aforementioned dedication and bestowal of wishes.

Nineteenth, the one line of scripture starting with 'Then,' elucidates Vajradhvaja Bodhisattva observing the assembly and proclaiming verses.

Twentieth, these verses total forty-two lines, the meaning of the text is self-contained, no further explanation is needed.

Second, explaining the meaning according to the text: Why is it called 'dedication equally according with all beings'? It is to elucidate the Great Compassion Gate (Mahākaruṇā) with the seventh expedient pāramitā (Upāya-pāramitā) as its master. Relying on the power of wisdom cultivated in the pāramitās, entering the ocean of birth and death, according with the faculties and categories of all beings, walking together to benefit and bring joy to beings, therefore it is called 'equally according.' Just as Śreṣṭhi-gṛhapatnī (householder's wife) in the seventh stage of the Ten Abodes (Daśa-bhūmi), the stage of Great Compassion, said: 'I have a retinue of companions numbering eighty-four thousand nayutas (nayuta, a unit of measurement), who constantly reside in this garden.' The general meaning is that one practices together with all beings' eighty-four thousand and unspeakable afflictions. This is the meaning. It is also that the seventh dedication in this stage corresponds to Avalokiteśvara Bodhisattva (Guanyin) as seen by Sudhana. From this, it can be known. Such a section of dedication has a total of twenty sections of scripture. The remaining nineteen sections, the meaning of the text is self-contained and manifest, no further explanation is needed. As in the sixteenth section, it is known that Dharma-karma is equal, and the three times do not contradict each other, explained briefly. The scripture says: 'All Buddha-kṣetras are equally pure, all beings are equally pure.' This is speaking in terms of principle and wisdom. 'All roots of goodness are equally pure,' and so on, the four lines of scripture collectively elucidate, speaking in terms of principle and wisdom. As in the seventeenth section, 'beings do not contradict all kṣetras,' elucidating that the dependent retribution is similar, the kṣetra arises from the karma of the mind. The minds of beings are different, as explained in detail in the 'World Formation Chapter.' 'Thought does not contradict the mind,' because thought arises from the mind, that is, thought is the mind. The remaining thoughts can be understood in this way. 'Karma does not contradict retribution,' retribution arises from karma, retribution is the fruit of karma. The remaining can be understood in this way. As in 'karma does not contradict the path of karma,' elucidating the receiving of birth in the next life.

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與現世作業相似。余仿此。法性不違相。為無性為相。無相為相。無性中實相即如來身色及妙境。是眾生不了無性妄計之相。即天人龍鬼畜等。是各隨心。自心所生業相稱余仿此。生不違性。明以生是無生無生為生故。剎平等不違眾生平等。此約理無凈穢。已下例然。一切眾生安住平等。不違離欲際平等者。明眾生報居之境與解脫涅槃際無二理性同時。無二性故。過去不違未來。總明三世性故。三世無體。可相違故。余例知。佛平等不違菩薩平等者。明以佛理智及菩薩體用不離無性。菩薩摩訶薩如是迴向時。得業平等。得報平等。如是十平等法。明以迴向發願力莊嚴自報得此十平等果故。表法中如善財知識十住第七。以優婆夷休舍表慈悲位。十行第七位。表慈悲以滿足。王自化其身作諸罪逆。自化其身捉來殺罰。以息眾生惡逆。此十回向第七。即以觀世音表慈悲位也。夫大教玄悠芳文義廣。法門名句明白宛然。十十之數相從。萬萬千千次第。不可以將小池而添巨海。未足以致其深。炷微燈而益日光。焉能資其遠照。此經義弘言修理具詞豐。且略釋其大意。密智幽潛。聊申少趣。不可加余經之法相滯此妙章。若得意修行者。理由定發。智以理明。悲藉愿興。行成愿發。理弘智博。愿廣悲寬。佛種因此而生。法界以斯緣濟

。都結如此余義後文。

第八真如相迴向者。以愿波羅蜜為體。明此位同第八地智增勝以愿引生智業成大悲故以愿防智為智體凈故利化不弘。表法中如善財童子見東方正趣菩薩是其行也。從空中來至娑婆世界者。明法空智應現普周亦無來去。觀世音指東方正趣。及至見時與觀世音同會而見。表以愿會悲智令悲智圓滿故。東方表智。西方表悲。日出照明春陽發生。青龍吉祥表智。日入昏迷秋霜凋零白虎殺害。明以智入悲處苦流濟益眾生故。第八愿波羅蜜。明防智體性凈以愿會悲成普賢行升進。隨其行位和會知之。二義如前。第一長科經意者。自初佛子已下至頌已來。長科為十段。

一佛子已下至普能往詣一切佛土有三十五行經。明菩薩入此真如相迴向位中以自所得善根。更加回向發願所緣成位升進分。

二佛子已下至顯示安隱住處有十行經。明菩薩觀眾生惡道苦如身愿速出離分。

三佛子已下至心不動搖無障礙故有十行經。明菩薩以如上回向有十為令眾生得十種大利分。

四佛子已下至普於世間現成正覺有四十六行半經。明菩薩見勝妙國土及一切妙境。以無量大愿愿一切眾生皆盡普得生在其中並獲眾益分。

五佛子已下至廣大善根有五行經。明菩薩已上回向善根自增善根分。

【現代漢語翻譯】 現代漢語譯本：

這些都像這樣總結了剩餘的意義，在後面的經文中會繼續闡述。 第八真如相迴向，以愿波羅蜜（以願力為究竟）為本體。說明此位階同於第八地，智慧增長殊勝，以願力引導產生智慧之業，成就大悲，所以用願力來防止智慧，使智慧的本體清凈，從而利益教化得以弘揚。在表法中，如同善財童子見到東方正趣菩薩，這就是他的修行。從空中來到娑婆世界，說明法空之智應現，普遍周遍，也沒有來去。觀世音菩薩指向東方正趣菩薩，以及善財童子見到正趣菩薩時，與觀世音菩薩一同會見，表明以願力會合悲智，使悲智圓滿。東方代表智慧，西方代表慈悲。日出照明，春陽發生，青龍吉祥，代表智慧。日入昏迷，秋霜凋零，白虎殺害，說明以智慧進入慈悲之處，救濟利益眾生。第八愿波羅蜜，說明防止智慧的體性清凈，以願力會合慈悲，成就普賢菩薩的行持，從而提升進步。隨其行持位階，和諧會合地理解它。這兩個意義如同前面所說。 第一長科經意，從『佛子』開始，到偈頌結束，長科分為十段。 第一段，從『佛子』開始，到『普能往詣一切佛土』，有三十五行經文。說明菩薩進入此真如相迴向位中，以自己所得到的善根，更加回向發願，所緣成就位階，從而提升進步。 第二段，從『佛子』開始，到『顯示安隱住處』，有十行經文。說明菩薩觀察眾生惡道之苦，如親身經歷，愿迅速出離。 第三段，從『佛子』開始，到『心不動搖無障礙故』，有十行經文。說明菩薩以上述迴向，有十種為令眾生得到十種大利益。 第四段，從『佛子』開始，到『普於世間現成正覺』，有四十六行半經文。說明菩薩見到殊勝美妙的國土及一切美妙境界，以無量大愿，愿一切眾生都能夠普遍地得到，生在其中，並獲得各種利益。 第五段，從『佛子』開始，到『廣大善根』，有五行經文。說明菩薩以上述迴向善根，自身增長善根。

【English Translation】 English version:

All these summarize the remaining meanings in this way, and they will be further elaborated in the subsequent scriptures. The eighth True Suchness Aspect Transference (Zhenru Xiang Hui Xiang), takes the Vow Paramita (Yuan Boluomi) [perfection of vows] as its essence. It clarifies that this position is the same as the eighth ground, where wisdom increases supremely. Using vows to guide the generation of wisdom karma, it accomplishes great compassion. Therefore, vows are used to guard against wisdom, making the essence of wisdom pure, so that the benefit of teaching and transformation can be promoted. In the representation of the Dharma, it is like Sudhana (Shancai Tongzi) seeing the Bodhisattva Oriented to the East (Dongfang Zhengqu Pusa), which is his practice. Coming from the sky to the Saha world (Suo Po Shijie), it illustrates that the wisdom of Dharma-emptiness manifests, universally pervading, without coming or going. Avalokiteshvara (Guanshiyin Pusa) points to the Bodhisattva Oriented to the East, and when Sudhana sees him, he meets with Avalokiteshvara, indicating that vows unite compassion and wisdom, making compassion and wisdom complete. The East represents wisdom, and the West represents compassion. The sunrise illuminates, the spring sun arises, and the Azure Dragon (Qinglong) is auspicious, representing wisdom. The sunset is dim, the autumn frost withers, and the White Tiger (Baihu) kills, illustrating that entering the place of compassion with wisdom, one can save and benefit sentient beings. The eighth Vow Paramita clarifies that guarding the essence of wisdom is pure, and using vows to unite compassion, one accomplishes the practice of Samantabhadra (Puxian Pusa), thereby advancing and progressing. Understand it harmoniously according to its practice position. These two meanings are as mentioned before. The first long section's meaning, from 'Son of Buddha (Fozi)' to the end of the verses, the long section is divided into ten parts. The first part, from 'Son of Buddha' to 'Universally able to go to all Buddha lands (Pu neng wang yi yiqie Fotu)', there are thirty-five lines of scripture. It explains that the Bodhisattva enters this True Suchness Aspect Transference position, using the good roots they have obtained, further transferring the merit of making vows, the object of which achieves the position, thereby advancing and progressing. The second part, from 'Son of Buddha' to 'Displaying peaceful and secure dwelling places (Xianshi anwen zhuchu)', there are ten lines of scripture. It explains that the Bodhisattva observes the suffering of sentient beings in evil paths, as if experiencing it personally, wishing to quickly escape. The third part, from 'Son of Buddha' to 'The mind does not waver and is without obstacles (Xin bu dongyao wu zhang'ai gu)', there are ten lines of scripture. It explains that the Bodhisattva, with the above transference of merit, has ten ways to enable sentient beings to obtain ten great benefits. The fourth part, from 'Son of Buddha' to 'Universally appearing in the world to achieve perfect enlightenment (Pu yu shijian xian cheng zhengjue)', there are forty-six and a half lines of scripture. It explains that the Bodhisattva sees the supremely wonderful lands and all wonderful realms, with immeasurable great vows, wishing that all sentient beings can universally obtain them, be born in them, and obtain various benefits. The fifth part, from 'Son of Buddha' to 'Vast good roots (Guangda shangen)', there are five lines of scripture. It explains that the Bodhisattva, with the above transference of good roots, increases their own good roots.

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六佛子已下至圓滿一切清凈智慧有一百八十九行半經。明以如上回向。皆以無性無著真如為迴向分。上一百八十九行半經。明約以真如為迴向體。以真如遍世間一切法。迴向還遍世間出世間一切法。何以然者。為以迴向為方便興起無作真如中大智大悲大陀羅尼門大神通道力令稱真如無作大自在作用恒寂故。若不如是以大愿大悲大智慧無限迴向。但依無作真如用凈煩惱。即同二乘樂寂及三乘六通菩薩。但生一方凈國。不入法界之真門。居門外之權乘。且止草菴之位。當知滿十方之差別種智。皆由大願力而發生圓法界之行門。藉迴向而興起。故立斯教網。用接有緣。明知軌度而踐其蹤。使學者省功而不錯謬者也。

七佛子已下至第八真如相迴向有十二行半經。明以如上真如相迴向自獲義利分。

八菩薩摩訶薩已下至善根隨順真如相迴向有十三行半經。明如上回向已得同如來成道分。

九爾時已下一行經。明金剛幢菩薩說頌嘆法分。

十已下有五十八行頌。明以頌重頌前法分。

第二隨文釋義者。于自余文義經文自足。如此一段。經云。一身充遍一切世間。得佛無量音聲。於一毛孔中普能容納一切國土。得佛無量神通。置諸眾生於一毛孔。此約十住初心見道之後入實知見。然為凡夫有信

【現代漢語翻譯】 現代漢語譯本：

從六佛子開始，到圓滿一切清凈智慧，共有189行半的經文。闡明以上述方式迴向，都以無自性、無執著的真如作為迴向的部分。這189行半的經文，闡明大約以真如作為迴向的本體。因為真如遍及世間一切法，所以迴向也遍及世間和出世間一切法。為什麼這樣說呢？因為以迴向作為方便，興起無作真如中的大智、大悲、大陀羅尼門、大神通道力，使之符合真如無作的大自在作用，恒常寂靜。如果不如這樣以大愿、大悲、大智慧無限地迴向，只是依靠無作真如來凈化煩惱，就如同二乘（聲聞、緣覺）安於寂靜以及三乘（聲聞、緣覺、菩薩）的六通菩薩一樣，只是往生到一方凈土，不能進入法界的真門，居住在門外的權乘，且停留在草菴的地位。應當知道，圓滿十方的差別種智，都是由大願力而發生圓滿法界的行門，憑藉迴向而興起。所以設立這樣的教法網路，用來接引有緣之人，使他們明白正確的途徑而遵循，使學習者省力而不犯錯。

從七佛子開始，到第八真如相迴向，共有12行半的經文。闡明以上述真如相迴向，自己獲得義利的部分。

從八菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）開始，到善根隨順真如相迴向，共有13行半的經文。闡明以上述方式迴向，已經得到如同如來（Tathāgata，佛）成道的部分。

從九爾時開始，有一行經文。闡明金剛幢菩薩（Vajradhvaja Bodhisattva）說頌讚嘆佛法的部分。

從十開始，有58行頌文。闡明用頌文再次頌揚前面的佛法的部分。

第二，隨文解釋意義。從其餘的文義經文自身就足夠了。像這樣一段，經文說：『一身充遍一切世間，得佛無量音聲，於一毛孔中普能容納一切國土，得佛無量神通，置諸眾生於一毛孔』。這是指十住（Daśa-bhūmi）初心見道之後，進入真實知見。然而對於凡夫來說，有信心。

【English Translation】 English version:

From the Six Buddhas' Sons onwards, up to the perfection of all pure wisdom, there are one hundred and eighty-nine and a half lines of scripture. It clarifies that the above dedication is made with the natureless and non-attached Suchness (Tathatā) as the part of dedication. The previous one hundred and eighty-nine and a half lines of scripture clarify that Suchness is regarded as the substance of dedication. Because Suchness pervades all dharmas in the world, the dedication also pervades all dharmas in the world and beyond. Why is this so? Because dedication is used as a means to arouse the great wisdom, great compassion, great Dharani (總持) gate, and great supernatural power in the uncreated Suchness, so that it conforms to the uncreated great self-mastery function of Suchness, which is eternally tranquil. If one does not dedicate limitlessly with great vows, great compassion, and great wisdom in this way, but only relies on the uncreated Suchness to purify afflictions, then it is the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who are content with tranquility and the Six Supernatural Powers Bodhisattvas of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), who are only born in one pure land, unable to enter the true gate of the Dharma Realm, residing in the provisional vehicle outside the gate, and staying in the position of a thatched hut. It should be known that the perfect differential wisdom of the ten directions all arises from the great power of vows and the practice gate of the perfect Dharma Realm, and arises through dedication. Therefore, this teaching network is established to connect with those who have affinities, so that they understand the correct path and follow it, and that learners can save effort and avoid mistakes.

From the Seven Buddhas' Sons onwards, up to the eighth Suchness Aspect Dedication, there are twelve and a half lines of scripture. It clarifies that the above Suchness Aspect Dedication obtains the part of self-benefit.

From the Eight Bodhisattva-Mahāsattvas onwards, up to the Good Roots Following Suchness Aspect Dedication, there are thirteen and a half lines of scripture. It clarifies that the above dedication has obtained the part of becoming enlightened like the Tathāgata.

From the Ninth 'At that time' onwards, there is one line of scripture. It clarifies the part where Vajradhvaja Bodhisattva (金剛幢菩薩) speaks verses praising the Dharma.

From the Tenth onwards, there are fifty-eight lines of verses. It clarifies the part of praising the previous Dharma again with verses.

Secondly, explaining the meaning according to the text. The meaning of the text is sufficient in itself from the remaining text. Like this passage, the scripture says: 'One body pervades all worlds, obtaining the Buddha's immeasurable voice, universally able to contain all lands in one pore, obtaining the Buddha's immeasurable supernatural powers, placing all sentient beings in one pore.' This refers to entering the true knowledge and vision after the initial mind of the Ten Abodes (Daśa-bhūmi) sees the path. However, for ordinary people, there is faith.

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士。略釋少分。以開心目。非入禪定觀智會融方親見爾。論主頌曰。

了知毛孔大小性　　十方國土無表裡 　智境含容十方剎　　剎土體相本皆幻 　智身體凈相無礙　　毛孔微塵亦復然 　國土因心虛妄生　　無妄智境恒相納 　眾生心凈無表裡　　乃了自身毛亦然 　心無分別自他情　　一切塵毛含佛剎 　是故如來說迴向　　廣興願行融自他 　愿他得樂與己同　　心凈佛國恒相入 　以廣大愿興大智　　同體智悲充法界 　無功理智起身云　　隨類現形聲亦爾 　能以自他同體智　　眾生身中現佛國 　以眾生智轉法輪　　眾生心迷不知覺 　以眾生智是佛智　　佛智本是眾生智 　迷者佛智作眾生　　悟者眾生是佛智 　如是了達體同別　　堪與眾生作依止

約釋第八真如相迴向竟。

第九無著無縛解脫迴向者。以力波羅蜜為體。以善財所見天神為所表此位之行也。所居之城名墮羅缽底。神號大天。城名墮羅缽底者。此曰有門城。此是此界干神。以乾為天門。以後次第見地神。以此二位明和會此十回向位之智極悲終。天神表法空妙智之極。地神表大慈悲王極。厚載萬物育含生故。像如父母位也。天神無量種眾寶。積聚如山。地神放光地震嚴。地為凈剎。眾多寶藏自然踴現。明天地神隨業

【現代漢語翻譯】 現代漢語譯本： 士。略微解釋少許，以開啟心智。並非進入禪定觀智融合才能親自體會。論主的頌詞說：

了知毛孔的大小性質，十方國土沒有內外之分。 智慧境界包含容納十方剎土，剎土的本體和相狀本來都是虛幻的。 智慧的身體清凈，相狀沒有阻礙，毛孔微塵也是如此。 國土因心而虛妄產生，沒有虛妄的智慧境界恒常互相容納。 眾生的心清凈，沒有內外之分，才能瞭解自身毛孔也是如此。 心沒有分別自己和他人之情，一切塵埃毛孔都包含佛剎（Buddha-kshetra，佛所居住的國土）。 因此如來（Tathagata，佛的稱號之一）說迴向，廣泛興起願行，融合自己和他人。 愿他人得到快樂與自己相同，心清凈則佛國恒常互相進入。 以廣大的願力興起大智慧，同體的智慧和慈悲充滿法界（Dharmadhatu，宇宙萬有）。 沒有功用的理智興起化身云，隨著不同種類顯現不同的形象和聲音也是如此。 能夠以自己和他人同體的智慧，在眾生身中顯現佛國。 以眾生的智慧轉法輪（Dharmacakra，佛法的傳播），眾生的心迷惑而不知覺醒。 以眾生的智慧就是佛的智慧，佛的智慧本來就是眾生的智慧。 迷惑的人認為佛的智慧是眾生的，覺悟的人認為眾生就是佛的智慧。 如此瞭解通達本體的相同和差別，堪能作為眾生的依靠。

關於解釋第八真如相迴向完畢。

第九無著無縛解脫迴向，以力波羅蜜（Bala-paramita，力量到彼岸）為本體。以善財童子所見的天神為所表，這是此位之行。所居住的城名叫墮羅缽底（Dvaravati）。神號大天。城名墮羅缽底，這裡叫做有門城。這是此界干神，以乾為天門。以後次第見到地神。以此二位表明和會此十回向位的智慧達到極點，慈悲達到終點。天神代表法空妙智的極點。地神代表大慈悲王極點，厚重承載萬物，養育包含眾生，形象如同父母的地位。天神有無量種眾寶，積聚如山。地神放光地震動莊嚴，土地成為清凈剎土。眾多寶藏自然涌現。明天地神隨業力。

【English Translation】 English version: A scholar. Briefly explain a small portion to open the mind's eye. It is not until one enters samadhi (deep meditation) and integrates wisdom that one can personally experience it. The treatise master's verse says:

Knowing the nature of the size of pores, the ten directions of lands have no inside or outside. The realm of wisdom contains and accommodates the lands of the ten directions; the essence and appearance of the lands are originally illusory. The body of wisdom is pure, and its appearance is unobstructed; the pores and dust motes are also the same. Lands arise falsely from the mind; the realm of non-delusion wisdom constantly accommodates each other. When sentient beings' minds are pure, there is no inside or outside; then one understands that one's own pores are also like that. The mind has no discrimination of self and others; all dust motes contain Buddha-kshetra (Buddha-field, the land where a Buddha resides). Therefore, the Tathagata (one of the titles of a Buddha) speaks of dedication, widely arousing vows and practices, and integrating self and others. Wishing others to attain happiness the same as oneself, when the mind is pure, Buddha-lands constantly enter each other. With great vows, arouse great wisdom; the wisdom and compassion of the same essence fill the Dharmadhatu (the realm of all phenomena). Without effort, the principle of wisdom arises as a transformation cloud, manifesting different forms and sounds according to different kinds. Able to manifest Buddha-lands in the bodies of sentient beings with the wisdom of the same essence of self and others. Using the wisdom of sentient beings to turn the Dharma wheel (Dharmacakra, the wheel of Dharma, representing the teachings of the Buddha); sentient beings' minds are deluded and unaware. The wisdom of sentient beings is the wisdom of the Buddha; the wisdom of the Buddha is originally the wisdom of sentient beings. Those who are deluded consider the wisdom of the Buddha as that of sentient beings; those who are enlightened consider sentient beings as the wisdom of the Buddha. Thus, understanding the sameness and difference of the essence, one is worthy to be a refuge for sentient beings.

The explanation of the eighth True Suchness Aspect Dedication is complete.

The ninth Unattached and Unbound Liberation Dedication takes Bala-paramita (perfection of strength) as its essence. The celestial being seen by Sudhana (a youth who sought enlightenment) represents the practice of this stage. The city where he resides is called Dvaravati (the city with gates). The deity is named Great Heaven. The city name Dvaravati is called the City with Gates here. This is the dryad of this realm, with Qian (heaven) as the gate of heaven. Later, the earth deity is seen in sequence. These two positions clarify that the wisdom of these ten dedication positions reaches its peak, and compassion reaches its end. The celestial being represents the extreme of the wonderful wisdom of emptiness. The earth deity represents the extreme of the Great Compassionate King, heavily bearing all things and nurturing sentient beings, like the position of parents. The celestial being has countless kinds of treasures, accumulated like mountains. The earth deity emits light and the earth shakes solemnly, the land becomes a pure land. Many treasures naturally emerge. It clarifies that the celestial and earth deities follow karma.

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養育濟物之德廣大。至文方明。略舉會通表法之意。令後學者易見其意。不迷教行。不迂修行。表法中明智凈稱天之性。即法財充滿功德寶出現如山。若純凈大悲育載萬物。如地無勞故。地體本唯凈土。此唯智悲之凈極故。即佛國莊嚴凈也。此明神智應真德會天地濟育物也。亦是天地之神靈。是菩薩約位所堪治真俗之行。此位天神表之。明升進理智幽微像天靈。而不測神功。萬有以不作而為之。二義如前。第一從佛子至說頌已來。長科為七段。

一佛子云何為菩薩摩訶薩無著無縛解脫迴向已下至隨順忍可有八行經。明因中種善根生十種尊重分。

二佛子已下至生無所依智生一切佛法智已上可十五紙經。明修初十種善根。修十種尊重行無著無縛解脫迴向得入普賢微細智境分。

三佛子已下。至不分別。若法若智有七行經。明得無別分。

四佛子已下。至第九無著無縛解脫迴向。有十五行半經。明修此迴向得三業無著無縛。同三世佛迴向自在分。

五菩薩摩訶薩已下。至成就菩薩自在神通。有九行經。明此修迴向得善根不壞。所生值佛得自在神通分。

六爾時金剛幢菩薩已下一行經。明金剛幢菩薩觀眾說頌分。

七已下有一百二行頌。文義自具。兩行一頌第二隨文釋義者。云

何為無著無縛解脫迴向為無性。理智無依。即一切無著一切無縛。是故經云。甚微細智。修菩薩行。住普賢道。若文若義皆如實智生。如影智生。如夢如幻如響如化如空。乃至無所依等智生也。經云。菩薩摩訶薩於一切善根心生尊重者。舉十種意。在無盡所謂者。欲論及所陳之法。謂于出生死心生尊重者。三乘中出分段生死。得變易生死。為有厭生死忻寂靜故。得入變易生死。不同一乘以智生身遍周剎海任根應現非生死性。乃至同於世法非生死性。諸見道者應如是知。若論自報智合行同方能睹也。如是出生死性生尊重故。經云。于攝取一切善根心生尊重者。即攝善法戒。于希求一切善根心生尊重者。十信有漏所求。十住已去無漏希求。總須心生尊重。于悔諸過業心生尊重者。是悔往業也。已下隨文義可知。如是令尊其因故。果便不退。如十層之閣下固而上存。已上一段以尊重因竟。自佛子菩薩摩訶薩于彼善根皆生尊重隨時忍可。至生無所依智生一切法智。有十五紙經。總明成就三世諸佛果德及普賢果行諸微細法。如是微細法門約立十種微細。略以示之。余皆仿此。

一佛身微細。如佛報身中。於一佛身中及一眾生身中。有不可說不可量佛身。一切佛身一切眾生身。總爾。

二佛智微細。於一智慧中遍虛空

【現代漢語翻譯】 現代漢語譯本 什麼是無著無縛的解脫迴向，其自性是空無的呢？這是因為理智上沒有任何依賴。即一切都沒有執著，一切都沒有束縛。所以經上說：『以極其微細的智慧，修菩薩行，安住于普賢菩薩的道。』無論是文字還是義理，都如實智所生，如影像般由智慧所生，如夢幻泡影，如迴響，如幻化，如虛空。乃至沒有任何依賴等等的智慧所生。經上說：『菩薩摩訶薩對於一切善根心生尊重』，舉出十種意念，在於無盡的所謂。想要討論以及所陳述的法，在於對出生死之心生尊重。三乘之中，出離分段生死，得到變易生死，因為厭惡生死而欣求寂靜的緣故，得以進入變易生死。這不同於一乘，以智慧所生之身遍佈無盡的剎土，隨應眾生的根器而顯現，並非生死的性質。乃至同於世間法，也並非生死的性質。見道之人應當這樣理解。如果討論自報之智，只有智慧與行動相合才能見到。像這樣對出生死之性生尊重，所以經上說：『對於攝取一切善根心生尊重』，即是攝取善法戒。『對於希求一切善根心生尊重』，十信位的有漏之法所求，十住位之後是無漏之法所希求，總而言之都需要心生尊重。『對於懺悔諸過業心生尊重』，這是懺悔過去的罪業。以下的內容可以根據文義來理解。像這樣使原因得到尊重，結果就不會退轉。如同十層樓閣，下層穩固而上層才能存在。以上一段以尊重原因為結束。 從佛子菩薩摩訶薩對於那些善根都生起尊重，隨時忍可，直到生起無所依的智慧，生起一切法的智慧。有十五紙經，總共闡明成就三世諸佛的果德以及普賢菩薩的果行等微細之法。像這樣微細的法門，大約設立十種微細，略微地展示一下。其餘的都可以仿照這個來理解。 一、佛身微細。例如佛的報身中，在一個佛身中以及一個眾生身中，有不可說不可計量的佛身。一切佛身和一切眾生身，總體上都是如此。 二、佛智微細。在一個智慧中遍佈虛空。

【English Translation】 English version What is the non-attachment, non-bondage liberation dedication that is without inherent existence? It is because there is no reliance in reason and wisdom. That is, there is no attachment and no bondage in everything. Therefore, the sutra says: 'With extremely subtle wisdom, cultivate the Bodhisattva path, abide in the path of Samantabhadra (Universal Worthy Bodhisattva).' Whether it is the text or the meaning, it is born from true wisdom, like an image born from wisdom, like a dream, an illusion, an echo, a transformation, like emptiness. Even wisdom that is born from non-reliance, etc. The sutra says: 'Bodhisattva Mahasattvas (Great Bodhisattvas) respect all good roots,' citing ten kinds of intentions, in the so-called endless. Wanting to discuss and the Dharma (teachings) that is stated, is to respect the mind that seeks to be born out of Samsara (cycle of birth and death). Among the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), one escapes the segmented Samsara, and attains the changeable Samsara, because of the aversion to Samsara and the desire for tranquility, one is able to enter the changeable Samsara. This is different from the One Vehicle (Ekayana), with the body born from wisdom pervading endless Buddha-fields, manifesting according to the capacity of sentient beings, not of the nature of Samsara. Even like worldly dharmas (phenomena), it is not of the nature of Samsara. Those who have attained the Path of Seeing (Darśanamārga) should understand it in this way. If discussing the wisdom of self-reward, only when wisdom and action are in harmony can one see it. Like this, respecting the nature of being born out of Samsara, therefore the sutra says: 'Respect the mind that gathers all good roots,' which is to gather the precepts of good Dharma. 'Respect the mind that seeks all good roots,' the seeking of the ten faiths (Daśaśraddhā) is with outflows (sāsrava), the seeking from the ten abodes (Daśabhūmi) onwards is without outflows (anāsrava), in general, one needs to respect the mind. 'Respect the mind that repents all transgressions,' this is repenting past transgressions. The following content can be understood according to the meaning of the text. Like this, causing the cause to be respected, the result will not regress. Like a ten-story pavilion, the lower level is solid and the upper level can exist. The above paragraph ends with respecting the cause. From the Buddha's disciples, the Bodhisattva Mahasattvas, all respect those good roots, constantly enduring and approving, until the wisdom of non-reliance arises, the wisdom of all dharmas arises. There are fifteen paper sutras, which altogether explain the accomplishment of the fruit virtues of the Buddhas of the three times (past, present, and future) and the subtle dharmas of the practices of Samantabhadra. Like this subtle Dharma gate, approximately establishing ten kinds of subtlety, briefly showing them. The rest can be understood by analogy. 1. The subtlety of the Buddha's body. For example, in the Sambhogakāya (Enjoyment Body) of the Buddha, in one Buddha's body and in one sentient being's body, there are unspeakable and immeasurable Buddha bodies. All Buddha bodies and all sentient beings' bodies, in general, are like this. 2. The subtlety of the Buddha's wisdom. In one wisdom, it pervades the empty space.

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界眾生隨樂之法皆差別知。

三佛受生微細。盡十方一切佛剎。皆末為塵。於一一塵中一時受胎。一時初生。一時趣道場。一時轉法輪等。而亦不壞起隨類身對現故。

四攝世一切眾生微細。於一切佛剎塵中具普賢行。一一眾生前隨類現形說法教化。各各差別重重無礙。

五國土微細。於一一塵中皆有無量等虛空廣大國土。一一國土互相參入。重重無礙如華藏海是。

六菩薩眾海微細。于如上佛剎塵中一一佛所。有如虛空量等廣大道場。菩薩眾海皆悉充滿。如是一切剎塵之內。總皆如是。如是道場。如是眾海。皆相參入。重重無礙。如光如影。

七菩薩見佛微細。隨其十住十行十回向十地。皆見如來如對目前。說隨自位法。見隨自位身。

八佛音聲微細。如來音聲。不從心出。不從身出。常有音聲。恒遍十方。隨聞之者皆使得聞。

九時劫微細。以三世不可說劫一切諸佛不出。一念普在如今。如今現前諸佛還居未來過去。一時三世參入。劫劫重重無礙。

十神通道力微細。以法性遍故智身亦爾。以無依住智對現色身。十方響應而無往來。亦無變化造作之心。以智隨本願法應如是。及一切塵中境界亦復如是。重重無盡。

如是已上安立十種法門。釋此位中迴向

【現代漢語翻譯】 現代漢語譯本 界眾生隨其各自喜好的方法，佛都能明瞭地知曉其差別。

三、佛受生的微細：遍及十方一切佛剎（Buddha-kshetra，佛所居住的國土），都將其粉碎成微塵。在每一粒微塵中，佛同時受胎、同時初生、同時前往道場、同時轉法輪等等。然而，這也不會破壞佛隨順不同眾生而顯現的應化之身。

四、攝受世間一切眾生的微細：在一切佛剎的微塵中，具足普賢行（Samantabhadra's practices）。在每一位眾生面前，隨其類別顯現相應的形體，說法教化，各各差別，重重無礙。

五、國土的微細：在每一粒微塵中，都有無量等同於虛空般廣大的國土。每一個國土互相參入，重重無礙，如同華藏海（Avatamsaka Sea）一般。

六、菩薩眾海的微細：在如上佛剎的微塵中，每一尊佛的處所，都有如虛空般廣大的道場。菩薩眾海都充滿其中。像這樣，一切剎土微塵之內，總體上都是如此。像這樣的道場，像這樣的眾海，互相參入，重重無礙，如同光和影一般。

七、菩薩見佛的微細：隨著菩薩所處的十住（Ten Abodes）、十行（Ten Practices）、十回向（Ten Dedications）、十地（Ten Bhumis）的不同階段，都能見到如來（Tathagata），如同面對面一樣。佛為他們宣說符合其自身位階的法，菩薩們也見到符合其自身位階的佛身。

八、佛音聲的微細：如來的音聲，不是從心中發出，也不是從身體中發出，而是常有音聲，恒常遍佈十方。隨著聽聞者的不同，都能聽得到。

九、時劫的微細：以三世不可說劫的時間，一切諸佛不出世，在一念之間普遍存在於如今。如今現前的諸佛，仍然存在於未來和過去。一時三世互相參入，劫劫重重無礙。

十、神通道力的微細：因為法性（Dharmata）遍及一切，所以佛的智慧之身也是如此。以無所依住的智慧，對現色身。十方世界都作出迴應，而佛並沒有往來，也沒有變化造作之心。這是因為佛的智慧隨順本願，法應如是。以及一切微塵中的境界，也都是如此，重重無盡。

如上已經安立了十種法門，用來解釋此位中的迴向。

【English Translation】 English version The Buddha knows distinctly the differing methods by which beings in different realms find pleasure.

Three, the subtlety of the Buddha's birth: Throughout all Buddha-lands (Buddha-kshetra, Buddha's land) in the ten directions, all are ground into dust. Within each dust mote, the Buddha simultaneously conceives, is born, proceeds to the Bodhimanda (place of enlightenment), turns the Dharma wheel, and so on. Yet, this does not disrupt the responsive bodies that appear according to the type of being.

Four, the subtlety of embracing all beings in the world: Within the dust motes of all Buddha-lands, one fully embodies the practices of Samantabhadra (Universal Virtue). Before each being, one manifests forms according to their kind, teaching and transforming them with Dharma, each differing, layer upon layer, without obstruction.

Five, the subtlety of lands: Within each dust mote, there are immeasurable lands as vast as empty space. Each land interpenetrates the others, layer upon layer, without obstruction, like the Avatamsaka Sea (Flower Ornament Sea).

Six, the subtlety of the ocean of Bodhisattvas: In each Buddha's location within the dust motes of the aforementioned Buddha-lands, there are vast Bodhimandas (places of enlightenment) as vast as empty space. The ocean of Bodhisattvas completely fills them. In this way, within all the dust motes of all lands, it is all like this. Such Bodhimandas, such oceans of beings, interpenetrate each other, layer upon layer, without obstruction, like light and shadow.

Seven, the subtlety of Bodhisattvas seeing the Buddha: According to their stage in the Ten Abodes (Ten Dwellings), Ten Practices, Ten Dedications, and Ten Bhumis (Grounds), all see the Tathagata (Thus Come One), as if face to face. The Buddha speaks the Dharma according to their own level, and they see the Buddha's body according to their own level.

Eight, the subtlety of the Buddha's voice: The Tathagata's voice does not come from the mind, nor does it come from the body. There is always a voice, constantly pervading the ten directions. All who hear it are able to hear it.

Nine, the subtlety of time and kalpas: For unspeakable kalpas (eons) of the three periods of time, all Buddhas do not appear, yet in a single thought, they are universally present now. The Buddhas present now still reside in the future and the past. The three periods of time interpenetrate each other simultaneously, kalpa upon kalpa, without obstruction.

Ten, the subtlety of supernatural powers: Because the Dharmata (nature of reality) pervades everything, so too does the Buddha's wisdom body. With wisdom that does not rely or dwell anywhere, the Buddha manifests a responsive body. The ten directions respond without coming or going, and without any thought of transformation or creation. This is because the Buddha's wisdom follows the original vows, and the Dharma should be like this. And the states within all dust motes are also like this, layer upon layer, without end.

The above has established ten kinds of Dharma gates to explain the dedication in this position.

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之法。大況如是。明此無著無縛迴向位中菩薩堪如是入故。余文可知。大意以無作法身無住智以十回向大愿。調和令得成就大慈悲利眾生之行海。令使一切思分別便為智用。令使一切知見總為禪門本來不動。令使理性本寂定門起差別智身慧身變易。令使一毛孔中安立一切佛剎眾生剎。悉皆無礙。令使有為無為為一法界自在故。如是迴向。

第十等法界無量回曏者。以智波羅蜜為體。表法以善財童子所見安住地神。是女神。如此坤神分位在西南方。又處中宮而治四季。明處智行悲圓滿故。其地神住摩竭國者。是如來成道之國。明此位升進至中道同如來智悲圓滿位故。摩竭國是此閻浮之中心。是中宮位。若隨當方有帝王所居處。即是。若隨位升進。修行中智悲圓滿行是。若望迴向。表位會融中。前天神表智。此地神表悲。二位會融。以成一位。養含生之道。成德化之門。如百萬地神放大光明遍三千大千世界者。以智行悲。百萬行門慈光照燭遍也。大地震吼者。悲心感應也。種種寶物處處莊嚴者。明大悲行滿現業果報。舉本位因果報得所嚴也。廣釋至位方明。又表智悲成滿可以說教利生。須當其智如神其心如地載育萬物不以為勞。如地能生能養能載終始不移焉。二義如前。第一長科當位者。從初佛子已下至三十三卷中

【現代漢語翻譯】 現代漢語譯本：這種方法。大概情況是這樣的。說明此無著無縛迴向位中的菩薩能夠這樣進入。其餘的文字可以自己理解。大意是用無作法身和無住智，以十回向的大愿，調和使得成就大慈悲利益眾生的行為之海。使得一切思分別都變為智慧的運用。使得一切知見都成為禪門本來不動的狀態。使得理性的本寂定門生起差別智身和慧身的變化。使得一個毛孔中安立一切佛剎（Buddha-kshetra，佛所居住的國土）和眾生剎（Sattva-kshetra，眾生所居住的國土），都毫無障礙。使得有為和無為成為一個法界而自在。像這樣迴向。

第十，等法界無量回向，以智波羅蜜（Prajna-paramita，智慧到彼岸）為本體。用善財童子所見的安住地神來表示。這位女神，如此坤神的分位在西南方，又處在中宮而治理四季。說明處於智慧、行動和慈悲圓滿的狀態。這位地神住在摩竭國（Magadha，古代印度的一個國家），是如來成道的國家。說明此位升進到中道，如同如來的智慧和慈悲圓滿之位。摩竭國是此閻浮（Jambudvipa，我們所居住的這個世界）的中心，是中宮的位置。如果隨著當方有帝王所居住的地方，那就是。如果隨著位升進，修行中智慧和慈悲圓滿的行為就是。如果望向迴向，表示位會融合。前面的天神表示智慧，這位地神表示慈悲。二位會融合，以成一位，養育包含生命之道，成就德化的門徑。如百萬地神放大光明遍照三千大千世界，是用智慧、行動和慈悲，百萬行門慈光照耀普遍。大地震吼，是悲心感應。種種寶物處處莊嚴，說明大悲行圓滿顯現業果報。舉本位因果報所得的莊嚴。廣泛解釋到位置才明白。又表示智慧和慈悲成就圓滿，可以說教利生。必須讓其智慧如神，其心如大地，承載養育萬物而不以為勞。如大地能生能養能載，從始至終不改變。二義如前。第一長科當位，從最初的佛子以下到第三十三卷中。

【English Translation】 English version: This is the method. The general situation is like this. It explains that the Bodhisattva in this No Attachment, No Bondage Dedication position is capable of entering in this way. The remaining text can be understood on its own. The main idea is to use the Non-Action Dharma Body and the Non-Abiding Wisdom, with the great vows of the Ten Dedications, to harmonize and achieve the sea of actions of great compassion that benefits sentient beings. It enables all thoughts and discriminations to be transformed into the application of wisdom. It enables all knowledge and views to become the originally unmoving state of the Zen gate. It enables the essential stillness of the rational nature's Samadhi gate to give rise to the transformation of the differentiated wisdom body and the wisdom body. It enables the establishment of all Buddha-kshetras (Buddha-lands, the lands where Buddhas reside) and Sattva-kshetras (Sentient Being-lands, the lands where sentient beings reside) within a single pore, all without obstruction. It enables the conditioned and the unconditioned to become one Dharma Realm and be at ease. Dedicating in this way.

Tenth, the Dedication of Equaling the Dharma Realm and Immeasurable, takes Prajna-paramita (Perfection of Wisdom, wisdom that reaches the other shore) as its essence. It uses the Abiding Earth Goddess seen by Sudhana to represent the Dharma. This goddess, the position of this Earth Goddess is in the southwest, and she also governs the four seasons in the central palace. It explains that she is in a state of complete wisdom, action, and compassion. This Earth Goddess resides in Magadha (an ancient kingdom in India), the country where the Tathagata attained enlightenment. It explains that this position advances to the Middle Way, like the Tathagata's position of complete wisdom and compassion. Magadha is the center of this Jambudvipa (the world we live in), it is the position of the central palace. If there is a place where the emperor resides in the corresponding direction, that is it. If it follows the advancement of the position, the practice of wisdom and compassion in the cultivation is it. If looking towards dedication, it represents the merging of positions. The previous Deva represents wisdom, this Earth Goddess represents compassion. The two positions merge to form one position, nurturing the path of containing life, and achieving the gateway of virtuous transformation. Like the million Earth Goddesses emitting great light that illuminates the three thousand great thousand worlds, it is using wisdom, action, and compassion, the light of compassion from a million practices illuminating universally. The great earthquake is the response of compassionate heart. The various treasures adorning everywhere explain that the great compassionate practice is fulfilled and manifests the karmic retribution. It cites the adornment obtained from the cause and effect retribution of the original position. The explanation is broad until the position is understood. It also represents that wisdom and compassion are accomplished and complete, and one can speak of teaching and benefiting sentient beings. It is necessary to let its wisdom be like a god, and its heart be like the earth, bearing and nurturing all things without considering it a burden. Like the earth, it can give birth, nurture, and bear, and it does not change from beginning to end. The two meanings are as before. The first long section is the corresponding position, from the initial Buddha-child down to the thirty-third volume.

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說頌已來。長科為二十六段。

一佛子已下至令其善根增長成就有十一行經。明此位菩薩智悲圓滿堪為法師施法利生分。

二佛子已下至無恚梵行有二十一行經。明菩薩以法利生自余修梵行分。

三佛子已下至亦令眾生安住正法有二十五行經。明菩薩自在梵行分。

四佛子已下至悉得成就一切智故有二十二行經。明如上法施所生善根迴向愿得為一切眾生演說三世佛法入無礙辯及音聲無礙分。

五佛子已下至得如我無異有十一行經。明菩薩令諸清凈以如上法施及迴向發願善根又迴向愿見等法界如來出興於世調伏等世界無盡眾生分。

六佛子已下至不失壞諸清凈行有十五行經。明菩薩迴向善根如法界無量分。

七佛子已下至於一切法永不忘失有十六行經。明以法界等無量善根迴向愿令一切眾生得見佛心清凈分。

八佛子已下至無差別性迴向有六行經。明如法界性無起無遷回向分。

九佛子已下至成就菩薩說法願力有二十七行經。明菩薩愿如上法施迴向善根又愿一切眾生得入佛法師位分。

十佛子已下至不以取著利益眾生故迴向有六行經。明以無取著以為迴向分。

十一佛子已下至無礙光明恒不斷故迴向有二十二行經。明不為世法不為二乘法但令一切

【現代漢語翻譯】 現代漢語譯本： 說完偈頌之後，長行部分分為二十六段。

第一段：從『佛子』開始，到『令其善根增長成就』，共十一行經文。闡明此位菩薩智慧和慈悲圓滿，堪為法師，能夠施行佛法利益眾生的部分。

第二段：從『佛子』開始，到『無恚梵行』，共二十一行經文。闡明菩薩以佛法利益眾生，自身修習清凈梵行的部分。

第三段：從『佛子』開始，到『亦令眾生安住正法』，共二十五行經文。闡明菩薩自在修習梵行的部分。

第四段：從『佛子』開始，到『悉得成就一切智故』，共二十二行經文。闡明將如上法佈施所產生的善根，迴向發願，希望能夠為一切眾生演說三世諸佛的佛法，證入無礙辯才和音聲無礙的部分。

第五段：從『佛子』開始，到『得如我無異』，共十一行經文。闡明菩薩令一切清凈，以如上法佈施以及迴向發願的善根，又迴向發願得見等同法界的如來出世，調伏等同世界那樣無盡的眾生的部分。

第六段：從『佛子』開始，到『不失壞諸清凈行』，共十五行經文。闡明菩薩迴向善根，如同法界那樣無量的部分。

第七段：從『佛子』開始，到『於一切法永不忘失』，共十六行經文。闡明以法界等同無量的善根迴向，發願令一切眾生得見佛心清凈的部分。

第八段：從『佛子』開始，到『無差別性迴向』，共六行經文。闡明如同法界自性那樣無起無滅的迴向的部分。

第九段：從『佛子』開始，到『成就菩薩說法願力』，共二十七行經文。闡明菩薩發願，如同以上法佈施迴向善根，又發願一切眾生得以進入佛法法師的地位的部分。

第十段：從『佛子』開始，到『不以取著利益眾生故迴向』，共六行經文。闡明以不執取作為迴向的部分。

第十一段：從『佛子』開始，到『無礙光明恒不斷故迴向』，共二十二行經文。闡明不爲了世間法，也不爲了二乘法，只是爲了令一切...

【English Translation】 English version: After the verses have been recited, the prose section is divided into twenty-six parts.

First section: From 'Buddha-son' to 'causing their roots of goodness to grow and be accomplished,' comprising eleven lines of scripture. It elucidates that this Bodhisattva's wisdom and compassion are complete, making them worthy of being a Dharma master, capable of bestowing Dharma to benefit sentient beings.

Second section: From 'Buddha-son' to 'faultless Brahma-conduct,' comprising twenty-one lines of scripture. It elucidates the Bodhisattva benefiting sentient beings with the Dharma while personally cultivating pure Brahma-conduct.

Third section: From 'Buddha-son' to 'also causing sentient beings to abide in the Correct Dharma,' comprising twenty-five lines of scripture. It elucidates the Bodhisattva's unconstrained cultivation of Brahma-conduct.

Fourth section: From 'Buddha-son' to 'all attaining the accomplishment of all-knowing wisdom,' comprising twenty-two lines of scripture. It elucidates the dedication and aspiration of the roots of goodness generated from the above Dharma-giving, hoping to expound the Dharma of the Buddhas of the three times for all sentient beings, entering into unobstructed eloquence and unobstructed sound.

Fifth section: From 'Buddha-son' to 'obtaining no difference from me,' comprising eleven lines of scripture. It elucidates the Bodhisattva causing all to be pure, with the roots of goodness from the above Dharma-giving and dedication of aspiration, also dedicating the aspiration to see the Tathagata appearing in the world, equal to the Dharma-realm, subduing endless sentient beings equal to the world.

Sixth section: From 'Buddha-son' to 'not losing or destroying all pure conduct,' comprising fifteen lines of scripture. It elucidates the Bodhisattva dedicating roots of goodness, as immeasurable as the Dharma-realm.

Seventh section: From 'Buddha-son' to 'forever not forgetting all Dharmas,' comprising sixteen lines of scripture. It elucidates dedicating roots of goodness equal to the Dharma-realm, aspiring to enable all sentient beings to see the pure mind of the Buddha.

Eighth section: From 'Buddha-son' to 'dedication of non-differential nature,' comprising six lines of scripture. It elucidates the dedication of that which is without arising or ceasing, like the nature of the Dharma-realm.

Ninth section: From 'Buddha-son' to 'accomplishing the Bodhisattva's power of aspiration to speak Dharma,' comprising twenty-seven lines of scripture. It elucidates the Bodhisattva aspiring, like the above Dharma-giving dedicating roots of goodness, also aspiring that all sentient beings may enter the position of Dharma master of the Buddha Dharma.

Tenth section: From 'Buddha-son' to 'not dedicating with attachment to benefit sentient beings,' comprising six lines of scripture. It elucidates taking non-attachment as dedication.

Eleventh section: From 'Buddha-son' to 'dedicating because unobstructed light is constantly unceasing,' comprising twenty-two lines of scripture. It elucidates not for worldly Dharmas, not for the Dharmas of the Two Vehicles, but only to cause all...

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眾生入佛智故迴向分。

十二佛子已下至入佛廣大門故迴向有三十行經。明一切善根但令一切眾生離苦得樂成大菩提分。

十三佛子已下至自在神通無有休息有二十三行經。明以如上等善根迴向為一切眾生住大悲大喜大舍及永離二種著成滿佛智慧分。二著者。著有。著無。是非自他彼此內外能所都為二。

十四佛子已下至應以修習善根迴向有六行經。明菩薩如是迴向時於三有五欲境界不應貪著以無貪瞋癡善根故修習善根分。

十五佛子已下至設大施會有四行經。明菩薩舍惡成善離眾魔業設法施會分。

十六佛子已下至覺悟一切眾生長夜睡眠音有二十五行經。明菩薩自得無礙音聲普遍愿令一切眾生音聲圓滿分。

十七佛子已下至正念智慧辯才有十行半經。明愿一切眾生得離過惡得清凈分。

十八佛子已下至一切智身有十四行半經。明菩薩以如上善根迴向愿得浮智身份。

十九佛子已下至安住修菩薩行有十四行經。明菩薩法施善根如是迴向愿隨住一切剎無有休息見者獲益分。

已上十九段明法施迴向善根饒益自他行門分。

已下三十三卷中。明莊嚴佛剎迴向分。此等法界無量回向中。通有此三十二三十三兩卷經。

二十佛子已下至廣大智寶究竟圓滿

【現代漢語翻譯】 現代漢語譯本 眾生入佛智故迴向分。

從第十二位佛子開始，直到進入佛的廣大門，因此迴向有三十行經文。闡明一切善根，但令一切眾生離苦得樂，成就大菩提分。

從第十三位佛子開始，直到自在神通沒有休息，有二十三行經文。闡明以如上等的善根迴向，為一切眾生住于大悲、大喜、大舍，以及永遠離開兩種執著，成就圓滿佛的智慧分。二種執著是：執著于有，執著于無。是非、自他、彼此、內外、能所，都屬於二。

從第十四位佛子開始，直到應以修習善根迴向，有六行經文。闡明菩薩如此迴向時，對於三有（欲有、色有、無色有）五欲（財、色、名、食、睡）境界，不應貪著，以無貪瞋癡的善根故，修習善根分。

從第十五位佛子開始，直到設大施會，有四行經文。闡明菩薩捨棄惡行，成就善行，遠離眾魔的業障，設立法施會分。

從第十六位佛子開始，直到覺悟一切眾生長夜睡眠音，有二十五行經文。闡明菩薩自己得到無礙音聲，普遍愿令一切眾生音聲圓滿分。

從第十七位佛子開始，直到正念智慧辯才，有十行半經文。闡明愿一切眾生得以脫離過錯與罪惡，得到清凈分。

從第十八位佛子開始，直到一切智身，有十四行半經文。闡明菩薩以如上的善根迴向，愿得到佛的智慧身份。

從第十九位佛子開始，直到安住修菩薩行，有十四行經文。闡明菩薩法施的善根如此迴向，愿隨順安住於一切剎（佛土）而沒有休息，見到的人都能獲得利益分。

以上十九段，闡明法施迴向善根，饒益自己和他人之行門分。

以下三十三卷中，闡明莊嚴佛剎迴向分。此等法界無量回向中，通常有此三十二、三十三兩卷經。

從第二十位佛子開始，直到廣大智寶究竟圓滿

【English Translation】 English version The section on dedicating merit for sentient beings to enter the Buddha's wisdom.

From the twelfth Buddha-son onwards, up to entering the Buddha's vast gate, there are thirty lines of scripture on dedication. It clarifies that all good roots should enable all sentient beings to be free from suffering and attain great Bodhi.

From the thirteenth Buddha-son onwards, up to the unceasing free and supernatural powers, there are twenty-three lines of scripture. It clarifies that with the above-mentioned good roots, dedication is made for all sentient beings to abide in great compassion, great joy, great equanimity, and to forever depart from the two attachments, thus fulfilling the wisdom of the Buddha. The two attachments are: attachment to existence and attachment to non-existence. Right and wrong, self and other, this and that, inside and outside, the capable and the what is capable of, all belong to duality.

From the fourteenth Buddha-son onwards, up to the dedication of merit through cultivating good roots, there are six lines of scripture. It clarifies that when a Bodhisattva dedicates merit in this way, they should not be attached to the realms of the three existences (the desire realm, the form realm, and the formless realm) and the five desires (wealth, sex, fame, food, and sleep), but cultivate good roots with the good roots of non-greed, non-hatred, and non-delusion.

From the fifteenth Buddha-son onwards, up to the establishment of great alms-giving assemblies, there are four lines of scripture. It clarifies that the Bodhisattva abandons evil and accomplishes good, departs from the karmic obstacles of all demons, and establishes the section on Dharma-giving assemblies.

From the sixteenth Buddha-son onwards, up to awakening all sentient beings from their long night of sleep, there are twenty-five lines of scripture. It clarifies that the Bodhisattva attains unimpeded sound and universally wishes to enable all sentient beings to have perfect sound.

From the seventeenth Buddha-son onwards, up to right mindfulness, wisdom, and eloquence, there are ten and a half lines of scripture. It clarifies the wish that all sentient beings may be freed from faults and evils and attain purity.

From the eighteenth Buddha-son onwards, up to the body of all-knowing wisdom, there are fourteen and a half lines of scripture. It clarifies that the Bodhisattva, with the above-mentioned good roots, dedicates merit with the wish to attain the wisdom body of the Buddha.

From the nineteenth Buddha-son onwards, up to abiding in and cultivating the Bodhisattva path, there are fourteen lines of scripture. It clarifies that the Bodhisattva's good roots of Dharma-giving are dedicated in this way, with the wish to abide in all kshatras (Buddha-fields) without ceasing, so that those who see it may obtain benefit.

The above nineteen sections clarify the dedication of merit through Dharma-giving, benefiting oneself and others through the practice of the path.

In the following thirty-three chapters, the section on dedicating merit for adorning the Buddha-fields is clarified. Among these immeasurable dedications of the Dharma realm, these two chapters, thirty-two and thirty-three, are commonly found.

From the twentieth Buddha-son onwards, up to the ultimate fulfillment of the vast treasure of wisdom.

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有三紙半經。明以如上法施功德寶迴向莊嚴無量佛剎皆令清凈分。

二十一佛子已下至如是廣說有十一行經。明菩薩愿以菩薩身遍諸佛剎及寶莊嚴位過前百千倍分。

二十二佛子已下至佛子菩薩摩訶薩以諸善根普為一切眾生如是迴向有二十八行經。明菩薩總為眾生如是迴向分。

二十三複以此善根已下至咸令歡喜故迴向有十九行經。明菩薩以如上回向但欲令說法及行安樂一切眾生令圓滿如法界分。

二十四佛子已下至如來眾會道場平等迴向有二十二行經。明菩薩以如上法施及大愿莊嚴廣愿化眾生總令住法界平等故迴向分。

二十五佛子已下至第十等法界無量回向有十一行半經。明以如上回向一切善根時得如是身口心業及十種安住法界清凈分。

二十六菩薩摩訶薩已下至到于彼岸有二十四行經。明菩薩以如上法施等善根迴向皆愿一切眾生得見佛入佛知見同佛所得分。

新華嚴經論卷第二十一 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十二

長者李通玄撰

此已上是正釋十個迴向門竟。長科第十三段中佛神力故已下。復分為五段。一佛威動地分。二諸天興供分。天興供中有二義。一香華幡蓋供。二諸天歌贊禮敬放光等供

【現代漢語翻譯】 現代漢語譯本 有三紙半經。闡明以如上所述的方法佈施功德寶，迴向莊嚴無量的佛剎（Buddha-kshetra，佛的國土），使一切都清凈的部分。

從二十一佛子開始，到如此廣說，有十一行經文。闡明菩薩發願以菩薩之身遍佈諸佛剎，以及寶物莊嚴的程度超過之前百千倍的部分。

從二十二佛子開始，到佛子菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）以諸善根普遍為一切眾生如此迴向，有二十八行經文。闡明菩薩總括地為眾生如此迴向的部分。

從二十三複以此善根開始，到全部令他們歡喜，所以迴向，有十九行經文。闡明菩薩以上述迴向，只是想要讓說法和修行安樂一切眾生，使之圓滿如法界（Dharmadhatu，法界）的部分。

從二十四佛子開始，到如來眾會道場平等迴向，有二十二行經文。闡明菩薩以上述法施以及大愿莊嚴，廣泛地發願教化眾生，總括地讓他們安住於法界平等，所以迴向的部分。

從二十五佛子開始，到第十等法界無量回向，有十一行半經文。闡明以上述迴向一切善根時，得到如此身口心業，以及十種安住法界清凈的部分。

從二十六菩薩摩訶薩開始，到到達彼岸，有二十四行經文。闡明菩薩以上述法施等善根迴向，都希望一切眾生得見佛，進入佛的知見，同於佛所得到的部分。

新華嚴經論卷第二十一 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十二

長者李通玄撰

以上是正式解釋十個迴向門完畢。長科第十三段中佛神力故以下。又分為五段。一佛威動地分。二諸天興供分。天興供中有二義。一香華幡蓋供。二諸天歌贊禮敬放光等供

【English Translation】 English version There are three and a half pages of sutra. It elucidates the portion where one dedicates the merit treasure of Dharma-dana (gift of Dharma) as described above, towards the adornment of immeasurable Buddha-kshetras (Buddha-fields), making everything pure.

Starting from the twenty-first Buddha-son, up to such extensive explanation, there are eleven lines of sutra. It elucidates the portion where the Bodhisattva vows to pervade all Buddha-kshetras with a Bodhisattva body, and the adornment of treasures exceeds the previous hundred thousand times.

Starting from the twenty-second Buddha-son, up to the Buddha-son Bodhisattva-Mahasattva (Great Bodhisattva) dedicating all roots of goodness universally for all sentient beings in this way, there are twenty-eight lines of sutra. It elucidates the portion where the Bodhisattva dedicates in this way for all beings in general.

Starting from the twenty-third 'Furthermore, with these roots of goodness,' up to 'Completely causing them to rejoice, therefore dedicating,' there are nineteen lines of sutra. It elucidates the portion where the Bodhisattva, with the above dedication, only desires to make the Dharma-teaching and practice bring peace and happiness to all sentient beings, making it complete like the Dharmadhatu (Dharma-realm).

Starting from the twenty-fourth Buddha-son, up to the Tathagata's (Thus Come One) assembly's Bodhimanda (place of enlightenment) dedicating equally, there are twenty-two lines of sutra. It elucidates the portion where the Bodhisattva, with the above Dharma-dana and great vow adornment, extensively vows to transform sentient beings, generally causing them to abide in the equality of the Dharmadhatu, therefore dedicating.

Starting from the twenty-fifth Buddha-son, up to the tenth equal Dharmadhatu immeasurable dedication, there are eleven and a half lines of sutra. It elucidates the portion where, when dedicating all roots of goodness as above, one obtains such body, speech, and mind karma, and the ten kinds of abiding in the purity of the Dharmadhatu.

Starting from the twenty-sixth Bodhisattva-Mahasattva, up to reaching the other shore, there are twenty-four lines of sutra. It elucidates the portion where the Bodhisattva, with the above Dharma-dana and other roots of goodness, dedicates, all wishing that all sentient beings may see the Buddha, enter the Buddha's knowledge and vision, and be the same as what the Buddha has attained.

New Avatamsaka Sutra Commentary, Volume 21 Taisho Tripitaka Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 22

Composed by Elder Li Tongxuan

The above is the formal explanation of the ten doors of dedication completed. In the long section, the thirteenth segment, 'Because of the Buddha's spiritual power,' and below, it is further divided into five segments. 1. The Buddha's majesty moves the earth. 2. The devas (gods) offer worship. There are two meanings in the devas offering worship. 1. Offerings of incense, flowers, banners, and canopies. 2. Offerings of songs, praises, reverence, and light emission by the devas.

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。三從如於此兜率天已下。至悉亦如是。是都結十方同然分。四十方同號金剛幢菩薩俱來證法分。五明金剛幢菩薩觀眾說頌分。

第二隨文解釋者。云何為等法界無量回向。釋曰。如法界無中邊迴向。心亦無中邊。如法界無作者回向。心無作者。法界無去來遠近迴向。心無去來遠近。法界如虛空迴向。智如虛空。法界不思議迴向智不思議。法界無所依迴向智無所依。法界一切諸佛之所共住。迴向智一切佛之所共住。法界非三世及一切生滅時分所攝。迴向之智。非三世時分所攝。法界圓滿三世事業。在於現前。迴向之智圓滿三世事業在於現前。法界有無自在。迴向之智有無自在。為令自他皆如法界無礙自在如諸佛故。以是名為等法界無量回向。大意令一切發菩提心者一如法界。諸德用自在圓滿廣大無限。離大小性不屬一二三百千萬等有限量故等。無限量法。世間出世間大智大悲喜舍等法界眾生界故。若不如是迴向設求菩提。但得二乘住寂菩提菩薩樂生凈土。皆住門外三車。露地白牛不當其分。此十回向諸三乘皆得出世心者。令達世間生死之性。自性法界令起大悲。與一切眾生皆得令見眾生性是法界智故。得平等悲門。入普光明圓智之宅故。不令久住草菴化城。即如維摩居士所說一期法門。是令三乘迴向之小分法華

【現代漢語翻譯】 現代漢語譯本：三從如於此兜率天（Tusita Heaven，欲界天中的第四層天）已下，至悉亦如是。是都結十方同然分。四十方同號金剛幢菩薩（Vajradhvaja Bodhisattva）俱來證法分。五明金剛幢菩薩觀眾說頌分。

第二，隨文解釋者。云何為等法界無量回向？釋曰：如法界無中邊迴向，心亦無中邊。如法界無作者回向，心無作者。法界無去來遠近迴向，心無去來遠近。法界如虛空迴向，智如虛空。法界不思議迴向，智不思議。法界無所依迴向，智無所依。法界一切諸佛之所共住，迴向智一切佛之所共住。法界非三世及一切生滅時分所攝，迴向之智非三世時分所攝。法界圓滿三世事業在於現前，迴向之智圓滿三世事業在於現前。法界有無自在，迴向之智有無自在。為令自他皆如法界無礙自在如諸佛故，以是名為等法界無量回向。大意令一切發菩提心者一如法界，諸德用自在圓滿廣大無限，離大小性不屬一二三百千萬等有故等，無法，世間出世間大智大悲喜舍等法界眾生界故。若不如是迴向設求菩提，但得二乘住寂菩提，菩薩樂生凈土，皆住門外三車，露地白牛不當其分。此十回向諸三乘皆得出世心者，令達世間生死之性，自性法界令起大悲，與一切眾生皆得令見眾生性是法界智故，得平等悲門，入普光明圓智之宅故，不令久住草菴化城。即如維摩居士所說一期法門，是令三乘迴向之小分法華。

【English Translation】 English version: Three, from here in Tushita Heaven (Tusita Heaven, the fourth heaven in the desire realm) downwards, until all is thus. This is the section concluding that the ten directions are the same. Four, the section where Vajradhvaja Bodhisattvas (Vajradhvaja Bodhisattva) with the same name from the ten directions come together to certify the Dharma. Five, the section where Vajradhvaja Bodhisattva explains the verses after observing the assembly.

Second, those who explain according to the text. What is the 'Equal Dharma Realm Limitless Dedication'? Explanation: Just as the Dharma Realm has no center or boundary, the mind also has no center or boundary in dedication. Just as the Dharma Realm has no creator, the mind has no creator in dedication. The Dharma Realm has no going, coming, distance, or proximity in dedication; the mind has no going, coming, distance, or proximity. Just as the Dharma Realm is like empty space, wisdom is like empty space in dedication. The Dharma Realm is inconceivable in dedication; wisdom is inconceivable. The Dharma Realm has no reliance in dedication; wisdom has no reliance. The Dharma Realm is where all Buddhas dwell together; in dedication, wisdom is where all Buddhas dwell together. The Dharma Realm is not encompassed by the three times or all arising and ceasing moments; the wisdom of dedication is not encompassed by the three times. The Dharma Realm perfectly fulfills the activities of the three times in the present moment; the wisdom of dedication perfectly fulfills the activities of the three times in the present moment. The Dharma Realm has freedom in existence and non-existence; the wisdom of dedication has freedom in existence and non-existence. To enable oneself and others to be as unhindered and free as the Dharma Realm, like all Buddhas, this is called 'Equal Dharma Realm Limitless Dedication'. The main idea is to make all those who generate Bodhicitta like the Dharma Realm, with all virtues and functions being free, complete, vast, and limitless, separate from the nature of smallness and bigness, not belonging to one, two, three hundred, ten million, etc., having so equal, without law, the Dharma Realm and sentient beings of the world and beyond, great wisdom, great compassion, joy, and equanimity, etc. If one does not dedicate in this way and seeks Bodhi, one will only attain the Bodhi of the Two Vehicles, dwelling in stillness, with Bodhisattvas enjoying rebirth in Pure Lands, all dwelling outside the gate with the three carts, and the white ox in the open field not being their share. These ten dedications enable all those of the Three Vehicles who generate the mind of transcending the world to understand the nature of birth and death in the world, and the self-nature Dharma Realm to give rise to great compassion, enabling all sentient beings to see that the nature of sentient beings is the wisdom of the Dharma Realm, thus attaining the gate of equal compassion, entering the abode of universally radiant and complete wisdom, and not dwelling for long in the thatched hut and transformation city. This is like the one-period Dharma gate spoken of by Vimalakirti, which is a small portion of the Lotus Sutra for enabling the Three Vehicles to dedicate.

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露地白牛之乘。略陳一分之寶所。總興法界門普光明大智佛果普賢行海。是普終畢也。如此當部經中十回向門。為回十住十行中大悲大智法身萬行功德莊嚴自他滯障悲敬不真知見不廣悲心不普心不廣大不稱無限法界。將此迴向均治令等。稱法界無礙無限自在住故。若不如是以無限迴向發願。普為無限法界眾生。即自住真門偏生凈土。不依法界無礙垢凈平等無限同體大悲。不成佛果故。如是十回向均十信十住十行及十地十一地行門。總在其中。此義十地位中更不別配佛果。但取此位十個佛果上名。總同。同名為妙菩薩名號。十地位中菩薩上名。與此十回向位菩薩。總名金剛。但幢與藏別。明妙用之佛果及所行之法與此無殊。但蘊積功終大悲功滿。名之為藏。非是異此迴向位外別法也。是故善財十回向中善友即長者天神地神。所表十地知識九個夜天。總是女眾。一個如來為大子時妻。以表純修大悲之位。明十住十行智位。十回向以願力均融。令智悲等進十地蘊修令大智大悲深廣成備故。以十個女眾表之。十一地悲智滿成普賢行門。即明以悲興智。即以佛母摩耶為十一地初善知識。能生一切諸佛為表。母是悲位。佛是智故。以悲生智故。云摩耶生佛故。得幻生法門。此明悲智德成普賢行滿故。明其進修次第如是安立。若以修

【現代漢語翻譯】 現代漢語譯本 『露地白牛之乘』（比喻最上乘的佛法）。簡略地陳述『一分之寶所』（比喻佛法的一部分珍貴之處）。總括髮起法界一切門，普光明大智佛果，普賢行海。這就是全部的終結。如此，當部經中的十回向門，是爲了迴向十住、十行中的大悲、大智、法身、萬行功德，莊嚴自身和他人的滯礙，悲敬不真，知見不廣，悲心不普及，心不廣大，不符合無限法界。將這些迴向均勻治理，使其平等，符合法界無礙、無限自在的境界。如果不如是，以無限迴向發願，普為無限法界眾生，那麼自身安住于真門，偏生於凈土。不依法界無礙、垢凈平等、無限同體大悲，就不能成就佛果。如此，十回向涵蓋了十信、十住、十行以及十地、十一地的行門，全部都在其中。此義在十地位中不再另外配佛果，只是取此位十個佛果上的名稱，總相同。都同名為妙菩薩名號。十地位中菩薩上的名稱，與此十回向位菩薩，總名為金剛，只是幢與藏有所區別。說明妙用的佛果以及所行的法與此沒有區別，只是蘊積功德終結，大悲功德圓滿，名之為藏，並非是異於此迴向位之外的別法。因此，善財童子在十回向中遇到的善友，即長者、天神、地神，所代表的十地知識，九個夜天，都是女眾，一個如來為大子時的妻子，以此來表示純修大悲的地位。說明十住、十行的智位，十回向以願力均勻融化，使智悲等同進步，十地蘊積修行，使大智大悲深廣完備。用十個女眾來表示。十一地悲智圓滿成就普賢行門，即說明以悲興智，即以佛母摩耶（釋迦牟尼佛的生母）為十一地最初的善知識，能夠生一切諸佛來作為表徵。母親是悲位，佛是智位，以悲生智，所以說摩耶生佛，從而得到幻生法門。這說明悲智德行成就，普賢行門圓滿。說明其進修的次第是如此安立的。如果以修……

【English Translation】 English version 『The carriage of the white ox in the open ground』 (metaphor for the supreme vehicle of the Buddha Dharma). Briefly stating 『a share of the treasure place』 (metaphor for a part of the preciousness of the Buddha Dharma). Comprehensively initiating all the gates of the Dharma Realm, the all-illuminating great wisdom Buddha fruit, the ocean of Samantabhadra's practices. This is the complete conclusion. Thus, the ten dedications of merit in this scripture are for dedicating the great compassion, great wisdom, Dharma body, myriad virtuous deeds in the ten abodes and ten practices, adorning the obstructions of oneself and others, the lack of genuine compassion and respect, the lack of broad knowledge and views, the lack of universal compassion, the lack of a broad mind, and the failure to conform to the infinite Dharma Realm. These dedications of merit are evenly governed to make them equal, conforming to the unobstructed, infinitely free state of the Dharma Realm. If it is not like this, making vows with infinite dedication of merit, universally for infinite sentient beings in the Dharma Realm, then one's own dwelling in the true gate will lead to a biased birth in the Pure Land. Without relying on the unobstructed, impurity and purity being equal, infinitely unified great compassion of the Dharma Realm, one cannot attain the Buddha fruit. Thus, the ten dedications of merit encompass the gates of practice of the ten faiths, ten abodes, ten practices, as well as the ten grounds and the eleventh ground, all of which are within them. This meaning does not separately assign Buddha fruits in the ten grounds, but only takes the names on the ten Buddha fruits of this position, which are all the same. They are all called the names of wondrous Bodhisattvas. The names above the Bodhisattvas in the ten grounds, and the Bodhisattvas in these ten dedication positions, are all called Vajra (Diamond), but the banner and the treasury are different. Explaining that the Buddha fruit of wondrous function and the Dharma practiced are no different from this, only that the accumulation of merit ends, and the merit of great compassion is fulfilled, which is called the treasury, and is not a separate Dharma outside of this dedication position. Therefore, the virtuous friends that Sudhana (Shancai Tongzi) encounters in the ten dedications of merit, namely the elders, gods, and earth gods, represent the knowledge of the ten grounds, and the nine night goddesses are all female, and one Tathagata is the wife when he was a great prince, to represent the position of purely cultivating great compassion. Explaining the wisdom positions of the ten abodes and ten practices, the ten dedications of merit evenly melt with the power of vows, so that wisdom and compassion advance equally, and the ten grounds accumulate cultivation, so that great wisdom and great compassion become profound and complete. This is represented by ten female figures. The eleventh ground, with the perfection of compassion and wisdom, accomplishes the practices of Samantabhadra, which means that wisdom is aroused by compassion, and the Buddha mother Maya (mother of Shakyamuni Buddha) is the first virtuous friend of the eleventh ground, who can give birth to all Buddhas as a symbol. The mother is the position of compassion, and the Buddha is the position of wisdom, so wisdom is born from compassion, so it is said that Maya gave birth to the Buddha, thereby obtaining the Dharma gate of illusory birth. This explains that the virtues of compassion and wisdom are accomplished, and the practices of Samantabhadra are fulfilled. Explaining that the order of advancement in cultivation is established in this way. If one cultivates...

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行一時同進。即如善財十住位中第二海門國海云比丘是。成就初發心住悲智門。以此義故。于中有阿修羅王等十王。是表入生死之行故。又海云是此迴向位中能入生死大海故。又生死海即佛海故。故云有佛出現說普眼經。著十王等。表萬行自在也。乃至十住第七住休舍優婆夷等亦是。但以成熟慣習增降處論之。又此五位法門。總不出一剎那際。始終成故。總無前後之義故。如第二十段。以法施善根迴向莊嚴佛剎中。此是願力莊嚴。有義隱者。釋之可知者如文。如延袤言樓閣相連延長無限。寶窗牖者。大曰窗。小曰牖。寶多羅形如半月者。是西域樹名。如此葼櫚樹。以寶為體。以半月寶用嚴其樹。不可言樹形如半月。無非如來善根所起者。以願力如佛善根所起莊嚴而用莊嚴佛國故。阿僧祇寶海法水盈滿者。言水說法。阿僧祇寶芬陀利華常出妙法芬陀利聲者。此是百葉白蓮華也。還能出百種音聲。說百種法故。阿僧祇寶須彌山智慧山王秀出清凈者。明以愿智慧業超勝報得。出過余法名秀出。能清眾業名清凈。須彌云妙高。山名為止。以艮為山為止。王者自在也。明以止其心心即凈故。若心凈即智慧妙用自在故。故報得其山亦如是故。因果相似故。阿僧祇八楞妙寶寶線貫穿嚴凈無比者。明八正道之報得。寶線者教也。以名言

【現代漢語翻譯】 現代漢語譯本 行一時同時進行。例如善財童子十住位中的第二位，海門國（Seamon Country）的海云比丘（Bhiksu Haiyun）就是如此。他成就了初發心住的悲智門。因為這個緣故，其中有阿修羅王（Asura King）等十王。這是爲了表明進入生死的行為。而且海云比丘能在此迴向位中進入生死大海。而且生死海就是佛海。所以說有佛出現，宣說《普眼經》（Universal Eye Sutra），附帶著十王等，表明萬行自在。乃至十住位的第七住，休舍優婆夷（Upasika Xiushe）等也是如此。只是根據成熟、慣習、增進、減退的情況來討論。而且這五位法門，總的來說沒有超出剎那的界限。因為始終成就，所以總的來說沒有前後之分。例如第二十段，以法施的善根迴向莊嚴佛剎中，這是願力莊嚴。有些含義隱晦，解釋后就可以明白，就像文中所說的那樣。例如延袤，說樓閣相連，延長無限。寶窗牖，大的叫做窗，小的叫做牖。寶多羅（Ratna-tala）形狀像半月，這是西域樹的名字，就像葼櫚樹一樣。用寶作為本體，用半月寶來莊嚴樹木。不能說樹的形狀像半月。沒有不是如來善根所生起的，因為用願力像佛的善根所生起的莊嚴來莊嚴佛國。阿僧祇（Asamkhya）寶海法水盈滿，說的是水說法。阿僧祇寶芬陀利華（Pundarika）經常發出妙法芬陀利的聲音，這是百葉白蓮華。還能發出百種聲音，宣說百種法。阿僧祇寶須彌山（Mount Sumeru）智慧山王秀出清凈，表明用愿智慧業超越勝過報得。超出其他法叫做秀出，能夠清凈眾業叫做清凈。須彌山又叫做妙高山，山名為止，用艮代表山為止。王者自在。表明用止息其心，心就清凈。如果心清凈，那麼智慧妙用就自在。所以報得的山也是這樣。因為因果相似。阿僧祇八楞妙寶寶線貫穿嚴凈無比，表明八正道的報得。寶線是教義。用名言

【English Translation】 English version Actions at one time proceed simultaneously. For example, in the ten abodes of Sudhana, the second, Bhiksu Haiyun (Bhiksu Haiyun) of Seamon Country (Seamon Country), is such. He achieves the gate of compassion and wisdom of the initial mind of the abode. Because of this meaning, there are ten kings such as the Asura King (Asura King) among them. This is to show the actions of entering birth and death. Moreover, Haiyun is able to enter the great ocean of birth and death in this dedication position. Moreover, the ocean of birth and death is the Buddha's ocean. Therefore, it is said that a Buddha appears and speaks the Universal Eye Sutra (Universal Eye Sutra), accompanied by the ten kings, etc., indicating the freedom of myriad practices. Even the seventh abode of the ten abodes, Upasika Xiushe (Upasika Xiushe), etc., are also like this. However, it is discussed based on the state of maturity, habituation, increase, and decrease. Moreover, these five positions of Dharma, in general, do not exceed the limit of an instant. Because it is accomplished from beginning to end, there is generally no meaning of before and after. For example, in the twentieth section, dedicating the roots of goodness of Dharma giving to adorn the Buddha land, this is the adornment of vows. Some meanings are obscure, and can be understood after explanation, just like what is said in the text. For example, extension, saying that the pavilions are connected and extend infinitely. Treasure windows, the large ones are called windows, and the small ones are called windows. The Ratna-tala (Ratna-tala) treasure is shaped like a crescent moon, which is the name of a tree in the Western Regions, like the date palm tree. Use treasure as the body and use the crescent moon treasure to decorate the tree. It cannot be said that the shape of the tree is like a crescent moon. There is nothing that is not born from the roots of the Tathagata's goodness, because the Buddha land is adorned with the adornment of the roots of goodness of the Buddha's vows. The Asamkhya (Asamkhya) treasure ocean is full of Dharma water, which means that the water speaks the Dharma. The Asamkhya treasure Pundarika (Pundarika) flower often emits the wonderful Dharma Pundarika sound, which is a hundred-petaled white lotus flower. It can also emit a hundred kinds of sounds and speak a hundred kinds of Dharma. The Asamkhya treasure Mount Sumeru (Mount Sumeru) wisdom mountain king stands out pure, indicating that the karma of vow wisdom surpasses the reward. Surpassing other Dharmas is called standing out, and being able to purify the karma of the masses is called pure. Mount Sumeru is also called Mount Myogao, and the mountain is named Zhi, using Gen to represent the mountain as Zhi. The king is free. It shows that by stopping the mind, the mind is pure. If the mind is pure, then the wonderful function of wisdom is free. Therefore, the mountain obtained as a reward is also like this. Because the cause and effect are similar. The Asamkhya eight-edged wonderful treasure thread penetrates and is incomparably pure, indicating the reward of the Eightfold Path. The treasure thread is doctrine. With words

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竹帛而貫穿之。令法無散失故。以成果報也。菩薩寶者。如菩薩形約行報得。阿僧祇寶旋示現菩薩智眼者。約無礙智報得。為以一智中智無盡法門。以深幽無極名之為旋阿僧祇宮殿者。悲宮智殿報相莊嚴也。鑒者照徹也。寶山為垣墻者。以止為防護報得故。阿僧祇寶化事者。此寶能化作種種事法。此約以一智行萬行報得也。寶藏現示一切正法者。是一切種種之智藏報得故。如來幢相迥然高出者。寶似佛形像而立莊嚴國土。明真如智幢不傾動報得也。阿僧祇寶賢大智賢像具足者。其寶似賢人形。形狀有賢人之相。約自賢而報生也。寶園生諸菩薩三昧快樂者。明以三昧為園林之報得故。寶音者。以音聲為寶。非有形質也。寶形者。以種種寶作種種形故。寶相者。以寶為相好故。寶威儀者。以寶作菩薩威儀庠序故。寶聚者。見者皆生智慧聚。明以智慧聚報得故。寶住者。以智境界現作菩薩十住之位。寶修習者。以寶為修習法門次第。見者知一切寶皆是業。此是識業報也。寶無礙知見者。以寶為無礙知見。見者得清凈法眼。約凈智無礙所生也。寶多羅樹者。此樹似葼櫚堅如鐵。葉長稠密。設多時大雨如屋常幹。如此經所說。約以寶為體。非如西域人間木樹也。其樹無枝處為身。身直上者為干。幹上傍生者為枝。枝上細者為條。

【現代漢語翻譯】 現代漢語譯本 將經文記錄在竹簡和絲帛上，並加以整理，是爲了使佛法不致散失，這是以修行所獲得的果報。 菩薩寶（Bodhisattva Jewel）：如同菩薩的形象，是依菩薩的行持而獲得的果報。 阿僧祇寶旋示現菩薩智眼（Asankhya Jewel Revolvingly Manifesting Bodhisattva's Wisdom Eye）：是依無礙智慧所獲得的果報。這是因為在一個智慧之中，包含了無盡的法門，其深邃幽遠，無法窮盡，所以稱為『旋』。 阿僧祇宮殿（Asankhya Palaces）：是悲心和智慧宮殿的果報之相，莊嚴無比。 鑒（Mirror）：是照徹一切的意思。 寶山為垣墻（Jewel Mountains as Walls）：是以止息煩惱作為防護而獲得的果報。 阿僧祇寶化事（Asankhya Jewel Transforming Affairs）：這種寶物能夠化作種種的事法，這是依一個智慧而行萬行所獲得的果報。 寶藏現示一切正法（Jewel Treasury Manifesting All Righteous Dharmas）：是一切種種智慧的寶藏所獲得的果報。 如來幢相迥然高出（Tathagata Banner Distinctly Towering High）：寶物如同佛的形象而立，莊嚴國土，表明真如智慧之幢不會傾動，是修行所得的果報。 阿僧祇寶賢大智賢像具足（Asankhya Jewel Sages, Great Wisdom Sages, Images Complete）：這種寶物如同賢人的形象，具有賢人的相貌，是依自身賢善而產生的果報。 寶園生諸菩薩三昧快樂（Jewel Gardens Giving Rise to Bodhisattvas' Samadhi Bliss）：表明以三昧為園林所獲得的果報。 寶音（Jewel Sound）：是以音聲作為寶物，並非有形的物質。 寶形（Jewel Form）：是以種種寶物作成種種的形狀。 寶相（Jewel Marks）：是以寶物作為相好。 寶威儀（Jewel Dignity）：是以寶物作成菩薩威儀庠序的樣子。 寶聚（Jewel Assembly）：見到的人都會生起智慧之聚，表明以智慧之聚所獲得的果報。 寶住（Jewel Abiding）：以智慧的境界顯現為菩薩十住的位次。 寶修習（Jewel Practice）：以寶物作為修習法門的次第，見到的人知道一切寶物都是業力所生，這是識業的果報。 寶無礙知見（Jewel Unobstructed Knowledge and Vision）：以寶物作為無礙的知見，見到的人得到清凈的法眼，是依清凈智慧無礙所產生的。 寶多羅樹（Jewel Tala Tree）：這種樹類似棕櫚樹，堅硬如鐵，葉子又長又密。即使下很大的雨，樹下也常常是乾燥的，就像經文所說的那樣。這是以寶物為本體，不像西域人間所見的樹木。樹沒有分枝的地方是樹身，樹身直往上長的是樹幹，樹幹旁邊生出來的是樹枝，樹枝上細小的是樹條。

【English Translation】 English version Recording the scriptures on bamboo and silk, and organizing them, is to prevent the Dharma from being lost, which is the result of practice. Bodhisattva Jewel: Like the form of a Bodhisattva, it is the result of a Bodhisattva's conduct. Asankhya Jewel Revolvingly Manifesting Bodhisattva's Wisdom Eye: It is the result of unobstructed wisdom. This is because within one wisdom, there are endless Dharma doors, which are so profound and far-reaching that they cannot be exhausted, hence the name 'revolving'. Asankhya Palaces: It is the reward aspect of the palaces of compassion and wisdom, adorned with magnificence. Mirror: It means to illuminate everything thoroughly. Jewel Mountains as Walls: It is the result of taking cessation of afflictions as protection. Asankhya Jewel Transforming Affairs: This jewel can transform into various affairs and dharmas, which is the result of practicing myriad practices with one wisdom. Jewel Treasury Manifesting All Righteous Dharmas: It is the result of the treasury of all kinds of wisdom. Tathagata Banner Distinctly Towering High: The jewel stands like the image of a Buddha, adorning the land, indicating that the banner of true suchness wisdom will not be shaken, which is the result of practice. Asankhya Jewel Sages, Great Wisdom Sages, Images Complete: This jewel is like the image of a sage, with the appearance of a sage, which is the result of one's own virtue. Jewel Gardens Giving Rise to Bodhisattvas' Samadhi Bliss: It indicates that the result of taking samadhi as gardens. Jewel Sound: It is taking sound as a jewel, not a tangible substance. Jewel Form: It is making various forms with various jewels. Jewel Marks: It is taking jewels as auspicious marks. Jewel Dignity: It is making the dignified and orderly appearance of a Bodhisattva with jewels. Jewel Assembly: Those who see it will generate a gathering of wisdom, indicating the result of the gathering of wisdom. Jewel Abiding: Manifesting the positions of the ten abodes of Bodhisattvas with the realm of wisdom. Jewel Practice: Taking jewels as the order of practice methods, those who see it know that all jewels are born from karma, which is the result of consciousness karma. Jewel Unobstructed Knowledge and Vision: Taking jewels as unobstructed knowledge and vision, those who see it obtain the pure Dharma eye, which is produced by pure wisdom without obstruction. Jewel Tala Tree: This tree is similar to a palm tree, hard as iron, with long and dense leaves. Even in heavy rain, it is often dry under the tree, as the scripture says. This is taking jewels as the body, unlike the trees seen in the human world in the Western Regions. The place where the tree has no branches is the trunk, the part that grows straight up is the stem, the part that grows out from the stem is the branch, and the thin part on the branch is the twig.

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王都及聚落者。總是約大願行化作莊嚴佛剎。跋陀羅樹者。此名賢。以樹下有賢人居。又樹出賢才。其上有帝釋寶網莊嚴也。寶吹者。能出音寶如螺唄之形。其聲清亮者。清亮也。寶鼓妙音克諧窮劫者。克者能也。諧者和也。言音韻和雅曲調無比。阿僧祇寶生者。以寶能生種種法寶。亦云眾生能發心為寶也。寶身者。明以寶為種種之身也。寶口者。以寶為口形能演法音故。寶心者。以寶為心之形具足意業及大智愿寶。大意已下如上。以因果相似解之。其中可解之事如文自具。大綱以果知所因。如上莊嚴皆大愿興行所成。如華藏世界。皆由普賢願力起。明因愿起行故。寶身業語業意業者。以寶為三業。從自三業起行。立詮思惟去就以心寶為之。

第二十三段中。明愿以菩薩身莊嚴佛剎充滿其中。下文都結如上莊嚴復過百倍。以此善根以將回向。

第二十四段中。佛子已下舉十種迴向所有如文具悉。如地振動段中動有三義。一說教威感動。二大眾聞法悅樂動。三推佛神德致令動。諸天興供有二義。一說佛教法門門招感供。二諸天聞法歡喜興供。如供養色數如經可知。如一切佛剎現無量阿僧祇諸佛境界。如來化身出過諸天者。此是說法現德法境相稱故。現非由天供也。一切世界兜率天宮悉亦如是。都結十方同此

【現代漢語翻譯】 現代漢語譯本 王都和聚落，總是以廣大的願行化作莊嚴的佛剎（清凈的佛國）。跋陀羅樹（Bhadra tree，吉祥樹）被稱為『賢』，因為樹下有賢人居住，而且這樹能孕育賢才。樹上有帝釋（Indra，佛教的護法神）的寶網莊嚴。寶吹（寶製成的樂器）能發出如海螺般的寶音。其聲音清亮。寶鼓發出的妙音能和諧地持續到窮盡的劫數。『克』是『能』的意思，『諧』是『和』的意思，指聲音韻律和諧，曲調無比美妙。阿僧祇寶生（無數的寶物產生），因為寶物能生出種種法寶，也可以說是眾生能發菩提心就是寶。寶身，說明用寶物來塑造種種身形。寶口，用寶物做成口形，能演說佛法之音。寶心，用寶物做成心形，具足意業（思想行為）以及大智大愿。『大意已下如上』，用因果相似的道理來解釋。其中可以理解的事情，經文自身已經具備。大綱是以果來了解其因。像以上這些莊嚴，都是由大愿興行所成就的，如同華藏世界（Lotus Treasury World），都是由普賢（Samantabhadra，象徵菩薩的行愿）的願力所生起。說明因愿而起行。寶身業、語業、意業，用寶物來代表身、語、意三業，從自身的三業出發修行，確立詮釋，思考取捨，以心寶為根本。 第二十三段中，說明以菩薩身莊嚴佛剎，並充滿其中。下文總結說，這樣的莊嚴超過之前的百倍。用這些善根來回向。 第二十四段中，『佛子已下』列舉了十種迴向，所有內容都詳細地在經文中。如『地振動』一段中，『動』有三種含義：一是說教法的威德感動了聽眾；二是大眾聽聞佛法，心生喜悅而感動；三是推崇佛的神聖功德而導致震動。諸天興供有兩種含義：一是說佛的教法招感了諸天的供養；二是諸天聽聞佛法，歡喜而興起供養。供養的顏色和數量，可以從經文中得知。如一切佛剎顯現無量阿僧祇諸佛的境界，如來（Tathagata，佛的稱號）的化身超過諸天，這是因為說法時顯現的功德和法境相稱，並非由於諸天的供養。一切世界的兜率天宮（Tusita Heaven，彌勒菩薩所在的天界）也都是這樣。總結來說，十方世界都是如此。

【English Translation】 English version The royal cities and settlements are always transformed into adorned Buddha-lands (pure Buddha-fields) through great vows and practices. The Bhadra tree (auspicious tree) is called 'Worthy' because worthy people reside under the tree, and this tree can nurture worthy talents. Above the tree is the jeweled net of Indra (Buddhist protector deity). The jeweled trumpet (a musical instrument made of jewels) can emit jeweled sounds like a conch shell. Its sound is clear and bright. The wonderful sound emitted by the jeweled drum can harmoniously continue until the end of time. 'Kè' means 'can', and 'xié' means 'harmonious', referring to the harmonious rhythm and unparalleled melody of the sound. Asankhya (countless) jewels are produced because jewels can generate various Dharma treasures. It can also be said that sentient beings generating Bodhicitta (the aspiration for enlightenment) is a treasure. The jeweled body explains that jewels are used to create various forms. The jeweled mouth is made of jewels in the shape of a mouth, capable of expounding the Dharma sound. The jeweled heart is made of jewels in the shape of a heart, complete with mental actions (thoughts and behaviors) as well as great wisdom and vows. 'The general meaning below is the same as above,' explained using the principle of cause and effect similarity. The things that can be understood within it are already present in the scripture itself. The outline is to understand the cause from the effect. Like the above adornments, they are all accomplished by the great vows and practices, just like the Lotus Treasury World, which is all generated by the power of Samantabhadra's (symbolizing the vows and practices of Bodhisattvas) vows. It explains that practice arises from vows. The jeweled body karma, speech karma, and mind karma use jewels to represent the three karmas of body, speech, and mind, starting from one's own three karmas to cultivate, establishing interpretation, thinking about what to take and what to leave, with the jeweled heart as the foundation. In the twenty-third section, it explains that the Buddha-land is adorned with the body of a Bodhisattva and filled with it. The following text concludes that such adornment exceeds the previous one by a hundredfold. Use these good roots to dedicate the merit. In the twenty-fourth section, 'From the Buddha's children onwards' lists ten kinds of dedication, all the contents are detailed in the scripture. As in the 'earth quakes' section, 'quake' has three meanings: first, it says that the power of the teaching moved the listeners; second, the masses heard the Dharma, and their hearts were moved with joy; third, it is to promote the sacred merits of the Buddha that caused the quake. The gods offering has two meanings: first, it says that the Buddha's teachings attracted the offerings of the gods; second, the gods heard the Dharma, rejoiced, and made offerings. The colors and quantities of the offerings can be known from the scripture. If all Buddha-lands manifest the realm of countless Asankhya Buddhas, the Nirmāṇakāya (emanation body) of the Tathagata (title of the Buddha) exceeds the gods, this is because the merits and Dharma realm manifested during the Dharma teaching are commensurate, not due to the offerings of the gods. The Tusita Heaven (the heaven where Maitreya Bodhisattva resides) of all worlds is also like this. In conclusion, all ten directions are the same.

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。爾時佛神力故。十方各舉過百萬佛剎微塵數者。十住百。十行百千。此位百萬。明升進知見知之增廣之量如是。百萬世界微塵數之外而來者。處迷不及云外。升進悟解入位云來。百萬佛剎微塵數菩薩同名金剛幢來嘆善哉。稱歎金剛幢菩薩者。明智會道同名亦同故。亦明今時之智會與古今合故。亦是達如是等剎塵之境。總是金剛智無迷惑故。世界名金剛。光亦如是。爾時已下有六行經。明嘆金剛幢菩薩說頌之德。如文可知。已下有九十四行頌。兩行一頌如文自具。其中隨位授記作佛漸漸經劫廣者。明隨位升進智慧大悲廣故。非是有時日歲月劫量延促廣也。皆是約修行之位。安立佛果之名。

十地品第二十六第一歡喜地

約釋此品以四門分別。一釋品名目。二釋品來意。三敘其升進次第。四隨文解釋。

第一釋品名目者。何故名為十地品。釋曰。以明如來普光明智。以成地體。如經如是菩薩已踐如來普光明地。即大圓鏡智是。所說四智及一切種智。一切智之差別。以此智為體。以諸菩薩雖蹬十住十行十回向。不離此體道力未充。更以十波羅蜜十重進修。令其道力圓滿。名為十地。又以一波羅蜜中而自具十法。名為十地。十十之中具百。百不移十故。名為十地。乃至十百十千十萬十億乃至十不可說明十

【現代漢語翻譯】 現代漢語譯本：這時，由於佛的神力，十方每一方都有超過百萬佛剎微塵數的菩薩前來。『十住百』、『十行百千』、『此位百萬』，說明了升進的知見增廣的程度就是這樣。百萬世界微塵數之外而來的菩薩，處於迷惑之中，不及於云外。升進悟解，進入果位的菩薩，如同云般涌來。百萬佛剎微塵數的菩薩，都名為金剛幢（Vajradhvaja，金剛之旗），前來讚歎『善哉』。稱歎金剛幢菩薩，說明智慧集會之道，名字也相同。也說明現在的智慧集會與古今相合。也說明通達如是等剎土微塵之境，都是金剛智，沒有迷惑的緣故。世界名為金剛，光明也是如此。這時以下有六行經文，說明讚歎金剛幢菩薩說頌的功德，如經文所說。以下有九十四行頌文，兩行一頌，如經文自身所具足。其中隨著果位授記作佛，漸漸經歷長劫，說明隨著果位升進，智慧和大悲也更加廣大。並非是有時日歲月劫數的長短。都是依據修行的果位，安立佛果之名。

十地品第二十六 第一歡喜地

解釋此品，用四門分別：一、解釋品名；二、解釋此品來由；三、敘述其升進次第；四、隨經文解釋。

第一，解釋品名。為什麼名為『十地品』？解釋說：因為闡明如來普光明智，以此成就地之體性。如經文所說：『如是菩薩已踐如來普光明地』，即是大圓鏡智。所說的四智以及一切種智、一切智的差別，都以此智為體。因為諸菩薩雖然登上十住、十行、十回向，但不離此體，道力尚未充足。更以十波羅蜜（Paramita，十度）十重進修，使其道力圓滿，名為『十地』。又以一波羅蜜中而自具十法，名為『十地』。十十之中具百，百不離十，所以名為『十地』。乃至十百、十千、十萬、十億，乃至十不可說明十。

【English Translation】 English version: At that time, due to the Buddha's spiritual power, from each of the ten directions came more than a million Buddha-fields' worth of dust motes of Bodhisattvas. 'Ten Abidings a hundred', 'Ten Practices a hundred thousand', 'This position a million', illustrating that the advancement of knowledge and understanding increases in such a manner. Those who come from beyond a million world-dust motes are in a state of delusion, not reaching beyond the clouds. Those who advance in understanding and enter the position, come like clouds. A million Buddha-fields' worth of dust motes of Bodhisattvas, all named Vajradhvaja (Diamond Banner), came to praise 'Excellent!'. Praising the Vajradhvaja Bodhisattva indicates that the wisdom assembly's path and name are the same. It also indicates that the present wisdom assembly aligns with the past and present. It also indicates that reaching such realms of dust motes is all Vajra wisdom, without delusion. The world is named Vajra, and the light is also like this. From this point onwards, there are six lines of scripture, explaining the merit of Vajradhvaja Bodhisattva reciting verses, as can be understood from the text. Following this, there are ninety-four lines of verses, two lines per verse, as the text itself contains. Among them, the gradual bestowing of predictions of Buddhahood according to the position, gradually passing through long kalpas, indicates that as the position advances, wisdom and great compassion also become more vast. It is not about the length of days, months, years, or kalpas. It is all based on the position of practice, establishing the name of the Buddha-fruit.

Chapter Twenty-Six on the Ten Grounds, First: The Ground of Joy

To explain this chapter, we will use four approaches: 1. Explaining the title of the chapter; 2. Explaining the origin of this chapter; 3. Describing the order of advancement; 4. Explaining according to the text.

First, explaining the title of the chapter. Why is it called 'Chapter on the Ten Grounds'? The explanation is: because it elucidates the Tathagata's Universal Light Wisdom, using this to accomplish the essence of the ground. As the scripture says: 'Thus, the Bodhisattvas have already stepped onto the Tathagata's Universal Light Ground', which is the Great Perfect Mirror Wisdom. The differences between the Four Wisdoms and the All-Knowing Wisdom, and the Wisdom of All Kinds, all take this wisdom as their essence. Because although the Bodhisattvas ascend to the Ten Abidings, Ten Practices, and Ten Dedications, they do not depart from this essence, and their power of the Path is not yet sufficient. They further cultivate ten times with the Ten Paramitas (Perfections), making their power of the Path complete, which is called the 'Ten Grounds'. Furthermore, within one Paramita, there are inherently ten dharmas, which are called the 'Ten Grounds'. Within ten tens, there are hundreds, and the hundreds do not depart from the ten, so it is called the 'Ten Grounds'. Even up to ten hundreds, ten thousands, ten millions, even up to ten inexpressible tens.

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數。該含一多無盡。故云十地。此十地之法通因十即通十信所信十個佛果即以普光明殿所說十個佛果不動智佛為初信故。乃至無礙智佛解脫智佛乃至通十個智佛為所信之果。進修之中經十住十行十回向。還將十信之中十個智果。以成此十地之體。十個智佛。以不動智佛為本。不動智佛。以普光明智為本。普光明智。以無依住智為本。又無依住智以一切眾生為本。如善財見彌勒菩薩彌勒菩薩還令善財卻見初善知識文殊師利。是其義也。乃至於五位終滿不離初信之佛果也。以此十地之法通初徹末一際法門。是故號名十地品者。均分一多次第升進同別層級義故。此乃是無升進中進修。無層級中級。且略言之。十地之體。若無十信能信自心初佛果者。十地亦不成故。十信之初心無十地。十一地之佛果亦無成信心故。始終總全是不動智之果故。能信心者亦佛果故。所信佛果亦佛果故。修行之身亦佛果故。如是信心方得成信。其所修因果終始不異不動智佛故。是故此經十住十行十回向。皆有隨位進修。因果十佛號故。十地十一地。以取十回向中佛果通號。更不別立佛名號故。為此後十地十一地。但取十回向中理智大悲妙用蘊積。使德行功熟。更無異法。以此義故。十回向中十個佛果。總同名號之為妙為明。十回向已和會理事悲智妙

用法成故。以此如來亦不云昇天。他化天王亦不云遙見。亦無迎佛及以興供。古人云。十地無迎佛及敷座者。以經來文未足者。此非為得經之意也。但為法則。如十回向中大愿及智悲修令圓滿。如彼故無敷座等事。為明法則。依地前舊法。不更別有加行進修。以十地法門但依十信。十住中法則以不動智為體。以十住中十個月佛十行中十個眼佛十回向中十個妙佛。以為十信中不動智佛。上加行進修之名十地同此準知。不移初法。

第二釋品來意者。為明已說地前三十心竟。以十回向方法和會理智。大悲及廣興大愿竟此十地。但依前法則以積行蘊修。令使功成滿前智愿。令使大悲深厚功畢。以是此品須來。是故善財以九個夜神皆是女天。以表慈悲故一個佛為太子時妻。號曰瞿波。以表十地慈悲法喜以悅一切眾生。以此十地是蘊積慈悲滿前智愿故。以此十地之初歡喜地得愿求一切佛法心故。如后地中所說故。又以三十七個菩薩俱名為藏。亦表此十地俱依地前之法。以三十七助菩提分法助成地前志樂。智悲大愿令行滿故含容眾德成滿無功諸佛德門。名之為藏故。一個菩薩獨名解脫月。是三十七個助菩提行中。得法清涼之果故。一一皆有所表思之可解。是故以此十地品。成就地前志樂智悲大愿令功畢故。此品須來。

【現代漢語翻譯】 現代漢語譯本： 用法成為慣例。因此，如來也不說昇天。他化自在天王（欲界第六天之主）也不說遙見如來。也沒有迎接佛陀以及興辦供養之事。古人說，十地菩薩沒有迎接佛陀以及鋪設座位的人。因為經文的敘述不夠詳盡，這並非真正理解經文的含義。這只是爲了說明法則。例如，在十回向中，大愿以及智慧和慈悲的修習令其圓滿。因為這個緣故，沒有鋪設座位等事。爲了闡明法則，依據地前（十地之前）的舊有法則，不再另外有額外的修行。因為十地法門只是依據十信位，十住位的法則以不動智為本體。以十住位中的十個月佛，十行位中的十個眼佛，十回向位中的十個妙佛，作為十信位中的不動智佛。加上額外的修行，十地的情況與此類似，可以類推得知。不改變最初的法則。

第二，解釋此品的來意，是爲了說明已經講完地前三十心。以十回向的方法調和理智，大悲以及廣泛興起大愿之後，就是這十地。只是依據之前的法則，以積累修行，令其功德圓滿，智慧和願力現前。令大悲心深厚，功德完畢。因此，此品必須出現。所以善財童子參訪的九個夜神都是女天，以此來表示慈悲。一個佛陀作為太子時的妻子，名為瞿波（意為守護、保護），以此來表示十地的慈悲法喜能夠悅樂一切眾生。因此，這十地是蘊積慈悲，圓滿智慧和願力。因此，這十地的最初歡喜地，能夠獲得愿求一切佛法的心。如同後面各地的描述。另外，三十七個菩薩都名為藏（意為蘊藏），也表示這十地都依據地前的法則。以三十七助菩提分法（三十七種幫助達到覺悟的方法）幫助成就地前的志向和喜樂，智慧、慈悲和大愿令修行圓滿，包含容納各種功德，成就圓滿無漏的諸佛功德之門，所以名為藏。一個菩薩單獨名為解脫月，是在三十七個助菩提行中，獲得法喜清涼的果實。一一都有所表示，思考之後可以理解。因此，以此十地品，成就地前的志向和喜樂，智慧、慈悲和大愿，令其功德完畢，所以此品必須出現。

【English Translation】 English version: Usage becomes customary. Therefore, the Tathagata does not say he ascends to heaven. The Paranirmita-vasavartin king (lord of the sixth heaven of desire realm) does not say he sees the Tathagata from afar. There is no welcoming of the Buddha or offering of alms. The ancients said that the Bodhisattvas of the Ten Grounds do not welcome the Buddha or prepare seats. Because the scriptures do not provide sufficient details, this is not the true meaning of the scriptures. It is merely to illustrate the principles. For example, in the Ten Transferences, the great vows and the cultivation of wisdom and compassion are brought to perfection. For this reason, there are no such things as preparing seats. To clarify the principles, based on the old principles before the Ten Grounds, there is no additional practice. Because the Ten Grounds Dharma gate is based on the Ten Faiths, the principles of the Ten Abodes take the immovable wisdom as their essence. The ten 'month Buddhas' in the Ten Abodes, the ten 'eye Buddhas' in the Ten Practices, and the ten 'wonderful Buddhas' in the Ten Transferences are taken as the immovable wisdom Buddha in the Ten Faiths. Adding additional practice, the situation of the Ten Grounds is similar to this, which can be inferred. The initial principles are not changed.

Secondly, the purpose of this chapter is to explain that the thirty minds before the Ten Grounds have already been discussed. After harmonizing reason and wisdom, great compassion, and extensively arising great vows with the methods of the Ten Transferences, there are these Ten Grounds. It is only based on the previous principles, accumulating practice, so that merit and virtue are perfected, and wisdom and vows manifest. To make great compassion profound and merit complete. Therefore, this chapter must appear. Therefore, the nine night goddesses visited by Sudhana are all female deities, to represent compassion. One Buddha, as the wife of the prince, is named Gopa (meaning 'guardian' or 'protector'), to represent that the compassion and Dharma joy of the Ten Grounds can delight all sentient beings. Therefore, these Ten Grounds are the accumulation of compassion, the perfection of wisdom and vows. Therefore, the first Joyful Ground of these Ten Grounds can obtain the mind to seek all Buddha Dharmas. As described in the later grounds. In addition, the thirty-seven Bodhisattvas are all named 'Treasury' (meaning 'store'), which also indicates that these Ten Grounds are based on the principles before the Ten Grounds. The thirty-seven factors of enlightenment (thirty-seven practices that help achieve enlightenment) help to achieve the aspirations and joys before the Ten Grounds, and wisdom, compassion, and great vows make practice complete, containing and accommodating various merits, achieving the perfect and flawless doors of the Buddhas' merits, so it is called 'Treasury'. One Bodhisattva is uniquely named 'Liberation Moon', which is the fruit of Dharma joy and coolness obtained in the thirty-seven practices of enlightenment. Each one has its own representation, which can be understood after thinking about it. Therefore, with this chapter on the Ten Grounds, the aspirations and joys, wisdom, compassion, and great vows before the Ten Grounds are achieved, so that their merits are completed, so this chapter must appear.

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第三敘其升進次第者。約立三門。一明三乘一乘十地同異。二明隨位進修次第。三明重敘說法之處及座體。一明三乘一乘十地同異者有二義。一三乘十地。二一乘十地。一三乘十地者。如仁王經。雖安立內凡外凡菩薩修六波羅蜜作六種人王。若修檀波羅蜜得作小國王。並修戒波羅蜜作粟散王。並修忍波羅蜜得作鐵輪王。王一閻浮提。並修精進波羅蜜作銅輪王。王二天下。並修禪波羅蜜作銀輪王。王三天下。並修般若波羅蜜得作金輪王。王四天下具足千子。自檀戒忍三度是外凡夫菩薩信心位。自進定慧三種度門是內凡位。是十住十行十回向中位也。十地中名十聖位修十波羅蜜得作十種天王。該管已上天位。自忉利為首。若約斷惑見道之中。三乘中地前修六波羅蜜。以空觀折伏現行及五見及五鈍使。且令伏息所有煩惱。如咒毒蛇不能害物。伏而不起。空觀心成達心境本性無生名為見道。若約修道。小乘以空觀滅情入寂身智總亡。地上菩薩得三種意生身。而不隨空而滅智故。為不了根本無明住地。是如來根本智故。受三界外變易生死故。已舍分段生死。三種意生身初二三地得三摩跋提樂意生身。明從定發正慧念用故。四五六地得覺法自性意生身。明覺法自性任性生故。七八九十地得種類俱生無行無作意生身。明無功用任運

【現代漢語翻譯】 現代漢語譯本 第三部分敘述了菩薩修行的升進次第，分為三個方面：一是闡明三乘、一乘和十地的同異；二是闡明隨順位次進修的次第；三是闡明再次敘述說法之處及座位。一是闡明三乘十地，一乘十地的同異，包含兩種含義：一是三乘十地，二是一乘十地。關於三乘十地，如《仁王經》所說，雖然安立了內凡、外凡菩薩修習六波羅蜜，作為六種人王。如果修習佈施波羅蜜，可以成為小國王；同時修習持戒波羅蜜，可以成為粟散王；同時修習忍辱波羅蜜，可以成為鐵輪王，統治整個閻浮提；同時修習精進波羅蜜，可以成為銅輪王，統治兩個天下；同時修習禪定波羅蜜，可以成為銀輪王，統治三個天下；同時修習般若波羅蜜，可以成為金輪王，統治四個天下，具備一千個兒子。從佈施、持戒、忍辱這三種度門開始，是外凡夫菩薩的信心位。從精進、禪定、智慧這三種度門開始，是內凡位，屬於十住、十行、十回向中的位次。在十地中，被稱為十聖位，修習十波羅蜜可以成為十種天王，管轄以上的天位，從忉利天為首。如果從斷惑見道的角度來看，三乘在地上之前修習六波羅蜜，用空觀來折伏現行的以及五見（薩迦耶見、邊見、邪見、見取見、戒禁取見）和五鈍使（貪、嗔、癡、慢、疑），暫且使所有煩惱止息，如同被咒語控制的毒蛇，不能傷害人，只是被壓伏而不起作用。空觀之心成就，通達心境本性無生，稱為見道。如果從修道的角度來看，小乘用空觀滅除情感，進入寂滅，身智全部消亡。地上菩薩得到三種意生身，但不隨順空性而滅除智慧，因為不了知根本無明住地，這是如來的根本智，所以承受三界外的變易生死，已經捨棄了分段生死。三種意生身中，初地、二地、三地得到三摩跋提樂意生身，說明從禪定中生髮正慧念用。四地、五地、六地得到覺法自性意生身，說明覺悟法自性，隨任本性而生。七地、八地、九地、十地得到種類俱生無行無作意生身，說明無需功用，任運自然。

【English Translation】 English version Thirdly, it describes the stages of advancement, establishing three aspects: 1. Clarifying the similarities and differences between the Three Vehicles (三乘), the One Vehicle (一乘), and the Ten Grounds (十地); 2. Clarifying the order of progressive cultivation according to the stages; 3. Clarifying the repeated narration of the place of teaching and the seat. 1. Clarifying the similarities and differences between the Three Vehicles and the Ten Grounds, and the One Vehicle and the Ten Grounds, contains two meanings: 1. The Three Vehicles and the Ten Grounds; 2. The One Vehicle and the Ten Grounds. Regarding the Three Vehicles and the Ten Grounds, as stated in the Benevolent Kings Sutra (仁王經), although it establishes Inner Ordinary (內凡), Outer Ordinary (外凡) Bodhisattvas who cultivate the Six Perfections (六波羅蜜) as six kinds of human kings. If one cultivates the Perfection of Generosity (檀波羅蜜, dāna pāramitā), one can become a small king; simultaneously cultivating the Perfection of Morality (戒波羅蜜, śīla pāramitā), one can become a Scattered Millet King (粟散王); simultaneously cultivating the Perfection of Patience (忍波羅蜜, kṣānti pāramitā), one can become an Iron Wheel King (鐵輪王), ruling the entire Jambudvipa (閻浮提); simultaneously cultivating the Perfection of Diligence (精進波羅蜜, vīrya pāramitā), one can become a Bronze Wheel King (銅輪王), ruling two continents; simultaneously cultivating the Perfection of Meditation (禪波羅蜜, dhyāna pāramitā), one can become a Silver Wheel King (銀輪王), ruling three continents; simultaneously cultivating the Perfection of Wisdom (般若波羅蜜, prajñā pāramitā), one can become a Gold Wheel King (金輪王), ruling four continents, possessing a thousand sons. Starting from the Perfection of Generosity, Morality, and Patience, these three perfections are the stage of faith for Outer Ordinary Bodhisattvas. Starting from the Perfection of Diligence, Meditation, and Wisdom, these three perfections are the stage of Inner Ordinary, belonging to the positions within the Ten Dwellings (十住), Ten Practices (十行), and Ten Dedications (十回向). Within the Ten Grounds, they are called the Ten Holy Positions, cultivating the Ten Perfections can become the Ten Kinds of Heavenly Kings, governing the heavenly positions above, starting with Trayastrimsa Heaven (忉利天). If viewed from the perspective of cutting off delusion and seeing the Path, the Three Vehicles cultivate the Six Perfections before reaching the grounds, using the emptiness contemplation (空觀) to subdue the manifest and the Five Views (五見 - satkāya-dṛṣṭi, anta-grāha-dṛṣṭi, mithyā-dṛṣṭi, dṛṣṭi-parāmarśa, śīla-vrata-parāmarśa) and the Five Dull Afflictions (五鈍使 - greed, hatred, delusion, pride, doubt), temporarily causing all afflictions to cease, like a snake controlled by a mantra, unable to harm people, merely suppressed and unable to rise. The mind of emptiness contemplation is accomplished, understanding that the original nature of mind and environment is unborn, is called seeing the Path. If viewed from the perspective of cultivation, the Small Vehicle (小乘) uses emptiness contemplation to extinguish emotions, entering into stillness, body and wisdom completely vanishing. Bodhisattvas on the grounds attain three kinds of Mind-Made Bodies (意生身), but do not extinguish wisdom by following emptiness, because they do not understand the fundamental ignorance abiding place, which is the fundamental wisdom of the Tathagata, therefore they endure the change and death outside the Three Realms, having already abandoned the segmented death. Among the three kinds of Mind-Made Bodies, the first, second, and third grounds attain the Samapatti Bliss Mind-Made Body (三摩跋提樂意生身), indicating that correct wisdom and mindfulness arise from meditation. The fourth, fifth, and sixth grounds attain the Awareness of the Self-Nature of Dharma Mind-Made Body (覺法自性意生身), indicating that one awakens to the self-nature of Dharma, arising according to inherent nature. The seventh, eighth, ninth, and tenth grounds attain the Simultaneously Born Without Effort and Without Action Mind-Made Body (種類俱生無行無作意生身), indicating that there is no need for effort, naturally and spontaneously.

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生無作意故。五見者。一身見。二邊見。三見取。四戒取。五邪見。此已上五見名利使。能障見道作煩惱。小乘修空滅智。菩薩達法是空。有智慧有慈悲之行。或生凈土。或處世因生隨意而樂自在也。五鈍使者。一貪。二嗔。三癡。四慢。五疑。通前為十使。此能障修道上隨事之行不能稱理。如是十使煩惱。小乘先斷見道上煩惱。后斷修道中煩惱。大乘菩薩于諸煩惱。以諸波羅蜜如理通融無斷無證。如上總明權教。大乘中菩薩約簡斷惑地位得果。如是十地菩薩修法空無生菩提得十種意生身。於三界業外受變易生死。是生死無明住地未能了知。如是菩薩猶於一乘佛果華嚴經未聞。設聞不信不順不證不入。猶有厭苦心。多一向樂求出世凈土。猶欣凈土在於他方。佛果在三祇之後。華嚴經云。設有菩薩經無量劫行六波羅蜜得六神通及修種種菩提分法。為不聞此大方廣佛華嚴經。猶名假名菩薩不真菩薩。設復聞時不信不順不證不入。如法華經不退諸菩薩亦復不能知。總其例也。又云。若持八萬四千法藏十二部經。為人演說。令諸聽者得六神通。亦未為難。聽受此經是則為難。或為一分劣解眾生髮菩提心者。三祇之劫方成佛故。三乘不退菩薩是十真如觀。或是觀空不退。不是以無明為根本智發心不退。此以前明時劫定實凈土及穢

【現代漢語翻譯】 現代漢語譯本：因為沒有造作之意。五見是：一、身見（執著于身體為我）；二、邊見（執著于斷滅或常恒）；三、見取（執著于錯誤的見解）；四、戒取（執著于錯誤的戒律）；五、邪見（錯誤的見解）。以上五見名為利使，能夠障礙見道，產生煩惱。小乘修行空性以滅除智慧，菩薩通達諸法是空性，具有智慧和慈悲的行為，或者往生凈土，或者處於世間，隨心意而快樂自在。五鈍使是：一、貪；二、嗔；三、癡；四、慢；五、疑。連同前面的五見，合稱為十使。這能障礙修道上隨事之行，不能符合真理。像這樣的十使煩惱，小乘先斷除見道上的煩惱，后斷除修道中的煩惱。大乘菩薩對於各種煩惱，以諸波羅蜜（paramita，到彼岸）如理通融，沒有斷除也沒有證得。如上總括說明權教。大乘中菩薩大約通過簡擇斷惑的地位而得到果位。像這樣十地菩薩修習法空無生菩提，得到十種意生身，於三界業外感受變易生死。這種生死是無明住地，未能完全了知。像這樣的菩薩，對於一乘佛果《華嚴經》尚未聽聞，即使聽聞也不相信、不順從、不證悟、不進入。仍然有厭惡痛苦的心，多半一味地喜歡求出世的凈土，仍然欣慕凈土在於他方，佛果在三大阿僧祇劫之後。《華嚴經》說：『假如有菩薩經過無量劫修行六波羅蜜，得到六神通，以及修習種種菩提分法，因為沒有聽聞這部《大方廣佛華嚴經》，仍然稱為假名菩薩，不是真菩薩。』 假使又聽聞時，不相信、不順從、不證悟、不進入，如同《法華經》中不退轉的諸菩薩也不能知曉。總而言之，都是這樣的例子。又說：『如果持誦八萬四千法藏十二部經，為人演說，令聽眾得到六神通，也不算難。聽受這部經才是難。』 或者為一部分理解淺薄的眾生髮菩提心的人，要經過三大阿僧祇劫才能成佛的緣故。三乘不退轉的菩薩是十真如觀，或是觀空不退轉，不是以無明為根本智發心不退轉。這以上說明時劫定實凈土以及穢土。 現代漢語譯本： English version: Because there is no intentional action. The five views are: 1. Self-view (attachment to the body as self); 2. Extreme view (attachment to annihilation or permanence); 3. View-attachment (attachment to wrong views); 4. Morality-attachment (attachment to wrong precepts); 5. Wrong view (incorrect views). The above five views are called 'profit-driven messengers,' which can obstruct the path of seeing and generate afflictions. The Hinayana (small vehicle) cultivates emptiness to extinguish wisdom, while Bodhisattvas understand that all dharmas are empty, possessing wisdom and compassionate actions, either being reborn in pure lands or remaining in the world, enjoying happiness and freedom according to their will. The five dull messengers are: 1. Greed; 2. Hatred; 3. Ignorance; 4. Pride; 5. Doubt. Together with the previous five views, they are called the ten messengers. These can obstruct the practice of the path of cultivation, failing to align with the truth. Like these ten messengers of affliction, the Hinayana first cuts off the afflictions on the path of seeing, and then cuts off the afflictions in the path of cultivation. Mahayana (great vehicle) Bodhisattvas, with regard to all afflictions, use the various paramitas (to the other shore) to thoroughly integrate them according to reason, without cutting off or attaining anything. The above summarizes the provisional teachings. In the Mahayana, Bodhisattvas attain fruition approximately through the stage of discerning and cutting off delusions. Like this, the Bodhisattvas of the ten Bhumis (grounds) cultivate the Dharma-emptiness and non-origination Bodhi (enlightenment), obtaining ten kinds of mind-made bodies, experiencing transformational birth and death outside the karma of the three realms. This birth and death is the dwelling place of ignorance, not fully understood. Like this, such Bodhisattvas have not yet heard the One Vehicle Buddha-fruit Avatamsaka Sutra (Flower Garland Sutra), and even if they hear it, they do not believe, obey, realize, or enter it. They still have a mind that dislikes suffering, mostly liking to seek the pure land of transcendence, still admiring the pure land as being in another direction, and the Buddha-fruit as being after three great asamkhya kalpas (incalculable eons). The Avatamsaka Sutra says: 'If there are Bodhisattvas who practice the six paramitas for countless kalpas, attain the six supernormal powers, and cultivate various factors of enlightenment, because they have not heard this Great Vaipulya Buddha Avatamsaka Sutra, they are still called nominal Bodhisattvas, not true Bodhisattvas.' If they hear it again, they do not believe, obey, realize, or enter it, just as the non-retreating Bodhisattvas in the Lotus Sutra also cannot know it. In short, these are all such examples. It also says: 'If one holds the eighty-four thousand Dharma treasures and the twelve divisions of scriptures, and expounds them to others, causing the listeners to attain the six supernormal powers, it is not difficult. It is difficult to listen to and receive this sutra.' Or, for those who generate the Bodhi mind for a portion of beings with shallow understanding, it takes three great asamkhya kalpas to become a Buddha. The non-retreating Bodhisattvas of the Three Vehicles are the ten Suchness contemplations, or the contemplation of emptiness without regression, not generating the mind of non-regression with ignorance as the fundamental wisdom. The above explains the fixed and real pure lands and impure lands in terms of time and kalpas.

【English Translation】 English version: Because there is no intentional action. The five views are: 1. Self-view (attachment to the body as self); 2. Extreme view (attachment to annihilation or permanence); 3. View-attachment (attachment to wrong views); 4. Morality-attachment (attachment to wrong precepts); 5. Wrong view (incorrect views). The above five views are called 'profit-driven messengers,' which can obstruct the path of seeing and generate afflictions. The Hinayana (small vehicle) cultivates emptiness to extinguish wisdom, while Bodhisattvas understand that all dharmas are empty, possessing wisdom and compassionate actions, either being reborn in pure lands or remaining in the world, enjoying happiness and freedom according to their will. The five dull messengers are: 1. Greed; 2. Hatred; 3. Ignorance; 4. Pride; 5. Doubt. Together with the previous five views, they are called the ten messengers. These can obstruct the practice of the path of cultivation, failing to align with the truth. Like these ten messengers of affliction, the Hinayana first cuts off the afflictions on the path of seeing, and then cuts off the afflictions in the path of cultivation. Mahayana (great vehicle) Bodhisattvas, with regard to all afflictions, use the various paramitas (to the other shore) to thoroughly integrate them according to reason, without cutting off or attaining anything. The above summarizes the provisional teachings. In the Mahayana, Bodhisattvas attain fruition approximately through the stage of discerning and cutting off delusions. Like this, the Bodhisattvas of the ten Bhumis (grounds) cultivate the Dharma-emptiness and non-origination Bodhi (enlightenment), obtaining ten kinds of mind-made bodies, experiencing transformational birth and death outside the karma of the three realms. This birth and death is the dwelling place of ignorance, not fully understood. Like this, such Bodhisattvas have not yet heard the One Vehicle Buddha-fruit Avatamsaka Sutra (Flower Garland Sutra), and even if they hear it, they do not believe, obey, realize, or enter it. They still have a mind that dislikes suffering, mostly liking to seek the pure land of transcendence, still admiring the pure land as being in another direction, and the Buddha-fruit as being after three great asamkhya kalpas (incalculable eons). The Avatamsaka Sutra says: 'If there are Bodhisattvas who practice the six paramitas for countless kalpas, attain the six supernormal powers, and cultivate various factors of enlightenment, because they have not heard this Great Vaipulya Buddha Avatamsaka Sutra, they are still called nominal Bodhisattvas, not true Bodhisattvas.' If they hear it again, they do not believe, obey, realize, or enter it, just as the non-retreating Bodhisattvas in the Lotus Sutra also cannot know it. In short, these are all such examples. It also says: 'If one holds the eighty-four thousand Dharma treasures and the twelve divisions of scriptures, and expounds them to others, causing the listeners to attain the six supernormal powers, it is not difficult. It is difficult to listen to and receive this sutra.' Or, for those who generate the Bodhi mind for a portion of beings with shallow understanding, it takes three great asamkhya kalpas to become a Buddha. The non-retreating Bodhisattvas of the Three Vehicles are the ten Suchness contemplations, or the contemplation of emptiness without regression, not generating the mind of non-regression with ignorance as the fundamental wisdom. The above explains the fixed and real pure lands and impure lands in terms of time and kalpas.

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土。全隔在於他方。忻厭之徒安立諸地故。二一乘十地者。從十信之心即信自心。根本無明具分別見。便為不動智佛。即文殊師利覺首目首等菩薩是其位也。以自信自心無始無明為不動智佛。文殊師利即為自心理智妙慧用也。法界大智大悲門普賢行海即是自己所行之行。如是信己以為信心。是故從經之初以列。如來成道之果及十普賢及海月光大明菩薩及神天等五十眾。以為現果成信門。諸菩薩神天等眾。示現入法獲益。所有入法皆同佛所得故。明信從自心無明上見不動智佛故。信亦是佛。悟亦是佛。以不異佛智體用為進修故。作此信時。普見一切眾生所有心量。皆從如來大智而有。凡聖一體同一智慧無有二性。如金光明經天女發願。此語不虛者。愿三千大千世界眾生悉皆金色具大人相。當時稱願一切眾生悉皆金色具大人相。具如彼經廣明。又如此經如來出現品云。眾生種種樂及諸方便智皆依佛智起。又云。應信自心中常有諸佛出興於世轉正法輪。從如是信已。以方便三昧發出悟入現本智慧。與佛契同。名生如來智慧家。為真佛子。從此初住住佛所住種如來性。名清凈智慧。從此慧已經十住十行十回向位位之中。配十個所修行之人。十個修行之法。十個修行。行下之佛果如前釋。十信十住十行十回向位中所配當者。是今

【現代漢語翻譯】 現代漢語譯本 土。完全隔絕在於他方。欣喜和厭惡的人安立在各種不同的地方。所謂『一乘十地』，是從十信的信心開始，即相信自己的心。根本的無明具備分別見解，就成為不動智佛（指證得絕對智慧，不受任何事物動搖的佛）。也就是文殊師利（象徵智慧的菩薩），覺首、目首等菩薩所處的地位。以自信自心的無始無明為不動智佛，文殊師利就是自己心理的智慧和巧妙的運用。法界大智大悲門，普賢行海（普賢菩薩的廣大行愿）就是自己所修行的行為。像這樣相信自己，以此作為信心。所以從經文的開始就列出如來成道的結果，以及十普賢（代表普賢菩薩的十種廣大行愿），海月光大明菩薩（以海月光為名的菩薩）以及神天等五十眾，作為示現結果成就信心的法門。諸菩薩、神天等眾，示現進入佛法獲得利益，所有進入佛法所獲得的都與佛所證得的相同。說明信心是從自心無明上見到不動智佛的緣故。所以信也是佛，悟也是佛，因為不異於佛的智慧本體和作用，以此作為進修的依據。在生起這種信心的時候，普遍見到一切眾生所有的心量，都是從如來的大智慧而產生的。凡人和聖人一體，具有相同的智慧，沒有兩種不同的性質。如同《金光明經》中天女發願所說，『此語不虛』，愿三千大千世界眾生都呈現金色，具備大丈夫相。當時稱願一切眾生都呈現金色，具備大丈夫相，詳細情況如該經廣為闡明。又如此經《如來出現品》所說，眾生種種的快樂以及各種方便的智慧，都是依靠佛的智慧而生起。又說，『應當相信自己的心中常常有諸佛出現於世，轉正法輪』。從這樣的信心出發，以方便三昧（通過方便手段進入正定的境界）發出悟入，顯現原本就具有的智慧，與佛完全相同，名為生於如來智慧之家，成為真正的佛子。從此初住（十住位中的第一位）安住于佛所安住的地方，種下如來的佛性，名為清凈智慧。從此智慧經過十住、十行、十回向，在每個位次中，都配有十個所修行的人，十個修行的法門，十個修行，行持之下的佛果如前面所解釋的。十信、十住、十行、十回向位中所配當的，是現在

【English Translation】 English version It is completely isolated in other realms. Those who delight and detest establish themselves in various places. The 'One Vehicle Ten Grounds' begins with the faith of the Ten Beliefs, which is believing in one's own mind. The fundamental ignorance (無明) possesses discriminating views, and then becomes the Immovable Wisdom Buddha (不動智佛) (Buddha of unwavering wisdom). That is the position of Mañjuśrī (文殊師利) (Bodhisattva of wisdom), Jue Shou, Mu Shou, and other Bodhisattvas. Taking the beginningless ignorance of self-belief as the Immovable Wisdom Buddha, Mañjuśrī is the wisdom and skillful application of one's own mind. The Dharma Realm's Great Wisdom and Great Compassion Gate, Samantabhadra's Ocean of Practices (普賢行海) (vast vows and practices of Samantabhadra), are the practices that one performs oneself. Believing in oneself in this way is taken as faith. Therefore, from the beginning of the scripture, the result of the Tathāgata's (如來) (another name for Buddha) enlightenment, the Ten Samantabhadras (十普賢) (ten great vows of Samantabhadra), the Ocean Moonlight Great Light Bodhisattva (海月光大明菩薩) (Bodhisattva named Ocean Moonlight Great Light), and the fifty assemblies of gods and deities are listed as the means to manifest the result and establish faith. The Bodhisattvas, gods, deities, and other assemblies demonstrate entering the Dharma and obtaining benefits. All that is obtained from entering the Dharma is the same as what the Buddha obtained. It is explained that faith arises from seeing the Immovable Wisdom Buddha from the ignorance of one's own mind. Therefore, faith is also Buddha, and enlightenment is also Buddha, because it is not different from the wisdom, essence, and function of the Buddha, and this is taken as the basis for further cultivation. When this faith arises, one universally sees the mind capacity of all sentient beings, which all arise from the Tathāgata's great wisdom. Ordinary beings and sages are one entity, possessing the same wisdom, without two different natures. As the goddess in the Golden Light Sutra (金光明經) made a vow, 'These words are not false,' wishing that all sentient beings in the three thousand great thousand worlds would be golden in color and possess the characteristics of a great person. At that time, it was vowed that all sentient beings would be golden in color and possess the characteristics of a great person, as explained in detail in that sutra. Furthermore, as this sutra's Appearance of the Tathāgata chapter says, the various joys and skillful means of wisdom of sentient beings all arise from the Buddha's wisdom. It also says, 'One should believe that Buddhas constantly appear in one's own mind, turning the wheel of the Dharma.' From such faith, one generates enlightenment through skillful means and samādhi (三昧) (state of meditative consciousness), manifesting the wisdom that is originally present, and being completely the same as the Buddha, it is called being born into the family of the Tathāgata's wisdom, becoming a true Buddha's child. From this initial dwelling (初住) (first stage of the Ten Dwellings), one dwells in the place where the Buddha dwells, planting the Buddha-nature of the Tathāgata, called pure wisdom. From this wisdom, passing through the Ten Dwellings, Ten Practices, and Ten Dedications, in each position, there are ten people who cultivate, ten Dharma gates of practice, and ten practices. The Buddha-fruit under practice is as explained before. What is assigned in the Ten Beliefs, Ten Dwellings, Ten Practices, and Ten Dedications is now

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此十地位修行之人。即金剛藏等三十八個菩薩是。三十七個是三十七助道法。助前十回向中悲智妙用功終不立自位佛果。為明十回向中以大願力已圓理智大悲事畢十地但以助道行力成之使熟。乃至十一地佛果總如十回向位也。解脫月菩薩一人。表是能請法之人。亦表三十七助道之中解脫清涼之法樂也。故有此三十八菩薩。三十七同名為藏。唯一人名解脫月。即是表三十七助道之中無煩惱之果故。此四十心中位位成佛果及普賢行。非論人王梵王之位。但論位位之中以如來智生身等法界眾生界對現一切眾生前。身非論意生身隨意所往也。但以根本無明成一切智海。一切世界一切處現形隨類應現。不論於此三界外別受變易生死。又於此同金色總是信位之福。以信心廣大願行廣大自信與佛果智齊起愿修行。此福不難即得。如隨好光明功德品天鼓所說悔除法。以盡法界眾生數等善身口意舌。悔除所有業障諸天問言云何悔除天鼓云觀業不從東西南北四維上下來。而共積集身心。乃至十方推求悉不可得。乃至廣說如經。天鼓如是。為諸天眾說法之時。百千萬億那由他佛剎微塵數世界兜率天子得無生法忍。得十地位。如上諸天子。總是過去修十信中十勝解業。為中有作惡業墮地獄中。蒙毗盧遮那光照其身。得生兜率天上。得天鼓說法。

【現代漢語翻譯】 現代漢語譯本 這十地位修行之人，就是金剛藏（Vajragarbha）等三十八位菩薩。其中三十七位代表三十七助道法（thirty-seven factors of enlightenment），輔助前十回向（ten dedications）中悲智的巧妙運用，最終不執著于自身佛果。這是爲了說明在十回向中，以大願力已經圓滿了理智和大悲之事，十地菩薩只是以助道之行力來成就和使其成熟，乃至十一地佛果總體上都如同十回向位一樣。解脫月菩薩（Vimukticandra）一人，代表的是能夠請法之人，也代表三十七助道之中解脫清涼的法樂。所以有這三十八位菩薩，三十七位都同名為藏，只有一人名為解脫月，這正是表示三十七助道之中沒有煩惱的果報。這四十心中，位位成就佛果以及普賢行（Samantabhadra's practices），並非討論人王梵王之位，只是討論在每個位次之中，以如來智慧生身等法界眾生界，對現在一切眾生面前。身並非討論意生身隨意所往，只是以根本無明成就一切智海，在一切世界一切處現形，隨類別應現。不討論於此三界外別受變易生死。又於此同金色，總是信位的福報。以信心廣大，願行廣大，自信與佛果智齊起愿修行，此福不難即得。如隨好光明功德品天鼓（Devadundubhi）所說悔除法，以盡法界眾生數等善身口意舌，悔除所有業障。諸天問言：『云何悔除？』天鼓云：『觀業不從東西南北四維上下來，而共積集身心，乃至十方推求悉不可得。』乃至廣說如經。天鼓如是為諸天眾說法之時，百千萬億那由他佛剎微塵數世界兜率天子（Tusita）得無生法忍（anutpattika-dharma-ksanti），得十地位。如上諸天子，總是過去修十信中十勝解業，為中有作惡業墮地獄中，蒙毗盧遮那（Vairocana）光照其身，得生兜率天上，得天鼓說法。

【English Translation】 English version These practitioners of the ten grounds (bhumi) are the thirty-eight Bodhisattvas, including Vajragarbha (Diamond Womb). Thirty-seven of them represent the thirty-seven factors of enlightenment, assisting the wondrous application of compassion and wisdom in the preceding ten dedications (parinama), ultimately not clinging to their own Buddha-fruit. This is to clarify that in the ten dedications, with the power of great vows, the matters of reason and wisdom, and great compassion have been perfected. The Bodhisattvas of the ten grounds only use the power of the practice of assisting the path to accomplish and mature it, even to the eleventh ground, the Buddha-fruit, which is generally like the position of the ten dedications. Vimukticandra Bodhisattva (Liberation Moon), as one person, represents the person who can request the Dharma, and also represents the Dharma-joy of liberation and coolness among the thirty-seven factors of enlightenment. Therefore, there are these thirty-eight Bodhisattvas, thirty-seven of whom are commonly named 'garbha' (womb/store), and only one is named Vimukticandra, which precisely indicates that among the thirty-seven factors of enlightenment, there is the fruit of no afflictions. Within these forty minds, in each position, the Buddha-fruit and Samantabhadra's practices are accomplished. It is not discussing the positions of human kings or Brahma kings, but only discussing that within each position, with the Tathagata's wisdom, the manifestation of the Dharma-realm and the realm of sentient beings, appears before all sentient beings. The body is not discussing the mind-made body that goes wherever it pleases, but only using fundamental ignorance to accomplish the ocean of all-wisdom, manifesting forms in all worlds and all places, appearing according to the type. It does not discuss separately undergoing change and birth and death outside these three realms. Furthermore, this same golden color is always the blessing of the stage of faith. With great faith, great vows and practices, and self-confidence arising together with the Buddha-fruit wisdom, vowing to cultivate, this blessing is not difficult to obtain. As the Devadundubhi (Heavenly Drum) said in the chapter on the merits of the minor marks of excellence and light, the method of repentance is to use good deeds of body, speech, and mind, as numerous as the sentient beings in the entire Dharma-realm, to repent and eliminate all karmic obstacles. The devas asked, 'How to repent?' Devadundubhi said, 'Observe that karma does not accumulate from the east, west, south, north, four intermediate directions, above, or below, but accumulates together in body and mind, and even if sought in the ten directions, it cannot be found.' And so on, as explained extensively in the sutra. When Devadundubhi was teaching the Dharma to the devas in this way, hundreds of thousands of millions of nayutas of Buddha-lands of dust-mote worlds of Tusita (Contented) heavens obtained the Anutpattika-dharma-ksanti (tolerance of the unarisen dharma), and obtained the ten grounds. The devas mentioned above are all those who in the past cultivated the ten superior resolutions in the ten faiths, and because they committed evil deeds in the intermediate state, they fell into hell. Receiving the light of Vairocana (Illuminator) shining on their bodies, they were born in the Tusita heavens and received the Dharma teaching of Devadundubhi.

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一時得十地離垢三昧。此為三生得十地果。若信解無作惡業者。一產生佛如善財是也。云一生者。言見道無生性總是入法界無時之生故。如三乘之教刊削屈曲理滯難成。尚能信而為之。此一乘法理智端直不克不削。達自根本無明便為不動智佛。萬事自止以智利生。即是佛故。又將十回向廣大無限悲願會融。令行廣大。稱法界智用而無作者。具行而無依者。即普賢行具故。世士大迷易成而功廣者。即不信多劫曲修刊削難成。功劣者反存其情。畢竟多生還須歸此教。如此經中少起信樂。獲得無邊廣大饒益。且如隨好光明功德品中說。約有六門。

第一說修十信中十種勝解力故。其中有造惡業墮地獄中為有信解之種。毗盧遮那菩薩處兜率天時放光。名幢王光明。照地獄眾生離苦生天。天鼓說法得十地位。入離垢三昧。此是三生得果。三生者。一修十勝解是第一生。二作惡入地獄是第二生。三蒙光照燭生兜率天得十地果是第三生。此是第一功少獲益廣多門。

第二諸天得果毛孔興華云供佛所有香氣。若有眾生身蒙香者。一切業障皆悉消滅得成就香幢云自在光明清凈善根。此是第二功少益多門。

第三若有眾生見其蓋者。種清凈金網轉輪王位。得一恒河沙善根。此轉輪王位於百千億那由他佛剎微塵數世界中教

化眾生。此是第三功少益多門。

第四如是清凈金網轉輪王位放摩尼髻清凈光明。若有眾生遇斯光者。皆得菩薩第十地位。成就無量智慧光明。得十種清凈眼。乃至十種清凈意等。此是第四功少益多門。

第五經云。佛子。假使有人以億那由他佛剎碎為微塵。一塵為一佛剎。以如是等微塵數佛剎。又碎為微塵。如是微塵悉置右手。持以東行過爾許微塵數世界。乃下一塵。如是東行盡此微塵。南西北方四維上下亦復如是。如是十方所有世界。若著微塵乃至可思議不普手答言不也。若有眾生聞此譬喻。能生信解。當知更為希有奇特。佛言寶手如是。如汝所說。若有善男子善女人。聞此譬喻而生信者。我授彼記。決定當得阿耨多羅三藐三菩提。當獲如來無上智慧。此是第五功少獲益廣多門。

第六經云。寶手設使有人以千億佛剎微塵數如上所說廣大佛土末為微塵。以此微塵依前譬喻。一一下盡乃至整合一佛國土。復末為塵。如是次第展轉乃至八十返。如是一切廣大佛土所有微塵數菩薩以業報清凈肉眼。於一念中悉能明見。亦見百億廣大佛剎微塵數佛。如頗梨鏡清凈光明。照曜十佛剎微塵數世界。寶手如是。皆是清凈金網轉輪王甚深三昧福德善根之所成就。此是第六功少獲益廣多門。如是此經法門廣大無限

【現代漢語翻譯】 現代漢語譯本 化度眾生。這是第三種功少益多門。

第四，如是清凈金網轉輪王位放出摩尼髻（mani髻，指寶珠髮髻）清凈光明。若有眾生遇到這種光明，都能獲得菩薩第十地（菩薩第十地，指菩薩修行的最高階段），成就無量智慧光明，得到十種清凈眼，乃至十種清凈意等。這是第四種功少益多門。

第五，經中說：『佛子，假使有人將億那由他（nayuta，數量單位，意為極多的）佛剎（buddhakṣetra，佛土）碎為微塵，一塵為一個佛剎，以這樣多的微塵數佛剎，又碎為微塵。將這些微塵全部放在右手，拿著向東走，每經過如微塵數的世界，就放下一粒微塵。就這樣一直向東走，直到放完所有微塵。南西北方、四維（東南、東北、西南、西北）上下也同樣如此。』這樣十方所有世界，如果著微塵乃至可思議嗎？不普手回答說：『不能。』若有眾生聽到這個比喻，能夠生起信心和理解，應當知道更為稀有奇特。佛說：『寶手，正如你所說，若有善男子善女人，聽到這個比喻而生起信心，我授記他們，決定能夠得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），當獲得如來無上智慧。』這是第五種功少獲益廣多門。

第六，經中說：『寶手，假設有人將千億佛剎微塵數，如上面所說的廣大佛土磨成微塵，用前面的比喻，每經過一個世界放下一粒微塵，直到整合一個佛國土，再磨成微塵。這樣次第展轉乃至八十次。』像這樣一切廣大佛土所有的微塵數菩薩，以業報清凈的肉眼，在一念之間都能清楚地看見，也能看見百億廣大佛剎微塵數的佛，就像頗梨鏡（sphatika，水晶鏡）清凈光明，照耀十佛剎微塵數的世界。寶手，這些都是清凈金網轉輪王甚深三昧（samādhi，禪定）福德善根所成就的。這是第六種功少獲益廣多門。如此這部經的法門廣大無限。

【English Translation】 English version Transforming sentient beings. This is the third gate of accomplishing much benefit with little effort.

Fourth, the pure light emanating from the mani (mani, meaning jewel) adorned hair knot of such a pure golden net Cakravartin (Cakravartin, meaning wheel-turning monarch) throne. If any sentient beings encounter this light, they will all attain the tenth Bhumi (Bhumi, meaning level or stage) of a Bodhisattva, achieve immeasurable wisdom and light, and obtain ten kinds of pure eyes, and even ten kinds of pure minds, etc. This is the fourth gate of accomplishing much benefit with little effort.

Fifth, the sutra says: 'Buddha-son, suppose someone were to grind a billion nayutas (nayuta, a unit of measurement, meaning extremely many) of Buddha-ksetras (buddhakṣetra, meaning Buddha-field) into dust motes, with each dust mote representing a Buddha-ksetra. Then, they grind these dust-mote Buddha-ksetras again into dust motes. They place all these dust motes in their right hand and travel eastward, dropping one dust mote after passing a number of worlds equal to the number of dust motes. They continue traveling eastward in this manner until all the dust motes are exhausted. The same is done in the south, north, west, the four intermediate directions (southeast, northeast, southwest, northwest), and above and below.' In this way, are all the worlds in the ten directions, if covered with dust motes, even conceivable? The Bodhisattva 'Inexhaustible Hand' replied, 'No.' If any sentient being hears this analogy and can generate faith and understanding, know that it is even more rare and extraordinary. The Buddha said, 'Treasured Hand, it is as you say. If any good man or good woman hears this analogy and generates faith, I predict that they will definitely attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, meaning unsurpassed, complete and perfect enlightenment) and will obtain the unsurpassed wisdom of the Tathagata.' This is the fifth gate of accomplishing vast benefits with little effort.

Sixth, the sutra says: 'Treasured Hand, suppose someone were to grind a thousand billion Buddha-ksetras worth of dust motes, as described above, from vast Buddha-lands into dust motes. Using the previous analogy, they drop one dust mote after passing each world until they form a single Buddha-land, and then grind it into dust motes again. This process is repeated eighty times.' All the Bodhisattvas, equal in number to the dust motes from all these vast Buddha-lands, with their karmically purified physical eyes, can clearly see everything in a single thought. They can also see a hundred billion Buddha-ksetras worth of dust-mote Buddhas, like the pure light of a sphatika (sphatika, meaning crystal) mirror, illuminating ten Buddha-ksetras worth of dust-mote worlds. Treasured Hand, all of this is accomplished by the profound Samadhi (samādhi, meaning meditative absorption) and the meritorious roots of the pure golden net Cakravartin. This is the sixth gate of accomplishing vast benefits with little effort. Thus, the Dharma gate of this sutra is vast and limitless.

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。一念信解心無限。其心清凈無限。供養諸佛饒益一切眾生心無限。一念相應獲無限廣大之益。為明以根本無明便為根本智。所起善根皆廣大無限。為智無依等法界故。所作善根等法界故。如是一念聞法便獲廣大利益者。皆是於此教門生信樂種故。大綱如見。如來處胎現生娑婆穢土。出生滅度之佛。為劣解眾生權施接引之教。即三乘之教是也。如此經云爲劣解眾生母胎出現。為上根眾生蓮華化生。如此華嚴經教門是法界普光明大智報佛所說非是出生滅度穢國之身故。是為上上根所說。學三乘教者。雖引此教門和會三乘法相行位。然心想不廣不稱教知將此教門同三乘三祇之教。只可回權就實是乃契會聖心。何得回實就權反虧聖說。乖迷升進成佛何期。設致百萬億三大僧祇。終違聖旨。如三乘教中分分有此教在。只為學者不能了知佛開無上正詮迷者反生遮截。如金剛般若云。此經為大乘者說。為最上乘者說。即三乘權教是大乘故。最上乘者。一乘教是。如法華經是。回三乘向一乘之教。舉龍女彰法界實理智之無時。即於一剎那之際示三生而成佛。為破三乘情塵劫執反稱是化。就三乘三祇之。劫為真。只為情翳多生反頗梨妙寶鏡而歸如銅鐵之明以閻浮檀明凈真金令同瓦礫之價。非是寶之咎也。只為別寶賄者無功。此以已上一

【現代漢語翻譯】 現代漢語譯本 一念之間生起信心和理解，其功德是無限的。其心清凈也是無限的。供養諸佛，饒益一切眾生的心也是無限的。一念與此相應，就能獲得無限廣大的利益。這是因為以根本無明轉為根本智，所產生的善根都廣大無限。因為智慧無所依，等同於法界，所以所作的善根也等同於法界。像這樣一念聽聞佛法就能獲得廣大利益，都是因為對此教門生起了信樂的種子。大體情況如上所述。 如來示現在母胎中，降生於娑婆世界的穢土，示現出生、生滅、度化的佛，是爲了根器較差的眾生而權宜施設的接引之教，也就是三乘之教。如此經中所說，為根器較差的眾生示現從母胎出生，為上根器的眾生示現蓮花化生。像《華嚴經》這樣的教門，是法界普光明大智報身佛所說，不是示現出生、生滅的穢國之身所說，所以是為最上根器的人所說。學習三乘教法的人，雖然引用此教門來調和三乘的法相和修行位次，但心量不夠廣大，不能契合此教，認為此教門與三乘三祇之教相同。只能迴轉權巧方便而歸於真實，這才是契合聖人的心意。怎麼能迴轉真實而歸於權巧方便，反而辜負了聖人的教說？如此背離迷失，又怎麼能期望成就佛果？即使修行百萬億三大阿僧祇劫，最終還是違背了聖人的旨意。如同三乘教法中也有一部分此教的道理，只是因為學習的人不能瞭解佛陀開示的無上正詮，迷惑的人反而生起遮蔽和阻礙。如同《金剛般若經》所說：『此經是為大乘人說的，是為最上乘人說的。』三乘權教就是大乘，最上乘就是一乘教，如同《法華經》一樣，是迴轉三乘而歸向一乘的教法。舉龍女的例子，彰顯法界真實理智的無時性，即在一剎那之間示現三產生佛，是爲了破除三乘的情執和塵劫的執著，反而稱這是化現。以三乘三祇之劫為真，只是因為情執的矇蔽太多，反而把頗梨妙寶鏡看成銅鐵一樣，把閻浮檀明凈真金看成瓦礫一樣。這不是寶物的過錯，只是因爲鑑別寶物的人沒有能力。以上已經說明了

【English Translation】 English version A single thought of faith and understanding is infinite. Its mind is infinitely pure. Offering to all Buddhas and benefiting all sentient beings is also infinite. A single thought in accordance with this will obtain infinite and vast benefits. This is because transforming fundamental ignorance into fundamental wisdom, the resulting roots of goodness are vast and infinite. Because wisdom is without reliance, equal to the Dharmadhatu (法界), the actions of goodness are equal to the Dharmadhatu (法界). Thus, hearing the Dharma (法) with a single thought brings vast benefits, all because of planting the seeds of faith and joy in this teaching. The general outline is as seen above. The Tathagata (如來) appearing in a womb, being born in the impure land of Saha (娑婆) world, manifesting as a Buddha (佛) who is born, undergoes extinction, and delivers beings, is a provisional teaching for beings of inferior understanding, a teaching of expedient means, which is the teaching of the Three Vehicles (三乘). As this sutra says, appearing from a womb is for beings of inferior understanding, while being born from a lotus flower is for beings of superior faculties. Teachings like the Avatamsaka Sutra (華嚴經) are spoken by the Dharmadhatu (法界) Universally Shining Great Wisdom Reward Body Buddha (普光明大智報佛), not by a body born and extinguished in an impure land, so it is spoken for those of the highest faculties. Those who study the teachings of the Three Vehicles (三乘), although they use this teaching to harmonize the Dharma characteristics and stages of practice of the Three Vehicles (三乘), their minds are not broad enough and do not accord with the teaching, thinking that this teaching is the same as the Three Vehicles (三乘) and the teachings of the three asamkhya kalpas (三祇). They can only turn from the expedient to the real, which is to accord with the mind of the sages. How can they turn from the real to the expedient, thereby failing the teachings of the sages? Being confused and lost in this way, how can they expect to achieve Buddhahood? Even if they practice for millions of billions of great asamkhya kalpas (三大僧祇), they will ultimately violate the will of the sages. It is as if there is a part of this teaching in the teachings of the Three Vehicles (三乘), but because the learners cannot understand the Buddha's (佛) opening of the supreme correct explanation, those who are confused instead create obstructions. As the Diamond Sutra (金剛般若) says, 'This sutra is spoken for those of the Mahayana (大乘), it is spoken for those of the Supreme Vehicle (最上乘).' The expedient teachings of the Three Vehicles (三乘) are the Mahayana (大乘), and the Supreme Vehicle (最上乘) is the One Vehicle (一乘) teaching, like the Lotus Sutra (法華經), which is the teaching of turning from the Three Vehicles (三乘) to the One Vehicle (一乘). The example of the Dragon Girl (龍女) demonstrates the timelessness of the true wisdom of the Dharmadhatu (法界), that is, showing the attainment of Buddhahood in three lifetimes in a single moment, in order to break the emotional attachments and kalpa (劫) attachments of the Three Vehicles (三乘), but instead they call this a transformation. They take the kalpas (劫) of the Three Vehicles (三乘) as real, simply because there is too much emotional obscuration, they turn the crystal treasure mirror into copper and iron, and make the pure gold of Jambu River (閻浮檀) the same price as tiles and pebbles. This is not the fault of the treasure, but because those who distinguish treasures have no ability. The above has already explained

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段明一乘三乘十地竟。修行者。但以簡教修行遲速。須去世情大小彼我之言。但稱根即用。

第二立隨位進修次第者。約立十門。

一明十種信中信果成因門者。即十個佛果。以不動智佛為首。以文殊師利覺首等十個菩薩。為表修行之人。金色世界等十個色世界。為所修之法。金色表法身。餘九是隨用為十信。是凡夫有為心修行。是色心起信故。是第二會普光明殿光明覺品所集之眾是。如善財見文殊師利。是表信心位。明自妙慧之理遍周因果終始故。

二從信創升佛果智慧門者。即第三升須彌山上說十住位中十個佛果下名同號。號之為月。是此位之果。法慧等十個菩薩。是表入位修行之人十個世界同名為華。是表入位開發慧華心開敷故。此表如善財童子于妙峰山得憶念諸佛智慧光明門。表初會佛智慧住佛所住故。此為十住。妙峰山者。是止中之妙慧也。為艮。為山。為止。為門闕。為童蒙。為初明。升須彌山者亦同此。

三明已居佛慧修行門者。即第四會夜摩天宮說十行法門是也。其中有十個佛果。皆下名同號號之為眼。是此位修行之果。功德林等十個同名為林菩薩。是表修行之人。十個世界皆名為慧。是此位中智慧方便之法故。如善財表法中於三眼國見比丘林下經行。錶行廣多覆育如林。

【現代漢語翻譯】 現代漢語譯本： 段落結束，闡明了一乘、三乘和十地的究竟之處。修行者應當依據簡要的教義來判斷修行的快慢，必須去除世俗的情感，以及大小、彼此、自我的分別之念，只需根據根器來運用法門。

第二，建立隨順位次的進修次第，大約設立十個方面：

一、闡明十種信心之中，信果成為因地之法門：即十個佛果，以不動智佛（指如來果位的智慧堅定不動）為首，以文殊師利（智慧的象徵）等十個菩薩，作為表徵修行之人，金色世界等十個色世界，作為所修之法。金色代表法身（佛的真身），其餘九個是隨順運用，作為十信。這是凡夫以有為之心修行，是色心生起信心的緣故。這是第二會在普光明殿光明覺品中所集聚的眾生。例如善財童子（《華嚴經》中的求道者）拜見文殊師利，是表徵信心位，闡明自身妙慧之理遍及因果始終。

二、從信心開始提升至佛果智慧之門：即第三會在須彌山（佛教宇宙觀中的聖山）上宣說十住位，其中十個佛果，都以下名同號，號之為月（清涼、光明的象徵）。這是此位的果報。法慧（菩薩名）等十個菩薩，是表徵進入此位修行的修行之人，十個世界都同名為華（花），是表徵進入此位開發智慧之花，心開敷的緣故。這表徵如善財童子在妙峰山（象徵微妙智慧的山峰）得到憶念諸佛智慧光明門。表徵初會佛的智慧安住于佛所安住之處。這是十住。妙峰山，是止觀中的微妙智慧。方位為艮，象徵山，象徵止，象徵門闕，象徵童蒙，象徵初明。升須彌山也與此相同。

三、闡明已經安住于佛慧的修行之門：即第四會在夜摩天宮（六慾天之一）宣說十行法門。其中有十個佛果，都以下名同號，號之為眼（洞察一切的象徵）。這是此位修行的果報。功德林（菩薩名）等十個同名為林的菩薩，是表徵修行之人。十個世界都名為慧（智慧），是此位中智慧方便之法。例如善財童子在三眼國（象徵智慧之眼）見到比丘林下經行，表徵行為廣大眾多，覆蓋養育如林。

【English Translation】 English version: The section concludes, elucidating the ultimate nature of the One Vehicle, Three Vehicles, and Ten Grounds. Practitioners should judge the speed of their practice based on concise teachings, and must discard worldly emotions and notions of big and small, self and other, simply applying the Dharma according to their capacity.

Second, establishing the sequential order of progressive cultivation, approximately ten aspects are established:

1. Explaining how the fruit of faith becomes the cause in the ten kinds of faith: These are the ten Buddha-fruits, headed by Immovable Wisdom Buddha (representing the unwavering wisdom of the Tathagata's fruit), with Manjushri (symbol of wisdom) and the other ten Bodhisattvas representing the practitioners, and the ten color-worlds like Golden Color World representing the Dharma to be cultivated. Golden color represents the Dharmakaya (the true body of the Buddha), and the other nine are applied accordingly as the ten faiths. This is the practice of ordinary beings with conditioned minds, because faith arises from form and mind. This is the assembly gathered in the Universal Light Hall, Chapter on Luminous Awareness in the Second Assembly. For example, Sudhana (a seeker in the Avatamsaka Sutra) meeting Manjushri represents the stage of faith, clarifying that the principle of one's own wonderful wisdom pervades the beginning and end of cause and effect.

2. From faith, ascending to the gate of Buddha-fruit wisdom: This is the Third Assembly on Mount Sumeru (the sacred mountain in Buddhist cosmology) where the ten abodes are expounded, with ten Buddha-fruits, all with the same name and title, called Moon (symbol of coolness and light). This is the fruit of this stage. Dharma Wisdom (a Bodhisattva name) and the other ten Bodhisattvas represent the practitioners entering this stage, and the ten worlds are all named Flower, representing the opening of the flower of wisdom and the blossoming of the mind upon entering this stage. This represents Sudhana obtaining the Gate of Remembering the Wisdom Light of All Buddhas on Mount Wondrous Peak (symbolizing a mountain of subtle wisdom). It represents the wisdom of the initial assembly of Buddhas abiding where the Buddhas abide. This is the ten abodes. Mount Wondrous Peak is the subtle wisdom within cessation and contemplation. Its direction is Gen, symbolizing mountain, symbolizing cessation, symbolizing gate tower, symbolizing naivety, symbolizing initial clarity. Ascending Mount Sumeru is the same.

3. Explaining the practice of already dwelling in Buddha-wisdom: This is the Fourth Assembly in the Yama Heaven Palace (one of the six desire heavens) where the ten practices are expounded. There are ten Buddha-fruits, all with the same name and title, called Eye (symbol of all-seeing). This is the fruit of practice in this stage. Merit Forest (a Bodhisattva name) and the other ten Bodhisattvas with the same name Forest represent the practitioners. The ten worlds are all named Wisdom, which is the wisdom and skillful means in this stage. For example, Sudhana seeing the Bhikshu Forest walking under the trees in the Three-Eyed Country (symbolizing the eye of wisdom) represents the vast and numerous actions, covering and nurturing like a forest.

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經行錶行無住故。三眼者。表智眼慧眼法眼等三眼。此兩位佛號十住位同名為月。十行同名為眼。十回向十個佛號上名悉同號之。為妙為表妙用智圓升進功德妙在其先。一一是有所表。不浪施名。

四大愿理事悲智參融無盡門者。即第五會兜率天宮說十回向。以無盡大愿會融理智大悲令普賢行滿十個佛果上名。號之為妙。是此位之果。十個菩薩下名同號之為幢。是表此位修行之人。十個世界號之為妙。是此位修行之法。明理智悲願萬行妙用為世界故。如善財表法中見鬻香長者號青蓮華者。是明此位法以將理智慈悲願行一切無盡差別智慧差別願行。以將回向之蜜。合為一丸戒定慧之香。以無依住智遍周法界。對現色身隨病調伏。而與五分法身之香。而無所著。如青蓮華色香第一而無所著。和合愿智悲法身十波羅蜜四攝四無量三十七助道之分世間出世間法。共為一法。猶如合香以將眾香合為一丸。

五蘊修成德門者。第六會他化自在天宮說十地法。但修前回向法令使德行功德。滿其十回向願行更無別路。佛果世界。但取十回向中妙用同功。不別安立。亦無他化天王遙見佛來敷座及迎佛等事。為明十地中法則如十回向和會以終。但生熟不等。更無有異途故。但將十地十一地行門觀智。反資前果。猶如菔菜長葉資

【現代漢語翻譯】 現代漢語譯本

『經行錶行無住故』：意思是說，通過經行來體現行為的無所住著。

『三眼者』：指的是佛所具有的智眼（jnana-caksu）、慧眼（prajna-caksu）、法眼（dharma-caksu）這三種眼。

這兩位的佛號在十住位（dasabhumi）時都相同，名為『月』。十行位（dasacarya）時都相同，名為『眼』。十回向位（dasaparinamana）的十個佛號，上面的名稱都相同。之所以用『妙』字，是爲了表示妙用智慧圓滿，升進功德，『妙』在其先。每一個名稱都有所表示，不是隨意施加的。

『四大愿理事悲智參融無盡門者』：指的是第五會在兜率天宮（Tusita）所說的十回向。以無盡的大愿來融合理智大悲，使普賢行（Samantabhadra-carya）圓滿十個佛果上的名稱，號之為『妙』，這是此位的果。十個菩薩下面的名稱都號之為『幢』，這是表示此位修行之人。十個世界的名稱號之為『妙』，這是此位修行之法。闡明理智悲願萬行的妙用即是世界。例如善財童子（Sudhana）表法中見到的鬻香長者，號為青蓮華（Utpala），是說明此位的法，即將理智慈悲願行一切無盡差別智慧差別願行，用迴向的蜜，合為一丸戒定慧之香，以無依住的智慧遍周法界，對現色身，隨眾生的病癥進行調伏，而給予五分法身之香，而無所執著。如同青蓮華，色香第一而無所執著。和合愿智悲法身十波羅蜜（dasa-paramita）、四攝（catuh-samgrahavastu）、四無量心（catasro-apramanyah）、三十七助道品（bodhipaksika-dharmas），世間出世間法，共為一法。猶如合香，將眾香合為一丸。

『五蘊修成德門者』：指的是第六會在他化自在天宮（Paranirmita-vasavartin）所說的十地法（dasabhumi）。但修前回向的法令，使德行功德，滿足其十回向的願行，更無其他路徑。佛果世界，只取十回向中的妙用同功，不另外安立。也沒有他化天王遙見佛來敷座及迎接佛等事。是爲了說明十地中的法則如同十回向的和會以終，只是生熟不等，更無其他差異。只是將十地十一地的行門觀智，反過來資助前面的果位，猶如蘿蔔菜長葉資。

【English Translation】 English version

'Walking meditation represents the practice of non-attachment to actions': This means that through walking meditation, one embodies the non-attachment to all actions.

'The three eyes': Refers to the three eyes possessed by the Buddha: the wisdom eye (jnana-caksu), the insight eye (prajna-caksu), and the Dharma eye (dharma-caksu).

The Buddha names for these two positions are the same in the Ten Abodes (dasabhumi), both named 'Moon'. In the Ten Practices (dasacarya), they are both named 'Eye'. The ten Buddha names in the Ten Dedications (dasaparinamana) have the same names above. The reason for using the word 'Wonderful' (妙, miao) is to represent the perfection of wonderful wisdom, the advancement of merit, with 'Wonderful' coming first. Each name has a representation; they are not randomly assigned.

'The Four Great Vows, the Principle and Phenomena, Compassion and Wisdom Interfused, the Gate of Endless': This refers to the Ten Dedications spoken in the fifth assembly in the Tusita Heaven. Using endless great vows to integrate principle, wisdom, and great compassion, making the practice of Samantabhadra complete, the name on the ten Buddha fruits is called 'Wonderful', which is the fruit of this position. The lower names of the ten Bodhisattvas are all called 'Banner', which represents the practitioners of this position. The names of the ten worlds are called 'Wonderful', which is the practice of this position. It clarifies that the wonderful function of principle, wisdom, compassion, vows, and myriad practices is the world. For example, the fragrance seller Elder seen by Sudhana in the Dharma representation is named Utpala, which explains the Dharma of this position, that is, using the honey of dedication to combine principle, wisdom, compassion, vows, and all endless differences of wisdom and vows into a pill of the fragrance of precepts, concentration, and wisdom. Using the wisdom of non-reliance to pervade the Dharma realm, manifesting physical bodies according to the illnesses of sentient beings, and giving the fragrance of the fivefold Dharma body without attachment. Like the Utpala flower, the color and fragrance are the best, yet without attachment. Combining the vows, wisdom, compassion, Dharma body, the ten paramitas, the four means of attraction (catuh-samgrahavastu), the four immeasurables (catasro-apramanyah), the thirty-seven factors of enlightenment (bodhipaksika-dharmas), mundane and supramundane Dharmas, into one Dharma. Like combining fragrances, combining all fragrances into one pill.

'The Gate of Virtue Cultivated from the Five Aggregates': This refers to the Ten Grounds (dasabhumi) spoken in the sixth assembly in the Paranirmita-vasavartin Heaven. Only by cultivating the previous dedication Dharma can one fulfill the vows and practices of the Ten Dedications with virtue and merit, and there is no other path. In the Buddha-fruit world, only the wonderful functions and merits in the Ten Dedications are taken, and no other is established. There is also no event of the Paranirmita-vasavartin King seeing the Buddha coming from afar, spreading a seat, and welcoming the Buddha. It is to explain that the rules in the Ten Grounds are like the assembly of the Ten Dedications to the end, only with different levels of maturity, and there is no other difference. Only the practice gates and wisdom of the Ten Grounds and the Eleventh Ground are used to support the previous fruit, just like radish leaves support.

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根。如善財表法中。善財見摩竭提國迦毗羅城主夜神名婆珊婆演底。此云春時主當。明此神春時主當苗稼。亦名依止無畏。謂與一切眾生作依止無畏。身出星宿照曜眾生。于身一一毛孔現行。化度無數惡道眾生。迦毗羅城者。此云黃色也。為明此城在閻浮提之處中。明中宮土為黃色。表十地契中道應真不偏故。此是如來示成道處國。夜神總是女神。以明凡得智成悲故。以女神表之。神者。應真其智則神故。其智不為不思而遍資萬有。此神表初歡喜地自第九回向已來。直至第九地。總入神位明升進智通。祐物無限。不為不思而智自遍故。且略言爾。廣在後文。凡是善財問善知識。發心久近在世多少者。皆是明成就長養大悲之行。住劫久遠明大悲深厚。在智久劫是一剎那故。如觀世音菩薩以名號及所說法號慈悲經。又是十回向中。第七回向中善知識。與第八回向位中正趣菩薩。共成七八迴向悲智二門。皆須如是前後和會方了其經意。不可見一法而能了佛心。明此十地但如十回向法蘊修成悲智滿前愿故。是故初歡喜地得愿求成滿心。以依前十回向願心成滿故。

六德滿行圓利生自在無限門者。在第三禪是第七會經。梵本未至。有百萬億偈。依菩薩瓔珞本業經說。此經是如來化三乘人卻領三乘之眾。至菩提樹下說往昔初

【現代漢語翻譯】 現代漢語譯本：根。例如在善財童子表法中，善財童子見到摩竭提國迦毗羅城（Kapilavastu，意為黃色）的主夜神，名為婆珊婆演底（Vasanta-bhavyati），意為『春時主當』，表明此神在春季主管苗稼。她也被稱為『依止無畏』，意味著她給予一切眾生依靠和無畏。她的身體發出星宿般的光芒，照耀眾生，並且在她身體的每一個毛孔中都顯現化身，度化無數惡道眾生。迦毗羅城，意為『黃色』，是爲了表明此城位於閻浮提（Jambudvipa）的中心位置，象徵著中宮的土為黃色，代表十地菩薩契合中道，應真而不偏頗。這裡是如來佛（Tathagata）示現成道的地方。夜神通常是女神，這表明凡夫通過獲得智慧而成就慈悲，因此用女神來象徵。『神』意味著應真之人的智慧具有神性，他們的智慧不假思索而能普遍資助萬物。這位神代表從初歡喜地（Pramudita）到第九地（Sadhumati），包括從第九回向（善法迴向）開始，直到第九地，都進入神位，表明智慧的提升和通達，佑護萬物無限，因為他們的智慧不假思索而能自然遍及一切。這裡只是簡略地說明，更詳細的內容在後面的經文中。凡是善財童子向善知識請教發心時間長短和在世時間多少的問題，都是爲了闡明成就和增長大悲之行，以及安住于長久劫數，表明大悲的深厚。在智慧中經歷長久劫數，實際上只是一剎那。例如觀世音菩薩（Avalokitesvara）以名號和所說法號為慈悲經，又如在十回向中，第七回向中的善知識與第八回向位中的正趣菩薩共同成就七、八迴向的悲智二門，都必須這樣前後融會貫通才能理解經文的含義。不能只看到一種法就能瞭解佛心。闡明這十地就像十回向的法蘊，修成悲智，圓滿先前的願望。因此，初歡喜地能夠實現願望，圓滿心意，因為依靠之前的十回向願心而成就圓滿。 六德圓滿，行持圓滿，利益眾生自在無限之門，在第三禪是第七會經。梵文字尚未傳到，有百萬億偈。根據《菩薩瓔珞本業經》所說，此經是如來化度三乘人，然後帶領三乘之眾，到菩提樹下講述往昔的初發心。

【English Translation】 English version: Root. For example, in Sudhana's representation of the Dharma, Sudhana saw the night deity, named Vasanta-bhavyati (meaning 'springtime master'), the city lord of Kapilavastu (meaning 'yellow') in the kingdom of Magadha, indicating that this deity is in charge of seedlings and crops in the spring. She is also known as 'Reliance Without Fear,' meaning she gives all beings reliance and fearlessness. Her body emits starlight, illuminating all beings, and manifestations appear in every pore of her body, delivering countless beings from evil realms. Kapilavastu, meaning 'yellow,' is to indicate that this city is located in the central position of Jambudvipa, symbolizing that the earth of the central palace is yellow, representing the Bodhisattvas of the ten grounds (Bhumis) being in accordance with the Middle Way, responding truthfully without bias. This is the place where the Tathagata (如來) manifested enlightenment. Night deities are usually goddesses, which indicates that ordinary beings achieve compassion through gaining wisdom, so goddesses are used to symbolize this. 'Deity' means that the wisdom of those who have attained truth is divine, and their wisdom can universally benefit all things without deliberation. This deity represents from the first Joyful Ground (Pramudita) to the ninth Ground (Sadhumati), including from the ninth dedication (dedication of good deeds) onwards, up to the ninth Ground, all entering the position of deity, indicating the advancement and penetration of wisdom, infinitely protecting all things, because their wisdom can naturally pervade everything without deliberation. This is just a brief explanation; more details are in the later scriptures. Whenever Sudhana asks the wise teachers about the length of time of their initial aspiration and the length of their time in the world, it is all to clarify the achievement and growth of the practice of great compassion, and dwelling in long kalpas, indicating the depth of great compassion. Experiencing long kalpas in wisdom is actually just a moment. For example, Avalokitesvara (觀世音菩薩) uses the name and the Dharma name as the Sutra of Compassion, and also, in the ten dedications, the wise teacher in the seventh dedication and the Bodhisattva who is rightly directed in the eighth dedication together achieve the two gates of compassion and wisdom of the seventh and eighth dedications. All must be integrated in this way to understand the meaning of the scriptures. One cannot understand the Buddha's mind by seeing only one Dharma. It clarifies that these ten grounds are like the Dharma treasury of the ten dedications, cultivating compassion and wisdom, fulfilling the previous vows. Therefore, the first Joyful Ground can realize wishes and fulfill the mind, because it relies on the previous ten dedications of aspiration to achieve fulfillment. The gate of six perfections fulfilled, practice perfected, benefiting beings freely and infinitely, is the seventh assembly sutra in the third Dhyana heaven. The Sanskrit version has not yet arrived, and there are a million trillion verses. According to the Bodhisattva's Garland Sutra, this sutra is where the Tathagata transforms people of the three vehicles, and then leads the assembly of the three vehicles to the Bodhi tree to talk about the initial aspiration in the past.

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成正覺時。說華嚴經。一一排次重敘其會。至第三禪。如瓔珞本業經。說十一地等覺位為一生補處菩薩位。為此地普賢行滿十二地為妙覺如來故。以此為一生主也。如善財以行表法中。見佛母摩耶夫人。是其行故。明十地以智從悲成行門。即以夜天女神。及如來為太子時妻號瞿波。此云守護地。此十個女眾成長大悲。守護大慈悲地也。如十一等覺位中行悲行滿。即從悲生智廣利益眾生。即以見佛母表之。母是慈悲之義。出生大智化利眾生。即等覺位中十個善知識是也。故云摩耶生佛。佛是智故。

七德行圓滿成佛果終門者。即如第八會普光明殿說十一品經。以十定品為初。次十通十忍阿僧祇如來壽量。菩薩住處。佛不思議如來十身相海。如來隨好光明功德。普賢行如來出現等品。準初會中問處並有十頂未有說處。亦是來文未具。總是如善財表法中見彌勒菩薩是其行也。明是同其善財一產生佛果故。遂于樓閣之內現三生之行。總在如今。三生者。一過去久遠見道修行生。二現在得果圓滿生。三當來示現成正覺生。總在樓閣之內。如今現前無古今。去來現在不可得故。然亦不廢三生之相。現在其中。但以智知為隨俗利人故。即三生也。若約真論無發菩提心時。無修行見道時。無現生得果時。無當來示成正覺時。以三

【現代漢語翻譯】 現代漢語譯本 當證得正覺時，宣講《華嚴經》，一一按順序重新敘述各次法會。到了第三禪天，如《瓔珞本業經》所說，將十一地等覺位視為一生補處菩薩位。因為此地的普賢行圓滿，十二地即為妙覺如來，所以將此地作為一生之主。如同善財童子以行來表法，見到佛母摩耶夫人（釋迦牟尼佛的生母），這就是他的行。闡明十地菩薩以智慧從慈悲中生起，成就行門。即以夜天女神，以及如來作為太子時的妻子瞿波（意為守護地）來代表。這十位女眾成長廣大慈悲，守護大慈悲之地。如同十一等覺位中，行慈悲行圓滿，即從慈悲生出智慧，廣泛利益眾生，即以見到佛母來表示。母親是慈悲之義，出生大智慧化度利益眾生，即等覺位中的十位善知識。所以說摩耶夫人誕生了佛，佛是智慧的象徵。

七德行圓滿成就佛果的終結之門，即如第八會普光明殿所說的十一品經。以十定品為開始，依次是十通、十忍、阿僧祇、如來壽量、菩薩住處、佛不思議、如來十身相海、如來隨好光明功德、普賢行、如來出現等品。參照初會中的提問之處，雖然有十頂，但沒有說明之處，也是因為來的經文不完整。總之就像善財童子表法中見到彌勒菩薩一樣，這就是他的行。闡明這是與善財童子一樣一生證得佛果的緣故，於是在樓閣之內顯現三生的行跡，總攝於當下。三生指的是：一、過去久遠見道修行之生；二、現在得果圓滿之生；三、當來示現成正覺之生。總攝於樓閣之內，如今現前沒有古今，過去、未來、現在都不可得。然而也不廢棄三生的表象，現在其中。但以智慧知曉這是爲了隨順世俗利益眾生。這就是三生。如果按照真諦來說，沒有發菩提心之時，沒有修行見道之時，沒有現生得果之時，沒有當來示現成正覺之時，因為三

【English Translation】 English version When attaining perfect enlightenment, the Avatamsaka Sutra (Hua Yan Jing) is expounded, recounting each assembly in order. Reaching the Third Dhyana Heaven, as stated in the Yingluo Benye Sutra, the position of the Eleventh Ground, Equal Enlightenment (Dengjue), is regarded as the position of a Bodhisattva destined for Buddhahood in their next life (Yi Sheng Bu Chu). Because the practice of Samantabhadra (Puxian) is perfected in this ground, the Twelfth Ground is the Wondrously Enlightened Tathagata (Miaojue Rulai), hence this ground is taken as the master of one's life (Yi Sheng Zhu). Just as Sudhana (Shancai) uses practice to represent the Dharma, seeing Buddha's mother, Maya (Moye Furen) (the birth mother of Shakyamuni Buddha), is his practice. It clarifies that the Bodhisattvas of the Ten Grounds generate wisdom from compassion, accomplishing the gate of practice. This is represented by the Night Goddess (Yetian Nvshen), and the Tathagata's wife when he was a prince, Gopa (Qubo), which means 'Guardian of the Earth' (Shouhu Di). These ten female figures cultivate great compassion, guarding the ground of great loving-kindness and compassion. Like in the Eleventh Equal Enlightenment position, the practice of compassion is perfected, and wisdom arises from compassion, extensively benefiting sentient beings, which is represented by seeing Buddha's mother. Mother signifies compassion, giving birth to great wisdom to transform and benefit sentient beings, which are the ten good advisors in the Equal Enlightenment position. Therefore, it is said that Maya gave birth to the Buddha, and Buddha is the symbol of wisdom.

The concluding gate of perfecting the Seven Virtuous Practices and attaining Buddhahood is like the eleven chapters of sutras spoken in the Eighth Assembly, the Hall of Universal Light (Pu Guangming Dian). Starting with the Chapter on the Ten Samadhis (Shi Ding Pin), followed by the Ten Supernatural Powers (Shi Tong), the Ten Forbearances (Shi Ren), Asamkhya (Asengqi), the Lifespan of the Tathagata (Rulai Shouliang), the Abode of the Bodhisattvas (Pusa Zhuchu), the Inconceivable Qualities of the Buddha (Fo Bu Siyi), the Ocean of Marks and Characteristics of the Ten Bodies of the Tathagata (Rulai Shi Shen Xiang Hai), the Meritorious Virtues of the Minor Marks and Radiance of the Tathagata (Rulai Suihao Guangming Gongde), the Practice of Samantabhadra (Puxian Xing), and the Appearance of the Tathagata (Rulai Chuxian), etc. Referring to the places of questioning in the initial assembly, although there are ten peaks, there are no places of explanation, which is also because the arriving sutra text is incomplete. In short, it is like Sudhana seeing Maitreya Bodhisattva (Mile Pusa) in the representation of the Dharma, which is his practice. It clarifies that this is the reason for attaining Buddhahood in one lifetime, just like Sudhana, and thus manifests the traces of three lives within the pavilion, encompassing the present moment. The three lives refer to: 1. The life of practicing and cultivating the path in the distant past; 2. The life of attaining perfect fruition in the present; 3. The life of demonstrating perfect enlightenment in the future. All are encompassed within the pavilion, and now, in the present moment, there is no past or present, and the past, future, and present are unattainable. However, the appearances of the three lives are not abandoned, but are present within it. But knowing with wisdom that this is to accord with worldly customs to benefit sentient beings. This is the three lives. If according to the ultimate truth, there is no time of generating the Bodhi mind, no time of practicing and seeing the path, no time of attaining fruition in the present life, and no time of demonstrating perfect enlightenment in the future, because the three

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世及心量無性體故。無安立故。無處無依住故。名之成佛之時也。若見自心有能發菩提心時當來成正覺時。即為情識生滅不名發心時故。以是義故。信心及佛果總不離普光明殿。乃至常行普賢無始終之行。離世間品總不離普光明殿。明因果同本不動普光明大智。以為升進功終故。時復無體。智復無依故彌勒令善財卻見初友文殊師利即明至果不移因善財念見文殊。便聞普賢菩薩名。及自見其身入普賢身者。明表正覺之因不移行果。總明圓會因果行總一時滿故。為智境界上能含一切眾生情量多劫是一時故。明智無情有故。但不離十信中不動智佛。無前中后際故。此如文殊師利十信中說偈云。一念普觀無量劫。無去無來無住處。如是了知三世事。超諸方便成十力。

八普賢行海常行門者。即如第九會中說離世間品是。常在世間無限利生。不與情合作業相應。即如善財所錶行中憶念文殊初友便聞普賢名及見自身入普賢身是也。此是自成佛果竟。常行普賢無始終行。此普賢行亦明不移本普光明無依住智。古人釋云。重會普光法堂三會普光法堂。總非重及三故。大體明但以一個普光明無依住大智。圓會初發心因及佛果並行行滿。此三事總不離此智。時亦不遷。為明依智發心始終無情見之跡故。

九如來不出不沒佛智恒

【現代漢語翻譯】 現代漢語譯本：因為世俗的心量沒有自性本體，沒有安立之處，沒有處所沒有依靠，所以稱之為成佛之時。如果認為自己的心有能力發起菩提心，認為將來才能成就正覺，那就是情識的生滅，不能稱之為發心之時。因為這個緣故，信心和佛果總是不離開普光明殿（Buddha-field of all-pervading light）。乃至常常修持普賢（Samantabhadra，普賢菩薩）無始無終的行愿，離世間品總是不離開普光明殿。闡明因和果同根同源，不動搖的普光明大智，作為昇華進步的最終歸宿。時間沒有實體，智慧沒有依靠，所以彌勒（Maitreya，彌勒菩薩）讓善財（Sudhana，善財童子）回頭去拜見最初的朋友文殊師利（Manjushri，文殊菩薩），就是爲了闡明到達果位並不改變最初的因。善財憶念見到文殊，便聽聞普賢菩薩的名號，並且親自見到自己的身體進入普賢菩薩的身中，闡明證得正覺的因不改變行果。總而言之，圓滿融會因果行愿在同一時間完成。因為在智慧的境界上能夠包含一切眾生的情量，多個劫數如同一個瞬間。闡明智慧沒有情識的執著。但不離開十信中的不動智佛，沒有前際、中際和后際。這就像文殊師利在十信中說的偈語：『一念普遍觀照無量劫，無去無來也無住處。如是了知過去現在未來事，超越各種方便成就十種力量。』 八、普賢行海常行門，就像第九會中說的離世間品那樣，常常在世間無限地利益眾生，不與情識合作，不與業力相應。就像善財所代表的修行中，憶念最初的朋友文殊，便聽聞普賢的名號，並且見到自身進入普賢的身中一樣。這是自身成就佛果之後，常常修持普賢無始無終的行愿。這普賢行也闡明不改變根本的普光明無依無住的智慧。古人解釋說，重會普光法堂，三會普光法堂，總的來說既不是重疊也不是三次。大體上闡明只是以一個普光明無依無住的大智慧，圓滿融會最初發心之因和佛果以及並行行愿圓滿。這三件事總是不離開這個智慧，時間也不會遷移。爲了闡明依靠智慧發心，始終沒有情識見解的痕跡。 九、如來不出不沒，佛智永恒。

【English Translation】 English version: Because the mundane mind has no self-nature, no basis for establishment, and no place to dwell or rely on, it is called the time of becoming a Buddha. If one thinks that one's own mind has the ability to generate Bodhicitta (the aspiration for enlightenment), and that one will achieve perfect enlightenment in the future, then that is the arising and ceasing of emotional consciousness, and cannot be called the time of generating Bodhicitta. For this reason, faith and the fruit of Buddhahood are always inseparable from the Buddha-field of all-pervading light (Prakasha-dhatu). Even constantly practicing the endless practices of Samantabhadra (Universal Virtue Bodhisattva), the chapter on transcending the world is always inseparable from the Buddha-field of all-pervading light. It elucidates that cause and effect share the same root, the unwavering great wisdom of all-pervading light, as the ultimate destination for advancement. Time has no substance, and wisdom has no reliance, so Maitreya (the future Buddha) tells Sudhana (Youth) to turn back and see his first friend Manjushri (Bodhisattva of Wisdom), which is to clarify that reaching the fruit does not change the initial cause. Sudhana remembers seeing Manjushri, and then hears the name of Samantabhadra Bodhisattva, and personally sees his body entering the body of Samantabhadra, clarifying that the cause of attaining perfect enlightenment does not change the practice and fruit. In short, the perfect integration of cause, effect, and practice is completed at the same time. Because in the realm of wisdom, it can contain the emotional capacity of all sentient beings, and multiple kalpas (eons) are like a single moment. It elucidates that wisdom has no emotional attachment. But it does not depart from the immovable wisdom Buddha in the ten faiths, without beginning, middle, or end. This is like the verse spoken by Manjushri in the ten faiths: 'In one thought, universally contemplating countless kalpas, there is no going, no coming, and no dwelling place. Thus understanding the affairs of the three times, surpassing all expedient means and accomplishing the ten powers.' Eight, the Samantabhadra's Ocean of Practices Constant Practice Gate, is like the chapter on transcending the world spoken in the ninth assembly, constantly benefiting sentient beings limitlessly in the world, not cooperating with emotional consciousness, and not corresponding with karmic forces. Just like in the practice represented by Sudhana, remembering his first friend Manjushri, he hears the name of Samantabhadra, and sees himself entering the body of Samantabhadra. This is after one's own accomplishment of the fruit of Buddhahood, constantly practicing the endless practices of Samantabhadra. This Samantabhadra practice also clarifies that it does not change the fundamental all-pervading light, the wisdom without reliance or dwelling. The ancients explained that re-gathering in the Prakasha Dharma Hall, and the three gatherings in the Prakasha Dharma Hall, are generally neither overlapping nor three times. In general, it elucidates that only with one great wisdom of all-pervading light, without reliance or dwelling, can the cause of the initial aspiration, the fruit of Buddhahood, and the simultaneous completion of practice be perfectly integrated. These three things are always inseparable from this wisdom, and time does not shift. In order to clarify that relying on wisdom to generate aspiration, there is no trace of emotional views from beginning to end. Nine, the Tathagata (Buddha) neither emerges nor disappears, the Buddha's wisdom is eternal.

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果門者。即如第十會中說法界一品經。是以法界佛之恒果故。

十表通訊六位人法所進求門者。即如覺城東會大塔廟處善財見文殊菩薩並已下入位中五位善知識是也。此已上十門。從普光明殿說十信以來總重敘。使令學者易解經意故。並以略舉。善財知識表法次第和會令易解故。

第三重敘佛所說法處及座體者。其義有三。一敘說法之處及意趣。二敘放光之處及意趣。三敘座體及意趣。

一敘說法處及意趣者。其處有十。其意趣有十二。

第一菩提場菩提樹下一會在熙連河邊。去優樓頻螺迦葉聚落五里。是一牛吼地。是阿蘭若處得道。依世間法。如此是化眾生法則。佛無此也。乃至昇天總是所表法則。若望如來。以智體遍周十方恒遍而無來去。對現色身故。此明與世成法有可仿學也。此一段是如來舉自果法勸眾生修行門。

新華嚴經論卷第二十二 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十三

長者李通玄撰

第二會於普光明殿。此承上。古德說云。去菩提樹三里。又云龍造。此將未可也。普光明殿者。約所顯得普光明智所報居之殿。智體廣大無限重重也。所報之境無限重重。等同法界。如經初所陳。其地堅固金剛所成。寶樹行

【現代漢語翻譯】 現代漢語譯本： 果門，指的是像第十會中說法界一品經所說的內容。這是因為法界佛具有恒常不變的果德。 十，代表貫通訊解行證入這六個階段的人和法所要進入的門徑。例如覺城東會大塔廟處，善財童子見到文殊菩薩以及之後進入各個位次的五位善知識就是例證。以上這十個門，是從普光明殿講述十信以來，總體的重新敘述，爲了讓學者更容易理解經文的含義，所以用簡略的方式舉例。善財童子的求學經歷，體現了表法的次第和會通，使之更容易理解。 第三重敘述佛陀說法的處所和座位的體性，其意義有三點：一是敘述說法之處及其意趣，二是敘述放光之處及其意趣，三是敘述座位的體性及其意趣。 一是敘述說法處及其意趣，說法之處有十處，其意趣有十二種。 第一處是菩提場（Bodhi-mandala，證悟之地）菩提樹（Bodhi tree，覺悟之樹）下，一會在熙連河（Nairañjanā River）邊，距離優樓頻螺迦葉（Uruvilvā Kāśyapa）聚落五里。這是一塊牛吼地，是阿蘭若（araṇya，寂靜處）處得道。依據世間法來看，這樣做是爲了教化眾生，佛陀本身並沒有這些需求。乃至昇天等等，都是所要表達的法則。如果從如來的角度來看，如來的智慧體性遍佈十方，恒常存在而無來去，只是爲了適應世間才顯現色身。這說明與世俗成就的方法有可以效仿學習的地方。這一段是如來舉出自身果地的功德，勸導眾生修行的方法。 新華嚴經論卷第二十二 大正藏第 36 冊 No. 1739 新華嚴經論 新華嚴經論卷第二十三 長者李通玄撰 第二會於普光明殿（Universal Light Hall）。這是承接上文。古德說，距離菩提樹三里，又說是龍所建造，這些說法可能不太可靠。普光明殿，是依據所顯現的普光明智所感得的居所。智慧的體性廣大無邊，重重疊疊。所感得的境界也是無限重重，等同於法界。如同經文最初所陳述的，其地堅固，由金剛所成，寶樹成行。

【English Translation】 English version: The 'Fruition Gate' refers to the content described in the 'Dharmadhatu Chapter' of the Tenth Assembly. This is because the Buddhas of Dharmadhatu possess constant and unchanging fruition virtues. The 'Ten' represent the paths to be entered by people and dharmas in the six stages of faith, understanding, practice, realization, and entry. For example, in the Great Stupa Temple of the Eastern Assembly of Awakening City, Sudhana (Śrīmanta) seeing Mañjuśrī Bodhisattva and the five good advisors who entered various positions thereafter are examples. These ten gates above are a general re-narration from the explanation of the Ten Faiths in the Universal Light Hall, in order to make it easier for scholars to understand the meaning of the scriptures, so they are exemplified in a concise manner. Sudhana's journey of seeking knowledge embodies the order and convergence of Dharma representation, making it easier to understand. The third re-narration of the Buddha's teaching place and the nature of the seat has three meanings: first, to narrate the place of teaching and its intention; second, to narrate the place of emitting light and its intention; and third, to narrate the nature of the seat and its intention. First, to narrate the place of teaching and its intention, there are ten places of teaching, and there are twelve kinds of intentions. The first place is under the Bodhi-mandala (Bodhi-mandala, place of enlightenment) Bodhi tree (Bodhi tree, tree of awakening), one assembly is by the Nairañjanā River (Nairañjanā River), five miles away from the Uruvilvā Kāśyapa (Uruvilvā Kāśyapa) settlement. This is a 'cow-howl' land, where enlightenment is attained in the araṇya (araṇya, quiet place). According to worldly laws, this is done to teach sentient beings, but the Buddha himself does not have these needs. Even ascending to heaven, etc., are all the laws to be expressed. If viewed from the perspective of the Tathagata, the Tathagata's wisdom nature pervades the ten directions, is constant and without coming or going, but manifests a physical body to adapt to the world. This shows that there are methods of worldly achievement that can be imitated and learned. This passage is the Tathagata citing the merits of his own fruition ground to encourage sentient beings to practice. New Avataṃsaka Sutra Treatise, Volume 22 Taishō Tripiṭaka, Volume 36, No. 1739, New Avataṃsaka Sutra Treatise New Avataṃsaka Sutra Treatise, Volume 23 Composed by Elder Li Tongxuan The second assembly is in the Universal Light Hall (Universal Light Hall). This follows the previous text. Ancient sages said that it is three miles away from the Bodhi tree, and some say it was built by dragons, but these statements may not be reliable. The Universal Light Hall is the residence attained based on the manifested Universal Light Wisdom. The nature of wisdom is vast and boundless, layer upon layer. The realm attained is also infinitely layered, equal to the Dharmadhatu. As stated at the beginning of the scripture, the ground is solid, made of diamond, and rows of precious trees.

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列宮殿樓閣等是。皆煥曜光明遍周法界。此明智體報居之宅遍一切處一切處總在纖毫之內不可拘其處所。以智遍觀。其宅亦復遍周十方。總是無限之境也。於此普光明殿說十信法門。明以舉果成信。還將智果報得。宅中說本不動智佛。以為信位。明信自心是不動智佛。約此以為信體。心外有法不成信心故。即如來根本智宅。還信自心所有分別是如來根本普光明大智本無動故。只為迷本妄為動故。

第三會於須彌山頂說十住。表入理契智非生滅心所得至故。如須彌山在大海中。高八萬四千由旬。非手足攀攬所及。明八萬四千塵勞山住煩惱大海。於一切法無思無為。即煩惱海枯竭。塵勞山便成一切智山。煩惱海便成性海。若起心思慮。所有攀緣塵勞山逾高。煩惱海逾深。不可至其智頂。明以定為方便。是故法慧菩薩入方便三昧。方說此法門。當知亡思即智現在想即迷存。滯寂智潛情虛智發。此乃見道之初。生佛智慧家之始。約表出凡超世同天自在得智慧山之頂。又以方便定止心不亂為山體故。以艮為山為止。此為十住位也。初生佛智慧家住佛所住。明依定發慧像須彌山故。

第四會夜摩天宮說十行。已上空居。表約智慧法空而為行體即處世無染。又明此天名時分明菩薩處行知根生熟時非時。不妄利生。又知何

【現代漢語翻譯】 現代漢語譯本：宮殿樓閣等等，都煥發著光明，遍佈整個法界。這說明了明智之體的報身所居住的宅邸遍佈一切處，而一切處又都包含在極小的微塵之中，無法侷限於某個特定的處所。用智慧去觀察，它的宅邸也同樣遍佈十方，總是一個無限的境界。在這裡，在普光明殿宣說十信法門，闡明以證得的果位來成就信心。還將智慧之果報所得到的宅邸，用來宣說本不動智佛，作為信位，闡明相信自己的心就是不動智佛。以此作為信心的本體，心外求法不能成就真正的信心。這就是如來的根本智宅，還相信自己心中所有的分別就是如來的根本普光明大智，本來就沒有動搖。只是因為迷失了本性，才虛妄地認為它在動搖。

第三次集會在須彌山（Sumeru）頂，宣說十住。表明進入真理，契合智慧，不是用生滅之心可以達到的。就像須彌山在大海之中，高達八萬四千由旬（Yojana，古印度長度單位），不是用手腳攀爬可以到達的。說明八萬四千塵勞山（Klesha，煩惱）居住在煩惱的大海中，對於一切法無思無為，那麼煩惱的海就會枯竭，塵勞的山就會變成一切智山，煩惱的海就會變成性海。如果生起心思慮，所有攀緣，塵勞的山就會越高，煩惱的海就會越深，無法到達智慧的頂峰。闡明以禪定作為方便法門。所以法慧菩薩（Dharma-mati Bodhisattva）進入方便三昧（Upaya-samadhi），才宣說這個法門。應當知道，失去思慮就是智慧顯現，產生想法就是迷惑存在，停留在寂靜中智慧就潛藏，情慾虛妄智慧就煥發。這是見道的開始，是進入佛智慧之家的開端。用須彌山來表示超出凡世，與天同等自在，獲得智慧山頂。又以方便禪定止息妄心不亂作為山的本體。用『艮』卦來代表山，表示止息。這就是十住位。

第四次集會在夜摩天宮（Yama Heaven），宣說十行。以上都是在空中居住，表示以智慧法空作為行為的本體，即處世而不被污染。又說明這個天名為時分，表明菩薩處於修行中，知道眾生根性的成熟時機，不會不適時機地利益眾生。又知道什麼

【English Translation】 English version: Palaces, pavilions, and the like, all radiate light, pervading the entire Dharma Realm. This illustrates that the abode of the reward body of the wise mind pervades all places, and all places are contained within the smallest dust particle, impossible to confine to a specific location. Observing with wisdom, its abode also pervades the ten directions, always an infinite realm. Here, in the Universal Light Palace (Prakasa-jyotir-vimana), the Ten Faiths Dharma-door is expounded, clarifying that faith is achieved by realizing the fruit. The abode obtained through the fruit of wisdom is also used to expound the Immovable Wisdom Buddha (Acala-jnana-buddha) as the position of faith, clarifying that believing in one's own mind is the Immovable Wisdom Buddha. This is taken as the substance of faith, as seeking Dharma outside the mind cannot achieve true faith. This is the fundamental wisdom abode of the Tathagata (Tathagata), also believing that all discriminations within one's own mind are the fundamental Universal Light Great Wisdom of the Tathagata, which is inherently unmoving. It is only because of being deluded about one's inherent nature that one falsely perceives it as moving.

The third assembly is held at the summit of Mount Sumeru (Sumeru), expounding the Ten Dwellings. It indicates that entering into truth and aligning with wisdom cannot be achieved with a mind of arising and ceasing. Just as Mount Sumeru is in the midst of the great ocean, eighty-four thousand yojanas (Yojana, an ancient Indian unit of distance) in height, beyond the reach of hands and feet. It illustrates that the eighty-four thousand dust-labor mountains (Klesha, afflictions) reside in the ocean of afflictions. When one is without thought or action towards all dharmas, then the ocean of afflictions will dry up, and the mountain of dust-labor will become the mountain of all-wisdom, and the ocean of afflictions will become the ocean of nature. If thoughts and considerations arise, all clinging will cause the mountain of dust-labor to become higher and the ocean of afflictions to become deeper, making it impossible to reach the summit of wisdom. It clarifies that meditation is used as a skillful means. Therefore, Dharma-mati Bodhisattva (Dharma-mati Bodhisattva) enters the Samadhi of Skillful Means (Upaya-samadhi) before expounding this Dharma-door. One should know that the cessation of thought is the manifestation of wisdom, the arising of thought is the existence of delusion, dwelling in stillness is the concealment of wisdom, and the emptying of desires is the flourishing of wisdom. This is the beginning of seeing the path, the beginning of entering the house of Buddha's wisdom. Mount Sumeru is used to represent transcending the mundane world, being as free as the heavens, and attaining the summit of the mountain of wisdom. Furthermore, the mountain's substance is based on the skillful means of meditation to stop the mind from being disturbed. The trigram 'Gen' is used to represent the mountain, indicating cessation. This is the position of the Ten Dwellings.

The fourth assembly is held in the Yama Heaven (Yama Heaven), expounding the Ten Practices. The above are all dwelling in the sky, indicating that the emptiness of wisdom-dharma is taken as the substance of practice, that is, being in the world without being tainted. It also explains that this heaven is named 'Time Division', indicating that the Bodhisattva, being in practice, knows the timing of the ripening of beings' roots and does not benefit beings inappropriately. Also knowing what

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惑增多何惑減少。隨惑增減而成熟之。表知根利生名為時分。法空隨行名為空居也。

第五會兜率天宮說十回向。此天于欲界處中。又名樂知足天。明迴向法門不貪涅槃不貪生死常處生死常處涅槃無二性故。處中道故。餘四天皆放逸。如色界無色界天。樂凈不可和會中道義故。雖他化自在天說十地法。還以此位中道之法。成十地蘊修成功故。說十回向法以膝上放光表卷舒自在莫不由膝故。明理智大愿大悲滿周十方會融無礙莫不皆由十回向位。如十地依此而行蘊積令熟故。無別法故。

第六會他化自在天宮說十地。表至欲際之頂。又表依眾生而應化故。無自化也。故藉此天處。以表化他之智故。又此天處是魔波旬所居。明十地位智伏心魔也。成大慈悲之行令成熟故。

第七會在第三禪。表普賢行滿法悅利生。表此天唯禪悅喜動故。

第八會普光明殿說十定及如來出現品。明佛出現進修道極不離本處。明不離一個普光明智以為進修。云昇天上者。表法升進。元來不離一個普光明大智本定之宅。明雖修升進行滿元不移本不動智中普光大用。

第九會又在普光明殿說離世間法。明以普光明智遍周十方普利眾生不染眾法名離世間。以普光明智具普賢行恒在世間不出不入。名之離世間故。以智體恒

【現代漢語翻譯】 現代漢語譯本： 什麼惑增多，什麼惑減少？隨著惑的增減而使其成熟。表明知根性銳利的眾生名為時分。通達法空的隨行之法名為空居。

第五會在兜率天宮（Tushita Heaven，欲界天之一，知足天）宣說十回向。此天位於欲界之中。又名樂知足天。闡明迴向法門是不貪戀涅槃，也不貪戀生死，常處於生死與涅槃無二性的狀態，所以處於中道。其餘四天都放逸，例如無想天（Asaññasatta Heaven）。樂於清凈與不可調和的中道之義。即使他化自在天（Paranimmita-vasavatti Heaven）宣說十地之法，仍然以這個位置的中道之法，成就十地蘊修的功德。宣說十回向法，用膝上放光來表示卷舒自在，沒有不由膝蓋而來的。闡明理智、大愿、大悲圓滿周遍十方，會融無礙，沒有不是由十回向位而來的。如同十地依此而行，蘊積成熟。沒有其他不同的法門。

第六會在他化自在天宮（Paranimmita-vasavatti Heaven）宣說十地。表示到達欲界之頂。又表示依眾生而應化，沒有自我的變化。所以借用此天處，來表示化他的智慧。又此天處是魔波旬（Mara Papiyas）所居住的地方，闡明十地位的智慧降伏心魔。成就大慈悲的修行，使其成熟。

第七會在第三禪天（Third Dhyana Heaven）宣說。表示普賢（Samantabhadra）行愿圓滿，以佛法的喜悅利益眾生。表示此天唯有禪悅的喜悅在動。

第八會在普光明殿（Universal Light Palace）宣說十定及如來出現品。闡明佛出現進修道，最終不離根本之處。闡明不離一個普光明智，作為進修的根本。說升到天上，表示佛法升進。原本不離一個普光明大智的本定之宅。闡明即使修行升進，行愿圓滿，最終也不離開本來的不動智中普光大用。

第九會又在普光明殿（Universal Light Palace）宣說離世間法。闡明以普光明智遍周十方，普遍利益眾生，不染著眾法，名為離世間。以普光明智具足普賢（Samantabhadra）行，恒常在世間，不出不入，名為離世間。以智體恒常。

【English Translation】 English version: What afflictions increase, and what afflictions decrease? They mature according to the increase and decrease of afflictions. Manifesting the beings with sharp roots is called 'time division'. The practice of following the emptiness of phenomena is called 'dwelling in emptiness'.

The fifth assembly in the Tushita Heaven (Tushita Heaven, one of the desire realm heavens, the Heaven of Contentment) expounds the Ten Dedications. This heaven is located in the middle of the desire realm. It is also known as the Heaven of Delight and Contentment. It elucidates that the Dharma gate of dedication is neither greedy for Nirvana nor greedy for Samsara, constantly abiding in the non-duality of Samsara and Nirvana, therefore abiding in the Middle Way. The other four heavens are all lax, such as the Asaññasatta Heaven (Asaññasatta Heaven). The joy of purity and the irreconcilable meaning of the Middle Way. Even though the Paranimmita-vasavatti Heaven (Paranimmita-vasavatti Heaven) expounds the Ten Bhumis, it still uses the Middle Way Dharma of this position to accomplish the merits of the cultivation of the Ten Bhumis. Expounding the Ten Dedications, using the light emitted from the knees to represent the freedom of contraction and expansion, none of which does not come from the knees. It elucidates that the perfect wisdom, great vows, and great compassion pervade the ten directions, and the convergence is unobstructed, none of which does not come from the position of the Ten Dedications. Just as the Ten Bhumis rely on this to practice, accumulating and maturing. There is no other different Dharma gate.

The sixth assembly in the Paranimmita-vasavatti Heaven (Paranimmita-vasavatti Heaven) expounds the Ten Bhumis. It represents reaching the summit of the desire realm. It also represents responding to beings through transformation, without self-transformation. Therefore, it borrows this heavenly abode to represent the wisdom of transforming others. Moreover, this heavenly abode is where Mara Papiyas (Mara Papiyas) resides, elucidating that the wisdom of the Ten Bhumis subdues the mind-demon. Accomplishing the practice of great compassion, making it mature.

The seventh assembly is held in the Third Dhyana Heaven (Third Dhyana Heaven). It represents the fulfillment of Samantabhadra's (Samantabhadra) vows and benefiting beings with the joy of the Dharma. It indicates that this heaven only has the joy of meditative bliss in motion.

The eighth assembly in the Universal Light Palace (Universal Light Palace) expounds the Ten Samadhis and the Chapter on the Appearance of the Tathagata. It elucidates that the Buddha's appearance and the advancement of the path ultimately do not depart from the fundamental place. It elucidates that it does not depart from a single Universal Light Wisdom as the foundation for advancement. Saying 'ascending to heaven' represents the advancement of the Dharma. Originally, it does not depart from the abode of the fundamental samadhi of a single Universal Light Great Wisdom. It elucidates that even if practice advances and vows are fulfilled, it ultimately does not depart from the original immovable wisdom, the universal light, and great function.

The ninth assembly is again held in the Universal Light Palace (Universal Light Palace) to expound the Dharma of Transcendence. It elucidates that using Universal Light Wisdom to pervade the ten directions, universally benefiting beings, and not being attached to any Dharma, is called 'transcendence'. Using Universal Light Wisdom to possess the practice of Samantabhadra (Samantabhadra), constantly being in the world, neither entering nor exiting, is called 'transcendence'. The essence of wisdom is constant.

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用而無依故名為離。非厭離故。如此三會總在普光明殿者。明行因與果並普賢行滿總是一個普光明。無始終依住自在大智故。若眾生髮菩提心者。不見此智不名發心。見此智者方名發心。若心外見佛者。及取相求真者。皆且作善。未名發一切智心故。經云。乘一切智乘直至道場。以乘普光明大智之乘。還不出普光明大智道場。名之為至。此名發心畢竟二不別。如是二心先心難。是故發心難明此智難信。信得即能入故。夫證發心易先起信發心難信極即入位故。但須方便三昧現之。即智境便現。此三會總在普光明殿者。明定體用始終因果萬行同一智也。如前所述。

第十會在給孤獨園說法界品。明法界不離世間給養之義故。表世間生死園林即法界體用。是故如來所居重閣講堂。包含法界師子之座。暨乎十方。唯應度者知之。處迷者不覺。即五百聲聞及餘眾生是也。

第十一會在覺城東。文殊師利為諸大眾說普照法界修多羅門及善財童子善知識等。明文殊是引蒙之首。十方諸佛及一切眾生。總依此法為師首故。為無性妙慧之首故。即以普賢為行首故。二首同發無前後也。已上敘會處所及所表意竟。但約如來自身表法放光有十度。

第二敘放光之處及意趣者。約敘表升進修行光明。約有其十。

第一

會中如來現相品兩度放光。一放齒間光十方告眾知佛成道。令眾咸集說佛因果之法。二眉間毫中放光普照十方。名一切菩薩力智光明照曜十方藏照十方已。其光來入佛足下輪中。明舉果成因入信光。又于毫中出佛剎微塵數菩薩勝音為首。明如來自所行之行遍周。明佛自覺行遍周之果。用成信故。此光入佛足下輪中。明此光與說十地放眉間光相似。此是所信之佛果。彼是自己修行升進所得之果光也。

第二會如來兩足下輪中放光。此是普光明殿成信位之光。是初會中放入足下輪中之光。今放出以成十信果故。明說十信光。以足下表之。輪表圓滿故。明說佛果德用成信心。表信心之中信佛果圓滿故。

第三會如來足指端放光明。入內位之始。蹬聖道之初。生佛家之首。行聖行之初。故此光表之。此明說十住位光發足入聖之始。

第四會如來兩足趺上放光。表依法空行故。此明說十行位光以明依空起行故。

第五會如來膝上放光明。表十回向大愿理事互參智悲同濟。猶如人膝是卷舒所由也。此是說十回向光。表起愿興悲生死涅槃智悲自在。

第六會眉間放光。名菩薩力焰明。此光是初會中眉間所放之光。名菩薩力智光明。此因果相似。初名力智。表根本智。此名力焰明。表自功達本。即能照

【現代漢語翻譯】 現代漢語譯本： 在法會上，如來兩次顯現放光之相。第一次是從齒間放光，告知十方大眾佛陀已經成道，令大眾聚集，宣說佛陀因果之法。第二次是從眉間毫毛中放光，普照十方，名為一切菩薩力智光明，照耀十方世界。光芒照耀十方后，又回到佛陀足下的輪中，表明舉果以成因，進入信光。又從毫毛中出現如佛剎微塵數般的菩薩，以勝音菩薩為首，表明如來自身所行的行為遍及一切處，彰顯佛陀自覺修行圓滿周遍的果實，用以成就信心。這道光進入佛陀足下的輪中，表明此光與宣說十地時從眉間放出的光相似。這是所信之佛果，而彼光是自己修行升進所得到的果光。 第二法會上，如來從兩足下的輪中放光。這是普光明殿（Pu Guang Ming Dian）成就信位之光，是初次法會上放入足下輪中的光，現在放出以成就十信果。表明宣說十信之光，以足下作為象徵，輪象徵圓滿。表明宣說佛果德用以成就信心，象徵信心之中信佛果圓滿。 第三法會上，如來從足指端放光明，進入內位的開始，登上聖道的最初，生於佛家的開端，行持聖行的初始，因此用此光來象徵。這表明宣說十住位之光，從足出發進入聖道的開始。 第四法會上，如來從兩足的腳背上放光，象徵依法空行。這表明宣說十行位之光，用以表明依空而起行。 第五法會上，如來從膝上放光明，象徵十回向的大愿，事理互相參照，智慧與慈悲共同救濟，猶如人的膝蓋是彎曲伸展的憑藉。這是宣說十回向之光，象徵發起誓願，興起慈悲，在生死涅槃中智慧與慈悲自在運用。 第六法會上，從眉間放光，名為菩薩力焰明。此光是初次法會上從眉間所放之光，名為菩薩力智光明。這因果相似，初次名為力智，象徵根本智，此次名為力焰明，象徵自身功行達到根本，即能照耀。

【English Translation】 English version: During the assembly, the Tathagata (Ru Lai, 如來, another name for Buddha) manifested the appearance of emitting light twice. The first time, light emanated from between his teeth, announcing to the ten directions that the Buddha had attained enlightenment, gathering the assembly to expound the Dharma (law) of the Buddha's causes and effects. The second time, light emanated from the white hair between his eyebrows, illuminating the ten directions, named the Light of the Power and Wisdom of All Bodhisattvas (Yi Qie Pu Sa Li Zhi Guang Ming, 一切菩薩力智光明), shining upon the ten directions. After illuminating the ten directions, the light returned to the wheel beneath the Buddha's feet, indicating that the result is used to establish the cause, entering the light of faith. Furthermore, from the white hair emerged Bodhisattvas (Pu Sa, 菩薩) as numerous as the dust particles in Buddha-lands, led by Superior Sound Bodhisattva (Sheng Yin Pu Sa, 勝音菩薩), indicating that the practices undertaken by the Tathagata himself pervade all places, manifesting the fruit of the Buddha's self-awakening and complete practice, used to establish faith. This light entering the wheel beneath the Buddha's feet indicates that this light is similar to the light emitted from between the eyebrows when expounding the Ten Grounds (Shi Di, 十地). This is the Buddha-fruit that is believed in, while that light is the fruit-light obtained through one's own practice and advancement. In the second assembly, the Tathagata emitted light from the wheels beneath his two feet. This is the light of the Stage of Faith (Xin Wei, 信位) achieved in the Universal Bright Hall (Pu Guang Ming Dian, 普光明殿), the light that was placed in the wheel beneath the feet in the first assembly, now emitted to accomplish the fruit of the Ten Faiths (Shi Xin, 十信). It indicates the expounding of the light of the Ten Faiths, symbolized by the feet, with the wheel symbolizing completeness. It indicates the expounding of the Buddha-fruit's virtuous function to establish faith, symbolizing the completeness of the Buddha-fruit believed in within faith. In the third assembly, the Tathagata emitted light from the tips of his toes, entering the beginning of the inner position, ascending the beginning of the holy path, born into the beginning of the Buddha's family, practicing the beginning of holy conduct, hence this light symbolizes it. This indicates the expounding of the light of the Ten Abodes (Shi Zhu Wei, 十住位), starting from the feet and entering the beginning of the holy path. In the fourth assembly, the Tathagata emitted light from the insteps of his two feet, symbolizing practicing emptiness in accordance with the Dharma. This indicates the expounding of the light of the Ten Practices (Shi Xing Wei, 十行位) to indicate arising practice based on emptiness. In the fifth assembly, the Tathagata emitted light from his knees, symbolizing the great vows of the Ten Dedications (Shi Hui Xiang, 十回向), with principles and phenomena mutually referencing each other, wisdom and compassion jointly aiding, just as human knees are the basis for bending and stretching. This is the expounding of the light of the Ten Dedications, symbolizing initiating vows, arousing compassion, and freely utilizing wisdom and compassion in birth, death, Nirvana (Nie Pan, 涅槃). In the sixth assembly, light was emitted from between the eyebrows, named the Bright Flame of the Power of Bodhisattvas (Pu Sa Li Yan Ming, 菩薩力焰明). This light is the light emitted from between the eyebrows in the first assembly, named the Light of the Power and Wisdom of Bodhisattvas. These causes and effects are similar. The first is named Power and Wisdom, symbolizing fundamental wisdom, while this is named Bright Flame of Power, symbolizing one's own accomplishments reaching the root, which can then illuminate.

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俗故名力焰明。如三乘中號名根本智。及緣俗名后得智。此明達根本。智即能照俗。無二體先後。雖立升進之位。階級智不異。大悲不異。時劫不異。普賢行不異。總無遷法故。乃說無量智慧皆隨用言之不移本也。以智照之可見。以情見之即迷。以大悲門中引俗。即時劫及法各分。若大智約真時劫。元無依止長短。以總別六相言之。

第八會如來放眉間光。灌文殊頂。放口中光灌普賢口。表令理智萬行共相參以說佛果德故。意明文殊理及妙慧。普賢是智萬行之用。意表理智妙慧寂用交徹相參問答佛果之門。文殊是如來法身無相善決正邪妙慧之果。普賢是如來大智遍周對現色身知根利俗之行果。一切諸佛用此二法而成佛故。此教之中如來出現品。還令此二法會融參徹。方成佛果理智萬行法界無礙圓融之門故。放光照之令相問答。令後學者見法易明。此二人因果從初發信直至果。終參融交徹思之以理智照自心體用可見。初會佛果是佛自成故。此十地十一地后佛果。是修行者自力所成。以將此文殊普賢二行參徹明理智萬行滿故。

第九隨好光明功德品于手中放光照惡道苦明道滿大悲接俗光也。此已上自第二會以來。是自修行者升進之終。是此一終之教未付囑流通亦在此出現品內。如前所明。

第十法界品

【現代漢語翻譯】 現代漢語譯本：

通常稱之為『力焰明』。例如在三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）中，有『根本智』（mūla-jñāna）之稱，以及隨順世俗而說的『后得智』（pṛṣṭhalabdha-jñāna）。這裡說明通達根本，智慧就能照亮世俗，兩者本體沒有先後之別。雖然設立了提升進步的位次，但階級智慧沒有差異，大悲心沒有差異，時劫沒有差異，普賢行（Samantabhadra-caryā）沒有差異，總而言之沒有遷變的法。因此說無量的智慧都隨著運用而言說，而本性沒有改變。用智慧照見就能明白，用情感來看就會迷惑。用大悲之門來引導世俗，時劫和法就會各有分別。如果用大智來衡量真如，時劫原本就沒有依靠和長短。用總相和別相的六相來說明。 第八會，如來從眉間放光，灌注文殊（Mañjuśrī）的頭頂；從口中放光，灌注普賢（Samantabhadra）的口。這表明要讓理智和萬行互相參與，以此來說明佛果的功德。意思是說明文殊代表理和妙慧，普賢代表智慧和萬行的運用。意思是表明理智和妙慧的寂靜之用互相交徹參與，以此來問答佛果之門。文殊是如來法身（Dharmakāya）無相，善於決斷正邪的妙慧之果。普賢是如來大智周遍，對現色身，瞭解眾生根器，利益世俗的行果。一切諸佛都是用這兩種法而成佛的。這部經典中，如來出現品，還要讓這兩種法會合融通參與，才能成就佛果理智萬行法界無礙圓融之門。放光照耀，讓他們互相問答，讓後來的學習者容易明白佛法。這兩個人從最初發信直到證得佛果，始終參與融通交徹。用理智來照見自己的心體和作用，就能明白。初會所說的佛果是佛自己成就的。這十地（Daśa-bhūmi）和十一地（Ekādaśa-bhūmi）之後的佛果，是修行者自己努力所成就的。因為將文殊和普賢的兩種修行互相參與融通，明白理智和萬行圓滿的緣故。 第九品，隨好光明功德品，從手中放光照耀惡道之苦，說明道滿大悲接引世俗的光明。從第二會以來，是修行者提升進步的終點。這一個終點的教法沒有付囑流通，也在這出現品之內，如前面所說明的。 第十品，法界品（Dharmadhātu-prakaraṇa）。

【English Translation】 English version:

It is commonly called 'Force Flame Brightness'. For example, in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), it is known as 'Fundamental Wisdom' (mūla-jñāna), and 'Subsequent Wisdom' (pṛṣṭhalabdha-jñāna) which is named according to convention. This explains understanding the fundamental; wisdom can then illuminate the mundane. There is no difference in essence or sequence between the two. Although positions of advancement are established, there is no difference in the wisdom of stages, no difference in great compassion, no difference in eons, no difference in the practice of Samantabhadra (Samantabhadra-caryā), and in short, there is no changing dharma. Therefore, it is said that immeasurable wisdom follows usage in speech without altering the original nature. It can be seen with the illumination of wisdom, but it is confusing when viewed with emotion. When guiding the mundane through the gate of great compassion, eons and dharmas are each divided. If great wisdom measures true suchness, eons originally have no reliance or length. It is explained using the six aspects of generality and specificity. In the eighth assembly, the Tathagata emits light from between his eyebrows, pouring it onto the crown of Mañjuśrī's (Mañjuśrī) head; he emits light from his mouth, pouring it into Samantabhadra's (Samantabhadra) mouth. This indicates that reason and wisdom, along with myriad practices, should mutually participate to explain the merits of the Buddha-fruit. It means to explain that Mañjuśrī represents reason and wondrous wisdom, while Samantabhadra represents the use of wisdom and myriad practices. It means to indicate that the stillness of reason, wisdom, and wondrous wisdom interpenetrate and participate, using this to inquire about the gate of the Buddha-fruit. Mañjuśrī is the fruit of the Tathagata's Dharmakāya (Dharmakāya), which is without form, and the wondrous wisdom that is good at deciding what is right and wrong. Samantabhadra is the fruit of the Tathagata's great wisdom pervading all, manifesting the physical body, understanding the faculties of beings, and benefiting the mundane. All Buddhas use these two dharmas to attain Buddhahood. In this scripture, the chapter on the appearance of the Tathagata also requires these two dharmas to converge, merge, and participate in order to achieve the unobstructed and perfectly integrated gate of the Buddha-fruit, reason, wisdom, myriad practices, and the Dharmadhātu. Emitting light to illuminate them allows them to question each other, making it easier for later learners to understand the Dharma. These two, from the initial arising of faith until the attainment of the fruit, always participate, merge, and interpenetrate. Using reason and wisdom to illuminate one's own mind, essence, and function, one can understand. The Buddha-fruit spoken of in the first assembly is attained by the Buddha himself. The Buddha-fruit after the tenth (Daśa-bhūmi) and eleventh (Ekādaśa-bhūmi) bhūmis is attained by the practitioner's own effort. It is because the two practices of Mañjuśrī and Samantabhadra are mutually participated in and merged, understanding that reason, wisdom, and myriad practices are complete. The ninth chapter, the Chapter on the Meritorious Qualities of the Minor Marks of Excellence, emits light from the hands to illuminate the suffering of the evil paths, explaining the light of the Great Compassion that guides the mundane when the path is complete. From the second assembly onwards, it is the end point of the practitioner's advancement. The teaching of this end point, without entrustment and circulation, is also within this chapter on appearance, as explained earlier. The tenth chapter, the Chapter on the Dharmadhātu (Dharmadhātu-prakaraṇa).

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還於眉間放光。名普照三世法界明。三世總一時故。總以法界為果體。從信住行迴向十地十一地及佛果。總以法界為果體。文殊為法界理。普賢為法界智。理智妙用為一佛門。以此一門為化群蒙分為二法。若也逐根隨俗法門無盡。若論實理不離無性之中一法。一多無礙名為普賢。始接童蒙達無性理中。妙簡正邪入無生慧。名號文殊。亦名童子菩薩。能同苦際興行利生治佛家法名為普賢。二人蔘體名之為佛。本來自在名為法界。從初徹后。總此法界為體。更無別法。此品為一切諸佛因果之大都。亦是眾聖賢所行之大路。無出此也。亦是自心一切智王之所遊觀之大宅也。亦是一切眾生之所依故名法界。

第三敘座體及意趣者。其義有十種同異意趣。

一初會座體以摩尼為臺者。約本體以法身性自無垢為摩尼。名離垢寶故。意以佛果菩提。約法身無垢為體。報得佛身及化身為智用故。明依體起智用故。以摩尼為座體故。

第二會座體蓮華為藏者。意表第二會約化利眾生令成信種。處信之中表行。在世無染。表以利物無染為功。即蓮華為藏。

第三會在帝釋妙勝殿上。安置普光明藏師子之座百千層級。意表從信入位。以方便無念無作寂靜三昧。名為安置。以三昧力顯得如來根本智慧。創生佛家得無畏

【現代漢語翻譯】 現代漢語譯本： 還從眉間放出光明，名為普照三世法界明（指光明能夠普遍照亮過去、現在、未來三世的一切法界）。因為三世總括於一時，所以總以法界作為果體的體現。從信、住、行、迴向十地、十一地以及佛果，都總以法界作為果體的體現。文殊（Manjusri，智慧的象徵）代表法界的理，普賢（Samantabhadra，行動的象徵）代表法界的智。理智的微妙運用合為一體，就是一個佛門。將這一個佛門爲了教化眾生而分為兩種法門。如果順應眾生的根器和習俗，那麼法門是無窮無盡的。如果從真實的道理來說，則不離無自性中的一法。一和多沒有障礙，這叫做普賢。開始接引初學者，使他們通達無自性的道理，巧妙地辨別正邪，進入無生智慧，名號為文殊，也稱為童子菩薩。能夠與眾生的苦難同在，發起行動利益眾生，治理佛家的事業，這叫做普賢。文殊和普賢兩者相互參與，合為一體，就稱之為佛。本來就自在，這叫做法界。從開始到最後，總以這個法界為本體，沒有其他的法。這一品經文是一切諸佛因果的大綱，也是眾聖賢所行走的大路，沒有超出這個範圍的。也是自心一切智王所遊歷觀賞的大宅，也是一切眾生所依靠的地方，所以叫做做法界。

第三部分敘述座位本身的意義和意趣，其中有十種同異的意趣。

第一初會時，座位以摩尼（Mani，寶珠）為臺，這是從本體上來說，以法身（Dharmakaya，佛的法性之身）的自性本來就沒有垢染，如同摩尼寶珠一樣，所以稱為離垢寶。意思是佛果菩提，從法身無垢的角度作為本體。報得佛身（Sambhogakaya，佛的報應身）以及化身（Nirmanakaya，佛的化身）是智慧的運用。說明依靠本體而生起智慧的運用，所以用摩尼寶珠作為座位的本體。

第二會時，座位以蓮花為藏，意思是第二會是關於教化利益眾生，使他們成就信心的種子。處於信心中，代表著修行。在世間而不被污染，代表著以利益眾生而不被污染作為功德。這就是蓮花為藏。

第三會是在帝釋（Indra，天帝）的妙勝殿上，安置普光明藏師子之座，有成百上千的層級。意思是說從信心進入果位，以方便、無念、無作、寂靜三昧（Samadhi，禪定）作為安置。以三昧的力量顯現如來的根本智慧，開始產生佛家的無畏。

【English Translation】 English version: It also emits light from between the eyebrows, named 'Universally Illuminating the Dharma Realm of the Three Times' (meaning the light can universally illuminate all Dharma realms of the past, present, and future). Because the three times are encompassed in one moment, the entire Dharma realm is taken as the embodiment of the fruition. From faith, abiding, practice, dedication, the ten grounds, the eleventh ground, and the fruition of Buddhahood, the entire Dharma realm is taken as the embodiment of the fruition. Manjusri (symbol of wisdom) represents the principle of the Dharma realm, and Samantabhadra (symbol of action) represents the wisdom of the Dharma realm. The subtle application of principle and wisdom combined as one is a single Buddha-dharma gate. This single gate is divided into two Dharma methods for the purpose of teaching sentient beings. If one follows the faculties and customs of sentient beings, then the Dharma methods are endless. If one speaks from the perspective of true principle, then it does not depart from the one Dharma within non-self-nature. One and many are without obstruction, this is called Samantabhadra. Initially guiding beginners, enabling them to understand the principle of non-self-nature, skillfully distinguishing between right and wrong, entering into the wisdom of non-origination, the name is Manjusri, also called the Youthful Bodhisattva. Being able to be with the suffering of sentient beings, initiating actions to benefit sentient beings, managing the affairs of the Buddha-dharma family, this is called Samantabhadra. Manjusri and Samantabhadra participate with each other, combining as one, and this is called Buddha. Originally being at ease, this is called the Dharma realm. From beginning to end, the entire Dharma realm is taken as the body, there is no other Dharma. This chapter is the great outline of the causes and effects of all Buddhas, and it is also the great road traveled by all sages and worthies, there is nothing beyond this. It is also the great mansion where the All-Knowing King of one's own mind travels and observes, and it is also the place where all sentient beings rely, therefore it is called the Dharma realm.

Part three narrates the meaning and intention of the seat itself, in which there are ten kinds of similar and different intentions.

First, in the initial assembly, the seat uses Mani (jewel) as the platform, this is from the perspective of the essence, taking the nature of the Dharmakaya (the Dharma-nature body of the Buddha) as originally without defilement, like a Mani jewel, therefore it is called the 'undefiled treasure'. The meaning is the Bodhi of the Buddha-fruit, taking the undefiled aspect of the Dharmakaya as the essence. The Sambhogakaya (reward body of the Buddha) and the Nirmanakaya (transformation body of the Buddha) are the application of wisdom. Explaining that the application of wisdom arises relying on the essence, therefore using the Mani jewel as the essence of the seat.

In the second assembly, the seat uses the lotus flower as the treasury, the meaning is that the second assembly is about teaching and benefiting sentient beings, enabling them to accomplish the seeds of faith. Being in the midst of faith represents practice. Being in the world without being defiled represents taking benefiting sentient beings without being defiled as merit. This is the lotus flower as the treasury.

In the third assembly, in the Wondrous Victory Palace of Indra (the heavenly emperor), the Lion Seat of the Universally Shining Treasury is placed, with hundreds and thousands of levels. The meaning is that from faith one enters the position, taking skillful means, non-thought, non-action, and tranquil Samadhi (meditative absorption) as the placement. With the power of Samadhi, the fundamental wisdom of the Tathagata is revealed, and the fearlessness of the Buddha-dharma family is initially produced.

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慧。明普光明藏師子之座。藏者。表此位入如來智慧之藏。師子者。明智慧無畏。普光明者。表契如來本普光明法界大智慧也。

百千層級者。表十住進修階級出世越百千情繫無明故。破百千業障故。如佛果座。總不雲層級以無。進修升降覺惑淺深智慧勝劣故。如十住中初且百千層級。為明入位進修超業障之分齊也。

第四會夜摩天宮。化作寶蓮華藏師子之座。為表說十行位。約行處世無著。以蓮華所表。師子如前依主釋也。百萬層級者。升進過前超業勝故。云化作座。不雲安置者。表以入如來智慧以智隨行所行行業以智化為故。猶如變化故不雲安置。明行從理化故。

第五會兜率天宮。即殿上敷摩尼藏師子之座百萬億層級。表十回向。其中以出世之理智依本法身處世無垢。依本佛果座體為升進。還歸本故。設以迴向方便願力成其悲智。不易法身自體無垢。為迴向悲願會融令體用均平故云敷座。不雲安置及化作故。百萬億層級者。升進過前故。除染凈二障。成無礙法界大悲智。雖十住十行五位齊修。然以教辨病。明前二位。出俗心勝。大悲心劣。此十回向位。以願力會融智悲得所故。

第六會他化自在天王宮。但云摩尼藏殿。不云座體者。意表座不易兜率天摩尼座。但舉法性無垢大智成大悲

【現代漢語翻譯】 現代漢語譯本： 慧。明普光明藏師子之座（代表佛陀智慧的寶座）。藏者（藏，蘊藏），表示此菩薩已進入如來的智慧寶藏。師子者（師子，獅子），表明智慧的無畏。普光明者（普光明，普遍的光明），表示契合如來本有的普光明法界大智慧。

百千層級者（百千層級，無數層臺階），表示十住位的進修階級，出離世間超越百千種情執和無明。因為破除百千種業障的緣故。如同佛果之座，總的來說不稱為層級，因為沒有進修升降、覺悟迷惑的深淺、智慧勝劣的差別。如同十住位中最初的百千層級，是爲了表明入位進修超越業障的程度。

第四會，在夜摩天宮，化作寶蓮華藏師子之座，是爲了表明宣說十行位。依憑在世間行事而沒有執著，用蓮華來表示。師子的含義如前所述。百萬層級者（百萬層級，百萬層臺階），表示升進超過之前，超越業障更加殊勝。說『化作座』，而不說『安置』，表示以進入如來的智慧，用智慧隨順行為，所行的行業都用智慧來化成。猶如變化一樣，所以不說『安置』。表明行為是從理上變化而來的。

第五會，在兜率天宮，就在殿上鋪設摩尼藏師子之座，有百萬億層級，表示十回向位。其中以出世的理智，依憑本有的法身在世間沒有染污，依憑本有的佛果座體作為升進，最終迴歸本源。設定迴向的方便和願力，成就其悲智，不改變法身自體沒有染污的特性。爲了使迴向的悲願融合，使體和用達到均衡，所以說『敷座』，不說『安置』和『化作』。百萬億層級者（百萬億層級，百萬億層臺階），表示升進超過之前。去除染污和清凈兩種障礙，成就無礙法界的大悲智。雖然十住、十行、十回向這三個位階同時修習，但是因為教義辨別病癥，表明前兩個位階，出離世俗的心勝過大悲心，而這十回向位，用願力融合智慧和悲心，使它們各得其所。

第六會，在他化自在天王宮，只說摩尼藏殿，不說座體，意思是表示座體沒有改變兜率天宮的摩尼座，只是說法性沒有染污，大智慧成就大悲心。

【English Translation】 English version: Wisdom. Illuminating the Universally Bright Treasury Lion Throne. 'Treasury' indicates that this position enters the treasury of the Tathagata's (如來) wisdom. 'Lion' signifies the fearlessness of wisdom. 'Universally Bright' represents the alignment with the Tathagata's inherent, universally bright Dharma Realm's (法界) great wisdom.

'Hundreds of Thousands of Levels' represent the progressive stages of cultivation in the Ten Abodes (十住), transcending hundreds of thousands of emotional attachments and ignorance when emerging from the world. This is because of breaking through hundreds of thousands of karmic obstacles. Like the Buddha's Fruition Throne, it generally doesn't mention levels because there are no differences in progressive advancement, depths of awakening and delusion, or superiority and inferiority of wisdom. Like the initial hundreds of thousands of levels in the Ten Abodes, it is to clarify the distinctions in entering the position, progressing in cultivation, and surpassing karmic obstacles.

The Fourth Assembly, in the Yama Heaven Palace (夜摩天宮), transforms into a Jeweled Lotus Treasury Lion Throne, to represent the exposition of the Ten Practices (十行). It relies on acting in the world without attachment, which is represented by the lotus flower. The meaning of 'Lion' is as previously explained. 'Millions of Levels' indicate advancement beyond the previous stage, surpassing karmic obstacles more excellently. Saying 'transforms into a throne' instead of 'places' indicates that by entering the Tathagata's wisdom, wisdom follows actions, and the actions performed are transformed by wisdom. Like a transformation, it doesn't say 'places'. It clarifies that actions are transformed from principle.

The Fifth Assembly, in the Tushita Heaven Palace (兜率天宮), immediately spreads a Mani Treasury Lion Throne with a hundred million levels on the palace hall, representing the Ten Dedications (十回向). Among them, with the transcendental rational wisdom, relying on the inherent Dharmakaya (法身), one is undefiled while acting in the world, relying on the inherent Buddha Fruition Throne body as advancement, ultimately returning to the origin. Establishing the expedient means of dedication and vows, accomplishing its compassion and wisdom, without changing the undefiled nature of the Dharmakaya itself. To harmonize the dedication of compassion and vows, making the essence and function balanced, it is said 'spreads the throne', not 'places' or 'transforms'. 'Hundred Million Levels' indicate advancement beyond the previous stage. Removing the two obstacles of defilement and purity, accomplishing the unobstructed Dharma Realm's great compassion and wisdom. Although the Ten Abodes, Ten Practices, and Ten Dedications are cultivated simultaneously, because the teachings discern the illness, it clarifies that in the first two positions, the mind of leaving the mundane surpasses great compassion, while in the Ten Dedications position, vows harmonize wisdom and compassion, allowing them to each attain their proper place.

The Sixth Assembly, in the Paranirmitavasavartin Heaven King Palace (他化自在天王宮), only mentions the Mani Treasury Palace, not the throne body, meaning that the throne body does not change the Mani Throne of the Tushita Heaven Palace, but only states that the Dharma nature is undefiled, and great wisdom accomplishes great compassion.

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門。覆育含生故。故但云殿不云座。以明依前回向之法長養大悲之殿覆育眾生故無別升進故。

第七會在第三禪。其會法則教行未來。且以普賢行品略舉。其普賢行品在三十六品。是且其略舉。大本未來。有百萬億頌。

第八第九會第二會。同在普光明殿。明十信心與升進。修行所至佛果及離世間品普賢常行及十定十通等總不離普光明一個智體故。以成五位十信等進修故。總不出此智。此普光明智十方諸佛及一切眾生同共有之。諸佛已達。眾生迷之故。然體用是一迷悟不同。望此教中發心之者。一悟即知見如佛。如法華經。以佛知見示悟眾生。欲令眾生入佛知見。乃至乘一切智乘直至道場。又此經云。乘如來乘不思議乘最勝乘無上乘等。是如初卷中嘆諸菩薩德中。善知一切佛平等法已。踐如來普光明地。此普光明智。眾生迷智為迷。悟者悟迷成普光明智為悟。是故初會神天示現入法獲益。入即同佛所。入同佛知見。與眾生作入法之樣。令後學仿之。是故此三會總在普光明殿意者。明五位升進信亦不離此智悟入修行亦不離此智時劫無體可轉智復不異此普光明智。以十回向法門和融悲願。即自在神通。總在其內。如一生修有漏十善。尚得生於天上得業報神通。十念成就尚得往生凈土。何況依智發心。又復更加

【現代漢語翻譯】 現代漢語譯本：門，有覆蓋養育眾生的含義，所以只說殿而不說座，以此表明依照前回向之法，長養大悲之殿，覆蓋養育眾生，因此沒有其他的升進之意。

第七次集會在第三禪天。這次集會闡述了法則、教義和未來的修行。這裡以《普賢行品》（Samantabhadra-caryā-praṇidhāna）略作舉例。《普賢行品》在三十六品中，只是一個簡略的例子。大本經典在未來會有百萬億頌。

第八次和第九次集會與第二次集會都在普光明殿（Praphāsa-prabha-vimāna）。闡明十信心與升進，修行所至的佛果，以及離世間品、普賢常行和十定十通等，總不離普光明這一個智體。以此成就五位十信等進修。總不出離這個智慧。這個普光明智，十方諸佛及一切眾生共同擁有。諸佛已經證達，眾生卻迷惑不解。然而體用是一體的，只是迷悟不同。期望此教中的發心之人，一旦覺悟就能知見如佛，如《法華經》（Saddharma Puṇḍarīka Sūtra）所說，以佛的知見開示和啓發眾生，想要讓眾生進入佛的知見，乃至乘坐一切智乘，直至道場。又此經說，乘坐如來乘、不可思議乘、最勝乘、無上乘等。正如初卷中讚歎諸菩薩的功德時所說，『善知一切佛平等法已，踐如來普光明地』。這個普光明智，眾生迷惑時就成為迷，覺悟者覺悟迷惑，成就普光明智就是覺悟。因此，初會時神天示現入法獲益，入即同於佛所，入同於佛的知見，為眾生作出入法的榜樣，讓後學者效仿。所以這三次集會總在普光明殿，意思是闡明五位升進，信心也不離這個智慧，悟入修行也不離這個智慧，時劫沒有實體可以轉變，智慧也不異於這個普光明智。以十回向法門和融悲願，就是自在神通，總在其中。如一生修行有漏的十善，尚且能夠生於天上，得到業報神通。十念成就尚且能夠往生凈土，何況依智發心，又更加上回向呢？

【English Translation】 English version: The gate has the meaning of covering and nurturing all living beings. Therefore, it is only called 'palace' (殿) and not 'seat' (座), to clarify that according to the previous method of dedication, the palace of great compassion is nurtured, covering and nurturing all living beings, so there is no other meaning of advancement.

The seventh assembly is in the Third Dhyana Heaven. This assembly expounds the laws, teachings, and future practices. Here, the 'Samantabhadra-caryā-praṇidhāna' (普賢行品) is briefly cited as an example. The 'Samantabhadra-caryā-praṇidhāna' is in the thirty-sixth chapter, and it is just a brief example. The complete scripture will have a hundred million verses in the future.

The eighth and ninth assemblies, like the second assembly, are all in the Praphāsa-prabha-vimāna (普光明殿). They clarify the ten faiths and advancements, the attainment of Buddhahood through practice, as well as the chapters on transcending the world, the constant practice of Samantabhadra, the ten samādhis, and the ten supernormal powers, all of which are inseparable from the single wisdom-essence of Praphāsa-prabha. This is how the five stages and ten faiths are accomplished through progressive practice. Everything comes from this wisdom. This wisdom of Praphāsa-prabha is shared by all Buddhas in the ten directions and all sentient beings. The Buddhas have already attained it, but sentient beings are confused about it. However, essence and function are one, only delusion and enlightenment are different. It is hoped that those who aspire in this teaching, once enlightened, will have the same knowledge and vision as the Buddha, as the 'Saddharma Puṇḍarīka Sūtra' (法華經) says, 'to reveal and awaken sentient beings with the Buddha's knowledge and vision, wanting to enable sentient beings to enter the Buddha's knowledge and vision, and even ride the vehicle of all-wisdom, until the Bodhi-mandala.' Furthermore, this scripture says, 'riding the Tathāgata-vehicle, the inconceivable vehicle, the supreme vehicle, the unsurpassed vehicle, etc.' Just as in the first chapter, when praising the virtues of the Bodhisattvas, it says, 'Having well known all the Buddha's equal dharmas, they tread the Praphāsa-prabha ground of the Tathāgata.' This wisdom of Praphāsa-prabha, when sentient beings are deluded, becomes delusion; when the enlightened ones awaken from delusion, achieving the wisdom of Praphāsa-prabha is enlightenment. Therefore, in the first assembly, the gods and devas manifested entering the Dharma and gaining benefits. Entering is the same as being with the Buddha, entering the same knowledge and vision as the Buddha, setting an example of entering the Dharma for sentient beings, so that later learners can emulate it. Therefore, the meaning of these three assemblies all being in the Praphāsa-prabha-vimāna is to clarify the five stages of advancement, faith is also inseparable from this wisdom, and entering practice through enlightenment is also inseparable from this wisdom. Time and kalpas have no substance that can be transformed, and wisdom is also not different from this wisdom of Praphāsa-prabha. With the ten dedications of merit, the vows of compassion are harmonized, which is the unhindered supernormal power, all within it. For example, if one cultivates the ten wholesome deeds with outflows in one lifetime, one can still be born in the heavens and obtain the supernormal powers of karmic retribution. If one accomplishes the ten recitations, one can still be reborn in the Pure Land, how much more so if one aspires with wisdom, and then adds dedication?

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悲願諸波羅蜜之行。豈此一生之後不得智體自在神通。望以智境會實而論。設無盡劫元來不出一念。今言一生者。時終不延。智終不異。生終無生。必不可逐情見生滅之生。但以真智知。即萬迷不惑也。如西方凈土十六觀門。總是作想。想成由自報得神通。何況達理智無依。明凈遍照。了身心無體。內外見亡者。但任理智廓然。興大愿海會融悲智。一剎那際對現色身。供養諸佛教化眾生復無作者。性皆平等無心無主無性無相凡聖一如。無所依住以無住法隨無住智供佛利生。如是修行。何慮不獲大力神通。一依十回向品。修學即得。

第十法界品。但云其座普周法界不雲層級。但明佛果座體摩尼為體。從初會至第五會。座體同是摩尼為體。會佛果體同故。大意以智行悲。不異一個普光明智。處世無垢。不異一個妙理法身智與法身。同爲一個自在無體。用而無作。不往而至。任物而應。以理智會融方可知之。已上表意但令眾生見事知法。令易解故。起進修行無疑惑故。更廣云云。約知所趣。論主頌曰。

普光明智等虛空　　虛空但空智自在 　從初發心依此生　　究竟還依此處滿 　是故三會光明殿　　和會因果無別體 　隨位進修行差別　　智隨生別報境殊 　不離本智無生滅　　是故佛坐摩尼座

此

【現代漢語翻譯】 現代漢語譯本 悲願諸波羅蜜（Paramita，到彼岸）的修行，難道在此一生之後就不能獲得智慧之體、自在神通嗎？希望以智慧的境界會合實相而論，即使經歷無盡劫，本來也不超出一念。現在說的一生，時間最終不會延長，智慧最終不會改變，生最終沒有生。一定不可以追逐情見生滅的生，只要用真智去認知，就能使萬般迷惑不再困惑。比如西方凈土十六觀門，全部都是作意觀想，觀想成就依靠自身報得的神通。更何況通達理智，無所依憑，明凈遍照，了知身心沒有實體，內外之見都消亡的人呢？只要任由理智廓然廣大，興起大愿海會，融合悲智，在一剎那之間對現色身，供養諸佛，教化眾生，又沒有作者，自性都是平等，無心無主，無性無相，凡聖一如，無所依住，以無住之法，隨無住之智，供佛利生。像這樣修行，何愁不能獲得大力神通？只要依照十回向品修學，就能得到。 第十法界品，只是說佛的座位普遍周遍法界，沒有說有層級。只是說明佛果的座體以摩尼（Mani，寶珠）為體。從初會到第五會，座體都是以摩尼為體。會聚的佛果之體相同，大意是以智慧行持悲願，不異於一個普光明智，處世沒有垢染，不異於一個妙理法身。智慧與法身，同爲一個自在無體，運用而沒有造作，不往而至，隨順事物而應現。以理智會合融通才能知曉這些。以上表述意義，只是爲了讓眾生見事知法，使之容易理解，從而發起精進修行，沒有疑惑。更廣泛的道理不再贅述。根據所知趣向，論主的頌詞說： 普光明智等同虛空，虛空只是空，智慧自在。 從最初發心依靠此而生，最終還要依靠此處圓滿。 因此三會的光明殿，和會因果沒有別的本體。 隨著位次進修行有差別，智慧隨著生別而報境不同。 不離根本智，沒有生滅，因此佛坐摩尼座。

【English Translation】 English version The practice of the vows and Paramitas (to the other shore): Is it that after this one lifetime, one cannot attain the wisdom body, unhindered supernatural powers? Hoping to discuss it by uniting the realm of wisdom with reality, even if countless kalpas (aeons) pass, it originally does not exceed a single thought. Now, when we speak of one lifetime, time will ultimately not be prolonged, wisdom will ultimately not change, and birth will ultimately have no birth. One must not pursue the birth of emotional views and arising-ceasing. Only by knowing with true wisdom can one make all confusions no longer perplexing. For example, the Sixteen Contemplations of the Western Pure Land are all intentional visualizations. The accomplishment of visualization relies on the supernatural powers attained through one's own retribution. How much more so for those who understand the principle of wisdom, have no reliance, are clear and all-illuminating, and realize that the body and mind have no substance, and that internal and external views have vanished? Simply let the rational wisdom be vast and expansive, arouse the great vow sea assembly, merge compassion and wisdom, manifest the physical body in an instant, make offerings to all Buddhas, and teach sentient beings without an author. The nature is all equal, without mind, without master, without nature, without form, the mundane and the sacred are one, without any reliance, using the Dharma of non-abiding, following the wisdom of non-abiding, to make offerings to the Buddha and benefit sentient beings. Practicing in this way, why worry about not obtaining great supernatural powers? Just follow the Ten Dedications chapter to cultivate and learn, and you will attain it. The Tenth Dharma Realm Chapter only states that the Buddha's seat universally pervades the Dharma Realm, without mentioning levels. It only clarifies that the seat body of the Buddha fruit takes Mani (jewel) as its essence. From the first assembly to the fifth assembly, the seat body is all Mani. The assembled Buddha fruit bodies are the same. The main idea is to practice compassion with wisdom, not different from a universal light wisdom, being in the world without defilement, not different from a wondrous principle Dharma body. Wisdom and Dharma body are the same as an unhindered body without substance, using without creating, not going but arriving, responding to things accordingly. Only by uniting and merging with rational wisdom can one know these things. The above expresses the meaning only to let sentient beings see things and know the Dharma, making it easy to understand, thereby arousing diligent practice without doubts. More extensive principles will not be elaborated. According to what is known and pursued, the treatise master's verse says: Universal light wisdom is equal to emptiness, emptiness is just emptiness, wisdom is unhindered. From the initial aspiration, relying on this to arise, ultimately still relying on this to be fulfilled. Therefore, the light hall of the three assemblies, harmonizes cause and effect without a separate body. With the advancement of position, practice has differences, wisdom follows the difference of birth, and the retribution realm is different. Not separated from the fundamental wisdom, there is no arising or ceasing, therefore the Buddha sits on the Mani seat.

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意明五位佛果中升進。皆以法界本普光明智為體用故。是故始終因果不離普光明殿中。

第四隨文釋義者。於此品經中長科為四段。一序分。二正說分。三動地興供分。四說頌嘆法分。

一序分者。從初爾時世尊已下。至法界智印善印故。于中有四段經。名為序分。

二正說分者。從爾時十方諸佛各伸右手已下。至三十九卷中受持修習然後至於一切智地。此一段是正說分。

三動地興供分者。從爾時佛神力故已下。至而說頌言是。

四說頌嘆法分者。從其心寂滅恒調順已下。至三十九卷經末是。

第一序分中。復分四段。

一爾時世尊在他化自在天已下。至說不可盡。有十八行經。嘆諸來菩薩志德分。

二其名曰已下。至而為上首。有十八行經。是菩薩列名分。

三爾時金剛藏菩薩已下。至滿足一切智智故有二十五行經。明金剛藏菩薩入定同號諸佛皆來現前勸念令說十地法門分。

四爾時十方諸佛已下。至法界智印善印故。有九行經。明十方諸佛與金剛藏菩薩十種力令說法自在分。

隨文釋義者。從爾時世尊在他化自在天王宮者。明如來智身應位而現故托處表法。明此菩薩十地道終至欲界頂故。又為眾生故。而修行十地。非為己自有所求故。名

【現代漢語翻譯】 現代漢語譯本： 意明五位佛果（Buddha-phala，佛的果位）中升進，都是因為法界（Dharmadhatu，宇宙萬法的本體）本具的普光明智（Samantaprabha-jnana，普遍照耀的光明智慧）作為體和用。因此，從始至終，因和果都離不開普光明殿（Samantaprabha-vimana，普遍光明的殿堂）。

第四，隨文釋義：此品經文分為四個長段。一是序分，二是正說分，三是動地興供分，四是說頌嘆法分。

一、序分：從最初的『爾時世尊』（那時世尊）以下，到『法界智印善印故』（以法界智慧之印善加印證），其中有四段經文，稱為序分。

二、正說分：從『爾時十方諸佛各伸右手』（那時十方諸佛各自伸出右手）以下，到第三十九卷中的『受持修習然後至於一切智地』（受持修習，然後到達一切智慧之地），這一段是正說分。

三、動地興供分：從『爾時佛神力故』（那時由於佛的神力）以下，到『而說頌言是』（而說頌歌）為止。

四、說頌嘆法分：從『其心寂滅恒調順』（他們的心寂靜滅除，恒常調柔順從）以下，到第三十九卷經末為止。

第一序分中，又分為四段：

一、『爾時世尊在他化自在天』（那時世尊在他化自在天）以下，到『說不可盡』（說之不盡），有十八行經文，讚歎諸來菩薩的志向和德行。

二、『其名曰』（他們的名字是）以下，到『而為上首』（而為首領），有十八行經文，是菩薩列名。

三、『爾時金剛藏菩薩』（那時金剛藏菩薩）以下，到『滿足一切智智故』（圓滿一切智智），有二十五行經文，說明金剛藏菩薩入定，與諸佛同號，諸佛都來現前勸請唸誦，宣說十地法門。

四、『爾時十方諸佛』（那時十方諸佛）以下，到『法界智印善印故』（以法界智慧之印善加印證），有九行經文，說明十方諸佛給予金剛藏菩薩十種力量，使他能自在說法。

隨文釋義：從『爾時世尊在他化自在天王宮者』（那時世尊在他化自在天王宮）開始，說明如來的智慧之身應位而顯現，因此寄託於此地來表法，說明此菩薩的十地之道最終到達欲界頂端。又爲了眾生的緣故，而修行十地，不是爲了自己有所求。

【English Translation】 English version: Progressing within the five Buddha-phalas (Buddha-phala, the fruits of Buddhahood) is all due to the Dharmadhatu's (Dharmadhatu, the fundamental nature of all phenomena) inherent Samantaprabha-jnana (Samantaprabha-jnana, universally illuminating wisdom) serving as both essence and function. Therefore, from beginning to end, cause and effect are inseparable from the Samantaprabha-vimana (Samantaprabha-vimana, the universally luminous palace).

Fourth, explaining the meaning according to the text: In this chapter of the sutra, there are four main sections. First, the introduction; second, the main discourse; third, the earth-shaking offering; and fourth, the verses praising the Dharma.

1. The Introduction: From the beginning, 'At that time, the World Honored One' onwards, to 'because of the good seal of the wisdom seal of the Dharmadhatu,' there are four sections of scripture, called the introduction.

2. The Main Discourse: From 'At that time, all the Buddhas of the ten directions each extended their right hands' onwards, to 'upholding, practicing, and then reaching the ground of all-knowing wisdom' in the thirty-ninth scroll. This section is the main discourse.

3. The Earth-Shaking Offering: From 'At that time, due to the Buddha's divine power' onwards, to 'and spoke verses.'

4. The Verses Praising the Dharma: From 'Their minds are tranquil and constantly harmonious' onwards, to the end of the thirty-ninth scroll.

Within the first section, the Introduction, there are again four parts:

1. From 'At that time, the World Honored One was in the Tushita Heaven' onwards, to 'speaking inexhaustibly,' there are eighteen lines of scripture, praising the aspirations and virtues of the Bodhisattvas who came.

2. From 'Their names are' onwards, to 'and were the leaders,' there are eighteen lines of scripture, which is the listing of the Bodhisattvas' names.

3. From 'At that time, Vajragarbha Bodhisattva' onwards, to 'fulfilling all-knowing wisdom,' there are twenty-five lines of scripture, explaining that Vajragarbha Bodhisattva entered samadhi, sharing the same title as the Buddhas, and all the Buddhas appeared to encourage recitation and expound the Dharma of the Ten Grounds.

4. From 'At that time, all the Buddhas of the ten directions' onwards, to 'because of the good seal of the wisdom seal of the Dharmadhatu,' there are nine lines of scripture, explaining that all the Buddhas of the ten directions gave Vajragarbha Bodhisattva ten powers, enabling him to freely expound the Dharma.

Explaining the meaning according to the text: Starting from 'At that time, the World Honored One was in the palace of the King of the Paranirmitavasavartin Heaven,' it explains that the wisdom body of the Tathagata manifests in accordance with its position, thus relying on this place to represent the Dharma, indicating that the path of the Ten Grounds of this Bodhisattva ultimately reaches the summit of the Desire Realm. Furthermore, it is for the sake of sentient beings that he cultivates the Ten Grounds, not for his own sake.

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為他化。又為十地道終降心境魔得自在故。入離垢三昧。白凈清潔法合然故。處欲界頂。常處三昧不住凈心。不居禪界故。為明此十地功終法雲普潤不拘垢凈對現色身故。於此天說此十地故。如故初會中自在天王獲益頌曰。佛身周遍等法界。普應眾生悉現前。種種教門常化誘。於法自在能開悟。

問曰。何故如來降此他化天中。何故不雲天王遙見佛來及敷座迎送莊嚴偈贊等事。

答曰。此位但依前兜率天宮法門迴向願行悲智之法。行之更無異法。以此不陳餘事但積德依前愿海功終智極。不假更須法事。表其升進和會。但依前法故。

又問。何故不次第至化樂天因何越升他化天說其十地。

答曰。明十地向前須依次第和會理智悲願升降會融得所十回向和融悲願理智齊均廣狹稱周法界等眾生量表法處於中道還於處中處說中道之義說十回向和會悲願理智。即于欲界處中以兜率天。是上下俱有二天故。說十地處中。即于欲界上際色界下際。欲明不拘染凈即理智大悲自在故。又說十一地等覺法門。于第三禪說。表利眾生之行滿法樂利生似彼三禪禪悅為樂。第四禪表佛果周妙用圓滿故。又十地超化樂。十一地超二禪。又明倍倍智高越次第故。摩尼寶藏殿者。表無垢大悲能含覆育物故。明此位一無情取自安

【現代漢語翻譯】 現代漢語譯本：爲了度化他化自在天（梵文：Paranirmita-vasavartin，欲界第六天，以化他之樂為樂），又因為十地菩薩道修行圓滿，降伏了心境中的魔障，獲得了自在的緣故，進入離垢三昧（梵文：Vimala-samadhi，遠離塵垢的禪定），以白凈清潔的法性自然融合的緣故，安住于欲界頂端。常常處於三昧之中，不住于清凈之心，不執著于禪定的境界。爲了闡明這十地功德圓滿，如法雲般普潤一切，不拘泥於垢與凈，對一切眾生顯現色身的緣故，因此在這他化自在天宣說十地法門。如同過去初會之中，自在天王（梵文：Isvara-deva）獲得利益后所說偈頌：『佛身周遍等法界，普應眾生悉現前，種種教門常化誘，於法自在能開悟。』

問：為什麼如來降臨于這他化自在天之中？為什麼經文中沒有記載天王遙見佛來，以及鋪設座位迎接、供養莊嚴、歌頌讚嘆等事蹟？

答：這是因為此地菩薩的修行，只是依據之前在兜率天宮（梵文：Tusita）所修習的迴向、願行、悲智等法門，繼續修行，沒有其他的特殊法門。因此，經文中沒有陳述其他的事蹟，只是積累功德，依據之前的愿海，功德圓滿，智慧達到極致，不需要再借助其他法事。這表明了菩薩的升進和融合，只是依據之前的法門而已。

又問：為什麼不依次上升到化樂天（梵文：Nirmanarati），而是越過化樂天，直接上升到他化自在天宣說十地法門？

答：這是爲了闡明修習十地法門，需要依據次第，和合理智、悲願，升降會融，各得其所。十回向（梵文：Parinamana）和融悲願理智，達到齊均廣狹，周遍法界，等同眾生數量的境界，表明法處於中道。還在處於中道的地方宣說中道的意義，宣說十回向和會悲願理智，即在欲界處於中道，以兜率天為例，是因為兜率天是上下俱有的二天。宣說十地處於中道，即在欲界上際和下際，想要表明不拘泥於染與凈，即理智大悲自在的境界。又宣說十一地等覺（梵文：Samantabhadra）法門，在第三禪天（梵文：Trtiya-dhyana）宣說，表明利益眾生的行為圓滿，以法樂利益眾生，類似於第三禪天的禪悅為樂。第四禪天（梵文：Caturtha-dhyana）則表明佛果周妙用圓滿的境界。又十地超越化樂天，十一地超越二禪天，又表明倍倍智慧高超，超越次第的含義。摩尼寶藏殿（梵文：Mani-ratna-garbha-prasada）則表明無垢大悲能夠含覆養育萬物。表明此位菩薩一無所取，自然安住。

【English Translation】 English version: It is for the sake of transforming others, specifically the Paranirmita-vasavartin (the sixth heaven of the desire realm, which delights in the transformations of others), and also because the Bodhisattva path of the Ten Bhumis (stages) is complete, the demons in the mind are subdued, and freedom is attained. Therefore, one enters the Vimala-samadhi (stainless samadhi), because the pure and clean Dharma nature naturally merges, one dwells at the summit of the desire realm. Constantly abiding in samadhi, not dwelling in a pure mind, not clinging to the realm of meditation. In order to clarify that the merits of these Ten Bhumis are complete, like Dharma clouds universally moistening everything, not being bound by defilement or purity, manifesting the physical body to all beings, therefore, the Ten Bhumis Dharma is expounded in this Paranirmita-vasavartin heaven. Just as in the past, in the initial assembly, the Isvara-deva (自在天王) benefited and sang in verse: 'The Buddha's body pervades the Dharma realm, universally responding to all beings, appearing before them. Various teachings constantly transform and guide, with freedom in the Dharma, able to enlighten.'

Question: Why does the Tathagata descend into this Paranirmita-vasavartin heaven? Why does the scripture not record the king of the heaven seeing the Buddha from afar, and preparing seats to welcome, offering adornments, singing praises, and other such events?

Answer: This is because the practice of the Bodhisattva in this place is only based on the methods of dedication, vows, conduct, compassion, and wisdom that were previously practiced in the Tusita (兜率天宮) heaven, continuing to practice without other special methods. Therefore, the scripture does not describe other events, but only accumulates merit, based on the previous ocean of vows, the merits are complete, and wisdom reaches its peak, without needing to rely on other Dharma events. This indicates the Bodhisattva's advancement and integration, only based on the previous methods.

Question: Why not ascend sequentially to the Nirmanarati (化樂天) heaven, but instead skip over the Nirmanarati heaven and directly ascend to the Paranirmita-vasavartin heaven to expound the Ten Bhumis Dharma?

Answer: This is to clarify that the practice of the Ten Bhumis Dharma needs to be based on sequence, harmonizing reason and wisdom, compassion and vows, ascending and descending, integrating and harmonizing, each attaining its place. The Ten Parinamana (迴向) harmonize compassion, vows, reason, and wisdom, reaching a state of equality in breadth and narrowness, pervading the Dharma realm, equal to the number of beings, indicating that the Dharma is in the middle way. Also, in the place of being in the middle way, the meaning of the middle way is expounded, expounding the Ten Parinamana harmonizing compassion, vows, reason, and wisdom, that is, in the desire realm, being in the middle way, taking the Tusita heaven as an example, because the Tusita heaven is a heaven that exists both above and below. Expounding the Ten Bhumis being in the middle way, that is, at the upper and lower limits of the desire realm, wanting to indicate not being bound by defilement or purity, that is, the state of freedom of reason, wisdom, great compassion. Also, expounding the Samantabhadra (等覺) Dharma of the Eleventh Bhumi, expounding in the Trtiya-dhyana (第三禪天), indicating that the actions of benefiting beings are complete, benefiting beings with Dharma joy, similar to the joy of meditation in the Third Dhyana heaven. The Caturtha-dhyana (第四禪天) indicates the state of the Buddha fruit being completely wonderful and its function being complete. Also, the Ten Bhumis surpass the Nirmanarati heaven, and the Eleventh Bhumi surpasses the Second Dhyana heaven, also indicating that wisdom is increasingly superior, surpassing the meaning of sequence. The Mani-ratna-garbha-prasada (摩尼寶藏殿) indicates that stainless great compassion is able to contain and nurture all things. Indicating that the Bodhisattva in this position takes nothing, and naturally dwells in peace.

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樂心但饒益眾生長大悲故。故處摩尼無垢寶藏殿表之。與大菩薩眾俱。即是金剛藏等三十七表三十七助道法眾。解脫月一人明一一助道下當體皆是解脫清涼樂故。明即助即正道為地前見道正見已終十地助顯成熟不同三乘。十地見道地前資糧。為此一乘教。從初依如來根本智發信心修薩婆若智故。不依空觀折伏現行煩惱。十地方得意生身故。此教雖說如來無量色受想行識及心意者。明不壞俗境以達成差別智故。非同伏惑留生往生凈土故。或云三千之境為佛境故望此教中初信心之中。但約無限佛境。塵含十方。毛容法界。為信進修行。不云三千大千為佛報境一如賢首品。是所信忻修之門。發心功德品。是十住悟入之德。經云。其諸菩薩皆于無上正等菩提得不退轉者。菩提有五。一小乘菩提。二二乘菩提。三空觀行六波羅蜜菩薩菩提。四修十種相似真如觀修十波羅蜜有十真如障十一種粗重二十二種愚癡菩提。五依十種如來智修十波羅蜜以無盡劫為一剎那際契無盡多生為一生一念迷解即佛智慧菩提。此明依根本智發菩提心。如起信論。亦有此文。依本覺故而有不覺。又云。覺心源故名究竟覺。明知依如來智上而有不覺。依無明上而有覺者。於此覺者隨根種性。有此五種覺法差別。如此經菩提並一乘佛果根本智上不退菩提。如起

【現代漢語翻譯】 現代漢語譯本：樂於真心利益眾生，是因為有廣大的慈悲。因此安住在摩尼無垢寶藏殿來象徵這一點。與大菩薩眾在一起，指的就是金剛藏等三十七位，象徵三十七助道法眾。解脫月一人表明每一個助道法當下本體都是解脫清涼的快樂。表明助道法就是正道，因為地前見道正見已經終結，十地助顯成熟不同於三乘。十地見道是地前資糧。這是為此一乘教義。從最初依如來根本智發起信心，修習薩婆若智（一切智）的緣故。不依靠空觀來折伏現行的煩惱。十地才能獲得意生身（隨心所欲之身）的緣故。此教義雖然說如來無量的色受想行識以及心意，表明不破壞世俗的境界，以此來達成差別智（認識事物差別性的智慧）。不同於伏惑留生往生凈土。或者說三千世界是佛的境界，因此期望在此教義中初信心的人，只是約略地瞭解無限的佛境。一粒微塵包含十方，一根毫毛容納法界，作為信進修行的依據。不認為三千大千世界是佛的報境，如同《賢首品》所說。這是所信忻修的法門。《發心功德品》是十住位悟入的功德。經中說：『那些菩薩都在無上正等菩提中得到不退轉。』菩提有五種：一是小乘菩提，二是二乘菩提，三是空觀行六波羅蜜菩薩菩提，四是修十種相似真如觀，修十波羅蜜，有十真如障，十一種粗重，二十二種愚癡的菩提，五是依十種如來智修十波羅蜜，以無盡劫為一剎那，契合無盡多生為一生一念，迷解即佛的智慧菩提。這表明依靠根本智發起菩提心，如同《起信論》所說。也有這樣的文字：『依靠本覺的緣故而有不覺。』又說：『覺悟心源的緣故名為究竟覺。』表明知道依靠如來智上而有不覺，依靠無明上而有覺悟的人。對於這個覺悟的人，隨著根性和種性，有這五種覺法差別。如此經中的菩提，並一乘佛果根本智上的不退菩提，如同《起信論》所說。

【English Translation】 English version: Rejoicing in benefiting sentient beings with a sincere heart stems from great compassion. Therefore, residing in the Mani Immaculate Treasure Palace symbolizes this. Being with the great Bodhisattva assembly refers to the thirty-seven, such as Vajragarbha (Diamond Womb), symbolizing the thirty-seven aids to enlightenment. The single Liberation Moon indicates that each aid to enlightenment is inherently the bliss of liberation and coolness. It clarifies that the aids are the correct path because the pre-ground seeing path and right view have ended, and the maturation of the ten grounds differs from the three vehicles. The seeing path of the ten grounds is the accumulation of resources before the ground. This is for the sake of the One Vehicle teaching. From the initial arising of faith based on the Tathagata's fundamental wisdom, one cultivates Sarvajna-jnana (all-knowing wisdom). It does not rely on emptiness contemplation to subdue manifest afflictions. The reason is that the Body of Mental Creation ( ইচ্ছাশক্তি ) is attained on the ten grounds. Although this teaching speaks of the Tathagata's immeasurable form, feeling, perception, volition, and consciousness, as well as mind and intention, it clarifies that it does not destroy the mundane realm in order to achieve differential wisdom. It is different from subduing delusions and remaining in samsara to be reborn in the Pure Land. Or it is said that the three thousand worlds are the Buddha's realm, therefore hoping that those with initial faith in this teaching only roughly understand the infinite Buddha realm. A mote of dust contains the ten directions, and a hair contains the Dharma realm, as the basis for faith, progress, and practice. It does not consider the three thousand great thousand worlds to be the Buddha's reward realm, as stated in the 'Virtuous Leader' chapter. This is the gate of faith, joy, and practice. The 'Merit of Arousing the Mind' chapter is the merit of enlightenment in the ten abodes. The sutra says: 'Those Bodhisattvas all attain non-retrogression in unsurpassed, complete, and perfect enlightenment.' There are five types of Bodhi: first, the Bodhi of the Small Vehicle; second, the Bodhi of the Two Vehicles; third, the Bodhi of the Bodhisattva who practices the Six Paramitas with emptiness contemplation; fourth, the Bodhi of cultivating the ten kinds of similar Suchness contemplation, cultivating the ten Paramitas, having ten Suchness obstacles, eleven kinds of coarseness, and twenty-two kinds of ignorance; fifth, the Bodhi of relying on the ten kinds of Tathagata wisdom to cultivate the ten Paramitas, taking endless kalpas as a single moment, uniting endless lifetimes as a single lifetime and thought, delusion and liberation being the Buddha's wisdom. This clarifies arousing the Bodhi mind based on fundamental wisdom, as stated in the Awakening of Faith Treatise. There is also this passage: 'Because of reliance on original enlightenment, there is non-enlightenment.' It also says: 'Because of awakening to the source of the mind, it is called ultimate enlightenment.' It clarifies knowing that there is non-enlightenment based on the Tathagata's wisdom, and there are those who awaken based on ignorance. For this awakened person, according to their roots and nature, there are these five kinds of awakened Dharma differences. Thus, the Bodhi in this sutra, along with the non-retrogressive Bodhi on the fundamental wisdom of the One Vehicle Buddha fruit, is as stated in the Awakening of Faith Treatise.

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信論說。或言超劫成佛。或云。我于無量劫修行成佛道者。皆為懈慢眾生作無數方便。或云。要經三僧祇方得成佛者。此皆逐世情說為三乘。不依根本智發心。此教依智發心。若以智論之不隨迷情。直以不可數阿僧祇劫以為無時。以此無時假施設一剎那際。攝無限三世劫。無限三世劫。總不出一剎那際。經云。智入三世而無來往。如是三僧祇劫。情有智無。以智收情。情居智內。無量劫情有在剎那際智中。若取情虛智實元來總無時體。始終無時可遷。二事校量。只可從實不從虛也。經云。悉從他方世界來集者。以從十回向法來成十地。名之他方故。法界性中無別他方。以未至位處。名他方故。乃至諸位例然。住一切菩薩智所住境者。但五位菩薩智境。總同。至此十地中佛智境故。入如來智所入處者。為依如來根本智發心入行差別智成大悲故。善入一切菩薩禪定者。一如十定品。說三摩缽底神通明智明。三昧能起智印神通。三之云正。此云正慧。以三摩者。三昧。缽底者。慧於一念頃無所動作。悉能往詣一切道場者。以三昧智印性自遍故。無表裡故。明常與智俱無散動故。其名曰金剛藏菩薩者。以智慧為金剛。能破諸惑故。藏者。明智德遍周名之為藏。寶藏菩薩者。法寶遍周名之寶藏。蓮華藏菩薩者。明於眾。行及涅槃

生死無所染著故。德藏菩薩者。明眾德圓滿故。蓮華德藏菩薩者。明無染眾行莊嚴智德故。日藏菩薩者。明大智照用也。蘇利耶藏菩薩者。此云日之照用也。無垢月藏菩薩者。明大慈悲心照俗破煩惱焰故。於一切國土普現莊嚴藏菩薩者。明福智二事遍周故。毗盧遮那藏菩薩者。云光明遍照之智。如是諸菩薩。以名下義解之可見。此一段有三十八個菩薩。如三十七個菩薩同名為藏者。即表三十七助道行門。如解脫月一人。即表三十七助道行中助菩提分清涼之果故。與諸菩薩作請法之主故。令諸大眾聞法修行得清見者。悅意如華故名悅意華也。優缽羅德藏菩薩者。取青蓮華為喻。以義取之可知。星宿王者。明自在無礙差別智分明故。

第三入定分中。有二十五行經。義分為四段。一爾時金剛藏菩薩。有一行半經。總有三句經文。明金剛藏菩薩入定分。二入是三昧已下。至而現其前。有兩行經。明同號諸佛來現前分。三作如是言已下。至能遍至一切處決定開悟故。有十六行經。明以二十六事因緣入此三昧分。四善男子已下。有五行經。明十方諸佛勸金剛藏菩薩令說法分。經云。金剛藏菩薩承佛神力。入菩薩大智慧光明三昧者。以如來智慧以為信進修行所作一切佛事。總是佛神力無我自作故三昧名。菩薩大智慧光明者。

【現代漢語翻譯】 現代漢語譯本：生死沒有被任何事物沾染執著。德藏菩薩（De Zang Pusa）：表明各種功德圓滿。蓮華德藏菩薩（Lian Hua De Zang Pusa）：表明沒有被污染的各種修行莊嚴智慧功德。日藏菩薩（Ri Zang Pusa）：表明大智慧的照耀和運用。蘇利耶藏菩薩（Suliye Zang Pusa）：意思是太陽的照耀和運用。無垢月藏菩薩（Wu Gou Yue Zang Pusa）：表明大慈悲心照亮世俗，破除煩惱的火焰。於一切國土普現莊嚴藏菩薩（Yu Yiqie Guotu Pu Xian Zhuangyan Zang Pusa）：表明福德和智慧兩種事物普遍周全。毗盧遮那藏菩薩（Piluzhena Zang Pusa）：意思是光明普遍照耀的智慧。像這些菩薩，根據名字下面的含義來理解就可以明白。這一段有三十八個菩薩。像三十七個菩薩都同名為『藏』，就表示三十七助道行門。像解脫月（Jietuo Yue）這一個菩薩，就表示在三十七助道行中，輔助菩提分清涼的果實。與各位菩薩作為請法的施主，使各位大眾聽聞佛法修行得到清凈的見解，喜悅的心情像花一樣，所以叫做悅意華（Yue Yi Hua）。優缽羅德藏菩薩（Youbo Luode Zang Pusa）：用青蓮花作為比喻，根據含義來理解就可以明白。星宿王（Xingxiu Wang）：表明自在無礙，差別智慧分明。

第三入定分中，有二十五行經文，意義上分為四段。一、當時金剛藏菩薩（Jingang Zang Pusa），有一行半經文，總共有三句經文，說明金剛藏菩薩入定分。二、進入這個三昧以後，到出現在他面前，有兩行經文，說明同名號的諸佛來現身的部分。三、說了這樣的話以後，到能夠普遍到達一切處，決定開悟，有十六行經文，說明用二十六種事因緣進入這個三昧的部分。四、善男子以後，有五行經文，說明十方諸佛勸金剛藏菩薩說法的部分。經文說，金剛藏菩薩憑藉佛的神力，進入菩薩大智慧光明三昧，用如來的智慧作為信進修行所做的一切佛事，總是佛的神力，沒有我自己的作為，所以三昧的名字叫做菩薩大智慧光明。

【English Translation】 English version: There is no attachment to birth and death. De Zang Pusa (Virtue Treasury Bodhisattva): Indicates the perfection of all virtues. Lian Hua De Zang Pusa (Lotus Virtue Treasury Bodhisattva): Indicates the adornment of undefiled practices and wisdom virtues. Ri Zang Pusa (Sun Treasury Bodhisattva): Indicates the illumination and application of great wisdom. Suliye Zang Pusa: This means the illumination and application of the sun. Wu Gou Yue Zang Pusa (Immaculate Moon Treasury Bodhisattva): Indicates the great compassionate mind illuminating the mundane and breaking the flames of affliction. Yu Yiqie Guotu Pu Xian Zhuangyan Zang Pusa (Universally Manifesting Adornment Treasury Bodhisattva in All Lands): Indicates the pervasiveness of both merit and wisdom. Piluzhena Zang Pusa (Vairocana Treasury Bodhisattva): Means the wisdom of light universally illuminating. These Bodhisattvas can be understood by interpreting the meaning beneath their names. This section contains thirty-eight Bodhisattvas. The fact that thirty-seven Bodhisattvas share the name 'Treasury' represents the thirty-seven aids to enlightenment. The single Bodhisattva Jietuo Yue (Liberation Moon) represents the cooling fruit of Bodhi within the thirty-seven aids to enlightenment. Serving as the host for requesting Dharma from the Bodhisattvas, enabling the assembly to hear the Dharma, practice, and attain pure vision, with a joyful mind like a flower, hence the name Yue Yi Hua (Joyful Flower). Youbo Luode Zang Pusa (Utpala Virtue Treasury Bodhisattva): Uses the blue lotus as a metaphor, and its meaning can be understood accordingly. Xingxiu Wang (Star King): Indicates unobstructed and distinct discriminating wisdom.

In the third section on entering Samadhi, there are twenty-five lines of scripture, divided into four parts in terms of meaning. 1. At that time, Jingang Zang Pusa (Vajra Treasury Bodhisattva) has one and a half lines of scripture, totaling three sentences, explaining the Vajra Treasury Bodhisattva's entry into Samadhi. 2. After entering this Samadhi, until appearing before him, there are two lines of scripture, explaining the appearance of Buddhas with the same name. 3. After saying these words, until being able to universally reach all places and decisively attain enlightenment, there are sixteen lines of scripture, explaining entering this Samadhi through twenty-six causal conditions. 4. After 'Good Man', there are five lines of scripture, explaining the Buddhas of the ten directions urging Vajra Treasury Bodhisattva to expound the Dharma. The scripture says that Vajra Treasury Bodhisattva, relying on the Buddha's divine power, enters the Bodhisattva's Great Wisdom Light Samadhi, using the Tathagata's wisdom as the basis for faith, progress, practice, and all Buddha activities, which are always due to the Buddha's divine power, without self-effort, hence the name of the Samadhi is Bodhisattva's Great Wisdom Light.

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即是如來眉間所放。十地智慧中道之光明。名菩薩力焰明亦是初會中如來放眉間光。明名一切菩薩力智光明。總是十地道終佛智慧光明。今入三昧。還是此之智慧三昧說十地道之智慧。名菩薩大智慧光明。以根本智成菩薩大悲行故。十方各過十億佛剎微塵數世界外。各有十億佛剎微塵數諸佛同號金剛藏者。十億表數之圓滿無盡故。云世界外者。從十住十行十回向中佛果為外。今成此十地智德佛果名來現其前故。所以與入定菩薩同名者。明入定者。智慧會及與本位佛智合故。言十億佛剎微塵為數者。明無作智用體遍周故。言十億佛剎微塵數佛共加者。明位至會源自力與佛力會故。故下文亦是汝勝智力故。汝以毗盧遮那如來應正等覺本願力故。威神力故者。明升此十地法門皆以十回向中一切諸佛本願發起若無十大愿迴向此位不能自成故。威神力者。由初發心皆乘如來一切智乘。威神之力而升此十地故。不離如來所作一切智用故。若不由乘如來一切智乘。云何至此十地之位。此智通因徹果同智地故。是故於此教中十信十住十行十回向位位有佛果故。此十地十一地中佛果取十回向中佛果同妙用也。通十信並五位進修中有六十重佛果。若但取入位有五十重佛果。通修行因共有一百重因果。以佛本位中十波羅蜜自具十重因果。明修

【現代漢語翻譯】 現代漢語譯本： 這就是如來眉間所放出的，代表十地智慧中道的光明，名為菩薩力焰明。也就是初會中如來所放的眉間光，其光明名為一切菩薩力智光明。總而言之，這是十地道最終的佛智慧光明。現在入三昧，還是用這智慧三昧來說明十地道的智慧，名為菩薩大智慧光明。因為以根本智成就菩薩大悲行。十方各過十億佛剎（Buddha-kshetra，佛所居住的國土）微塵數世界之外，各有十億佛剎微塵數諸佛，都同號為金剛藏（Vajragarbha，比喻佛的堅固不壞之身）。十億表示數量的圓滿無盡。說『世界之外』，是從十住、十行、十回向中的佛果為外。現在成就這十地智德佛果，名為來現於其前。所以與入定菩薩同名，是說明入定者，智慧會及與本位佛智相合。說『十億佛剎微塵為數』，是說明無作智用體遍周。說『十億佛剎微塵數佛共同加持』，是說明位至會源，自力與佛力相會。所以下文也說是你的殊勝智力。你以毗盧遮那如來（Vairocana，光明遍照）應正等覺本願力，威神力，是說明升此十地法門，都以十回向中一切諸佛本願發起，若無十大愿迴向，此位不能自成。威神力，是由初發心都乘如來一切智乘，威神之力而升此十地，不離如來所作一切智用。若不由乘如來一切智乘，如何到達這十地之位？此智通因徹果，同智地。因此於此教中，十信、十住、十行、十回向，位位有佛果。此十地、十一地中佛果，取十回向中佛果同妙用。通十信並五位進修中有六十重佛果。若但取入位有五十重佛果。通修行因共有一百重因果。以佛本位中十波羅蜜（Paramita，到達彼岸）自具十重因果，明修 現代漢語譯本結束

【English Translation】 English version: This is the light emitted from the space between the eyebrows of the Tathagata (Tathagata, 'Thus Gone One'), representing the wisdom of the Middle Way in the Ten Grounds (Dasabhumika). It is called 'Bodhisattva Power Flame Light'. It is also the light emitted from the space between the eyebrows of the Tathagata in the initial assembly, the light named 'All Bodhisattva Power Wisdom Light'. In summary, it is the final Buddha wisdom light of the path of the Ten Grounds. Now entering Samadhi (Samadhi, a state of meditative consciousness), it is still using this wisdom Samadhi to explain the wisdom of the path of the Ten Grounds, named 'Bodhisattva Great Wisdom Light', because it achieves the Bodhisattva's great compassion practice with fundamental wisdom. Beyond the number of dust motes of billions of Buddha-ksetras (Buddha-kshetra, Buddha field) in each of the ten directions, there are billions of Buddha-ksetras of Buddhas with the same name, Vajragarbha (Vajragarbha, Diamond Womb, referring to the indestructible body of the Buddha). 'Billions' represents the completeness and endlessness of the number. Saying 'beyond the world' means that the Buddha fruit in the Ten Dwellings, Ten Practices, and Ten Dedications is external. Now, achieving this Buddha fruit of the wisdom and virtue of the Ten Grounds is named 'appearing before them'. The reason for having the same name as the Bodhisattva in Samadhi is to clarify that the wisdom assembly of the one in Samadhi is united with the Buddha wisdom of the original position. Saying 'the number of dust motes of billions of Buddha-ksetras' clarifies that the body of non-active wisdom use pervades everywhere. Saying 'the number of dust motes of billions of Buddha-ksetras of Buddhas jointly blessing' clarifies that the position reaches the source of the assembly, and one's own power meets with the Buddha's power. Therefore, the following text also says it is your superior wisdom power. You, with the original vow power and majestic spiritual power of Vairochana Tathagata (Vairocana, the Illuminator), the Appropriately and Perfectly Enlightened One, clarify that ascending this Dharma gate of the Ten Grounds is initiated by the original vows of all Buddhas in the Ten Dedications. If there is no dedication of the Ten Great Vows, this position cannot be achieved by itself. Majestic spiritual power is because the initial aspiration is to ride the all-wisdom vehicle of the Tathagata, and ascend these Ten Grounds with the power of majestic spiritual power, without departing from the all-wisdom use made by the Tathagata. If one does not ride the all-wisdom vehicle of the Tathagata, how can one reach the position of these Ten Grounds? This wisdom penetrates the cause and thoroughly reaches the result, being the same wisdom ground. Therefore, in this teaching, the Ten Faiths, Ten Dwellings, Ten Practices, and Ten Dedications each have Buddha fruit. The Buddha fruit in these Ten Grounds and Eleventh Ground takes the same wonderful use as the Buddha fruit in the Ten Dedications. Through the Ten Faiths and the five stages of progressive cultivation, there are sixty layers of Buddha fruit. If only taking the entering position, there are fifty layers of Buddha fruit. Through the cause of cultivation, there are a total of one hundred layers of cause and effect. In the Buddha's original position, the Ten Paramitas (Paramita, Perfections) naturally possess ten layers of cause and effect, clarifying cultivation. English version end

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行者。皆依此佛本因果上起。五位修行升進。以依本起名一百一十城之法門。總通取十回向中佛果同名為妙。以此十地十一地不更別立佛果之號。以十地十一地法同十回向法故。如佛本位十波羅蜜者。如初會舉果勸修中如來是佛果。次十個菩薩上名同號為普者。明佛果位中普賢菩薩修十波羅蜜隨行名殊。此是佛本因果行門故。四十眾神天仿此而起。隨十住十行十回向十地位。進修行別。十波羅蜜亦隨升進行上亦名別。通十普賢四十眾神天有五十。以十波羅蜜隨行五位上升進。即有五十個菩薩行因五十個佛果。通為一百。常不離本佛果本十個普賢行名十。十通四十眾神天為五十個波羅蜜行。一中攝十。即有五百種差別智門。方成萬行圓滿佛也。即安立一剎那際。為升進始終之時。例如龍女是剎那不出三產生佛。亦取十定品中以剎那際降神初生及入涅槃。以為時體本來如是。見時日遷者。情隨妄想也。已上釋汝以毗盧遮那如來應正等覺本願力故威神力故竟。此一段識本發心及成果之因緣。皆乘初會中毗盧遮那智力十普賢行四十眾神天所行行力。仿此而修。名乘佛神力。是如來願力亦是汝勝智力故。已下十二行經。都舉入三昧之所為。有二十四因緣。文義可知。第四段善男子。有五行經。是勸說分。有十事因緣。如文自明。

云滿一切智智故者。一滿根本智。二滿差別智。

第四諸佛與力加持中。義分為三。一明諸佛十種加持。二明十種因緣法入是三昧。三明諸菩薩請說法。一爾時已下。至具足莊嚴。有五行半經。明十方諸佛與金剛藏菩薩十種力加持分。二何以故已下。有四行經。明舉十種因緣法合入是三昧分。於此欲說十地法時諸佛加持有六。一十方諸佛同名現前加。二毗盧遮那本願威神加。三諸佛與金剛藏十種法力加。四諸佛以言讚歎加。五諸佛各申右手摩頂加。六如來放光灌頂加。三如來菩薩請說有四。一如來放光光臺勸說。二解脫月三請。三諸菩薩同請。四通諸佛放光勸說。總有六種加持四重請二勸說。

第二正說分中。從爾時十方諸佛各申右手已下。至動地興供以來。正說十地。且從初第一歡喜地中。長科為十段。一爾時十方諸佛各申右手已下。一段有十六行半經。明十方諸佛手摩金剛藏菩薩頂令起正說十種地名分。二爾時金剛藏菩薩已下。長行有五行。通偈頌有十行經。明金剛藏菩薩默然不說法。解脫月菩薩知眾之心。為眾請說十地法門分。三爾時大智無所畏金剛藏菩薩已下。長行通偈頌有七行經。明金剛藏菩薩以申默然不說之意。四爾時解脫月菩薩已下。通頌有九行經。明解脫月菩薩重請說法分。五爾時金剛

【現代漢語翻譯】 現代漢語譯本 『云滿一切智智故』指的是：一、圓滿根本智（Mula-jnana，根本的智慧）。二、圓滿差別智（Visesa-jnana，辨別諸法差別的智慧）。

第四部分，諸佛給予力量加持中，意義分為三點：一、闡明諸佛的十種加持。二、闡明十種因緣法融入此三昧（Samadhi，禪定）。三、闡明諸菩薩請求說法。一、從『爾時』開始，到『具足莊嚴』，有五行半經文，闡明十方諸佛給予金剛藏菩薩（Vajragarbha Bodhisattva）十種力量的加持部分。二、從『何以故』開始，有四行經文，闡明舉出十種因緣法合入此三昧的部分。在此想要宣說十地法（Dasa-bhumi，菩薩修行的十個階段）時，諸佛的加持有六種：一、十方諸佛同名現前加持。二、毗盧遮那佛（Vairocana，光明遍照佛）本願威神加持。三、諸佛給予金剛藏菩薩十種法力加持。四、諸佛以言語讚歎加持。五、諸佛各自伸出右手摩頂加持。六、如來（Tathagata，佛的稱號）放光灌頂加持。三、如來菩薩請求說法有四種：一、如來放光光臺勸請宣說。二、解脫月菩薩（Vimukticandra Bodhisattva）三次請求。三、諸菩薩共同請求。四、通諸佛放光勸請宣說。總共有六種加持，四重請求，兩種勸請宣說。

第二部分，正式宣說中，從『爾時十方諸佛各申右手』開始，到『動地興供』為止，正式宣說十地。且從最初第一歡喜地（Pramudita-bhumi，菩薩十地之第一地）開始，長科分為十段：一、從『爾時十方諸佛各申右手』開始，一段有十六行半經文，闡明十方諸佛伸手摩金剛藏菩薩頂，令其起身正式宣說十種地名部分。二、從『爾時金剛藏菩薩』開始，長行有五行，包括偈頌有十行經文，闡明金剛藏菩薩默然不說法，解脫月菩薩瞭解大眾的心意，為大眾請求宣說十地法門部分。三、從『爾時大智無所畏金剛藏菩薩』開始，長行包括偈頌有七行經文，闡明金剛藏菩薩申明默然不說的用意。四、從『爾時解脫月菩薩』開始，包括頌有九行經文，闡明解脫月菩薩再次請求說法部分。五、爾時金剛

【English Translation】 English version 'Cloud-filled all-knowing wisdom' refers to: 1. The perfection of Fundamental Wisdom (Mula-jnana). 2. The perfection of Differentiated Wisdom (Visesa-jnana).

In the fourth section, 'The Buddhas' Empowerment and Support,' the meaning is divided into three points: 1. Clarifying the ten kinds of empowerment from the Buddhas. 2. Clarifying the ten causal conditions that enter this Samadhi (meditative state). 3. Clarifying the Bodhisattvas' request for the Dharma to be taught. 1. Starting from 'At that time' to 'fully adorned,' there are five and a half lines of scripture, clarifying the part where the Buddhas of the ten directions empower Vajragarbha Bodhisattva with ten kinds of strength. 2. Starting from 'Why is that so?' there are four lines of scripture, clarifying the part where ten causal conditions are combined to enter this Samadhi. Here, when one wishes to expound the Ten Bhumis (Dasa-bhumi, the ten stages of a Bodhisattva's practice), the Buddhas' empowerment has six aspects: 1. The Buddhas of the ten directions appear with the same name to empower. 2. The empowerment of Vairocana Buddha's original vow and majestic power. 3. The Buddhas empower Vajragarbha with ten kinds of Dharma power. 4. The Buddhas empower with words of praise. 5. The Buddhas each extend their right hand to touch the crown of the head to empower. 6. The Tathagata (title of a Buddha) emits light to anoint the crown of the head to empower. 3. The Tathagata and Bodhisattvas request the Dharma to be taught in four ways: 1. The Tathagata emits light from a light platform to encourage the teaching. 2. Vimukticandra Bodhisattva requests three times. 3. The Bodhisattvas request together. 4. All the Buddhas emit light to encourage the teaching. In total, there are six kinds of empowerment, four repeated requests, and two encouragements to teach.

In the second section, 'The Actual Exposition,' starting from 'At that time, the Buddhas of the ten directions each extended their right hand' to 'shaking the earth and offering gifts,' the Ten Bhumis are formally expounded. And starting from the very first, the first Joyful Ground (Pramudita-bhumi, the first of the ten Bhumis of a Bodhisattva), the long section is divided into ten segments: 1. Starting from 'At that time, the Buddhas of the ten directions each extended their right hand,' this segment has sixteen and a half lines of scripture, clarifying the part where the Buddhas of the ten directions touch the crown of Vajragarbha Bodhisattva's head, causing him to rise and formally expound the names of the ten Bhumis. 2. Starting from 'At that time, Vajragarbha Bodhisattva,' the prose has five lines, including the verses, there are ten lines of scripture, clarifying the part where Vajragarbha Bodhisattva remains silent and does not teach the Dharma, and Vimukticandra Bodhisattva understands the minds of the assembly and requests the teaching of the Ten Bhumi Dharma for the sake of the assembly. 3. Starting from 'At that time, the greatly wise and fearless Vajragarbha Bodhisattva,' the prose including the verses has seven lines of scripture, clarifying Vajragarbha Bodhisattva's explanation of the intention behind his silence. 4. Starting from 'At that time, Vimukticandra Bodhisattva,' including the verses, there are nine lines of scripture, clarifying the part where Vimukticandra Bodhisattva requests the teaching of the Dharma again. 5. At that time, Vajra

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藏菩薩已下。長行及頌有九行經。明金剛藏菩薩恐劣解隨識者不能生信分。六爾時解脫月菩薩已下。一段通頌有十四行經。明解脫月三請。此眾堪聞。若有得聞佛所護念愿說無疑分。七爾時諸大菩薩眾已下。並頌有六行半經。明大眾同請分。八爾時世尊已下。並頌有二十一行經。明十方世界如來各放眉間光灌金剛藏菩薩頂。互相照燭光作成臺。光臺出音聲勸說十地分。九爾時金剛藏菩薩已下。長行並頌有十三行經。明金剛藏菩薩嘆十地法門甚深出過情意識。唯智所知非言所及。承諸佛威神略說少許分。

十佛子若有眾生已下。至卷末已來。是正說。第一歡喜地行門分。

此十段門中。大意有十。文自具足不煩更釋。其十事者。一諸佛摩頂明印可許說。二總舉十種地名。三默止待請方宣明法可貴不輕授物。四解脫月知時而三請。五金剛藏菩薩恐器劣而三止。六大眾咸同請。七明堪聞者諸佛所加。不堪者元自不聞。八明光臺出音勸說。九明佛光灌頂。十明金剛藏菩薩辭近法深略說少分。大意明此十地體與十信十住十行十回向十一地互作依止故。是故從十信十住十行十回向。總有十地行門次第。為以一個如來自在無礙大智同行一個十波羅蜜。以為方便進修故。總是初會十普賢法故。是故解脫月菩薩言。以字母等

【現代漢語翻譯】 現代漢語譯本：金剛藏菩薩以下。長行和頌文共有九行經文。闡明金剛藏菩薩擔心資質低下、執著于意識的人不能生起信心。六、爾時解脫月菩薩以下。一段包含頌文共有十四行經文。闡明解脫月菩薩三次請求。說明此大眾堪能聽聞，若有人得聞，是佛所護念，愿說無疑。七、爾時諸大菩薩眾以下。連同頌文共有六行半經文。闡明大眾共同請求。八、爾時世尊以下。連同頌文共有二十一行經文。闡明十方世界如來各自從眉間放光灌注金剛藏菩薩頭頂。互相照耀的光芒形成光臺。光臺中發出聲音勸說十地。九、爾時金剛藏菩薩以下。長行和頌文共有十三行經文。闡明金剛藏菩薩讚歎十地法門極其深奧，超出情識意識的範圍。唯有智慧才能瞭解，不是言語所能表達的。承蒙諸佛的威神之力，略微宣說少許。 十、佛子，若有眾生以下。到本卷末尾。是正式宣說。第一歡喜地的行門部分。 這十段內容中，大意有十個方面。經文自身已經完備，不需要再做解釋。這十件事是：一、諸佛摩頂，表明印可允許宣說。二、總括列舉十種地的名稱。三、默然不語，等待請求才宣說，表明佛法可貴，不輕易傳授。四、解脫月菩薩適時地三次請求。五、金剛藏菩薩擔心根器低劣而三次阻止。六、大眾一同請求。七、說明堪能聽聞者是諸佛所加持，不堪能聽聞者原本就聽不到。八、說明光臺中發出聲音勸說。九、說明佛光灌頂。十、說明金剛藏菩薩說辭謙遜，表示佛法深奧，只能略說少許。大意是說明這十地的本體與十信、十住、十行、十回向、十一地互相依存。因此，從十信、十住、十行、十回向，總共有十地行門的次第。因為是以一個如來自在無礙的大智慧同行一個十波羅蜜（Paramita，到彼岸），作為方便進修的緣故。總是初會十普賢法。因此解脫月菩薩說，以字母等。

【English Translation】 English version: From Vajragarbha Bodhisattva onwards. There are nine lines of sutra in prose and verse. It clarifies that Vajragarbha Bodhisattva fears that those of inferior capacity who cling to consciousness will not generate faith. Six, from Vimukticandra Bodhisattva onwards. A section including verses has fourteen lines of sutra. It clarifies Vimukticandra's three requests. It explains that this assembly is capable of hearing, and if someone hears, it is because of the Buddha's protection, wishing to speak without doubt. Seven, from the assembly of great Bodhisattvas onwards. Together with the verses, there are six and a half lines of sutra. It clarifies the assembly's joint request. Eight, from the World Honored One onwards. Together with the verses, there are twenty-one lines of sutra. It clarifies that the Tathagatas of the ten directions each emit light from between their eyebrows, pouring it onto the crown of Vajragarbha Bodhisattva's head. The mutually illuminating lights form a light platform. From the light platform, a voice emerges, urging the exposition of the ten Bhumis (stages). Nine, from Vajragarbha Bodhisattva onwards. Prose and verse together have thirteen lines of sutra. It clarifies that Vajragarbha Bodhisattva praises the profoundness of the ten Bhumi Dharma gate, exceeding the scope of emotions and consciousness. Only wisdom can understand it, not words can express it. Receiving the majestic power of the Buddhas, he briefly speaks a small portion. Ten, 'Buddha-son, if there are sentient beings onwards.' Until the end of the scroll. This is the formal exposition. The section on the practice gate of the first Bhumi, Pramudita (Joyful). Within these ten sections, there are ten main points. The text itself is complete and does not require further explanation. These ten matters are: One, the Buddhas touching the crown of the head, indicating approval and permission to speak. Two, a general listing of the names of the ten Bhumis. Three, remaining silent and only speaking when requested, indicating that the Dharma is precious and not easily transmitted. Four, Vimukticandra Bodhisattva makes three requests at the appropriate time. Five, Vajragarbha Bodhisattva prevents three times, fearing inferior capacity. Six, the assembly requests together. Seven, it explains that those capable of hearing are blessed by the Buddhas, and those incapable of hearing originally cannot hear. Eight, it explains that a voice emerges from the light platform, urging the exposition. Nine, it explains the Buddha's light pouring on the crown of the head. Ten, it explains that Vajragarbha Bodhisattva's words are humble, indicating that the Dharma is profound and can only be spoken of briefly. The main idea is to explain that the essence of these ten Bhumis and the ten faiths (Śraddhā), ten abodes (avasthā), ten practices (caraṇa), ten dedications (pariṇāmanā), and the eleventh Bhumi are mutually dependent. Therefore, from the ten faiths, ten abodes, ten practices, and ten dedications, there is a sequence of the practice gates of the ten Bhumis. Because it is using a single Tathagata's unhindered great wisdom to practice together with the ten Paramitas (perfections), as a means of progressive cultivation. It is always the ten Samantabhadra (Universal Worthy) Dharmas of the initial assembly. Therefore, Vimukticandra Bodhisattva said, 'with letters, etc.'

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喻一切書字及數說無離字母。一切佛法皆以十地為本。明此十地為本明此十地法通因徹果不離如來根本智。依十普賢行。修差別智。滿薩婆若海故。是故從初舉果勸修中放眉間光。名菩薩力智光明。入佛足下輪中。用成十信。今還於如來眉間放光名菩薩力焰明。灌金剛藏菩薩頂。用說十地。足下光明以果成因生信。此光明說十地是所信之果終。是故今還放初信之十地智果之光。用灌加持金剛藏菩薩頂。令說此十地之行。從頂入者。明十地是一切菩薩中道之智果頂故。至一切智之盡處故。是故如來出現品法界品。總于如來眉間放光。總明果體智光圓滿處故。又光從頂入者。明以從智頂處世行悲。稱十回向中所發大愿令行滿故。明此十地長養大慈悲門赴所愿滿足故。是以善財知識以十女天表之。十一地明悲滿從智遍利眾生。以佛母摩耶生佛表之。須妙得其意方可知真。成信解之門升進之路。不窮大教無可以指南。從第十正說歡喜地行相門中。又分二義。一長科此位。二隨文釋義。

第一長科此位者。於此歡喜地中。長科為十二段。一佛子若有眾生深種善根已下。有十七行經。明初從凡夫地起三十種廣大志樂深心入菩薩位生如來家分。二佛子菩薩住歡喜地已下。一段有二十三行經。明菩薩初入地位多歡喜分。三佛子此

【現代漢語翻譯】 現代漢語譯本：比喻一切書寫文字和算術都離不開字母。一切佛法都以十地（菩薩修行成佛的十個階段）為根本。闡明這十地是根本，闡明這十地之法貫通因果，不離如來的根本智慧。依仗十普賢行（普賢菩薩的十大願行），修習差別智（認識事物差異性的智慧），圓滿薩婆若海（一切智慧之海），因此，從最初舉出果位勸人修行的場合中，釋放眉間光，名為菩薩力智光明，進入佛足下的輪中，用來成就十信（修行的十個信心階段）。現在又在如來眉間放光，名為菩薩力焰明，灌注金剛藏菩薩（一位菩薩的名字）的頭頂，用來宣說十地。足下光明以果位成就因地，產生信心，這光明宣說十地是所信之果的終點。因此，現在又放出初信之十地的智慧果實之光，用來灌注加持金剛藏菩薩的頭頂，使他宣說這十地的修行。從頭頂進入，表明十地是一切菩薩中道的智慧果實之頂，到達一切智慧的盡頭。因此，如來出現品、法界品，總是在如來眉間放光，總明果體智光圓滿之處。又，光明從頭頂進入，表明以從智慧頂端處世行悲，配合十回向（菩薩迴向功德的十個方面）中所發的大愿，使修行圓滿。闡明這十地長養大慈悲之門，赴向所愿，滿足願望。因此，善財童子參訪的知識，以十女天來表示。十一地表明悲心圓滿，從智慧遍利眾生，以佛母摩耶（釋迦牟尼佛的母親）生佛來表示。必須巧妙地領會其中的意義，才能知道真相，成就信解之門，升進之路。不窮盡大教，就無法找到指南。從第十品正式宣說歡喜地（十地中的第一地）的行相門中，又分為兩個含義：一是總括此位，二是隨文解釋意義。 第一總括此位，在歡喜地中，總括為十二段。一、『佛子，若有眾生深種善根』以下，有十七行經文，闡明最初從凡夫地發起三十種廣大的志向和喜樂的深心，進入菩薩位，生於如來之家。二、『佛子，菩薩住歡喜地』以下，一段有二十三行經文，闡明菩薩初入地位，多有歡喜。

【English Translation】 English version: It is analogous to how all writing and arithmetic cannot be separated from letters. All Buddha-dharma (teachings of the Buddha) are based on the Ten Bhumis (ten stages of a Bodhisattva's path to Buddhahood). Clarifying that these Ten Bhumis are the foundation, clarifying that the Dharma of these Ten Bhumis penetrates cause and effect, and is inseparable from the Tathagata's (another name for the Buddha) fundamental wisdom. Relying on the Ten Samantabhadra Practices (the ten great vows and practices of Samantabhadra Bodhisattva), cultivating Differential Wisdom (wisdom that recognizes the distinct characteristics of things), fulfilling the ocean of Sarvajna (all-knowing wisdom), therefore, from the initial instance of presenting the fruit to encourage cultivation, light is emitted from between the eyebrows, named the Light of Bodhisattva Power and Wisdom, entering the wheel beneath the Buddha's feet, used to accomplish the Ten Faiths (ten stages of faith in practice). Now again, light is emitted from between the Tathagata's eyebrows, named the Light of Bodhisattva Power and Flame, poured onto the crown of Vajragarbha Bodhisattva's (name of a Bodhisattva) head, used to expound the Ten Bhumis. The light beneath the feet uses the fruit to accomplish the cause, generating faith; this light expounds that the Ten Bhumis are the end of the fruit of what is believed. Therefore, now again, the light of the wisdom fruit of the Ten Bhumis of initial faith is emitted, used to pour and bless the crown of Vajragarbha Bodhisattva's head, causing him to expound the practice of these Ten Bhumis. Entering from the crown indicates that the Ten Bhumis are the crown of the wisdom fruit of the Middle Way among all Bodhisattvas, reaching the end of all wisdom. Therefore, the 'Tathagata's Appearance' chapter and the 'Dharma Realm' chapter always emit light from between the Tathagata's eyebrows, generally clarifying the place where the fruit body's wisdom light is complete and perfect. Furthermore, the light entering from the crown indicates that compassion is practiced in the world from the peak of wisdom, matching the great vows made in the Ten Transferences (ten aspects of a Bodhisattva's dedication of merit), causing practice to be fulfilled. Clarifying that these Ten Bhumis nurture the great gate of compassion, going towards what is desired, fulfilling wishes. Therefore, the teachers visited by Sudhana (a youth who sought enlightenment), are represented by the Ten Goddesses. The Eleventh Bhumi indicates that compassion is complete, benefiting sentient beings everywhere through wisdom, represented by Maya (mother of the Buddha) giving birth to the Buddha. One must skillfully grasp the meaning to know the truth, accomplish the gate of faith and understanding, and the path of advancement. Without exhausting the great teachings, there is no way to find a guide. From the tenth chapter, which formally expounds the characteristics of the Joyful Bhumi (first of the ten Bhumis), it is again divided into two meanings: first, to summarize this position; second, to explain the meaning according to the text. First, summarizing this position, in the Joyful Bhumi, it is summarized into twelve sections. 1. 'Buddha-son, if there are sentient beings who have deeply planted good roots' and below, there are seventeen lines of scripture, clarifying that initially, from the ground of ordinary beings, thirty kinds of vast aspirations and the deep mind of joy are aroused, entering the Bodhisattva position, born into the family of the Tathagata. 2. 'Buddha-son, Bodhisattvas dwelling in the Joyful Bhumi' and below, one section has twenty-three lines of scripture, clarifying that Bodhisattvas initially entering the position have much joy.

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菩薩以大悲為首已下。一段有十六行經。明入初地已又生三十四種廣大志樂分。四佛子菩薩住此歡喜地已下。有五十八行經。明住歡喜地興發十種無盡廣大誓願分。五佛子此大愿已下。有七行半經。明前十無盡愿以十無盡句而能成就分。六佛子菩薩發如是大愿已下。有八行經。明發十無盡愿已得十種利益心十種信功用分。七佛子此菩薩復作是念已下。有十八行經。明菩薩知真愍俗隨迷緣生起大慈悲分。八菩薩摩訶薩已下。有二十一行半經。明入初地菩薩隨順大慈大悲行施分。九佛子菩薩住此歡喜地已下。有十八行半經。明以大願力得見多百千萬億佛及行四攝攝眾生分。十佛子菩薩摩訶薩已下。有二十八行半經。明菩薩入初地時善問地地次第進修對。治障礙分。十一佛子菩薩摩訶薩已下。有二十行半經。明菩薩入位受職分。十二若人集眾善已下。有四十六行頌。頌前之法分。

第二隨文釋義者。從初段中。經云。佛子若有眾生深種善根者。即如此段中生三十種志樂廣大是也。善修諸行善集助道者。即十波羅蜜三十七助菩提行觀是也。從四念觀常念觀身空無性相觀。受不在內外中間。觀心無住觀法無我。勤行此觀名四正勤。心稱所觀得法無我名四如意足。以得法無我故獲得五根。以觀達真不退名五根。五根者。信進

【現代漢語翻譯】 現代漢語譯本 菩薩以大悲為首以下。一段有十六行經文，闡明進入初地（歡喜地）后，又生起三十四種廣大的志向和喜樂。四、佛子，菩薩安住於此歡喜地以後，有五十八行經文，闡明安住于歡喜地，興發十種無盡廣大的誓願。五、佛子，此大愿以下，有七行半經文，闡明前面的十種無盡愿，以十種無盡句而能夠成就。六、佛子，菩薩發起如此大愿以後，有八行經文，闡明發起十種無盡愿后，得到十種利益心和十種信功用。七、佛子，此菩薩又這樣想，以下有十八行經文，闡明菩薩了知真實，憐憫世俗，隨順迷惑的因緣而生起大慈悲心。八、菩薩摩訶薩以下，有二十一行半經文，闡明進入初地的菩薩隨順大慈大悲，行佈施。九、佛子，菩薩安住於此歡喜地以後，有十八行半經文，闡明以大願力得見多百千萬億佛，以及行四攝法（佈施、愛語、利行、同事）來攝受眾生。十、佛子，菩薩摩訶薩以下，有二十八行半經文，闡明菩薩進入初地時，善於請問各個地的次第，進修對治障礙。十一、佛子，菩薩摩訶薩以下，有二十行半經文，闡明菩薩進入位階，接受職位的分位。十二、若有人聚集眾多善行以下，有四十六行頌文，讚頌前面的法義。

第二，隨文解釋意義。從初段中，經文說：『佛子，若有眾生深種善根者』，就是如此段中所生起的三十種志樂廣大。『善修諸行，善集助道者』，就是十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）和三十七助菩提行觀。從四念處（身念處、受念處、心念處、法念處）觀常念觀身空無自性之相，觀受不在內外中間，觀心無住，觀法無我。勤奮修行此觀，名為四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）。心與所觀相符，得到法無我，名為四如意足（欲如意足、勤如意足、心如意足、觀如意足）。因為得到法無我，所以獲得五根（信根、進根、念根、定根、慧根）。因為觀達真實而不退轉，名為五根。五根者，信進...

【English Translation】 English version The Bodhisattva, with great compassion as the foremost, and so on. This section contains sixteen lines of scripture, clarifying that after entering the first Bhumi (Joyful Ground), thirty-four kinds of vast aspirations and joys arise. Fourth, O sons of the Buddha, after the Bodhisattva dwells in this Joyful Ground, there are fifty-eight lines of scripture, clarifying that dwelling in the Joyful Ground gives rise to ten kinds of inexhaustible and vast vows. Fifth, O sons of the Buddha, this great vow and so on, contains seven and a half lines of scripture, clarifying that the preceding ten inexhaustible vows can be accomplished through ten inexhaustible phrases. Sixth, O sons of the Buddha, after the Bodhisattva makes such great vows, there are eight lines of scripture, clarifying that after making ten inexhaustible vows, one obtains ten kinds of beneficial minds and ten kinds of faith functions. Seventh, O sons of the Buddha, this Bodhisattva then thinks, and so on, containing eighteen lines of scripture, clarifying that the Bodhisattva knows the truth, pities the mundane, and arises great compassion in accordance with the causes and conditions of delusion. Eighth, the Bodhisattva Mahasattva, and so on, contains twenty-one and a half lines of scripture, clarifying that the Bodhisattva who has entered the first Bhumi follows great compassion and practices giving. Ninth, O sons of the Buddha, after the Bodhisattva dwells in this Joyful Ground, there are eighteen and a half lines of scripture, clarifying that with the power of great vows, one sees many hundreds of thousands of millions of Buddhas, and practices the four means of attraction (giving, kind speech, beneficial action, and cooperation) to gather sentient beings. Tenth, O sons of the Buddha, the Bodhisattva Mahasattva, and so on, contains twenty-eight and a half lines of scripture, clarifying that when the Bodhisattva enters the first Bhumi, they are skilled in asking about the order of the various Bhumis, and cultivate the remedies for overcoming obstacles. Eleventh, O sons of the Buddha, the Bodhisattva Mahasattva, and so on, contains twenty and a half lines of scripture, clarifying the Bodhisattva's entry into a position and acceptance of their role.

Twelfth, if one gathers many good deeds, and so on, there are forty-six lines of verses, praising the preceding Dharma.

Second, explaining the meaning according to the text. From the initial section, the scripture says: 'O sons of the Buddha, if there are sentient beings who have deeply planted good roots,' this refers to the thirty kinds of vast aspirations and joys that arise in this section. 'Those who cultivate all practices well and gather auxiliary paths well,' this refers to the ten Paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) and the thirty-seven practices aiding enlightenment. From the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena), contemplate the constant contemplation of the body as empty and without inherent nature, contemplate feeling as not being inside, outside, or in between, contemplate the mind as without abiding, and contemplate phenomena as without self. Diligently practicing this contemplation is called the four right exertions (preventing evil that has arisen, preventing evil that has not arisen, increasing good that has arisen, and causing good that has not arisen). When the mind aligns with what is contemplated and one attains the non-self of phenomena, this is called the four bases of miraculous power (desire, effort, mind, and investigation). Because one attains the non-self of phenomena, one obtains the five roots (faith, diligence...

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念定慧。以不退生死正信根成故。隨行不染不與情俱。名之為力。力者。如前五根隨境不退不與情合。但與智俱。名之為力。即便獲得七菩提分法。七覺者。念覺支。擇法覺支。精進覺支。喜覺支。舍覺支。猗覺支。此心稱理為猗定覺支。以得此七種覺支分獲得八種正道分。八正道者。正見。正思惟。正精進。正念。正定。正語。正業。正命。是也。解云。以入佛智名為正見。以智觀法名正思惟。依五位法而行脩名正精進。常與智合不與情俱名為正念。心無生滅而能發起諸佛智慧。及起無量大神通力名為正定。善能分別人天外道三乘一乘邪見正見邪定正定邪行正行。名為正語。善簡自他一切邪業。善顯佛智慧等一切眾生同共有之名為正業。令一切眾生人天外道世間生死及三乘出世解脫法門。皆令迴向如來根本一切智心。本無情動。名為正命。如三十種廣大志樂。如經具明。從佛子菩薩始發如是心已下。有五行經。都結菩薩能發此三十種廣大志樂始發如是心。即超凡夫地入菩薩位生如來家。此一段通收前十住中初發心住。同此十地中初歡喜地。生如來家為真佛子。為明同乘一如來智慧為體故。明五位中差別行及差別智無前後始終一時同進故。非同三乘逐情法故。法行雖廣是一佛智印。諸法非前後故。故此十地法返成前十

【現代漢語翻譯】 現代漢語譯本 念定慧（專注、禪定和智慧）。以不退生死（不退轉于生死輪迴）的正信根（堅定的信仰基礎）成就的緣故。隨順修行而不被世俗所染，不與情感糾纏，這稱之為『力』（力量）。『力』，如同前面的五根（信根、精進根、念根、定根、慧根）隨順境界而不退轉，不與情感結合，只與智慧相應，這稱之為『力』。這樣便能獲得七菩提分法（七覺支）。 七覺支是：念覺支（覺悟的專注）、擇法覺支（覺悟地選擇正確的法）、精進覺支（覺悟的精進）、喜覺支（覺悟的喜悅）、舍覺支（覺悟的捨棄）、猗覺支（覺悟的放鬆）。此心與真理相應稱為猗定覺支（覺悟的放鬆和禪定）。因為獲得這七種覺支的緣故，獲得八種正道分（八正道）。 八正道是：正見（正確的見解）、正思惟（正確的思考）、正精進（正確的精進）、正念（正確的專注）、正定（正確的禪定）、正語（正確的言語）、正業（正確的行為）、正命（正確的生活方式）。解釋說：因為進入佛的智慧，所以稱為正見。用智慧觀察法，稱為正思惟。依靠五位法（五種修行階段）而修行，稱為正精進。常常與智慧相應，不與情感糾纏，稱為正念。心無生滅，卻能發起諸佛的智慧，以及發起無量的大神通力，稱為正定。善於分辨人天（人和天人）、外道（非佛教的修行者）、三乘（聲聞乘、緣覺乘、菩薩乘）、一乘（佛乘）、邪見（錯誤的見解）、正見（正確的見解）、邪定（錯誤的禪定）、正定（正確的禪定）、邪行（錯誤的行為）、正行（正確的行為），稱為正語。善於簡擇自己和他人的一切邪業（錯誤的行為），善於彰顯佛的智慧等一切眾生共同具有的，稱為正業。令一切眾生、人天、外道、世間生死，以及三乘出世解脫法門，都回向如來的根本一切智心（根本的、無所不知的智慧之心），本來沒有情感的動搖，稱為正命。如同三十種廣大的志向和喜樂，如經典中詳細說明。 從佛子菩薩開始發起這樣的心願之後，有五行經文，都總結了菩薩能夠發起這三十種廣大的志向和喜樂，開始發起這樣的心，就超越凡夫地，進入菩薩位，生在如來家。這一段統攝了前面十住（菩薩修行的十個階段）中的初發心住（最初發菩提心的階段），等同於十地（菩薩修行的十個階位）中的初歡喜地（最初的歡喜）。生在如來家，成為真正的佛子。爲了闡明同乘（相同的乘，指佛乘）以一如來智慧為本體的緣故，闡明五位中差別行（不同的修行）及差別智（不同的智慧）沒有前後始終，一時同時前進的緣故，不是像三乘那樣追逐情感的法。法行雖然廣大，卻是一個佛智的印記。諸法沒有前後之分。所以這十地法反而成就了前面的十住。

【English Translation】 English version Mindfulness, Samadhi (concentration), and Prajna (wisdom). Because of the establishment of the root of unwavering faith in non-regression from birth and death (Samsara). Following practice without being tainted by worldly affairs, not being associated with emotions, this is called 'Power' (bala). 'Power' is like the previous five roots (faith, vigor, mindfulness, concentration, and wisdom) following the environment without regression, not combining with emotions, but only corresponding with wisdom, this is called 'Power'. Then one obtains the Seven Factors of Enlightenment (Sapta bojjhaṅgā). The Seven Factors of Enlightenment are: Mindfulness Enlightenment Factor (smṛti-saṃbodhyaṅga), Investigation of Dharma Enlightenment Factor (dharma-vicaya-saṃbodhyaṅga), Vigor Enlightenment Factor (vīrya-saṃbodhyaṅga), Joy Enlightenment Factor (prīti-saṃbodhyaṅga), Tranquility Enlightenment Factor (praśrabdhi-saṃbodhyaṅga), Letting Go Enlightenment Factor (upekṣā-saṃbodhyaṅga), and Concentration Enlightenment Factor (samādhi-saṃbodhyaṅga). This mind corresponding to the truth is called Tranquility and Concentration Enlightenment Factor. Because of obtaining these seven factors of enlightenment, one obtains the Eightfold Noble Path. The Eightfold Noble Path is: Right View (samyag-dṛṣṭi), Right Thought (samyak-saṃkalpa), Right Effort (samyag-vyāyāma), Right Mindfulness (samyak-smṛti), Right Concentration (samyak-samādhi), Right Speech (samyag-vāc), Right Action (samyak-karmānta), and Right Livelihood (samyag-ājīva). It is explained that entering the Buddha's wisdom is called Right View. Observing the Dharma with wisdom is called Right Thought. Relying on the Five Stages of Dharma (five stages of practice) to practice is called Right Effort. Constantly corresponding with wisdom, not being associated with emotions, is called Right Mindfulness. The mind is without arising or ceasing, yet it can initiate the wisdom of all Buddhas, and initiate immeasurable great supernatural powers, is called Right Concentration. Being able to distinguish between humans and devas (gods), heretics (non-Buddhist practitioners), the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the One Vehicle (Buddhayāna), wrong views, right views, wrong concentration, right concentration, wrong actions, and right actions, is called Right Speech. Being able to discern all wrong actions of oneself and others, being able to manifest the wisdom of the Buddha and all beings equally possessing it, is called Right Action. Causing all beings, humans, devas, heretics, worldly birth and death, and the Three Vehicles' liberation methods, to dedicate themselves to the Tathagata's (Thus Come One's) fundamental all-knowing mind, which originally has no emotional disturbance, is called Right Livelihood. Like the thirty kinds of vast aspirations and joys, as explained in detail in the scriptures. From the moment a Buddha's child, a Bodhisattva, initiates such a mind, there are five lines of scripture that summarize that a Bodhisattva can initiate these thirty kinds of vast aspirations and joys. Initiating such a mind transcends the realm of ordinary beings, enters the Bodhisattva position, and is born into the Tathagata's family. This section encompasses the initial Mind of Awakening Stage (prathamacitta-utpāda) among the previous Ten Abodes (ten stages of Bodhisattva practice), equivalent to the initial Joyful Ground (pramuditā-bhūmi) among the Ten Grounds (ten stages of Bodhisattva realization). Being born into the Tathagata's family means becoming a true Buddha's child. To clarify that the One Vehicle (Ekayana) takes the wisdom of the Tathagata as its essence, it clarifies that the different practices and different wisdoms in the Five Stages have no beginning or end, but advance simultaneously. It is not like the Three Vehicles that pursue emotional Dharma. Although the Dharma practice is vast, it is a seal of Buddha's wisdom. All Dharmas have no before or after. Therefore, these Ten Grounds instead accomplish the previous Ten Abodes.

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住十行十回向法。非是此十地別有法來。猶如蘿菔從根生葉。復以葉滋根。亦如種穀以果生苗苗熟果成還初果也。如善財見慈氏如來。慈氏如來還令卻見文殊。明果不離因中果也。又如人初生至三十而長終但以長初生為大故。非別有大來。又初生至老大時無先後也。以智為先導。非情所收。無先後異也。此一乘五位法門。智為先導。無先後故。五位之行教辯升。進同異差別。雖立升降差別。但明一法界智中階級。非如情見階級故。以智照之可見。亦如龍女一剎那際三生具行成佛是也。三乘之種不體會法華經會權就實之意。反云是化要經三祇劫方得成佛。此是法界大智宅外門前之見也。猶住草菴。且免三界粗苦之樂。得三種意生身。住火宅門外。權設三車。是以機案有憑據之乘以凈土穢土有二別故。未入法界大智生死涅槃無依住故。智悲無限佛本報居華藏海宅故。以眾生海即佛海故。眾生智是如來智。於一毛孔以智所觀。一切剎海凡聖同在其中。于剎那中普見無限三世劫海。無有始終。不同權教定時劫凈穢全作差別法故。此經十地之法門莫以三乘留惑。或以願力不取凈土。留身穢境。以悲化眾生等解。皆不稱此之法界普光明大智本宅之門。須改三乘之見網眇目者。令圓滅存留惑及凈穢土之漏身。始可稱智身之廣大入此不

動廣大智身。方名歡喜地不動相應也。亦是十信中不動智佛為體。十住十行十回向隨升進立名。至此位。歸本名故。論主乃為頌曰。

無限智悲成佛德　　佛以智悲成十地 　還將十地成諸位　　前後五位加行門 　不離十地智悲起　　是故十地初發心 　發心即入十地智　　雖然五位方便殊 　只為成熟十地智　　猶如迅鳥飛虛空 　不廢遊行無所至　　亦如魚龍遊水中 　不廢常游不離水　　如是五位行差別 　不廢差別不離智　　所有日月歲差別 　以智法印無別異　　智體不成亦不壞 　以明諸位除習氣　　了習無習悲行成 　萬行常興無作智

如是無礙智是觀達。無礙因觀所成。皆以自然無作智為體。亦名不動智無依。無可動故。如是安立五位升進之門。有十一事因緣。何者為十一。一令發菩提心者不滯一法而生懈慢。二令發菩提心者得智修行諸行。三令發菩提心者以愿起智從悲。四令行慈悲者堅固圓滿。五令發菩提心者自治隨俗習氣。以諸波羅蜜令升進智悲之境。六令發菩提心者從位知行對治習惑進修智門。七為發菩提心者簡辨三乘一乘及人天等差別諸行。八令發菩提心者自知自行所至之緣。九令發菩提心者明三乘一乘攝化廣狹福智減增。十明古今諸佛化儀常爾。十一如煉真金不離金體十度煉

冶轉更明凈。且略釋歡喜地。十二門中初門十七行經竟。自余如下更明。

第三次釋第二段中二十五行經。分為五段。一佛子菩薩住歡喜地已下。至多無瞋恨。有兩行半經。此一段明菩薩入初歡喜地多歡喜分。二佛子已下。至復作是念。有五行半經。明正說此位菩薩歡喜地意有十種歡喜。如此一段。明見聞念諸佛法故生歡喜分。三我轉離一切世間境界故已下。至何以故。有六行半經。有十種歡喜。明自知得佛智慧永離苦源。此一段入法故生歡喜分。四此菩薩得歡喜地已下。至何以故。可有兩行半經。明入此歡喜地已能離五種怖畏分。五此菩薩已下。至毛豎等事。有七行經。正說離五怖畏所緣分。此之已上二十五行經。如文自具。不煩更釋。

第三段從佛子已下。有十五行半經。分為三段。一從佛子已下。修一切善根而得成就。有一行半經。此一段更勸勤修信進助菩提行無疲懈分。二所謂信增上故已下。至上上殊勝道故。有十二行半經。此一段明以三十種法增上進修凈治此地法分。三佛子已下。有一行半經。此一段明都結勸修住地分。如上十五行半經。經文自具。不煩更釋。

第四段五十七行半經。分為十二段。

一佛子已下。至如是大作用。有一行半經。是都舉此地所堪為十大愿分。

【現代漢語翻譯】 現代漢語譯本： 冶煉轉化更加明凈。且簡略解釋歡喜地（菩薩修行階位的第一階段，以歡喜為特點）。十二門中的初門十七行經文結束。其餘部分如下文將更加詳細地闡釋。

第三次解釋第二段中的二十五行經文，分為五段。第一段，從『佛子菩薩住歡喜地』以下，到『多無瞋恨』，有兩行半經文。這一段闡明菩薩進入初歡喜地，多生歡喜之分。第二段，從『佛子』以下，到『復作是念』，有五行半經文。闡明正式宣說此位菩薩歡喜地的意義，有十種歡喜。如此一段，闡明見聞憶念諸佛法，因此而生歡喜之分。第三段，從『我轉離一切世間境界故』以下，到『何以故』，有六行半經文。有十種歡喜，闡明自己了知獲得佛的智慧，永遠脫離痛苦的根源。這一段闡明因入法而生歡喜之分。第四段，從『此菩薩得歡喜地』以下，到『何以故』，大約有兩行半經文。闡明進入此歡喜地，已經能夠脫離五種怖畏之分。第五段，從『此菩薩』以下，到『毛豎等事』，有七行經文。正式宣說脫離五種怖畏所緣之分。以上這二十五行經文，經文自身已經完備，不再煩瑣地解釋。

第三段從『佛子』以下，有十五行半經文，分為三段。第一段，從『佛子』以下，修一切善根而得到成就，有一行半經文。這一段更加勸勉勤奮地修習信心、精進，輔助菩提之行，不要疲倦懈怠。第二段，從『所謂信增上故』以下，到『上上殊勝道故』，有十二行半經文。這一段闡明以三十種法增上進修，清凈治理此地之法。第三段，從『佛子』以下，有一行半經文。這一段闡明總括性地勸勉修習安住此地之分。如上十五行半經文，經文自身已經完備，不再煩瑣地解釋。

第四段五十七行半經文，分為十二段。

第一段，從『佛子』以下，到『如是大作用』，有一行半經文。是總括性地提出此地所能夠成就的十大愿。

【English Translation】 English version: Refining and transforming becomes even more clear and pure. And briefly explain the Pramudita-bhumi (the first stage of a Bodhisattva's path, characterized by joy). The first of the twelve doors, seventeen lines of sutra, is completed. The rest will be explained in more detail below.

The third explanation of the twenty-five lines of sutra in the second section is divided into five paragraphs. The first paragraph, from 'When a Buddha-son Bodhisattva dwells in the Pramudita-bhumi' down to 'mostly without hatred', consists of two and a half lines of sutra. This paragraph explains that when a Bodhisattva enters the first Pramudita-bhumi, they experience much joy. The second paragraph, from 'Buddha-son' down to 'again makes this thought', consists of five and a half lines of sutra. It explains the meaning of the Pramudita-bhumi of a Bodhisattva in this position, having ten kinds of joy. This paragraph explains that joy arises from seeing, hearing, and remembering the Buddhas' teachings. The third paragraph, from 'Because I turn away from all worldly realms' down to 'Why is that?', consists of six and a half lines of sutra. There are ten kinds of joy, explaining that one knows that one has obtained the wisdom of the Buddha and is forever free from the source of suffering. This paragraph explains that joy arises from entering the Dharma. The fourth paragraph, from 'This Bodhisattva who has attained the Pramudita-bhumi' down to 'Why is that?', consists of about two and a half lines of sutra. It explains that having entered this Pramudita-bhumi, one is able to be free from the five kinds of fear. The fifth paragraph, from 'This Bodhisattva' down to 'hair standing on end and other such things', consists of seven lines of sutra. It formally explains the objects of the five fears that are abandoned. The above twenty-five lines of sutra are complete in the text itself, so there is no need for further explanation.

The third section, from 'Buddha-son' down, consists of fifteen and a half lines of sutra, divided into three paragraphs. The first paragraph, from 'Buddha-son' down, cultivating all good roots and attaining accomplishment, consists of one and a half lines of sutra. This paragraph further encourages diligent cultivation of faith and vigor, assisting the practice of Bodhi without weariness or懈怠. The second paragraph, from 'That is, because faith increases' down to 'the supreme and most excellent path', consists of twelve and a half lines of sutra. This paragraph explains that by increasing and cultivating with thirty kinds of Dharmas, one purifies and governs the Dharmas of this ground. The third paragraph, from 'Buddha-son' down, consists of one and a half lines of sutra. This paragraph explains the overall encouragement to cultivate and abide in this ground. As for the above fifteen and a half lines of sutra, the sutra text itself is complete, so there is no need for further explanation.

The fourth section, fifty-seven and a half lines of sutra, is divided into twelve paragraphs.

The first paragraph, from 'Buddha-son' down to 'such great actions', consists of one and a half lines of sutra. It is a general statement of the ten great vows that can be accomplished in this ground.

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二所謂已下。至無有休息。可三行半經。明愿以一切供養具供養一切諸佛如法界虛空界無休息分。

三又發大愿已下。至無有休息。有三行經。明愿一切佛法護持無休息分。

四又發大愿已下。至無休息。有四行半經。明愿一切世界佛出興世皆往詣供養為上首受行正法無休息分。

五又發大愿已下。至無有休息。可四行半經。明菩薩廣大行不離諸波羅蜜凈治諸地有總別同異成壞等六相如實說教化眾生無休息分。此一段如五位升進。隨位安立十波羅蜜十菩薩行十佛世界十佛名號。總是一波羅蜜中隨行成名。於五位中俱有五百。為一波羅蜜中具十。十中具百。隨五位上加行同異上有五百。即如初會中菩薩神天等眾。一眾有十。十眾有百。五十眾上有五百。各各位中隨當位菩薩神天名下義。是波羅蜜行。又善財四眾各具五百者。是為一中具足十義。名之為總。其行殊途。名之為別。一智無二。名之為同。隨行報殊。名之為異。能成別報。名之為成。因果本虛。名之為壞。為行行無體故。且如波羅蜜一中有此六門。一能破慳貪等十煩惱結。名之為壞。二能成善果。名之為成。三眾惑雖多舍通多法。名之為總。四殊招別果。名之為別。五終歸一智。名之為同。六隨惑對治。名之為異。此之六相之法。於一切

【現代漢語翻譯】 二、所謂『已下』，至『無有休息』，約三行半經文，闡明發願以一切供養具供養一切諸佛，如法界（Dharmadhatu，宇宙萬有）虛空界般無有止息。

三、又『發大愿已下』，至『無有休息』，約三行經文，闡明發願一切佛法護持永無止息。

四、又『發大愿已下』，至『無休息』，約四行半經文，闡明發願一切世界佛出興世，皆前往供養，以上首身份受持正法，永無止息。

五、又『發大愿已下』，至『無有休息』，約四行半經文，闡明菩薩廣大行持不離諸波羅蜜（Paramita，到彼岸），清凈治理諸地，有總、別、同、異、成、壞等六相，如實說法教化眾生，永無止息。此一段猶如五位升進，隨位安立十波羅蜜、十菩薩行、十佛世界、十佛名號。總而言之，是一波羅蜜中隨行成就名號，於五位中皆有五百，即一波羅蜜中具足十，十中具足百，隨五位上加行同異，上有五百。即如初會中菩薩、神天等眾，一眾有十，十眾有百，五十眾上有五百，各各位中隨當位菩薩、神天名下之義，是波羅蜜行。又善財（Sudhana）四眾各具五百者，是為一中具足十義，名之為總。其行殊途，名之為別。一智無二，名之為同。隨行報殊，名之為異。能成別報，名之為成。因果本虛，名之為壞。因為行行無自體之故。且如波羅蜜一中有此六門：一、能破慳貪等十煩惱結，名之為壞。二、能成就善果，名之為成。三、眾惑雖多，舍通多法，名之為總。四、殊招別果，名之為別。五、終歸一智，名之為同。六、隨惑對治，名之為異。此之六相之法，於一切

【English Translation】 Secondly, 'starting from here' until 'without ceasing', approximately three and a half lines of scripture, elucidates the vow to offer all kinds of offerings to all Buddhas, as boundless as the Dharmadhatu (the realm of all phenomena) and the space realm, without any cessation.

Thirdly, 'starting from making great vows' until 'without ceasing', approximately three lines of scripture, elucidates the vow to uphold all the Buddha's teachings without any cessation.

Fourthly, 'starting from making great vows' until 'without ceasing', approximately four and a half lines of scripture, elucidates the vow that in all worlds where Buddhas appear, one will go to make offerings, taking the lead in receiving and practicing the true Dharma, without any cessation.

Fifthly, 'starting from making great vows' until 'without ceasing', approximately four and a half lines of scripture, elucidates that the vast practices of Bodhisattvas do not depart from the Paramitas (perfections), purifying all the grounds, having six aspects such as totality, distinction, sameness, difference, accomplishment, and destruction, truthfully teaching and transforming sentient beings without any cessation. This section is like the progression through five stages, establishing ten Paramitas, ten Bodhisattva practices, ten Buddha worlds, and ten Buddha names according to each stage. In summary, it is the accomplishment of a name through practice within one Paramita. In each of the five stages, there are five hundred, meaning that one Paramita fully possesses ten, and ten fully possess a hundred. According to the differences in practice added to the five stages, there are five hundred above. Just like the assembly of Bodhisattvas, gods, and other beings in the initial gathering, one group has ten, ten groups have a hundred, and fifty groups have five hundred. In each position, the meaning under the name of the Bodhisattva or god in that position is the practice of the Paramita. Furthermore, the four assemblies of Sudhana (Youth Good Wealth) each possess five hundred, which means that one fully possesses ten meanings, called totality. Their practices have different paths, called distinction. One wisdom is without duality, called sameness. The rewards of practice are different, called difference. Being able to accomplish separate rewards is called accomplishment. The cause and effect are fundamentally empty, called destruction. This is because practice has no inherent substance. For example, one Paramita has these six aspects: first, it can break the ten afflictions such as stinginess, called destruction; second, it can accomplish good results, called accomplishment; third, although there are many collective delusions, abandoning them leads to many dharmas, called totality; fourth, different causes invite different results, called distinction; fifth, ultimately returning to one wisdom, called sameness; sixth, counteracting afflictions accordingly, called difference. These six aspects of the Dharma are present in everything.

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法中總具此六門。一一人法行門中。以智觀之可見。若一一法門中無此六義皆偏見也。又一波羅蜜上見十波羅蜜。即舍義通該無法不遍。余準例知。

新華嚴經論卷第二十三 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十四

長者李通玄撰

六又發大愿已下。至無有休息。有五行半經。明愿化一切三界四生眾生皆安住一切智智廣大無休息分。此一段明教化三界四生法。欲界心多者。勸令觀諸法苦空無常對治欲惡。修諸善法樂清凈定。凈治心垢離貪嗔癡慢。破欲界業得寂凈樂。色界心多者。住息想禪。生有漏善界方便。勸修十波羅蜜慈悲喜捨。令方便成就自體無作大寂定門。離息伏想。現一切智。成就無量巧方便智。教化眾生。若無色界心多者。方便教化修廣多聞慧。分別世間一切事業令無迷滯。無定亂體起大願力。成就神通供佛法僧。修一切種一切智智。教化一切無盡眾生皆成佛故。如是依根發起調伏。使令皆至一切智智者。根本智中修差別智也。如根本智。依無作定顯差別智。依根本智加行起觀方成。或自力不終。佛菩薩先達之者學而方得。

七又發大愿已下。至無有休息。可有四行經。明愿以智明瞭粗細世界廣多無限分。有形世界名粗。無形世界

【現代漢語翻譯】 現代漢語譯本 法門之中總共具有這六個方面。第一，在一人一法行門中，用智慧觀察就可以明白。如果任何一個法門中沒有這六種含義，都是片面的見解。又比如，在一個波羅蜜（Pāramitā，到彼岸）上看到十個波羅蜜，就是說，舍（Dāna，佈施）的含義普遍包含，沒有哪個法不被包含。其餘的可以依此類推。

《新華嚴經論》卷第二十三 大正藏第36冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第二十四

長者李通玄 撰

六、從『又發大愿已下』到『無有休息』，有五行半的經文，闡明發願教化一切三界（Trailokya，欲界、色界、無色界）四生（四大類生命形式：卵生、胎生、濕生、化生）眾生，都安住在一切智智（Sarvajnana，對一切事物和現象的智慧）廣大無休息的境界。這一段闡明教化三界四生之法。如果欲界心念多的人，勸導他們觀察諸法是苦、空、無常的，以此來對治慾望和惡念，修習各種善法，享受清凈的禪定，凈化心中的污垢，遠離貪婪、嗔恨、愚癡、傲慢，破除欲界的業力，獲得寂靜的快樂。如果心念多的人，安住在息想禪中，產生有漏的善界方便，勸導他們修習十波羅蜜（Daśa-pāramitā，十種到彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），慈悲喜捨（catvāri apramāṇāni，四無量心），使方便成就自體無作的大寂定門，離開息伏想，顯現一切智，成就無量巧妙方便的智慧，教化眾生。如果沒有心念多的人，方便教化他們修習廣博的多聞慧，分辨世間一切事業，使他們不迷惑停滯，從無定亂的本體生起大願力，成就神通，供養佛、法、僧（Buddha-Dharma-Sangha，三寶），修習一切種一切智智，教化一切無盡的眾生都成佛。像這樣依據根器發起調伏，使他們都達到一切智智，就是在根本智（Mūla-jñāna，根本的智慧）中修習差別智（Vikalpa-jñāna，對事物進行分析和辨別的智慧）。如同根本智，依靠無作定顯現差別智，依靠根本智的加行而生起觀想才能成就，或者靠自己的力量不能完成，需要佛菩薩先達到的人來教導才能獲得。

七、從『又發大愿已下』到『無有休息』，大約有四行經文，闡明發願用智慧明瞭粗細世界廣大無限的方面。有形的世界稱為粗，無形的世界

【English Translation】 English version These six aspects are comprehensively present within the Dharma. First, within the practice gate of one person and one Dharma, it can be understood through observation with wisdom. If any Dharma gate lacks these six meanings, it is a one-sided view. Furthermore, seeing ten Pāramitās (perfections) in one Pāramitā, it means that the meaning of Dāna (generosity) is universally inclusive, and there is no Dharma that is not encompassed. The rest can be inferred accordingly.

New Avatamsaka Sutra Commentary, Volume 23 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 24

Composed by Upasaka Li Tongxuan

1. From 'Furthermore, having made great vows' down to 'without rest', there are five and a half lines of scripture, clarifying the vow to transform all sentient beings in the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm) and Four Forms of Birth (egg-born, womb-born, moisture-born, and transformation-born), so that they all abide in the vast and unceasing realm of Sarvajnana (all-knowing wisdom). This section clarifies the Dharma of teaching and transforming beings in the Three Realms and Four Forms of Birth. For those with many desires, they are advised to contemplate the suffering, emptiness, and impermanence of all Dharmas to counteract desires and evil thoughts, cultivate various good Dharmas, and enjoy pure Samadhi (meditative absorption), purify the defilements of the mind, and be free from greed, hatred, ignorance, and arrogance, break the karma of the Desire Realm, and attain peaceful joy. For those with many ** thoughts, they abide in the cessation-of-thought Samadhi, generating expedient means in the realm of conditioned goodness, and are advised to cultivate the Ten Pāramitās (Daśa-pāramitā, ten perfections: generosity, morality, patience, diligence, concentration, wisdom, skillful means, vows, power, and knowledge), the Four Immeasurables (catvāri apramāṇāni, loving-kindness, compassion, sympathetic joy, and equanimity), enabling the expedient means to accomplish the great Samadhi gate of self-nature without action, departing from the cessation and subduing of thoughts, manifesting all-knowing wisdom, accomplishing immeasurable skillful means of wisdom, and teaching and transforming sentient beings. If there are not many ** thoughts, they are expediently taught to cultivate vast learning and wisdom, distinguishing all worldly affairs so that they are not confused or stagnant, generating great vows from the essence of non-fixation and non-confusion, accomplishing supernatural powers, making offerings to the Buddha, Dharma, and Sangha (Buddha-Dharma-Sangha, Three Jewels), cultivating all kinds of all-knowing wisdom, and teaching and transforming all endless sentient beings to become Buddhas. Thus, initiating and taming according to their capacities, enabling them all to reach all-knowing wisdom, is to cultivate differentiated wisdom (Vikalpa-jñāna, discriminating wisdom) within fundamental wisdom (Mūla-jñāna, root wisdom). Like fundamental wisdom, differentiated wisdom is manifested based on the non-action Samadhi, and the view arises based on the practice of fundamental wisdom, or it cannot be completed by one's own power, and it can only be obtained by learning from those who have reached it first, such as Buddhas and Bodhisattvas.

2. From 'Furthermore, having made great vows' down to 'without rest', there are about four lines of scripture, clarifying the vow to use wisdom to understand the vast and limitless aspects of the gross and subtle worlds. The world with form is called gross, and the world without form

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名細。亂住者。多類雜居。如此閻浮提諸雜居世界是也。側住如四天王居處是。倒住者。如胡蜂巢等是。正住可知。若入者。如土居眾生。只若入不欲出。若行者。如人等身中八萬四千戶蟲居而人或行住坐立者是也。若去者。如流水居眾生其一向流去是也。帝網差別者。如天帝網重重光影互相容也。如是世界重重共住。即華藏莊嚴世界是。與眾生世界海共住。業不相妨。猶如帝網互相容而住。各依自業相見。如經云。一切種一切智智者。明菩薩大慈悲種。由大願力助成一切智。由定方現差別智。由觀助成。總以此知之。皆依根本智起無限智門。總由此也。

八又發大愿已下。至無有休息。有六行經。明愿佛國互相參入莊嚴分。此一段明入智境界佛剎如光影互相參現故。

九又發大愿已下。至無有休息。有七行經。明愿諸菩薩同志行無怨嫉分。

十又發大愿已下。至無有休息。有五行半經。明愿乘不退輪行菩薩行身語意業見聞者無空過分。

十一又發大愿已下。至無有休息。可十行經。明愿於一切世界隨眾生欲示現成佛。入涅槃分。

十二佛子已下。可有兩行經明都結十種大愿滿無盡愿分。

第五佛子已下。有七行半經。於此段中分為兩段。一從佛子已下。至眾生界盡我願乃盡。

【現代漢語翻譯】 現代漢語譯本： 名細：指居住方式的細微差別。 亂住者：指多種生物混雜居住在一起。就像我們這個閻浮提（Jambudvipa，指我們所居住的這個世界）的各種生物混雜居住的情況一樣。 側住：指像四天王（Caturmaharajakayikas，佛教神話中的四位天王）所居住的地方那樣。 倒住者：指像胡蜂的蜂巢等那樣。 正住：容易理解。 若入者：指像土居的眾生，只進入而不願意出來。 若行者：指像人等身體中的八萬四千戶蟲，它們居住在人體內，而人可以行走、站立、坐臥等。 若去者：指像流水中的眾生，它們一直隨著流水流去。 帝網差別者：指像天帝的網，重重光影互相容納。像這樣的世界重重疊疊地共同居住，就是華藏莊嚴世界（Avatamsaka，佛教宇宙觀中的一個世界）的景象。它與眾生的世界海共同居住，彼此的業力互不妨礙，就像帝釋天的網互相容納而住。各自根據自己的業力互相看見。如經文所說：『一切種一切智智者』，說明菩薩大慈悲的種子，由大願力幫助成就一切智，由禪定才能顯現差別智，由觀才能幫助成就。總而言之，要知道這些都是依靠根本智而生起無限的智慧之門，總的根源就在這裡。

第八，『又發大愿已下，至無有休息』，有六行經文，說明愿佛國互相參入莊嚴的部分。這一段說明進入智慧境界的佛剎，就像光影互相參雜顯現一樣。

第九，『又發大愿已下，至無有休息』，有七行經文，說明愿諸菩薩同志同道，沒有怨恨嫉妒的部分。

第十，『又發大愿已下，至無有休息』，有五行半經文，說明愿乘坐不退轉法輪的菩薩，他們的身語意業，以及見聞者都不會空過。

第十一，『又發大愿已下，至無有休息』，大約有十行經文，說明愿在一切世界，隨著眾生的意願示現成佛，進入涅槃。

第十二，『佛子已下』，大約有兩行經文，總結說明十種大愿圓滿無盡的願力。

第五，『佛子已下』，有七行半經文。在這一段中分為兩段。第一段從『佛子已下』，到『眾生界盡我願乃盡』。

【English Translation】 English version: Name and details: Refers to the subtle differences in living arrangements. Living in disorder: Refers to various creatures living together in a mixed manner. It's like the various creatures living together in this Jambudvipa (the world we live in). Living on the side: Refers to places like where the Four Heavenly Kings (Caturmaharajakayikas, the four heavenly kings in Buddhist mythology) reside. Living upside down: Refers to things like wasp nests. Living upright: Easily understood. Those who enter: Refers to beings that live in the soil, only entering and not wanting to come out. Those who move: Refers to the 84,000 types of insects in the human body, which live inside the body while the person can walk, stand, sit, and lie down. Those who go: Refers to beings in flowing water, which are always flowing away with the water. Differences in Indra's net: Refers to the net of the heavenly emperor, where layers of light and shadow accommodate each other. Worlds coexisting in layers like this are like the Avatamsaka (a world in the Buddhist cosmology) adorned world. It coexists with the ocean of sentient beings' worlds, and their karmas do not interfere with each other, just like Indra's net accommodating each other. They see each other according to their own karma. As the sutra says: 'All seeds, all-knowing wisdom,' which explains the seeds of the bodhisattva's great compassion. Great vows help to achieve all wisdom, and samadhi manifests differentiated wisdom, which is aided by contemplation. In short, know that all of these arise from fundamental wisdom and generate infinite gates of wisdom. The root cause is here.

Eighth, 'Having made great vows, down to without rest,' there are six lines of scripture explaining the part where the Buddha lands interpenetrate and adorn each other. This section explains entering the wisdom realm of the Buddha lands, just like light and shadow interpenetrating and manifesting each other.

Ninth, 'Having made great vows, down to without rest,' there are seven lines of scripture explaining the part where the bodhisattvas share the same aspirations and practice without resentment or jealousy.

Tenth, 'Having made great vows, down to without rest,' there are five and a half lines of scripture explaining the part where the bodhisattvas riding the irreversible Dharma wheel, their actions of body, speech, and mind, and those who see and hear them, will not pass in vain.

Eleventh, 'Having made great vows, down to without rest,' there are about ten lines of scripture explaining the part where one vows to manifest Buddhahood and enter Nirvana in all worlds according to the wishes of sentient beings.

Twelfth, 'Disciples of the Buddha, down to,' there are about two lines of scripture summarizing the ten great vows fulfilling endless vows.

Fifth, 'Disciples of the Buddha, down to,' there are seven and a half lines of scripture. This section is divided into two parts. The first part is from 'Disciples of the Buddha, down to,' 'My vows will end when the realm of sentient beings ends.'

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有五行半經。明十盡句分。二而眾生界不可盡已下。至無有窮盡。可有兩行經。明愿不盡分。言世間轉法轉智轉界者。明眾生三界流轉法流轉智流轉眾生界盡菩薩願行方盡如是不盡願行不盡。

第六佛子已下。一段有八行經。分為三段。一明發十盡大愿已得十種柔軟心。二得十種信。三舉要言之已后。一行都結。如文可解。

第七一段十七行半經。分為五段。此一段是當歡喜地中第七地相觀苦成悲門。一佛子已下。至如是廣大。有三行經。先舉佛正法甚廣大分。二而凡夫心墮邪見已下。至於三界田中復生苦芽。有六行經。明凡夫心墮邪見而生苦趣相續不斷分。三所謂已下。至如是眾生生長苦聚。有四行經。明十二因緣有支為生因分。四是中皆空已下。至不覺不知。可有兩行經。明眾生不知身空無我分。五菩薩已下。至大慈光明智。可有三行經。明見眾生苦發悲愍分。此一段十七行經。約立四門分別。一舉體示迷門。二凡夫迷體成苦門。三不了緣生無體流轉門。四菩薩達真愍苦接生門。

第一舉體示迷門者。即如初三行。是舉諸佛正法如是甚深如是寂靜如是寂滅如是無相等。愍念凡夫不悟邪見無明長夜覆翳輪轉苦流。

問曰。一切眾生體自真理智等如來。何故從迷成諸苦業。

答曰。為

【現代漢語翻譯】 現代漢語譯本 有五行半經，闡明『十盡句』的劃分。從『二而眾生界不可盡已下』到『至無有窮盡』，大約有兩行經文，闡明『愿不盡』的部分。說到世間『轉法』、『轉智』、『轉界』，是指眾生在三界中流轉，『法』流轉，『智』流轉，眾生界流轉，直到菩薩的願行圓滿才能停止。因此，不盡的願行是不會停止的。

從『第六佛子已下』開始，有一段八行經文，分為三段。第一段闡明發『十盡大愿』后獲得十種柔軟心。第二段闡明獲得十種信心。第三段提綱挈領地總結，最後一行總結全文，文義淺顯易懂。

第七段有十七行半經文，分為五段。這一段是當歡喜地（Paramita of Joy）中第七地相觀苦成悲之門。第一段從『一佛子已下』到『至如是廣大』，有三行經文，首先闡述佛的正法非常廣大。第二段從『二而凡夫心墮邪見已下』到『至於三界田中復生苦芽』，有六行經文，闡明凡夫心墮入邪見而生苦趣，相續不斷。第三段從『所謂已下』到『至如是眾生生長苦聚』，有四行經文，闡明十二因緣（Twelve Nidanas）中的『有支』是產生的原因。第四段從『是中皆空已下』到『至不覺不知』，大約有兩行經文，闡明眾生不知道身體是空性的，沒有『我』。第五段從『菩薩已下』到『至大慈光明智』，大約有三行經文，闡明菩薩見到眾生的苦難而生起悲憫之心。這一段十七行經文，大約設立了四種門來分別：一、舉體示迷門；二、凡夫迷體成苦門；三、不了緣生無體流轉門；四、菩薩達真愍苦接生門。

第一，『舉體示迷門』，就是最初的三行經文，闡述諸佛的正法是如此深奧，如此寂靜，如此寂滅，如此無相等等，憐憫凡夫不覺悟，邪見無明長夜覆蓋，在苦難中輪迴。

問：一切眾生的本體本來就具有真理、智慧，與如來（Tathagata）相同，為什麼會從迷惑而產生各種苦業？

答：因為...

【English Translation】 English version There are five and a half lines of sutra, clarifying the division of the 'Ten Exhaustions Sentences'. From 'Secondly, the realm of sentient beings cannot be exhausted' to 'to without end', there are approximately two lines of sutra, clarifying the 'Vow of Non-Exhaustion' section. Speaking of the world 'turning the Dharma', 'turning wisdom', and 'turning realms', it refers to sentient beings transmigrating in the three realms, the 'Dharma' turning, 'wisdom' turning, and the realm of sentient beings turning, until the Bodhisattva's vows and practices are fulfilled. Therefore, the vows and practices of non-exhaustion will not cease.

Starting from 'Sixth, O son of Buddha', there is a section of eight lines of sutra, divided into three parts. The first part clarifies that after making the 'Ten Exhaustions Great Vow', one obtains ten kinds of soft hearts. The second part clarifies obtaining ten kinds of faith. The third part summarizes the main points, and the last line concludes the entire passage, with the meaning of the text being easily understood.

The seventh section has seventeen and a half lines of sutra, divided into five parts. This section is the door of observing suffering and transforming it into compassion in the seventh ground of the Land of Joy (Paramita of Joy). The first part, from 'First, O son of Buddha' to 'to such great extent', has three lines of sutra, first explaining that the Buddha's true Dharma is extremely vast. The second part, from 'Secondly, ordinary people's minds fall into wrong views' to 'to in the fields of the three realms, sprouts of suffering are born again', has six lines of sutra, clarifying that ordinary people's minds fall into wrong views and give rise to suffering realms, continuously and without end. The third part, from 'So-called' to 'to such sentient beings grow a mass of suffering', has four lines of sutra, clarifying that the 'bhava' (becoming) limb in the Twelve Nidanas (Twelve Nidanas) is the cause of birth. The fourth part, from 'In this, all is empty' to 'to not aware, not knowing', has approximately two lines of sutra, clarifying that sentient beings do not know that the body is empty and without 'self'. The fifth part, from 'Bodhisattvas' to 'to great compassion, bright wisdom', has approximately three lines of sutra, clarifying that Bodhisattvas see the suffering of sentient beings and give rise to compassion. This section of seventeen lines of sutra roughly establishes four doors for distinction: 1. The door of revealing delusion through the essence; 2. The door of ordinary people becoming suffering through delusion of the essence; 3. The door of not understanding conditioned arising and the non-substantiality of transmigration; 4. The door of Bodhisattvas reaching the truth, having compassion for suffering, and receiving sentient beings.

First, the 'Door of Revealing Delusion Through the Essence' is the first three lines of sutra, explaining that the true Dharma of the Buddhas is so profound, so tranquil, so extinct, so without characteristics, etc., having compassion for ordinary people who are not enlightened, whose wrong views and ignorance cover them in the long night, and who revolve in the stream of suffering.

Question: The essence of all sentient beings originally possesses truth and wisdom, being the same as the Tathagata (Tathagata), why do they generate various karmas of suffering from delusion?

Answer: Because...

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真如理智體皆無性。無性理智不能自知。若也自知不名無性。但有眾生緣隨境流轉。不如善惡。為隨境變。業有差殊。或因佛菩薩為說苦因。或自因苦生厭。方求正見不苦之道。若也未厭苦果終不信聖言。未可自知是真是假是苦是樂。但受得其生都無厭患。驚怖熱惱都不覺知。若不深自勤修責躬匪懈作諸定觀入法界之真門者。終未可盡其苦源也。

第二凡夫迷體成苦門者。如后凡夫心墮邪見已下。於三界田中復生苦芽。有六行經是。於此段中所受苦生有十八種煩惱。皆依二種煩惱起故。云何為二。一根本無明為長夜所覆。二邪見逐境常流轉不息。此二種無明。非達得成根本智。方成智用。非三乘空觀能斷得故。是故勝鬘經云。聲聞緣覺及凈土菩薩。但能折伏現行煩惱。不名為斷煩惱。為折伏故。得變易生死。菩薩得隨意樂生身。皆有忻厭。自他佛剎皆未得法界普光明智。未得與十方諸佛同一智海永絕邪見自他取捨一切見流。為迷前二種無明妄生厭舍。別證真如及空相。迷大智故。是故凈名經云。一切煩惱諸塵勞門。以為佛種。此無明邪見一乘菩薩達而成智。三乘折伏現行。亦云留惑潤生。此乃皆非稱智而說。不同一乘依不動智上自有無邊大自在用門。如十信位中十個智佛。是以不動智佛為首。如此無明及邪見。

【現代漢語翻譯】 現代漢語譯本： 真如理智的本體都是無自性的。沒有自性的理智不能自己瞭解自己。如果它能自己瞭解自己，就不能稱為無自性了。只是因為眾生的因緣，隨著外境流轉，分辨不出什麼是善什麼是惡，因為隨著外境的變化，業力也有差別。或者因為佛菩薩為他們講述痛苦的原因，或者自己因為痛苦而產生厭惡，才尋求正確的見解，不痛苦的道路。如果還沒有厭惡痛苦的結果，最終不會相信聖人的教誨，不能自己知道什麼是真什麼是假，什麼是苦什麼是樂，只是承受著生命，都沒有厭倦和憂患，驚恐和煩惱都不覺察。如果不深入地勤奮修行，反省自身，不懈怠地進行各種禪定觀想，進入法界的真門，最終不能徹底消除痛苦的根源。

第二，凡夫迷失本體而形成痛苦之門，就像後面的凡夫心墮入邪見之後，在三界田中又生出痛苦的幼苗。《六行經》中有所闡述。在這段經文中，所承受的痛苦產生十八種煩惱，都是依靠兩種煩惱產生的。哪兩種呢？一是根本無明（avidya），被長夜所覆蓋；二是邪見（mithyā-dṛṣṭi）隨著外境不斷流轉，沒有止息。這兩種無明，不是通過證悟而成就根本智（mūla-jñāna）就能成就智慧的作用的，也不是三乘（triyāna）的空觀（śūnyatā-darśana）所能斷除的。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，聲聞（Śrāvaka）、緣覺（Pratyekabuddha）以及凈土菩薩（Pure Land Bodhisattva），只能折伏現行的煩惱，不能稱為斷除煩惱。因為折伏的緣故，得到變易生死（parināma-maraṇa）。菩薩（Bodhisattva）得到隨意自在的化身，都有欣喜和厭惡。無論是自己還是他人的佛剎（Buddha-kṣetra），都還沒有得到法界普光明智（dharmadhātu-samantaprabhāsa-jñāna），沒有得到與十方諸佛（ten directions Buddhas）相同的智慧之海，永遠斷絕邪見，以及對自他的取捨等一切見解的流轉。因為迷惑於前面的兩種無明，虛妄地產生厭惡和捨棄，分別證得真如（tathatā）和空相（śūnyatā-lakṣaṇa），迷惑于大智慧的緣故。所以《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說，一切煩惱和塵勞之門，都可以作為佛種。這種無明和邪見，一乘（ekayāna）菩薩證悟后可以轉變為智慧，三乘只能折伏現行的煩惱，也可以說是留下迷惑來滋潤生死。這些都不是稱合智慧而說的，不同於一乘依靠不動智（acalā-jñāna）之上，自然有無邊的大自在作用之門，就像十信位（ten stages of faith）中的十個智佛（ten wisdom Buddhas），以不動智佛為首。像這樣的無明和邪見。

【English Translation】 English version: The substance of True Thusness (tathatā) and rational wisdom (prajñā) is without inherent nature (svabhāva). Rational wisdom without inherent nature cannot know itself. If it could know itself, it would not be called without inherent nature. It is only due to the conditions of sentient beings (sattva) that it flows and transforms with the environment, unable to distinguish between good and evil, because it changes with the environment, and karma (karma) has differences. Perhaps it is because Buddhas (Buddha) and Bodhisattvas (Bodhisattva) explain the causes of suffering, or because one becomes weary of suffering and seeks the correct view, the path without suffering. If one has not yet become weary of the results of suffering, one will not believe the words of the sages, and will not be able to know for oneself what is true and false, what is suffering and what is happiness, but will only endure life without weariness or worry, and will not be aware of fear and vexation. If one does not deeply and diligently cultivate oneself, reflect on oneself, and tirelessly engage in various samadhi (samādhi) contemplations to enter the true gate of the Dharma realm (dharmadhātu), one will never be able to completely eliminate the source of suffering.

Secondly, ordinary beings (pṛthagjana) become deluded about the substance and form the gate of suffering, just as later ordinary beings whose minds fall into wrong views (mithyā-dṛṣṭi), again produce sprouts of suffering in the field of the three realms (triloka). The Six Practices Sutra (sadanga sutra) explains this. In this passage, the suffering endured produces eighteen kinds of afflictions (kleśa), all of which arise from two kinds of afflictions. What are the two? First, fundamental ignorance (avidya) is covered by the long night; second, wrong views constantly flow and transform with the environment without ceasing. These two kinds of ignorance cannot be transformed into the function of wisdom by attaining fundamental wisdom (mūla-jñāna), nor can they be severed by the emptiness contemplation (śūnyatā-darśana) of the Three Vehicles (triyāna). Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), and Pure Land Bodhisattvas (Pure Land Bodhisattva) can only subdue manifest afflictions, but are not said to have severed afflictions. Because of subduing, they attain change and death (parināma-maraṇa). Bodhisattvas (Bodhisattva) attain bodies of joyful birth at will, and all have joy and aversion. Whether it is one's own or another's Buddha-field (Buddha-kṣetra), they have not yet attained the Dharma Realm Universal Light Wisdom (dharmadhātu-samantaprabhāsa-jñāna), have not attained the same ocean of wisdom as the Buddhas of the ten directions (ten directions Buddhas), and have forever severed wrong views and the flow of all views such as taking and rejecting self and others. Because of being deluded about the preceding two kinds of ignorance, they falsely produce aversion and abandonment, separately realizing True Thusness (tathatā) and the aspect of emptiness (śūnyatā-lakṣaṇa), and are deluded about great wisdom. Therefore, the Vimalakīrti Nirdeśa Sūtra says that all afflictions and gates of defilement can be used as seeds of Buddhahood. This ignorance and wrong view can be transformed into wisdom by the One Vehicle (ekayāna) Bodhisattvas upon enlightenment, while the Three Vehicles can only subdue manifest afflictions, and it can also be said that they retain delusion to nourish birth. These are all spoken of without being in accordance with wisdom, unlike the One Vehicle which relies on immovable wisdom (acalā-jñāna), and naturally has boundless gates of great freedom, like the ten wisdom Buddhas (ten wisdom Buddhas) in the ten stages of faith (ten stages of faith), with the immovable wisdom Buddha as the head. Such are ignorance and wrong views.

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與一切煩惱而作根本。自余已下。一切諸煩惱皆從此生。總名隨煩惱。為依根本而有故。如無明通總名邪見。因境起識為因。六根中見名色等。為名色對六根作境。因境識種取著。名之邪見。為迷真理智號曰無明。以名色識種起邪見。三種對於六根。根根之上皆具有三。且如耳根聞聲。知如是聲。皆有名色識起邪見等三種。如眼根鼻舌身意。總具此三名色識及六根。以名色為境根為主。識為取思之可見。是故此經云。不離此名色增長生六處聚落。于中相對生觸觸生受受生愛愛生取取生有有生老死等是也。如憍慢。二種為增長。無明能成增長苦種令不摧壞。是故經云。立憍慢幢入渴愛網中。如愛為津潤無明能潤生死。常流轉故。為非愛不受身。如諂誑。是稠林無明。為自迷覆廣多故。為凡夫常所行無暫間斷故。此非修定業。不可制之。如慳嫉二種。是常計無明。與惡道生死更加勝因。是故經云。心與慳嫉相應不捨。恒造諸趣受生因緣。如貪恚愚癡。是集業無明。是故經云。貪恚愚癡積集諸業日夜增長。如忿恨無明。與嗔作因。是故經云。以忿恨風吹心識火熾然不息。欲流有流無明流見流。此是常流無明恒流轉不息。明是四流大河常流不息成大苦海。若心無念諸流頓竭。若也智現便成法流。如是十二有支互為主伴。則一支

上有十二支。總一百四十四有支。以成無邊生死。已上十八種煩惱無明。皆依十二有支以為根本。十二有支依名色邪見為本。若以無作定門印之。八萬四千塵勞。總為法流智海。如是無明名色。對五根。有觸受想行。總以心生意取為主。如是九緣同起了境名識。以此十事總名無明。總名邪見。作一切煩惱迷心及境。名曰無明。境者。名色是也。六根對境邪見隨生。

第三不了緣生無體流轉門者。此之一段明迷真逐妄所生之因。從所謂已下。至生長苦聚。四行經是。所謂因依名色。對六根所緣。生觸以觸故。六根取受。因受生愛。因愛生取。因取生有。有生故有老死憂悲苦惱。以名中具色。色中具名。名色二存聲香味觸總在其內。以有有表色無表色故。但心意眼耳鼻舌身意所緣擊發成惑者。皆為觸。唯如來無為純與智俱無法觸也。眾生觸受成三界之煩惱。聲聞有厭生死證涅槃觸受。凈土菩薩有凈穢二種觸。一乘菩薩有圓和智悲未自在觸。如是諸觸以智明觀。以成智用。是故凈名經云。受諸觸如智證。又法本不生今則不滅。是明緣生體自性無性非生滅法。凡夫不了號曰無明。但知心境本無即起唯法起。常是智境非生滅緣。以定慧觀照即自然開解。

第四菩薩達真愍苦接生門者。即從是中皆空離我我所。至大慈

【現代漢語翻譯】 現代漢語譯本：上面有十二支（十二因緣）。總共一百四十四有支。由此構成無邊的生死輪迴。以上十八種煩惱無明，都以十二有支作為根本。十二有支以名色（精神和物質）、邪見為根本。如果用無作定門（不執著的禪定）來印證，八萬四千塵勞（各種煩惱）都會彙集成法流智海（智慧的海洋）。像這樣，無明和名色，對應五根（眼、耳、鼻、舌、身），產生觸、受、想、行。總以心生意取（心產生意念並執取）為主導。這樣九緣（九種因緣）共同生起所緣之境，名為識（意識）。這十件事總稱為無明，總稱為邪見。產生一切煩惱，迷惑心和境，就叫做無明。境，就是名色。六根對境，邪見隨之產生。

第三，不了緣生無體流轉門，這一段說明了迷惑真理而追逐虛妄所產生的因。從『所謂』以下，到『生長苦聚』，是四行經的內容。所謂因依名色，對六根所緣，產生觸，因為有觸，六根就取受。因受生愛，因愛生取，因取生有，有生故有老死憂悲苦惱。因為名中具有，中具有名，名色二者存在，聲香味觸總在其中。因為有有表色（可見之色）和無表色（不可見之色）的緣故。但凡心意眼耳鼻舌身意所緣擊發而成的迷惑，都是觸。只有如來（佛）的無為（不造作）是純粹與智慧同在，沒有法觸。眾生的觸受形成三界的煩惱。聲聞（小乘修行者）有厭惡生死而證涅槃的觸受。凈土菩薩有凈穢兩種觸。一乘菩薩有圓和智悲但未自在的觸。像這樣，各種觸用智慧光明來觀察，就能成就智慧的作用。所以《維摩詰經》說：『受諸觸如智證』。又說，法本不生，今則不滅，這說明緣生之法體性本空，自性無性，不是生滅之法。凡夫不瞭解，就叫做無明。只要知道心境本來沒有，生起也只是法的生起，常是智慧的境界，不是生滅的因緣。用定慧來觀照，自然就能開悟理解。

第四，菩薩達真愍苦接生門，就是從『是中皆空離我我所』，到大慈。

【English Translation】 English version: Above are the twelve Nidānas (twelve links of dependent origination). In total, there are one hundred and forty-four Bhavaṅgas (aspects of existence). These constitute the boundless cycle of birth and death. The eighteen types of afflictions and ignorance mentioned above all have the twelve Nidānas as their root. The twelve Nidānas are rooted in Nāmarūpa (name and form, mind and matter) and wrong views. If one seals them with the Anābhogacitta-samādhi (effortless concentration), the eighty-four thousand dusts of affliction will all converge into the Dharma stream and the ocean of wisdom. In this way, ignorance and Nāmarūpa, corresponding to the five Indriyas (sense faculties: eye, ear, nose, tongue, body), give rise to Sparśa (contact), Vedanā (feeling), Saṃjñā (perception), and Saṃskāra (mental formations). The mind's generation of thoughts and grasping is the primary factor. Thus, these nine conditions (nine causes) jointly arise, and the object of perception is called Vijñāna (consciousness). These ten things are collectively called ignorance, collectively called wrong views. They generate all afflictions, deluding the mind and the object, and are called ignorance. The object is Nāmarūpa. When the six sense faculties encounter objects, wrong views arise accordingly.

Third, the gate of not understanding conditioned arising, the flow of no substance. This section explains the cause of pursuing illusion while being deluded about the truth. From 'so-called' onwards, to 'growing heap of suffering', is the content of the Four Practices Sutra. The so-called cause relies on Nāmarūpa, corresponding to the objects of the six sense faculties, giving rise to Sparśa (contact). Because of contact, the six sense faculties take in Vedanā (feeling). From feeling arises Tṛṣṇā (craving). From craving arises Upādāna (grasping). From grasping arises Bhava (becoming). Because of becoming, there is Jarā-maraṇa (old age and death), sorrow, grief, suffering, and distress. Because Nāma contains *, and * contains Nāma, with Nāmarūpa existing, sound, smell, taste, and touch are all within them. This is because there are Sa-pratigha-rūpa (visible form) and Anidarśana-rūpa (invisible form). But all delusions formed by the mind, intention, eye, ear, nose, tongue, body, and mind encountering and striking objects are Sparśa (contact). Only the non-action (non-doing) of the Tathāgata (Buddha) is purely together with wisdom, without Dharma contact. The contact and feeling of sentient beings form the afflictions of the three realms. Śrāvakas (Hearers, disciples) have the contact and feeling of厭離 (disgusting) birth and death and realizing Nirvāṇa. Pure Land Bodhisattvas have two kinds of contact, pure and impure. One Vehicle Bodhisattvas have complete and harmonious wisdom and compassion, but not yet自在 (unrestrained) contact. Like this, all contacts are observed with the light of wisdom, so as to accomplish the function of wisdom. Therefore, the Vimalakīrti Sutra says: 'Receiving all contacts as the wisdom realizes'. Also, the Dharma originally does not arise, and now it does not perish, which explains that the nature of conditioned arising is empty, its self-nature is without nature, and it is not a Dharma of arising and ceasing. Ordinary people do not understand and call it ignorance. Just knowing that the mind and object originally do not exist, and arising is only the arising of Dharma, it is always the realm of wisdom, not the cause of arising and ceasing. Contemplating with Samādhi (concentration) and Prajñā (wisdom) will naturally open up and understand.

Fourth, the Bodhisattva reaches the truth, pities suffering, and receives living beings. That is, from 'in this, all is empty, apart from self and what belongs to self', to great compassion.

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光明。智五行經是。如是十二有。支一切眾生。從此而起前十八種煩惱。而流轉生死。無苦不受。聲聞緣覺凈土菩薩厭而伏之現行不起。一乘菩薩以此十二有支而成根本智。起差別智。教化眾生住持善法。及成菩提心。意明迷悟不同非十二有支與智異故。如勝鬘經亦同此說。如上十八種煩惱。如邪見無明。十住初發心住上初生如來智慧家時。正使能作惡道。邪見以除故。習氣微薄。未盡憍慢等十八種總爾。以十種故。十行十回向法中有十法加行治之。漸漸微薄至十地。以正智增明。唯有見道隨行法執。無隨三界現行。習氣不善之業。如慳嫉忿恨嗔五種。入十地中習氣已無。自余至七地。悲終智滿方成隨愿智用。只可名為達煩惱而成智用。不可名為斷煩惱故。法執現行至七地故。法執習氣十地方無。如算數廣大愚隨好功德愚。此二愚至佛果行終方見盡。如阿僧祇品隨好光明功德品是。是故如來自說二品。明經佛果二愚是故。明十二有支微習直至佛果方盡。以此安立五位十度。十十治之。皆十住十行十回向十地十一地法則皆體相似。以明治習階級不同。如是五位十波羅蜜。皆初三波羅蜜。以治從纏出世之道。如善財。十住中初及二三知識。以三比丘表之。次後三波羅蜜。以治出世間世間之惑。即以彌伽長者解脫長者海幢比

丘表之。次以方便波羅蜜以下。願力等三波羅蜜門。以治入世間中出世間令悲智自在。即以休舍優婆夷仙人苦行婆羅門表之。次以世間出世間智悲自在故。即以智波羅蜜以智生悲得自在故。即以師子幢王女名曰慈行表之。智自在如王也。以七住中以修悲生智。以此第十住中以智生悲故。為王女也。明以智波羅蜜以智成悲而自在故。此明五位進修。位位有此四種勢分差別同異。至善財知識。一一差別同異重明。方得了其五位解行同異。從此十地法門。亦如上有此四種治惑差別同異。一從初地至第三地。是治世間中染成出世間習。四五六地是治出世間中世間智慧不自在習。七八九地是治入世間中悲智不自在習。是故八地位中諸佛以作三加七種勸發以用防之。如八地位中。具明第九第十地智波羅蜜治世間悲智得自在故。是故以如來為太子時第三夫人瞿波表之。明大慈大悲已滿。是表慈悲法悅義。如善財於十地中表法。有九個女天一個佛妻。為明此十地法門長養大慈悲門令圓滿自在故。故以女天表之。至彼位具明。仍普賢利他行未自在。大略約敘五位升進。大意有六。一十住明創生佛家且除正使煩惱。二明十行治隨世現行習惑。三明十回向起大願力和融智悲使世間出世間無礙利物。四明十地長養蘊習悲智功圓。五明十一地普賢

【現代漢語翻譯】 現代漢語譯本 丘表之（無法確定具體指代，此處保留原文）。其次以方便波羅蜜（upaya-paramita，善巧方便）以下的願力等三種波羅蜜（paramita，到彼岸）法門，來治理入世間和出世間，使悲智得以自在。就用休舍優婆夷（upasika，女居士）、仙人、苦行婆羅門來象徵。其次因為世間和出世間的智慧和慈悲都自在的緣故，就用智波羅蜜（prajna-paramita，智慧到彼岸），用智慧產生慈悲而得到自在的緣故，就用師子幢王女，名叫慈行來象徵。智慧自在如同國王一樣。在七住位中，通過修習慈悲產生智慧，因此在第十住位中，通過智慧產生慈悲，所以是王女。闡明用智波羅蜜用智慧成就慈悲而自在的緣故。這裡闡明五種位次的進修，每個位次都有這四種勢力的差別和相同之處。到善財童子參訪知識時，一一闡明差別和相同之處，才能瞭解這五種位次的解行（理解和實踐）的相同和不同。從此十地法門，也像上面一樣有這四種治理迷惑的差別和相同之處。一是從初地到第三地，是治理世間中的染污，成就出世間的習氣。四五六地是治理出世間中世間的智慧不自在的習氣。七八九地是治理入世間中慈悲和智慧不自在的習氣。因此在八地菩薩位中，諸佛用三種加持和七種勸發來防止這些習氣。如八地菩薩位中，詳細闡明第九地和第十地的智波羅蜜治理世間的慈悲和智慧，從而得到自在的緣故。因此用如來作為太子時的第三夫人瞿波（Gopa）來象徵，闡明大慈大悲已經圓滿，這是象徵慈悲法喜的意義。如同善財童子在十地中表法，有九個女天和一個佛妻，是爲了闡明這十地法門長養大慈悲之門，使之圓滿自在的緣故，所以用女天來象徵。到那個位次會詳細闡明。仍然是普賢菩薩的利他行還沒有自在。大略地敘述五種位次的升進，大意有六點：一是十住位闡明開始進入佛家，並且去除根本的煩惱。二是闡明十行位治理隨順世間而產生的現行習氣迷惑。三是闡明十回向位發起大願力，並且融合智慧和慈悲，使世間和出世間沒有障礙地利益眾生。四是闡明十地位長養蘊藏的習氣，使慈悲和智慧的功德圓滿。五是闡明十一地普賢菩薩的境界。

【English Translation】 English version Qiu Biao Zhi (unable to determine the specific reference, the original text is retained here). Secondly, using the three Paramita (paramita, to the other shore) methods of Vow Power, etc., following Upaya-paramita (skillful means), to govern entering the world and leaving the world, so that compassion and wisdom can be at ease. It is symbolized by the Xiu She Upasika (upasika, female lay disciple), immortals, and ascetic Brahmins. Secondly, because both worldly and otherworldly wisdom and compassion are at ease, Prajna-paramita (wisdom to the other shore) is used, and because wisdom generates compassion and attains ease, it is symbolized by the Lion Banner Princess named Ci Xing (Compassionate Conduct). Wisdom is as free as a king. In the seventh stage, wisdom is generated through the practice of compassion, so in the tenth stage, compassion is generated through wisdom, hence the princess. It clarifies that Prajna-paramita uses wisdom to achieve compassion and be at ease. This clarifies the five stages of advancement, and each stage has these four kinds of power differences and similarities. When Sudhana (善財童子) visits the teachers, the differences and similarities are explained one by one, so that the similarities and differences between understanding and practice in these five stages can be understood. From this Ten Bhumi (十地) Dharma gate, there are also these four kinds of differences and similarities in governing delusions as above. First, from the first Bhumi to the third Bhumi, it is to govern the defilements in the world and achieve the habits of leaving the world. The fourth, fifth, and sixth Bhumis are to govern the habits of worldly wisdom that are not at ease in leaving the world. The seventh, eighth, and ninth Bhumis are to govern the habits of compassion and wisdom that are not at ease in entering the world. Therefore, in the eighth Bhumi, the Buddhas use three kinds of blessings and seven kinds of exhortations to prevent these habits. As in the eighth Bhumi, it is explained in detail that the Prajna-paramita of the ninth and tenth Bhumis governs worldly compassion and wisdom, thus attaining ease. Therefore, it is symbolized by Queen Gopa, the third wife of the Tathagata when he was a prince, clarifying that great compassion and great compassion have been fulfilled, which symbolizes the meaning of the joy of Dharma of compassion. Just as Sudhana expresses the Dharma in the Ten Bhumis, there are nine female deities and one Buddha's wife, in order to clarify that this Ten Bhumi Dharma gate cultivates the gate of great compassion, making it complete and at ease, so it is symbolized by female deities. It will be explained in detail at that stage. Still, Samantabhadra's (普賢) altruistic practice is not yet at ease. Briefly describing the five stages of advancement, the general meaning is six points: First, the Ten Abodes (十住) clarify the beginning of entering the Buddha's family and removing fundamental afflictions. Second, it clarifies that the Ten Practices (十行) govern the current habits and delusions that arise in accordance with the world. Third, it clarifies that the Ten Dedications (十回向) generate great vows and integrate wisdom and compassion, so that the world and leaving the world can benefit sentient beings without obstacles. Fourth, it clarifies that the Ten Bhumis cultivate the habits that are stored, making the merits of compassion and wisdom complete. Fifth, it clarifies the realm of Samantabhadra in the Eleventh Bhumi.

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行滿。即普賢行品是。及十定品已后是。六明成佛位終即如來出現品是。如離世間品。明進修佛果以後普賢恒行。法界品即前後一部之經皆是以法界為體。如是以法界大智圓通。總無一法一時有前後差別。以智照之可見。如是五位中差別行位。總在初發心住中。以願行智悲普印令圓滿故。教雖前後。願行悲智法是一時。時亦不異。法亦不差。是故發心之士。應如是修。如是圓滿。不離如來不動智之體圓滿故。於一佛果智悲始終徹故。普見一切眾生是佛國土無出入故。教化迷如來智中眾生令依本故。令諸眾生於自智中普見諸佛同一智故。不于自智生別有佛想故。令一切眾生不于自身起內外遠近見故。以一智印印之。破情有大小長短量故。如是修行。即是令諸眾生佛種不斷故。為諸眾生說如斯法。是故能令法種不斷。普令一切眾生普見自身同佛智海入佛知見。是故能令僧種不斷。一一如是觀察而令心境如是相應。

第八一段二十一行半經。分為三段。此是初地中第八地相。第一佛子已下。至凡是所有一切能施。有兩行半經。明一切能捨分。所謂已下。至是名菩薩住于初地大施成就。有六行經。明此位中為求佛智故於身命財無吝惜分。於此段中其施有三。一財寶施。二象馬妻子施。三頭目眼耳身肉施。第二佛子菩薩以

【現代漢語翻譯】 現代漢語譯本 行滿，指的是《普賢行品》。以及《十定品》之後的內容。六明成佛位終結，指的是《如來出現品》。如《離世間品》所說，闡明了進修佛果以後，普賢菩薩恒常的修行。而《法界品》則說明了前後整部經都是以法界為本體。像這樣以法界的大智慧圓融通達，總沒有一法一時有前後差別，用智慧去照見就可以明白。像這樣五位中的差別行位，總在初發心住中，以愿、行、智、悲普遍印證，使其圓滿的緣故。教法雖然有前後，但願、行、悲、智、法是一時的，時間也不相異，法也沒有差別。因此，發心的人，應當這樣修行，這樣圓滿，不離如來不動智的本體而圓滿的緣故。於一佛果的智慧和慈悲始終通徹的緣故。普遍見到一切眾生都是佛國土，沒有出入的緣故。教化迷惑于如來智慧中的眾生，令他們依于本性的緣故。令一切眾生在自己的智慧中普遍見到諸佛同一智慧的緣故。不在自己的智慧中產生另外有佛的想法的緣故。令一切眾生不在自身上產生內外遠近的見解的緣故。用一智慧印記來印證，破除情識上大小長短的衡量。像這樣修行，就是令一切眾生的佛種不斷絕的緣故。為眾生宣說這樣的法，所以能夠令法種不斷絕。普遍令一切眾生普遍見到自身同於佛的智慧之海，進入佛的知見的緣故，所以能夠令僧種不斷絕。一一這樣觀察，而令心境這樣相應。

第八一段二十一行半經，分為三段。這是初地中第八地相。第一『佛子』以下，至『凡是所有一切能施』，有兩行半經，說明一切能夠施捨的部分。『所謂』以下，至『是名菩薩住于初地大施成就』，有六行經，說明此位中爲了求佛智，對於身命財沒有吝惜的部分。於此段中，其施捨有三種：一、財寶施；二、象馬妻子施；三、頭目眼耳身肉施。第二『佛子菩薩以』

【English Translation】 English version 'Xing Man' (Perfect Conduct) refers to the 'Samantabhadra's Conduct and Vows Chapter'. And what follows after the 'Ten Concentrations Chapter'. The conclusion of the Six Illuminations of Buddhahood refers to the 'Appearance of the Tathagata Chapter'. As stated in the 'Leaving the World Chapter', it elucidates Samantabhadra's constant practice after advancing in the attainment of Buddhahood. The 'Dharmadhatu Chapter' explains that the entire scripture, from beginning to end, takes the Dharmadhatu (realm of reality) as its essence. In this way, with the great wisdom of the Dharmadhatu, all-encompassing and unobstructed, there is ultimately no Dharma, no moment, with any difference in sequence. It can be understood by illuminating it with wisdom. Like this, the different stages of practice within the five positions are all contained within the initial stage of 'aspiring mind', because they are universally sealed with vows, conduct, wisdom, and compassion, making them complete. Although the teachings have a sequence, vows, conduct, compassion, wisdom, and Dharma are simultaneous. Time is also not different, and Dharma is also not distinct. Therefore, those who aspire should cultivate in this way, complete in this way, without departing from the essence of the Tathagata's (如來) immovable wisdom, and thus be complete. Because the wisdom and compassion of one Buddha-fruit (佛果) are thoroughly understood from beginning to end. Because all beings are universally seen as Buddha-lands, without coming or going. Transforming beings who are deluded in the Tathagata's wisdom, causing them to rely on their original nature. Causing all beings to universally see in their own wisdom that all Buddhas share the same wisdom. Not generating the thought that there is a separate Buddha apart from one's own wisdom. Causing all beings not to generate views of inner, outer, near, and far in themselves. Sealing it with one wisdom seal, breaking through the emotional measurements of large, small, long, and short. Cultivating in this way is to ensure that the Buddha-seed of all beings is not cut off. Speaking such Dharma for beings is why the Dharma-seed can be continuous. Universally causing all beings to universally see themselves as the same as the Buddha's wisdom-sea, entering the Buddha's knowledge and vision, which is why the Sangha-seed can be continuous. Observe each and every one in this way, and cause the mind and environment to correspond in this way.

The eighth section, consisting of twenty-one and a half lines of scripture, is divided into three parts. This is the eighth aspect of the first Bhumi (地, stage). The first part, from 'Buddha-son' onwards, to 'all that is capable of giving', consists of two and a half lines of scripture, explaining the aspect of being able to give everything away. From 'So-called' onwards, to 'is named Bodhisattva abiding in the first Bhumi, accomplishing great giving', consists of six lines of scripture, explaining that in this position, for the sake of seeking Buddha-wisdom, there is no stinginess towards body, life, and wealth. In this section, there are three types of giving: first, giving of wealth and treasures; second, giving of elephants, horses, wives, and children; third, giving of head, eyes, ears, body, and flesh. The second part, 'Buddha-son, Bodhisattva with'

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此慈悲已下。至於佛教法能說能行。有十行經。明此位菩薩成前施已得十種利益分。一明大慈悲大施所緣。二明所施為求正法所為救眾生故。三求出世智無疲勞心。四於一切經論無怯弱心。五善籌量上中下眾生隨力而行成世間智分六慚愧莊嚴修自利利他之道七勤修無退。八成堅固力。九供養諸佛。十于佛教法隨說能行。第三佛子已下。至依教修行。有兩行半經。明總結成就十種凈諸地法分。具如經說。如此段中。已如上信慈悲喜捨無有疲厭。知諸經論善解世法慚愧堅固力供養諸佛以教修行。以為法門。凈治行地。以檀度為體。餘九為伴。

第九段中十八行半經。約分為三段。一從佛子已下。至迴向無上菩提。有七行半經。明以願力得見多百千佛並及悉承事供養分。二佛子已下。至隨意堪用。有七行經。明因供養佛獲勝益分。三佛子已下。至隨意堪用。有四行經。明金師鍊金數數入火喻菩薩修行轉增上分。此一段如文自具。

第十段有二十八行經。約分為三段。一佛子已下。至成於如來智慧光明。有十四行經。明菩薩入初地已更求此地。及十地入如來地相因果分。二佛子已下至悉免憂患。有六行半經。明以商主所往大城。喻菩薩問于諸地行相安危一時齊備所資具分。三佛子已下。至百千阿僧祇差別事。有七

【現代漢語翻譯】 現代漢語譯本 此慈悲已下。至於佛教法能說能行，有《十行經》，闡明此位菩薩成就先前的佈施后，能獲得十種利益。第一，闡明大慈悲、大布施所緣的對象。第二，闡明所施是爲了尋求正法，爲了救度眾生。第三，尋求出世間的智慧，沒有疲勞之心。第四，對於一切經論沒有怯弱之心。第五，善於衡量上、中、下等不同根器的眾生，隨自身能力而行，成就世間的智慧。第六，以慚愧之心莊嚴自身，修習自利利他的道路。第七，勤奮修習，永不退轉。第八，成就堅固的力量。第九，供養諸佛。第十，對於佛教的教法，隨所說都能實行。《第三佛子》以下，至依教修行，有兩行半經文，闡明總結成就十種清凈諸地之法。具體內容如經文所說。如此段中，已經如上文所說，具有信心、慈悲、喜舍之心，沒有疲倦厭煩。通曉諸經論，善於理解世間法，以慚愧心和堅固力供養諸佛，並依教奉行，以此作為修行的法門，清凈修行的地基，以檀度（Dānapāramitā，佈施波羅蜜）為本體，其餘九度為伴。 第九段中十八行半經文，大約可以分為三段。第一段從《佛子》以下，至迴向無上菩提，有七行半經文，闡明以願力得見眾多百千諸佛，並且全部承事供養。第二段《佛子》以下，至隨意堪用，有七行經文，闡明因供養佛而獲得殊勝利益。第三段《佛子》以下，至隨意堪用，有四行經文，闡明金匠冶煉黃金，多次放入火中，比喻菩薩修行，不斷增上的過程。此一段內容如經文自身所具。 第十段有二十八行經文，大約可以分為三段。第一段從《佛子》以下，至成就如來智慧光明，有十四行經文，闡明菩薩進入初地后，更進一步尋求此地，以及十地進入如來地的相互因果關係。第二段《佛子》以下，至悉免憂患，有六行半經文，以商主前往大城，比喻菩薩詢問諸地修行的安危，一時齊備所需的資具。第三段《佛子》以下，至百千阿僧祇差別事，有七行經文。

【English Translation】 English version This compassion has already been mentioned. As for the Buddhist Dharma, which can be spoken and practiced, there is the 'Ten Conducts Sutra' (Dasa-bhūmi-sūtra), which clarifies that a Bodhisattva in this position, having completed the previous giving, obtains ten kinds of benefits. First, it clarifies the objects of great compassion and great giving. Second, it clarifies that the giving is for seeking the True Dharma and for saving sentient beings. Third, it seeks transcendental wisdom without weariness. Fourth, it has no timidity towards all sutras and treatises. Fifth, it is skilled in assessing sentient beings of superior, middling, and inferior capacities, acting according to one's ability, and accomplishing worldly wisdom. Sixth, it adorns itself with shame and remorse, cultivating the path of benefiting oneself and others. Seventh, it diligently cultivates without regression. Eighth, it accomplishes steadfast strength. Ninth, it makes offerings to all Buddhas. Tenth, it can practice the Buddhist Dharma according to what is said. From 'Third Buddha-son' onwards, to 'relying on the teachings for practice,' there are two and a half lines of scripture, clarifying the summary of accomplishing ten kinds of purifying the grounds. The details are as described in the scripture. In this section, it is already as mentioned above, having faith, compassion, joy, and equanimity, without weariness or aversion. It understands the sutras and treatises, is skilled in understanding worldly affairs, makes offerings to all Buddhas with shame and steadfast strength, and practices according to the teachings, using this as a Dharma gate for cultivation, purifying the ground of practice, with Dānapāramitā (Perfection of Giving) as the essence, and the other nine perfections as companions. In the ninth section, there are eighteen and a half lines of scripture, which can be roughly divided into three parts. The first part, from 'Buddha-son' onwards, to 'dedicating to unsurpassed Bodhi,' there are seven and a half lines of scripture, clarifying that by the power of vows, one can see many hundreds of thousands of Buddhas and serve and make offerings to all of them. The second part, from 'Buddha-son' onwards, to 'suitable for use at will,' there are seven lines of scripture, clarifying that one obtains superior benefits by making offerings to the Buddhas. The third part, from 'Buddha-son' onwards, to 'suitable for use at will,' there are four lines of scripture, clarifying that a goldsmith refines gold, putting it into the fire repeatedly, which is a metaphor for the Bodhisattva's practice, constantly increasing. This section is as contained in the scripture itself. In the tenth section, there are twenty-eight lines of scripture, which can be roughly divided into three parts. The first part, from 'Buddha-son' onwards, to 'accomplishing the light of the Tathagata's wisdom,' there are fourteen lines of scripture, clarifying that after a Bodhisattva enters the first ground, they further seek this ground, and the mutual cause and effect relationship between the ten grounds entering the Tathagata's ground. The second part, from 'Buddha-son' onwards, to 'completely avoiding worries,' there are six and a half lines of scripture, using the metaphor of a merchant going to a large city to illustrate the Bodhisattva inquiring about the safety of practicing in the various grounds, with all the necessary resources readily available. The third part, from 'Buddha-son' onwards, to 'hundreds of thousands of asamkhya differences,' there are seven lines of scripture.

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行半經。明菩薩修行善知地相安危主道眾生令得無礙解脫如商主分。

第十一段中。有二十行半經。是正答前所問。佛菩薩善知識初地及十地因果分。於此段中。復分為二段。第一從初佛子已下。至一切智智。有八行經。于中大意有五。一正舉初地之果。二明能護持正法。三明所行四攝之行。四明一切所作不離唸佛法僧。五明不離念具一切智智。如一切種者。是以加行大愿助成大悲種故。一切智智如前已明。又起大志樂修一切智及差別智。廣行大悲種。由熏修所生。如一切智由定顯發故。差別智由依師教先達者修學方成。皆依根本智而有。或因自根力上上觀達得明解之徒必藉師教。第二復作是念已下。至而說頌曰。有十二行經。明此位菩薩能捨家妻子修出家法。得見百佛境界法門分。於此十二行半經中。大意有八。一堪與眾生為首。二堪與求一切智及差別智者為依止。三明難捨能捨。四明出家勤行精進。五明所得三昧有百。六明依報見佛之數。七明以願力見佛增廣。八明重說。其頌如上。見多百佛者。即是華藏智境。一佛剎海融十方諸佛剎海。互參遍徹之多百。非如三千大千世界佛境限之百佛故。乃至身塵毛孔等周法界虛空界之百也。不可如情所知之百佛故。此是智境無限中多百。但以定安立隨位升進之法。明

【現代漢語翻譯】 現代漢語譯本：行半經。闡明菩薩修行，善於瞭解地相的安危，引導眾生獲得無礙解脫，如同商主一樣分清道路。

第十一段中，有二十行半經文。這是正面回答之前所提出的問題，闡述了佛菩薩善知識的初地以及十地的因果關係。在這一段中，又可以分為兩段。第一段從『初佛子』以下，到『一切智智』，有八行經文。其中大意有五點：一是正面闡述初地的果報；二是說明能夠護持正法；三是說明所修行的四攝法；四是說明一切所作所為都不離唸佛、念法、念僧；五是說明不離念而具足一切智智。如『一切種』，是因為以加行大愿來助成大悲之種的緣故。『一切智智』如前文已經闡明。又發起大志，樂於修習一切智和差別智，廣泛地行持大悲之種，由熏修所生。如一切智由定力顯發，差別智由依止師教，先達者修學才能成就，都依根本智而有。或者因為自身根力，上上觀達而得明解的人，必定要憑藉師長的教導。第二段從『復作是念』以下，到『而說頌曰』，有十二行經文。說明此位菩薩能夠捨棄家室妻子，修習出家之法，得見百佛境界的法門。在這十二行半經文中，大意有八點：一是堪能作為眾生的首領；二是堪能作為求一切智和差別智者的依止；三是說明難捨能捨；四是說明出家後勤奮精進；五是說明所得三昧有百種；六是說明依報所見佛的數量；七是說明以願力見佛增廣；八是說明重述。其中的偈頌如上文所述。見多百佛，即是華藏智境，一佛剎海融攝十方諸佛剎海，互相滲透遍及，並非如三千大千世界佛境所限制的百佛。乃至身塵毛孔等同於周法界虛空界的百佛。不可如情識所知的百佛。這是智境無限中的多百，只是以定力安立隨位升進之法，加以闡明。

【English Translation】 English version: 'Line half sutra'. It elucidates the practice of Bodhisattvas, being skilled in understanding the safety and danger of landforms, and guiding sentient beings to attain unobstructed liberation, just like a merchant who clearly distinguishes the roads.

In the eleventh section, there are twenty and a half lines of sutra. This is a direct answer to the previous question, explaining the causal relationship of the first Bhumi and the ten Bhumis of Buddhas and Bodhisattvas, the 'Kalyanamitra' (spiritual friend). In this section, it can be further divided into two parts. The first part, from 'the first Buddha-child' down to 'Sarvajna-jnana' (all-knowing wisdom), consists of eight lines of sutra. Among them, the main ideas are five: first, it directly elucidates the fruit of the first Bhumi; second, it explains the ability to protect and uphold the 'Dharma' (teachings); third, it explains the practice of the Four 'Sangrahavastu' (ways of gathering); fourth, it explains that all actions are inseparable from 'Buddha-anusmrti' (recollection of the Buddha), 'Dharma-anusmrti' (recollection of the Dharma), and 'Sangha-anusmrti' (recollection of the Sangha); fifth, it explains that being inseparable from recollection, one is complete with 'Sarvajna-jnana'. Like 'all seeds', it is because of using 'Adhikarana' (effort) and great vows to assist in the accomplishment of the seed of great compassion. 'Sarvajna-jnana' has been explained in the previous text. Furthermore, one initiates great aspirations, delights in practicing 'Sarvajna' and 'Visesa-jnana' (differentiated wisdom), and extensively practices the seed of great compassion, which is born from cultivation. Like 'Sarvajna' is manifested by the power of 'Samadhi' (concentration), 'Visesa-jnana' can only be accomplished by relying on the teacher's teachings and the study of those who have attained it first, all based on 'Mula-jnana' (fundamental wisdom). Or, because of one's own root power, those who attain clear understanding through upward contemplation must rely on the guidance of teachers. The second part, from 'Again, making this thought' down to 'and speaking in verse', consists of twelve lines of sutra. It explains that the Bodhisattva in this position is able to abandon home and family, practice the Dharma of renunciation, and attain the Dharma gate of seeing hundreds of Buddhas' realms. In these twelve and a half lines of sutra, the main ideas are eight: first, being able to be the leader of sentient beings; second, being able to be the reliance of those who seek 'Sarvajna' and 'Visesa-jnana'; third, explaining the ability to abandon what is difficult to abandon; fourth, explaining diligence and progress after renunciation; fifth, explaining that the 'Samadhis' attained are a hundred kinds; sixth, explaining the number of Buddhas seen in the 'Asraya' (support); seventh, explaining that seeing Buddhas is expanded by the power of vows; eighth, explaining repetition. The verses therein are as described in the previous text. Seeing many hundreds of Buddhas is the 'Avatamsaka' (flower garland) wisdom realm, where one Buddha-kshetra-samudra (Buddha-field-ocean) merges with the Buddha-kshetra-samudras of the ten directions, mutually penetrating and pervading, not limited to the hundreds of Buddhas in the Buddha realm of the three thousand great thousand worlds. Even the body dust pores are equal to the hundreds of Buddhas in the 'Dharmadhatu' (dharma realm) and 'Akasadhatu' (space realm). It is not the hundreds of Buddhas known by emotional consciousness. This is the many hundreds in the infinite wisdom realm, but it is only established with the power of 'Samadhi', the method of advancing according to the position, and explained.

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其升進。然其一一佛境不可存其中邊量見。但如自觀身智境無中邊見。何得論佛境有邊量見。此初地中間十地及如來地法為一地。通修十地及佛地法故。此中因果依十回向中佛果名妙。以十地但成就十回向中大愿海令滿彼大願行故。亦不離初信心中金色世界不動智佛文殊師利普賢等行。如經頌曰。佛子始發生。如是妙寶心。則超凡夫位。入佛所行處。

第十二說頌中。有四十六行半頌。明重頌前法。如文自具。夫驗經所說入此初地法。乃至是創始具足凡夫。能發廣大願行能趣入故。非是由因地前行解而來者。意明設教備明修行滯障節級安危。然發心者一時總頓修。居一時一行之內。非是要從節級次第來修。以總別同異成壞六相法。圓融可見。於此六字三對法中。一字有六且如人類之。余可準知。如一人身具足是六相。頭身手足眼耳鼻舌等用各別是別相。全是一身一四大。是總相。一空無體是名同相。不廢如是同無異性。頭身手足眼耳鼻舌等用有殊。是為異相。頭身手足眼耳鼻舌等共成一身。名為成相。但隨無作緣有。各無自性。無體無相。無生無滅。無成無壞。名為壞相。又一切眾生名為總相。愚智區分名為別相。皆同佛智而有名為同相。隨執業異名為異相。所因作業受報得生名為成相。心無所依業體無生名為

【現代漢語翻譯】 現代漢語譯本： 他們的提升在於此。然而，每一佛境都不可在其中存有邊際和數量的見解。正如自己觀察自身智慧境界時沒有邊際的見解一樣，為何要討論佛境有邊際和數量的見解呢？這初地中間的十地以及如來地的法為一體，貫通修習十地以及佛地的法。這其中的因果關係依賴於十回向中佛果的名稱『妙』。因為十地只是成就十回向中的大愿海，使其圓滿那些大願行。也不離開初信心中金色世界不動智佛（指阿彌陀佛，象徵堅定不移的智慧）文殊師利（象徵智慧）普賢（象徵實踐）等的行持。如經文頌詞所說：『佛子開始發起如此微妙的寶貴之心，就超越了凡夫的地位，進入了佛所行之處。』

第十二說頌中，有四十六行半頌，闡明重新頌揚前面的法義，如經文自身所具備的。要驗證經文所說的進入這初地法，乃至是創始具足的凡夫，能夠發起廣大的願行，能夠趨向進入。不是由因地前行的理解而來。意在說明設立教法完備地闡明修行中的滯礙、階段、安危。然而，發心者一時全部頓悟修習，居於一時一行之內，不是要從階段次第來修習。以總、別、同、異、成、壞六相法，圓融可見。于這六字三對法中，一個字有六個方面，且如人類這樣。其餘可以類推得知。如一個人的身體具足六相。頭、身、手、足、眼、耳、鼻、舌等作用各不相同，是別相。全是一個身體，一個四大（地、水、火、風），是總相。一空無體，是名同相。不廢除如同這樣的相同而無異性。頭、身、手、足、眼、耳、鼻、舌等作用有差別，是為異相。頭、身、手、足、眼、耳、鼻、舌等共同構成一個身體，名為成相。但隨著無作的因緣而有，各自沒有自性，無體無相，無生無滅，無成無壞，名為壞相。又一切眾生名為總相，愚笨和智慧區分名為別相，都相同于佛的智慧而有名為同相，隨著執著的業力不同名為異相，所因的作業受到報應而得到生，名為成相，心無所依，業的本體無生，名為壞相。

【English Translation】 English version: Their advancement lies in this. However, one should not harbor views of boundaries or quantities within each Buddha-realm. Just as one does not have views of boundaries when observing one's own wisdom-realm, why discuss the Buddha-realm as having views of boundaries and quantities? The Dharma of the initial Bhumi (stage of enlightenment), the ten Bhumis in between, and the Tathagata-Bhumi (Buddha-stage) are one, as one practices the Dharma of the ten Bhumis and the Buddha-Bhumi in a comprehensive manner. The cause and effect within this depend on the Buddha-fruit named 'Wonderful' in the Ten Transferences. This is because the ten Bhumis merely accomplish the Great Vow Ocean within the Ten Transferences, fulfilling those great vows and practices. It is also inseparable from the Unmoving Wisdom Buddha (Amitabha Buddha, symbolizing unwavering wisdom) Manjushri (symbolizing wisdom) Samantabhadra (symbolizing practice) and other practices in the golden world of the initial faith-mind. As the sutra verse says: 'When a Buddha-child initially generates such a wonderful and precious mind, they transcend the position of ordinary beings and enter the place where Buddhas walk.'

In the twelfth section of verses, there are forty-six and a half verses, clarifying the re-chanting of the preceding Dharma. This is self-evident in the text. To verify the sutra's description of entering this initial Bhumi-Dharma, even an ordinary person who is beginning and complete can generate vast vows and practices and be able to tend towards entering. It does not come from the understanding of the preliminary practices of the causal ground. The intention is to explain that the establishment of the teachings comprehensively elucidates the stagnation, stages, safety, and danger in practice. However, those who generate the aspiration for enlightenment cultivate all at once, residing within one moment and one practice. It is not necessary to cultivate from stage to stage in sequence. The six characteristics of totality, difference, sameness, otherness, formation, and disintegration are visible in a harmonious and integrated way. Within these six words and three pairs of Dharma, one word has six aspects, such as the human race. The rest can be inferred. For example, a person's body possesses the six characteristics. The functions of the head, body, hands, feet, eyes, ears, nose, tongue, etc., are different, which is the characteristic of difference. The whole is one body, one four great elements (earth, water, fire, wind), which is the characteristic of totality. One emptiness without substance is called the characteristic of sameness. It does not abolish such sameness without otherness. The functions of the head, body, hands, feet, eyes, ears, nose, tongue, etc., have differences, which is the characteristic of otherness. The head, body, hands, feet, eyes, ears, nose, tongue, etc., together form one body, which is called the characteristic of formation. But it exists according to uncreated conditions, each without self-nature, without substance or form, without arising or ceasing, without formation or disintegration, which is called the characteristic of disintegration. Furthermore, all sentient beings are called the characteristic of totality, the distinction between foolishness and wisdom is called the characteristic of difference, all are the same as the wisdom of the Buddha and are called the characteristic of sameness, following the different karmas of attachment is called the characteristic of otherness, the karma caused receives retribution and obtains birth, which is called the characteristic of formation, the mind has nothing to rely on, the substance of karma has no arising, which is called the characteristic of disintegration.

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壞相。又十方報佛名為總相。眾寶所嚴身土差別名為別相。同一法身理智無二名為同相。智隨行異名為異相。成就眾生名為成相。能所皆無無得無證名為壞相。又以一智慧該收五位名為總相。行解升進名為別相。同佛根本智名為同相。修差別智名為異相。成大菩提具普賢行名為成相。智體無依用而不作名為壞相。又三世久劫差別名為別相。以智普觀在一剎那名為總相。隨業長短名為異相。情亡見盡長短時無名為同相。智無依住名為壞相。應根與法名為成相。約舉五翻六相同異。自餘一切法準此例知。又明一字中有六相義互為主伴。十玄義亦在此通。一同時具足相應門。二一多相容不同門。三諸法相即自在門。是其義也。

六相義

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此一字中有六相一切字。

一切法皆有此六相。

若善見者。得智無礙總持門。于諸法不滯有無斷常等障。可以離情。照之可見。此六字義闕一即理智不圓。是此初地中觀。通世間一切法門故。

第二離垢地

將釋此地。約作五門分別。一釋地名目。二明此地修何行門。三明善財表法。四明此地於三界中得何界解脫。五隨文釋義。

一釋地名目者。何故名為離垢地。為此位治

【現代漢語翻譯】 現代漢語譯本 壞相：十方報佛（十方受報佛）的名稱為總相。用各種珍寶莊嚴的身和國土的差別稱為別相。同一法身（Dharmakaya，諸佛所證的統一之身）的理和智沒有差別稱為同相。智慧隨著修行而不同稱為異相。成就眾生稱為成相。能和所都空無，沒有所得和所證稱為壞相。又用一個智慧涵蓋五位（五種不同的修行階段）稱為總相。修行和理解不斷提升稱為別相。與佛的根本智相同稱為同相。修習差別智稱為異相。成就大菩提（Mahabodhi，大徹大悟）具備普賢（Samantabhadra，象徵一切諸佛的普遍賢行）的行愿稱為成相。智慧的本體無所依賴，運用卻不執著稱為壞相。又三世（過去、現在、未來）長久劫（kalpa，極長的時間單位）的差別稱為別相。用智慧普遍觀察，只在一剎那（ksana，極短的時間單位）稱為總相。隨著業力（karma）的長短而不同稱為異相。情感消失，見解窮盡，沒有長短時間的分別稱為同相。智慧沒有依賴和執著稱為壞相。應和眾生的根器和法門稱為成相。大約舉出五種情況，六相（總相、別相、同相、異相、成相、壞相）的相同和不同。其餘一切法都可以參照這個例子來理解。又說明一個字中有六相的意義，互相作為主伴。十玄義（華嚴宗的十種玄妙的道理）也在這裡通用。一是同時具足相應門，二是大小相容不同門，三是諸法相即自在門，就是這些意義。 六相義 這一個字中有六相和一切字。 一切法都有這六相。 如果能善於觀察，就能得到智慧無礙總持門（dharani，總攝憶持一切法而不忘失的智慧），對於諸法不會執著于有無斷常等障礙。可以離開情執，用智慧來照見。這六相的意義缺少一個，理智就不圓滿。這是初地（菩薩修行階位的第一層）的中觀（Madhyamaka，佛教哲學的一個重要流派）。通達世間一切法門。 第二離垢地 將要解釋這個地，大約用五個方面來分別。一是解釋地的名稱，二是說明這個地修習什麼行門，三是說明善財（Sudhana，華嚴經中的求道者）所代表的法，四是說明這個地在三界（欲界、色界、無色界）中得到什麼界的解脫，五是隨著經文來解釋意義。 一是解釋地的名稱，為什麼稱為離垢地？因為這個位次能治理...

【English Translation】 English version Bad aspect: The names of the Buddhas who receive retribution in the ten directions (ten directions of rewarded Buddhas) are called the 'overall aspect'. The differences in body and land adorned with various treasures are called the 'distinct aspect'. The principle and wisdom of the same Dharmakaya (the unified body realized by all Buddhas) being without difference is called the 'identical aspect'. Wisdom differing according to practice is called the 'different aspect'. Accomplishing sentient beings is called the 'accomplishing aspect'. Both the 'able' and the 'able' being empty, without attainment or realization, is called the 'bad aspect'. Furthermore, using one wisdom to encompass the five positions (five different stages of practice) is called the 'overall aspect'. The continuous advancement of practice and understanding is called the 'distinct aspect'. Being the same as the fundamental wisdom of the Buddha is called the 'identical aspect'. Cultivating differentiated wisdom is called the 'different aspect'. Accomplishing Mahabodhi (great enlightenment) and possessing the vows and practices of Samantabhadra (symbolizing the universal virtuous conduct of all Buddhas) is called the 'accomplishing aspect'. The essence of wisdom being without reliance, yet functioning without attachment, is called the 'bad aspect'. Furthermore, the differences of the three times (past, present, future) and long kalpas (extremely long units of time) are called the 'distinct aspect'. Using wisdom to universally observe, being only in one ksana (extremely short unit of time) is called the 'overall aspect'. Differing according to the length of karma is called the 'different aspect'. Emotions disappearing, views exhausted, without the distinction of long or short time, is called the 'identical aspect'. Wisdom being without reliance or attachment is called the 'bad aspect'. Responding to the faculties and Dharma of sentient beings is called the 'accomplishing aspect'. Approximately citing five situations, the similarities and differences of the six aspects (overall aspect, distinct aspect, identical aspect, different aspect, accomplishing aspect, bad aspect). All other Dharmas can be understood by referring to this example. Furthermore, it explains that there are meanings of the six aspects in one character, mutually acting as the main and supporting elements. The Ten Profound Meanings (ten profound principles of the Huayan school) are also universally applicable here. First is the 'simultaneous completeness and correspondence gate', second is the 'mutual containment of one and many without difference gate', third is the 'interpenetration and freedom of all Dharmas gate', these are the meanings. The Meaning of the Six Aspects This one character contains the six aspects and all characters. All Dharmas have these six aspects. If one can observe well, one can obtain the wisdom of unobstructed Dharani (a wisdom that encompasses and remembers all Dharmas without forgetting), and one will not be attached to the obstacles of existence, non-existence, permanence, or impermanence in relation to all Dharmas. One can leave behind emotional attachments and use wisdom to illuminate. If one of these six aspects is missing, the principle and wisdom will not be complete. This is the Madhyamaka (an important school of Buddhist philosophy) of the first ground (the first level of a Bodhisattva's practice). It penetrates all Dharma gates of the world. The Second Ground of Leaving Impurity In order to explain this ground, we will roughly divide it into five aspects. First, explain the name of the ground; second, explain what practices are cultivated in this ground; third, explain the Dharma represented by Sudhana (a seeker of the Way in the Avatamsaka Sutra); fourth, explain what realm of liberation is attained in this ground within the Three Realms (desire realm, form realm, formless realm); fifth, explain the meaning according to the text. First, explaining the name of the ground, why is it called the 'Ground of Leaving Impurity'? Because this position can govern...

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上上十善戒。上上十善戒即法身性戒能自體無垢故。故名離垢地也。

二明此地修何行門者。以戒波羅蜜為主。餘九波羅蜜為伴。

三明善財表法者。善財此位中知識號普德凈光夜神。此是女天。在菩提場內。善財得菩薩寂靜禪定樂普游步解脫門。凡是夜神河神海神地神。總是女神。表慈悲位。明此十地蘊積大悲滿。凈光夜神者。為滿普賢願行故。夜神者。常居生死大夜破一切眾生長迷暗故。神者。其智應真。號之為神。此女天在菩提場內者。明以法身妙理為戒體故。善財得菩薩寂靜禪定樂普游步解脫門者。明以性戒遍周行齊法界不為而用對現色身常處世間不染塵垢。故為名也。以體用恒寂故。以禪定是體游步是用樂是法樂。此神住菩提場內者。為上上十善是全體菩提法身妙理。又是初歡喜地婆珊婆演底夜神本發心之師。明一切發心以菩提妙理為體故。

四明此地於三界中得何界解脫者若以菩提無作之體。即三界六道總通解脫。是總相義。若也別相論之。善知三界法差別者。即以戒體能治欲界煩惱。以菩提妙理現前。且能觀欲界煩惱行相。以菩提妙理。且治欲界惑習故。色無色二界三地位中修八禪定。方明此色無色界行門。若不如是別別修行。但以菩提無作用。不能簡知三界所染行法。即於三界法

【現代漢語翻譯】 現代漢語譯本 上上十善戒（shàng shàng shí shàn jiè）：指最上等的十善戒，即法身性戒（fǎ shēn xìng jiè），它本身是無垢的。因此，這個階段被稱為離垢地（lí gòu dì）。

二、說明此地修習何種法門：以戒波羅蜜（jiè bō luó mì）為主，其餘九種波羅蜜為輔。

三、說明善財（shàn cái）所代表的法：善財在此位中的善知識是普德凈光夜神（pǔ dé jìng guāng yè shén）。這是一位女天，位於菩提場內。善財獲得菩薩寂靜禪定樂普游步解脫門（pú sà jì jìng chán dìng lè pǔ yóu bù jiě tuō mén）。凡是夜神、河神、海神、地神，通常都是女神，代表慈悲位。說明此十地蘊藏著大悲心。凈光夜神是爲了圓滿普賢願行（pǔ xián yuàn xíng）。夜神常居於生死大夜之中，破除一切眾生的長久迷惑和黑暗。神，指的是其智慧應真，因此被稱為神。這位女天位於菩提場內，說明以法身妙理作為戒體。善財獲得菩薩寂靜禪定樂普游步解脫門，說明以性戒（xìng jiè）遍及周行，與法界齊等，不刻意造作而自然運用，對現色身，常處世間而不染塵垢。因此得名。以體用恒常寂靜的緣故。以禪定為體，游步為用，樂為法樂。此神住在菩提場內，因為上上十善是全體菩提法身妙理。又是初歡喜地（chū huān xǐ dì）的婆珊婆演底夜神（pó shān pó yǎn dǐ yè shén）最初發心之師。說明一切發心以菩提妙理為體。

四、說明此地於三界（sān jiè）中得到何種解脫：如果以菩提無作之體，那麼三界六道（liù dào）總能得到解脫，這是總相義。如果從別相來論，善於瞭解三界法的差別，即以戒體能治理欲界（yù jiè）的煩惱。以菩提妙理現前，且能觀察欲界煩惱的行相。以菩提妙理，且能治理欲界的惑習。色界（sè jiè）和無色界（wú sè jiè）二界的三地位中修習八禪定（bā chán dìng），才能明白此色無色界的行門。如果不是這樣分別修行，僅僅以菩提無作用，不能簡別瞭解三界所染的行法，即對於三界法

【English Translation】 English version The Supreme Ten Wholesome Precepts (shàng shàng shí shàn jiè): Refers to the highest level of the ten wholesome precepts, which is the Dharma-body Nature Precept (fǎ shēn xìng jiè), inherently without defilement. Therefore, this stage is called the Ground of Freedom from Defilement (lí gòu dì).

Second, to explain what Dharma door is cultivated in this ground: The Precept Pāramitā (jiè bō luó mì) is the main practice, with the other nine pāramitās as companions.

Third, to explain the Dharma represented by Sudhana (shàn cái): In this position, Sudhana's good advisor is the Universal Virtue Pure Light Night Goddess (pǔ dé jìng guāng yè shén). This is a female deity, located within the Bodhi field. Sudhana obtains the Samādhi Bliss of the Bodhisattva's Tranquility and the Door of Liberation of Universal Wandering (pú sà jì jìng chán dìng lè pǔ yóu bù jiě tuō mén). All Night Goddesses, River Goddesses, Sea Goddesses, and Earth Goddesses are generally female deities, representing the position of compassion. This explains that this tenth ground contains great compassion. The Pure Light Night Goddess is for fulfilling the Vows and Practices of Samantabhadra (pǔ xián yuàn xíng). The Night Goddess constantly resides in the great night of birth and death, breaking through the long-standing confusion and darkness of all sentient beings. 'Goddess' refers to her wisdom corresponding to truth, hence the name 'Goddess'. This female deity is located within the Bodhi field, indicating that the wondrous principle of the Dharma-body is taken as the precept body. Sudhana obtains the Samādhi Bliss of the Bodhisattva's Tranquility and the Door of Liberation of Universal Wandering, indicating that the Nature Precept (xìng jiè) pervades and travels equally with the Dharma Realm, naturally functioning without contrived effort, manifesting a physical body, constantly dwelling in the world without being stained by dust. Hence the name. Because the essence and function are eternally tranquil. Samādhi is the essence, wandering is the function, and bliss is the Dharma bliss. This goddess dwells within the Bodhi field because the Supreme Ten Wholesome Deeds are the wondrous principle of the entire Bodhi Dharma-body. She is also the initial teacher who inspired the initial aspiration of the Vasundharā Night Goddess (pó shān pó yǎn dǐ yè shén) of the first Ground of Joy (chū huān xǐ dì). This explains that all initial aspirations take the wondrous principle of Bodhi as their essence.

Fourth, to explain what liberation this ground obtains in the Three Realms (sān jiè): If one uses the non-active essence of Bodhi, then the Three Realms and Six Paths (liù dào) can all be liberated, which is the meaning of the general characteristic. If one discusses it from the perspective of specific characteristics, being skilled in understanding the differences in the Dharma of the Three Realms means that the precept body can cure the afflictions of the Desire Realm (yù jiè). With the wondrous principle of Bodhi manifesting, one can observe the characteristics of the afflictions of the Desire Realm. With the wondrous principle of Bodhi, one can cure the habitual tendencies of the Desire Realm. In the three positions of the Form Realm (sè jiè) and Formless Realm (wú sè jiè), one cultivates the Eight Dhyānas (bā chán dìng) to understand the practices of these Form and Formless Realms. If one does not cultivate separately in this way, but only relies on the non-active function of Bodhi, one cannot discern the practices tainted by the Three Realms, that is, regarding the Dharma of the Three Realms

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不能了達。便同聲聞外道。無大智故。是故此地修戒治欲界煩惱。三地修八禪。治色無色界煩惱。初地明凡夫發心但有大志樂忻求大法故。三地修八禪者。明上界禪皆息想安定。心而住禪。菩薩不息。任體自寂禪。舍彼息心住理自寂。稱菩提故。凡上二界禪。隨其淺深。皆有息心想伏。隨寂靜住。第四禪中無出入息。唯白凈妙色現前。水火風三災不至。爲念亡想滅無此業故。唯有色界業在。

五隨文釋義者。于中復分為二。一長科經意。二隨文釋義。一長科經意者。於此第二地中。長科為六段。一諸菩薩聞此已下有五行頌。明諸菩薩聞法歡喜分。二爾時已下一段。有四十三行經。明已修初地欲向第二地舍惡從善分。三佛子已下一段。有三十九行半經。明第二地中善持上上十善分。四佛子已下。有三十九行半經。明第二地中起慈悲眾生分。五佛子已下一段。有三十一行半經。明正入第二離垢地得見多佛分。六說頌已下。有四十二行頌。明重頌前法及請說第三地分。

二隨文釋義中從初五行頌中大意有三。一菩薩聞說初地法歡喜。二散華稱讚。三解脫月知眾心請說第二地。其義如文自具。

第二于舍惡從善段中四十三行經復分為兩段。一從爾時金剛藏已下至以此十心得入離垢地有四行半經。以十心修第

【現代漢語翻譯】 現代漢語譯本：不能通達明瞭。就和聲聞（Sravaka，聽聞佛法之弟子）外道（non-Buddhist religions）一樣，因為沒有大智慧的緣故。因此，初地（first Bhumi，歡喜地）修持戒律來治理欲界（Kama-dhatu，眾生輪迴的慾望領域）的煩惱，三地（third Bhumi，發光地）修持八禪（eight Dhyanas，八種禪定境界）來治理色界（Rupa-dhatu，有形物質世界）和無色界（Arupa-dhatu，無形精神世界）的煩惱。初地表明凡夫發心，只是有大的志願和快樂，欣求大法的緣故。三地修八禪，表明上界禪定都是止息妄想，安定心念而安住于禪定之中。菩薩不停止（修習），任由身體自然寂靜入禪，捨棄那止息心念安住于理的自寂，稱之為菩提（Bodhi，覺悟）。凡是上二界的禪定，隨著其深淺，都有止息心念和伏藏妄想，隨著寂靜而安住。第四禪中沒有出入呼吸，只有白凈美妙的色相顯現於前。水、火、風三種災難不會到來，因爲念頭亡失，妄想滅盡，沒有這些業力的緣故。只有**業力存在。

五、隨文釋義，其中又分為兩部分：一是長科經意，二是隨文釋義。一、長科經意，在這第二地（second Bhumi，離垢地）中，長科分為六段：一、諸菩薩聽聞這些以下有五行頌文，說明諸菩薩聽聞佛法歡喜的部分。二、爾時以下一段，有四十三行經文，說明已經修習初地，想要進入第二地，捨棄惡行，從善的部分。三、佛子以下一段，有三十九行半經文，說明在第二地中，善於保持上上的十善業的部分。四、佛子以下，有三十九行半經文，說明在第二地中，生起慈悲眾生的心。五、佛子以下一段，有三十一行半經文，說明正式進入第二離垢地，得見眾多佛的部分。六、說頌以下，有四十二行頌文，說明重新頌揚前面的佛法，以及請求宣說第三地（third Bhumi，發光地）的部分。

二、隨文釋義中，從最初五行頌文中，大意有三：一、菩薩聽聞宣說初地佛法而歡喜。二、散花稱讚。三、解脫月（Vimukticandra，菩薩名）知道大眾的心意，請求宣說第二地。其中的意義如經文自身所具備。

第二，在捨棄惡行，從善的段落中，四十三行經文又分為兩段：一、從爾時金剛藏（Vajragarbha，菩薩名）以下，到以此十心得入離垢地，有四行半經文，以十種心修第

【English Translation】 English version: Unable to fully understand, they are the same as Sravakas (Sravaka, disciples who hear the Buddha's teachings) and non-Buddhist religions (non-Buddhist religions), because they lack great wisdom. Therefore, in the first Bhumi (first Bhumi, Pramudita), precepts are cultivated to govern the afflictions of the desire realm (Kama-dhatu, the realm of desire where beings are reborn), and in the third Bhumi (third Bhumi, Prabhakari), the eight Dhyanas (eight Dhyanas, eight stages of meditative absorption) are cultivated to govern the afflictions of the form realm (Rupa-dhatu, the world of material form) and the formless realm (Arupa-dhatu, the immaterial world). The first Bhumi indicates that ordinary people aspire, but only have great ambition and joy, eagerly seeking the great Dharma. The third Bhumi cultivates the eight Dhyanas, indicating that the meditations of the upper realms all cease thoughts and stabilize the mind to abide in meditation. Bodhisattvas do not cease (practice), allowing the body to naturally enter tranquil meditation, abandoning the cessation of mind and abiding in the self-tranquility of principle, which is called Bodhi (Bodhi, enlightenment). All meditations of the upper two realms, according to their depth, have cessation of mind and hidden afflictions, abiding in tranquility. In the fourth Dhyana, there is no inhalation or exhalation, only pure and wonderful forms appear before one. The three calamities of water, fire, and wind do not arrive, because thoughts are lost, afflictions are extinguished, and there is no karma for these reasons. Only ** karma remains.

1. Explaining the text according to its meaning, which is further divided into two parts: first, the overall meaning of the sutra; second, explaining the text according to its meaning. First, the overall meaning of the sutra. In this second Bhumi (second Bhumi, Vimala), the overall structure is divided into six sections: 1. The verses from 'The Bodhisattvas, having heard this' to the following five lines, explaining the part where the Bodhisattvas rejoice upon hearing the Dharma. 2. The section from 'Then' to the following forty-three lines of sutra, explaining the part where one has already cultivated the first Bhumi and desires to enter the second Bhumi, abandoning evil and following good. 3. The section from 'Buddha-son' to the following thirty-nine and a half lines of sutra, explaining the part where one is good at maintaining the supreme ten good deeds in the second Bhumi. 4. From 'Buddha-son' to the following thirty-nine and a half lines of sutra, explaining the part where compassion for sentient beings arises in the second Bhumi. 5. The section from 'Buddha-son' to the following thirty-one and a half lines of sutra, explaining the part where one formally enters the second stainless Bhumi and sees many Buddhas. 6. From 'Having spoken the verses' to the following forty-two lines of verses, explaining the part where one re-praises the preceding Dharma and requests the explanation of the third Bhumi (third Bhumi, Prabhakari).

2. In explaining the text according to its meaning, from the initial five lines of verses, there are three main ideas: 1. The Bodhisattvas rejoice upon hearing the explanation of the Dharma of the first Bhumi. 2. Scattering flowers in praise. 3. Vimukticandra (Vimukticandra, name of a Bodhisattva) knows the minds of the assembly and requests the explanation of the second Bhumi. The meaning is as contained within the text itself.

Second, in the section on abandoning evil and following good, the forty-three lines of sutra are further divided into two sections: 1. From 'Then, Vajragarbha (Vajragarbha, name of a Bodhisattva)' to 'With these ten minds, one can enter the stainless Bhumi,' there are four and a half lines of sutra, using ten minds to cultivate the

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二地向。二佛子菩薩住離垢地已下至令他修者無有是處有三十八行經。明第二地菩薩種性自身口意業調善順十善心。具慈悲分。十善者。身無殺盜淫。意無貪嗔癡。口無妄言綺語惡口兩舌。如欲界十善散善修。色界無色界十善。並修定業以息想方至。

第三佛子已下三十九行半經。明善持上十善分中。復分為三段。一佛子已下至如是方便菩薩當學有十四行經。明此位菩薩持十善道分。於此段其意有六。一念十不善是地獄畜生。二念十善業道得生。三界至有頂天。此十善通修非想頂。總名有頂。三上品十善畏苦修真得聲聞乘。得出三界有為心。伏盡三界煩惱入變化生死。有入滅定經劫不覺。四上品十善自覺緣生不具慈悲成獨覺乘。亦得變化生死為根利故。迴向大菩提。易經十千劫。五上品十善修廣大愿不捨眾生求佛大智成菩薩行。六上上十善修一切種智清凈故。成十力四無畏。故名為最上乘。以上生天及出世有此五種十善業道。二佛子此菩薩摩訶薩已下至無邊大苦聚有二十三行經。明行十不善業各有二種因果。如經具明。又十不善中亦有上中下三品因緣。受苦不同。如經自具。三是故菩薩作如是念已下至令住其中有兩行經明菩薩自行十善亦教化他行十善業分。如上上十善者。明依智發心。自餘三品雖皆離三界業得

【現代漢語翻譯】 現代漢語譯本 二地向（菩薩果位的第二階段）。二地菩薩（Bodhisattva，發願成佛的修行者）住在離垢地（Vimalābhūmi，菩薩十地中的第二地）之後，讓他人修行是沒有這種事的，有三十八行經說明。闡明第二地菩薩的種性，自身口意業調和善良，順應十善心，具備慈悲心。十善指的是：身不殺生、不偷盜、不邪淫；意不貪婪、不嗔恨、不愚癡；口不說謊言、不綺語、不惡口、不兩舌。如同欲界（Kāmadhātu，眾生輪迴的三個界之一，包括地獄、餓鬼、畜生、阿修羅、人間和六慾天）的十善散善修，沒有十善，並修習禪定以止息妄想才能達到。

第三地菩薩以下有三十九行半經。闡明善於保持上品的十善，又分為三段。第一段從『佛子』開始，到『如是方便菩薩當學』為止，有十四行經，闡明此位菩薩保持十善道的部分。在這一段中，其意有六：一、念及十不善業會導致地獄、畜生道。二、念及十善業道可以得生三界（欲界、色界、無色界）至有頂天（Akaniṣṭha，色界頂端）。這十善通向修習非想非非想處定（Naivasaṃjñānāsaṃjñāyatana），總稱為有頂。三、上品十善因畏懼痛苦而修習真諦，可以證得聲聞乘（Śrāvakayāna，通過聽聞佛法而解脫的修行方式），得出離三界有為之心，降伏盡三界的煩惱，進入變化生死（受意識控制的生死）。有入滅盡定（Nirodha-samāpatti，一種高級禪定狀態）經歷劫數而不自覺的。四、上品十善自覺緣起（Pratītyasamutpāda，事物相互依存的法則），但不具備慈悲心，成就獨覺乘（Pratyekabuddhayāna，不依賴他人教導而獨自證悟的修行方式），也可以通過變化生死來度化根器銳利的眾生，迴向大菩提（Mahābodhi，偉大的覺悟），需要經歷十千劫。五、上品十善修習廣大誓願，不捨棄眾生，尋求佛陀的大智慧，成就菩薩行。六、上上品的十善修習一切種智（Sarvākārajñāna，佛陀所證悟的對一切事物和現象的全面、徹底的智慧），因為清凈的緣故，成就十力（Daśabala，佛陀的十種力量）和四無畏（Caturbaiśāradya，佛陀的四種無所畏懼的品質），所以稱為最上乘（Agrāyāna，最高的修行方式）。以上生天和出世間有這五種十善業道。

第二段從『佛子此菩薩摩訶薩』開始，到『無邊大苦聚』為止，有二十三行經，闡明行十不善業各有兩種因果，如經文具體說明。而且十不善中也有上中下三品因緣，所受的苦報也不同，如經文自述。第三段從『是故菩薩作如是念』開始，到『令住其中』為止，有兩行經，闡明菩薩自己修行十善，也教化他人修行十善業的部分。如上上善者，闡明依智發心。其餘三品雖然都脫離了三界業，但得不到。

【English Translation】 English version The second stage (Bhumi) points towards. After a Bodhisattva (a being who aspires to Buddhahood) dwells in the Vimalābhūmi (the second of the ten Bodhisattva grounds), there is no such thing as causing others to practice; there are thirty-eight lines of scripture explaining this. It elucidates the nature of a Bodhisattva in the second stage, whose actions of body, speech, and mind are harmonious and virtuous, in accordance with the ten wholesome minds, possessing compassion. The ten wholesome deeds are: the body refrains from killing, stealing, and sexual misconduct; the mind is free from greed, hatred, and delusion; the mouth is free from false speech, embellished language, harsh speech, and divisive speech. Like the scattered cultivation of the ten wholesome deeds in the Kāmadhātu (the desire realm, one of the three realms of existence, including hells, hungry ghosts, animals, asuras, humans, and the six desire heavens), there are no ten wholesome deeds, and one must cultivate meditative concentration to cease thoughts in order to reach it.

From the third stage Bodhisattva onwards, there are thirty-nine and a half lines of scripture. It elucidates the skillful upholding of the superior aspects of the ten wholesome deeds, further divided into three sections. The first section starts from 'Buddha-son' and ends with 'Bodhisattvas should learn in this way,' comprising fourteen lines of scripture, elucidating the aspect of this Bodhisattva's upholding of the ten wholesome paths. Within this section, there are six meanings: 1. Reflecting on the ten unwholesome deeds leads to the realms of hell and animals. 2. Reflecting on the ten wholesome karmic paths leads to rebirth in the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu) up to the Akaniṣṭha heaven (the highest heaven in the form realm). These ten wholesome deeds lead to the cultivation of the Naivasaṃjñānāsaṃjñāyatana (the realm of neither perception nor non-perception), collectively called the 'peak of existence.' 3. Superior ten wholesome deeds, cultivating truth out of fear of suffering, lead to attaining the Śrāvakayāna (the vehicle of disciples, liberation through hearing the Dharma), resulting in leaving the conditioned mind of the three realms, subduing all afflictions of the three realms, and entering into transformative birth and death (birth and death controlled by consciousness). Some enter Nirodha-samāpatti (cessation of perception and sensation), experiencing eons without awareness. 4. Superior ten wholesome deeds, self-aware of dependent origination (Pratītyasamutpāda, the law of interdependence), but lacking compassion, lead to attaining the Pratyekabuddhayāna (the vehicle of solitary Buddhas, enlightenment attained independently without relying on teachings), also able to transform birth and death to benefit those with sharp faculties, dedicating it to Mahābodhi (great enlightenment), requiring ten thousand kalpas. 5. Superior ten wholesome deeds, cultivating vast vows, not abandoning sentient beings, seeking the great wisdom of the Buddha, lead to accomplishing the Bodhisattva path. 6. Supreme ten wholesome deeds, cultivating all-knowing wisdom (Sarvākārajñāna, the Buddha's comprehensive and thorough wisdom of all things and phenomena) purely, lead to accomplishing the ten powers (Daśabala, the ten powers of a Buddha) and four fearlessnesses (Caturbaiśāradya, the four qualities of fearlessness of a Buddha), therefore called the Agrāyāna (the supreme vehicle). The above five types of ten wholesome karmic paths lead to rebirth in heavens and transcendence of the world.

The second section starts from 'Buddha-son, this Bodhisattva Mahāsattva' and ends with 'boundless great suffering,' comprising twenty-three lines of scripture, elucidating that performing the ten unwholesome deeds each has two types of causes and effects, as the scripture specifically explains. Moreover, within the ten unwholesome deeds, there are also superior, middling, and inferior causes and conditions, resulting in different sufferings, as the scripture itself describes. The third section starts from 'Therefore, the Bodhisattva, having such thoughts' and ends with 'causing them to dwell therein,' comprising two lines of scripture, elucidating the aspect of the Bodhisattva practicing the ten wholesome deeds themselves and also teaching others to practice the ten wholesome deeds. Like the supreme wholesome deeds, it elucidates generating the mind based on wisdom. Although the remaining three types all escape the karma of the three realms, they do not attain.

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出三界果。皆依空發心。漸求佛智。方入普賢願行。為三乘中菩薩。願行雖廣。為未盡佛智故皆有限量。如三千大千國土為佛報境者。以是義故。與佛智中行普賢行者全別。三乘以觀空及五位行門忻理至理。方忻如來種智之門然。更須入普賢願行。即佛果在十信五位后。云滿三祇方至。若不迴心者。俱在門外草菴。上上十善一乘之門。即以如來一切處不動智佛。以為信心。十住位中即入如來智慧之果。十信五位皆以佛果大智。以成行門。即以如來普光明智。以成十住十行十回向十地十一地為體。即佛果與普賢行同資。以智體圓明出情見故。非三世攝。是以法華經為回三乘令歸智海。即以龍女表之。此經頓示佛門。即如善財所表。善財雖遍巡諸友。然不動足於覺海之前。慈氏雖受一產生佛之功。然不離一念無前後。無生智海。此是乘一切智乘。古今見盡。情存前後不入佛智之門。且住草菴。止於門外。論主頌曰。

一切眾生金色界　　白凈無垢智無壞 　智珠自在內衣中　　只欲長貧住門外 　廣大寶乘住四衢　　文殊引導普賢扶 　肥壯白牛甚多力　　一念遍游無卷舒 　如是寶乘不能入　　但樂勤苦門前立 　不覺自身常住中　　遣上恒言我不及

第四段中四十行經。明第二地中起慈悲分。復分為十段。

【現代漢語翻譯】 現代漢語譯本 證得出離三界之果，都依賴於證悟空性而發起菩提心，逐漸尋求佛的智慧，才能進入普賢菩薩的願行。這是針對三乘（聲聞乘、緣覺乘、菩薩乘）中的菩薩而言的。他們的願行雖然廣大，但因為尚未窮盡佛的智慧，所以都還有所侷限。比如三千大千世界是佛的報身所顯現的境界，因為這個緣故，與在佛的智慧中行普賢行是完全不同的。三乘行人通過觀空以及五位（資糧位、加行位、見道位、修道位、究竟位）的修行，欣慕真如之理，進而欣慕如來的種智之門。然而，更需要進入普賢願行，才能證得佛果，這需要在十信位和五位之後，經歷漫長的三大阿僧祇劫才能達到。如果不回心轉意，那麼就都還在門外的草菴中。而上上十善一乘之門，則是以如來的一切處不動智佛作為信心，在十住位中就進入如來智慧之果。十信位和五位都以佛果的大智慧來成就行門，以如來的普光明智來成就十住、十行、十回向、十地、十一地（等覺）的體性。也就是說，佛果與普賢行共同資助，因為智慧的本體圓滿光明，超越了情見，所以不受三世的束縛。因此，《法華經》是爲了使三乘行人回心轉意，歸入智慧之海，所以用龍女來象徵。這部經直接開示了佛門，就像善財童子所表述的那樣。善財童子雖然遍訪諸位善知識，但他的腳步從未離開覺悟之海。彌勒菩薩雖然接受了一產生佛的授記，但他從未離開一念無前後、無生智之海。這就是乘一切智乘。古往今來，凡是見解窮盡，但情執存在前後分別的人，都無法進入佛的智慧之門，只能住在草菴中，停留在門外。論主作頌說： 『一切眾生有如黃金般的身體，白凈無垢的智慧沒有損壞，智慧寶珠自在地在內衣之中，卻只想長久貧窮地住在門外。廣大的寶乘停在四通八達的道路上，文殊菩薩引導，普賢菩薩扶持，肥壯的白牛力氣很大，一念之間就能周遊一切處而沒有疲倦。像這樣的寶乘卻不能進入，只是喜歡勤苦地站在門前，不覺察自身常住在其中，還總是說我達不到。』 第四段中四十行經，闡明第二地中生起慈悲心的部分，又分為十段。

【English Translation】 English version Attaining the fruit of liberation from the Three Realms all depends on generating Bodhicitta (the mind of enlightenment) based on the realization of emptiness, gradually seeking the wisdom of the Buddha, and then entering the vows and practices of Samantabhadra (Universal Virtue). This is in reference to Bodhisattvas within the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Although their vows and practices are vast, they are still limited because they have not yet exhausted the wisdom of the Buddha. For example, the three thousand great thousand worlds are the realm manifested by the reward body of the Buddha. For this reason, it is completely different from practicing the conduct of Samantabhadra within the wisdom of the Buddha. Practitioners of the Three Vehicles admire the principle of Suchness (Tathatā) through contemplating emptiness and the five stages of practice (accumulation stage, application stage, seeing stage, cultivation stage, and ultimate stage), and then admire the gate of the Tathāgata's (Thus Come One's) Buddha-knowledge (Buddha-jñāna). However, it is further necessary to enter the vows and practices of Samantabhadra in order to attain Buddhahood, which requires a long period of three great asamkhya kalpas (incalculable eons) after the Ten Faiths and the Five Stages. If one does not turn the mind around, then one is still in the thatched hut outside the gate. The gate of the supreme Ten Good Deeds One Vehicle (Ekāyana) takes the Buddha of unmoving wisdom in all places of the Tathāgata as faith, and enters the fruit of the Tathāgata's wisdom in the Ten Abodes. The Ten Faiths and the Five Stages all use the great wisdom of the Buddha-fruit to accomplish the practices, and use the universal light wisdom of the Tathāgata to form the essence of the Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, and the Eleventh Ground (Equal Enlightenment). That is to say, the Buddha-fruit and the practices of Samantabhadra mutually support each other, because the essence of wisdom is perfectly clear and transcends emotional views, so it is not bound by the three times (past, present, and future). Therefore, the Lotus Sutra is to turn the minds of the practitioners of the Three Vehicles and lead them to return to the sea of wisdom, so it uses the Dragon Girl to symbolize it. This sutra directly reveals the Buddha-gate, just as Sudhana (Excellent Wealth) represents. Although Sudhana visited all the good friends, his feet never left the ocean of enlightenment. Although Maitreya (Loving One) received the prediction of becoming a Buddha in one lifetime, he never left the ocean of non-arising wisdom, which is without before and after in a single thought. This is riding the All-Knowing Vehicle. Throughout history, all those whose views are exhausted but whose emotional attachments still exist with distinctions of before and after cannot enter the gate of the Buddha's wisdom, but can only live in the thatched hut and stay outside the gate. The Treatise Master composed a verse saying: 『All sentient beings have golden bodies, white and pure, and their wisdom is without defilement or destruction. The jewel of wisdom is freely within their inner garment, yet they only desire to live in poverty outside the gate for a long time. The vast treasure vehicle dwells on the crossroads, with Mañjuśrī (Gentle Glory) guiding and Samantabhadra supporting. The fat and strong white ox has great strength, and can travel everywhere in a single thought without weariness. Such a treasure vehicle cannot be entered, but one delights in diligently standing in front of the gate, not realizing that one's own self constantly dwells within it, and always says, 'I cannot reach it.'』 The forty lines of scripture in the fourth section explain the arising of compassion in the second ground, and are further divided into ten sections.

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一佛子已下有四十行經。總有十種慈念眾生心。十種念眾生苦道。令安在十種樂中。如經自具。次第作十種復作是念。是如身邊二見見取戒取。總依邪見起故。標在其首。六道三界無明。總依名色見惡慧惡欲。生離佛意者。明根隨境變。迷自佛智故。我拔出如是險難。令住無畏一切智城。明念苦興悲。令達本智故。又作是念。一切眾生為大瀑水波浪所沒者。明因愛水所沒故。入欲流有流無明流見流生死回澓者。明總因愛河漩流漂轉故。湍馳奔激不暇觀察者。明前四流峻速逐境。從見起諸妄業。無暇起觀而調伏之故。為欲覺恚覺害覺隨逐不捨者。明此三種惡作流依身見羅剎于中執將永入愛慾稠林故。明因身等五見俱生。五見俱生。六十二見齊起。六十二見者。依毗婆沙說。五蘊中各起四見。四五二十。三世各二十通為六十。通身即是神身異神二見總為六十二見。且於色蘊中即色是我。離色是我。我中有色。色中有我。乘自佛智經五位見諦漸明。復有五因有五個果。此約本五上立通為十。都有百一十法門。皆有迷障愚癡等法。一如善財童子舉行所障待至彼位具明。如是名為隨位進修未得自在愚癡。直至佛果。所謂算數廣大愚。隨好光明功德份量廣大愚。唯佛窮果方始了知。如阿僧祇品隨好光明功德品如來自說者是。如是隨

【現代漢語翻譯】 現代漢語譯本 一位佛弟子已經學習了四十行經典。總共有十種慈悲憐憫眾生的心念，十種體念眾生所受的苦難，引導他們安住在十種快樂之中。這些內容都詳細地記載在經典中。然後依次生起十種念頭，反覆思量：就像依附於身邊的兩種錯誤的見解——見取見（認為錯誤的見解是正確的）和戒取見（認為錯誤的戒律是正確的），它們都是以邪見為根本而產生的，所以特別將邪見放在首位。六道輪迴、三界之內的無明，都是因為執著名色，產生錯誤的智慧和錯誤的慾望，從而背離了佛的教誨。這表明根識會隨著外境的變化而變化，使人迷惑而喪失了自身的佛性智慧。我要將他們從這樣的危險困境中解救出來，讓他們安住在無畏的一切智慧之城中。這表明體念眾生的苦難，從而生起慈悲心，使他們能夠證悟本有的智慧。 我又這樣思量：一切眾生都被巨大的瀑布波浪所淹沒，這表明他們被愛慾之水所淹沒。他們陷入欲流、有流、無明流、見流，在生死輪迴中沉溺，這表明他們都被愛河的漩渦所漂轉。他們被湍急的波濤衝擊，奔流不息，沒有時間去觀察，這表明前四種煩惱之流迅猛地追逐外境，從錯誤的見解中產生各種虛妄的業，沒有時間生起觀照之心來調伏它們。他們被欲覺、恚覺、害覺所追逐，無法擺脫，這表明這三種惡念之流依附於身見，就像羅剎鬼一樣，將他們抓住，永遠帶入愛慾的稠林之中。這表明因為執著于身見等五種錯誤的見解，這五種見解同時產生，導致六十二種錯誤的見解同時生起。關於這六十二種見解，根據《毗婆沙論》的說法，在五蘊中，每一種都產生四種見解，四五得二十，過去、現在、未來三世各有二十種，總共是六十種。再加上執著于身是神我和身不是神我這兩種見解，總共是六十二種見解。暫且以色蘊為例，即認為色蘊是我，離開色蘊是我，我中有色蘊，色蘊中有我。通過運用自身的佛性智慧，經歷五種位次，見諦的智慧逐漸明朗。又有五個因和五個果，這是在本有的五蘊上建立的，總共是十種。總共有百一十種法門，都存在迷惑和愚癡等障礙。就像善財童子參訪善知識的過程中所遇到的障礙一樣，要到相應的位次才能完全明白。像這樣，就叫做隨著位次而進修，還沒有得到自在的愚癡。直到佛果，仍然存在所謂的算數廣大愚，隨好光明功德份量廣大愚，只有佛才能完全瞭解。就像《阿僧祇品》、《隨好光明功德品》中如來自己所說的那樣。 像這樣，隨著...

【English Translation】 English version A Buddha's disciple has studied forty lines of scripture. In total, there are ten kinds of compassionate thoughts for sentient beings, and ten kinds of contemplations on the suffering paths of sentient beings, leading them to abide in ten kinds of happiness. These are detailed in the scriptures themselves. Then, successively generate ten kinds of thoughts, repeatedly contemplating: Just like the two erroneous views attached to the body – Sakkāya-ditthi (belief in a permanent self) and sīlabbataparāmāsa (attachment to rites and rituals), they both arise from wrong views, so wrong views are placed at the forefront. The ignorance within the six realms and three worlds all arise from attachment to nāma-rūpa (name and form), generating wrong wisdom and wrong desires, thus deviating from the Buddha's teachings. This indicates that the root consciousness changes with external circumstances, causing people to be confused and lose their own Buddha-nature wisdom. I will rescue them from such dangerous predicaments, allowing them to abide in the fearless city of all wisdom. This indicates contemplating the suffering of sentient beings, thereby arousing compassion, enabling them to realize their inherent wisdom. I further contemplate: All sentient beings are submerged by the waves of a great waterfall, indicating that they are submerged by the water of craving. They are trapped in the streams of desire (kāma), existence (bhava), ignorance (avijjā), and views (ditthi), drowning in the cycle of birth and death, indicating that they are all swept away by the whirlpool of the river of craving. They are impacted by the rapid currents, rushing incessantly, without time to observe, indicating that the first four streams of afflictions swiftly pursue external circumstances, generating various false karmas from wrong views, without time to generate contemplation to subdue them. They are pursued by sensual thought (kāma-vitakka), ill-will thought (byāpāda-vitakka), and violence thought (vihiṃsā-vitakka), unable to escape, indicating that these three kinds of evil thoughts rely on the view of self, like a rākṣasa (demon), seizing them and forever leading them into the dense forest of craving. This indicates that because of attachment to the five erroneous views such as the view of self, these five views arise simultaneously, leading to the simultaneous arising of sixty-two erroneous views. Regarding these sixty-two views, according to the Vibhāṣā, in each of the five aggregates, four views arise, four times five equals twenty, and there are twenty in each of the past, present, and future, totaling sixty. Adding the two views of the self being the same as the body and the self being different from the body, the total is sixty-two views. Taking the aggregate of form (rūpa) as an example, it is the view that form is me, that form is separate from me, that form is in me, and that I am in form. By utilizing one's own Buddha-nature wisdom, experiencing five stages, the wisdom of seeing the truth gradually becomes clear. There are also five causes and five effects, which are established on the inherent five aggregates, totaling ten. There are a total of one hundred and ten Dharma gates, all of which have obstacles such as delusion and ignorance. Just like the obstacles encountered by Sudhana (善財童子) in his pilgrimage to seek good advisors, it is only at the corresponding stage that one can fully understand. Like this, it is called cultivating according to the stage, the ignorance of not yet attaining freedom. Even until the fruit of Buddhahood, there still exists the so-called vast ignorance of numbers (算數廣大愚), and the vast ignorance of the measure of the merits of the minor marks of excellence (隨好光明功德份量廣大愚), which only the Buddha can fully understand. Just as the Tathāgata (如來) himself said in the Asaṃkhyeya Chapter (阿僧祇品) and the Chapter on the Merits of the Minor Marks of Excellence (隨好光明功德品). Like this, according to...

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地位中進修迷障。至善財表法知識一一對行具明。令易解故。隨逐邪道故。又一切眾生人天魔梵聲聞緣覺凈土菩薩。皆是邪見。但為苦樂不同。皆非正見行。顛倒行者。四倒八顛倒等是。猶如盲人無有導師者。明菩薩觀迷起悲求出要道慧濟群品。已下可知。入魔境界者。五蘊魔煩惱魔死魔天魔是也。惡賊所攝者。六根逐境起諸邪見是也。隨順魔心遠生迷真妄取名色。身見邊見戒取見取邪見。常自籠網輪轉苦流愚癡稠林所迷者。如一切眾生愚癡稠林所迷。大要約有八萬四千。大體總論。一迷等虛空迷。為迷自身。如來普光明本智慧海。即等法界虛空界總迷。如是愚癡廣多蔽障本智。故號稠林。如入位菩薩迷道愚癡。隨五位上進修因果有一百。以五位中各有十種波羅蜜。以為升進之行體。如十住中。從十信以後修方便三昧。是修十住中初發心住向正入初發心住果。所謂得憶念諸佛智慧光明。是入海門國。觀修治地住向觀察一切。眾生海。是清凈法界海。得普眼法門。是正入治地住果。如是五位五十個法門。皆有二種因果。都有一百個升進法門。又從初發心生死稠林故。標之為首。若明此諸見無體。諸見即是法界緣生。起唯法起。見唯法見。隨智而轉所緣。三界六道諸不善道。總由此五種生。若了即入佛知見。已后諸煩惱總

無有生。如是五見相破壞者。是離世間業。因此五見而生斗諍嗔恨。如因貪便起邪命。如三毒因起貪嗔癡業。惡業增盛。名為熾然。清涼涅槃者。業亡智現即樂。又舉愚癡重闇妄見膜者。總明多迷障業為迷名色以障正智。又舉墮地獄畜生餓鬼者。明由前迷障妄墮地獄。此謂十八地獄。十八者鑊湯爐炭刀山劍樹黑闇寒冰火車火輪鐵網銅柱沸屎拔舌釘身吐火飲銅愚癡火城灰河等。已上十八種地獄。約心所作惡業處即受之。入惡見網中者。明眾我五蘊中各具有此四如是。諸見皆依身所起。是故此經云無身亦無見。得佛無上身。將入愛慾稠林者。明一切生死皆從愛慾所生故。為生死多故如稠林。一剎那間八百生滅。心齊起流注不絕。剎那時盡生滅齊生。于所貪愛。深生染著者。明深作生死業轉轉不休故。所慢原阜者。慢有七慢。慢慢憍慢過慢卑慢我慢增上慢邪慢。原阜者。明慢上更加慢及過慢等。名之曰阜。如世平地更有高地。其上平坦曰原。原上更高為堆。堆上更高為阜。明我慢上加六重慢。此為阜也。安六處聚落者。憍慢原阜上。更加眼耳鼻舌身意。取著名色境。增長苦因已下十四行經。如文可解。此十段經。明此地中觀苦起悲救護分。

第五佛子已下有三十一行半經。明此地菩薩以願力得見多百千佛分。於此段中

【現代漢語翻譯】 現代漢語譯本 『無有生』（沒有產生）。像這樣五種邪見相互破壞的人，是脫離世間業力的人。因為這五種邪見而產生爭鬥、嗔恨。如同因為貪婪便產生不正當的謀生手段。如同貪、嗔、癡這三種毒素產生貪、嗔、癡的惡業。惡業增長旺盛，稱為『熾然』（燃燒）。『清涼涅槃』（清涼寂靜的涅槃）是指業力消亡，智慧顯現，即是快樂。又舉例說愚癡、重重黑暗、虛妄的見解如同薄膜，總的說明多種迷惑障礙的業力，因為迷惑于名色而障礙了正確的智慧。又舉例說墮入地獄、畜生、餓鬼道，說明由於之前的迷惑障礙和虛妄，墮入地獄。這裡說的是十八種地獄。十八種是鑊湯、爐炭、刀山、劍樹、黑暗、寒冰、火車、火輪、鐵網、銅柱、沸屎、拔舌、釘身、吐火、飲銅、愚癡火城、灰河等。以上十八種地獄，是根據內心所作的惡業而承受相應的果報。『入惡見網中』，說明眾生、我、五蘊中各自具有這四種邪見。這些見解都依附於身體而產生。所以這部經說『無身亦無見』（沒有身體也就沒有見解），才能獲得佛的無上身。『將入愛慾稠林者』（將要進入愛慾茂密的森林），說明一切生死都從愛慾所生，因為生死眾多，所以像茂密的森林。一剎那間有八百次的生滅，心同時生起，流注不斷絕。剎那時間結束，生滅同時產生。『于所貪愛，深生染著者』（對於所貪愛的事物，深深地產生染著），說明深深地造作生死之業，輾轉不休。『所慢原阜者』（所傲慢的高地），傲慢有七種：慢、慢慢、憍慢、過慢、卑慢、我慢、增上慢、邪慢。『原阜』，說明在傲慢上更加傲慢以及過慢等，稱之為『阜』。如同世間的平地有更高的地，其上平坦叫做『原』，原上更高為堆，堆上更高為『阜』。說明在我慢上加上六重傲慢，這就是『阜』。『安六處聚落者』（安住於六處聚落），在憍慢的高地上，更加上眼、耳、鼻、舌、身、意，取著名色境界，增長痛苦的原因。以下十四行經文，如同文字可以理解。這十段經文，說明此地中觀苦的生起，從而生起悲心救護眾生的部分。 第五佛子以下有三十一行半經。說明此地菩薩以願力得見眾多百千佛的部分。於此段中

【English Translation】 English version 'Without arising' (no production). Those who destroy each other with these five wrong views are those who are detached from worldly karma. Because of these five wrong views, strife, hatred, and resentment arise. It is like how improper means of livelihood arise from greed. It is like how the three poisons of greed, anger, and ignorance give rise to the evil karma of greed, anger, and ignorance. The increase and flourishing of evil karma is called 'burning'. 'Cool Nirvana' (cool and tranquil Nirvana) refers to the extinction of karma and the manifestation of wisdom, which is happiness. Furthermore, the example of ignorance, deep darkness, and false views like a membrane generally illustrates the many deluded and obstructive karmas, because delusion about name and form obstructs correct wisdom. Furthermore, the example of falling into hell, the animal realm, and the hungry ghost realm illustrates that due to previous delusion, obstruction, and falsehood, one falls into hell. Here, it refers to the eighteen types of hell. The eighteen are: cauldron of boiling water, furnace of charcoal, mountain of knives, tree of swords, darkness, freezing ice, fire cart, fire wheel, iron net, copper pillar, boiling excrement, tongue extraction, nail impalement, fire spitting, copper drinking, city of ignorant fire, river of ashes, etc. The above eighteen types of hell are where one receives corresponding retribution according to the evil karma created by the mind. 'Entering the net of evil views' indicates that sentient beings, the self, and the five aggregates each possess these four wrong views. These views all arise dependent on the body. Therefore, this sutra says 'Without a body, there is also no view,' in order to attain the unsurpassed body of the Buddha. 'Those who will enter the dense forest of love and desire' indicates that all birth and death arise from love and desire, and because birth and death are numerous, it is like a dense forest. In one kshana (instant), there are eight hundred arising and ceasing, the mind arises simultaneously, and the flow continues without ceasing. When the kshana ends, arising and ceasing occur simultaneously. 'For what is greedily loved, deeply attached to' indicates deeply creating the karma of birth and death, revolving without end. 'The arrogant mound' refers to arrogance having seven types: arrogance, excessive arrogance, pride, overestimation, underestimation, self-arrogance, increased arrogance, and wrong arrogance. 'Mound' indicates adding arrogance and overestimation, etc., on top of arrogance, which is called a 'mound'. It is like how in the world, flat ground has higher ground, the flat top of which is called a 'plain', higher than the plain is a 'heap', and higher than the heap is a 'mound'. It illustrates adding six layers of arrogance on top of self-arrogance, which is the 'mound'. 'Dwelling in the six sense-base settlements' refers to adding eye, ear, nose, tongue, body, and mind on top of the arrogant mound, grasping at the realm of name and form, and increasing the cause of suffering. The following fourteen lines of sutra text can be understood as the text states. These ten sections of sutra explain the part of this stage where one contemplates the arising of suffering and thus generates compassion to protect sentient beings. The following thirty-one and a half lines of sutra from the fifth Buddha-son explain the part of this stage where the Bodhisattva, through the power of vows, sees many hundreds of thousands of Buddhas. In this section

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復分為十段。一佛子已下至那由他佛有三行半經。明此位菩薩以願力得見多佛分。二于諸佛所已下至亦以供養一切眾僧有兩行半經。明以二心五事之供佛及僧分。此中佛法僧者。以毗盧遮那為佛寶。文殊師利為法寶。以普賢行為僧寶。總攝三乘人天六道三寶。總在此三寶中。皆從普賢隨行教成故。三善根已下至佈施持戒清凈滿足有四行經。明重受十善戒分。此明初地亦受上上十善。此更重明煉磨。四譬如真金已下至持戒清凈滿足有三行半經。明舉煉真金更加礬石更明凈喻。五佛子已下至但隨力隨分有兩行半經。明此位菩薩所行之行分。六佛子已下。至一切智智有六行半經。明此位菩薩受職分。七又作是念已下至一切智智依止者有兩行半經。明此位菩薩自知道德殊勝分。八是菩薩已下至以為眷屬有四行半經。明此菩薩亦能捨家妻子出家得千三昧得見佛分。九若以菩薩殊勝願力已下至不能數知明以勝願力見佛過前依報業力分。十爾時已下明金剛藏說頌分。

第六說頌已下有四十二行頌。復分為五段。一質直柔軟及堪能已下至為諸佛子已開演有三十行頌。明頌前十段法門。兩行一頌。如文自具。二佛子已下至第二地中之行相有四行頌。明大眾聞法興供分。三是諸菩薩已下至愿為演說第三地有三行頌。明諸菩薩聞第二地

【現代漢語翻譯】 現代漢語譯本： 復分為十段：

一、『佛子已下至那由他佛有三行半經』，闡明此位菩薩以願力得見眾多佛陀的部分。（那由他：數量單位，表示極大的數目）

二、『于諸佛所已下至亦以供養一切眾僧有兩行半經』，闡明以二心五事供養佛和僧的部分。

此中『佛法僧』者，以毗盧遮那（Vairocana，光明遍照）為佛寶，文殊師利（Manjushri，妙吉祥）為法寶，以普賢（Samantabhadra，普皆賢善）行為僧寶，總攝三乘人天六道三寶。總在此三寶中，皆從普賢隨行教成故。

三、『善根已下至佈施持戒清凈滿足有四行經』，闡明重新受持十善戒的部分。此說明初地亦受上上十善，此更重明煉磨。

四、『譬如真金已下至持戒清凈滿足有三行半經』，闡明舉煉真金更加礬石更明凈的比喻。

五、『佛子已下至但隨力隨分有兩行半經』，闡明此位菩薩所修行的部分。

六、『佛子已下至一切智智有六行半經』，闡明此位菩薩受職的部分。（一切智智：對一切法無所不知的智慧）

七、『又作是念已下至一切智智依止者有兩行半經』，闡明此位菩薩自知道德殊勝的部分。

八、『是菩薩已下至以為眷屬有四行半經』，闡明此菩薩亦能捨家妻子出家得千三昧得見佛的部分。（三昧：Samadhi，禪定）

九、『若以菩薩殊勝願力已下至不能數知』，闡明以殊勝願力見佛超過前依報業力的部分。

十、『爾時已下明金剛藏說頌分』。（金剛藏：Vajragarbha，菩薩名）

第六說頌以下有四十二行頌，復分為五段：

一、『質直柔軟及堪能已下至為諸佛子已開演有三十行頌』，闡明頌前十段法門，兩行一頌，如文自具。

二、『佛子已下至第二地中之行相有四行頌』，闡明大眾聞法興供的部分。

三、『是諸菩薩已下至愿為演說第三地有三行頌』，闡明諸菩薩聞第二地

【English Translation】 English version: Divided again into ten sections:

1. 'From 'O son of Buddha' onwards to 'nayuta of Buddhas, there are three and a half lines of scripture,' clarifying that this Bodhisattva, through the power of vows, is able to see many Buddhas. (Nayuta: A unit of measurement, representing an extremely large number.)

2. 'From 'In the presence of all Buddhas' onwards to 'also making offerings to all the Sangha, there are two and a half lines of scripture,' clarifying the part about making offerings to the Buddha and the Sangha with two minds and five things.

Here, 'Buddha, Dharma, and Sangha' refers to Vairocana (光明遍照) as the Buddha Jewel, Manjushri (妙吉祥) as the Dharma Jewel, and Samantabhadra's (普皆賢善) practice as the Sangha Jewel, encompassing the Three Vehicles, humans, devas, the six realms, and the Three Jewels. All are included within these Three Jewels, all being taught and perfected by following Samantabhadra's practice.

1. 'From 'Good roots' onwards to 'giving, upholding precepts, pure and complete fulfillment, there are four lines of scripture,' clarifying the part about receiving the Ten Good Precepts again. This explains that the first ground also receives the supreme Ten Goodnesses, further clarifying refinement.

2. 'Like true gold' onwards to 'upholding precepts, pure and complete fulfillment, there are three and a half lines of scripture,' clarifying the analogy of refining true gold by adding alum to make it even brighter.

3. 'O son of Buddha' onwards to 'but according to one's strength and capacity, there are two and a half lines of scripture,' clarifying the practices performed by this Bodhisattva.

4. 'O son of Buddha' onwards to 'all-knowing wisdom, there are six and a half lines of scripture,' clarifying the part about this Bodhisattva receiving their office. (All-knowing wisdom: the wisdom that knows everything about all dharmas)

5. 'Again, thinking thus' onwards to 'those who rely on all-knowing wisdom, there are two and a half lines of scripture,' clarifying the part about this Bodhisattva knowing their own extraordinary virtue.

6. 'This Bodhisattva' onwards to 'taking them as family, there are four and a half lines of scripture,' clarifying that this Bodhisattva can also renounce their home and family, leave home, attain a thousand samadhis, and see the Buddha. (Samadhi: 禪定)

7. 'If with the Bodhisattva's extraordinary vows' onwards to 'cannot be known in number,' clarifying that seeing the Buddha with extraordinary vows surpasses the previous reliance on karmic power.

8. 'At that time' onwards, clarifying Vajragarbha's (金剛藏) recitation of verses.

Following the sixth section on reciting verses, there are forty-two lines of verses, again divided into five sections:

1. 'Upright, gentle, and capable' onwards to 'already expounded for all sons of Buddha, there are thirty lines of verses,' clarifying the verses summarizing the previous ten sections of Dharma, with two lines per verse, as the text itself contains.

2. 'O son of Buddha' onwards to 'the conduct in the second ground, there are four lines of verses,' clarifying the part about the assembly hearing the Dharma and making offerings.

3. 'These Bodhisattvas' onwards to 'wishing to expound the third ground, there are three lines of verses,' clarifying the Bodhisattvas hearing about the second ground.

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。又請說第三地法分。四與法相應諸智業已下至佛清凈行愿皆說有三行頌。明諸菩薩同請說分。五時解脫月復請言已下有兩行頌。明解脫月重請說第三地分。如上云一切種者。以加行熏修種一切智。即是根本智。又智者明以根本智加行成差別智。如根本智因三昧現故。差別智由以根本智觀察加行力修成。若不一一以加行觀察力大願力。即根本智即滯寂。聲聞同乘。故無有用也。

第三發光地

將釋此地。作五門如前地。

一釋地名目者何故。名為發光地。明此地修色無色界八禪定。善達色無色界。世間禪體識相對治。明達三界障惑分。明益令智慧明凈故。故名發光地。為從初地二地以善達欲界中隨纏法。於三地善達色無色界四禪八定法門。得出三界。智慧光明現前故。故名發光地。若但修治欲界煩惱。不修八定達色無色界。由有上二界障在。不名發光。為此地修三界業障盡故。故名發光地。以定能發慧光故。

二明此地修何行門者。以忍波羅蜜為體。餘八為伴。此明三界業障盡故。以此忍名為順無生忍。若也初發心住得佛智慧現前。名初生諸佛智慧家。已十住十行十回向總得無生忍是總義。若也粗細進修言之地前三賢。名為以佛智慧調伏。名為伏忍。初地二地三地名順無生忍。自四五六地得

【現代漢語翻譯】 現代漢語譯本：請進一步闡述第三發光地的法義分判。從『四與法相應諸智業』開始，直到『佛清凈行愿』，都用三行頌文來說明，闡明諸菩薩共同請求宣說此地法義分判。『五時解脫月復請言』以下有兩行頌文，表明解脫月再次請求宣說第三發光地的法義分判。前面所說的『一切種』，是指通過加行（指修行過程中的努力）熏修而獲得的『一切智』（指佛的智慧），這實際上就是根本智（指事物本性的智慧）。智者進一步闡明，通過根本智的加行，可以成就差別智（指對事物差別的認識）。如同根本智因三昧（指禪定）而顯現一樣，差別智是通過以根本智為基礎，觀察加行之力而修成的。如果不能通過一一加行觀察之力和大願力，那麼根本智就會停滯不前，與聲聞（指小乘佛教修行者）的境界相同，因此也就沒有用處了。

第三發光地

將要解釋此地，採用與前兩地相同的五門分析方法。

首先解釋地名的含義：為什麼稱為『發光地』？這是因為此地修習色界和無色界的八禪定，能夠透徹理解色界和無色界的世間禪定，以及禪定之體與識的相對關係，從而對治它們。明確通達三界的障礙和迷惑的區分，從而增益智慧，使之更加明凈，所以稱為『發光地』。這是因為從初地和二地開始，就善於通達欲界中隨之而來的纏縛之法，到了三地，則善於通達色界和無色界的四禪八定法門，從而脫離三界，使智慧光明得以顯現，所以稱為『發光地』。如果僅僅修治欲界的煩惱，而不修習八定，通達色界和無色界，那麼由於還有上二界的障礙存在，就不能稱為『發光』。因此，此地修習是爲了使三界的業障全部消除，所以稱為『發光地』。因為禪定能夠引發智慧之光。

其次，闡明此地修習何種行門：以忍波羅蜜（指忍辱的修行）為本體，其餘八種波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）為輔助。這表明三界的業障已經消除。這種忍稱為順無生忍（指順應事物本性不生不滅的忍）。如果初發心住（指菩薩修行過程中的一個階段）就能夠獲得佛的智慧顯現，那麼就稱為初生諸佛智慧之家。十住、十行、十回向總共獲得無生忍，這是總體的含義。如果從粗到細地逐步進修，那麼地前三賢（指菩薩修行過程中的三個階段，即十住、十行、十回向）被稱為以佛的智慧調伏，稱為伏忍。初地、二地、三地稱為順無生忍。從四地、五地、六地開始獲得...

【English Translation】 English version: Furthermore, please explain the division of the Dharma of the Third Radiant Ground (Third 発光地, Fāguāng Dì). Starting from 'Four Wisdom Activities Corresponding to the Dharma' (四與法相應諸智業, Sì yǔ Fǎ xiāngyìng zhū Zhìyè) down to 'Buddha's Pure Conduct and Vows' (佛清凈行愿, Fó qīngjìng Xíngyuàn), all are explained with three-line verses, clarifying that all Bodhisattvas jointly request the explanation of the division of the Dharma of this ground. Following 'The Month of Liberation Repeatedly Requested' (五時解脫月復請言, Wǔ shí Jiětuō yuè fù qǐng yán), there are two lines of verses, indicating that the Month of Liberation again requests the explanation of the division of the Third Ground. As mentioned above, 'all kinds' (一切種, yīqiè zhǒng) refers to cultivating 'all wisdom' (一切智, yīqiè zhì) through the practice of application (加行, jiāxíng), which is the fundamental wisdom (根本智, gēnběn zhì). Furthermore, the wise clarify that through the application of fundamental wisdom, differential wisdom (差別智, chābié zhì) can be achieved. Just as fundamental wisdom manifests through Samadhi (三昧, sānmèi), differential wisdom is cultivated through the power of observing and applying fundamental wisdom. If one does not exert the power of observing and applying each and every application, along with the power of great vows, then the fundamental wisdom will stagnate and become like that of the Śrāvakas (聲聞, shēngwén) [Hinayana practitioners], thus rendering it useless.

The Third Radiant Ground

To explain this ground, we will use the same five-gate approach as the previous grounds.

First, what is the reason for the name of this ground? Why is it called the 'Radiant Ground'? It is because in this ground, one cultivates the Eight Dhyanas (八禪定, bā chándìng) of the Form Realm (色界, sèjiè) and Formless Realm (無色界, wúsèjiè), thoroughly understanding the worldly meditations of the Form and Formless Realms, as well as the relative relationship between the substance of meditation and consciousness, thereby counteracting them. Clearly understanding the divisions of obstacles and delusions in the Three Realms (三界, sānjiè), thereby increasing wisdom and making it clearer, hence it is called the 'Radiant Ground'. This is because from the First and Second Grounds, one is skilled in understanding the entangling Dharmas that accompany the Desire Realm (欲界, yùjiè). In the Third Ground, one is skilled in understanding the Four Dhyanas and Eight Samadhis of the Form and Formless Realms, thereby escaping the Three Realms and allowing the light of wisdom to manifest, hence it is called the 'Radiant Ground'. If one only cultivates and remedies the afflictions of the Desire Realm without cultivating the Eight Samadhis and understanding the Form and Formless Realms, then due to the obstacles of the upper two realms still being present, it cannot be called 'Radiant'. Therefore, the cultivation in this ground is to eliminate all karmic obstacles of the Three Realms, hence it is called the 'Radiant Ground', because Samadhi can generate the light of wisdom.

Second, what kind of practice is cultivated in this ground? The Perfection of Patience (忍波羅蜜, rěn bōluómì) is the essence, with the other eight Perfections (佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智, bùshī, chíjiè, rěnrǔ, jīngjìn, chándìng, zhìhuì, fāngbiàn, yuàn, lì, zhì) as companions. This indicates that the karmic obstacles of the Three Realms have been eliminated. This patience is called 'Patience in Accordance with Non-Origination' (順無生忍, shùn wúshēng rěn). If one attains the manifestation of Buddha's wisdom upon the initial arising of the mind in the Stage of Abiding (發心住, fāxīn zhù), then it is called the initial birth into the family of Buddha's wisdom. The Ten Abidings (十住, shí zhù), Ten Practices (十行, shí xíng), and Ten Dedications (十回向, shí huíxiàng) together attain Patience in Accordance with Non-Origination, which is the overall meaning. If one cultivates gradually from coarse to fine, then the Three Worthies before the Ground (地前三賢, dì qián sān xián) [referring to the stages of Ten Abidings, Ten Practices, and Ten Dedications] are said to be tamed by the wisdom of the Buddha, called 'Subduing Patience' (伏忍, fú rěn). The First, Second, and Third Grounds are called 'Patience in Accordance with Non-Origination'. From the Fourth, Fifth, and Sixth Grounds onwards, one attains...

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出三界及世間障亡方名得無生忍。七八九地方名無功用寂滅忍。十地悲智圓該位同諸佛。

三明善財表法者。善財於此位中得見喜目觀察眾生夜天神。在去菩提場不遠。坐蓮華藏師子之座。善財得大勢力普喜幢解脫門。表初地初入地位初發心。第二離垢地是初會菩提之體為戒體。第三地是依菩提之理修忍。忍是行首故。故去菩提場不遠。以菩提成忍行故。坐蓮華藏師子之座。蓮華表在行無染。師子明依主義也。號喜目觀察眾生者。明法忍行慈也。夜天神者如前釋也。善財得大勢力普喜幢解脫者。明出三界障盡法忍成滿貪嗔忿恨惑不能生故。法忍現前有大勢力故。普喜幢解脫者。明能摧壞自他煩惱故。于諸境界不傾動故。于諸違順成法樂故。

四明此地於三界中得何界解脫者。此得三界解脫。為前二地對治欲界。此三地次對治上二界。八禪總是三界障盡故。以四地修三十七助道觀。五地修十諦觀。六地修十二緣生觀。學出世中世間智慧故。

五隨文釋義中。二義如前。第一長科經意者。於此段發光地中。長科為七段。第一爾時金剛藏菩薩已下至得第三地有五行經。明從二地修第三地向起十種心分。第一佛子已下非但口言而可清凈有五十二行半經。明正住第三地觀諸有為法及於一切眾生起慈悲並貴法重

人能入火坑受苦樂聞法分。第三佛子已下至而無所樂著有十行半經。明住發光地修色無色界四禪八定隨順法性而行無所著分。第四佛子已下至亦復如是有兩行經。明此位修慈悲喜捨四無量心分。第五佛子已下至明以願力而生其中有三十三行經。明住此地以修禪定獲通力六根清凈分。第六佛子已下至而說頌言有三十行經。明此位菩薩見佛廣狹及受職分。第七而說頌言是說頌分。於此七段經中。

第一爾時金剛藏菩薩已下有五行經。明從第二地。修第三地向。起十種心。如經自具。

第二佛子已下有五十二行半經。于中復分五段。一從佛子菩薩摩訶薩住第三地已下至是為十有十九行經。明觀有為苦無常以十種哀愍眾生分。二菩薩如是見眾生界已下至究竟涅槃之樂有七行半經。明菩薩念度眾生以何方便安置何處令得究竟涅槃之樂分。三便作是念已下至如是觀察了知已可有五行經。明菩薩所念知安置眾生之究竟處分。四倍于正法已下至觀察修行可有十九行經。明菩薩欲度眾生倍勤修求法身命能捨入大火坑無苦分。五此菩薩已下有兩行經。明決定修行非但口言分。

新華嚴經論卷第二十四 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十五

長者李通玄撰

【現代漢語翻譯】 現代漢語譯本： 人能夠進入火坑承受苦樂，是因為聽聞佛法的緣故。第三佛子以下的內容，直到『而無所樂著』，有十行半的經文。闡明安住于發光地（Prabhākarī，二地），修習色界和無色界的四禪八定，隨順法性而行，沒有執著的部分。第四佛子以下的內容，直到『亦復如是』，有兩行經文。闡明此位修習慈悲喜捨四無量心的部分。第五佛子以下的內容，闡明以願力而生，其中有三十三行經文。闡明安住於此地，通過修習禪定獲得神通力，六根清凈的部分。第六佛子以下的內容，以頌歌的形式來說明，有三十行經文。闡明此位菩薩見佛的廣狹以及接受授職的部分。第七部分以頌歌的形式來說明，是說頌歌的部分。在這七段經文中， 第一，『爾時金剛藏菩薩（Vajragarbha）已下』有五行經文。闡明從第二地修向第三地，生起十種心的狀態，具體內容如經文所述。 第二，『佛子已下』有五十二行半經文。其中又分為五個部分。一，從『佛子菩薩摩訶薩住第三地已下』到『是為十有十九行經』，共十九行經文。闡明觀察有為法的苦和無常，以十種方式哀憫眾生的部分。二，『菩薩如是見眾生界已下』到『究竟涅槃之樂』，有七行半經文。闡明菩薩思考用什麼方法安置眾生，使他們得到究竟涅槃之樂的部分。三，『便作是念已下』到『如是觀察了知已』，有五行經文。闡明菩薩所思考和了解的安置眾生到究竟之處的部分。四，『倍于正法已下』到『觀察修行』，有十九行經文。闡明菩薩爲了度化眾生，加倍勤奮地修求法身慧命，能夠捨棄一切進入大火坑而沒有痛苦的部分。五，『此菩薩已下』有兩行經文。闡明決定修行，不僅僅是口頭說說而已的部分。 新華嚴經論卷第二十四 大正藏第 36 冊 No. 1739 新華嚴經論 新華嚴經論卷第二十五 長者李通玄撰

【English Translation】 English version: A person can enter a fiery pit and endure suffering and joy because they have heard the Dharma. The section from the third Buddha-child down to 'without any attachment or delight' contains ten and a half lines of scripture. It clarifies dwelling in the Prabhākarī (second bhumi), cultivating the four dhyanas and eight samadhis of the form and formless realms, acting in accordance with the nature of Dharma without any attachment. The section from the fourth Buddha-child down to 'it is also thus' contains two lines of scripture. It clarifies the cultivation of the four immeasurable minds of loving-kindness, compassion, joy, and equanimity in this position. The section from the fifth Buddha-child down clarifies being born through the power of vows, containing thirty-three lines of scripture. It clarifies dwelling in this bhumi, obtaining supernatural powers through the cultivation of dhyana, and the purification of the six senses. The section from the sixth Buddha-child down speaks in verses, containing thirty lines of scripture. It clarifies the extent of the Buddha's appearance to the Bodhisattva in this position and the reception of their duties. The seventh section speaks in verses, which is the section of speaking verses. Within these seven sections of scripture, First, 'Then, Vajragarbha (金剛藏菩薩) Bodhisattva and below' contains five lines of scripture. It clarifies cultivating from the second bhumi towards the third bhumi, arousing ten kinds of minds, as detailed in the scripture itself. Second, 'Buddha-child and below' contains fifty-two and a half lines of scripture. Within this, it is further divided into five sections. One, from 'Buddha-child, Bodhisattva-Mahasattva dwelling in the third bhumi and below' to 'this is nineteen lines of scripture', totaling nineteen lines of scripture. It clarifies observing the suffering and impermanence of conditioned phenomena, and having compassion for sentient beings in ten ways. Two, 'Bodhisattva thus seeing the realm of sentient beings and below' to 'the joy of ultimate Nirvana', contains seven and a half lines of scripture. It clarifies the Bodhisattva contemplating what means to use to settle sentient beings and where to settle them so that they may attain the joy of ultimate Nirvana. Three, 'Then making this thought and below' to 'Thus observing and knowing', contains five lines of scripture. It clarifies the ultimate place where the Bodhisattva contemplates and knows to settle sentient beings. Four, 'Doubling the Proper Dharma and below' to 'observing cultivation', contains nineteen lines of scripture. It clarifies that in order to liberate sentient beings, the Bodhisattva redoubles their diligence in cultivating and seeking the Dharma-body and wisdom-life, and is able to abandon everything and enter a great fiery pit without suffering. Five, 'This Bodhisattva and below' contains two lines of scripture. It clarifies the determination to cultivate, not just speaking empty words. New Avatamsaka Sutra Commentary, Volume 24 Taisho Tripitaka Volume 36, No. 1739, New Avatamsaka Sutra Commentary New Avatamsaka Sutra Commentary, Volume 25 Composed by Elder Li Tongxuan

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隨文釋義者。余文自具。如欲度眾生令住涅槃樂。不離無障礙解脫智。此是根本智。乃至如實覺無行無生慧光禪善巧決定觀察智善巧多聞。如此五法總是一根本智之隨用。修行者。修方便定顯之可見。如倍于正法勤求修習日夜唯愿聞法者。喜法者。明智現無憂故。樂法者。無生死故。依法者。依如來智故。隨法者。隨順正解脫故。解法者。解第一義故。順法者。順正智故。到法者。自到涅槃能到入生死度眾生故。亦令到涅槃故。如得一偈法勝得大千世界寶及輪王位者。明世法不免生死故。已下準知。

第三佛子已下有十行半經。是四禪八定隨順法性無著分中。復分為九段。一佛子已下至離生喜樂一行半經。是住初禪分。二滅覺觀。已下至定生喜樂一行經。是住第二禪分。三離喜住舍已下至舍有念受樂有兩行經。是住第三禪分。四斷樂已下至住第四禪有一行經。是住第四禪分。五超一切色想已下至住無邊虛空處有一行經。是空處定分。六超一切虛空無邊處至住識無邊處有一行經。是識處定分。七超一切識無邊處已下至無所有處一行經。是無所有處定分。八超無所有處已下至非有想非無想處一行經。是非有想定分。此三界頂。九但隨順法故而無所著。是心無依定此是法界定體。隨文釋義者。明此發光地得出三界心入

【現代漢語翻譯】 現代漢語譯本： 隨文釋義的部分，其餘文句的意義已經很明顯了。如果想要度化眾生，讓他們安住于涅槃（Nirvana，寂滅）的快樂中，就不能離開無障礙的解脫智慧。這就是根本智（Mula-jnana，基礎智慧）。乃至如實覺悟的無行無生慧光禪定，以及善巧的決定觀察智慧和善巧的多聞。這五種法總合起來就是根本智的運用。修行者通過修習方便禪定，就能顯現並見到它。比如，那些比一般人更勤奮地尋求修習正法，日夜只希望聽聞佛法的人，因為喜愛佛法，所以明智顯現而沒有憂愁；因為樂於佛法，所以沒有生死輪迴；因為依止佛法，所以依止如來的智慧；因為隨順佛法，所以隨順真正的解脫；因為理解佛法，所以理解第一義諦；因為順應佛法，所以順應正智；因為到達佛法，所以自己到達涅槃，並且能夠進入生死輪迴度化眾生，也令他們到達涅槃。就像得到一句佛法偈頌，勝過得到大千世界的珍寶和轉輪王的地位一樣，這說明世間的法不能免除生死輪迴。以下的內容可以參照以上進行理解。

第三佛子以下有十行半的經文，是關於四禪八定隨順法性而無所執著的部分，又可以分為九段。第一段，從『佛子』開始到『離生喜樂』，共一行半經文，是安住于初禪（Prathama Dhyana，第一禪定）的部分。第二段，從『滅覺觀』開始到『定生喜樂』，共一行經文，是安住于第二禪（Dvitīya Dhyāna，第二禪定）的部分。第三段，從『離喜住舍』開始到『舍有念受樂』，共有兩行經文，是安住于第三禪（Tritīya Dhyāna，第三禪定）的部分。第四段，從『斷樂』開始到『住第四禪』，共一行經文，是安住于第四禪（Caturtha Dhyāna，第四禪定）的部分。第五段，從『超一切色想』開始到『住無邊虛空處』，共一行經文，是空無邊處定（Akasanantyayatana，空無邊處定）的部分。第六段，從『超一切虛空無邊處』到『住識無邊處』，共一行經文，是識無邊處定（Vijnananantyayatana，識無邊處定）的部分。第七段，從『超一切識無邊處』開始到『無所有處』，共一行經文，是無所有處定（Akincanyayatana，無所有處定）的部分。第八段，從『超無所有處』開始到『非有想非無想處』，共一行經文，是非想非非想處定（Naivasamjnanasamjnatayatana，非想非非想處定）的部分。這是三界（Trailokya，欲界、色界、無色界）的頂端。第九段，只是隨順法性，而沒有任何執著，這是心無所依的禪定，是法界（Dharmadhatu，法界）的定體。隨文釋義的部分說明，處於發光地（Prabhakari，發光地）的菩薩能夠得出三界的心而進入。

【English Translation】 English version: Regarding the explanation following the text, the meaning of the remaining sentences is already clear. If one wishes to liberate sentient beings and enable them to dwell in the bliss of Nirvana (Nirvana, extinction), one cannot be separated from unobstructed wisdom of liberation. This is the Fundamental Wisdom (Mula-jnana, root knowledge). Furthermore, the truly realized, actionless, and unproduced wisdom-light meditation, as well as skillful decisive observation wisdom and skillful extensive learning. These five dharmas together are the application of the Fundamental Wisdom. Practitioners, through the practice of expedient meditation, can manifest and see it. For example, those who diligently seek to practice the True Dharma more than others, and who only wish to hear the Dharma day and night, because they delight in the Dharma, wisdom manifests and they have no sorrow; because they rejoice in the Dharma, they are free from birth and death; because they rely on the Dharma, they rely on the wisdom of the Tathagata (Tathagata, Thus Come One); because they follow the Dharma, they follow true liberation; because they understand the Dharma, they understand the ultimate truth; because they accord with the Dharma, they accord with right wisdom; because they arrive at the Dharma, they themselves arrive at Nirvana and are able to enter birth and death to liberate sentient beings, and also enable them to arrive at Nirvana. Just as obtaining a verse of the Dharma is superior to obtaining the treasures of a great chiliocosm and the position of a Chakravartin (Chakravartin, Wheel-Turning King), this illustrates that worldly dharmas cannot escape birth and death. The following content can be understood by referring to the above.

The following ten and a half lines of scripture from the Third Buddha-son are about the part where the Four Dhyanas and Eight Samadhis accord with the Dharma-nature without attachment, which can be further divided into nine sections. The first section, from 'Buddha-son' to 'joy and bliss born of detachment,' is one and a half lines of scripture, and is the part about dwelling in the First Dhyana (Prathama Dhyana, First Meditation). The second section, from 'extinguishing perception and observation' to 'joy and bliss born of meditation,' is one line of scripture, and is the part about dwelling in the Second Dhyana (Dvitīya Dhyāna, Second Meditation). The third section, from 'abandoning joy and dwelling in equanimity' to 'equanimity with mindfulness and experiencing bliss,' is two lines of scripture, and is the part about dwelling in the Third Dhyana (Tritīya Dhyāna, Third Meditation). The fourth section, from 'cessation of bliss' to 'dwelling in the Fourth Dhyana,' is one line of scripture, and is the part about dwelling in the Fourth Dhyana (Caturtha Dhyāna, Fourth Meditation). The fifth section, from 'transcending all perceptions of form' to 'dwelling in the Station of Limitless Space,' is one line of scripture, and is the part about the Station of Limitless Space (Akasanantyayatana, the Sphere of Infinite Space). The sixth section, from 'transcending all Stations of Limitless Space' to 'dwelling in the Station of Limitless Consciousness,' is one line of scripture, and is the part about the Station of Limitless Consciousness (Vijnananantyayatana, the Sphere of Infinite Consciousness). The seventh section, from 'transcending all Stations of Limitless Consciousness' to 'the Station of No-thingness,' is one line of scripture, and is the part about the Station of No-thingness (Akincanyayatana, the Sphere of No-thingness). The eighth section, from 'transcending the Station of No-thingness' to 'the Station of Neither Perception nor Non-Perception,' is one line of scripture, and is the part about the Station of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana, the Sphere of Neither Perception nor Non-Perception). This is the summit of the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm). The ninth section, simply according with the Dharma-nature without any attachment, is the meditation of the mind without reliance, which is the substance of the Dharma-realm (Dharmadhatu, Dharma Realm) meditation. The part about explaining the text following the meaning clarifies that a Bodhisattva in the Stage of Radiance (Prabhakari, Luminous) can derive the mind of the Three Realms and enter.

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法界自體無作大三昧門。雖修四禪八定恒隨法性而無所依。但為煉磨三界習氣令智明凈。應如是進修故。如善鍊金不失銖兩喻。如是重重以戒定慧煉磨。不失法界大圓明智銖兩。以此八種禪定煉磨令智慧轉更明凈。以法身智體本無增減故。名發光地。權教菩薩得出八禪超三界苦生於凈土有慈悲者。留惑潤生住於世間。聲聞羅漢出八禪之後。入第九定。依空智滅身。智總無。如一乘菩薩修習八禪。善知世法無有體性。成一切智之妙用故。達三界體自無生滅故。發超大智知世法故。故名發光地。初地修檀住世間。第二地修戒明能凈世間。第三地修八定明得出世間。四五六地明修出世間中世間之智。七八九地明修入世間成悲智圓融。第十地明修智悲圓滿成佛位故。計其理智無有地體層級。為治慣習及會融悲智生熟及修世間出世間差別智有淺深。安立諸地。設有軌度令使仿之。

第四佛子已下有兩行半經。明修四無量心以大慈為首分。

第五佛子已下至以願力而生其中有三十三行經。明神通自在分。於此段中復分為六段。一佛子此菩薩得無量神通力已下至梵世有六行經。明神通分。二此菩薩已下至亦悉能聞有兩行經。明天耳通分。三此菩薩已下至以他心智知眾生心有七行經。明得他心智分。四此菩薩已下至皆能憶

【現代漢語翻譯】 現代漢語譯本 法界自體無作大三昧門（Dharmadhatu's self-nature, non-action great samadhi gate）：即使修習四禪八定（four dhyanas and eight samadhis），也始終隨順法性（Dharmata）而無所依。只是爲了煉磨三界（Three Realms）的習氣，使智慧明凈。應當這樣進修。如同善於鍊金的人不會損失一絲一毫的比喻。像這樣重重地用戒（sila）、定（samadhi）、慧（prajna）來煉磨，不會損失法界大圓明智（Dharmadhatu's great perfect wisdom）一絲一毫。用這八種禪定煉磨，使智慧更加明凈。因為法身（Dharmakaya）的智體本來就沒有增減。所以名為發光地（Illuminating Ground）。權教菩薩（Provisional Teaching Bodhisattvas）能夠得到八禪，超越三界之苦，生於凈土（Pure Land），有慈悲心的人，留下惑業來滋潤生命，安住於世間。聲聞羅漢（Sravaka Arhats）出八禪之後，入第九定。依靠空智（emptiness wisdom）滅身，智總皆無。如一乘菩薩（One Vehicle Bodhisattvas）修習八禪，善於瞭解世法沒有自體性，成就一切智（Omniscience）的妙用。通達三界之體本來沒有生滅，因此，發出超大智慧，瞭解世法。所以名為發光地。初地（First Ground）修佈施（dana）安住世間，第二地（Second Ground）修戒律（sila）明白能夠凈化世間，第三地（Third Ground）修八定明白能夠出離世間。第四、五、六地（Fourth, Fifth, Sixth Grounds）明白修出世間中世間的智慧。第七、八、九地（Seventh, Eighth, Ninth Grounds）明白修入世間成就悲智圓融。第十地（Tenth Ground）明白修智慧和慈悲圓滿成就佛位。計較其理智沒有地的實體層級，爲了治理慣習以及會融悲智生熟以及修世間出世間差別智有淺深，安立諸地。設有軌度令使倣傚。 第四佛子以下有兩行半經文。說明修四無量心（Four Immeasurable Minds），以大慈（great loving-kindness）為首。 第五佛子以下至以願力而生其中有三十三行經文。說明神通自在分。於此段中復分為六段。一佛子此菩薩得無量神通力以下至梵世有六行經文。說明神通分。二此菩薩以下至亦悉能聞有兩行經文。說明天耳通（divine ear）分。三此菩薩以下至以他心智知眾生心有七行經文。說明得他心智（knowing others' minds）分。四此菩薩以下至皆能憶

【English Translation】 English version The Dharmadhatu's self-nature, non-action great samadhi gate. Although cultivating the four dhyanas (four meditative absorptions) and eight samadhis (eight stages of concentration), one constantly follows Dharmata (the nature of reality) without any attachment. It is solely for refining the habitual tendencies of the Three Realms (desire realm, form realm, formless realm), making wisdom clear and pure. One should advance in cultivation in this way, like a skilled goldsmith who does not lose a single grain of gold. Similarly, through repeated refinement with sila (moral conduct), samadhi (concentration), and prajna (wisdom), one does not lose a single grain of the Dharmadhatu's great perfect wisdom. Using these eight samadhis to refine, making wisdom even clearer and purer, because the wisdom-essence of the Dharmakaya (Dharma body) originally has no increase or decrease. Therefore, it is called the Illuminating Ground. Provisional Teaching Bodhisattvas can attain the eight samadhis, transcend the suffering of the Three Realms, and be born in the Pure Land, those with compassion, retain their karmic residue to nourish life, dwelling in the world. Sravaka Arhats (hearer-disciples) after exiting the eight samadhis, enter the ninth samadhi, relying on emptiness wisdom to extinguish the body, all wisdom ceases. Like One Vehicle Bodhisattvas cultivating the eight samadhis, skillfully knowing that worldly dharmas have no self-nature, accomplishing the wonderful function of Omniscience. Comprehending that the essence of the Three Realms originally has no arising or ceasing, therefore, emitting great wisdom, understanding worldly dharmas. Therefore, it is called the Illuminating Ground. The First Ground cultivates dana (generosity) dwelling in the world, the Second Ground cultivates sila (moral conduct) understanding how to purify the world, the Third Ground cultivates the eight samadhis understanding how to transcend the world. The Fourth, Fifth, and Sixth Grounds understand cultivating wisdom of the world within the transcendent. The Seventh, Eighth, and Ninth Grounds understand cultivating entering the world, accomplishing the perfect integration of compassion and wisdom. The Tenth Ground understands cultivating the perfection of wisdom and compassion, accomplishing the Buddha position. Calculating their rational wisdom, there is no substantial level of the grounds, in order to manage habitual tendencies and integrate the ripening of compassion and wisdom, and the shallow and deep differences in cultivating worldly and transcendent wisdom, the grounds are established. Regulations are set up to allow people to emulate them. The following two and a half lines of sutra text from the Fourth Buddha-child explain cultivating the Four Immeasurable Minds, with great loving-kindness as the foremost. The following thirty-three lines of sutra text from the Fifth Buddha-child to 'being born therein by the power of vows' explain the division of supernatural powers and freedom. Within this section, it is further divided into six segments. 1. The six lines of sutra text from 'This Buddha-child, this Bodhisattva, having obtained immeasurable supernatural powers' to 'the Brahma world' explain the division of supernatural powers. 2. The two lines of sutra text from 'This Bodhisattva' to 'can also hear everything' explain the division of divine ear. 3. The seven lines of sutra text from 'This Bodhisattva' to 'knows the minds of sentient beings with the wisdom of knowing others' minds' explain the division of obtaining the wisdom of knowing others' minds. 4. The following from 'This Bodhisattva' to 'can all remember'

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念有八行經。明得宿命分。五此菩薩已下至皆如實知有七行半經。明得天眼分。此已上明菩薩五通自在。為智悲未滿本願故。具普賢行故。異凈土菩薩故。異二乘故。不證漏盡。通以智于生死隨行自在故。如凈土經云。雖證六通而不盡漏者是也。六此菩薩已下至以意願力而生其中有兩行經。明不隨三昧力受生分。

第六佛子已下至而說頌曰有三十行半經。於此段復分為六段。一佛子已下至隨力修行有六行半經。明此菩薩以願力得見多佛及供養聞法分。二此菩薩已下至轉更明凈有四行半經。明觀法解縛分。三佛子已下至轉更明凈有三行經。明喻鍊金金比菩薩地加行智慧明凈分。四此菩薩已下至皆轉清凈有三行經。明忍辱柔和十三種心轉更明凈分。五此菩薩已下至隨力隨分有一行半經。明此位菩薩所行之法分。六佛子已下至不能數知有十行半經。明此位菩薩受職依定見佛數量分。

第七爾時已下明金剛藏說頌分。于頌中有三十六行頌。兩行一頌。重頌前法。如文自具。

第四焰慧地

將釋此地。作五門如前。

一釋地名目者。何故名為焰慧地。前地修上界八禪。得出三界智慧故。名發光地。此地修三十七助道觀門。觀身受心法轉加明凈。故名為焰慧地。前地因定發故名發光地。此地以三十

【現代漢語翻譯】 現代漢語譯本 唸誦《八行經》，能夠明白宿命分（知道過去世的能力）。五、此菩薩以下，直到如實知有《七行半經》，能夠明白天眼分（看到超自然事物的能力）。以上說明菩薩五神通自在。因為智慧和慈悲沒有圓滿，本來的願望沒有達成，具足普賢行，不同於凈土菩薩，不同於二乘（聲聞和緣覺），所以不證漏盡（斷絕一切煩惱）。通過智慧在生死中隨行自在。如同凈土經所說，『雖然證得六神通而不盡漏』就是這個意思。六、此菩薩以下，直到以意願力而生其中，有《兩行經》，說明不隨三昧力受生分。 第六、佛子以下，直到而說頌曰，有《三十行半經》。於此段又分為六段。一、佛子以下，直到隨力修行，有《六行半經》，說明此菩薩以願力得見諸佛以及供養、聽聞佛法分。二、此菩薩以下，直到轉更明凈，有《四行半經》，說明觀法解縛分。三、佛子以下，直到轉更明凈，有《三行經》，說明用鍊金來比喻菩薩地加行智慧明凈分。四、此菩薩以下，直到皆轉清凈，有《三行經》，說明忍辱柔和十三種心轉更明凈分。五、此菩薩以下，直到隨力隨分，有《一行半經》，說明此位菩薩所行之法分。六、佛子以下，直到不能數知，有《十行半經》，說明此位菩薩受職依定見佛數量分。 第七、爾時以下，說明金剛藏（菩薩名）說頌分。在頌中有三十六行頌，兩行一頌，重頌前面的佛法，如經文自身所具備的。 第四、焰慧地（菩薩十地之一） 將要解釋此地，按照前面的方式分為五門。 一、解釋地名，為什麼叫做焰慧地？前一地修習上界八禪，得出三界智慧，所以叫做發光地。此地修習三十七助道觀門，觀察身、受、心、法，逐漸更加明凈，所以叫做焰慧地。前一地因為禪定而生髮智慧，所以叫做發光地。此地以三十

【English Translation】 English version Reciting the 'Eight-Line Sutra' allows one to understand the 'division of past lives' (ability to know past lives). 5. From 'this Bodhisattva' downwards, until 'truly knowing the Seven and a Half Line Sutra', one can understand the 'division of heavenly eyes' (ability to see supernatural things). The above explains the Bodhisattva's freedom with the five supernormal powers. Because wisdom and compassion are not complete, the original vows are not fulfilled, the practice of Samantabhadra (普賢) is complete, different from the Pure Land Bodhisattvas, different from the Two Vehicles (聲聞 and 緣覺), therefore, they do not attain the extinction of outflows (漏盡, severance of all afflictions). Through wisdom, they freely follow their course in birth and death. As the Pure Land Sutra says, 'Although attaining the six supernormal powers without exhausting the outflows' is what this means. 6. From 'this Bodhisattva' downwards, until 'being born among them by the power of intention', there is the 'Two-Line Sutra', explaining the division of not being born according to the power of Samadhi. 6. From 'Buddhist disciples' downwards, until 'and spoke in verse', there is the 'Thirty and a Half Line Sutra'. This section is further divided into six parts. 1. From 'Buddhist disciples' downwards, until 'cultivating according to their ability', there is the 'Six and a Half Line Sutra', explaining that this Bodhisattva, through the power of vows, can see many Buddhas and make offerings and hear the Dharma. 2. From 'this Bodhisattva' downwards, until 'becoming even more clear and pure', there is the 'Four and a Half Line Sutra', explaining the division of observing the Dharma and untying bonds. 3. From 'Buddhist disciples' downwards, until 'becoming even more clear and pure', there is the 'Three-Line Sutra', explaining the analogy of refining gold to compare the Bodhisattva's ground, preliminary practice, wisdom, clarity, and purity. 4. From 'this Bodhisattva' downwards, until 'all becoming pure', there is the 'Three-Line Sutra', explaining that forbearance, gentleness, and the thirteen kinds of minds become even more clear and pure. 5. From 'this Bodhisattva' downwards, until 'according to their ability and share', there is the 'One and a Half Line Sutra', explaining the Dharma practiced by the Bodhisattva in this position. 6. From 'Buddhist disciples' downwards, until 'cannot be known in number', there is the 'Ten and a Half Line Sutra', explaining the number of Buddhas seen by the Bodhisattva in this position based on fixed concentration. 7. From 'At that time' downwards, it explains the division of Vajragarbha (金剛藏, name of a Bodhisattva) speaking in verse. In the verses, there are thirty-six lines of verses, two lines per verse, repeating the previous Dharma, as the text itself possesses. 4. The Flame Wisdom Ground (焰慧地, one of the ten grounds of a Bodhisattva) To explain this ground, we will divide it into five sections as before. 1. Explaining the name of the ground, why is it called the Flame Wisdom Ground? The previous ground cultivated the eight meditations of the upper realms, obtaining the wisdom of the three realms, so it is called the Radiant Ground. This ground cultivates the thirty-seven aids to enlightenment, observing the body, feelings, mind, and Dharma, gradually becoming more clear and pure, so it is called the Flame Wisdom Ground. The previous ground generated wisdom because of meditation, so it is called the Radiant Ground. This ground uses thirty

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七助道觀門觀身受心法。自性無依慧加明凈。故名焰慧。

二明此地修何行門者。以精進波羅蜜為首。餘九為伴。

三明善財表法者。善財於此位中。見普救一切眾生妙德夜神。得菩薩普現一切世間調伏眾生解脫門。此神住在此眾會中者。即明與前喜目神同會為表。前離垢地是以法身無作性戒是菩提體故。忍波羅蜜精進波羅蜜是菩提行故。普德凈光住道場之內。喜目神住處去道場不遠。此第四地中普救眾生夜天在此眾會中。明以忍精進二位不離萬行故。又明三十七助道行門是助菩提行故。故言在此眾會。此位明以菩提體卻觀身受心法成世間智慧故。前之三地已求出世菩提心。此四五六地以菩提心返修世間智慧。此云在此眾會。此位中見普救眾生夜天神者。明三十七道品四念處觀。是三世諸佛教化一切眾生助道方便。一切諸佛從初發心至究竟智。皆依此方便。而增明諸智慧故。是故此神名普救一切眾生妙德。妙德者。明三十七助道觀。能顯自他妙慧故也。明前三地修戒定忍得出世心。此地重以三十七道觀。再更治之。故名焰慧地。得普現世間調伏一切眾生解脫門者。為明此位三十七道品。通三乘一乘共所修行調伏之大路故。名普現調伏一切眾生解脫。一一依善財表。行中類之可見其意。若不如是不可了知地

【現代漢語翻譯】 現代漢語譯本：七助道觀門觀身受心法。自性無所依憑，慧性更加明凈，因此名為焰慧地（第四地，以智慧之光照亮修行之路）。

二、說明此地修習何種法門：以精進波羅蜜（努力精進以達到彼岸）為首，其餘九種波羅蜜為伴。

三、說明善財童子所代表的法：善財童子在此位中，遇見普救一切眾生妙德夜神（以妙德普救一切眾生的夜神），獲得菩薩普現一切世間調伏眾生解脫門（菩薩能普遍顯現在一切世間，調伏眾生，使之解脫的法門）。此夜神住在此眾會中，表明與之前的喜目夜神同會，作為一種表法。之前的離垢地（第二地）是以法身無作性戒（法身的自然清凈戒律）作為菩提之體，忍波羅蜜（安忍）和精進波羅蜜（精進）作為菩提之行。普德凈光住在道場之內，喜目夜神住處離道場不遠。這第四地中，普救眾生夜天在此眾會中，表明以忍辱和精進這兩種修行不離萬行。又表明三十七助道行門是輔助菩提之行。所以說在此眾會。此位表明以菩提之體反過來觀察身、受、心法，成就世間智慧。之前的三個地已經求得出世的菩提心，這第四、五、六地以菩提心反過來修習世間智慧，所以說在此眾會。此位中見到普救眾生夜天神，表明三十七道品（三十七種修道的方法）、四念處觀（四種觀照方法）是三世諸佛教化一切眾生，輔助修道的方便法門。一切諸佛從最初發心到最終獲得究竟智慧，都依靠這些方便法門，從而增進各種智慧。因此這位夜神名為普救一切眾生妙德。妙德，表明三十七助道觀，能夠顯現自己和他人的妙慧。表明前三個地修習戒、定、忍，得出離世間的心。此地重新以三十七道觀，再次加以修治，所以名為焰慧地。獲得普現世間調伏一切眾生解脫門，是爲了表明此位中的三十七道品，是三乘（聲聞乘、緣覺乘、菩薩乘）和一乘（佛乘）共同修行的調伏之路，所以名為普現調伏一切眾生解脫。一一根據善財童子的表法，在修行中類比，就可以明白其中的含義。如果不是這樣，就無法瞭解地的含義。

【English Translation】 English version: The practice of observing the body, sensations, and mind through the seven aids to enlightenment. The self-nature is without reliance, and wisdom becomes even more clear and pure. Therefore, it is called the Flaming Wisdom Ground (Fourth Bhumi, illuminating the path of practice with the light of wisdom).

Second, it explains what kind of practice is cultivated in this ground: the Perfection of Diligence (Vīrya pāramitā) takes the lead, accompanied by the other nine perfections.

Third, it explains what Dharma is represented by Sudhana (Śreṇika): In this stage, Sudhana meets the Night Goddess Universal Saving Virtuous Merit (Samantamukha-paritrāna-tejā), who universally saves all beings, and obtains the liberation gate of the Bodhisattva's Universal Manifestation in All Worlds to Subdue Beings (Bodhisattva-prādurbhāva-sarva-loka-anuvartanā-sattva-vinaya-mukha). The fact that this goddess dwells in this assembly indicates that she is in the same assembly as the previous Joyful Vision Goddess (Pramudita-nayana), as a representation. The previous Stainless Ground (Second Bhumi) takes the unconditioned nature of the Dharma-body's precepts as the essence of Bodhi, and the Perfection of Patience (Kṣānti pāramitā) and the Perfection of Diligence (Vīrya pāramitā) as the practice of Bodhi. Universal Virtue Pure Light (Samantabhadra-śuddha-prabhāsa) dwells within the Bodhi-mandala, and the Joyful Vision Goddess's dwelling is not far from the Bodhi-mandala. In this Fourth Ground, the Night Goddess Universal Saving Beings is in this assembly, indicating that the two practices of patience and diligence are inseparable from the myriad practices. It also indicates that the thirty-seven aids to enlightenment are aids to the practice of Bodhi. Therefore, it is said to be in this assembly. This stage indicates that the essence of Bodhi is used to observe the body, sensations, and mind, thus achieving worldly wisdom. The previous three grounds have already sought the Bodhi-mind that transcends the world. This Fourth, Fifth, and Sixth Grounds use the Bodhi-mind to cultivate worldly wisdom in return, so it is said to be in this assembly. In this stage, seeing the Night Goddess Universal Saving Beings indicates that the thirty-seven factors of enlightenment (Saptatriṃśad-bodhipākṣika-dharmāḥ) and the Four Foundations of Mindfulness (Catuḥsmṛtyupasthāna) are the expedient means by which all Buddhas of the three times teach and transform all beings, assisting in the path of practice. All Buddhas, from their initial aspiration to the ultimate wisdom, rely on these expedient means to enhance all kinds of wisdom. Therefore, this goddess is named Universal Saving Virtuous Merit. Virtuous Merit indicates that the thirty-seven aids to enlightenment can reveal the wonderful wisdom of oneself and others. It indicates that the previous three grounds cultivated precepts, concentration, and patience to obtain a mind that transcends the world. This ground re-cultivates it with the thirty-seven aids to enlightenment, so it is called the Flaming Wisdom Ground. Obtaining the liberation gate of Universal Manifestation in All Worlds to Subdue All Beings is to indicate that the thirty-seven factors of enlightenment in this stage are the path of subduing that is commonly practiced by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the One Vehicle (Ekāyana), so it is called Universal Manifestation to Subdue All Beings Liberation. By analogy with Sudhana's representation in each case, the meaning can be understood. If it is not like this, the meaning of the ground cannot be understood.

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位行門。后至入法界品具明。

四明此地於三界中得何界解脫者。若以總相得三界一相解脫。若別相升進。明此位中以修三十七道品觀得欲界中智慧解脫心多。大意明重治前第三地中出三界余習。為明第五地禪波羅蜜修十諦觀。得上二界並欲界中出世間中解脫。皆須總別同異成壞論之。如初歡喜地表法神。明初生佛家以檀波羅蜜能資生聖道故。神名主當春生。如第二離垢地戒波羅蜜。以法身無作以為戒體。故神名普德凈光明戒光也。即住居道場之內。表法身是道場體故。身是菩提體故。第三發光地以忍波羅蜜為體。神名喜目觀察眾生。以忍故無事不悅。去道場不遠者。明忍以法身無作為體故。第四焰慧地以精進波羅蜜為體。神名普救眾生。以精進波羅蜜是普救義故。又為普治前三地出三界習氣住在此眾會者。明不離法身及性戒忍行中行精進行故。如是總約名及住處所表。地位次第令易見故。思之可見。又入地中多以神為表法者。明入地以聖智從行祐生名神故。又以總別同異成壞之義。六相法門思之。方無有惑。

五隨文釋義者。有二義。一長科經意。二隨文釋義。一長科經意者。於此焰慧地中。長科為七段。第一佛子已下。有十二行頌。明大眾聞前地歡喜復請后地法分。第二爾時金剛藏已下一段六行半經

【現代漢語翻譯】 現代漢語譯本：位行門（修行階位之門）。後面在入法界品中有詳細說明。

四、說明此地（第四焰慧地）在三界中得到哪個界的解脫？如果從總相上來說，得到三界一相的解脫。如果從別相升進來說，說明此位中通過修習三十七道品觀，在欲界中得到智慧解脫的心較多。大意是著重治理前第三地（發光地）中遺留的出三界習氣。爲了說明第五地（極難勝地）禪波羅蜜修習十諦觀，在上二界以及欲界中得到出世間的解脫。這些都需要從總相、別相、同相、異相、成相、壞相來討論。例如初歡喜地的表法神，說明初入佛家以檀波羅蜜（佈施）能夠資助聖道，所以神的名字是主當春生。例如第二離垢地的戒波羅蜜（持戒），以法身無作為戒體，所以神的名字是普德凈光明戒光，居住在道場之內，表明法身是道場的本體，身是菩提的本體。第三發光地以忍波羅蜜（忍辱）為體，神的名字是喜目，觀察眾生，因為忍辱所以無事不悅，離道場不遠，表明忍辱以法身無作為體。第四焰慧地以精進波羅蜜（精進）為體，神的名字是普救眾生，因為精進波羅蜜是普救的含義，又爲了普遍治理前三地出三界的習氣，居住在此眾會中，表明不離法身以及性戒忍行中行精進行。像這樣總括地從名字以及居住處所來表示地位的次第，使之容易理解。思考之後就可以明白。又進入地位中多用神來表法，表明入地以聖智從修行中產生，名為神。又要用總相、別相、同相、異相、成相、壞相的意義，用六相法門來思考，才能沒有疑惑。

五、隨文解釋：有兩種意義。一是長科經意，二是隨文釋義。一是長科經意：在此焰慧地中，長科分為七段。第一段從『佛子』開始，有十二行頌，說明大眾聽聞前地（發光地）的歡喜，再次請求后地（第五地）的法。

【English Translation】 English version: The gate of stages of practice. It is fully explained later in the 'Entering the Dharma Realm' chapter.

1. Clarifying which realm's liberation is attained in the Three Realms at this stage (Fourth Flame Wisdom Ground)? If viewed from a general perspective, one attains liberation from the single aspect of the Three Realms. If viewed from a specific and progressive perspective, it indicates that at this stage, through cultivating the Thirty-seven Limbs of Enlightenment, one attains more wisdom liberation of the mind in the Desire Realm. The main idea is to focus on rectifying the remaining habits of exiting the Three Realms from the previous Third Ground (Radiant Ground). To explain that the Fifth Ground (Most Difficult to Conquer Ground) cultivates the Ten Truths through Dhyana Paramita, one attains liberation from the world in the Upper Two Realms and the Desire Realm. These all need to be discussed from the perspectives of general and specific aspects, similarities and differences, formation and destruction. For example, the Dharma-representing spirit of the First Joyful Ground indicates that upon first entering the Buddha's family, Dana Paramita (generosity) can support the holy path, so the spirit's name is 'Lord Ushering in Spring'. For example, the Sila Paramita (discipline) of the Second Stainless Ground takes the unconditioned Dharmakaya as the body of precepts, so the spirit's name is 'Universal Virtue Pure Light Discipline Radiance', residing within the Bodhimanda, indicating that the Dharmakaya is the essence of the Bodhimanda, and the body is the essence of Bodhi. The Third Radiant Ground takes Ksanti Paramita (patience) as its essence, and the spirit's name is 'Joyful Eye', observing sentient beings, because with patience, nothing is unpleasant, and being not far from the Bodhimanda indicates that patience takes the unconditioned Dharmakaya as its essence. The Fourth Flame Wisdom Ground takes Virya Paramita (diligence) as its essence, and the spirit's name is 'Universally Saving Sentient Beings', because Virya Paramita has the meaning of universal salvation, and also to universally rectify the habits of exiting the Three Realms from the previous three grounds, residing in this assembly indicates not being apart from the Dharmakaya and the practice of essential precepts, patience, and diligence. Thus, summarizing the names and residences expresses the order of the stages, making it easy to understand. Thinking about it will make it clear. Furthermore, entering the grounds often uses spirits to represent the Dharma, indicating that entering the ground uses holy wisdom generated from practice, called spirits. One must also use the meanings of general and specific aspects, similarities and differences, formation and destruction, and use the Six Aspects Dharma to contemplate, in order to be without doubt.

2. Explaining the text according to its meaning: There are two meanings. One is the general outline of the sutra's intention, and the other is explaining the text according to its meaning. One is the general outline of the sutra's intention: In this Fourth Flame Wisdom Ground, the general outline is divided into seven sections. The first section starts with 'Buddha-son', and has twelve lines of verses, explaining that the assembly, having heard the joy of the previous ground (Radiant Ground), requests the Dharma of the subsequent ground (Fifth Ground) again.

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。明以十法修入第四地向分。第三佛子菩薩住此焰慧地已下一段三十七行半經。明修三十七道品分。第四佛子已下五行半經。明對治身見分。第五佛子此菩薩已下一段十五行經。明以前觀智方便獲大利益柔和分。第六佛子菩薩住此焰慧地已下。有三十行經。明此地見佛增廣分。第七菩薩已凈第二地已下。有五十三行頌。明重頌前法分。

第一從初十二行頌中。復分為兩段。一佛子聞此廣大行已下至菩薩勝行妙法音有八行頌。明大眾聞第三地法歡喜興供稱歎分。二從愿更演說聰慧者有四行頌。明更請第四地法門分。已上文義如文自具。不煩更釋。如自在天王大忻慶者。為此天是說十地處非余天不悅。但舉說法處主故。

第二爾時金剛藏菩薩已下修四地向中有六行半經。分為兩段。一爾時已下至當修十法明門有兩行半經。明欲入第四地勸修十法分。二何等為十已下三行經。是正舉十法名目觀察分。何故舉此十法重令觀者。明於前三地得出世間智慧今重觀此十法。明將出世間智慧返達世間同出世間故。

第三佛子已下三十七行半經。分為九段。一佛子已下至生如來家有一行半經。明以十種智得生佛家分。如十住初發心住亦名生如來家。至初地中亦名生如來智慧家。此四地亦名生如來家。有何差別。答。計

【現代漢語翻譯】 現代漢語譯本：闡明以十種方法修習進入第四地（焰慧地）的準備階段。第三，佛子菩薩安住於此焰慧地之後，接下來一段三十七行半的經文，闡明修習三十七道品（三十七種修行方法）。第四，佛子之後五行半的經文，闡明對治身見（認為身體是真實存在的錯誤觀念）。第五，佛子，這位菩薩之後一段十五行經文，闡明以觀智（觀察事物本質的智慧）方便獲得大利益的柔和（調伏煩惱）部分。第六，佛子，菩薩安住於此焰慧地之後，有三十行經文，闡明此地見佛（見到佛）增廣（增長智慧和功德）的部分。第七，菩薩已經清凈第二地之後，有五十三行頌文，闡明重新頌揚前面所說之法的部分。

第一，從最初的十二行頌文中，又分為兩段。一，佛子聽聞此廣大行之後，直到菩薩勝行妙法音，有八行頌文，闡明大眾聽聞第三地之法，歡喜興供（歡喜供養），稱歎（讚歎）的部分。二，從愿更演說聰慧者，有四行頌文，闡明再次請求宣說第四地法門的部分。以上文義如經文自身所具備的，不需再次解釋。如自在天王大忻慶者，因為此天是宣說十地之處，並非其他天不喜悅，只是舉出說法處的主人而已。

第二，爾時金剛藏菩薩之後，修習四地準備階段中有六行半經文，分為兩段。一，爾時之後，直到當修十法明門，有兩行半經文，闡明想要進入第四地，勸修十法的部分。二，何等為十之後三行經文，是正式舉出十法名目觀察的部分。為何舉出此十法，再次令人觀察呢？闡明在前三地得出世間智慧，現在重新觀察此十法，闡明將出世間智慧返回到世間，與出世間智慧相同。

第三，佛子之後三十七行半經文，分為九段。一，佛子之後，直到生如來家，有一行半經文，闡明以十種智慧得以生於佛家的部分。如十住（菩薩修行的十個階段）中的初發心住（開始發菩提心的階段），也名為生如來家。到初地（菩薩修行的第一個階段）中，也名為生如來智慧家。此四地（菩薩修行的第四個階段）也名為生如來家。有什麼差別呢？答：計（計算）

【English Translation】 English version: Explaining the ten methods to cultivate and enter the preparatory stage of the Fourth Ground (Flame Wisdom Ground). Third, after the Buddha-son Bodhisattva dwells in this Flame Wisdom Ground, the following passage of thirty-seven and a half lines of scripture explains the cultivation of the Thirty-seven Limbs of Enlightenment (thirty-seven methods of practice). Fourth, the passage of five and a half lines of scripture after 'Buddha-son' explains the counteracting of self-view (the mistaken notion that the body is real). Fifth, the passage of fifteen lines of scripture after 'Buddha-son, this Bodhisattva' explains the gentle (subduing afflictions) part of obtaining great benefits through the expedient of wisdom of observation (wisdom that observes the essence of things). Sixth, after the Buddha-son Bodhisattva dwells in this Flame Wisdom Ground, there are thirty lines of scripture explaining the part of seeing the Buddha (seeing the Buddha) and expanding (increasing wisdom and merit) in this ground. Seventh, after the Bodhisattva has purified the Second Ground, there are fifty-three lines of verse explaining the part of re-chanting the previously spoken Dharma.

First, from the initial twelve lines of verse, it is further divided into two sections. One, after the Buddha-son hears this vast practice, until the 'wonderful sound of the Bodhisattva's supreme practice', there are eight lines of verse explaining the part of the assembly hearing the Dharma of the Third Ground, rejoicing, making offerings (joyfully making offerings), and praising (praising). Two, from 'wishing to further expound the wise', there are four lines of verse explaining the part of requesting again to expound the Dharma gate of the Fourth Ground. The meaning of the above is as contained in the scripture itself, and there is no need to explain it again. As for 'the Great Joy of the King of Free Heaven', because this heaven is the place where the Ten Grounds are expounded, it is not that the other heavens are not pleased, but it is only mentioning the master of the place where the Dharma is expounded.

Second, after 'At that time, Vajragarbha Bodhisattva', there are six and a half lines of scripture on cultivating the preparatory stage of the Fourth Ground, divided into two sections. One, after 'At that time', until 'one should cultivate the ten Dharma gates of illumination', there are two and a half lines of scripture explaining the part of encouraging the cultivation of the ten Dharmas for those who wish to enter the Fourth Ground. Two, the three lines of scripture after 'What are the ten?' are the part of formally listing the names of the ten Dharmas for observation. Why are these ten Dharmas listed again for people to observe? It explains that in the previous three grounds, one obtained transcendent wisdom, and now one observes these ten Dharmas again, explaining that one returns the transcendent wisdom to the world, being the same as transcendent wisdom.

Third, the thirty-seven and a half lines of scripture after 'Buddha-son' are divided into nine sections. One, after 'Buddha-son', until 'born into the family of the Tathagata', there is one and a half lines of scripture explaining the part of being born into the family of the Buddha through ten kinds of wisdom. Like the Initial Resolve Dwelling (the stage of initially generating Bodhicitta) in the Ten Dwellings (ten stages of Bodhisattva practice), it is also called 'born into the family of the Tathagata'. In the First Ground (the first stage of Bodhisattva practice), it is also called 'born into the family of the Tathagata's wisdom'. This Fourth Ground (the fourth stage of Bodhisattva practice) is also called 'born into the family of the Tathagata'. What is the difference? Answer: Counting

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其總相。生如來智慧家。即一體無二。若論別相升進即有淺深。如十住之中於妙峰之頂。明創啟凡情始開佛智慧。但啟迷解得一分煩惱清涼故。佛果名月。如十住位中十個月佛是。如善財表法中。妙峰山上見比丘。且彰佛慧解脫未明智慧神通。如初地生如來家。雖有智德神通。但且得出三界之神智。所教化眾生亦以如己所知。未得達世間智慧與出世間智慧自在無礙。此第四地生在佛家。明達世間中出世間智慧故。與初地中。雖入神性共同然。出世間世間智慧淺深差別。明前三位但修上二界禪得出三界。一單之理。此位觀身受心法故。經云得彼內法生如來家。內法者。明智慧返觀達俗智無俗不真故。二何等為十已下至是為十有四行半經。明以十法成此地之智慧分。從所謂深心不退於三寶中凈信畢竟不壞故者。此三寶是通三界及三世一切法總三寶攝。非如世情三寶故云深心也。觀三界法性自無性。是名佛寶。了三界法同異總別成壞。是名法寶。以自行門和眾生心意方便引接令得應真及人天樂。是名僧寶。觀世間成壞故者。下文云因業故有生。還因業故滅。約本法界無成壞故。明不成壞中眾生妄見成壞。觀生死涅槃故者。明生死本涅槃總無體故。觀眾生。土業故者。明國由業起故。是本無今有故。觀前際后際故。觀無所有盡

【現代漢語翻譯】 現代漢語譯本 其總相：生於如來智慧之家，即一體無二。若論別相升進，即有淺深。如十住（Dashabhumi，菩薩修行十個階段）之中，于妙峰之頂，明創啟凡情，始開佛智慧。但啟迷解，得一分煩惱清涼故。佛果名月，如十住位中十個月佛是。如善財（Sudhana）表法中，妙峰山上見比丘，且彰佛慧解脫，未明智慧神通。如初地（prathamā bhūmi，菩薩修行第一階段）生如來家，雖有智德神通，但且得出三界（Trailokya，欲界、色界、無色界）之神智。所教化眾生亦以如己所知，未得達世間智慧與出世間智慧自在無礙。此第四地（caturthī bhūmi，菩薩修行第四階段）生在佛家，明達世間中出世間智慧故，與初地中，雖入神性共同然，出世間世間智慧淺深差別。明前三位但修上二界禪得出三界一單之理。此位觀身受心法故，經云得彼內法生如來家。內法者，明智慧返觀達俗智無俗不真故。二何等為十已下至是為十有四行半經。明以十法成此地之智慧分。從所謂深心不退於三寶（Triratna，佛、法、僧）中凈信畢竟不壞故者。此三寶是通三界及三世（過去、現在、未來）一切法總三寶攝，非如世情三寶故云深心也。觀三界法性自無性，是名佛寶。了三界法同異總別成壞，是名法寶。以自行門和眾生心意方便引接令得應真及人天樂，是名僧寶。觀世間成壞故者，下文云因業（Karma）故有生，還因業故滅。約本法界（Dharmadhatu）無成壞故，明不成壞中眾生妄見成壞。觀生死涅槃（Nirvana）故者，明生死本涅槃總無體故。觀眾生、土業故者，明國由業起故，是本無今有故。觀前際后際故，觀無所有盡

【English Translation】 English version Its overall characteristic: born into the family of the Tathagata's (如來) wisdom, it is one and indivisible. If discussing the distinct characteristics of advancement, there are degrees of shallowness and depth. Like in the Ten Abodes (Dashabhumi), at the summit of Mount Myriad Treasures (妙峰), it clearly initiates the emotions of ordinary beings and begins to open the wisdom of the Buddha. However, it only initiates understanding and attains a portion of coolness from afflictions. The fruit of Buddhahood is named 'moon,' like the ten months of Buddhas in the Ten Abodes. As in Sudhana's (善財) representation of the Dharma, seeing a Bhiksu (比丘) on Mount Myriad Treasures, it primarily manifests the Buddha's wisdom and liberation, without clearly showing wisdom and supernormal powers. Like the first stage (prathamā bhūmi) of being born into the Tathagata's family, although there are virtues of wisdom and supernormal powers, it only attains the divine wisdom of the Three Realms (Trailokya). The beings taught are also taught according to what one knows, without attaining the freedom and unobstructedness of worldly and supramundane wisdom. This fourth stage (caturthī bhūmi) is born into the Buddha's family, clearly understanding worldly and supramundane wisdom, thus, although entering the divine nature is common with the first stage, there is a difference in the depth of worldly and supramundane wisdom. It is clear that the previous three stages only cultivate the dhyana (禪) of the upper two realms to attain the single principle of the Three Realms. This stage contemplates the body, feelings, mind, and dharmas (法), hence the sutra says, 'Attaining that inner Dharma, one is born into the Tathagata's family.' 'Inner Dharma' means that wisdom reflects back to realize that mundane knowledge is not untrue because it is not mundane. Two, what are the ten, from below to 'these are the ten,' is fourteen and a half sutras, clarifying that the wisdom of this stage is accomplished by ten dharmas. From 'so-called deep mind, not regressing in the Three Jewels (Triratna), pure faith ultimately indestructible,' these Three Jewels encompass all dharmas of the Three Realms and Three Times (past, present, future), not like the worldly Three Jewels, hence it is called 'deep mind.' Contemplating the nature of the Three Realms as inherently without nature is called the Buddha Jewel. Understanding the similarities, differences, totality, distinctions, formation, and destruction of the dharmas of the Three Realms is called the Dharma Jewel. Using the practice of self-cultivation and skillfully guiding beings' minds to attain the truth and the happiness of humans and gods is called the Sangha Jewel. Contemplating the formation and destruction of the world, the following text says, 'Due to karma (Karma), there is birth, and due to karma, there is destruction.' Regarding the fundamental Dharmadhatu (法界) as without formation and destruction, it clarifies that beings falsely see formation and destruction within non-formation and non-destruction. Contemplating birth and death, Nirvana (Nirvana), it clarifies that the essence of birth and death and Nirvana are all without substance. Contemplating beings and the karma of lands, it clarifies that countries arise from karma, hence they are originally non-existent but now exist. Contemplating the past and future, contemplating the exhaustion of nothingness.

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故者。明三世本無無有盡相故。不言多劫而有不盡。但言三世本無本無可盡。是為十。總結前十法故。三佛子菩薩住此第四地已下至除世間貪愛有六行經。明觀身受心法四念處觀門分。四念處觀者。一身念處觀者。循者順也。明善順觀內身腸胃肝膽心肺脾腎五藏六府都無我人主宰體相。勤勇者。明勤觀不惓。念知者。不忘念也。除世貪憂者。勤觀內身善知無主。除世貪慾煩惱故。觀外身循身觀。循身者巡身。亦云順。亦云善。意者。周巡觀察外身皮肉筋骨發毛爪齒眼耳鼻舌手足腰臗。都無主宰我人體相。皆從虛妄繫著業生。無有實法。有業即有。無業即無。當觀業體本無依止。達身無體。受者亡遺有大智圓明。都無我人受者。動寂任智內外無依。勤勇念知。如前。除世貪憂者。除身見邊見見取戒取邪見上貪憂。觀內外身周巡遍觀者。內外身如前別觀。此令總觀其身內外無主。猶如虛空無有一法而可得者。此是身念處觀。已下觀內外受周巡內外。觀能受所受內外中間。性無依止已下。觀內心外心能知所知。都無住處已下。觀內法外法無有我人。此已上是四念處觀。四複次已下至迴向于舍有八行半經。是修四正勤分。複次此菩薩修行欲定斷行者。明勤觀前四念處不亂是欲定為有覺有觀故。斷行者。勤觀前四念法斷身見邊見

邪見等及色受想行識等行。此位重治練欲界惑上二界惑。以五地禪波羅蜜重更治之。前二地以戒體治粗。此四念觀治細。成就神足者。以欲界諸天等神足。是下品十善業報。此約一分法性智通殊勝。即不可比於三界及二乘三乘有限之通。且望后位。即此位不如。雖作觀行皆以理智為體。為成差別智。更令微細故。觀眾法起滿本願成大慈悲故。依止厭者。對治不取世惡法依止離者。性自無著故。依止滅者。滅諸惡法令不生故。迴向于舍者。至無依處故。此明是非總舍至露地智故。修行精進普救一切眾生故。勤定心定觀定斷行者。一心專作無錯失故。已下如前。五複次已下至迴向于舍有兩行半經。明修信進念定慧五根分。依止厭離滅迴向于舍。總四法為對治之體故。如文可知。六複次已下至迴向于舍有兩行半經。是修五力分。還以依止厭離滅舍為體。即于境不動名之為力。七複次已下至迴向于舍有三行半經。明修七覺分。還依止厭離滅舍為體。明簡正邪名擇法覺分。自利勸他恒無疲倦。名精進覺分。法樂現前見來求者歡喜無厭。名喜覺分猗者。依也悅也。以無依住之理智恒現前故。法悅熙怡世無憂恨之所傷故。名猗覺分。內外觀終受心隨智不隨境轉。名之為定覺分。身邊見亡自他境滅。身受心法都無所依。名為舍覺分。心

【現代漢語翻譯】 現代漢語譯本

邪見等以及色、受、想、行、識等諸行。此位著重治理並磨練欲界的迷惑以及上二界的迷惑。用五地禪波羅蜜（Pāramitā，到彼岸）重新治理它們。前二地用戒體來治理粗重的迷惑，此四念處觀（catu-smṛtyupasthāna）治理細微的迷惑。成就神足的人，以欲界諸天等的神足，是下品十善業的果報。這裡是就一分法性智通的殊勝而言，這無法與三界以及二乘、三乘有限的神通相比。而且就後面的位次來說，此位不如後面的位次。雖然作觀行都以理智為體，爲了成就差別智，更令其微細，所以觀察眾法生起，圓滿根本的願望，成就大慈悲。依止厭離的人，對治不取世間的惡法；依止離欲的人，本性自然沒有執著；依止寂滅的人，滅除諸惡法，使之不生起；迴向于舍的人，到達無所依處。這說明是非總皆捨棄，到達露地智的境界。修行精進，普遍救度一切眾生。勤、定、心定、觀定、斷行的人，一心專作，沒有錯失。以下如前所述。五、複次以下至迴向于舍，有兩行半經文，說明修信、進、念、定、慧五根。依止厭離滅、迴向于舍，總共四法作為對治的主體。如經文可知。六、複次以下至迴向于舍，有兩行半經文，是修五力。還是以依止厭離滅舍為體，即于境界不動，稱之為力。七、複次以下至迴向于舍，有三行半經文，說明修七覺支。還是依止厭離滅舍為體，說明簡擇正邪，名為擇法覺支。自利利他，恒常沒有疲倦，名為精進覺支。法樂現前，見到來求者歡喜沒有厭倦，名為喜覺支。『猗』者，是依靠、喜悅的意思。以無依住的理智恒常現前，所以法悅熙怡，世間的憂愁怨恨不能傷害，名為猗覺支。內外觀照，最終受、心隨智而不隨境轉，名之為定覺支。身邊見解消亡，自他境界滅除，身、受、心、法都無所依，名為舍覺支。心

【English Translation】 English version

'Wrong views' and so on, as well as the aggregates of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). This stage focuses on governing and refining the delusions of the desire realm (Kāmadhātu) and the delusions of the two upper realms. The Five Grounds of Dhyana Pāramitā (Pāramitā, Perfection) are used to govern them again. The first two grounds use the precepts (śīla) to govern the coarse delusions, while the Four Foundations of Mindfulness (catu-smṛtyupasthāna) govern the subtle delusions. Those who achieve supernatural powers (iddhi) through the supernatural powers of the gods of the desire realm and so on, this is the result of the lower grade of the ten wholesome actions. This refers to the superior aspect of a portion of the wisdom of the Dharma-nature, which cannot be compared to the limited supernatural powers of the Three Realms and the Two Vehicles or Three Vehicles. Moreover, in terms of later stages, this stage is inferior to later stages. Although contemplation is practiced, it is all based on reason and wisdom. In order to achieve differentiated wisdom, it is made even more subtle, so one observes the arising of all dharmas, fulfills the fundamental vows, and achieves great compassion. Those who rely on aversion counteract the non-acceptance of worldly evil dharmas; those who rely on detachment are naturally free from attachment; those who rely on cessation extinguish all evil dharmas, preventing them from arising; those who dedicate to relinquishment reach a place of non-reliance. This explains that right and wrong are all abandoned, reaching the state of open-ground wisdom. Cultivating diligently, universally saving all sentient beings. Those who practice diligence, concentration, mental concentration, contemplation concentration, and cessation, focus wholeheartedly without error. The following is as described before. 5. Furthermore, from below to 'dedicating to relinquishment', there are two and a half lines of scripture, explaining the cultivation of the five roots of faith (śraddhā), diligence (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). Relying on aversion, detachment, cessation, and dedicating to relinquishment, a total of four dharmas serve as the main body of counteraction. As the scripture explains. 6. Furthermore, from below to 'dedicating to relinquishment', there are two and a half lines of scripture, which is the cultivation of the five powers. It still takes relying on aversion, detachment, cessation, and relinquishment as its body, that is, not moving in the face of circumstances is called power. 7. Furthermore, from below to 'dedicating to relinquishment', there are three and a half lines of scripture, explaining the cultivation of the seven factors of enlightenment (sapta bojjhaṅgāḥ). It still takes relying on aversion, detachment, cessation, and relinquishment as its body, explaining that discerning right from wrong is called the factor of discernment of dharmas (dharma-vicaya sambojjhaṅga). Benefiting oneself and others, constantly without fatigue, is called the factor of diligence (vīrya sambojjhaṅga). The joy of the Dharma appears before one, and seeing those who come seeking it, one is joyful without weariness, is called the factor of joy (prīti sambojjhaṅga). 'Leaning' means relying on and delighting in. Because the reason and wisdom of dwelling without reliance constantly appear before one, the joy of the Dharma is joyful and harmonious, and worldly sorrows and resentments cannot harm one, it is called the factor of tranquility (praśrabdhi sambojjhaṅga). Contemplating internally and externally, ultimately, feeling (vedanā) and mind (citta) follow wisdom and do not follow circumstances, is called the factor of concentration (samādhi sambojjhaṅga). The views of the body disappear, the realms of self and others are extinguished, and body, feeling, mind, and dharmas have nothing to rely on, is called the factor of equanimity (upekṣā sambojjhaṅga). Mind

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境見亡起唯智起無雜亂故。名爲念覺分。已下如前。八複次已下至迴向于舍。有三行經。明八正道分。依止厭離滅舍為體。以八邪為八正道。九菩薩修行如是功德已下至善巧方便故有五行半經。明作如是觀行之意為十法故。以不捨一切眾生為首。如文具明。如十力處非處為首。如前已明。無畏者。四無畏也。一一切智無畏。二漏盡無畏。三說障道無畏。四說盡苦道無畏。如是四種。人天外道無能難其過失者。不共佛法者。十八不共法也。一佛身無失。身行善故。二口無失。口業善故。三念無失。無雜念故。四意無異。怨親平等故。五心無不定。不異法界無作智故。六無不知。以一切無不明瞭故。七欲無減。滿眾生心作所欲隨順利生故。八精進無失。自雖道滿建法利生無休息故。九念無減者。善知一切眾生根時非時故。十者定無退。本無動故。十一者慧無減。善簡諸法無生滅故。十二者解脫知見無減。光明智無不達故。十三者身業隨智慧行。四威儀中無不成益一切眾生故。十四者口業隨智慧行。無雜談論故。十五者意業隨智慧行。永無邪思相故。十六者智慧知過去世無礙事。十七者智慧知現在世無礙事。十八者智慧知未來世無礙事。此十八種唯佛獨有。不通下果。相好者。有九十七大人之相。隨好者。如隨好光明功德品

【現代漢語翻譯】 現代漢語譯本 『境見亡起唯智起無雜亂故。名爲念覺分。』意思是說，當對外境的執著消亡，智慧生起時，內心沒有雜念和混亂，這就是念覺支（smṛty-saṃbodhyaṅga，七覺支之一）。接下來的內容如前所述。 『八複次已下至迴向于舍。有三行經。明八正道分。依止厭離滅舍為體。以八邪為八正道。』這段經文有三行，闡明了八正道（āryāṣṭāṅgamārga）的組成部分。它以厭離、滅盡和捨棄為根本，將八邪（mithyā）轉化為八正。 『九菩薩修行如是功德已下至善巧方便故有五行半經。明作如是觀行之意為十法故。以不捨一切眾生為首。如文具明。』這段經文有五行半，闡明了進行這種觀修的意義是爲了十種法，以不捨棄一切眾生為首。具體內容如經文所詳述。 『如十力處非處為首。如前已明。』關於如來十力（daśa-balāni）中『處非處智力』等，前面已經闡明。 『無畏者。四無畏也。』無畏指的是四無畏（catvāri vaiśāradyāni）： 一、一切智無畏：在一切智慧方面無所畏懼。 二、漏盡無畏：在斷盡煩惱方面無所畏懼。 三、說障道無畏：在宣說障礙正道的法方面無所畏懼。 四、說盡苦道無畏：在宣說能夠滅盡痛苦的道路方面無所畏懼。 這四種無畏，使佛在人天大眾和外道面前，沒有人能夠指出他的過失。 『不共佛法者。十八不共法也。』不共佛法指的是十八不共法（aṣṭādaśa āveṇikadharmāḥ）： 一、佛身無失：因為身行善業。 二、口無失：因為口業善。 三、念無失：因為沒有雜念。 四、意無異：因為對怨親平等。 五、心無不定：因為不異於法界，具有無作智。 六、無不知：因為對一切事物都明瞭。 七、欲無減：因為能滿足眾生的心願，順應眾生的意願而生。 八、精進無失：因為自身雖然已經達到圓滿的境界，仍然不斷地建立佛法，利益眾生。 九、念無減：因為善於瞭解一切眾生的根器和時機。 十、定無退：因為其本性是不可動搖的。 十一、慧無減：因為善於分辨諸法的無生滅性。 十二、解脫知見無減：因為光明智慧無所不達。 十三、身業隨智慧行：在行住坐臥四威儀中，沒有不利益一切眾生的。 十四、口業隨智慧行：沒有雜亂的談論。 十五、意業隨智慧行：永遠沒有邪思妄想。 十六、智慧知過去世無礙事：智慧能夠了解過去世的事情而沒有障礙。 十七、智慧知現在世無礙事：智慧能夠了解現在世的事情而沒有障礙。 十八、智慧知未來世無礙事：智慧能夠了解未來世的事情而沒有障礙。 這十八種功德唯有佛陀獨具，不與其他果位共通。 『相好者。有九人之相。隨好者。如隨好光明功德品』。相好指的是佛的三十二相（dvātriṃśat mahāpuruṣalakṣaṇāni）和八十隨形好（aśītyanuvyañjanāni*）。隨好如《隨好光明功德品》中所述。

【English Translation】 English version 'When the perception of objects ceases and only wisdom arises, without confusion or disorder, this is called the Mindfulness Enlightenment Factor (smṛty-saṃbodhyaṅga).' The following is as previously stated. 'The section beginning with 'Eight moreover' and ending with 'dedicating to abandonment' contains three lines of scripture, clarifying the division of the Noble Eightfold Path (āryāṣṭāṅgamārga). It is based on renunciation, detachment, cessation, and abandonment as its essence, transforming the eight wrong paths (mithyā) into the eight right paths.' This passage of scripture has three lines, elucidating the components of the Eightfold Path. It takes aversion, cessation, and relinquishment as its foundation, transforming the eight wrongnesses into the eight rightnesses. 'The section beginning with 'Nine, Bodhisattvas cultivate such merits' and ending with 'skillful means' contains five and a half lines of scripture, clarifying the intention of performing such contemplation for the sake of ten dharmas, with not abandoning all sentient beings as the foremost. As the text clearly explains.' This passage of scripture has five and a half lines, elucidating that the meaning of performing such contemplation is for the sake of ten dharmas, with not abandoning all sentient beings as the foremost. The specific content is as detailed in the scripture. 'Such as the Ten Powers, with 'knowledge of what is possible and impossible' as the foremost. As previously explained.' Regarding the 'power of knowing what is possible and impossible' among the Ten Powers of the Tathagata (daśa-balāni), it has been previously clarified. 'Fearlessness refers to the Four Fearlessnesses (catvāri vaiśāradyāni).' Fearlessness refers to the Four Fearlessnesses: 1. Fearlessness of Omniscience: Fearlessness in all aspects of wisdom. 2. Fearlessness of Exhaustion of Defilements: Fearlessness in eradicating afflictions. 3. Fearlessness of Speaking of Obstructive Dharmas: Fearlessness in proclaiming the dharmas that obstruct the right path. 4. Fearlessness of Speaking of the Path to the End of Suffering: Fearlessness in proclaiming the path that can extinguish suffering. These four fearlessnesses enable the Buddha to be free from anyone, including humans, gods, and non-Buddhists, being able to point out his faults. 'The Uncommon Buddha Dharmas refer to the Eighteen Uncommon Dharmas (aṣṭādaśa āveṇikadharmāḥ).' The Uncommon Buddha Dharmas refer to the Eighteen Uncommon Dharmas: 1. No fault in the Buddha's body: Because of virtuous bodily actions. 2. No fault in speech: Because of virtuous verbal actions. 3. No fault in mindfulness: Because there are no distractions. 4. No difference in intention: Because of equanimity towards enemies and loved ones. 5. No lack of concentration: Because it is not different from the Dharmadhatu, possessing non-active wisdom. 6. Nothing is unknown: Because everything is clearly understood. 7. No decrease in desire: Because it can fulfill the wishes of sentient beings, arising in accordance with their desires. 8. No loss of diligence: Because even though one has reached the state of perfection, one continues to establish the Dharma and benefit sentient beings without rest. 9. No decrease in mindfulness: Because one is skilled in understanding the faculties and timing of all sentient beings. 10. No regression in concentration: Because its nature is immovable. 11. No decrease in wisdom: Because one is skilled in distinguishing the non-arising and non-ceasing nature of all dharmas. 12. No decrease in the knowledge and vision of liberation: Because the light of wisdom penetrates everything. 13. Bodily actions follow the conduct of wisdom: In the four postures of walking, standing, sitting, and lying down, there is nothing that does not benefit all sentient beings. 14. Verbal actions follow the conduct of wisdom: There is no confused discussion. 15. Mental actions follow the conduct of wisdom: There are never any wrong thoughts or delusions. 16. Wisdom knows past events without obstruction: Wisdom can understand past events without obstruction. 17. Wisdom knows present events without obstruction: Wisdom can understand present events without obstruction. 18. Wisdom knows future events without obstruction: Wisdom can understand future events without obstruction. These eighteen qualities are unique to the Buddha and not shared with other fruitions. 'The marks and characteristics refer to the thirty-two marks of a great man (dvātriṃśat mahāpuruṣalakṣaṇāni). The minor marks are as described in the chapter on the merits of the light of the minor marks (aśītyanuvyañjanāni).' The marks and characteristics refer to the thirty-two major marks and eighty minor marks of the Buddha. The minor marks are as described in the 'Chapter on the Merits of the Light of the Minor Marks'.

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。但舉一個手中隨好。名圓滿王出光明為熾盛。七百萬阿僧祇光明而為眷屬。但舉其一隨好無盡。又有十華藏世界海微塵數大人相。一一身相眾寶如相以為莊嚴。此明無盡相無盡隨好等法界虛空量故。音聲悉具足者。約總言之。有六十種梵音。若隨差別經云。廣大微妙之音遍一切剎。住無量劫求于上上殊勝道故。即以佛果法門余法不過故。隨順所聞甚深佛解脫者。乘如來一切智乘故。思惟大智善巧方便者。巧能隨逐一切眾生根所宜令度苦故。

第四段中有五行半經。分為二段。一佛子住此焰慧地已下至一切皆離有三行經。明此地以四念處所觀對治身見為首。自余我人眾生等遍觀身受心法皆能離著處故。二此菩薩已下至皆悉修行有兩行經。明此菩薩見業是如來所訶所贊分。明一切眾生所作業道恒流轉生死此是如來所訶。應可以觀治之。若也以觀自治無業。當可以智方便隨生死。同眾生事業濟度眾生。是順菩薩道。如來所贊皆悉能修故。

第五有十五行經。于中義分為四段。一佛子此菩薩隨所起方便已下至皆善修行心有四行半經。明此位如上修集於道及助道得十種利益心分。二此菩薩已下至得說法者意可有兩行經。又得十種心得說法者意分。無稠林行者。明無迷滯障所覆蔭故。三此菩薩已下至道非道精進有五

【現代漢語翻譯】 現代漢語譯本：即使僅僅舉出一個手中的隨形好，名為圓滿王，它所發出的光明熾盛無比，有七百萬阿僧祇（不可思議的巨大數字單位）的光明作為眷屬。僅僅舉出這一個隨形好，其功德也是無盡的。此外，還有十華藏世界海微塵數（形容極多的數量）的大人相，每一個身相都以眾寶如相來莊嚴。這表明光明、無盡相、無盡隨形好等法，其範圍如同法界虛空一樣廣大無邊。『音聲悉具足』，總的來說，具有六十種梵音。如果按照差別經所說，那廣大微妙的音聲遍佈一切剎土。因為安住于無量劫中，尋求更殊勝的道。這正是佛果法門，其他法門無法超越。『隨順所聞甚深佛解脫者』，是乘坐如來的一切智乘。『思惟大智善巧方便者』，是巧妙地隨順一切眾生的根器，使他們脫離苦難。 第四段中有五行半經文，分為兩段。第一段，從『佛子住此焰慧地已下』到『一切皆離』，共三行經文，說明此地以四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）所觀察對治的身見為首。因為通過普遍觀察身、受、心、法，都能脫離執著。第二段，從『此菩薩已下』到『皆悉修行』，共兩行經文，說明此菩薩能分辨如來所呵斥和讚歎的行為。明白一切眾生所造的業，恒常在生死中流轉，這是如來所呵斥的，應該用觀照來對治。如果能用觀照來自治，沒有惡業，就可以用智慧方便，隨順生死，與眾生一同經歷，救濟眾生。這是順應菩薩道，是如來所讚歎的，都能夠修行。 第五段有十五行經文，其中義理分為四段。第一段，從『佛子此菩薩隨所起方便已下』到『皆善修行心』，共四行半經文，說明此位菩薩如上修集於道以及助道，得到十種利益心。第二段，從『此菩薩已下』到『得說法者意可』，共兩行經文，說明又得到十種心得說法者的意願。『無稠林行者』，說明沒有迷茫和障礙的遮蔽。 第三段，從『此菩薩已下』到『道非道精進』，共五

【English Translation】 English version: Even if one were to cite just one minor mark of excellence on his hand, named 'Perfect King', the light it emits would be intensely radiant, attended by seven million Asamkhyas (incalculable number) of rays of light. Merely citing this one minor mark is inexhaustible. Furthermore, there are as many major marks of a great man as dust motes in ten Hua-yan world-sea (describing a great number), each bodily mark adorned with various precious forms. This indicates that the light, inexhaustible marks, inexhaustible minor marks, and other dharmas are as vast and boundless as the Dharma-realm and empty space. 'Sounds are fully complete' refers generally to possessing sixty kinds of Brahma-like sounds. According to the Sutra of Distinctions, the vast and subtle sound pervades all Buddha-lands. Because one dwells for immeasurable kalpas, seeking the ever-superior path. This is precisely the Dharma-door of the Buddha-fruit, which other dharmas cannot surpass. 'Complying with what is heard, the profound liberation of the Buddha' means riding the all-knowing vehicle of the Tathagata. 'Contemplating great wisdom and skillful means' means skillfully following the capacities of all sentient beings, enabling them to escape suffering. The fourth section contains five and a half lines of scripture, divided into two parts. The first part, from 'O son of Buddha, when this Bodhisattva dwells in this Flame Wisdom Ground' to 'all are free from attachment', comprises three lines of scripture, explaining that this ground primarily uses the Four Foundations of Mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and dharmas as selfless) to counteract the view of self. Because through universally observing the body, feelings, mind, and dharmas, one can detach from clinging. The second part, from 'This Bodhisattva' to 'all cultivate diligently', comprises two lines of scripture, explaining that this Bodhisattva can distinguish between what the Tathagata condemns and praises. Understanding that the karma created by all sentient beings constantly flows in the cycle of birth and death is what the Tathagata condemns, and should be countered with contemplation. If one can use contemplation to govern oneself and be without negative karma, then one can use wisdom and skillful means to follow the cycle of birth and death, experiencing it with sentient beings, and helping them. This is in accordance with the Bodhisattva path, which the Tathagata praises, and all can cultivate it diligently. The fifth section contains fifteen lines of scripture, the meaning of which is divided into four parts. The first part, from 'O son of Buddha, this Bodhisattva, according to the expedient means he initiates' to 'all cultivate the mind well', comprises four and a half lines of scripture, explaining that this Bodhisattva, through cultivating the path and its aids as described above, obtains ten kinds of beneficial mental states. The second part, from 'This Bodhisattva' to 'can obtain the intention of a Dharma speaker', comprises two lines of scripture, explaining that one also obtains ten kinds of mental states and the intention of a Dharma speaker. 'Without a dense forest of actions' indicates that there is no obscuration of confusion and obstacles. The third part, from 'This Bodhisattva' to 'diligence in the path and non-path', comprises five

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行半經。明此位菩薩得十種精進分。此十精進以成當地令堅固故。亦成后地令相應故。四是菩薩心界清凈已下至皆悉成就有三行經。明此位菩薩心界清凈得佛護念分。已上明已作四念觀。於法深細。悟解明利。明斷具足故。

第六佛子已下有三十行經。於此段中義分為八。一佛子菩薩住此焰慧地已下至一切眾僧有四行半經。明以願力見多佛並供養分。二以此善根已下至轉更明凈有四行經。明見佛承事住多劫中深心信解更增明分。三佛子譬如金師已下至悉不能壞有六行經。明以金師煉真金作莊嚴具轉明凈喻。四此菩薩已下至第四焰慧地有兩行半經。明此位中所行之行分。五菩薩住此地已下至具足一切種一切智智可有四行經。明此位菩薩受職分。如一切種者。明加行成種。一切智智者。明入根本智及差別智皆可以求。六復作是念已下至一切智依止者可有兩行經。明此位堪為一切眾生師首分。七是菩薩已下至以為眷屬有三行經。是依自報業入三昧見佛及威動廣狹分。八若以願力已下有兩行經。明以願力見佛甚多不能數知分。

第七五十三行頌中分為兩段。一切兩行頌嘆菩薩已凈第三地法方能趣入第四地分。二始登焰地增勢力已下至過於此數無能知有三十行頌。明重頌前法分。如身見為首。六十二見者。明有身見

【現代漢語翻譯】 現代漢語譯本：行半經。說明此位菩薩獲得十種精進分。這十種精進成就了當前的地位，使其堅固，也成就了後面的地位，使其相應。『四是菩薩心界清凈』以下至『皆悉成就』有三行經。說明此位菩薩心界清凈，得到佛的護念分。以上說明已經做了四念處觀，對於佛法深細之處，悟解明利，明斷具足。

第六，佛子以下有三十行經。於此段中，意義分為八個部分。一，『佛子菩薩住此焰慧地』以下至『一切眾僧』有四行半經。說明以願力見到許多佛並供養的分。二，『以此善根』以下至『轉更明凈』有四行經。說明見到佛並承事，住在多劫中，深心信解更加明凈的分。三，『佛子譬如金師』以下至『悉不能壞』有六行經。說明以金匠冶煉真金，製作莊嚴器具，使其更加明凈的比喻。四，『此菩薩』以下至『第四焰慧地』有兩行半經。說明此位中所修行的行為的分。五，『菩薩住此地』以下至『具足一切種一切智智』可能有四行經。說明此位菩薩接受職位的分。如『一切種』，說明加行成就了種子。『一切智智』，說明進入根本智和差別智都可以求得。六，『復作是念』以下至『一切智依止者』可能有兩行經。說明此位堪為一切眾生師首的分。七，『是菩薩』以下至『以為眷屬』有三行經。是依靠自身報業進入三昧，見到佛以及威神震動廣狹的分。八，『若以願力』以下有兩行經。說明以願力見到佛非常多，不能數知的分。

第七，五十三行頌中分為兩段。一切兩行頌讚嘆菩薩已經清凈了第三地之法，才能趣入第四地分。二，『始登焰地增勢力』以下至『過於此數無能知』有三十行頌。說明重新頌揚前面的法分。如以身見為首的六十二見，說明有身見。

【English Translation】 English version: 'Xing Ban Jing'. It explains that this Bodhisattva obtains ten kinds of diligence divisions. These ten kinds of diligence accomplish the current position, making it firm, and also accomplish the subsequent positions, making them corresponding. 'Si Shi Pusa Xin Jie Qing Jing' (Four, the Bodhisattva's mind realm is pure) down to 'Jie Xi Cheng Jiu' (all are accomplished) has three lines of scripture. It explains that this Bodhisattva's mind realm is pure and receives the Buddha's protection division. The above explains that the Four Foundations of Mindfulness contemplation has already been done, and for the profound and subtle aspects of the Dharma, understanding is clear and sharp, and decisive judgment is complete.

Sixth, from 'Fo Zi' (Buddha's disciple) onwards, there are thirty lines of scripture. In this section, the meaning is divided into eight parts. One, from 'Fo Zi Pusa Zhu Ci Yan Hui Di' (Buddha's disciple, the Bodhisattva dwells in this Flame Wisdom Ground) down to 'Yi Qie Zhong Seng' (all the Sangha) has four and a half lines of scripture. It explains the division of seeing many Buddhas and making offerings through the power of vows. Two, from 'Yi Ci Shan Gen' (with this good root) down to 'Zhuan Geng Ming Jing' (becoming even brighter) has four lines of scripture. It explains the division of seeing the Buddha and serving, dwelling in many kalpas, and the deep faith and understanding becoming even brighter. Three, from 'Fo Zi Pi Ru Jin Shi' (Buddha's disciple, like a goldsmith) down to 'Xi Bu Neng Huai' (cannot be destroyed) has six lines of scripture. It explains the analogy of a goldsmith refining true gold and making ornaments, making them even brighter. Four, from 'Ci Pusa' (this Bodhisattva) down to 'Di Si Yan Hui Di' (the Fourth Flame Wisdom Ground) has two and a half lines of scripture. It explains the division of the practices performed in this position. Five, from 'Pusa Zhu Ci Di' (the Bodhisattva dwells in this ground) down to 'Ju Zu Yi Qie Zhong Yi Qie Zhi Zhi' (fully possessing all kinds of all wisdoms) may have four lines of scripture. It explains the division of this Bodhisattva receiving the office. Like 'Yi Qie Zhong' (all kinds), it explains that the preparatory practice accomplishes the seed. 'Yi Qie Zhi Zhi' (all wisdoms), it explains that entering the fundamental wisdom and the differential wisdom can both be sought. Six, from 'Fu Zuo Shi Nian' (again, making this thought) down to 'Yi Qie Zhi Yi Zhi Zhe' (the reliance of all wisdoms) may have two lines of scripture. It explains the division of this position being worthy as the teacher and leader of all sentient beings. Seven, from 'Shi Pusa' (this Bodhisattva) down to 'Yi Wei Juan Shu' (taking as retinue) has three lines of scripture. It is relying on one's own karmic retribution to enter Samadhi, seeing the Buddha, and the awe-inspiring movement, its breadth and narrowness. Eight, from 'Ruo Yi Yuan Li' (if with the power of vows) onwards, there are two lines of scripture. It explains the division of seeing very many Buddhas through the power of vows, unable to be counted and known.

Seventh, the fifty-three lines of verses are divided into two sections. All two lines of verses praise the Bodhisattva for having purified the Dharma of the Third Ground, and then being able to enter the Fourth Ground division. Two, from 'Shi Deng Yan Di Zeng Shi Li' (beginning to ascend the Flame Ground, increasing power) down to 'Guo Yu Ci Shu Wu Neng Zhi' (exceeding this number, none can know) has thirty lines of verses. It explains re-praising the previous Dharma division. Such as the sixty-two views headed by self-view (Shen Jian), it explains having a self-view.

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。即六十二見俱生。以是義故循觀身受心法以用治之。得無身受心法。即諸見總無唯智所見也。名悟佛知見入佛知見生佛家故。六十二見者。於五陰上各有三世。於三世上橫計有四句。一如去。二不如去。三亦如去亦不如去。四非如去非不如去。于未來五陰上各計四句。一者邊。二者無邊。三者亦邊亦無邊。四者非邊非無邊。于現在五陰上各計四句。一者常。二者無常。三者亦常亦無常。四者非常非無常。於五陰上有三世。三世上各有四見。一世有二十。三世各有二十。通為六十。總斷常二見為本。共為六十二見。又為色受想行識各有四見。一世上有二十。三世為六十。斷常為二見共為六十二。若以四念觀門。諸見總為佛事。為身見無。總是佛知見故。

第五難勝地

將釋此地。五門如前。

一釋地名目者。此地何故名為難勝地。為以禪波羅蜜發起善根慈悲喜捨。通達世法。下地不如。故名難勝地。

二明此地修何行門者。此地以禪波羅蜜為體。餘九為伴。

三明善財表法者。云去此地不遠有夜神。名寂靜音海。坐摩尼幢莊嚴蓮華座。善財得菩薩唸唸出生廣大喜莊嚴解脫門。云不遠者。不離菩提體而有禪波羅蜜行故。號寂靜音海者。明禪是寂靜故。音海。是表定能發慧用故。坐摩尼幢

【現代漢語翻譯】 現代漢語譯本： 即六十二種邪見同時產生。因此，應當通過觀察身、受、心、法來對治這些邪見。如果能夠擺脫對身、受、心、法的執著，那麼所有的邪見都會消失，剩下的只有智慧所見。這被稱為領悟佛的知見，進入佛的知見，生於佛的家中。所謂的六十二見，是指在五陰（色、受、想、行、識）上，分別有過去、現在、未來三世。在每一世上，又橫向地產生四種觀點：一是認為（五陰）如過去一樣存在；二是認為不如過去一樣存在；三是認為既如過去一樣存在，又不如過去一樣存在；四是認為既非如過去一樣存在，又非不如過去一樣存在。對於未來的五陰，每一種都產生四種觀點：一是有邊；二是無邊；三是既有邊又無邊；四是既非有邊又非無邊。對於現在的五陰，每一種都產生四種觀點：一是常；二是無常；三是既常又無常；四是既非常又非無常。在五陰上有三世，三世上各有四種見解，每一世有二十種見解，三世共有六十種見解。總的來說，以斷見和常見為根本，合起來就是六十二見。或者說，對於色、受、想、行、識，每一種都有四種見解，每一世上有二十種見解，三世共有六十種見解，加上斷見和常見兩種見解，合起來就是六十二見。如果運用四念處觀（身念處、受念處、心念處、法念處），那麼所有的邪見都可以轉化為佛事，因為對身體的執著消失了，剩下的都是佛的知見。

第五難勝地（Nandurjaya Bhumi）

將要解釋這一地。採用與之前相同的五種方法。

一、解釋地名的含義：為什麼這一地被稱為難勝地？因為以禪定波羅蜜（Dhyana Paramita）發起善根，慈悲喜捨四無量心，通達世間法，低於此地的菩薩無法勝過，所以稱為難勝地。

二、說明此地修行的法門：此地以禪定波羅蜜為本體，其餘九種波羅蜜為輔助。

三、說明善財童子所代表的法：據說離此地不遠，有一位夜神，名叫寂靜音海（Shanta-ghosha-sagara），坐在用摩尼寶幢裝飾的蓮花座上。善財童子證得了菩薩唸唸出生廣大喜莊嚴解脫門（Mahapriti-alamkara-vyuha-vimoksha-dvara）。說『不遠』，是因為禪定波羅蜜的修行不離菩提的本體。名為寂靜音海，說明禪定是寂靜的。音海，是表明禪定能夠啓發智慧的作用。坐在摩尼寶幢

【English Translation】 English version: That is, all sixty-two views arise simultaneously. Therefore, one should use the contemplation of body, sensation, mind, and dharma to counteract them. If one can be free from attachment to body, sensation, mind, and dharma, then all views will disappear, and only the wisdom-seeing remains. This is called realizing the Buddha's knowledge and vision, entering the Buddha's knowledge and vision, and being born into the Buddha's family. The so-called sixty-two views refer to the fact that on the five skandhas (form, sensation, perception, volition, and consciousness), there are three times: past, present, and future. In each time, four views arise horizontally: first, the view that (the five skandhas) exist as they did in the past; second, the view that they do not exist as they did in the past; third, the view that they both exist and do not exist as they did in the past; and fourth, the view that they neither exist nor do not exist as they did in the past. For the future five skandhas, each generates four views: first, it has boundaries; second, it is boundless; third, it is both bounded and boundless; and fourth, it is neither bounded nor boundless. For the present five skandhas, each generates four views: first, it is permanent; second, it is impermanent; third, it is both permanent and impermanent; and fourth, it is neither permanent nor impermanent. On the five skandhas, there are three times, and on the three times, there are four views each. Each time has twenty views, and the three times have a total of sixty views. Generally speaking, taking the views of permanence and annihilation as the root, together they are the sixty-two views. Alternatively, for form, sensation, perception, volition, and consciousness, each has four views. Each time has twenty views, and the three times have a total of sixty views. Adding the two views of permanence and annihilation, together they are the sixty-two views. If one uses the Four Foundations of Mindfulness (mindfulness of body, mindfulness of sensation, mindfulness of mind, mindfulness of dharma), then all views can be transformed into Buddha-work, because the attachment to the body disappears, and what remains is the Buddha's knowledge and vision.

The Fifth, Difficult to Conquer Ground (Nandurjaya Bhumi)

We will now explain this ground, using the same five methods as before.

First, explaining the meaning of the ground's name: Why is this ground called the Difficult to Conquer Ground? Because it initiates roots of goodness with the Perfection of Dhyana (Dhyana Paramita), the Four Immeasurable Minds of loving-kindness, compassion, joy, and equanimity, and understands worldly dharmas, those below this ground cannot overcome it, therefore it is called the Difficult to Conquer Ground.

Second, explaining the practice cultivated on this ground: This ground takes the Perfection of Dhyana as its essence, with the other nine perfections as companions.

Third, explaining what Sudhana (Sudhana-sresthin) represents: It is said that not far from this ground, there is a night goddess named Tranquil Sound Ocean (Shanta-ghosha-sagara), sitting on a lotus seat adorned with a mani-jewel banner. Sudhana attained the liberation door of the Bodhisattva's constantly arising vast joy adornment (Mahapriti-alamkara-vyuha-vimoksha-dvara). Saying 'not far' means that the practice of the Perfection of Dhyana is inseparable from the essence of Bodhi. The name Tranquil Sound Ocean indicates that dhyana is tranquil. The 'ocean of sound' indicates that samadhi can inspire the function of wisdom. Sitting on a mani-jewel banner

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莊嚴蓮華座者。表摩尼名離垢寶明禪定離垢故。幢者。明法性定體不隨境動。明境界與心當體自定。為無自性故。莊嚴者。以無作性禪用嚴萬行故。蓮華者。錶行無染故。明行性不異無作禪俱無性故。得菩薩唸唸出生廣大喜莊嚴解脫門者。表無作性禪。體同法界。故云廣大。常居生死常行萬行。禪悅無憂名之為喜。以定嚴慧名曰莊嚴。不迷靜亂名為解脫。此名難勝地者。為明以定體善知世法無定亂性勝於定亂故。名難勝地。為過三界惑復不證涅槃。三界及涅槃。總不能壞。其無依住之智慧。故名難勝地。夜神者。表無依住中智慧處生死之長夜破一切眾生迷故。此夜神所將名目及所坐之座。表法。大意明不壞無依無作無性自體之禪。用彰萬行以寂起用故。善財問言。此解脫門為何事業。行何境界。起何方便。作何觀察。夜神答言。我發起清凈平等樂欲心。我發起離一切世間塵垢清凈堅固莊嚴不可壞樂欲心。我發起攀緣不退轉位永不退轉心。已下如是無量發起心。具如經說。意明住欲界心多者。便令使修寂靜定至。色界無色界禪多者。令入法性禪發起攀緣於後上上位中智慧方便廣度眾生等空無限大用故。不令守凈住禪樂故。此寂靜音海主夜神坐摩尼幢莊嚴蓮華座。百萬阿僧祇主夜神前後圍繞。表法性無作體遍周無盡行體亦

【現代漢語翻譯】 現代漢語譯本 莊嚴蓮華座者，表示摩尼（如意寶珠，能涌出珍寶之寶珠）之名，因其禪定離垢而顯現離垢寶明之狀態。幢（一種旗幟或裝飾柱）則表明法性（諸法實相）的定體（禪定之本體）不隨外境動搖，說明境界與心當下即是禪定本身，因為它們本無自性。莊嚴，是指以無作性（不假造作之本性）的禪定之用，來莊嚴萬行（各種修行）。蓮華，象徵修行沒有染著。說明修行的本性與無作禪並無差異，都本無自性。 獲得菩薩唸唸出生廣大喜莊嚴解脫門，表示無作性的禪定，其本體等同於法界（宇宙萬有），所以稱為廣大。常居於生死輪迴之中，常行各種修行，以禪悅為樂而無憂愁，這稱為喜。以禪定來莊嚴智慧，這稱為莊嚴。不迷惑于寂靜或動亂，這稱為解脫。此地名為難勝地，是爲了說明以禪定的本體，善於瞭解世間法（世間一切事物和道理）的無定亂之性，勝過執著于禪定或動亂，所以稱為難勝地。因為超越了三界（欲界、色界、無色界）的迷惑，又不證入涅槃（寂滅），三界及涅槃都不能破壞其無所依住的智慧，所以稱為難勝地。 夜神，象徵在無所依住之中，智慧處於生死長夜，破除一切眾生的迷惑。這位夜神所帶領的名目以及所坐的蓮花座，都代表著佛法。大意是說明不壞滅無所依、無造作、無自性的禪定自體，用以彰顯萬行，以寂靜而起妙用。 善財童子問道：『此解脫門有何事業？行於何種境界？生起何種方便？作何種觀察？』夜神回答說：『我發起清凈平等樂欲心，我發起遠離一切世間塵垢、清凈堅固莊嚴、不可破壞的樂欲心，我發起攀緣不退轉位、永不退轉的心。』以下如是無量發起心，具體如經文所說。意思是說明，安住于欲界（六道眾生所居之界）的心較多的人，便令其修習寂靜禪定，至於禪定較多的人，令其進入法性禪定，發起攀緣于更高層次的智慧方便，廣度眾生等同虛空般無限廣大的作用，而不是令其守護清凈而安住于禪樂之中。這位寂靜音海主夜神，坐在摩尼幢莊嚴蓮華座上，百萬阿僧祇（極大的數字單位）主夜神前後圍繞，表示法性無作的本體遍佈周全，無有窮盡，修行的本體也是如此。

【English Translation】 English version The one with the majestic lotus seat represents the name 'Mani' (wish-fulfilling jewel, a jewel that can produce treasures), manifesting the state of being free from defilement and illuminating the purity due to the defilement-free nature of their meditation. The banner (a type of flag or decorative pillar) indicates that the fixed essence (the essence of meditation) of Dharmata (the true nature of all phenomena) does not waver with external circumstances, explaining that the realm and the mind are inherently meditation itself, because they are fundamentally without self-nature. 'Majestic' refers to using the function of non-intentional nature (the nature of non-fabrication) of meditation to adorn all practices (various cultivations). The lotus symbolizes that practice is without attachment, indicating that the nature of practice is no different from non-intentional meditation, both being without self-nature. Obtaining the 'gate of liberation of vast joy and adornment' that Bodhisattvas generate in every moment of thought signifies that the meditation of non-intentional nature is identical in essence to the Dharmadhatu (the universe and all its phenomena), hence it is called 'vast'. Constantly residing in the cycle of birth and death, constantly engaging in various practices, and taking joy in meditative bliss without sorrow is called 'joy'. Adorning wisdom with meditation is called 'adornment'. Not being confused by stillness or disturbance is called 'liberation'. This ground is called 'Difficult to Conquer Ground' to illustrate that with the essence of meditation, one is skilled at understanding the non-fixed and non-chaotic nature of worldly dharmas (all things and principles in the world), surpassing attachment to meditation or disturbance, hence it is called 'Difficult to Conquer Ground'. Because it transcends the delusions of the Three Realms (Desire Realm, Form Realm, Formless Realm) and does not attain Nirvana (extinction), the Three Realms and Nirvana cannot destroy its wisdom of non-reliance, hence it is called 'Difficult to Conquer Ground'. The Night Goddess symbolizes that in the midst of non-reliance, wisdom resides in the long night of birth and death, dispelling the delusions of all sentient beings. The titles led by this Night Goddess and the lotus seat she sits upon all represent the Dharma. The main idea is to illustrate that the self-essence of meditation, which is indestructible, non-reliant, non-intentional, and without self-nature, is used to manifest all practices, using stillness to initiate wonderful functions. Sudhana asked: 'What is the activity of this gate of liberation? What realm does it operate in? What skillful means does it generate? What kind of observation does it make?' The Night Goddess replied: 'I generate a pure, equal, and joyful aspiration. I generate an aspiration that is free from all worldly defilements, pure, firmly adorned, and indestructible. I generate a mind that clings to the irreversible position and never retreats.' The following are countless minds generated as described in the sutra. The meaning is to explain that for those who dwell in the Desire Realm (the realm where sentient beings reside) with many desires, they are made to cultivate tranquil meditation. As for those with much meditation, they are made to enter the meditation of Dharmata, generating the skillful means of clinging to higher and higher levels of wisdom, extensively liberating sentient beings with a vastness equal to the boundless space, rather than making them guard purity and dwell in the joy of meditation. This Tranquil Sound Sea Night Goddess sits on a lotus seat adorned with Mani banners, surrounded by millions of Asankhya (extremely large numerical unit) Night Goddesses, representing that the essence of Dharmata's non-intentional nature pervades completely and is inexhaustible, and the essence of practice is also like this.

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遍周故。言百萬者。大數之長也。阿僧祇者。不可數也。此明寂用圓滿以名座及同住之眾。及住處近遠及法門名目。思之可解此地之意。

四明此地於三界中得何界解脫者。若以總相。三界同一解脫。若以別相。此地以禪波羅蜜為體。得上色無色解脫。為四地重治欲界細惑。此地重治色無色界細惑。既上界解脫地獄自然同一解脫。以此一乘法門常以根本智以為進修。以無作智為禪體。以過上二界中息想禪故。得任理智法界自在隨緣無作禪。此明升進漸妙智體不離本智。此明前四地以三十七觀。重治前位欲界之習。知此地重以將定體用治上界之細惑。

五隨文釋義者。二義如前。第一長科經意者。於此第五地。長科為十四段。第一從菩薩聞此勝地行已下有十九行頌。明大眾聞說第四地法門稱歎歡喜興供及請說后地分。第二爾時金剛藏菩薩已下。至得入菩薩第五地。有十行經。明十平等心入第五地向。第三佛子已下。至得不退轉心。有六行經。以十二種法住第五地分。第四佛子已下。有十四行半經。明善知十諦法門分。第五佛子已下至生大慈光明。有兩行經。明知諦智于諸眾生生大慈悲分。第六佛子已下至皆如實知。有六行半經。明以智觀眾生起真隨妄分。第七佛子已下至波濤之所漂溺。有八行經。明菩薩念

【現代漢語翻譯】 現代漢語譯本：

「遍周故。言百萬者。大數之長也。阿僧祇者。不可數也。」 這說明寂靜和作用是圓滿的，因此用以命名座以及一同居住的僧眾，以及居住地點的遠近和法門的名目。仔細思考就可以理解此地的意義。 四、說明此地在三界中屬於哪個界，以及解脫了什麼？如果從總的方面來說，三界是同一解脫。如果從別的方面來說，此地以禪波羅蜜（Dhyana Paramita，禪定到彼岸）為本體，得到上色界和無色界的解脫。因為前四地著重治理欲界的細微惑業，此地則著重治理色界和無色界的細微惑業。既然上界得到了解脫，地獄自然也就一同解脫了。因此，這一乘法門常常以根本智作為進修的基礎，以無作智作為禪定的本體。因為超越了上二界中的息想禪，所以能夠得到任由理性、智慧和法界自在，隨順因緣而無所作為的禪定。這說明提升和進步的微妙智慧本體不離根本智。這說明前四地以三十七道品觀，著重治理前一階段欲界的習氣。要知道此地著重以禪定本體的作用來治理上界的細微惑業。 五、隨文解釋經義。前兩點意義如前所述。第一大段經文的意義：在此第五地，大段經文分為十四段。第一段從『菩薩聞此勝地行已』以下，有十九行頌文，說明大眾聽聞了第四地法門后，稱讚歡喜，興辦供養，並請求宣說后一地的內容。第二段從『爾時金剛藏菩薩已下』，到『得入菩薩第五地』，有十行經文，說明以十種平等心進入第五地。第三段從『佛子已下』，到『得不退轉心』，有六行經文，以十二種法安住于第五地。第四段從『佛子已下』，有十四行半經文，說明善於瞭解十諦法門。第五段從『佛子已下』到『生大慈光明』，有兩行經文，說明了解真諦的智慧能使菩薩對一切眾生生起大慈悲心。第六段從『佛子已下』到『皆如實知』，有六行半經文，說明以智慧觀察眾生，從而生起真實不虛的隨順妄想。第七段從『佛子已下』到『波濤之所漂溺』，有八行經文，說明菩薩念...

【English Translation】 English version:

'Because it pervades everywhere. The term 'millions' indicates the length of a large number. 'Asamkhya' (阿僧祇，innumerable) means uncountable.' This explains that stillness and function are complete, hence used to name the seat and the assembly dwelling together, as well as the distance of the dwelling place and the names of the Dharma gates. Contemplation can reveal the meaning of this ground. 4. Explaining which realm this ground belongs to in the Three Realms, and what it has liberated from. If viewed from a general perspective, the Three Realms are the same liberation. If viewed from a specific perspective, this ground takes Dhyana Paramita (禪波羅蜜，Perfection of Meditation) as its essence, attaining liberation from the upper Form Realm and Formless Realm. Because the previous four grounds focused on governing the subtle delusions of the Desire Realm, this ground focuses on governing the subtle delusions of the Form and Formless Realms. Since the upper realms have attained liberation, the lower realms naturally attain liberation together. Therefore, this One Vehicle Dharma gate often uses fundamental wisdom as the basis for advancement, and non-action wisdom as the essence of meditation. Because it transcends the cessation-of-thought meditation in the upper two realms, it can attain meditation that is free and unconstrained by reason, wisdom, and the Dharma Realm, following conditions without action. This explains that the subtle essence of wisdom in advancement and progress does not depart from fundamental wisdom. This explains that the previous four grounds use the Thirty-Seven Limbs of Enlightenment to focus on governing the habits of the Desire Realm in the previous stage. Know that this ground focuses on using the function of the essence of meditation to govern the subtle delusions of the upper realms. 5. Explaining the meaning of the sutra according to the text. The meanings of the first two points are as before. The meaning of the first major section of the sutra: In this fifth ground, the major section of the sutra is divided into fourteen segments. The first segment, from 'When the Bodhisattva heard of the practice of this superior ground' onwards, contains nineteen lines of verses, explaining that after the assembly heard the Dharma gate of the fourth ground, they praised and rejoiced, made offerings, and requested to hear the content of the next ground. The second segment, from 'At that time, Vajragarbha Bodhisattva' onwards, to 'attaining entry into the fifth ground of the Bodhisattva', contains ten lines of sutra, explaining entering the fifth ground with ten equal minds. The third segment, from 'Buddha-son' onwards, to 'attaining the non-retrogressive mind', contains six lines of sutra, abiding in the fifth ground with twelve dharmas. The fourth segment, from 'Buddha-son' onwards, contains fourteen and a half lines of sutra, explaining being skilled in understanding the Dharma gate of the Ten Truths. The fifth segment, from 'Buddha-son' onwards, to 'generating great compassionate light', contains two lines of sutra, explaining that understanding the wisdom of the truth can enable the Bodhisattva to generate great compassion for all beings. The sixth segment, from 'Buddha-son' onwards, to 'all know truthfully', contains six and a half lines of sutra, explaining observing beings with wisdom, thereby generating true and unfalse following of delusion. The seventh segment, from 'Buddha-son' onwards, to 'drowning in the waves', contains eight lines of sutra, explaining the Bodhisattva's thought...

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眾生愚癡隨苦漂流分。第八佛子已下一段有五行半經。明念一切眾生窮苦獨勵發心不求伴侶以己功德普令一切眾生得至如來十力智分。第九佛子已下一段。有五行半經。明菩薩以智慧觀察善根救護一切眾生令入涅槃分。第十佛子已下一段。有十七行經。明菩薩住第五地能善知諸法分。第十一佛子已下一段。有八行半經。明此位菩薩以佈施愛語同行善能教化眾生及自求勝法分。第十二佛子已下一段。有十一行半經。明此地菩薩為眾生善解世間諸雜技藝分。第十三佛子已下一段。有三十二行半經。明此地菩薩見佛廣狹及受職分。第十四菩薩四地已清凈已下一段。有四十四行頌。頌前法分。

第二隨文釋義者。于初一段十九行頌。復分為兩段。一從菩薩聞此勝地行已下至瞻仰如來默然住。十七行頌。明大眾聞法歡喜興供稱讚分。二是時已下兩行頌。明解脫月為諸大眾請第五地法門分。于頌中文義。隨文自具可知。

第二爾時金剛藏已下至入第五地有十行經。明以十種平等心入第五地分。如道非道智。明此地治見道疑修行任運八地方終。十地始自在大意。三地治上界禪粗惑。此五地重治上二界禪細惑。以此能除見道是非疑。第六地明得出世間中世間智慧自在。如十住中第六住海幢比丘。是其樣式。同此第六地。出

【現代漢語翻譯】 現代漢語譯本 眾生因愚癡而隨苦難漂流，這是（第八佛子）以下一段經文的內容，約有五行半。闡明（佛子）應憐憫一切眾生的窮困和苦難，獨自奮發菩提心，不尋求伴侶，而以自身的功德，普遍地令一切眾生都能達到如來（Tathagata）的十力（Dasabala）智慧。（第九佛子）以下一段經文，約有五行半。闡明菩薩（Bodhisattva）以智慧觀察眾生的善根，救護一切眾生，令其進入涅槃（Nirvana）。（第十佛子）以下一段經文，約有十七行。闡明菩薩安住于第五地（Fifth Bhumi），能善於了知諸法（Dharma）。（第十一佛子）以下一段經文，約有八行半。闡明此位的菩薩以佈施（Dana）、愛語（Priyavacana）、同行（Samānārthatā）、善行（Arthacaryā）來教化眾生，並且為自己尋求殊勝的佛法。（第十二佛子）以下一段經文，約有十一行半。闡明此地的菩薩爲了眾生，善於理解世間的各種技藝。（第十三佛子）以下一段經文，約有三十二行半。闡明此地的菩薩所見佛的廣狹以及接受職位的場景。（第十四菩薩）四地已經清凈，以下一段，有四十四行頌，讚頌前面的佛法。

第二部分是隨文釋義。在第一段十九行頌文中，又分為兩段。第一段從『菩薩聞此勝地行已下』至『瞻仰如來默然住』，共十七行頌，闡明大眾聽聞佛法后歡喜，興起供養和稱讚。（第二段）是『時已下』兩行頌，闡明解脫月（Vimukticandra）為大眾請問第五地法門。頌文中的文義，隨著經文自然具備，可以理解。

第二，『爾時金剛藏已下』至『入第五地』，有十行經文，闡明以十種平等心進入第五地。如道非道智，闡明此地能治理見道（Darshana-marga）的疑惑，修行任運，八地方終結，十地開始自在的大意。三地治理上界禪定的粗重迷惑，此第五地著重治理上二界禪定的細微迷惑。因此能夠去除見道的是非疑惑。第六地闡明能得出世間中的世間智慧自在，如同十住中的第六住海幢比丘（Samudradhvaja），是其樣式，與此第六地相同，出。

【English Translation】 English version Beings, due to their ignorance, drift along with suffering. The following section, starting with the Eighth Buddha-son, contains about five and a half lines of scripture. It clarifies that (the Buddha-son) should have compassion for the poverty and suffering of all beings, independently arouse the Bodhi mind, not seek companions, but universally enable all beings to attain the Tathagata's (Tathagata) wisdom of the Ten Powers (Dasabala) through their own merits. The following section, starting with the Ninth Buddha-son, contains about five and a half lines of scripture. It clarifies that the Bodhisattva (Bodhisattva) observes the good roots of beings with wisdom, rescues all beings, and enables them to enter Nirvana (Nirvana). The following section, starting with the Tenth Buddha-son, contains about seventeen lines of scripture. It clarifies that the Bodhisattva, abiding in the Fifth Bhumi (Fifth Bhumi), is able to skillfully understand all Dharmas (Dharma). The following section, starting with the Eleventh Buddha-son, contains about eight and a half lines of scripture. It clarifies that the Bodhisattva in this position uses giving (Dana), loving speech (Priyavacana), co-activity (Samanarthata), and beneficial conduct (Arthacarya) to teach and transform beings, and seeks superior Dharma for themselves. The following section, starting with the Twelfth Buddha-son, contains about eleven and a half lines of scripture. It clarifies that the Bodhisattva in this Bhumi is skilled in understanding various worldly arts for the sake of beings. The following section, starting with the Thirteenth Buddha-son, contains about thirty-two and a half lines of scripture. It clarifies the breadth of the Buddha seen by the Bodhisattva in this Bhumi and the scene of receiving their position. The Fourteenth Bodhisattva's Fourth Bhumi is already purified; the following section contains forty-four lines of verses, praising the preceding Dharma.

The second part is the explanation of the text. In the first section of nineteen lines of verses, it is further divided into two sections. The first section, from 'Bodhisattva hears of this superior Bhumi practice' to 'gazing at the Tathagata in silent abiding', contains seventeen lines of verses, clarifying that the assembly rejoices after hearing the Dharma, and arises with offerings and praise. The (second section) is the two lines of verses from 'time has passed', clarifying that Vimukticandra (Vimukticandra) requests the Fifth Bhumi Dharma from the assembly. The meaning of the verses is naturally present with the text and can be understood.

Second, from 'At that time, Vajragarbha' to 'entering the Fifth Bhumi', there are ten lines of scripture, clarifying entering the Fifth Bhumi with ten kinds of equanimity. Like the wisdom of the path and non-path, it clarifies that this Bhumi can govern the doubts of the Path of Seeing (Darshana-marga), practice effortlessly, the eight directions end, and the great meaning of the Ten Bhumis beginning freely. The Third Bhumi governs the coarse delusions of the upper realm of Dhyana, and this Fifth Bhumi focuses on governing the subtle delusions of the upper two realms of Dhyana. Therefore, it can remove the doubts of right and wrong in the Path of Seeing. The Sixth Bhumi clarifies that one can obtain the freedom of worldly wisdom within the world, like the Bhikshu Samudradhvaja (Samudradhvaja) in the Sixth Abode of the Ten Abodes, which is its style, the same as this Sixth Bhumi, out.

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世間中世間智慧自在故。以比丘表之。此十地第六地位中即以守護一切城夜天神。表以明出世間中世間智慧心城無有邪思惡賊所入。一切邪念總成智慧城故。此明第五地得難勝名者。為出世間無作本寂用定以終故。第六現前地世出世法皆悉了知智慧現前已終故。以此十地以智成悲故。以夜神表之。是故此五地除見道疑。六地除世間出世間智慧疑。

第三佛子已下一段有五行半經。明住第五地法善修十二種法。如文可知。

第四佛子已下一段有十四行半經。復分為兩段。一佛子已下至善知如來智成就諦有六行經。此位菩薩善知十種諦法門分。二此菩薩隨眾生心樂已下八行半經。明便述知諦之所由。經自釋訖。如第一段中善知此苦聖諦者。不同三乘厭苦忻凈方求聖諦故。但達此世間諸苦體無故。即苦無滅性。道無生性。當知苦體即不生不滅。即與聖道無二性故。故云善知苦聖諦。已下三聖諦總如之。已下諸諦義。如經自具。

第五此菩薩已下一段有兩行半經。明善知諸諦智已。如實知有為虛妄誑惑愚夫轉增大慈光明分。如文自具。諦者。實也真也。如實知見不虛。名之為諦。

第六佛子此菩薩摩訶薩已下一段有六行半經。明此位菩薩觀諸諦無有諦相。根栽本末無我無人之智。然不捨一切眾生。善

【現代漢語翻譯】 現代漢語譯本： 世間中的世間智慧自在的緣故，用比丘來象徵（比丘：佛教術語，指受過具足戒的男性出家人）。這十地中的第六地位，就用守護一切城池的夜天神來象徵，表明出世間中的世間智慧心城沒有邪思惡念的賊人可以進入。一切邪念都變成智慧之城。這說明第五地得到難勝這個名稱，是因為出世間的無作本寂的定力已經達到終點。第六現前地，世間法和出世間法都完全了知，智慧現前已經終結。用這十地以智慧成就慈悲的緣故，用夜神來象徵。因此，這第五地消除了見道的疑惑，第六地消除了世間和出世間智慧的疑惑。

第三，『佛子』以下一段有五行半經文，說明安住于第五地的菩薩善於修習十二種法，如經文所說。

第四，『佛子』以下一段有十四行半經文，又分為兩段。第一段從『佛子』以下到『善知如來智成就諦』有六行經文，說明此地位的菩薩善於瞭解十種諦法的門徑。第二段從『此菩薩隨眾生心樂』以下有八行半經文，說明方便地陳述瞭解真諦的原因。經文自己解釋完畢。如第一段中『善知此苦聖諦』，不同於三乘（三乘：佛教術語，指聲聞乘、緣覺乘、菩薩乘）厭惡痛苦而欣求清凈才去尋求聖諦，而是通達這世間諸苦的本體是空無的，即苦沒有滅的性質，道沒有生的性質。應當知道苦的本體就是不生不滅，就與聖道沒有兩種性質，所以說『善知苦聖諦』。以下的三聖諦總的來說也是這樣。以下的各種諦的含義，如經文自己具備。

第五，『此菩薩』以下一段有兩行半經文，說明善於瞭解諸諦的智慧之後，如實地知道有為法是虛妄的，迷惑愚夫，轉而增大慈光明的部分，如經文自己具備。諦，就是真實。如實知見不虛假，就叫做諦。

第六，『佛子此菩薩摩訶薩』以下一段有六行半經文，說明此地位的菩薩觀察諸諦沒有諦的相狀，根源、根本、末端都沒有我、沒有人的智慧，然而不捨棄一切眾生，善於...

【English Translation】 English version: Because the wisdom in the world is free and at ease, it is symbolized by a Bhiksu (Bhiksu: a Buddhist term, referring to a male monastic who has received full ordination). The sixth stage of these ten stages is symbolized by the night deity guarding all cities, indicating that the city of wisdom in the transcendental world has no evil thoughts or thieves to enter. All evil thoughts become the city of wisdom. This explains that the fifth stage is named 'Difficult to Conquer' because the transcendental non-action, fundamental stillness, and the power of Samadhi have reached their end. In the sixth 'Manifest' stage, both worldly and transcendental dharmas are fully understood, and the manifestation of wisdom has ended. Because these ten stages use wisdom to achieve compassion, they are symbolized by the night deity. Therefore, this fifth stage eliminates doubts about the path of seeing, and the sixth stage eliminates doubts about worldly and transcendental wisdom.

Third, the section from 'Buddha-son' onwards contains five and a half lines of scripture, explaining that the Bodhisattva abiding in the fifth stage is skilled in cultivating twelve kinds of dharmas, as described in the text.

Fourth, the section from 'Buddha-son' onwards contains fourteen and a half lines of scripture, further divided into two parts. The first part, from 'Buddha-son' onwards to 'Well knowing the Truth of the Tathagata's Wisdom Achievement,' contains six lines of scripture, explaining that the Bodhisattva in this stage is skilled in understanding the gateways to the ten kinds of Truth-dharmas. The second part, from 'This Bodhisattva, according to the inclinations of sentient beings,' onwards contains eight and a half lines of scripture, explaining the means of conveniently stating the reasons for understanding the Truth. The scripture explains itself completely. For example, in the first part, 'Well knowing this Truth of Suffering,' it is different from the three vehicles (three vehicles: a Buddhist term, referring to Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana) who seek the Truth only by detesting suffering and desiring purity, but rather understand that the essence of all sufferings in this world is emptiness, that is, suffering has no nature of cessation, and the path has no nature of arising. It should be known that the essence of suffering is neither arising nor ceasing, and is not of two natures with the Holy Path, therefore it is said 'Well knowing the Truth of Suffering.' The following three Holy Truths are generally the same. The meanings of the various Truths below are fully contained in the scripture itself.

Fifth, the section from 'This Bodhisattva' onwards contains two and a half lines of scripture, explaining that after being skilled in understanding the wisdom of all Truths, one truly knows that conditioned dharmas are false, deluding fools, and turning to increase the portion of great compassion and light, as the scripture itself contains. Truth means reality and genuineness. Truly knowing and seeing without falsehood is called Truth.

Sixth, the section from 'Buddha-son, this Bodhisattva-Mahasattva' onwards contains six and a half lines of scripture, explaining that the Bodhisattva in this stage observes that the various Truths have no characteristics of Truth, and that the roots, origins, and ends have no wisdom of self or person, yet does not abandon all sentient beings, and is skilled in...

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知一切眾生皆從十二緣有生居五蘊宅中。復知緣體離我我所分。此一段如經自具。但以說法者以大慈悲心如文稱歎。善知苦縛體性自無為。

第七佛子已下至波濤之所漂溺有八行經。明菩薩念眾生愚癡隨苦漂流分。如文自具。

第八佛子已下一段有五行半經。明此位菩薩愍苦發獨立志愍接眾生不待伴侶分。如文自具。

第九佛子已下一段有五行半經。明所修一切善根皆救護一切眾生令入涅槃不為自求己樂分。如文可知。

第十佛子已下一段有十七行經明此難勝地於世間出世間自利利他法具足及成就莊嚴佛身語意分。

第十一佛子已下一段有八行半經。復分為兩段。一佛子已下至以種種方便行教化眾生有六行半經。明以佈施四攝等十種方便教化眾生分。佈施一。四攝二。後有八。通為十。如文自具。二佛子已下至常勤修學殊勝行法有兩行半經。明教化眾生恒相續分。如文自具。

第十二佛子已下一段有十一行半經。明為利眾生修學世間一切諸技藝分。經云印璽者。明玄既未萌。及如咒中結手印等。準王用玉為璽。銅鐵木為印。此明如龍樹等符印也。地水火風。明五行陰陽。覺鳥情等云種種。余如文自具足也。

第十三佛子已下一段有三十二行半經。于中大意有十一種事。一

【現代漢語翻譯】 現代漢語譯本 知曉一切眾生都從十二因緣（Twelve Nidānas）而生，居住在五蘊（Five Skandhas）構成的宅舍中。進一步知曉因緣的本體，遠離對『我』和『我所』的執著分別。這一段內容如同經文自身所具備的那樣。但說法者以大慈悲心，如經文所說的那樣稱揚讚歎，善於瞭解苦的束縛，其體性本自無為（unconditioned）。

第七佛子以下，直到『被波濤所漂溺』，共有八行經文。闡明菩薩憐憫眾生愚癡，隨苦難漂流的部分，如同經文自身所具備的那樣。

第八佛子以下，一段有五行半經文。闡明此位菩薩憐憫苦難，發起獨立的志願，憐憫接引眾生，不等待伴侶的部分，如同經文自身所具備的那樣。

第九佛子以下，一段有五行半經文。闡明所修的一切善根，都是爲了救護一切眾生，令他們進入涅槃（Nirvana），而不是爲了自己尋求快樂的部分，如同經文可知。

第十佛子以下，一段有十七行經文，闡明此難勝地（Difficult to Conquer Ground）在世間和出世間，自利利他的法都具足，以及成就莊嚴佛身、語、意（body, speech and mind）的部分。

第十一佛子以下，一段有八行半經文，又分為兩段。第一段，從『佛子』以下，到『以種種方便行教化眾生』，有六行半經文，闡明以佈施（Dāna）、四攝（Four Embracing Dharmas）等十種方便教化眾生的部分。佈施為一，四攝為二，後面還有八種，總共為十種。如同經文自身所具備的那樣。第二段，從『佛子』以下，到『常勤修學殊勝行法』，有兩行半經文，闡明教化眾生恒常相續的部分，如同經文自身所具備的那樣。

第十二佛子以下，一段有十一行半經文，闡明爲了利益眾生，修學世間一切諸技藝的部分。經文中說的『印璽』，說明玄機尚未萌發，以及如同咒語中結手印等。比照國王用玉作為璽，銅鐵木作為印。這裡說明如同龍樹（Nāgārjuna）等的符印。『地水火風』，說明五行陰陽。『覺鳥情等』說是種種。其餘如同經文自身所具備的那樣。

第十三佛子以下，一段有三十二行半經文，其中大意有十一種事情。一

【English Translation】 English version Knowing that all sentient beings arise from the Twelve Nidānas (Twelve Links of Dependent Origination), dwelling in the house of the Five Skandhas (Five Aggregates). Furthermore, knowing the essence of the Nidānas, free from the differentiation of 'self' and 'what belongs to self'. This section is as contained within the sutra itself. However, the speaker, with great compassion, praises and extols as the sutra states, being skilled in understanding the bondage of suffering, whose nature is inherently unconditioned.

From the seventh Buddha-child onwards, up to 'being drowned by the waves', there are eight lines of sutra. Explaining the part where the Bodhisattva pities sentient beings' ignorance, drifting along with suffering, as contained within the sutra itself.

From the eighth Buddha-child onwards, a section with five and a half lines of sutra. Explaining the part where this Bodhisattva pities suffering, initiates an independent aspiration, pities and receives sentient beings, not waiting for companions, as contained within the sutra itself.

From the ninth Buddha-child onwards, a section with five and a half lines of sutra. Explaining that all the good roots cultivated are for the sake of saving all sentient beings, enabling them to enter Nirvana (liberation), and not for seeking one's own pleasure, as can be understood from the sutra.

From the tenth Buddha-child onwards, a section with seventeen lines of sutra, explaining that this Difficult to Conquer Ground (Nandurjaya) is complete with both worldly and supramundane, self-benefiting and other-benefiting dharmas, and the accomplishment of the adorned Buddha's body, speech, and mind.

From the eleventh Buddha-child onwards, a section with eight and a half lines of sutra, further divided into two sections. The first section, from 'Buddha-child' onwards, to 'teaching and transforming sentient beings with various expedient means', has six and a half lines of sutra, explaining the part of teaching and transforming sentient beings with ten kinds of expedient means such as Dāna (giving), the Four Embracing Dharmas (Catuh-samgrahavastu). Giving is one, the Four Embracing Dharmas are two, and there are eight more afterwards, totaling ten. As contained within the sutra itself. The second section, from 'Buddha-child' onwards, to 'constantly diligently studying superior practices', has two and a half lines of sutra, explaining the part of constantly continuing to teach and transform sentient beings, as contained within the sutra itself.

From the twelfth Buddha-child onwards, a section with eleven and a half lines of sutra, explaining the part of studying all kinds of worldly skills for the benefit of sentient beings. The 'seal' mentioned in the sutra indicates that the profound secret has not yet emerged, and is like forming hand mudras in mantras. Comparing it to kings using jade as seals, and copper, iron, and wood as stamps. This explains the symbolic seals like those of Nāgārjuna (Dragon Tree). 'Earth, water, fire, wind' explain the five elements, yin and yang. 'Awareness of bird feelings, etc.' is said to be various. The rest is as contained within the sutra itself.

From the thirteenth Buddha-child onwards, a section with thirty-two and a half lines of sutra, in which the main ideas are eleven kinds of matters. One

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明此地以願力故見佛廣多。二明供養。三明恭敬聽法隨力修行。四明出家聞法總持。五明住地多積修眾善。六明如真金以硨磲磨瑩轉更明凈。七明下地善不能得及。八明受職為兜率天王。九明入千億三昧現身千億事千億佛。十明以願力故其數甚過。十一明金剛藏說頌嘆法。如文自具。

第十四說頌中有四十四行頌。明重頌前法如文自具。意明難勝地以其禪體。治三界中寂亂障。契菩提根本無造作禪理不出三界不在三界。無有欣求凈穢等障。任理恒寂用自在。以定觀察為世技之妙能。

第六現前地

將釋此地。五門如前。

一釋地名目者。何故名為現前地。為明此地世間出世間一切智慧皆悉現前。為善觀十二緣生故。為得十三昧故。

二明此地修何行者。修般若波羅蜜為體。餘九為伴。

三明善財表法者。善財於此位中。見夜天號守護一切城增長威力。在菩提場如來會中。坐一切寶摩尼王師子之座。無數夜神所共圍繞。現一切眾生色相身。現普對一切眾生身等。得甚深自在妙音解脫。名守護一切城增長威力者。經云。善男子。我于生死夜無明昏寐諸眾生中而獨覺悟。令諸眾生守護心城舍三界住一切智無上法城。明此第六地是所修之法門此主夜神是此六地所行之地行。恐修行者不解

【現代漢語翻譯】 現代漢語譯本：

說明因為願力的緣故，能見到非常多的佛。第二，說明供養。第三，說明恭敬聽法並隨自己的能力修行。第四，說明出家聞法並總持（完全憶持）。第五，說明安住於此地能積累修習眾多善行。第六，說明如同真金用硨磲（一種海貝）打磨，會更加明亮潔凈。第七，說明下地的善行無法企及。第八，說明接受職任成為兜率天（Tushita Heaven）之王。第九，說明進入千億三昧（Samadhi），顯現千億身，事奉千億佛。第十，說明因為願力的緣故，其數量非常之多。第十一，說明金剛藏（Vajragarbha）用頌歌讚歎佛法。這些內容在經文中都有詳細說明。

第十四品說頌中共有四十四行頌文。說明重新用頌文概括前面的內容，這些內容在經文中都有詳細說明。意思是說難勝地（Durjaya）以其禪定之體，治理三界中的寂靜和混亂的障礙，契合菩提（Bodhi）的根本，無造作的禪理既不超出三界，也不在三界之內。沒有欣求（渴望）清凈和厭惡污穢等障礙。順應道理而恒常寂靜，運用起來自在。以禪定觀察作為世間技藝的精妙能力。

第六，現前地（Abhimukhi）

將要解釋此地。五門（五種解釋方法）與前面相同。

第一，解釋地名。為什麼叫做現前地呢？爲了說明此地世間和出世間的一切智慧都完全顯現。因為善於觀察十二緣起（Twelve Nidanas）的緣故。因為獲得十三三昧（Thirteen Samadhis）的緣故。

第二，說明此地修習什麼行。修習般若波羅蜜（Prajnaparamita）為本體，其餘九種波羅蜜（Nine Paramitas）為伴。

第三，說明善財童子（Sudhana）所表法的含義。善財童子在此位中，見到夜天神（Night Goddess）名為守護一切城增長威力，在菩提場（Bodhi-mandala）如來（Tathagata）的法會中，坐在一切寶摩尼王師子之座上，被無數夜神共同圍繞，顯現一切眾生的色相身，顯現普遍面對一切眾生的身等等，獲得甚深自在妙音解脫。名為守護一切城增長威力的夜天神，經文中說：『善男子，我于生死長夜無明昏昧的眾生中獨自覺悟，令眾生守護心城，舍離三界，安住於一切智無上法城。』說明這第六地是所修習的法門，這位主夜神是此第六地所行持的行。恐怕修行者不理解。

【English Translation】 English version:

It explains that due to the power of vows, one can see a vast multitude of Buddhas. Second, it explains offerings. Third, it explains listening to the Dharma with reverence and practicing according to one's ability. Fourth, it explains leaving home, hearing the Dharma, and upholding it completely (total retention). Fifth, it explains that abiding in this ground accumulates and cultivates numerous good deeds. Sixth, it explains that like genuine gold polished with tridacna (a type of sea clam), it becomes even brighter and purer. Seventh, it explains that the good deeds of lower grounds cannot reach it. Eighth, it explains accepting the position of king of Tushita Heaven. Ninth, it explains entering a billion Samadhis, manifesting a billion bodies, and serving a billion Buddhas. Tenth, it explains that due to the power of vows, their number is exceedingly great. Eleventh, it explains that Vajragarbha praises the Dharma with verses. These contents are detailed in the scriptures.

The fourteenth chapter, 'Verses,' contains forty-four lines of verses. It explains summarizing the previous content with verses, which is detailed in the scriptures. It means that Durjaya (the Difficult to Conquer Ground) uses its meditative essence to govern the stillness and chaotic obstacles in the Three Realms, aligning with the root of Bodhi, the principle of non-contrived Chan (Zen) neither exceeding nor being within the Three Realms. There are no obstacles such as craving purity or disliking defilement. It accords with reason and is eternally still, using it freely. It uses meditative observation as the exquisite ability of worldly skills.

Sixth, Abhimukhi (the Manifest Ground)

About to explain this ground. The five doors (five methods of explanation) are the same as before.

First, explain the name of the ground. Why is it called Abhimukhi? To explain that in this ground, all worldly and supramundane wisdom is fully manifest. Because one is skilled in observing the Twelve Nidanas (Twelve Links of Dependent Origination). Because one obtains the Thirteen Samadhis.

Second, explain what practices are cultivated in this ground. Cultivating Prajnaparamita (Perfection of Wisdom) as the essence, with the other Nine Paramitas as companions.

Third, explain the meaning represented by Sudhana (Sudhana-sri). Sudhana, in this position, sees a Night Goddess named 'Protecting All Cities, Increasing Power,' in the Tathagata's assembly at the Bodhi-mandala, sitting on a lion throne of all-treasure Mani kings, surrounded by countless Night Goddesses, manifesting the forms of all beings, manifesting bodies that universally face all beings, etc., obtaining the profound, unhindered, wonderful sound liberation. The Night Goddess named 'Protecting All Cities, Increasing Power,' the scripture says: 'Good man, I alone am awakened among the sentient beings in the long night of birth and death, in the darkness of ignorance, causing sentient beings to guard the city of the mind, abandon the Three Realms, and abide in the supreme Dharma city of all wisdom.' It explains that this sixth ground is the Dharma door to be cultivated, and this Night Goddess is the practice of this sixth ground. Fearing that practitioners may not understand.

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其事。以此法行二俱表之。住在菩提場佛眾會者。明行以菩提為體故。坐一切寶摩尼王師子座者。明以一切差別智慧為座體故。還依果亦爾。摩尼表智慧離染自他垢故。王者。明智慧自在故。師子者。依主釋。皆須觀知因果故。無數夜神圍繞者。錶行遍周也。現一切眾生色相身者。對現色身隨根接俗故。得甚深自在妙音解脫者。明此位智慧自在善說教故。當以名義思之可見大意。此位說教由恐眾生不解其行故。以是聖者舉教及行。總彰令易解故。修行不錯謬故。十住第六住且明出世間中世間智慧。即以比丘表之。以十住且求出世心故。此十地中明長養慈悲。即第六地及餘地。以女天表之。準此例隨位升進以知其意。

四明此地於三界中得何界解脫者。此通三界及三乘出三界中世間出世間智慧解脫。為明善能分別三界中染凈等智慧自在故。得入明凈。隨順無生忍。如稱理契無生忍。即七地以出世間智慧。善能入世間智慧。隨一切眾生塵勞諸行。不異世間不壞無生。七地創修。八地畢功。九地方能說法自在。十地始悲智。圓成自在。若也取隨分無生。十住創心即分分有之。若也論始終不易。雖同眾生無量劫積修。元不移毫念。還依六相義。總別思之。若也但逐升進。即便乖其本體故。無虧本智了積修升降不遷。即理

【現代漢語翻譯】 現代漢語譯本： 這件事。用這種方法修行，因和果都得以彰顯。『住在菩提場（bodhimanda，覺悟之地）佛眾會者』，說明修行以菩提為本體。『坐一切寶摩尼王師子座者』，說明以一切差別智慧為座的本體。返回到果位也是如此。摩尼（maṇi，寶珠）代表智慧，遠離染污、自身和他人的垢染。『王者』，說明智慧自在。『師子』，是依主釋，都需要觀察瞭解因和果的緣故。『無數夜神圍繞者』，表示修行遍及周全。『現一切眾生色相身者』，針對顯現的色身，隨順眾生的根器來接引世俗之人。『得甚深自在妙音解脫者』，說明此位智慧自在，善於說法教化。應當用名義來思考，就可以明白大概的意思。這個位次說法教化，是擔心眾生不理解其修行，因此這些聖者舉出教法和修行，總括地彰顯出來，使之容易理解，修行就不會有錯謬。十住中的第六住，暫且說明出世間中的世間智慧，就用比丘來代表。因為十住是尋求出世之心的緣故。這十地中說明長養慈悲，就用第六地以及其餘各地的女天來代表。依照這個例子，隨著位次的提升進步，就可以知道其中的含義。

四、說明此地在三界中得到哪一界的解脫？此地通於三界以及三乘的出三界中的世間和出世間智慧解脫。爲了說明善於分別三界中的染凈等智慧自在的緣故，得以進入明凈，隨順無生忍（anutpattika-dharma-kṣānti，對事物不生不滅的真理的證悟）。如稱理契合無生忍，就是七地，用出世間智慧，善於進入世間智慧，隨順一切眾生的塵勞諸行，不異於世間，不壞滅無生。七地開始修習，八地完成功夫，九地才能說法自在，十地開始悲智圓滿成就自在。如果取隨分的無生，十住的最初發心就分分具有。如果論始終不易，即使和眾生一樣經歷無量劫的積修，原本也不移動絲毫念頭。返回到六相義，總別地思考。如果只是追逐升進，就違背了它的本體。沒有虧損本來的智慧，瞭解積修升降而不改變，就是真理。

【English Translation】 English version: This matter. By practicing this method, both cause and effect are manifested. 'Dwelling in the Bodhimanda (bodhimanda, place of enlightenment) Buddha assembly' indicates that practice takes Bodhi as its essence. 'Sitting on the lion throne of all Mani (maṇi, jewel) kings' indicates that all differentiated wisdom is taken as the essence of the throne. Returning to the fruition is also the same. Mani represents wisdom, being free from defilement, self and others' impurities. 'King' indicates that wisdom is unconstrained. 'Lion' is a possessive compound, both cause and effect must be observed and understood. 'Surrounded by countless night deities' indicates that practice is pervasive and complete. 'Manifesting the forms and bodies of all sentient beings' is to respond to the manifested forms and bodies, according to the faculties of sentient beings, to guide worldly people. 'Attaining the profound and unconstrained wonderful sound liberation' indicates that in this position, wisdom is unconstrained, and one is skilled at teaching. One should contemplate with names and meanings to understand the general idea. Teaching in this position is out of concern that sentient beings may not understand the practice, therefore these sages cite the teachings and practices, comprehensively manifesting them to make them easy to understand, so that practice will not be mistaken. The sixth stage of the Ten Dwellings temporarily explains worldly wisdom within the transcendental, represented by a Bhikshu (bhikkhu, monk). Because the Ten Dwellings seek the mind of transcendence. In these Ten Grounds, the cultivation of loving-kindness and compassion is explained, represented by the female deities of the sixth ground and other grounds. According to this example, one can understand the meaning by advancing and progressing through the stages.

1. Explaining which realm of liberation is attained in the Three Realms in this ground? This ground is common to the Three Realms and the liberation of worldly and transcendental wisdom in the Three Vehicles out of the Three Realms. In order to explain the ability to distinguish the purity and impurity of the Three Realms, one attains clarity and accords with the Anutpattika-dharma-kṣānti (anutpattika-dharma-kṣānti, the realization of the truth of the non-arising and non-ceasing of things). Like according with and conforming to Anutpattika-dharma-kṣānti, which is the seventh ground, using transcendental wisdom, one is skilled at entering worldly wisdom, according with all sentient beings' defilements and actions, not different from the world, not destroying non-arising. The seventh ground begins practice, the eighth ground completes the effort, the ninth ground can then teach freely, and the tenth ground begins with the perfection of compassion and wisdom, achieving freedom. If one takes the partial non-arising, the initial aspiration of the Ten Dwellings possesses it partially. If one discusses the unchanging beginning and end, even if one accumulates practice for countless kalpas (aeons) like sentient beings, the original does not move a single thought. Returning to the meaning of the Six Aspects, contemplate comprehensively and separately. If one only pursues advancement, then one deviates from its essence. Without diminishing the original wisdom, understanding the accumulation of practice, advancement and decline without change, is the truth.

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事非虧。即同異俱濟。即智愚全別。即因果無二。

五隨文釋義者。二義如前。一長科經意者。於此第六地一段中。義分為九段。第一從初一段有十八行經約分為兩段。一有十七行頌。明聞第五地法門大眾歡喜興供稱讚分。二最下一行。明解脫月更請后地分。經文自具。第二爾時已下一段有九行經。明觀十平等法修六地之向。第三有十段經。明逆順觀十二緣生觀第四段有七行半經。明觀達十二緣生無體得空解脫分。第五一段有十行半經。觀十二緣大悲轉增精勤修習分。第六一段有六行半經。明此現前地得十空無相無愿三昧分。第七一段有九行半經。明住此現前地復更修習不可壞心入佛智地分。第八一段有二十七行半經。明入此位中見佛廣狹分。第九一段有四十四行頌。明重頌前法。

二隨文釋義者。于逆順觀十二緣生法有十段經。具如下列。一如觀十二緣法中義。第一段從佛子此菩薩摩訶薩如是觀已大悲為首已下有十四行半經。明觀世間受生皆由著我。若離此者則無生處。又明由有我故。常求有無。一切諸惡業邪道。皆由此生。邪道者。九十五種邪道也。罪行者。三惡趣也。福行者。人中及第六天已來散善福也。不動行者。色無色界八禪是也。及小乘三果分段生死乃至四果凈土菩薩變易生死。雖免粗苦。

【現代漢語翻譯】 現代漢語譯本： 事非虧（事情的是非沒有虧欠）。即同異俱濟（相同和不同都得到救濟）。即智愚全別（智慧和愚蠢完全不同）。即因果無二（因和果沒有兩樣）。

五、隨文釋義：二義如前（兩種意義如前所述）。一、長科經意：在此第六地這一段中，意義分為九段。第一，從最初一段有十八行經文，大約分為兩段。一是有十七行頌文，說明聽聞第五地法門，大眾歡喜，興起供養，稱讚佛法。二是最後一行，說明解脫月菩薩再次請求宣講后一地的法門，經文字身已經很清楚。第二，從『爾時』開始的一段有九行經文，說明觀察十平等法，修習第六地的趨向。第三，有十段經文，說明逆向和順向觀察十二因緣生法。第四段有七行半經文，說明觀察通達十二因緣生法沒有自體，從而得到空性解脫。第五段有一段有十行半經文，說明觀察十二因緣，大悲心增長，更加精勤地修習。第六段有一段有六行半經文，說明在此現前地得到十空、無相、無愿三昧。第七段有一段有九行半經文，說明安住在此現前地，再次修習不可壞心，進入佛的智慧之地。第八段有一段有二十七行半經文，說明進入此位中，見到佛的廣狹。第九段有一段有四十四行頌文，說明重新頌揚前面的法。

二、隨文釋義：在逆向和順向觀察十二因緣生法中，有十段經文，具體如下：一、如觀察十二因緣法中的意義。第一段從『佛子，此菩薩摩訶薩如是觀已，大悲為首』開始，到『已下有十四行半經』，說明觀察世間眾生受生都是由於執著于『我』。如果離開這種執著，就沒有產生的地方。又說明由於有『我』的緣故，常常追求有和無。一切諸惡業邪道，都是由此產生。邪道，指的是九十五種邪道。罪行，指的是三惡趣。福行，指的是人中以及第六天以來的散善福報。不動行，指的是色界和無色界的八禪，以及小乘三果的分段生死，乃至四果凈土菩薩的變易生死，雖然免除了粗重的痛苦。

【English Translation】 English version: 'Shi Fei Kui' (The rights and wrongs of things are not lacking). 'Ji Tong Yi Ju Ji' (The same and different are both saved). 'Ji Zhi Yu Quan Bie' (Wisdom and foolishness are completely different). 'Ji Yin Guo Wu Er' (Cause and effect are not two).

1. Explaining the Text According to its Meaning: The two meanings are as previously stated. 1. Long Section on the Meaning of the Sutra: In this section of the Sixth Ground, the meaning is divided into nine sections. First, from the initial section with eighteen lines of sutra, it is roughly divided into two sections. One has seventeen lines of verses, explaining that upon hearing the Dharma gate of the Fifth Ground, the assembly rejoices, makes offerings, and praises the Dharma. The second is the last line, explaining that Bodhisattva 'Deliverance Moon' requests further explanation of the Dharma gate of the subsequent ground. The sutra text itself is clear. Second, the section starting with 'At that time' has nine lines of sutra, explaining the contemplation of the Ten Equal Dharmas and the cultivation towards the Sixth Ground. Third, there are ten sections of sutra, explaining the reverse and forward contemplation of the Twelve Links of Dependent Origination. The fourth section has seven and a half lines of sutra, explaining the contemplation and understanding that the Twelve Links of Dependent Origination have no inherent substance, thereby attaining liberation through emptiness. The fifth section has ten and a half lines of sutra, explaining that through contemplating the Twelve Links, great compassion increases, and one diligently cultivates. The sixth section has six and a half lines of sutra, explaining that in this 'Present Ground', one attains the 'Ten Emptinesses', 'Signlessness', and 'Wishlessness' Samadhis. The seventh section has nine and a half lines of sutra, explaining that residing in this 'Present Ground', one further cultivates an indestructible mind and enters the ground of Buddha's wisdom. The eighth section has twenty-seven and a half lines of sutra, explaining that upon entering this position, one sees the vastness and limitations of the Buddha. The ninth section has forty-four lines of verses, explaining the re-chanting of the preceding Dharma.

2. Explaining the Text According to its Meaning: In the reverse and forward contemplation of the Twelve Links of Dependent Origination, there are ten sections of sutra, specifically as follows: 1. Such as the meaning in contemplating the Twelve Links of Dependent Origination. The first section, starting from 'Buddha-son, this Bodhisattva-Mahasattva, having contemplated thus, with great compassion as the foremost', to 'has fourteen and a half lines of sutra', explains that observing the birth of beings in the world is all due to attachment to 'self'. If one departs from this attachment, there is no place of arising. It also explains that because of the existence of 'self', one constantly seeks existence and non-existence. All evil karmas and wrong paths arise from this. 'Wrong paths' refers to the ninety-five kinds of wrong paths. 'Sinful actions' refers to the three evil realms. 'Fortunate actions' refers to scattered good fortune in the human realm and up to the Sixth Heaven. 'Immovable actions' refers to the eight 'Dhyanas' of the Form and Formless realms, as well as the segmented birth and death of the 'Three Fruits' of the Small Vehicle, and even the 'Transformation Birth and Death' of the 'Four Fruits' Pure Land Bodhisattvas, although they are spared from gross suffering.

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分段生死及變易生死。皆名邪道。亦名不動行。積集增長者。三惡道積集增長惡業。欲界積集增長有為善業。上二界積集增長有漏八禪。聲聞緣覺凈土菩薩。積集增長凈業。成變易生死之身。一乘菩薩積集增長具佛悲智。雖總十二緣生。乘緣各有差別。若於三界中具縛凡夫。以十二緣成諸惡業。二乘觀十二緣空無體折伏現行煩惱。得有為無漏。凈上菩薩。以修四諦十二緣行六度門生於凈土。一乘菩薩以如來知見。修十波羅蜜四攝四無量三十七品助菩提行。成一切種一切智智。廣大如法界。究竟如虛空。無限圓滿佛大悲大慈大智佛果法門。及成法界無作自性緣起大圓明普光明智。恒以一切眾生生死海。便為一個道場。恒以十方佛剎眾生剎。住居毛孔。夫緣生之法性自本無。眾生橫計諸聖嗟嘆。枉流生死無自覺知。故勞聖嘆大悲示護。是故諸仁應當順理善觀離諸慢業便得識種業謝智果開敷三界報亡等悲垂俗任性緣起不沒死流對現色身應根利物。經云。于諸行中植心種子。植者種也。于業田中種識種子為有取有漏。其漏有七。一見二諸根三妄四惡五親近六愛七念。復起後有。生來世生老病已下如文自具無明闇覆者。覆謂覆蓋自己如如之本智故。為智自無性逐境緣迷故。隨迷苦極自覺迷除故。以覺無我智無明即無故。迷我成妄

【現代漢語翻譯】 現代漢語譯本 分段生死和變易生死，都叫做邪道，也叫做不動行。積集增長方面：三惡道積集增長惡業；欲界積集增長有為善業；色界和無色界積集增長有漏的八禪。聲聞、緣覺、凈土菩薩，積集增長凈業，成就變易生死的身體。一乘菩薩積集增長具足佛的悲智。雖然總的來說都是十二緣生，但依憑的因緣各有差別。 如果在三界中完全被束縛的凡夫，以十二緣成就各種惡業。二乘（聲聞和緣覺）觀察十二緣空無自體，折伏現行的煩惱，得到有為的無漏之法。凈土菩薩，通過修習四諦、十二緣起，行六度法門，往生於凈土。一乘菩薩以如來的知見，修習十波羅蜜、四攝、四無量心、三十七道品等輔助菩提的修行，成就一切種一切智智，廣大如法界，究竟如虛空，無限圓滿佛的大悲、大慈、大智，成就佛果法門，以及成就法界無作自性緣起的大圓明普光明智。 （一乘菩薩）恒常以一切眾生的生死苦海，便作為一個道場。恒常以十方佛剎和眾生剎，作為住居的毛孔。緣生之法的自性本來是空無的，眾生卻橫加計度，諸聖為此嗟嘆，枉然流轉生死而沒有自覺，所以勞煩聖人嘆息，大悲示現護佑。因此，諸位仁者應當順應真理，好好地觀察，遠離各種傲慢之業，便能使識的種子消謝，智慧的果實開敷，三界的果報消亡，等等。大悲垂憐世俗，任性緣起而不沒入生死之流，針對顯現的色身，應機施教，利益眾生。經中說：『在各種行中植下心種子。』植就是種植的意思。在業田中種植識的種子，是有所取著的有漏之法，其中的過失有七種：一是見解上的錯誤，二是諸根（眼耳鼻舌身意）的放縱，三是虛妄分別，四是作惡，五是親近惡友，六是貪愛，七是妄念。由此又引發後有的產生，帶來世世的生老病死，以下的內容如經文所說，已經很完備了。無明遮蔽，是因為無明覆蓋了自己如如不動的本智。因為智慧本身沒有自性，隨逐外境而迷失，所以隨著迷失而痛苦至極，自覺覺悟而消除迷妄。因為覺悟到無我，智慧生起，無明也就消失了。迷戀於我，就會形成虛妄。

【English Translation】 English version 'Segmented birth and death' (分段生死, Fen Duan Sheng Si) and 'transformative birth and death' (變易生死, Bian Yi Sheng Si) are both called 'deviant paths' (邪道, Xie Dao), and also 'immovable practice' (不動行, Bu Dong Xing). In terms of accumulation and growth: the three evil realms accumulate and increase evil karma; the desire realm accumulates and increases conditioned good karma; the form and formless realms accumulate and increase the eight meditative states with outflows (有漏八禪, You Lou Ba Chan). 'Sravakas' (聲聞, Sheng Wen), 'Pratyekabuddhas' (緣覺, Yuan Jue), Pure Land Bodhisattvas accumulate and increase pure karma, achieving bodies of transformative birth and death. One Vehicle Bodhisattvas accumulate and increase the Buddha's compassion and wisdom. Although all are generally the 'Twelve Links of Dependent Origination' (十二緣生, Shi Er Yuan Sheng), the conditions they rely on are different. If ordinary beings fully bound in the three realms create various evil karmas through the Twelve Links. The Two Vehicles (Sravakas and Pratyekabuddhas) observe the emptiness and lack of inherent existence of the Twelve Links, subduing manifest afflictions, and attain conditioned, outflow-free dharmas. Pure Land Bodhisattvas, through practicing the Four Noble Truths, the Twelve Links, and cultivating the Six Perfections, are reborn in the Pure Land. One Vehicle Bodhisattvas, with the knowledge and vision of the Tathagata, cultivate the Ten Paramitas, the Four Embracing Dharmas, the Four Immeasurables, the Thirty-seven Limbs of Enlightenment, and other practices that aid Bodhi, achieving 'All-Knowing Wisdom' (一切種一切智智, Yi Qie Zhong Yi Qie Zhi Zhi), vast as the Dharma Realm, ultimately like empty space, infinitely complete with the Buddha's great compassion, great kindness, and great wisdom, accomplishing the Dharma doors of the Buddha-fruit, and achieving the Great Perfect Brightness Wisdom of the unconditioned self-nature dependent origination of the Dharma Realm. (One Vehicle Bodhisattvas) constantly regard the sea of birth and death of all sentient beings as a 'Bodhimanda' (道場, Dao Chang). They constantly regard the Buddha-lands and sentient being-lands of the ten directions as pores of residence. The self-nature of dharmas arising from conditions is originally empty, but sentient beings make arbitrary calculations, causing the sages to lament, vainly transmigrating in birth and death without self-awareness, so the sages sigh with great compassion and show protection. Therefore, you virtuous ones should accord with reason, observe well, stay away from all arrogant actions, then the seeds of consciousness will wither, the fruits of wisdom will blossom, the retribution of the three realms will vanish, and so on. Great compassion is extended to the mundane, allowing the nature of dependent origination without sinking into the stream of birth and death, teaching according to the capacity of beings in response to the manifested physical body, benefiting beings. The sutra says: 'Plant the seeds of mind in all actions.' Planting means sowing. Planting the seeds of consciousness in the field of karma is to have attachment and outflows, of which there are seven faults: first, wrong views; second, indulgence of the six senses; third, false discrimination; fourth, doing evil; fifth, associating with evil friends; sixth, craving; seventh, false thoughts. From this arises the production of future existence, bringing birth, old age, sickness, and death in life after life, the following content is as the sutra says, already complete. Ignorance obscures, because ignorance covers one's own unchanging original wisdom. Because wisdom itself has no self-nature, it follows external circumstances and becomes deluded, so with delusion comes extreme suffering, self-awareness awakens and eliminates delusion. Because of awakening to no-self, wisdom arises, and ignorance disappears. Attachment to self forms delusion.

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覺我成智。覺之與迷各無自性。皆從緣而有迷悟故。為根本智自性無性故。不自了知非智。但隨境起。逐境情生。起於我見非至苦極厭苦求真。若自未厭苦源。設聖者化時不信從。斯發起有二種發心。

新華嚴經論卷第二十五 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十六

長者李通玄撰

一有久從生死苦厭苦發心。有得三乘一乘之果。名自覺聖智。亦名佛智自然智無師智。二依先覺者。勸令知苦本方能發心。夫發心者。有此二種。若言要。依先佛發心者。即有常過。即同外道常見。即先覺者。以誰為師。轉轉相承不離常見。若有古時常佛為展轉之師。即古佛自體自真不隨妄者。即不可踐其古蹟。為真自常真不可以真隨生死故。即生死是常生死佛自是常佛故。若也眾生定有生死者。生死自常生死。不可得成真故。此是斷見。此二種俱非不離斷常也。為一切眾生生死無性本無生死橫計生死本非生死。一切諸佛本無自性故。實無菩提亦無涅槃。而眾生妄謂諸佛有菩提涅槃。若有眾生能如是知者。名為發心。名為諸佛。名為見道。而能開悟一切眾生。是名達無明者。無明本無。諸佛亦無。名為覺者。但以無依住無體無性妙智。能隨響應對現色身。能以此理教化眾

【現代漢語翻譯】 現代漢語譯本：覺悟自我才能成就智慧。覺悟和迷惑各自都沒有自性，都是因緣和合而產生，所以才有迷惑和覺悟。因為根本智的自性是空性的，所以它不能自己瞭解自己，它不是智慧。它只是隨著外境而生起，隨著外境的情緒而產生。如果生起我見，不能徹底厭惡痛苦，並尋求真理，如果自己沒有厭惡痛苦的根源，即使聖者來教化，也不會相信和聽從。發起菩提心有兩種： 一、長久以來就對生死輪迴的痛苦感到厭倦，從而發起菩提心，這樣的人能夠證得聲聞乘、緣覺乘、菩薩乘乃至佛乘的果位，被稱為自覺聖智，也稱為佛智、自然智、無師智。 二、依靠先覺悟的人勸導，從而知道痛苦的根源，才能發起菩提心。發起菩提心的人，有這兩種情況。如果說一定要依靠先佛才能發起菩提心，那就有了常的過失，就等同於外道的常見。那麼，先覺悟的人又以誰為老師呢？這樣輾轉相承，就離不開常見。如果說有古代常住的佛作為輾轉相傳的老師，那麼這個古代佛的自體就是真實不虛，不隨順虛妄的，那麼就不可追隨他的古蹟。因為真實的自性是常住的，真實不可以隨著生死流轉。這樣就等於說生死是常住的生死，佛的自性是常住的佛。 如果說眾生一定有生死，那麼生死就是常住的生死，就不能成就真如佛性。這就是斷見。這兩種觀點都是錯誤的，都沒有離開斷見和常見。因為一切眾生的生死本來就沒有自性，本來就沒有生死，只是橫加計度才認為有生死，而生死本來就不是生死。一切諸佛本來就沒有自性，所以實際上沒有菩提，也沒有涅槃。而眾生卻妄想認為諸佛有菩提涅槃。如果有眾生能夠這樣認知，就稱為發起菩提心，稱為諸佛，稱為見道，並且能夠開悟一切眾生，這就叫做通達無明的人。無明本來就沒有，諸佛也沒有，這就叫做覺悟者。只是憑藉著無所依、安住于無體性、無自性的妙智，能夠隨著眾生的根器而應現色身，能夠用這個道理來教化眾生。

【English Translation】 English version: Awakening to oneself is how wisdom is achieved. Awakening and delusion each lack inherent existence. Both arise from conditions, hence there is delusion and awakening. Because the fundamental wisdom's self-nature is emptiness, it does not know itself; it is not wisdom. It merely arises with the environment, and emotions arise following the environment. If 'I' arises, one does not utterly detest suffering and seek truth. If one has not detested the source of suffering, even if a sage transforms, one will not believe or follow. There are two types of Bodhicitta arising: 1. One who has long been weary of the suffering of birth and death, and thus generates Bodhicitta. Such a person can attain the fruits of the Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, or even the Buddha Vehicle, and is called self-awakened sacred wisdom, also known as Buddha wisdom, natural wisdom, or wisdom without a teacher. 2. Relying on those who are already awakened to advise, one can know the root of suffering and then generate Bodhicitta. There are these two types of people who generate Bodhicitta. If it is said that one must rely on a past Buddha to generate Bodhicitta, then there is the fault of permanence, which is the same as the eternalism of non-Buddhists. Then, who is the teacher of the first awakened one? Thus, passing down from teacher to teacher, one cannot escape the view of permanence. If there is an ancient, permanent Buddha as the teacher passed down through generations, then that ancient Buddha's essence is true and unchanging, not following delusion. Then, one cannot follow his ancient traces, because the true self-nature is permanent, and the true cannot follow birth and death. This is equivalent to saying that birth and death are permanent, and the Buddha's self-nature is a permanent Buddha. If sentient beings definitely have birth and death, then birth and death are permanent, and true Buddhahood cannot be achieved. This is nihilism. Both of these views are wrong, and neither escapes nihilism or eternalism. Because the birth and death of all sentient beings is without inherent existence, there is originally no birth and death. It is only through conceptual imputation that birth and death are thought to exist, but birth and death are originally not birth and death. All Buddhas originally have no self-nature, so there is actually no Bodhi and no Nirvana. But sentient beings falsely believe that Buddhas have Bodhi and Nirvana. If there are sentient beings who can know this, it is called generating Bodhicitta, called Buddhas, called seeing the Path, and can enlighten all sentient beings. This is called one who has realized ignorance. Ignorance originally does not exist, and Buddhas also do not exist. This is called an awakened one. Only with the wonderful wisdom that is without reliance, abiding in no substance, and without self-nature, can one respond and manifest a physical body according to the capacity of sentient beings, and use this principle to teach sentient beings.

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生。名為大悲。故不可得有證。有忻有厭。有取有舍。有古有今。有真有假。發菩提心也。如是發菩提心。不為長夜無明之所覆故。經云。愛水為潤者。因愛有生故。我慢溉灌者。有八種慢。一慢二大慢三慢慢四我慢五增上慢六不如慢七邪慢八慠慢。見網增長者。五見及六十二見等是。生名色牙者。由於諸見起貪與名色俱起。名色增長生五根者。由名色故。以眼耳鼻舌身。對名色生觸觸對生受。其身觸體有十二種。澀滑輕重冷熱飢渴堅濕暖動。眼色觸有二十五。青黃赤白長短方圓高下正不正光影明闇煙雲塵霧粗細迥表空顯色故。耳聞聲有十一種觸。可意不可意俱相違因受大種因不受大種因俱大種世所共成所引遍計所執聖言所攝非聖言所攝聲也。鼻有六種香觸。好惡平等和合俱生變異。味有十二種觸。苦酢甘辛鹹淡可意不可意俱相違和合俱生變異。於前五根上所得。隨意思量名之為六十六種意法。以心起意。意識隨五根中所現名觸。意根隨取名受。受之不捨名愛。愛增長取。取增長有。有生已。將前六根上六十六種意識所緣。于諸趣中成五蘊身為生。生已衰變名老。終歿為死。于死時生諸熱惱。乃至憂愁悲嘆眾苦皆集故。從此因緣故集已后一行半經。明緣生無體。妄謂生死隨順緣體。應如是觀。明十二緣體眾生情有而實

【現代漢語翻譯】 現代漢語譯本 生。名為大悲（Mahakaruna）。因此不可能有證悟，有欣喜有厭惡，有取有舍，有過去有現在，有真實有虛假。這是發起菩提心。像這樣發起菩提心，就不會被長夜的無明所覆蓋。經中說：『愛水為潤者』，因為愛而有生。『我慢溉灌者』，有八種慢：一、慢，二、大慢，三、慢慢，四、我慢，五、增上慢，六、不如慢，七、邪慢，八、憍慢。『見網增長者』，指五見及六十二見等。『生名色牙者』，由於各種見解而產生貪愛，與名色（Namarupa）一同生起。『名色增長生五根者』，由於名色，以眼、耳、鼻、舌、身，對名色產生觸，觸對產生受。身體的觸覺有十二種：澀、滑、輕、重、冷、熱、饑、渴、堅、濕、暖、動。眼睛對顏色的觸覺有二十五種：青、黃、赤、白、長、短、方、圓、高、下、正、不正、光、影、明、暗、煙、云、塵、霧、粗、細、迥表、空顯色。耳朵聽到的聲音有十一種觸覺：可意、不可意、俱相違、因受大種、因不受大種、因俱大種、世所共成、所引、遍計所執、聖言所攝、非聖言所攝的聲音。鼻子有六種香觸：好、惡、平等、和合、俱生、變異。味道有十二種觸：苦、酢、甘、辛、咸、淡、可意、不可意、俱相違、和合、俱生、變異。在前五根上所得到的，隨意思量，名為六十六種意法。以心生起意，意識隨著五根中所顯現的名為觸。意根隨著取名為受。對受不捨棄名為愛。愛增長為取。取增長為有。有了之後，將前六根上六十六種意識所緣，在各種趣向中形成五蘊（Skandha）之身，稱為生。生之後衰變稱為老。最終死亡稱為死。在死亡時產生各種熱惱，乃至憂愁悲嘆，各種痛苦都聚集在一起。因此，從此因緣的緣故，聚集了之後的一行半經文，說明緣生沒有自體，錯誤地認為生死是隨順緣起的自體。應該這樣觀察。說明十二緣起（Dvadashanga-pratityasamutpada）的自體，眾生的情識存在，但實際上是空性的。

【English Translation】 English version Birth. Named Great Compassion (Mahakaruna). Therefore, it is impossible to have enlightenment, to have joy and aversion, to have taking and discarding, to have past and present, to have truth and falsehood. This is arousing the Bodhi mind. Arousing the Bodhi mind in this way will not be covered by the darkness of long nights. The sutra says: 'Love-water is the moisturizer,' because birth arises from love. 'Arrogance irrigates,' there are eight kinds of arrogance: 1. Arrogance, 2. Great arrogance, 3. Arrogance-arrogance, 4. Self-arrogance, 5. Superiority arrogance, 6. Inferiority arrogance, 7. Wrong arrogance, 8. Haughty arrogance. 'The net of views increases,' referring to the five views and sixty-two views, etc. 'Birth of the sprouts of name and form,' due to various views, greed arises, and name and form (Namarupa) arise together. 'Name and form increase and give rise to the five roots,' due to name and form, with the eyes, ears, nose, tongue, and body, contact arises with name and form, and contact gives rise to sensation. The body's tactile sensations are twelve kinds: rough, smooth, light, heavy, cold, hot, hunger, thirst, hard, wet, warm, moving. The eye's tactile sensations of color are twenty-five kinds: blue, yellow, red, white, long, short, square, round, high, low, right, wrong, light, shadow, bright, dark, smoke, clouds, dust, fog, coarse, fine, distinct, empty, manifest color. The sounds heard by the ear have eleven kinds of tactile sensations: pleasant, unpleasant, mutually contradictory, caused by the great elements of sensation, caused by the absence of the great elements of sensation, caused by both great elements, commonly formed by the world, induced, completely conceptualized, included in the holy words, sounds not included in the holy words. The nose has six kinds of fragrance tactile sensations: good, bad, equal, harmonious, co-arising, changing. Taste has twelve kinds of tactile sensations: bitter, sour, sweet, spicy, salty, bland, pleasant, unpleasant, mutually contradictory, harmonious, co-arising, changing. What is obtained on the previous five roots, according to mental deliberation, is called sixty-six kinds of mental dharmas. The mind gives rise to intention, and the consciousness that appears in the five roots is called contact. The mind root follows and takes the name sensation. Not abandoning sensation is called love. Love increases into grasping. Grasping increases into existence. After existence, the sixty-six kinds of consciousness objects of the previous six roots, in various destinies, form the body of the five aggregates (Skandha), called birth. After birth, decay is called old age. Final death is called death. At the time of death, various afflictions arise, even sorrow and lamentation, and all kinds of suffering gather together. Therefore, due to this cause and condition, the one and a half lines of sutra after gathering explain that conditioned arising has no self-nature, and it is mistakenly believed that birth and death follow the self-nature of conditioned arising. One should observe in this way. Explaining the self-nature of the twelve links of dependent origination (Dvadashanga-pratityasamutpada), the sentient beings' consciousness exists, but in reality, it is emptiness.

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理無善達理無緣性便即生死為不生死。此上一段。明由著我因有十二有支若作無我觀得離我所諸虛妄緣便為法界大智無作自性緣生故。

第二段中有十行半經。明菩薩念一切眾生分。迷第一義諦。號曰無明。所作業果。是行行依止。初心是識者。以明迷第一義故名為無明。真之為妄皆有依報。以有依報便有名色。為迷真相情識取境與受想行識及以六根同時而取名之為蘊。蘊不壞故名之為業。識心為主。六根及境三事和合而為所緣。共生四取者。情為名色為境。情識為能緣。受隨之名為行。尋思煩憂迷其凈智名之為蘊。六根境識三事和合名之為觸。因此五蘊對於六根。情識之上有十二支同時而有已下十二有支具如經文說。如是已上一段。明迷第一義而生五蘊。從五蘊上共生十二有支。

第三段中有七行半經。明三界所有唯是一心。明十二有支從一心起。以隨事貪慾迷真心故。妄心生為想。想心乖智妄辨為識。妄心所辨是識緣境。是行於行迷惑者所緣之境。謂實有故名曰無明。以心無明故便生名色。從名色六根妄心三事和合生觸正觸相應分別取著是受。余如經自具。此已上心境六根觸受愛取有生老死一時無前後體妄作前後。迷如來之理智本來無作者故。橫生諸苦。波浪苦流不息故。

第四一段有十五行

【現代漢語翻譯】 現代漢語譯本：理體上沒有善與不善的分別，沒有因緣和自性的對立，執著於此便流轉于生死，不執著便超越生死。以上一段，闡明由於執著于『我』，才會有十二有支（十二因緣）的流轉；如果修習『無我』的觀想，就能脫離對『我』的執著，以及各種虛妄的因緣，從而證得法界的大智慧，達到無造作的自性緣起之境。

第二段中有十行半經文，闡明菩薩對一切眾生的憐憫。因為迷惑于第一義諦（ परमार्थसत्य, paramārtha-satya 最高的真理），所以稱為『無明』（अविद्या, avidyā，ignorance）。由無明所造作的業果，就是『行』（संस्कार, saṃskāra，volitional action），『行』所依止的，最初的心識就是『識』（विज्ञान, vijñāna，consciousness）。因為迷惑于第一義諦的真理，所以稱為無明。從真實變為虛妄，都有其所依賴的根本。因為有這個所依賴的根本，便產生了『名色』（नामरूप, nāmarūpa，name and form）。由於迷惑於事物的真相，情識攀緣外境，與『受』（वेदना, vedanā，feeling）、『想』（संज्ञा, saṃjñā，perception）、『行』（संस्कार, saṃskāra，volitional action）、『識』（विज्ञान, vijñāna，consciousness）以及六根（षडायतन, ṣaḍāyatana，six sense organs）同時產生，這被稱為『蘊』（स्कन्ध, skandha，aggregate）。蘊沒有壞滅，所以稱為『業』（कर्म, karma，action）。識心是主體，六根和外境三者和合，成為所攀緣的對象，共同產生『四取』（चतुर्थ उपादान, caturtha upādāna，four attachments）：情是名色，境是所緣，情識是能緣，感受隨之而生稱為行，尋思煩惱迷惑清凈的智慧稱為蘊，六根、外境和識心三者和合稱為觸（स्पर्श, sparśa，contact）。因此，五蘊（पञ्च स्कन्ध, pañca skandha，five aggregates）對應於六根，情識之上同時存在十二有支。以下十二有支的具體內容，如經文所說。以上一段，闡明了由於迷惑于第一義諦而產生五蘊，從五蘊之上共同產生了十二有支。

第三段中有七行半經文，闡明三界（त्रैलोक्य, trailokya，three realms）所有的一切都只是一心所現。闡明十二有支從一心生起。因為隨逐事物而生貪慾，迷惑了真心，所以妄心生起而成為『想』（संज्ञा, saṃjñā，perception）。想心背離智慧，虛妄地分辨而成為『識』（विज्ञान, vijñāna，consciousness）。妄心所分辨的，是識所攀緣的外境，是『行』（संस्कार, saṃskāra，volitional action）于『行』（संस्कार, saṃskāra，volitional action），迷惑者所攀緣的外境，認為它是真實存在的，所以稱為『無明』（अविद्या, avidyā，ignorance）。因為心有無明，便產生了『名色』（नामरूप, nāmarūpa，name and form）。從名色、六根、妄心三者和合而產生『觸』（स्पर्श, sparśa，contact），正觸相應，分別取著，這就是『受』（वेदना, vedanā，feeling）。其餘的如經文自述。以上闡明了心、境、六根、觸、受、愛、取、有、生、老、死，一時並起，沒有先後順序，本來一體，卻虛妄地認為有先後。因為迷惑瞭如來的理智，本來沒有造作者，所以橫生各種痛苦，如波浪般的苦流永不停息。

第四一段有十五行

【English Translation】 English version: In principle, there is no distinction between good and non-good, no opposition between causality and inherent nature. Attachment to this leads to transmigration in birth and death, while non-attachment transcends birth and death. The above section clarifies that due to attachment to 'self', the twelve nidānas (dvādaśāṅga-pratītyasamutpāda, twelve links of dependent origination) arise and transmigrate. If one cultivates the contemplation of 'no-self' (anātman, अनात्मन्), one can break free from attachment to 'self' and all illusory conditions, thereby realizing the great wisdom of the Dharma realm and attaining the state of uncreated self-nature arising from conditions.

The second section contains ten and a half lines of scripture, clarifying the Bodhisattva's compassion for all sentient beings. Because of delusion regarding the first noble truth (paramārtha-satya, परमार्थसत्य, the highest truth), it is called 'ignorance' (avidyā, अविद्या). The karmic result produced by ignorance is 'volitional action' (saṃskāra, संस्कार), and the initial consciousness upon which 'volitional action' relies is 'consciousness' (vijñāna, विज्ञान). Because of delusion regarding the truth of the first noble truth, it is called ignorance. The transformation from truth to falsehood has its underlying basis. Because there is this underlying basis, 'name and form' (nāmarūpa, नामरूप) arise. Due to delusion regarding the true nature of things, emotional consciousness clings to external objects, arising simultaneously with 'feeling' (vedanā, वेदना), 'perception' (saṃjñā, संज्ञा), 'volitional action' (saṃskāra, संस्कार), 'consciousness' (vijñāna, विज्ञान), and the six sense organs (ṣaḍāyatana, षडायतन). This is called 'aggregate' (skandha, स्कन्ध). Because the aggregates do not perish, it is called 'action' (karma, कर्म). The mind of consciousness is the subject, and the combination of the six sense organs and external objects becomes the object of clinging, jointly producing the 'four attachments' (caturtha upādāna, चतुर्थ उपादान): emotion is name and form, the object is what is clung to, emotional consciousness is the clinger, and feeling arises along with it, called volitional action. Deliberation and vexation obscure pure wisdom, called aggregate. The combination of the six sense organs, external objects, and consciousness is called 'contact' (sparśa, स्पर्श). Therefore, the five aggregates (pañca skandha, पञ्च स्कन्ध) correspond to the six sense organs, and the twelve nidānas exist simultaneously above emotional consciousness. The specific content of the twelve nidānas below is as described in the scripture. The above section clarifies that due to delusion regarding the first noble truth, the five aggregates arise, and from the five aggregates, the twelve nidānas jointly arise.

The third section contains seven and a half lines of scripture, clarifying that everything in the three realms (trailokya, त्रैलोक्य) is only a manifestation of the one mind. It clarifies that the twelve nidānas arise from the one mind. Because of greed that follows things, deluding the true mind, the deluded mind arises and becomes 'perception' (saṃjñā, संज्ञा). The mind of perception deviates from wisdom, falsely discriminating and becoming 'consciousness' (vijñāna, विज्ञान). What the deluded mind discriminates is the external object clung to by consciousness, which is 'volitional action' (saṃskāra, संस्कार) upon 'volitional action' (saṃskāra, संस्कार). The external object clung to by the deluded is considered to be real, so it is called 'ignorance' (avidyā, अविद्या). Because the mind is ignorant, 'name and form' (nāmarūpa, नामरूप) arise. From the combination of name and form, the six sense organs, and the deluded mind, 'contact' (sparśa, स्पर्श) arises. Correct contact corresponds, discriminating and clinging, which is 'feeling' (vedanā, वेदना). The rest is as described in the scripture itself. The above clarifies that mind, object, six sense organs, contact, feeling, craving, grasping, becoming, birth, old age, and death arise simultaneously, without sequence, originally one, but falsely considered to have sequence. Because of delusion regarding the wisdom of the Tathagata, there is originally no creator, so various sufferings arise horizontally, like a ceaseless stream of suffering waves.

The fourth section has fifteen lines.

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半經。明無明及十二有支皆有二種業者。一由無明故。令一切眾生迷於無作智自性法界。二由無明緣生便作思想行緣故。故云與行作生起因。行亦有二種業者。一由迷法界智執成來世報。二由妄行心想識種便生。是故經云與識作生起因。識亦有二種業者。一由迷根本智種妄生識種令諸業有相續不斷。二由迷根本普光明智。所有無名相之微妙功德之名色。生識種所成生死業報之粗名色也。名色亦有二種業者。一由識成名色由名色成識故云互相助成。二由名色故對六根中現相。能令六根中情識取之。六根亦有二種業者。一由迷無相體一相之理智。各隨別境別取境界色聲等異。二為六根現境識心相對妄情便起故。云與觸作生起因。觸亦有二種業者。一由觸能迷所緣便能受現世塵成諸喜怒。二由受現世塵故。成當來有苦果故。受亦有二種業者。一由迷一切法空能領受愛憎等事。二與愛作生起因。已下如文自具。此一段緣生皆從無明迷理智為首。

第五段有四行半經。分為兩段。一佛子此中無明緣行已下至助成故有兩行經。明無明等十一有支皆總由迷本智以妄心成識更相助成分。於一一緣中皆有十二。以互體更相助成有一百四十四。於三世上各有一百四十四。總共為四百三十二。總由迷本真智。號曰無明。于無明中因境六

【現代漢語翻譯】 現代漢語譯本： 半經（Banjing）。無明（Wu Ming，ignorance）及十二有支（Twelve Nidanas，十二因緣）皆有兩種業（karma，行為，作用）：一是由無明之故，令一切眾生迷惑于無作智（unconditioned wisdom）自性法界（Dharmadhatu，法界）。二是由無明緣生，便作思想行緣故，所以說與行（action）作生起因。行亦有兩種業：一是由迷惑法界智（Dharmadhatu wisdom），執著成來世報。二是由妄行心想識種（consciousness seed）便生。是故經云與識（consciousness）作生起因。識亦有兩種業：一是由迷惑根本智種（root wisdom seed），妄生識種，令諸業有相續不斷。二是由迷惑根本普光明智（primordially pure light wisdom），所有無名相之微妙功德之名色（nama-rupa，名色），生識種所成生死業報之粗名色也。名色亦有兩種業：一由識成名色，由名色成識，故云互相助成。二由名色故，對六根（six sense organs）中現相，能令六根中情識取之。六根亦有兩種業：一由迷無相體一相之理智，各隨別境別取境界色聲等異。二為六根現境識心相對妄情便起故，云與觸（contact）作生起因。觸亦有兩種業：一由觸能迷所緣，便能受現世塵成諸喜怒。二由受現世塵故，成當來有苦果故。受（feeling）亦有兩種業：一由迷一切法空，能領受愛憎等事。二與愛（craving）作生起因。已下如文自具。此一段緣生皆從無明迷理智為首。 第五段有四行半經。分為兩段。一佛子（Buddha's disciple）此中無明緣行已下至助成故有兩行經。明無明等十一有支皆總由迷本智以妄心成識更相助成分。於一一緣中皆有十二。以互體更相助成有一百四十四。於三世上各有一百四十四。總共為四百三十二。總由迷本真智。號曰無明。于無明中因境六

【English Translation】 English version: Banjing. Ignorance (Wu Ming) and the Twelve Nidanas (Twelve Interdependent Arising) both have two kinds of karma: First, due to ignorance, all sentient beings are deluded about the self-nature Dharmadhatu (Dharmadhatu) of unconditioned wisdom. Second, due to ignorance as a condition, thoughts and actions arise, so it is said to be the cause of the arising of action. Action also has two kinds of karma: First, due to delusion about Dharmadhatu wisdom, attachment leads to future retribution. Second, false actions and thoughts give rise to consciousness seeds. Therefore, the sutra says it is the cause of the arising of consciousness. Consciousness also has two kinds of karma: First, due to delusion about the root wisdom seed, false consciousness seeds arise, causing all karmas to continue without interruption. Second, due to delusion about the primordially pure light wisdom, the subtle merits of namelessness and form (nama-rupa) give rise to the coarse nama-rupa of karmic retribution of birth and death formed by consciousness seeds. Nama-rupa also has two kinds of karma: First, consciousness forms nama-rupa, and nama-rupa forms consciousness, so it is said that they mutually assist each other. Second, due to nama-rupa, phenomena appear in the six sense organs, enabling the emotional consciousness in the six sense organs to grasp them. The six sense organs also have two kinds of karma: First, due to delusion about the principle of the oneness of the formless essence, each grasps different realms, such as different colors and sounds. Second, because the six sense organs manifest realms, and the mind of consciousness interacts, false emotions arise, so it is said to be the cause of the arising of contact. Contact also has two kinds of karma: First, contact can delude what is conditioned, and then receive worldly dust, forming all kinds of joy and anger. Second, due to receiving worldly dust, it leads to future suffering. Feeling also has two kinds of karma: First, due to delusion about the emptiness of all dharmas, one can receive matters of love and hate. Second, it is the cause of the arising of craving. The rest is as described in the text. This section on interdependent arising all begins with ignorance deluding principle and wisdom. The fifth section has four and a half lines of sutra. It is divided into two parts. First, 'Buddha's disciple, from ignorance as a condition for action onwards to mutual assistance,' there are two lines of sutra. It explains that the eleven branches of existence, such as ignorance, are all formed by delusion about the original wisdom, with false mind forming consciousness, mutually assisting each other. In each condition, there are twelve. Because they mutually assist each other, there are one hundred and forty-four. In the three times (past, present, future), there are one hundred and forty-four each. In total, there are four hundred and thirty-two. All are due to delusion about the original true wisdom, called ignorance. Within ignorance, due to the six

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根識三事而生五蘊。以五蘊對六根。緣生一切觸。總以意識為主。而隨根境識能作種種生死業緣乃至八萬四千一切塵勞從此而起八萬四千煩惱者。其名數至隨好光明功德品中具明。但自了識心根境三事一性。一性者。所謂無性。達無性理。以普光明智。普印諸境。妙用恒寂無明成智一切名為種智海。二無明滅已下兩行半經。明達無明成解脫緣。如文自具。

第六段有三行半經。明無明愛取三事不斷。是煩惱道。行有二事不斷是業道。余分者。所謂名色觸受生老病死憂悲等是苦道。前後際及現在三世上前三段煩惱斷。即無三世及三段煩惱。離我我所但有生滅。猶如束蘆者。明雖有分別相似生滅了中虛無也。如束蘆葦。其相雖有一一中虛。明六根及境雖有法眼常虛。此明觀達也。

第七一段有兩行半經。云複次無明緣行者。有三世無明。無明緣行。是當念中過去是所緣前境故。經云是觀過去識。乃至受是觀現在為識受。是當念中現在。為明識受分別領受現在事故。愛乃至有是觀未來為愛有。二事是當念中未來故為是當念中識受。後方計實有成愛染故。於是以後展轉相續者。以此無明緣行識受愛有。成三世業苦果相續不斷。但無明滅即行滅。即識受愛有並十二有支總滅。是觀待斷者。明十二緣待觀方斷故。此以

【現代漢語翻譯】 現代漢語譯本 根識（感覺器官、感覺和意識）三事和合而生五蘊（色、受、想、行、識）。以五蘊對應六根（眼、耳、鼻、舌、身、意）。因緣和合而生一切觸（感覺）。總以意識為主導。而隨根、境、識能造作種種生死業緣，乃至八萬四千一切塵勞（煩惱）從此而起，八萬四千煩惱的名數在隨好光明功德品中詳細說明。但要自己明瞭識心、根、境三事本性同一。所謂一性，就是無自性。通達無自性的道理，以普光明智，普遍照印諸境。妙用恒常寂滅，無明轉成智慧，這一切名為種智海。『二無明滅已下兩行半經』，說明通達無明就能成就解脫的因緣，經文自身已經很完備。

第六段有三行半經文，說明無明、愛、取三事不斷，是煩惱道。行、有二事不斷，是業道。其餘部分，就是名色（身心）、觸、受、生、老、病、死、憂、悲等，是苦道。前後際及現在三世，前面三段煩惱斷除，就沒有三世和三段煩惱。離開了我和我所，只有生滅，猶如捆紮的蘆葦，說明雖然有分別相似的生滅，但其中是虛無的。就像捆紮的蘆葦，其相貌雖然看似一體，但每一根都是空虛的，說明六根和外境雖然有，但法眼觀照時常是虛空的。這是說明觀照通達的道理。

第七一段有兩行半經文，說『複次無明緣行者』，有三世的無明。無明緣行，是當下一念中的過去，是所緣的前境，所以經文說『是觀過去識』，乃至受是觀現在，因為識受是當下一念中的現在，爲了明瞭識受分別領受現在的緣故。愛乃至有是觀未來，因為愛有二事是當下一念中的未來，因為是當下一念中的識受，之後才計度為真實而產生愛染的緣故。於是以後展轉相續，以此無明緣行識受愛有，成就三世業苦果相續不斷。但無明滅，則行滅，則識受愛有以及十二有支全部滅除。是觀待斷，說明十二因緣要等待觀照才能斷除。這是以

【English Translation】 English version The three factors of root consciousness (sense organs, sensation, and consciousness) combine to give rise to the five skandhas (form, feeling, perception, mental formations, and consciousness). The five skandhas correspond to the six roots (eye, ear, nose, tongue, body, and mind). From conditioned arising comes all contact (sensation). Consciousness is the primary factor. Depending on the root, object, and consciousness, various karmic conditions of birth and death are created, leading to eighty-four thousand defilements (kleshas), from which eighty-four thousand afflictions arise. The enumeration of these is detailed in the chapter on the Merits of Excellent Qualities and Light. However, one must understand that the nature of the three factors of discriminating consciousness, root, and object is the same. This sameness means no self-nature. By understanding the principle of no self-nature, with the wisdom of universal light, one universally illuminates all objects. The wonderful function is eternally quiescent, and ignorance transforms into wisdom. All of this is called the ocean of seed wisdom. The 'two and a half lines of sutra from 'When Ignorance Ceases'' explain that understanding ignorance leads to the conditions for liberation, as the text itself fully explains.

The sixth section contains three and a half lines of sutra, explaining that if ignorance, craving, and grasping are not cut off, it is the path of affliction. If action and existence are not cut off, it is the path of karma. The remaining parts, such as name and form (mind and body), contact, feeling, birth, old age, sickness, death, sorrow, and grief, are the path of suffering. The past, future, and present three times, if the first three segments of affliction are cut off, there are no three times and three segments of affliction. Separated from 'I' and 'mine', there is only arising and ceasing, like a bundle of reeds, indicating that although there is the appearance of arising and ceasing, it is empty within. Just like a bundle of reeds, although it appears as one, each reed is empty, indicating that although the six roots and objects exist, they are constantly empty when viewed with the Dharma eye. This explains the principle of contemplation and understanding.

The seventh section contains two and a half lines of sutra, saying, 'Furthermore, conditioned by ignorance is action,' there is ignorance in the three times. Ignorance conditions action, which is the past in the present moment, the object of the past, therefore the sutra says, 'This is observing past consciousness,' and even feeling is observing the present, because consciousness and feeling are in the present moment, to understand and distinguish the present. Craving and existence are observing the future, because craving and existence are in the future in the present moment, because it is consciousness and feeling in the present moment, and only then is it considered real, leading to craving and attachment. From then on, they continue in succession, with ignorance conditioning action, consciousness, feeling, craving, and existence, creating the continuous cycle of karmic suffering in the three times. But when ignorance ceases, action ceases, then consciousness, feeling, craving, existence, and all twelve links of dependent origination cease. This is cessation by dependence, indicating that the twelve links of dependent origination can only be cut off through contemplation. This is using

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六相義該通。

第八一段有兩行半經。總明十二有支。共成三苦。一無明行及六根是行苦。是迷境攀緣不息故是行苦。二觸受是苦苦。明受諸觸有愛憎生苦。以受觸時即有苦。更加貪戀及以憎嫌苦更加苦。余是壞苦者。於十二有支中。從名色識取愛有生老病死。七是壞苦。但觀無明滅即行滅。即三苦滅。十二有支滅。

第九一段有五行經。明有三段斷滅生起十二有支之緣。一明無明緣行是生起義。無無明諸行亦無。余亦如之。二無明緣行者。是繫縛義。無明滅行滅者。繫縛滅是斷煩惱義。是解脫故。為大智慧相應故。三無明緣行者。是隨順無所有觀。是生起觀行力。隨緣觀十二緣自體無所有故。無明滅行滅者。以觀十二有支無體故。余亦如是。通總十二緣。但無明無即十二緣無故。

第十段有四行半經。明以十種逆順觀十二有支緣起相續皆一心所攝。但以自業苦樂不同而有差別。不離十二有支。但如前三道不斷者。所謂心境無明。此三無者。余皆自無。若不斷者。三苦聚集。即行苦苦苦壞苦聚也。言其斷者。以無明即成不苦之妙用理智故。已上是長科第三段中十種逆順觀十二有支分。

長科第四段中有七行半經。明作前十種逆順觀十二有支已達諸緣起性自無生。便得三解脫門現前。三解脫門

【現代漢語翻譯】 現代漢語譯本： 六相義應該通達。

第八段有兩行半經文。總括說明十二有支，共同構成三種苦。第一，無明、行以及六根是行苦（指迷戀境界，攀緣不息，所以是行苦）。第二，觸、受是苦苦（說明感受各種觸覺時，有愛和憎產生痛苦。因為感受觸覺時就有苦，如果更加貪戀或憎恨，苦就更加深重）。其餘的是壞苦。在十二有支中，從名色、識、取、愛、有、生、老病死這七個是有支是壞苦。但觀察到無明滅，則行滅，即三種苦滅，十二有支滅。

第九段有五行經文。說明有三種方式斷滅、生起十二有支的因緣。第一，說明無明緣行是生起之義。沒有無明，諸行也沒有，其餘的也如此。第二，無明緣行，是繫縛之義。無明滅，行滅，繫縛滅，是斷煩惱之義，是解脫的緣故，因為與大智慧相應。第三，無明緣行，是隨順無所有觀，是生起觀行之力。隨緣觀察十二緣自體無所有。無明滅，行滅，因為觀察到十二有支沒有自體，其餘的也如此。總而言之，通達十二緣，只要無明沒有，十二緣就沒有了。

第十段有四行半經文。說明用十種逆順的方式觀察十二有支的緣起相續，都是一心所攝。只是因為各自的業力、苦樂不同而有差別，但不離開十二有支。但如果像前面所說的三道（煩惱道、業道、苦道）沒有斷，就是指心、境、無明這三者沒有斷，這三者沒有了，其餘的自然就沒有了。如果不斷，三種苦就聚集在一起，即行苦、苦苦、壞苦聚集在一起。說到斷，就是以無明斷滅，就成就了不苦的妙用理智。以上是長科第三段中十種逆順觀察十二有支的部分。

長科第四段中有七行半經文。說明在做了前面十種逆順觀察十二有支之後，通達了諸緣起性自體無生，便能得到三種解脫門現前。三種解脫門（空解脫門、無相解脫門、無作解脫門）。

【English Translation】 English version: The meaning of the six aspects should be understood thoroughly.

The eighth section contains two and a half lines of scripture. It generally explains the twelve Nidānas (twelve links of dependent origination), which together form the three sufferings. First, ignorance (Avidyā), volitional formations (Saṃskāra), and the six sense bases (Ṣaḍāyatana) are the suffering of formation (Saṃskāra-duḥkha) (referring to being deluded by realms, clinging and striving without ceasing, hence it is the suffering of formation). Second, contact (Sparśa) and feeling (Vedanā) are the suffering of suffering (Duḥkha-duḥkha) (explaining that when experiencing various contacts, love and hate arise, causing suffering. Because there is suffering when experiencing contact, if there is more craving or hatred, the suffering becomes even greater). The rest is the suffering of change (Vipariṇāma-duḥkha). Among the twelve Nidānas, the seven from name and form (Nāmarūpa), consciousness (Vijñāna), grasping (Upādāna), craving (Tṛṣṇā), becoming (Bhava), birth (Jāti), and old age and death (Jarā-maraṇa) are the suffering of change. But observing the cessation of ignorance, then volitional formations cease, that is, the three sufferings cease, and the twelve Nidānas cease.

The ninth section contains five lines of scripture. It explains that there are three ways to cut off and arise the conditions for the twelve Nidānas. First, it explains that ignorance conditioning volitional formations is the meaning of arising. Without ignorance, there are no volitional formations, and so on for the rest. Second, ignorance conditioning volitional formations is the meaning of bondage. The cessation of ignorance and the cessation of volitional formations, the cessation of bondage, is the meaning of cutting off afflictions, it is liberation, because it corresponds to great wisdom. Third, ignorance conditioning volitional formations is in accordance with the contemplation of no-thing-ness, it is the power of arising contemplation and practice. Contemplating the twelve conditions according to conditions, the self-nature of the twelve conditions is no-thing-ness. The cessation of ignorance and the cessation of volitional formations, because it is observed that the twelve Nidānas have no self-nature, and so on for the rest. In short, understanding the twelve conditions, as long as there is no ignorance, there are no twelve conditions.

The tenth section contains four and a half lines of scripture. It explains that observing the arising and continuation of the twelve Nidānas in ten reverse and forward ways are all contained within one mind. It is only because of the differences in one's own karma, suffering, and happiness that there are differences, but it does not depart from the twelve Nidānas. But if the three paths (path of affliction, path of karma, path of suffering) mentioned earlier are not cut off, it refers to the mind, object, and ignorance not being cut off. If these three are not there, the rest will naturally not be there. If they are not cut off, the three sufferings will gather together, that is, the suffering of formation, the suffering of suffering, and the suffering of change gather together. Speaking of cutting off, it is that with the cessation of ignorance, the wonderful function of non-suffering, the principle of wisdom, is achieved. The above is the section on observing the twelve Nidānas in ten reverse and forward ways in the third section of the long chapter.

The fourth section of the long chapter contains seven and a half lines of scripture. It explains that after doing the previous ten reverse and forward observations of the twelve Nidānas, one understands that the nature of all dependent origination is without self-birth, and then the three doors of liberation appear. The three doors of liberation (Śūnyatā (emptiness), Animitta (signlessness), and Apraṇihita (wishlessness)).

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者。一觀十二緣自性空無作皆自性滅畢竟解脫得空解脫門。二無有少法可得即得無相解脫門。三得前空及無相二門。更無餘愿求。唯有大悲教化一切眾生皆令畢竟解脫得無愿解脫門。余如文自具。

第五段中有十行半經。明此位菩薩得三空解脫轉增大悲分。於此段中復分為二。一佛子此菩薩已下至亦不畢竟滅于諸行有五行半經。明觀一切有為法皆是無常甚可厭。患為成就眾生亦不永滅諸行分。二佛子菩薩如是已下至未圓滿故有六行半經。明菩薩觀有為法多諸過惡無有自性而恒起大悲得般若波羅蜜分。如經云。為未滿菩提分法者。明此六地已得空無相無作出世菩提未得入俗大悲圓滿隨普賢行海自在菩提。復作是念一切有為有和合則轉者。明迷情緣即諸法無常轉變情稱理即一切諸法。性自無生。此心生即法生也。已下準知。如緣集即轉不集即不轉者。若無明緣行則轉。若無明滅即行隨。智起則起唯法起非無常遷戀故。已下準知。有為法多諸過患者。有情識所為。皆生老病死苦痛患。若以智悲所行皆普賢行也。已下準知。即得般若波羅蜜現前者。已超聞思修慧。此一乘智慧。是佛智慧。是究竟無作普光明智慧也。此稱智遍周應根利物。不為而用。不思而應。自余如經自具。以菩提分法未圓滿故者。言正覺菩提初心以成

{ "translations": [ "現代漢語譯本：", "這位菩薩觀察十二緣起的自性本空，無造作，一切法自性寂滅，最終解脫，從而獲得空解脫門（sunyata-vimoksha-mukha，通過領悟空性而獲得的解脫之門）。", "第二，認識到沒有任何實在的法可以執取，從而獲得無相解脫門（animitta-vimoksha-mukha，通過認識到諸法無相而獲得的解脫之門）。", "第三，獲得前述的空和無相兩種解脫門后，不再有其他的愿求，唯有以大悲心教化一切眾生，使他們最終都得到解脫，從而獲得無愿解脫門（apranihita-vimoksha-mukha，通過斷除一切愿求而獲得的解脫之門）。其餘的含義可以參考經文自行理解。", "", "第五段中有十行半經文，闡明了這位菩薩獲得三種空解脫門后，大悲心更加增長。在這一段中又可以分為兩個部分。第一部分從『佛子，此菩薩』開始，到『亦不畢竟滅于諸行』為止，有五行半經文，闡明了菩薩觀察一切有為法（samskrta-dharma，由因緣和合而成的法）都是無常的，非常令人厭惡，但爲了成就眾生，也不會永遠滅除這些有為法。第二部分從『佛子，菩薩如是』開始，到『未圓滿故』為止，有六行半經文，闡明了菩薩觀察有為法存在諸多過患，沒有自性，但仍然恒常生起大悲心，從而獲得般若波羅蜜（prajna-paramita，智慧到彼岸）的部分。如經文所說：『為未滿菩提分法者』，說明這位菩薩在第六地已經獲得了空、無相、無作的出世菩提（lokottara-bodhi，超越世間的覺悟），但尚未獲得入世的大悲圓滿，隨順普賢行海的自在菩提。又作這樣的念頭：一切有為法有和合就會有轉變。說明迷惑的情感所緣即是諸法的無常轉變，情感符合真理即是一切諸法的自性本無生。此心生起即是法生起。以下的內容可以依此類推。如『緣集即轉，不集即不轉』所說，如果沒有無明（avidya，對事物真相的迷惑）為緣而產生行（samskara，業力），那麼行就會轉變；如果沒有無明滅盡，那麼行就會隨之滅盡。智慧生起，那麼生起的就只是法，而不是無常的遷流和執戀。以下的內容可以依此類推。『有為法多諸過患』，有情眾生的意識所為，都會產生生老病死等苦痛。如果以智慧和大悲所行，那就是普賢行。以下的內容可以依此類推。『即得般若波羅蜜現前』，就已經超越了聞思修慧。這是一種一乘智慧，是佛的智慧，是究竟無作普光明的智慧。這種智慧能夠周遍應根，利益眾生，不假造作而能發揮作用，不需思慮而能應機施教。其餘的含義可以參考經文自行理解。『以菩提分法未圓滿故』，是指正覺菩提的初心已經成就。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "This Bodhisattva observes that the nature of the twelve links of dependent origination (dvadasanga-pratitya-samutpada) is inherently empty, without creation, and that the nature of all dharmas is inherently extinguished, ultimately liberated, thereby attaining the emptiness liberation gate (sunyata-vimoksha-mukha, the gate of liberation attained through realizing emptiness).", "Second, recognizing that there is no real dharma to grasp, thereby attaining the signlessness liberation gate (animitta-vimoksha-mukha, the gate of liberation attained through recognizing that all dharmas are without signs).", "Third, after attaining the aforementioned emptiness and signlessness liberation gates, there are no other desires, only the great compassion to teach and transform all sentient beings, enabling them to ultimately attain liberation, thereby attaining the wishlessness liberation gate (apranihita-vimoksha-mukha, the gate of liberation attained through eliminating all desires). The remaining meanings can be understood by referring to the sutra itself.", "", "In the fifth section, there are ten and a half lines of sutra text, explaining that this Bodhisattva's great compassion increases after attaining the three emptiness liberation gates. This section can be further divided into two parts. The first part starts from 'Buddha-son, this Bodhisattva' and ends with 'also does not completely extinguish in all activities,' with five and a half lines of sutra text, explaining that the Bodhisattva observes that all conditioned dharmas (samskrta-dharma, dharmas that arise from causes and conditions) are impermanent and very repulsive, but in order to accomplish sentient beings, they will not eternally extinguish these conditioned dharmas. The second part starts from 'Buddha-son, the Bodhisattva thus' and ends with 'not yet complete,' with six and a half lines of sutra text, explaining that the Bodhisattva observes that conditioned dharmas have many faults and no inherent nature, but still constantly arises great compassion, thereby attaining the part of prajna-paramita (wisdom gone beyond). As the sutra says: 'For those whose bodhi-partaking dharmas are not yet complete,' it explains that this Bodhisattva in the sixth ground has already attained the emptiness, signlessness, and non-creation of transcendent bodhi (lokottara-bodhi, enlightenment beyond the world), but has not yet attained the worldly great compassion completeness, following the unobstructed bodhi of Samantabhadra's practice sea. And also makes this thought: all conditioned dharmas have combination and will have transformation. Explaining that the deluded emotions are the impermanent transformation of all dharmas, and emotions conforming to truth are the inherent non-arising of all dharmas. The arising of this mind is the arising of dharma. The following content can be inferred by analogy. As 'when conditions gather, they transform; when they do not gather, they do not transform' says, if there is no ignorance (avidya, delusion about the true nature of things) as a condition for the arising of action (samskara, karmic force), then action will transform; if there is no extinction of ignorance, then action will follow and extinguish. When wisdom arises, then what arises is only dharma, not impermanent migration and attachment. The following content can be inferred by analogy. 'Conditioned dharmas have many faults,' the actions of sentient beings' consciousness will produce suffering such as birth, old age, sickness, and death. If one acts with wisdom and compassion, then that is Samantabhadra's practice. The following content can be inferred by analogy. 'Immediately attaining the manifestation of prajna-paramita' has already transcended the wisdom of hearing, thinking, and cultivating. This is a one-vehicle wisdom, it is the wisdom of the Buddha, it is the ultimate non-creation, universally illuminating wisdom. This wisdom can universally respond to the roots and benefit sentient beings, functioning without contrivance, responding without deliberation. The remaining meanings can be understood by referring to the sutra itself. 'Because the bodhi-partaking dharmas are not yet complete' refers to the initial mind of perfect enlightenment bodhi already being accomplished." ] }

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。隨行菩提十一地始滿。

第六段中有六行半經。明得十空三昧現前分。自性空三昧者。不由修作任理無功而自現故。此云正定。三者正也。昧者定也。何故以三為正。凡為作法以三度為正。昧者情識不現名之為昧。正智現前名之為三。又三者正也。何以故。以三為陽故正也。如十一月一陽生。十二月二陽生。正月三陽生為正月。以寅為木為日為火也。以火生於寅。又以日為智。以十二月正月為艮為山。為止。為門闕。為小男。為童蒙。是故聖者取之為法表。正月三陽已生。以從艮止。而生火也。明從定為止發起無作正智慧。明是入道啓蒙之門闕故。艮為童蒙。以明童蒙心止能啟大智慧日光明故。云三者正也昧者定也。以五蘊冥昧即正智便現又一止是正字。以一心止其道正故。故止一處無事不辦。第一義空三昧者。過一切有為無常法故第一空三昧者。明創過上二界息想定。亦過聲聞緣覺凈土三乘凈穢之定。又十方萬像一性名第一空三昧。大空三昧者。過世情所識空過三乘住無作空也。得意生身故。合空三昧者。明與十方凡聖有情無情合故。起空三昧者。明寂用自在故。如實不分別空三昧者。明無情識故。示現根所見故。不捨離空三昧者。示現遠離過惡故。離不離空三昧者。處世界如蓮華居水故。以此十二昧為首

【現代漢語翻譯】 現代漢語譯本：隨行菩提十一地始滿（指菩薩修行次第的十一個階段圓滿）。

第六段中有六行半經文，闡明了獲得十空三昧（一種禪定狀態）現前的部分。自性空三昧（指不依賴任何人為努力，自然顯現的空性禪定）是指不由修作，任理無功而自然顯現。這裡說的『三』指的是『正』，『昧』指的是『定』。為什麼以『三』為『正』呢？凡是作為法則，都以三次為準。『昧』指的是情識不顯現，稱之為『昧』。正智顯現，稱之為『三』。而且，『三』就是『正』。為什麼這麼說呢？因為『三』是陽數，所以為『正』。比如十一月一陽生，十二月二陽生，正月三陽生，所以稱為正月。以寅為木，為日，為火。因為火生於寅。而且以日為智。以十二月、正月為艮卦，為山，為止，為門闕，為小男，為童蒙。所以聖者取其作為法則的象徵。正月三陽已經產生，因為是從艮卦的『止』，而生出火。闡明從禪定為止，發起無作的正智慧。闡明這是進入佛道的啓蒙之門。艮卦象征童蒙，用來說明童蒙之心止息，能夠開啟大智慧的日光明。所以說『三』就是『正』，『昧』就是『定』。以五蘊（色、受、想、行、識）的冥昧，正智便會顯現。而且『止』字就是『正』字。因為一心止於此道，所以為『正』。所以止於一處，無事不成辦。第一義空三昧（指超越一切有為無常之法的空性禪定）是指超越一切有為無常法。第一空三昧（指最初的空性禪定）闡明了最初超越上二界（色界和無色界）的息想定，也超越了聲聞、緣覺、凈土三乘的清凈和污穢之定。而且十方萬象的同一本性，名為第一空三昧。大空三昧（指超越世俗認知的空性禪定）是指超越世俗情識所認識的空，超越三乘所住的無作空。因此能得到意生身（一種神通）。合空三昧（指與一切眾生融合的空性禪定）闡明了與十方凡聖有情無情的融合。起空三昧（指空性作用的禪定）闡明了寂靜和作用的自在。如實不分別空三昧（指不加分別的空性禪定）闡明了沒有情識。示現根所見。不捨離空三昧（指不捨離空性的禪定）示現遠離過惡。離不離空三昧（指既不執著于空，也不執著于不空的禪定）是指處於世界，如同蓮花處於水中。以這十二種三昧為首。

【English Translation】 English version: Accompanied by the full completion of the eleven Bhumi (stages of a Bodhisattva's path).

The sixth section contains six and a half lines of scripture, elucidating the part where the ten emptiness Samadhis (states of meditative absorption) manifest. Self-nature emptiness Samadhi (the emptiness Samadhi that naturally manifests without any artificial effort) refers to that which appears spontaneously without cultivation or effort, relying on principle and without exertion. Here, 'three' refers to 'correctness,' and 'obscurity' refers to 'concentration.' Why is 'three' considered 'correct'? In all practices, three times is taken as the standard. 'Obscurity' refers to the non-appearance of emotional consciousness, which is called 'obscurity.' The manifestation of correct wisdom is called 'three.' Moreover, 'three' is 'correct.' Why is that? Because 'three' is a Yang number, therefore it is 'correct.' For example, in the eleventh month, one Yang arises; in the twelfth month, two Yang arise; in the first month, three Yang arise, hence it is called the first month. 'Yin' is taken as wood, as the sun, as fire, because fire is born from 'Yin.' Furthermore, the sun is taken as wisdom. The twelfth month and the first month are the Gen trigram, representing mountain, cessation, gateway, youngest son, and ignorance. Therefore, sages take it as a symbol of the Dharma. The three Yangs of the first month have already arisen, because they arise from the 'cessation' of the Gen trigram, giving rise to fire. It elucidates that from concentration as cessation, non-action correct wisdom arises. It elucidates that this is the gateway to enlightenment on the path to Buddhahood. The Gen trigram symbolizes ignorance, illustrating that the cessation of the ignorant mind can awaken the sunlight of great wisdom. Therefore, it is said that 'three' is 'correct' and 'obscurity' is 'concentration.' With the obscurity of the five Skandhas (form, feeling, perception, mental formations, and consciousness), correct wisdom will manifest. Moreover, the character 'cessation' is the character 'correct.' Because the mind is focused on this path, it is 'correct.' Therefore, by focusing on one place, nothing is impossible. First principle emptiness Samadhi (the emptiness Samadhi that transcends all conditioned and impermanent phenomena) refers to transcending all conditioned and impermanent dharmas. First emptiness Samadhi (the initial emptiness Samadhi) elucidates the initial transcendence of the cessation and contemplation of the upper two realms (the Form Realm and the Formless Realm), and also transcends the pure and impure concentrations of the three vehicles of Sravakas, Pratyekabuddhas, and Pure Land practitioners. Moreover, the unified nature of the myriad phenomena in the ten directions is called the first emptiness Samadhi. Great emptiness Samadhi (the emptiness Samadhi that transcends worldly perceptions) refers to transcending the emptiness perceived by worldly emotions and knowledge, and transcending the non-action emptiness dwelled in by the three vehicles. Therefore, one can attain the mind-made body (a supernatural power). Combined emptiness Samadhi (the emptiness Samadhi that merges with all beings) elucidates the merging with all sentient and non-sentient beings, both ordinary and saintly, in the ten directions. Arising emptiness Samadhi (the Samadhi of the function of emptiness) elucidates the freedom of stillness and function. True as it is, non-discriminating emptiness Samadhi (the emptiness Samadhi without discrimination) elucidates the absence of emotional consciousness, showing what the senses perceive. Non-abandoning emptiness Samadhi (the Samadhi of not abandoning emptiness) demonstrates the avoidance of faults. Separated and non-separated emptiness Samadhi (the Samadhi that neither clings to emptiness nor non-emptiness) refers to being in the world like a lotus flower in water. These twelve Samadhis are taken as the head.

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。皆不離空無作無愿。三三昧門為體。百千二昧總從此起。

第七段有九行半經。分為三段。一佛子已下至皆悉圓滿有三行半經。明修十種無限心分。二佛子已下至常行不捨有四行經。明隨順佛菩提不懼異論入佛智地分。三佛子已下至隨順無違故有兩行半經。明住此位菩薩般若波羅蜜行得隨順忍分。經云不懼異論者。人天外道及三乘異論。入佛智地者。明從根本智入差別智地故。離二乘道者。二乘斷煩惱而證空。菩薩達煩惱而成智海故。云趣于佛智諸煩惱魔無能沮壞者。明煩惱魔是生死因也。陰魔死魔是生死果也。天魔生死緣。住于菩薩智者。一切隨世差別智也。佛子菩薩住此現前地中得般若波羅蜜行增上者。明此地菩薩於三界中一切諸緣生法逆順觀徹得世間中出世間智慧滿故。故名增上。第三明利順忍者。準五忍中。是第三順忍。若準十忍中。是第二順忍。如三乘中五忍者。一伏忍。二信忍。三順忍。四無生忍。五寂滅忍。如三乘中地前三賢菩薩得伏忍。五地得信忍。六地順忍。八地無生忍。十地寂滅忍。十忍者。經文自具。如此一乘教中以十波羅蜜。以五位十住十行十回向十地十一地通修習。位位中以十波羅蜜互為主伴。五位之上有五百個行門。分分微薄。以六相總別之義言之。時日歲月皆如是。猶如帝網

【現代漢語翻譯】 現代漢語譯本：都不離空、無作、無愿這三種解脫門，以這三種解脫門為本體。成百上千的禪定都從此生起。

第七段有九行半經文，分為三段。第一段從『佛子』開始，到『皆悉圓滿』結束，有三行半經文。闡明修習十種無限心（無量心）的部分。第二段從『佛子』開始，到『常行不捨』結束，有四行經文。闡明隨順佛菩提，不畏懼其他論調，進入佛智之地的部分。第三段從『佛子』開始，到『隨順無違』結束，有兩行半經文。闡明安住於此位的菩薩，以般若波羅蜜行得到隨順忍的部分。經文中說『不懼異論』，指的是人、天、外道以及三乘的異論。『入佛智地』，說明從根本智進入差別智地。『離二乘道』，因為二乘斷除煩惱而證得空性，菩薩通達煩惱而成就智慧之海。所以說『趣于佛智，諸煩惱魔無能沮壞』，說明煩惱魔是生死的因，陰魔和死魔是生死的果，天魔是生死的緣。安住于菩薩智慧者，是一切隨順世間的差別智。佛子菩薩安住於此現前地中，得到般若波羅蜜行增上，說明此地菩薩對於三界中一切諸緣生法，逆順觀察透徹，得到世間中出世間的圓滿智慧，所以名為增上。第三段說明利順忍，按照五忍來說，是第三順忍；如果按照十忍來說，是第二順忍。如三乘中的五忍：一、伏忍，二、信忍，三、順忍，四、無生忍，五、寂滅忍。如三乘中地前三賢菩薩得到伏忍，五地得到信忍，六地得到順忍，八地得到無生忍，十地得到寂滅忍。十忍，經文自身具備。如此一乘教中，以十波羅蜜，以五位（十住、十行、十回向、十地、十一地）通達修習，位位中以十波羅蜜互為主伴。五位之上，有五百個行門，分分微薄。以六相總別之義來說，時間、日月、歲月都是如此，猶如帝網（Indra's net）。

【English Translation】 English version: All are inseparable from emptiness, non-action, and non-desire. The three Samadhi gates are the essence. Hundreds of thousands of Samadhis arise from this.

The seventh section has nine and a half lines of scripture, divided into three parts. The first part, from 'Buddha-son' to 'all are completely fulfilled,' has three and a half lines of scripture. It clarifies the practice of the ten kinds of boundless minds (immeasurable minds). The second part, from 'Buddha-son' to 'constantly practicing without abandoning,' has four lines of scripture. It clarifies following Buddha's Bodhi, not fearing other doctrines, and entering the Buddha's wisdom ground. The third part, from 'Buddha-son' to 'following without contradiction,' has two and a half lines of scripture. It clarifies that Bodhisattvas abiding in this position attain the forbearance of compliance through the practice of Prajna Paramita. The scripture says 'not fearing other doctrines,' referring to the doctrines of humans, devas, non-Buddhists, and the three vehicles. 'Entering the Buddha's wisdom ground' clarifies entering the ground of differentiated wisdom from fundamental wisdom. 'Departing from the path of the two vehicles' is because the two vehicles sever afflictions and realize emptiness, while Bodhisattvas understand afflictions and accomplish the ocean of wisdom. Therefore, it says 'approaching the Buddha's wisdom, all afflictions and demons cannot obstruct,' clarifying that affliction demons are the cause of birth and death, the skandha demons and death demons are the result of birth and death, and the heavenly demons are the conditions of birth and death. Abiding in the Bodhisattva's wisdom is all differentiated wisdom that accords with the world. Buddha-sons and Bodhisattvas abiding in this present ground attain the increase of Prajna Paramita practice, clarifying that Bodhisattvas in this ground thoroughly observe all conditioned dharmas in the three realms, both favorably and unfavorably, and attain complete worldly and supramundane wisdom, hence the name 'increase.' The third part clarifies beneficial compliance forbearance. According to the five forbearances, it is the third compliance forbearance; according to the ten forbearances, it is the second compliance forbearance. Like the five forbearances in the three vehicles: 1. Subduing forbearance, 2. Faith forbearance, 3. Compliance forbearance, 4. Non-arising forbearance, 5. Quiescent forbearance. Like the three vehicles, the three worthy Bodhisattvas before the ground attain subduing forbearance, the fifth ground attains faith forbearance, the sixth ground attains compliance forbearance, the eighth ground attains non-arising forbearance, and the tenth ground attains quiescent forbearance. The ten forbearances are contained within the scripture itself. In this One Vehicle teaching, the ten Paramitas are used, and the five stages (ten abodes, ten practices, ten dedications, ten grounds, and the eleventh ground) are practiced thoroughly. In each stage, the ten Paramitas mutually serve as primary and secondary. Above the five stages, there are five hundred practices, each subtle and slight. Speaking in terms of the meaning of the six aspects of totality and difference, time, days, months, and years are all like this, like Indra's net (帝網).

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重重參映一多同異皆不轉變。

第八一段中有二十七行半經。約分為六段。

一從初佛子已下至轉更明凈有九行經。明以願力見佛廣多及供養佛法僧分。

二譬如真金已下至四種魔道所不能壞有六行經。明舉喻顯法分。

三此菩薩十波羅蜜已下至第六現前地有兩行半經。明此地菩薩所修法門分。

四菩薩住此地已下至為一切智智依止者可有六行經。明此位菩薩授職堪能教化一切眾生分。

五此菩薩已下至說頌有四行經。明此位菩薩以三昧見佛廣多分。

六從初一行頌至我為佛子已宣說有四十四行頌。重頌前法如文自明。

已上八段已釋第六現前地。此地是善達緣產生世間。出世間智慧。第七遠行地以方便波羅蜜。成就入世間中出世間智慈之慧。

第七遠行地

將釋此地。五門如前。

一釋地名目者。何故名為遠行地。以此地行方便波羅蜜。以六地之中三空三昧。現無量無作智慧門。能入無量眾生界。入無量教化眾生業。入無量世界網。以無作智慧入一切世間。等眾生行普令遍周故名遠行地。為入世間行遍周廣大故。名遠行地。

二明此地修何行門者。此地修方便波羅蜜。以出生死空無相無愿解脫門。能入世間同眾生之萬行。然不離世間。

【現代漢語翻譯】 現代漢語譯本：重重參映，一多同異皆不轉變。

第八一段中有二十七行半經。約分為六段。

一、從初佛子已下至轉更明凈有九行經。說明以願力見佛廣多及供養佛法僧（佛、法、僧三寶）分。

二、譬如真金已下至四種魔道所不能壞有六行經。說明舉例顯法分。

三、此菩薩十波羅蜜（菩薩修行的十種方法）已下至第六現前地有兩行半經。說明此地菩薩所修法門分。

四、菩薩住此地已下至為一切智智依止者可有六行經。說明此位菩薩授職堪能教化一切眾生分。

五、此菩薩已下至說頌有四行經。說明此位菩薩以三昧（佛教的禪定狀態）見佛廣多分。

六、從初一行頌至我為佛子已宣說有四十四行頌。重頌前法如文自明。

已上八段已釋第六現前地。此地是善達緣產生世間。出世間智慧。第七遠行地以方便波羅蜜（運用智慧和技巧幫助眾生）成就入世間中出世間智慈之慧。

第七遠行地

將釋此地。五門如前。

一、釋地名目者。何故名為遠行地？以此地行方便波羅蜜（運用智慧和技巧幫助眾生）。以六地之中三空三昧（佛教的禪定狀態）。現無量無作智慧門。能入無量眾生界。入無量教化眾生業。入無量世界網。以無作智慧入一切世間。等眾生行普令遍周故名遠行地。為入世間行遍周廣大故。名遠行地。

二、明此地修何行門者。此地修方便波羅蜜（運用智慧和技巧幫助眾生）。以出生死空無相無愿解脫門。能入世間同眾生之萬行。然不離世間。

【English Translation】 English version: Reflections upon reflections, the one and the many, the same and the different, all remain unchanged.

In the eighth section, there are twenty-seven and a half lines of scripture. Roughly divided into six sections.

1. From 'the initial Buddha-son' down to 'becoming even more clear and pure,' there are nine lines of scripture. Explaining the aspect of seeing many Buddhas through the power of vows, and making offerings to the Buddha, Dharma (teachings), and Sangha (community).

2. From 'like true gold' down to 'cannot be destroyed by the four kinds of demonic paths,' there are six lines of scripture. Explaining the aspect of revealing the Dharma through metaphors.

3. From 'this Bodhisattva's ten Paramitas (perfections)' down to 'the sixth Manifest Wisdom Ground,' there are two and a half lines of scripture. Explaining the aspect of the Dharma methods cultivated by Bodhisattvas on this ground.

4. From 'the Bodhisattva dwelling on this ground' down to 'being a reliance for all-knowing wisdom,' there are six lines of scripture. Explaining the aspect of Bodhisattvas in this position being qualified to teach and transform all sentient beings.

5. From 'this Bodhisattva' down to 'reciting verses,' there are four lines of scripture. Explaining the aspect of Bodhisattvas in this position seeing many Buddhas through Samadhi (meditative state).

6. From the first line of verses down to 'I, as a Buddha-son, have proclaimed,' there are forty-four lines of verses. Re-summarizing the previous Dharma, as the text itself makes clear.

The above eight sections have explained the sixth Manifest Wisdom Ground. This ground is skilled in understanding the conditioned arising of the mundane world and transcendent wisdom. The seventh Going Afar Ground uses the Upaya Paramita (skillful means) to accomplish wisdom and compassion that enters the world while remaining transcendent.

The Seventh Going Afar Ground

About to explain this ground. The five aspects are as before.

1. Explaining the name of the ground: Why is it called the Going Afar Ground? Because on this ground, one practices the Upaya Paramita (skillful means). With the three emptiness Samadhis (meditative states) of the six grounds, one manifests immeasurable, non-active wisdom doors. Able to enter immeasurable realms of sentient beings, enter immeasurable activities of teaching and transforming sentient beings, enter immeasurable world-nets. With non-active wisdom, one enters all worlds, equally following the conduct of sentient beings, universally causing them to be pervasive and complete, hence it is called the Going Afar Ground. For entering the world and acting pervasively and extensively, it is called the Going Afar Ground.

2. Explaining what practices are cultivated on this ground: On this ground, one cultivates the Upaya Paramita (skillful means). With the doors of liberation from birth and death, emptiness, signlessness, and wishlessness, one is able to enter the world and be like the myriad actions of sentient beings, yet without leaving the world.

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不隨生死。長大慈悲故名方便波羅蜜。

三明善財表法者。善財於此位所見知識在於佛會中者。明不離菩提體行眾行故。名開敷樹華者。表于無相妙慧之樹開敷普賢行華。亦是開敷一切眾生無明行樹華令成普賢行華故。為表第七地成世間行成慈悲門令圓滿故。其身在眾寶樹樓閣之內妙寶所成師子之座者。表眾寶樹是眾行。明依報。以寶樹成樓閣形明隨行之智也。妙寶師子座者。表妙用無畏行也。善財得菩薩廣大歡喜解脫者。明此地菩薩成就大慈悲行普能方便教化眾生歡喜無厭故。不居染凈故名為解脫。第七地是所施之教。此是七地中所行之行故。名自住處以表之也。

四明此地於三界中得何界解脫者。此地明處一切世間行方便利生不染世法解脫門。亦以善財所得菩薩廣大歡喜解脫門是。如經云。此七地功用行滿得入智慧自在行。又云。初地中緣一切佛法愿求滿故。第二地離心垢故。第三地愿轉增長得法光明法故。第四地入道故。第五地順世所作故。第六地入甚深法門故。第七地起一切佛法故。皆亦滿足菩提分法故。又明從初地乃至第七地。成就智功用故。第八地乃至十地。成就無功用行故。明第七地已前皆有功用。八地已去得無功用。

五隨文釋義者。二義如前。第一長科經意者。於此七地中。長

【現代漢語翻譯】 現代漢語譯本 不隨生死（不隨順生死流轉）。因其增長廣大慈悲心，所以稱為方便波羅蜜（Upaya Paramita，善巧方便到彼岸）。

三明善財（Sudhana，善財童子）表法者。善財於此位所見知識在於佛會中者，表明不離菩提（Bodhi，覺悟）之體而行眾行。名為開敷樹華者，表示于無相妙慧之樹上開敷普賢（Samantabhadra）行華，也是開敷一切眾生無明行樹之華，令其成就普賢行華。為表示第七地成就世間行，成就慈悲之門令其圓滿，所以善財的身在眾寶樹樓閣之內，妙寶所成師子之座者，表示眾寶樹是眾行，表明依報。以寶樹成就樓閣之形，表明隨行之智也。妙寶師子座者，表示妙用無畏行也。善財得菩薩廣大歡喜解脫者，表明此地菩薩成就大慈悲行，普能方便教化眾生，歡喜無厭故。不居染凈故名為解脫。第七地是所施之教，此是七地中所行之行故，名為自住處以表之也。

四明此地於三界（Trailokya，欲界、色界、無色界）中得何界解脫者。此地表明處於一切世間行，方便利生，不染世法解脫門。也以善財所得菩薩廣大歡喜解脫門是。如經云：『此七地功用行滿得入智慧自在行。』又云：『初地中緣一切佛法愿求滿故，第二地離心垢故，第三地愿轉增長得法光明法故，第四地入道故，第五地順世所作故，第六地入甚深法門故，第七地起一切佛法故。』皆亦滿足菩提分法故。又明從初地乃至第七地，成就智功用故。第八地乃至十地，成就無功用行故。表明第七地已前皆有功用，八地已去得無功用。

五隨文釋義者。二義如前。第一長科經意者。於此七地中，長

【English Translation】 English version It does not follow birth and death (does not follow the cycle of birth and death). Because it increases great compassion, it is called Upaya Paramita (skillful means to the other shore).

Three, explaining the Dharma through Sudhana (Sudhana, the Youth Sudhana). Sudhana's knowledge at this stage is found in the Buddha's assembly, indicating that he does not depart from the essence of Bodhi (Bodhi, enlightenment) while practicing all actions. Being named 'Opening and Flourishing Tree Flowers' signifies the blossoming of Samantabhadra's (Samantabhadra) practices on the tree of formless, wondrous wisdom. It also means opening and flourishing the flowers of the tree of ignorance in all sentient beings, enabling them to achieve the flowers of Samantabhadra's practices. To represent the seventh Bhumi (stage) achieving worldly practices and fulfilling the gate of compassion, Sudhana's presence within the multi-jeweled tree pavilion, seated on a lion throne made of exquisite jewels, signifies that the multi-jeweled trees represent various practices, indicating the dependent reward. The formation of the pavilion from jeweled trees signifies the wisdom that accompanies practice. The exquisite jeweled lion throne represents the fearless practice of wondrous function. Sudhana's attainment of the Bodhisattva's vast joy and liberation signifies that the Bodhisattva in this stage achieves great compassionate practices, universally employing skillful means to teach and transform sentient beings, with endless joy. Not dwelling in defilement or purity is why it is called liberation. The seventh Bhumi is the teaching that is bestowed; this is the practice carried out within the seventh Bhumi, hence it is named 'self-abiding place' to represent it.

Four, clarifying which realm of liberation is attained in the three realms (Trailokya, the desire realm, the form realm, and the formless realm) in this stage. This stage clarifies being situated in all worldly practices, benefiting beings through skillful means, and not being defiled by worldly dharmas, the gate of liberation. It is also the Bodhisattva's vast joy and liberation gate attained by Sudhana. As the sutra says, 'When the meritorious practices of this seventh Bhumi are fulfilled, one enters the practice of wisdom and freedom.' It also says, 'In the first Bhumi, the vows and aspirations for all Buddha-dharmas are fulfilled; in the second Bhumi, mental defilements are removed; in the third Bhumi, vows are transformed and increased, attaining the light of Dharma; in the fourth Bhumi, one enters the path; in the fifth Bhumi, one accords with worldly actions; in the sixth Bhumi, one enters profound Dharma gates; in the seventh Bhumi, all Buddha-dharmas arise.' All also fulfill the factors of Bodhi. Furthermore, it clarifies that from the first Bhumi to the seventh Bhumi, the function of wisdom is achieved. From the eighth Bhumi to the tenth Bhumi, the practice of non-effort is achieved. It clarifies that before the seventh Bhumi, all have effort, while from the eighth Bhumi onwards, one attains non-effort.

Five, explaining the meaning according to the text. The two meanings are as before. First, the extended section of the sutra's meaning. In this seventh Bhumi, long

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科為十段。從是時大眾心歡喜已下有二十四行頌。分為兩段。第一是時大眾心歡喜已下至瞻仰人尊愿聞法。有二十二行頌。明大眾聞六地歡喜興供分。第二時解脫月已下兩行頌。明更請后地法門分。其義如文。第三爾時金剛藏菩薩已下一段。有五十行半經。明以十法修第七地向並初住第七地法分。第四爾時已下一段。有四十四行半經。明十種地中升進同異分。第五佛子已下一段。有七行半經。明十種善擇三昧分。第六菩薩已下一段。有十二行半經。明從初地已來有三業勝二乘分。第七段有九行半經。明此地遠離有無常行身語意業常入滅定而不作證分。第八段有十一行經。明以方便示入生死一切諸道而住佛法分。第九段有二十九行半經。明此位菩薩以願力見佛廣多及授職分。第十段中有四十二行頌重頌前法分。

第二隨文釋義者。于初長行第一段有五十行半經。約分為三段。一爾時金剛藏菩薩已下至住第七遠行地有十八行經。明修十法入第七地向。二佛子菩薩摩訶薩已下至以無功用心成就圓滿有十五行經。明菩薩住第七地有二十種入眾生界及一切法門教化眾生分。三佛子菩薩以深智慧已下至皆悉圓滿有十七行半經。明此位菩薩行十波羅蜜四攝四無量三十七道品一切菩提法分。如初段中。經云修空無相無愿三昧慈悲

【現代漢語翻譯】 現代漢語譯本：科（科，sections）分為十段。從『是時大眾心歡喜已』（是時大眾心歡喜已，At that time, the great assembly rejoiced）以下有二十四行頌。分為兩段。第一是『時大眾心歡喜已』（時大眾心歡喜已，At that time, the great assembly rejoiced）以下至『瞻仰人尊愿聞法』（瞻仰人尊愿聞法，Gazing upon the Honored One, wishing to hear the Dharma）。有二十二行頌。明大眾聞六地歡喜興供分。第二『時解脫月已』（時解脫月已，When the Moon of Liberation）以下兩行頌。明更請后地法門分。其義如文。第三『爾時金剛藏菩薩已』（爾時金剛藏菩薩已，Then, Vajragarbha Bodhisattva）下一段。有五十行半經。明以十法修第七地向並初住第七地法分。第四『爾時已』（爾時已，Then）下一段。有四十四行半經。明十種地中升進同異分。第五『佛子已』（佛子已，Son of Buddha）下一段。有七行半經。明十種善擇三昧分。第六『菩薩已』（菩薩已，Bodhisattva）下一段。有十二行半經。明從初地已來有三業勝二乘分。第七段有九行半經。明此地遠離有無常行身語意業常入滅定而不作證分。第八段有十一行經。明以方便示入生死一切諸道而住佛法分。第九段有二十九行半經。明此位菩薩以願力見佛廣多及授職分。第十段中有四十二行頌重頌前法分。

第二隨文釋義者。于初長行第一段有五十行半經。約分為三段。一『爾時金剛藏菩薩已』（爾時金剛藏菩薩已，Then, Vajragarbha Bodhisattva）下至『住第七遠行地』（住第七遠行地，Residing in the seventh Far-Going Ground）有十八行經。明修十法入第七地向。二『佛子菩薩摩訶薩已』（佛子菩薩摩訶薩已，Son of Buddha, Bodhisattva-Mahasattva）下至『以無功用心成就圓滿』（以無功用心成就圓滿，Achieving perfect fulfillment with effortless mind）有十五行經。明菩薩住第七地有二十種入眾生界及一切法門教化眾生分。三『佛子菩薩以深智慧已』（佛子菩薩以深智慧已，Son of Buddha, Bodhisattva, with profound wisdom）下至『皆悉圓滿』（皆悉圓滿，All are perfectly fulfilled）有十七行半經。明此位菩薩行十波羅蜜四攝四無量三十七道品一切菩提法分。如初段中。經云修空無相無愿三昧慈悲

【English Translation】 English version: The sections are divided into ten parts. From 'At that time, the great assembly rejoiced' onwards, there are twenty-four lines of verses. Divided into two parts. The first is from 'At that time, the great assembly rejoiced' to 'Gazing upon the Honored One, wishing to hear the Dharma'. There are twenty-two lines of verses, explaining the joy and offerings of the great assembly upon hearing about the Sixth Ground. The second is the two lines of verses from 'When the Moon of Liberation' onwards, explaining the further request for the Dharma gate of the subsequent grounds. The meaning is as in the text. The third is the section from 'Then, Vajragarbha Bodhisattva' onwards, with fifty and a half lines of sutra, explaining the cultivation of the Seventh Ground with ten Dharmas, and the Dharma of initially residing in the Seventh Ground. The fourth is the section from 'Then' onwards, with forty-four and a half lines of sutra, explaining the similarities and differences in the progression through the ten grounds. The fifth is the section from 'Son of Buddha' onwards, with seven and a half lines of sutra, explaining the ten kinds of Samadhi of good discernment. The sixth is the section from 'Bodhisattva' onwards, with twelve and a half lines of sutra, explaining that from the first ground onwards, the three karmas are superior to the two vehicles. The seventh section has nine and a half lines of sutra, explaining that this ground is far from impermanent conduct, and the body, speech, and mind constantly enter cessation samadhi without realizing it. The eighth section has eleven lines of sutra, explaining the skillful demonstration of entering birth and death in all paths while abiding in the Buddha Dharma. The ninth section has twenty-nine and a half lines of sutra, explaining that Bodhisattvas in this position see Buddhas extensively through the power of vows and receive ordination. The tenth section contains forty-two lines of verses, re-summarizing the previous Dharma.

Secondly, regarding the explanation of the text according to its meaning, the first section of the initial long passage has fifty and a half lines of sutra, roughly divided into three parts. First, from 'Then, Vajragarbha Bodhisattva' to 'Residing in the seventh Far-Going Ground', there are eighteen lines of sutra, explaining the cultivation of ten Dharmas to enter the Seventh Ground. Second, from 'Son of Buddha, Bodhisattva-Mahasattva' to 'Achieving perfect fulfillment with effortless mind', there are fifteen lines of sutra, explaining that Bodhisattvas residing in the Seventh Ground have twenty ways of entering the realm of sentient beings and all Dharma gates to teach sentient beings. Third, from 'Son of Buddha, Bodhisattva, with profound wisdom' to 'All are perfectly fulfilled', there are seventeen and a half lines of sutra, explaining that Bodhisattvas in this position practice the ten Paramitas, the four means of attraction, the four immeasurables, the thirty-seven factors of enlightenment, and all Bodhi Dharmas. As in the initial section, the sutra says to cultivate emptiness, signlessness, wishlessness, samadhi, loving-kindness, and compassion.

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不捨一切眾生者。明二乘修空自惑已滅無悲利生。凈土菩薩修三空門。自惑已滅隨愿生於凈土。聞佛教化自力成已。方還穢國方便利生。然有穢土凈土二障往來彼此。如三乘經中。余方菩薩來此娑婆聞法已還歸本土者。是如此一乘教中菩薩。明從迷入法名為他方佛剎而來集會。悟已不云還歸本土。明身土無二性故。此一段十八行經意。不離三空體以為萬行故。意明六地已前三空成就出世圓滿於七地中以三空成行滿足世間慈悲行故。經云雖行諸佛平等而樂常供養佛者。明以法身無性平等而崇敬行遍周無限明寂用不礙也。雖入觀空智門而勤集福德者。明以觀空之智而行十波羅蜜門。雖遠離三界而莊嚴三界者。明無三界業而常生三界善行教化眾生。雖畢竟寂滅諸煩惱焰而能為一切眾生起滅貪瞋癡煩惱焰者。明十使煩惱也。十使者。一貪二瞋三癡四慢五疑六身見七邊見八見取九戒禁取十邪見。三界十使煩惱迷四諦及修道上煩惱。成一百二十八種煩惱。欲界四諦上各有十種煩惱。四諦上各有四十。以修道根本煩惱有六。一貪二瞋三癡四慢五身見六邊見。以為根本。欲界煩惱有四十六。自余見取戒取邪見疑。此四從六上起。非根本故。上二界各除瞋。余如欲界。從色界四諦上各有九。共有四十一。無色界四諦上各有九。共有四十一

【現代漢語翻譯】 現代漢語譯本 『不捨一切眾生者』，闡明二乘（聲聞乘和緣覺乘）修行空性，雖然自身的迷惑已經消除，卻沒有慈悲心去利益眾生。凈土的菩薩修行三空門（人空觀、法空觀、空空觀），自身的迷惑消除后，隨自己的願力往生到凈土。聽聞佛的教化，憑藉自己的力量成就之後，才返回穢土，方便地利益眾生。然而，（他們）有穢土和凈土兩種障礙，往來於兩者之間。如同三乘經典中所說，其他世界的菩薩來到這個娑婆世界（指我們所居住的堪忍世界）聽聞佛法后，又返回自己的本土。這就像一乘教（唯一佛乘）中的菩薩，闡明從迷惑進入佛法，名為從他方佛剎而來。覺悟之後，不再說返回本土，闡明自身與國土沒有二性（差別）的緣故。這段十八行的經文，不離三空之體而成就萬行（各種修行）。意思是說，六地（菩薩修行過程中的第六個階段）以前，三空成就，出世間的修行圓滿。在七地（菩薩修行過程中的第七個階段）中，以三空成就各種行為，滿足世間的慈悲行為。經文說『雖行諸佛平等而樂常供養佛者』，闡明以法身（佛的真身）無性平等，而崇敬的行為遍及無邊無際，闡明寂靜之體不妨礙妙用。『雖入觀空智門而勤集福德者』，闡明以觀空的智慧而修行十波羅蜜門（佈施、持戒、忍辱、精進、禪定、般若、方便、愿、力、智）。『雖遠離三界而莊嚴三界者』，闡明沒有三界的業力，而常在三界行善，教化眾生。『雖畢竟寂滅諸煩惱焰而能為一切眾生起滅貪瞋癡煩惱焰者』，闡明十使煩惱。十使（十種根本煩惱）是：一貪，二瞋，三癡，四慢，五疑，六身見，七邊見，八見取，九戒禁取，十邪見。三界（欲界、色界、無色界）的十使煩惱迷惑四諦（苦、集、滅、道）以及修行道路上的煩惱，形成一百二十八種煩惱。欲界在四諦上各有十種煩惱，四諦上各有四十。以修道根本煩惱有六：一貪，二瞋，三癡，四慢，五身見，六邊見，作為根本。欲界的煩惱有四十六。其餘的見取、戒取、邪見、疑，這四種從六種根本煩惱上產生，不是根本的緣故。上面的兩個界（色界和無色界）各自去除瞋，其餘的如同欲界。從苦諦、集諦、滅諦、道諦四諦上各有九種煩惱，共有四十一種。

【English Translation】 English version 'Those who do not abandon all sentient beings' clarifies that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cultivate emptiness, and although their own delusions have been extinguished, they lack compassion to benefit sentient beings. The Bodhisattvas of Pure Land cultivate the Three Gates of Emptiness (the emptiness of self, the emptiness of phenomena, and the emptiness of emptiness). After their own delusions have been extinguished, they are reborn in the Pure Land according to their vows. After hearing the Buddha's teachings and achieving accomplishment through their own efforts, they return to the defiled lands to benefit sentient beings through skillful means. However, (they) have the two obstacles of defiled lands and Pure Lands, and travel back and forth between them. As it is said in the Three Vehicle Sutras, Bodhisattvas from other worlds come to this Sahā world (the world we live in, which is difficult to endure) to hear the Dharma and then return to their own lands. This is like the Bodhisattvas in the One Vehicle teaching (the only Buddha Vehicle), which clarifies that entering the Dharma from delusion is called coming from other Buddha-lands. After awakening, they no longer speak of returning to their own lands, clarifying that there is no duality (difference) between oneself and the land. This passage of eighteen lines of scripture does not depart from the essence of the Three Emptinesses, but accomplishes myriad practices (various cultivations). It means that before the Sixth Ground (the sixth stage in the Bodhisattva's path of cultivation), the Three Emptinesses are accomplished, and the transcendent cultivation is complete. In the Seventh Ground (the seventh stage in the Bodhisattva's path of cultivation), the Three Emptinesses accomplish various actions, fulfilling the compassionate actions in the world. The scripture says, 'Although practicing the equality of all Buddhas, they delight in constantly making offerings to the Buddhas,' clarifying that with the Dharma body (the true body of the Buddha) being non-substantial and equal, the actions of reverence pervade the boundless, clarifying that the essence of stillness does not hinder wondrous function. 'Although entering the gate of wisdom of contemplating emptiness, they diligently accumulate merits,' clarifying that with the wisdom of contemplating emptiness, they cultivate the Ten Pāramitās (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge). 'Although being far away from the Three Realms, they adorn the Three Realms,' clarifying that without the karma of the Three Realms (Desire Realm, Form Realm, Formless Realm), they constantly perform good deeds in the Three Realms, teaching and transforming sentient beings. 'Although ultimately extinguishing the flames of all afflictions, they can cause the flames of greed, hatred, and delusion to arise and cease for all sentient beings,' clarifying the Ten Fetters. The Ten Fetters (ten fundamental afflictions) are: 1. Greed, 2. Hatred, 3. Delusion, 4. Pride, 5. Doubt, 6. Self-view, 7. Extreme view, 8. View attachment, 9. Morality attachment, 10. Wrong view. The Ten Fetters of the Three Realms (Desire Realm, Form Realm, Formless Realm) delude the Four Noble Truths (suffering, accumulation, cessation, path) and the afflictions on the path of cultivation, forming one hundred and twenty-eight kinds of afflictions. In the Desire Realm, there are ten kinds of afflictions on each of the Four Noble Truths, with forty on the Four Noble Truths. The fundamental afflictions of cultivation are six: 1. Greed, 2. Hatred, 3. Delusion, 4. Pride, 5. Self-view, 6. Extreme view, as the foundation. There are forty-six afflictions in the Desire Realm. The remaining view attachment, morality attachment, wrong view, and doubt arise from the six fundamental afflictions, so they are not fundamental. The two upper realms (Form Realm and Formless Realm) each remove hatred, and the rest are like the Desire Realm. There are nine kinds of afflictions on each of the Four Noble Truths of suffering, accumulation, cessation, and path, totaling forty-one.

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。合有一百二十八種。乃至八萬四千煩惱。至隨好品自明。如三乘中斷煩惱。以身邊邪見戒取見取。以此五見為利使。貪瞋癡慢疑五種。為鈍使。五利使為見諦煩惱。五鈍使為修道煩惱。五利使障見道。為有諸見不亡理不現前故。五鈍使障修行者。隨行事上數數習生。雖入見道。貪瞋癡等猶有習氣為慣習未成故。須陀洹人斷見諦煩惱盡。斯陀含阿那含斷修道煩惱未盡。阿羅漢斷三界見諦修道二種煩惱盡故。不生三界。三乘菩薩以空觀折伏三界十使十纏煩惱。以修六波羅蜜。生於凈土。亦云色界上別有十地菩薩報生之天。名摩醯首羅。亦說十地菩薩唯有無明住。地未斷盡故。十纏者。一無慚二無愧三睡四悔五慳六嫉七姤八眠九忿十覆。此十纏隨十使起。亦與十使作生起因。如一乘菩薩。從十信信自分別心。從如來智起。十住初心上即同初地。至第六住即同第六地。得入寂滅定。神通即如十住中第六海幢比丘是也。大意前之十住十行十回向三位總同。十地升進次第為體。總一切如來不動智為體。所有煩惱。以禪定力。起無作智力。一時普印同智體。過現未來三世一際。無有短長延促之相。下文更明大意。於一念之際。若見自心有成佛有未成佛作延促時分限量者。當知此人不成正見。如來智體未現前故。已上明斷煩惱竟。經

云雖知諸法如幻如夢如文自具而隨心作業無量差別者。明以無體之智幻作諸行應眾生心無量差別。雖知一切國土猶如虛空而能以清凈妙行莊嚴佛土者。明業空境寂悲智報嚴悲智無依報相如影。雖知諸佛法身本性無身而以相好莊嚴其身者。明法身無相以凈妄業。妄亡業謝。智境依正福相如凈光影。不屬有無之執。如華藏世界也。雖隨諸佛了知三世唯是一念而隨眾生意解分別以種種相種種時種種劫數而修諸行者。明法身智體無時無劫無三世體。為隨一切眾生業差別。有一切時劫差別。而為眾生分別時劫差別而修行諸行。即如說三祇劫及三生一生一念及六十劫等是。菩薩如是十種方便慧起殊勝行。從第六地入第七地。明已前十法是入第七地向。已下名為住。第七地有二十種所入法門。如文自具。此菩薩作是念已下依前料文義。如經自具。

第二一段長行有四十四行經。約分為七段。一爾時解脫月已下至亦能滿足有兩行半經。明解脫月所問諸地滿足一切菩提分法分。二金剛藏菩薩言已下至第十無功用行可有十行經。明答前所問十地已來。諸地解行差別分。三佛子譬如有二世界已下至乃能得過有五行半經。明此地菩薩以願力故入染凈二行。不住其中分。四解脫月菩薩言已下至超過人位有八行半經。明舉喻況說此地所行染凈

【現代漢語翻譯】 現代漢語譯本：即使菩薩了知諸法如幻如夢，如經文字身所說，卻仍然隨順眾生的心念造作業，產生無量的差別。這說明菩薩以無自性的智慧，幻化出種種行為，來應和眾生心中無量的差別。即使菩薩了知一切國土猶如虛空，卻仍然能夠以清凈微妙的修行來莊嚴佛土。這說明業性本空，境界寂靜，以悲智為因感得莊嚴的果報，而悲智本身並無所依，果報之相猶如影像。即使菩薩了知諸佛的法身本性無身，卻仍然以種種相好來莊嚴其身。這說明法身本無形相，是依靠清凈妄業而顯現。當妄念消亡，業障消除，智慧所照的境界，以及依報和正報的福德之相，就如同清凈的光影一般，不執著于有或無的觀念，如同華藏世界一樣。即使菩薩隨順諸佛，了知過去、現在、未來三世唯是一念，卻仍然隨順眾生的意念和理解，分別以種種形相、種種時間和種種劫數來修行諸行。這說明法身的智慧本體沒有時間、沒有劫數，也沒有過去、現在、未來三世的分別。爲了隨順一切眾生的業力差別，才有一切時間和劫數的差別。爲了眾生分別時間和劫數的差別，才修行種種行為。例如所說的三祇劫、三生、一生、一念以及六十劫等等。菩薩以這樣的十種方便智慧發起殊勝的修行，從第六地進入第七地。這說明前面所說的十種法是進入第七地的趨向，以下所說的則是安住于第七地。第七地有二十種所入的法門，如經文字身所說。此菩薩作是念已下，依前文的意義，如經文字身所說。

第二段長行共有四十四行經文，大約分為七段。第一段從『爾時解脫月已下』至『亦能滿足』，有兩行半經文。說明解脫月菩薩所問的諸地能夠圓滿一切菩提分法。第二段從『金剛藏菩薩言已下』至『第十無功用行』，大約有十行經文。說明回答前面所問的十地以來，諸地的解行差別。第三段從『佛子譬如有二世界已下』至『乃能得過』，有五行半經文。說明此地菩薩以願力的緣故進入染凈二種行為，而不停留在其中。第四段從『解脫月菩薩言已下』至『超過人位』，有八行半經文。說明舉例比況說明此地所行的染凈之行。

【English Translation】 English version: Although the Bodhisattva knows that all dharmas are like illusions and dreams, as the text itself states, they still create karma according to the minds of sentient beings, producing limitless differences. This clarifies that the Bodhisattva uses wisdom without inherent existence to create various actions in response to the limitless differences in the minds of sentient beings. Although the Bodhisattva knows that all lands are like empty space, they are still able to adorn the Buddha lands with pure and wonderful practices. This clarifies that the nature of karma is empty, the realm is tranquil, and the reward of adornment is obtained through compassion and wisdom. Compassion and wisdom themselves have no basis, and the appearance of the reward is like a reflection. Although the Bodhisattva knows that the Dharmakaya (Dharma body) of all Buddhas is inherently without a body, they still adorn their bodies with various marks and qualities. This clarifies that the Dharmakaya has no form and is manifested through purifying deluded karma. When delusion ceases and karmic obstacles are removed, the realm illuminated by wisdom, as well as the blessings of the dependent and principal rewards, are like pure light and shadows, without attachment to the concepts of existence or non-existence, just like the Avatamsaka (Flower Garland) world. Although the Bodhisattva follows all Buddhas and knows that the three times (past, present, and future) are only one thought, they still follow the thoughts and understanding of sentient beings, distinguishing and practicing various actions with various forms, various times, and various kalpas (eons). This clarifies that the wisdom essence of the Dharmakaya has no time, no kalpas, and no distinction of the three times. In order to accord with the differences in the karma of all sentient beings, there are differences in all times and kalpas. In order to distinguish the differences in time and kalpas for sentient beings, they practice various actions. For example, the so-called three asamkhya kalpas, three lives, one life, one thought, and sixty kalpas, etc. The Bodhisattva initiates supreme practices with these ten kinds of skillful wisdom, entering the seventh Bhumi (stage) from the sixth Bhumi. This clarifies that the ten dharmas mentioned earlier are the tendency to enter the seventh Bhumi, and what follows is called dwelling in the seventh Bhumi. The seventh Bhumi has twenty kinds of entrances, as the text itself states. 'This Bodhisattva, having made this thought,' and below, follows the meaning of the previous text, as the text itself states.

The second section of prose has a total of forty-four lines of text, which can be roughly divided into seven sections. The first section, from 'Then, Liberation Moon (Vimoksha-chandra) and below' to 'can also fulfill,' has two and a half lines of text. It explains that the Bhumis (stages) asked by Liberation Moon Bodhisattva can fulfill all the factors of Bodhi (enlightenment). The second section, from 'Vajragarbha (Diamond Womb) Bodhisattva said and below' to 'the tenth, effortless practice,' has about ten lines of text. It explains the differences in understanding and practice of the Bhumis since the ten Bhumis asked earlier. The third section, from 'Son of Buddha, for example, there are two worlds and below' to 'can then pass over,' has five and a half lines of text. It explains that the Bodhisattva of this Bhumi enters the two practices of defilement and purity due to the power of vows, without dwelling in either. The fourth section, from 'Liberation Moon Bodhisattva said and below' to 'exceeding the human position,' has eight and a half lines of text. It explains the practices of defilement and purity performed in this Bhumi through examples and analogies.

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二行非凈非染分。五佛子菩薩亦復如是已下至得一切盡超過故可有六行經。明七地有功用行八地無功用行分。六佛子此第七地已下至不名無者有三行半經。明此地不名有煩惱不名無煩惱分。七佛子菩薩住此第七地已下至轉勝圓滿有九行半經。明拔世悉達為大明師分。於此四十四行半經中。從初爾時解脫月問金剛藏菩薩言。佛子菩薩但於此第七地中滿足一切菩提分法為諸地中亦能滿足者。若以同相門中。總是一個如來根本普光明大智寂用無礙自體菩提。若望修行者進勝即異相門中總有五十種菩提隨行差別。大體總相。但約此十地差別菩提。以為升進之大體。從此十種地中菩提。總以五種菩提。以為大體。五種菩提者。一空無相菩提。二普光明無依住智菩提。三大愿能起大智大悲廣利眾生菩提。四以其大悲能隨染凈不染凈菩提。五智悲萬行圓滿無作菩提。夫菩提者。此云覺也。覺者普通眾法無過也。云無上者。但一乘非三乘也。

一空無相菩提者。三乘及一乘共得。但以有大悲願行無大悲願行及廣狹寂用不同大體同歸無相。

二普光明無依住智。菩提者。唯一乘非三乘也。一乘菩薩十住之心。初住此智。名住佛所住生如來智慧家故。以此智地進修諸行。隨差別智。隨差別行。慣習淺深。安立十波羅蜜。五十重

【現代漢語翻譯】 現代漢語譯本 二、非凈非染分。佛子菩薩也是如此，以下省略內容，因為得到了一切盡，超越了，所以有六行經文。說明七地有功用行，八地無功用行部分。 六、佛子，此第七地以下省略內容，不名為無者，有三行半經文。說明此地不名為有煩惱，不名為無煩惱部分。 七、佛子，菩薩住在此第七地以下省略內容，轉勝圓滿，有九行半經文。說明拔世悉達（Buddha的別名）為大明師部分。在這四十四行半經文中，從最初解脫月問金剛藏菩薩（Vajragarbha Bodhisattva）說：『佛子，菩薩只是在此第七地中滿足一切菩提分法，還是在其他地中也能滿足？』如果從同相門中來說，總是一個如來根本普光明大智寂用無礙自體菩提（Bodhi，覺悟）。如果期望修行者進步，即異相門中總有五十種菩提隨行差別。大體總相，只是依據這十地差別菩提，作為升進的大體。從這十種地中菩提，總以五種菩提，作為大體。五種菩提是：一、空無相菩提（Śūnyatā-animitta Bodhi）。二、普光明無依住智菩提。三、大愿能起大智大悲廣利眾生菩提。四、以其大悲能隨染凈不染凈菩提。五、智悲萬行圓滿無作菩提。菩提，這裡的意思是覺悟。覺悟是普遍眾法沒有超過的。說無上，只是一乘而非三乘。 一、空無相菩提，三乘及一乘共同獲得。只是因為有大悲願行和沒有大悲願行，以及廣狹寂用不同，大體相同歸於無相。 二、普光明無依住智菩提，只有一乘而非三乘。一乘菩薩十住之心，最初安住於此智慧，名為安住于佛所安住之處，生於如來智慧之家。以此智慧之地進修諸行，隨著差別智，隨著差別行，慣習深淺，安立十波羅蜜（Paramita，到彼岸），五十重。

【English Translation】 English version Two, the section on neither pure nor defiled. The Buddha's sons and Bodhisattvas are also like this, the following content is omitted, because they have obtained everything and transcended, so there are six lines of scripture. Explaining that the seventh Bhumi (stage) has functional practice, and the eighth Bhumi has non-functional practice. Six, Buddha's son, this seventh Bhumi and below, omitting content, those not named as non-existent, there are three and a half lines of scripture. Explaining that this Bhumi is not named as having afflictions, nor is it named as having no afflictions. Seven, Buddha's son, Bodhisattvas dwelling in this seventh Bhumi and below, omitting content, becoming increasingly superior and complete, there are nine and a half lines of scripture. Explaining that Bhasita Siddhartha (another name for Buddha) is a great teacher. In these forty-four and a half lines of scripture, from the initial Liberation Moon asking Vajragarbha Bodhisattva: 'Buddha's son, do Bodhisattvas only fulfill all the Bodhi-partaking dharmas in this seventh Bhumi, or can they also fulfill them in other Bhumis?' If speaking from the perspective of the sameness aspect, it is ultimately one Tathagata's fundamental, universally illuminating, great wisdom, tranquil function, unobstructed self-nature Bodhi. If expecting practitioners to progress, that is, in the aspect of difference, there are ultimately fifty kinds of Bodhi that vary with practice. The general aspect is that these ten Bhumi's differentiated Bodhis are used as the main body of advancement. From these ten kinds of Bhumi Bodhi, five kinds of Bodhi are used as the main body. The five kinds of Bodhi are: One, Śūnyatā-animitta Bodhi (Emptiness and signlessness Bodhi). Two, Universally illuminating, non-reliant dwelling wisdom Bodhi. Three, Great vow capable of arising great wisdom, great compassion, and broadly benefiting sentient beings Bodhi. Four, With its great compassion, capable of following defilement and non-defilement Bodhi. Five, Wisdom and compassion, myriad practices complete, non-action Bodhi. Bodhi, here it means enlightenment. Enlightenment is that among all common dharmas, there is nothing that surpasses it. Saying 'unsurpassed' means only the One Vehicle, not the Three Vehicles. One, Śūnyatā-animitta Bodhi, is jointly obtained by the Three Vehicles and the One Vehicle. It is just because there are great compassionate vows and practices, and no great compassionate vows and practices, and the scope of tranquility and function are different, but the main body is the same, returning to signlessness. Two, Universally illuminating, non-reliant dwelling wisdom Bodhi, is only the One Vehicle, not the Three Vehicles. The mind of the Ten Dwellings of the One Vehicle Bodhisattva, initially dwells in this wisdom, named dwelling in the place where the Buddha dwells, born in the family of Tathagata's wisdom. With this wisdom ground, cultivate various practices, following differentiated wisdom, following differentiated practices, familiarizing with depth, establishing the ten Paramitas (perfections), fifty-fold.

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升進階級。不離初心所得普光明無依住之智地。以智無體時亦無遷依本如是故。非情橫有故。此明發心畢竟二不別如是二心先心難者。得此地難故。如此經云。以踐如來普光明地。此經法門以此智為發心修行之地體故。一切種種智海及萬行海生在其中。

三大愿能起大智大悲廣利眾生菩提者。明諸法不自生者即藉大愿而起智成悲故。亦不從他生者。明智之及愿無自性故。不共生者。法無和合故。不無因者。要因愿起智行慈悲故。故云佛種從緣起是故說一乘。以是三乘或滯寂。或但生凈土。為無廣大愿起智。成滿法界虛空界等眾生大悲故。或云以愿留惑住于娑婆者。但得法空無相菩提非得普光明智故。如三乘菩薩。雖有願行。皆忻多劫成佛。不因此教剎那無時。又此八地菩薩無功之智現前。猶恐滯寂。以第八波羅蜜防之。又令億念本願故。又十方諸佛以三加七勸發令智不滯寂故。又十回向中有十種起智大愿門故。

四以其大悲能隨染凈不染凈菩提者。明前六地行六波羅蜜得出世。間及世間並出菩提。至此第七地以出世間及世間並出菩提。用入世間。同一切凡夫事業。成大慈悲行。使普賢行得圓滿故。雖同俗染以智無染性處世無著故。如蓮華處水恒生水中不濕故。又以本願處世利生以于智體無自貪世樂故。不

【現代漢語翻譯】 現代漢語譯本：升進階級。不離初心所得普光明無依住之智地。以智無體時亦無遷依，本如是故，非情橫有故。此明發心畢竟二不別，如是二心先心難者，得此地難故。如此經云：『以踐如來普光明地。』此經法門以此智為發心修行之地體故，一切種種智海及萬行海生在其中。 三大愿能起大智大悲廣利眾生菩提者，明諸法不自生者，即藉大愿而起智成悲故；亦不從他生者，明智之及愿無自性故；不共生者，法無和合故；不無因者，要因愿起智行慈悲故。故云『佛種從緣起，是故說一乘』。以是三乘或滯寂，或但生凈土，為無廣大愿起智，成滿法界虛空界等眾生大悲故。或云以愿留惑住于娑婆者，但得法空無相菩提，非得普光明智故。如三乘菩薩，雖有願行，皆忻多劫成佛，不因此教剎那無時。又此八地菩薩無功之智現前，猶恐滯寂，以第八波羅蜜（paramita，到彼岸）防之。又令億念本願故。又十方諸佛以三加七勸發令智不滯寂故。又十回向中有十種起智大愿門故。 四以其大悲能隨染凈不染凈菩提者，明前六地行六波羅蜜（paramita，到彼岸）得出世間及世間並出菩提，至此第七地以出世間及世間並出菩提，用入世間，同一切凡夫事業，成大慈悲行，使普賢行得圓滿故。雖同俗染，以智無染性處世無著故，如蓮華處水恒生水中不濕故。又以本願處世利生，以于智體無自貪世樂故，不。

【English Translation】 English version: Ascending through the stages. Not departing from the initial aspiration, one attains the wisdom-ground of universal light, without reliance or attachment. Because wisdom has no inherent substance, there is also no shifting or dependence; it is fundamentally as it is, not something artificially contrived. This clarifies that the initial aspiration and the ultimate attainment are not separate. For those who find the initial aspiration difficult, attaining this ground is also difficult. As the sutra says, 'Having stepped onto the universally illuminating ground of the Tathagata (如來，Tathagata).' This sutra's Dharma (法，Dharma) gate takes this wisdom as the ground for initiating aspiration and practice, within which all kinds of wisdom-seas and myriad practice-seas arise. The three great vows are capable of arousing great wisdom, great compassion, and vast benefit for all sentient beings' Bodhi (菩提，Bodhi). This clarifies that all dharmas (法，Dharmas) do not arise from themselves; they arise through the power of great vows, which give rise to wisdom and accomplish compassion. Nor do they arise from others, clarifying that wisdom and vows have no self-nature. They do not arise from both, because dharmas (法，Dharmas) have no combination. They do not arise without cause, because wisdom and compassionate action arise from the cause of vows. Therefore, it is said, 'The Buddha-seed arises from conditions; therefore, the One Vehicle is taught.' Because the three vehicles either stagnate in quiescence or are only born in pure lands, they lack the vast vows to arouse wisdom and fulfill great compassion for sentient beings throughout the Dharma-realm and space-realm. Some say that those who remain in Samsara (娑婆，Samsara) by the power of vows only attain the Bodhi (菩提，Bodhi) of emptiness of Dharma (法，Dharma) and no-form, not the wisdom of universal light. Like the Bodhisattvas (菩薩，Bodhisattvas) of the three vehicles, although they have vows and practices, they all rejoice in becoming Buddhas after many kalpas (劫，kalpas), not instantaneously through this teaching. Furthermore, even when the effortless wisdom of the eighth-ground Bodhisattva (菩薩，Bodhisattvas) manifests, there is still fear of stagnating in quiescence, so the eighth Paramita (波羅蜜，paramita) is used to prevent it. Furthermore, they are made to remember their original vows. Moreover, the Buddhas (佛，Buddhas) of the ten directions encourage and inspire them with three plus seven, so that wisdom does not stagnate in quiescence. Furthermore, within the ten dedications, there are ten gates of great vows that arouse wisdom. Fourth, because of its great compassion, it can follow defilement and purity without being defiled or purified. This clarifies that the first six grounds practice the six Paramitas (波羅蜜，paramita) to attain transcendence of the world, and both the world and transcendence give rise to Bodhi (菩提，Bodhi). Upon reaching this seventh ground, both transcendence and the world give rise to Bodhi (菩提，Bodhi), which is used to enter the world, engaging in the activities of all ordinary beings, accomplishing great compassionate action, and fulfilling the practice of Samantabhadra (普賢，Samantabhadra). Although it is the same as worldly defilement, because wisdom has no defiling nature, it dwells in the world without attachment, like a lotus flower that grows in water but is not wetted by it. Furthermore, it benefits beings in the world through original vows, because it has no selfish craving for worldly pleasures in the wisdom-essence.

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樂愛慢憍世所榮奢故。又明智體無依無效能隨大愿處於俗流不屬染凈而自在故。此之第七地法門非二乘所及。亦非行六波羅蜜忻厭煩惱菩薩所知。如下文。六通菩薩所不能知。為證漏盡通故。不能隨於生死具普賢行滿大悲故。為于生死有忻厭有疲勞樂生凈土故。

五智悲萬行圓滿無作菩提者。若以總相同相門中。智體不異。時不異。即十住初心即總具。若以別相門中。十住十行十回向得一分如來同體大智。得一分如來同體之行。得一分如來回向大愿和融悲智圓滿之門。從初地至第六地。依前三賢位中之法。長養成就令得出纏。雖有慈悲是愿令一切眾生出世之悲。如第七地之悲。恒處世間。如蓮華處水不濕。即明生死恒寂即從初發心已來依教而生得信順非自分法爾而然故今至此第七地。將前出世解脫之心。方始處纏不污。為以創居同俗隨悲願力受生。從三空無作之門。始入世間同纏方便之行。猶有無作有作二種習氣。仍在行有開發。是故善財表法善知識號開敷樹華。為開敷智樹萬行之華令如普賢行海故。從茲入纏行華開發。至第八地第十地。悲智圓滿任物利生無作方終。至第十一地。所利眾生等同法界。隨根隨時現色身。無生不利。不為而用。不作而應。以普光明智不屬方所同眾生心任物現形無往來故。為普光明

【現代漢語翻譯】 現代漢語譯本：因為喜愛安逸、怠慢傲慢是世俗所尊崇的享樂。又因為明智的本體無所依賴，沒有自性，能夠隨順廣大的願力處於世俗之中，不屬於染污或清凈，而是自在的緣故。這第七地的法門不是聲聞、緣覺二乘所能達到的，也不是修行六波羅蜜、對煩惱生起欣喜或厭惡的菩薩所能理解的。如下文所說，六神通的菩薩也不能完全瞭解，因為他們爲了證得漏盡通，不能隨順於生死，具足普賢行，圓滿大悲。因為他們對於生死還有欣喜和厭惡，有疲勞，喜歡往生凈土的緣故。

五智悲萬行圓滿無作菩提，如果從總相、同相的角度來說，智慧的本體沒有差異，時間也沒有差異，也就是十住位的初心就總括具備了。如果從別相的角度來說，十住、十行、十回向位得到一分如來同體的大智慧，得到一分如來同體的行持，得到一分如來回向的大愿，和合融洽悲智圓滿的法門。從初地到第六地，依靠前面三賢位的法，長養成就，使之能夠脫離纏縛。雖然有慈悲，但這是愿令一切眾生出離世間的悲心，不像第七地的悲心那樣，恒常處於世間，如同蓮花處於水中而不沾染。這表明生死即是恒常的寂滅，這是從最初發心以來，依教奉行而生起的信順，不是自己本來就這樣的，所以現在到了這第七地，才將先前出世解脫的心，開始用於處於世俗而不被污染。因為開始安住於世俗，隨順悲願的力量而受生。從三空無作的法門，才開始進入世間，行持與世俗相同的方便之行。仍然有無作和有作兩種習氣，仍然在行持中有待開發。因此，善財童子所表法的善知識，名為開敷樹華（綻放花朵的樹），是爲了綻放智慧之樹的萬行之花，使之如同普賢行海一樣。從此進入世俗，行持之花開始綻放，直到第八地、第十地，悲智圓滿，隨順事物利益眾生，無作才最終完成。到了第十一地，所利益的眾生等同於法界，隨順根機和時機顯現色身，沒有不利益的，不刻意作為而自然起作用，不造作而自然應驗。以普光明智（普遍的光明智慧）不屬於任何方所，與眾生的心相同，隨順事物而顯現形體，沒有往來。因為是普光明（普遍的光明）。

【English Translation】 English version: Because fondness for ease, negligence, and arrogance are the luxuries esteemed by the world. Furthermore, because the essence of wisdom is without reliance, without inherent nature, and able to abide in the mundane world in accordance with great vows, not belonging to defilement or purity, but being free. This Dharma gate of the seventh ground is not attainable by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), nor is it understood by Bodhisattvas who practice the Six Pāramitās (Six Perfections) and experience joy or aversion to afflictions. As stated in the following text, even Bodhisattvas with the Six Supernormal Powers (Ṣaṭ Abhijñā) cannot fully comprehend it, because they strive to attain the extinction of outflows (āsravakṣaya), and cannot accord with birth and death, fully embodying the practice of Samantabhadra (Universal Virtue) and perfecting great compassion. Because they still have joy and aversion towards birth and death, experience fatigue, and prefer to be reborn in pure lands.

The unconditioned Bodhi (Enlightenment) that is complete with the Five Wisdoms, compassion, and myriad practices: If viewed from the perspective of the general characteristic and the shared characteristic, the essence of wisdom is not different, and time is not different, meaning that the initial mind of the Ten Abodes (Daśa Vihāra) encompasses everything. If viewed from the perspective of the distinct characteristic, the Ten Abodes, Ten Practices (Daśa Caryā), and Ten Dedications (Daśa Pariṇāmanā) attain a portion of the Tathāgata's (Thus Come One) great wisdom that is of the same essence, attain a portion of the Tathāgata's practice that is of the same essence, and attain a portion of the Tathāgata's great vow of dedication, harmoniously blending the gate of complete compassion and wisdom. From the first ground to the sixth ground, relying on the Dharma of the preceding Three Worthies (Triyāna), they are nurtured and developed, enabling them to escape entanglement. Although there is compassion, it is the compassion of vowing to liberate all beings from the world, unlike the compassion of the seventh ground, which constantly abides in the world, like a lotus flower in water that is not wetted. This indicates that birth and death are constant quiescence, which arises from the initial aspiration, following the teachings and giving rise to faith and compliance, not being naturally so. Therefore, now reaching this seventh ground, the previously transcendent mind of liberation is now used to abide in entanglement without being defiled. Because they begin to reside in the mundane world, according with the power of compassionate vows to receive rebirth. From the gate of the Three Emptinesses (Triśūnyatā) and non-action (anabhisaṃskāra), they begin to enter the world, practicing expedient actions that are the same as the mundane world. There are still two kinds of habitual tendencies: non-action and action, and there is still development in practice. Therefore, the virtuous friend represented by Sudhana (Good Wealth) is named Opening Flower Tree (vikasita-vṛkṣa-puṣpa), to open the flowers of the wisdom tree of myriad practices, making them like the ocean of Samantabhadra's practice. From this point, entering the mundane world, the flowers of practice begin to bloom, until the eighth ground and the tenth ground, compassion and wisdom are complete, benefiting beings according to their needs, and non-action is finally completed. Reaching the eleventh ground, the beings benefited are equal to the Dharma realm, manifesting forms according to their faculties and times, without failing to benefit, acting without acting, and responding without creating. With the Universal Light Wisdom (Samantaprabhāsa-jñāna), not belonging to any location, being the same as the minds of beings, manifesting forms according to things, without coming or going. Because it is Universal Light.

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智與一切眾生虛妄心是一性體故。故能知一切眾生所作業行。隨而應現故。經云初地中一切佛法愿求故者。明初地是緣地前三賢位中所安立佛果樣式愿成彼故。非自行滿故是愿求菩提如因滿故。三乘佛果樣式。在十地之後。此經佛果行樣。在十地之前。乃至初會神天等眾。總是第二地離心垢故者。明以上十善法身性戒以凈諸妄故。第三地愿轉增長得法光明者。明修上二界四禪八定得稱理智凈明故。得過三界心障礙故。入第九定故。第四地入道故者。明以修三十七品助菩提觀令智眼凈故。第五地順世所作故者。明以法界自體無作定門能順達世間技藝悉能了故。第六地入甚深法門故者。明入智慧方便世間出世間法無不明故。第七地起一切佛法故者。明第七地能入世間學普賢行故。已前諸地雖以普光明智為體。皆有學有解有行有忻上位法門。從第八地乃至第十地無功用行皆悉成就。第八地初得智慧無功用。第九地明無功用智說教自在。第十地明無功用中智悲總圓滿故。同佛位故。第七地最為殊勝者。下文云功用行滿故。明從六地無功用之智慧成有功之萬行故。成普賢之行圓滿至十地是此位中之果故。明因行難發果行易成故。如水入流任運至海。故何況此行不出海中。此第七遠行地同十住中第七住休舍優婆夷行。八萬四千那由

他眾生之行。我皆同之。亦如十行中第七行滿足王以自化身示行殺害。亦如十回向中第七回向金剛山西見觀世音菩薩。此第七地中行門。一一仿地前之解行樣式。地前三位解脫行已周十地之中。蘊功成德。一如地前之果法也。地前果地。上行因。仿地前之果故。不同三乘立佛果在三祇之後也。若修行者善知教意。勿妄解佛心。如正修十住之因時。即十住十行十回向十地十一地五位一時總踐。為于智境。智不異時不移。以一法界智印印之古今絕矣。還依六相之義。即但了因圓果無不備故。若望起智達纏。即以初發心住功高。若以大悲先首即第七住第七行第七回向第七地為勝。余皆任運滿故。如經云。佛子譬如有二世界。一處雜染一處純凈。是二中間難可得過者。明六地純凈第七地純染。於此二位滯于染凈難可得過。下文云。唯除菩薩有大方便神通願力。已下如文自明。意明以大悲大智不離此二行教化一切眾。生而令究竟成大菩提具一切智智。以加行智顯髮根本智。以根本智觀照力。成差別智。解脫月菩薩言。佛子。此七地菩薩為是染行為是凈行。金剛藏菩薩言。佛子。從初地至第七地所行諸行皆舍。離煩惱業分得平等未名超煩惱行。如輪王喻不離人位非有貧窮困苦所患。舉喻如文具明大意。為得第六地中三空妙慧及根本

【現代漢語翻譯】 現代漢語譯本 關於其他眾生的行為，我都認同。就像十行中的第七行『滿足王』，以自身化身示現殺害行為一樣。也像十回向中的第七回向，在金剛山見到觀世音菩薩一樣。這第七地中的修行法門，一一模仿地上之前的理解和行動模式。地上之前的三種地位（十住、十行、十回向）的解脫行動已經周遍十地之中，積累功德成就德行，就像地上之前的果法一樣。地上之前的果地，向上修行是因，模仿地上之前的果，所以不同於三乘（聲聞乘、緣覺乘、菩薩乘）將成佛的果位放在三大阿僧祇劫之後。如果修行者能夠很好地理解教義，就不要隨意曲解佛的心意。比如，當真正修行十住的因時，就是十住、十行、十回向、十地、十一地這五個階段同時踐行，因為對於智慧的境界來說，智慧不會在不同時間改變或轉移，而是用一個法界的智慧印記來印證古今，超越了一切。還要依據六相的意義，就是說，只要理解了因，圓滿的果報就無不具備。如果從發起智慧達到纏縛的角度來看，那麼最初的發心住的功德最高。如果以大悲心為先導，那麼第七住、第七行、第七回向、第七地就最為殊勝，其餘的都會自然圓滿。如經中所說：『佛子，譬如有兩個世界，一個地方雜染，一個地方純凈，在這兩個中間很難通過。』這說明第六地純凈，第七地雜染，在這兩個階段停留在染或凈都很難通過。下文說：『唯除菩薩有大方便神通願力。』以下如經文自己說明，意思是說，以大悲大智不離開這兩種修行來教化一切眾生，使他們最終成就大菩提，具備一切智智。用加行智來顯髮根本智，用根本智的觀照力來成就差別智。解脫月菩薩說：『佛子，這第七地菩薩是染污的行為還是清凈的行為？』金剛藏菩薩說：『佛子，從初地到第七地所修行的各種行為都要捨棄，雖然已經脫離了煩惱業的束縛，獲得了平等，但還不能稱為超越煩惱的行為。』就像轉輪王的譬喻，雖然不離開人的地位，但沒有貧窮困苦的憂患。舉的譬喻如經文具體說明了大意，是爲了獲得第六地中的三空妙慧和根本智。

【English Translation】 English version I agree with the actions of other sentient beings. It's like the seventh practice in the Ten Practices, 'Satisfying King' (fulfilling the needs of all beings), who manifested himself to perform the act of killing. It's also like the seventh dedication in the Ten Dedications, seeing Avalokiteśvara Bodhisattva (the Bodhisattva of compassion) on Mount Vajra (Diamond Mountain). The practices in this seventh ground (Saptama-bhumi) imitate the understanding and actions of the previous grounds. The liberating actions of the three stages before the grounds (Ten Dwellings, Ten Practices, Ten Dedications) have pervaded the Ten Grounds, accumulating merit and achieving virtue, just like the fruition before the grounds. The fruition ground before the grounds, the upward practice is the cause, imitating the fruition before the grounds, so it is different from the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Mahāyāna) placing the fruition of Buddhahood after three great asamkhya kalpas (incalculable eons). If practitioners can understand the teachings well, they should not arbitrarily misinterpret the Buddha's mind. For example, when truly practicing the cause of the Ten Dwellings, it means that the five stages of Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, and Eleventh Ground are practiced simultaneously, because for the realm of wisdom, wisdom does not change or shift at different times, but is sealed with the wisdom seal of one Dharma Realm, transcending the past and present. It is also necessary to rely on the meaning of the Six Aspects, which means that as long as the cause is understood, the complete fruition will be fully present. If viewed from the perspective of initiating wisdom to reach entanglement, then the merit of the initial dwelling of the mind is the highest. If great compassion is taken as the priority, then the seventh dwelling, seventh practice, seventh dedication, and seventh ground are the most excellent, and the rest will be naturally fulfilled. As the sutra says: 'Buddha-son, suppose there are two worlds, one place is mixed and impure, and one place is pure, it is difficult to pass between these two.' This illustrates that the sixth ground is pure and the seventh ground is impure, and it is difficult to pass through these two stages by staying in impurity or purity. The following text says: 'Except for Bodhisattvas who have great skillful means, supernatural powers, and vows.' The following is explained by the sutra itself, meaning that with great compassion and great wisdom, one does not leave these two practices to teach all sentient beings, so that they ultimately achieve great Bodhi and possess all-knowing wisdom. Use the practice wisdom to manifest the fundamental wisdom, and use the contemplative power of the fundamental wisdom to achieve differential wisdom. Bodhisattva Liberation Moon said: 'Buddha-son, is the behavior of this seventh ground Bodhisattva impure or pure?' Bodhisattva Vajragarbha said: 'Buddha-son, all the practices performed from the first ground to the seventh ground must be abandoned. Although one has escaped the bondage of afflictions and karma and obtained equality, it cannot be called a practice that transcends afflictions.' It's like the analogy of the Chakravarti King (wheel-turning king), although he does not leave the position of a human, he does not have the worries of poverty and suffering. The analogy given in the sutra specifically explains the main idea, which is to obtain the wonderful wisdom of the three emptinesses and the fundamental wisdom in the sixth ground.

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智又加大願力故。智自在故。不離人位不染世法。能同世事不垢不凈故。以智無依恒不受垢。以垢無依不能染凈。染凈但為大悲緣起方便利生。八地會融功終無功之行一分自在。十地方終。若無七地有行有功無盡大智普賢大悲不可成辦。是故凈名經。對三乘出纏之種。說塵勞之稠是如來種故。亦說火中生蓮華實可為希有。此為已得第六地已前出纏者說也。具縛之徒未可全登此跡余文如經自具諸禪者定也。三昧者無沉掉。三摩缽底者正受。諸法智相應故神通解脫者。以正受諸法智相應即得神通自在。名為解脫。

第三一段長行有七行半經。分為四段。一佛子菩薩住此地已下至凈治此地有五行半經。明得十種三昧分。二是菩薩得此三昧已下有一行半經。明得十大三昧超過二乘地分。此應云超過三乘地。為此學三乘人等共譯此經。不善知教意。但云超過二乘不云超過三乘。若也但過二乘者。如此經云。一切世間群生類。鮮有欲求聲聞道。求緣覺者轉復少。求大乘者甚希有。求大乘者猶為易。能信此法為甚難。若此地但超過二乘者。此四乘義若為安置。何得一部經義。前後義意不相貫通。只為三乘之種智。迷誤顯聖旨。後有善達君子。無依此言。應云超過三乘。不可云二乘也。經云菩薩住此地入菩薩善觀擇三昧者。明此

【現代漢語翻譯】 現代漢語譯本：因為智慧又加上廣大的願力，所以智慧自在。雖然身處人間，卻不被世俗的法則所污染，能夠參與世事，卻不被垢染或清凈所束縛。因為智慧沒有依賴，所以永遠不會受到污染；因為垢染沒有依賴，所以不能染污清凈。染污和清凈只是爲了大悲心而產生的方便法門，用來利益眾生。八地菩薩能夠融合一切，最終達到無功用的境界，獲得一分的自在。十地菩薩的修行最終完成。如果沒有七地菩薩的有行有功，就無法成就無盡的大智普賢大悲。所以《維摩詰經》針對三乘中已經脫離纏縛的眾生，說塵勞的稠密之處正是如來（Tathagata）的種子。也說在火中生長蓮花，確實是非常稀有。這是為已經證得第六地之前，已經脫離纏縛的眾生所說的。對於完全被束縛的凡夫來說，還不能完全達到這種境界。其餘的文字在經文中都有詳細的說明。諸禪是指禪定（Dhyana）。三昧（Samadhi）是指沒有沉沒和掉舉。三摩缽底（Samapatti）是指正受。諸法智相應，所以神通解脫是指以正受與諸法智相應，就能獲得神通自在，這叫做解脫（Mukti）。 第三段長行有七行半經文，分為四段。第一段從『佛子菩薩住此地』以下，到『凈治此地』，有五行半經文，說明獲得十種三昧（Samadhi）的差別。第二段是『菩薩得此三昧』以下，有一行半經文，說明獲得十大三昧，超過二乘（Sravaka and Pratyekabuddha）的境界。這裡應該說是超過三乘（Triyana）的境界。因為翻譯這部經的人是學習三乘的人，不善於理解教義，只說是超過二乘，沒有說是超過三乘。如果只是超過二乘，那麼這部經中說：『一切世間群生類，鮮有欲求聲聞道，求緣覺者轉復少，求大乘者甚希有。求大乘者猶為易，能信此法為甚難。』如果這個地只是超過二乘，那麼這四乘的意義應該如何安置？怎麼能讓一部經的前後意義不貫通呢？只是因為三乘的種智迷惑了，才沒有顯現聖旨。後來的賢達君子，不要依賴這種說法，應該說是超過三乘，不可以說是二乘。經文說菩薩住在這個地，進入菩薩善觀擇三昧，說明這個。

【English Translation】 English version: Because of wisdom and great vows, wisdom is unconstrained. Though dwelling in the human realm, one is not defiled by worldly laws, able to participate in worldly affairs without being bound by defilement or purity. Because wisdom has no reliance, it is never tainted; because defilement has no reliance, it cannot defile purity. Defilement and purity are merely expedient means arising from great compassion, used to benefit sentient beings. The eighth-ground Bodhisattva can integrate everything, ultimately reaching a state of no-effort, attaining a share of freedom. The practice of the tenth-ground Bodhisattva is ultimately completed. Without the practice and merit of the seventh-ground Bodhisattva, the inexhaustible great wisdom, Samantabhadra's (Universal Virtue) great compassion cannot be accomplished. Therefore, the Vimalakirti Sutra, addressing those of the Three Vehicles (Triyana) who have escaped entanglement, says that the density of worldly afflictions is precisely the seed of the Tathagata (Thus Come One). It also says that a lotus flower growing in fire is indeed rare. This is spoken for those who have attained the sixth ground and have already escaped entanglement. For ordinary people who are completely bound, they cannot fully attain this state. The remaining text is explained in detail in the sutra. The various Dhyanas (meditations) refer to meditative concentration. Samadhi (concentration) refers to the absence of sinking and agitation. Samapatti (attainment) refers to right reception. Because the wisdom of all dharmas corresponds, supernatural powers and liberation are attained, meaning that by right reception corresponding to the wisdom of all dharmas, one can attain supernatural powers and freedom, which is called liberation (Mukti). The third section of prose has seven and a half lines of scripture, divided into four sections. The first section, from 'When a Buddha-son Bodhisattva dwells in this ground' down to 'purifies this ground,' has five and a half lines of scripture, explaining the differences in attaining the ten Samadhis. The second section, from 'When a Bodhisattva attains these Samadhis' onwards, has one and a half lines of scripture, explaining the attainment of the ten great Samadhis, surpassing the realm of the Two Vehicles (Sravaka and Pratyekabuddha). It should be said here that it surpasses the realm of the Three Vehicles (Triyana). Because the people who translated this sutra were students of the Three Vehicles, they were not good at understanding the teachings, and only said that it surpassed the Two Vehicles, without saying that it surpassed the Three Vehicles. If it only surpasses the Two Vehicles, then this sutra says: 'In all the worlds of sentient beings, few desire to seek the path of the Sravaka, even fewer seek the Pratyekabuddha path, and it is very rare to seek the Mahayana path. Seeking the Mahayana path is still easy, but believing in this Dharma is very difficult.' If this ground only surpasses the Two Vehicles, then how should the meaning of these Four Vehicles be arranged? How can the meaning of the beginning and end of a sutra not be consistent? It is only because the seed-wisdom of the Three Vehicles is confused that the sacred meaning is not revealed. Later virtuous gentlemen should not rely on this statement, and should say that it surpasses the Three Vehicles, and should not say that it is the Two Vehicles. The sutra says that the Bodhisattva dwells in this ground and enters the Bodhisattva's good contemplation Samadhi, explaining this.

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位菩薩入觀擇諸三昧次第是色界定。是無色界是聲聞是緣覺。是三乘定一乘定。善擇義三昧者。明善簡擇世間義出世間義是正義是邪義。最勝慧三昧者。是一乘佛慧故。分別義藏三昧者。是小乘藏是大乘藏是一乘藏。如實分別義三昧者。如實知諸法不妄解故。善住堅固根三昧者。無退轉故。智慧神通門三昧者。以此智慧能起種種神通法門故。法界業三昧者。心境動止無不真故。如來勝利三昧者。無心無思智隨三世教化眾生而無往來之相故種種義藏三昧者。都含萬法無不達也。生死涅槃三昧者。明以涅槃常寂滅法而有生死。常以生死以為涅槃二俱無體性故。寂用一真故。無我無人智慧隨俗利群生故。已下總結。如文自具。

第四段中有十二行半經。約分為五段。一佛子菩薩住此地已下至法忍光明有兩行半經。明此地菩薩無量身語意業皆無相行分。二解脫月已下至超過三乘耶可有兩行經。是解脫月起問分。三金剛藏菩薩已下至一切三乘所不能及有二行半經。是金剛藏菩薩答所問分。四譬如已下至自力超過有二行半經。明舉喻況說分。五一切菩薩已下出過一切三乘之上可有三行經。明此地菩薩是自力過三乘非是初地以來求大法超過故已。上十二行半經。意明此地菩薩無量身語意業自力超過三乘智。外修空但行六度菩薩

【現代漢語翻譯】 現代漢語譯本： 位菩薩入觀選擇各種三昧的次第是定。是無是聲聞（Śrāvaka，聽聞佛法而悟道的修行者）是緣覺（Pratyekabuddha，靠自己力量覺悟的修行者）。是三乘（Śrāvakayāna、Pratyekabuddhayāna、Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）定一乘（Ekāyana，唯一佛乘）定。善擇義三昧者，明白並善於簡擇世間義和出世間義，什麼是正義，什麼是邪義。最勝慧三昧者，是一乘佛的智慧。分別義藏三昧者，是小乘藏（Hīnayāna Piṭaka，小乘經典），是大乘藏（Mahāyāna Piṭaka，大乘經典），是一乘藏。如實分別義三昧者，如實地知曉諸法，不妄加理解。善住堅固根三昧者，不會退轉。智慧神通門三昧者，憑藉這種智慧能夠生起種種神通法門。法界業三昧者，心和境的動止無不真實。如來勝利三昧者，沒有心念，沒有思慮，智慧隨著三世教化眾生，而沒有往來之相。種種義藏三昧者，都包含萬法，沒有不通達的。生死涅槃三昧者，明白以涅槃常寂滅法而有生死，常常以生死作為涅槃，二者都沒有本體自性。寂靜和作用都是唯一的真如。沒有我，沒有人，智慧隨著世俗來利益眾生。以下是總結，如經文自身所具備的。

第四段中有十二行半經文。大約分為五段。一、佛子菩薩住在此地以下，到法忍光明，有兩行半經文。說明此地的菩薩無量的身語意業都是無相的行持部分。二、解脫月（Vimukticandra，菩薩名）以下，到超過三乘耶，有兩行經文。是解脫月提出問題部分。三、金剛藏菩薩（Vajragarbha，菩薩名）以下，到一切三乘所不能及，有兩行半經文。是金剛藏菩薩回答所問部分。四、譬如以下，到自力超過，有兩行半經文。說明舉例子來比況說明。五、一切菩薩以下，超出過一切三乘之上，有三行經文。說明此地的菩薩是自力超過三乘，不是從初地以來求大法而超過的。以上十二行半經文，意思是說明此地的菩薩無量的身語意業，自力超過三乘的智慧。外在修行空性，但行持六度（Pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的菩薩。

【English Translation】 English version: The order in which a Bodhisattva enters contemplation and chooses various Samādhis (concentration) is fixed. It is without. It is of Śrāvakas (hearers), it is of Pratyekabuddhas (solitary Buddhas). It is the Samādhi of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), it is the Samādhi of the One Vehicle (Ekāyana). The Samādhi of skillfully discerning meanings is to clearly and skillfully discern worldly meanings and trans-worldly meanings, what is right meaning and what is wrong meaning. The Samādhi of supreme wisdom is the wisdom of the One Vehicle Buddha. The Samādhi of distinguishing the treasury of meanings is the treasury of the Hīnayāna (Lesser Vehicle), the treasury of the Mahāyāna (Greater Vehicle), and the treasury of the One Vehicle. The Samādhi of truly distinguishing meanings is to truly know all dharmas (phenomena) without false understanding. The Samādhi of dwelling in firm roots is without regression. The Samādhi of the gate of wisdom and supernormal powers is that with this wisdom, one can generate various Dharma (teachings) gates of supernormal powers. The Samādhi of the Dharma Realm's karma (action) is that the movement and stillness of mind and environment are all true. The Samādhi of the Tathāgata's (Buddha's) victory is that without mind and thought, wisdom follows the three times to teach and transform sentient beings without the appearance of coming and going. The Samādhi of various treasuries of meanings encompasses all dharmas without exception. The Samādhi of Saṃsāra (birth and death) and Nirvāṇa (liberation) is to understand that with the constant quiescence of Nirvāṇa, there is Saṃsāra, and that Saṃsāra is always taken as Nirvāṇa, both of which have no intrinsic nature. Quiescence and function are one true reality. Without self and without person, intelligence follows the customs to benefit sentient beings. The following is a summary, as the text itself possesses.

In the fourth section, there are twelve and a half lines of scripture. It can be roughly divided into five sections. First, from 'Buddha-son Bodhisattva dwelling in this ground' down to 'the light of Dharma-endurance', there are two and a half lines of scripture. This explains that the immeasurable actions of body, speech, and mind of the Bodhisattva in this ground are all aspects of formless practice. Second, from 'Liberation Moon' (Vimukticandra, name of a Bodhisattva) down to 'exceeding the Three Vehicles', there are two lines of scripture. This is the section where Liberation Moon raises a question. Third, from 'Vajragarbha Bodhisattva' (Vajragarbha, name of a Bodhisattva) down to 'unattainable by all Three Vehicles', there are two and a half lines of scripture. This is the section where Vajragarbha Bodhisattva answers the question. Fourth, from 'For example' down to 'exceeding by self-power', there are two and a half lines of scripture. This explains the use of an analogy to illustrate. Fifth, from 'All Bodhisattvas' down to 'exceeding above all Three Vehicles', there are three lines of scripture. This explains that the Bodhisattva in this ground exceeds the Three Vehicles by self-power, not by seeking the great Dharma from the initial ground onwards. The above twelve and a half lines of scripture mean to explain that the immeasurable actions of body, speech, and mind of the Bodhisattva in this ground exceed the wisdom of the Three Vehicles by self-power, outwardly practicing emptiness but practicing the Six Pāramitās (generosity, morality, patience, diligence, concentration, wisdom).

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及聲聞緣覺折伏煩惱。現行不生。得變易生死生於他方。或云上方別有十地菩薩凈土。如是三乘皆是如來權時。且免粗苦。方便安立非如此教依智發心。即此娑婆便為凈國。華藏世界等遍虛空。凈穢含容。一塵多剎。無有彼此往來等見。翻經之眾未詳佛意。誤顯聖旨云超二乘。後有學徒勿從此失。又明從初地已來至第六地是志求大法及願力超過非是自力超三乘故。如文自明。

第五一段有九行半經。約分為五段。一佛子菩薩住此地已下至雖行實際而不作證有兩行半經。明不住無行常行三業不證涅槃分。二解脫月已下至能入滅定有一行經。是解脫月起問分。三金剛藏菩薩言已下而不作證故可有兩行經。明此位及第六地菩薩能入滅定而不作證分。四此菩薩名為成就不可思議已下至行於實際而不作證有兩行經。明此位菩薩三業不思議不取證寂滅分。五譬如有人已下兩行經。舉乘船入海不遭水難喻自第六地已來及七地菩薩入滅定者非。如上界四禪四空息想證滅。亦非如羅漢厭苦修空。隨空性滅悲智不生。如大虛空更無所作。乃至經劫不覺。頭上系鼓不復聞。亦有化火自焚。入變易生死。亦非如緣覺觀十二緣空。順空想滅悲智不生。亦非如權教菩薩修六度。粗識已無細識猶在。隨願力故生於凈土。或云報土在於色界已上。

【現代漢語翻譯】 現代漢語譯本 及聲聞緣覺（Śrāvaka-Pratyekabuddha，通過聽聞佛法和自我覺悟而證得阿羅漢果位的修行者）折伏煩惱，現行（當下行為）不生，得變易生死（通過修行改變生死狀態）生於他方。或云上方別有十地菩薩凈土（菩薩修行十個階段的清凈國土）。如是三乘（聲聞乘、緣覺乘、菩薩乘）皆是如來權時（方便）之說，且免粗苦，方便安立，非如此教依智發心，即此娑婆（娑婆世界，指充滿煩惱和痛苦的現實世界）便為凈國。華藏世界（華藏莊嚴世界海，諸佛清凈國土的總體）等遍虛空，凈穢含容，一塵多剎（一個微塵中包含多個佛剎），無有彼此往來等見。翻經之眾未詳佛意，誤顯聖旨云超二乘，後有學徒勿從此失。又明從初地已來至第六地是志求大法及願力超過，非是自力超三乘故，如文自明。

第五一段有九行半經，約分為五段。一、佛子菩薩住此地已下至雖行實際而不作證有兩行半經，明不住無行常行三業不證涅槃分。二、解脫月（Vimukticandra，菩薩名）已下至能入滅定有一行經，是解脫月起問分。三、金剛藏菩薩（Vajragarbha，菩薩名）言已下而不作證故可有兩行經，明此位及第六地菩薩能入滅定而不作證分。四、此菩薩名為成就不可思議已下至行於實際而不作證有兩行經，明此位菩薩三業不思議不取證寂滅分。五、譬如有人已下兩行經，舉乘船入海不遭水難喻自第六地已來及七地菩薩入滅定者非。如上界四禪四空息想證滅，亦非如羅漢厭苦修空，隨空性滅悲智不生，如大虛空更無所作，乃至經劫不覺。頭上系鼓不復聞，亦有化火自焚，入變易生死。亦非如緣覺觀十二緣空，順空想滅悲智不生。亦非如權教菩薩修六度（佈施、持戒、忍辱、精進、禪定、智慧），粗識已無細識猶在，隨願力故生於凈土。或云報土在於**已上。

【English Translation】 English version And Śrāvakas (those who attain Arhatship by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through self-realization) subdue afflictions, their present actions (current behaviors) do not arise, and they attain transformed births (change of life and death through practice) in other realms. Or it is said that above there are pure lands of Bodhisattvas in the Ten Grounds (ten stages of Bodhisattva practice). These three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are all provisional (expedient) teachings of the Tathagata (Buddha), temporarily avoiding coarse suffering, conveniently established. It is not like this teaching where, based on wisdom, one awakens the mind, and this very Saha world (Saha world, referring to the world of suffering and afflictions) becomes a pure land. The Hua-yen world (Avataṃsaka, the totality of pure lands of all Buddhas) pervades the void, encompassing purity and defilement, with many lands in a single dust mote, without notions of self and other, coming and going. The translators of the scriptures did not fully understand the Buddha's intention, mistakenly revealing the sacred decree as surpassing the two vehicles. Later students should not err from this. Furthermore, it clarifies that from the first ground onwards to the sixth ground, it is the aspiration for the great Dharma and the surpassing of vows, not surpassing the three vehicles through one's own power, as the text itself makes clear.

The fifth section has nine and a half lines of scripture, roughly divided into five parts. 1. 'The Buddha-son Bodhisattva dwells in this ground...' down to 'Although practicing reality, they do not realize it,' has two and a half lines of scripture, clarifying that they do not dwell in non-action, constantly practice the three karmas, and do not realize Nirvana. 2. 'Liberation Moon (Vimukticandra, name of a Bodhisattva)' down to 'Able to enter cessation samadhi' has one line of scripture, which is the part where Liberation Moon raises the question. 3. 'Vajragarbha Bodhisattva (Vajragarbha, name of a Bodhisattva) says...' down to 'Therefore, they do not realize it' has two lines of scripture, clarifying that Bodhisattvas in this position and in the sixth ground are able to enter cessation samadhi but do not realize it. 4. 'This Bodhisattva is named as accomplishing the inconceivable...' down to 'Practicing reality, they do not realize it' has two lines of scripture, clarifying that Bodhisattvas in this position have inconceivable three karmas and do not take realization of quiescence. 5. 'For example, if someone...' has two lines of scripture, using the analogy of sailing into the sea without encountering water disasters to illustrate that those who enter cessation samadhi from the sixth ground onwards and the seventh ground are not like those in the upper realms who extinguish thought and realize cessation in the four dhyanas and four formless realms. Nor are they like Arhats who,厭苦修空，隨空性滅悲智不生，如大虛空更無所作，乃至經劫不覺.頭上系鼓不復聞，亦有化火自焚，入變易生死. Nor are they like Pratyekabuddhas who contemplate the emptiness of the twelve links of dependent origination, following the extinction of empty thought, and compassion and wisdom do not arise. Nor are they like Bodhisattvas of expedient teachings who cultivate the six perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), where the coarse consciousness is already gone but the subtle consciousness still remains, and they are born in pure lands according to their vows. Or it is said that the reward body is above **.

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出過三界之身。為心有依止。凈業為緣。所有生處還有依止。如此一乘中十住第六住中心。如海幢比丘。于經行道側結跏趺坐。離出入息。隨其身份對現色身。起化如雲遍周剎海。此約根本普光明智自體寂用無限法界之門。不同三乘皆有業果報生依止處所。設為化事皆有分限。如此十地第六地。即以守護一切增長威力。明已能守護心城。非定亂所攝。所行世事是同事所須非自業有故。七地是有用有開發如前三空而起行故。是故善財此位中知識號開敷樹華。明三空恒開發行華也。是故從第六地已來能入滅定。即十住第六住。以海幢比丘為樣。自十行十回向十地十一地。每第六心總例然。設不入定者。即但明十住海幢為體。余后是海幢中大用。余意如經自明。已上一段明不證涅槃門。

第六佛子此菩薩得如是三昧已下一段有十一行經。以滅定方便起十種示現出過於世不捨樂法之心分。如經云。雖隨順佛智而示現入聲聞辟支佛地者。明二乘人得果之後。厭患其所受父母分段胎生之身。自化其火自焚其身。入變易生死身。余如文自明。下文天者。已上欲界色界無色界天龍者。是世間諸龍。夜叉者。此云苦活。或曰祠察。或云捷疾。乾闥婆者。此曰食香。或曰尋香。神設樂求食。阿修羅者。此是天趣所攝。此云無天妙樂。

【現代漢語翻譯】 現代漢語譯本 能超出三界之身，是因為內心有所依止，以清凈的行業為因緣。所有出生的處所，還有所依止。如此，在一乘（Ekayana，唯一佛乘）中，十住（Ten Abodes）位的第六住位是中心。例如海幢比丘（Haitong Bhiksu），在經行道旁結跏趺坐，斷絕出入息，隨著他的身形對現色身（Rupa-kaya，色身），所起的變化如雲般遍佈周邊的剎海（Buddha-field sea，佛剎之海）。這大約是根本普光明智（Samantaprabha Wisdom，普光明智）自體寂用無限法界之門。不同於三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）都有業果報生的依止處所，即使有所變化，也都有分限。如此，十地（Ten Bhumis）位的第六地（Sixth Bhumi），即以守護一切增長威力，表明已經能夠守護心城，不被定（Samadhi，禪定）或亂（Distraction，散亂）所攝。所做世間之事是同事（Bodhisattva activity，菩薩的事業）所需要，不是自身業力所致。第七地（Seventh Bhumi）是有用有開發，如前三空（Three Emptinesses，三空）而起行，因此善財童子（Sudhana）在此位中的知識被稱為開敷樹華（Opening Flower Tree），表明三空恒常開發行華。因此，從第六地開始能夠進入滅盡定（Cessation Samadhi，滅盡定），即十住位的第六住位，以海幢比丘為榜樣。從十行（Ten Practices）、十回向（Ten Dedications）、十地、十一地（Eleventh Bhumi）開始，每個第六心都總括了這些例子。如果不能入定，那麼就只說明十住位的海幢比丘是本體，其餘的是海幢比丘中的大用。其餘的意思如經文自身所闡明。以上一段說明不證涅槃門（Non-abiding Nirvana，不住涅槃）。

第六，佛子，此菩薩得到如此三昧（Samadhi，三昧）之後，下一段有十一行經文，以滅定（Cessation Samadhi，滅盡定）方便，生起十種示現，超出世間，不捨棄樂法之心。如經文所說：『雖然隨順佛智而示現入聲聞（Sravaka，聲聞）辟支佛（Pratyekabuddha，緣覺）地』，表明二乘人（Two Vehicles，聲聞乘和緣覺乘）得果之後，厭患其所受父母分段胎生之身，自己火化焚燒自身，進入變易生死身（Changeable Body，變易身）。其餘的如經文自身所闡明。下文的天（Deva，天人），是欲界（Desire Realm，欲界）以上的無天（Formless Realm，無色界）。龍（Naga，龍），是世間的各種龍。夜叉（Yaksa，夜叉），這裡的意思是苦活，或者說是祠察，或者說是捷疾。乾闥婆（Gandharva，乾闥婆），這裡的意思是食香，或者說是尋香，神設樂求食。阿修羅（Asura，阿修羅），這是天趣所攝，這裡的意思是沒有天妙樂。

【English Translation】 English version To transcend the body of the Three Realms is because the mind has a reliance, with pure karma as the cause. All places of birth still have a reliance. Thus, in the One Vehicle (Ekayana), the sixth abode of the Ten Abodes is the center. For example, the Bhiksu Haitong (Haitong Bhiksu), sitting in full lotus posture beside the walking path, ceasing inhalation and exhalation, manifesting a corresponding Rupakaya (Form Body) according to his body, the transformations arising like clouds pervading the surrounding Buddha-field sea. This is approximately the gate of the fundamental Samantaprabha Wisdom's self-nature, quiescent function, and limitless Dharma Realm. Unlike the Three Vehicles, which all have places of reliance for karma, fruition, and rebirth, even if there are transformations, they all have limitations. Thus, the sixth Bhumi of the Ten Bhumis, namely, protecting all and increasing power, indicates the ability to protect the city of the mind, not being governed by Samadhi or distraction. The worldly affairs conducted are what Bodhisattva activity requires, not caused by one's own karma. The Seventh Bhumi is useful and developmental, arising from the previous Three Emptinesses, hence Sudhana's knowledge in this position is called the Opening Flower Tree, indicating that the Three Emptinesses constantly develop the flower of practice. Therefore, from the Sixth Bhumi onwards, one can enter Cessation Samadhi, which is the sixth abode of the Ten Abodes, with Bhiksu Haitong as the example. From the Ten Practices, Ten Dedications, Ten Bhumis, and Eleventh Bhumi onwards, each sixth mind encompasses these examples. If one cannot enter Samadhi, then it only indicates that Bhiksu Haitong of the Ten Abodes is the essence, and the rest are the great functions within Bhiksu Haitong. The remaining meaning is clarified by the sutra itself. The above paragraph explains the gate of Non-abiding Nirvana.

Sixth, son of Buddha, after this Bodhisattva obtains such Samadhi, the next section has eleven lines of sutra, using the expedient of Cessation Samadhi to generate ten kinds of manifestations, surpassing the world, without abandoning the mind of delight in the Dharma. As the sutra says: 'Although following the Buddha's wisdom, they manifest entering the Sravaka and Pratyekabuddha grounds,' indicating that after the followers of the Two Vehicles attain fruition, they are weary of the segmented, womb-born body received from their parents, self-cremating their own bodies, entering the Changeable Body. The rest is clarified by the sutra itself. The Deva mentioned below refers to the Formless Realm above the Desire Realm. Naga refers to the various dragons in the world. Yaksa here means 'living in suffering,' or 'sacrificial observation,' or 'swift and quick.' Gandharva here means 'eating fragrance,' or 'seeking fragrance,' gods setting up music and seeking food. Asura is included in the realm of gods, here meaning 'without heavenly wonderful joy.'

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迦樓羅者。此云悲苦聲。以食龍在嗉中由活。有悲苦聲。亦為寶翅鳥。緊那羅者此曰疑神。頭上有角人見生疑。為人耶。為非人耶。摩睺羅者。此云胸腹行此是諸畜。是同龍輩。古云大蟒神人及非人。非人是鬼類。帝釋此云能主。梵天王是初禪王。梵者凈也。以過欲界名為凈王明此位菩薩能遍同其類引之修學菩提福智而無樂著故。云不捨樂法之心。余如文自具。又明自忻后地未滿須當勤心樂法也。

第七一段有二十九行半經。約分為六段。一佛子菩薩成就如是已下至余莊嚴具所不能及有十二行經。明此遠行地得見多佛及供養聞法轉增勝分。二菩薩住此第七地已下至一切眾生諸惑泥潦有五行半經。明三乘之所不及分。三此菩薩十波羅蜜中已下至第七遠行地有兩行半經。明此地所修行門分。四菩薩住此地已下至一切智依止者有四行半經。明此位菩薩受職堪為眾生依止求智分。五此菩薩若發勤精進已下有四行半經。明此菩薩以自精進力及愿所得法門三昧眷屬之量分。六說頌中一段有四十二行頌。重明前法。如文自具。如煉真金轉明凈喻。第六地已前但明鍊冶磨瑩轉令轉明凈者。為加戒定慧四念觀十二緣觀等凈治智地今此地善入世間方便示現種種眾生行皆能同事教化眾生故。明以種種眾妙寶間錯莊嚴。明以凈妙之智嚴種

【現代漢語翻譯】 現代漢語譯本：迦樓羅（Garuda），意為『悲苦聲』。因其所食之龍尚在其嗉囊中存活，發出悲苦的聲音。也被稱為寶翅鳥。緊那羅（Kinnara），意為『疑神』。頭上長角，人們見了心生疑惑，不知是人還是非人。摩睺羅伽（Mahoraga），意為『胸腹行』，指各類畜生，與龍同類。古時也稱之為大蟒神，有說是人，也有說非人。非人屬於鬼類。帝釋（Indra），意為『能主』。梵天王是初禪天的天王。梵，意為清凈。因為超越了欲界，所以稱為凈王。說明此位菩薩能夠普遍地與同類眾生打成一片，引導他們修學菩提福智，而自己卻沒有貪戀執著，所以說『不捨樂法之心』。其餘內容如經文自身所說。又說明，要明白自己欣樂於后地的狀態，在未圓滿之前，必須勤奮用心，喜好佛法。 第七段經文有二十九行半，大致分為六段。第一段，從『佛子！菩薩成就如是』到『余莊嚴具所不能及』，共十二行經文。說明此遠行地菩薩得見諸多佛，並通過供養、聽聞佛法，使其功德更加殊勝。第二段，從『菩薩住此第七地已』到『一切眾生諸惑泥潦』，共五行半經文。說明此地為聲聞、緣覺、菩薩三乘所不及。第三段，從『此菩薩十波羅蜜中』到『第七遠行地』，共兩行半經文。說明此地所修行的法門。第四段，從『菩薩住此地已』到『一切智依止者』，共四行半經文。說明此位菩薩堪受職任，可以作為眾生求取智慧的依靠。第五段，從『此菩薩若發勤精進已』，共四行半經文。說明此菩薩以自身的精進力以及願力，所獲得的法門三昧及其眷屬的數量。第六段，是說頌部分，共有四十二行頌。再次闡明前面的內容，如經文自身所說。如同煉真金，越煉越明凈的比喻。第六地之前，只是說明鍊冶磨瑩，使其越來越明凈。因為要加上戒、定、慧、四念處觀、十二緣起觀等來清凈治理智慧之地。現在此地善於進入世間，方便示現種種眾生的行為，都能夠以同事來教化眾生。所以說用種種美妙的寶物來交錯莊嚴，說明用清凈美妙的智慧來莊嚴。

【English Translation】 English version: Garuda (Garuda), which means 'voice of sorrow'. Because the dragon it eats is still alive in its crop, it emits a sorrowful sound. It is also known as the treasure-winged bird. Kinnara (Kinnara), which means 'doubtful spirit'. It has horns on its head, and people who see it are doubtful, not knowing whether it is human or non-human. Mahoraga (Mahoraga), which means 'moving on chest and abdomen', refers to various kinds of animals, which are of the same kind as dragons. In ancient times, it was also called the great python god, some say it is human, and some say it is non-human. Non-humans belong to the ghost category. Indra (Indra), which means 'capable lord'. Brahma (Brahma) is the king of the first Dhyana heaven. Brahma means purity. Because it transcends the desire realm, it is called the pure king. It explains that this Bodhisattva can universally mingle with beings of the same kind, guiding them to study Bodhi (enlightenment) merit and wisdom, without being greedy or attached, so it is said 'not abandoning the mind of delighting in the Dharma'. The rest is as the sutra itself says. It also explains that one must understand that one delights in the state of the later stage, and before it is fulfilled, one must be diligent and attentive, and love the Dharma. The seventh section of the sutra has twenty-nine and a half lines, roughly divided into six sections. The first section, from 'Son of Buddha! When a Bodhisattva has accomplished thus' to 'cannot be reached by other adornments', consists of twelve lines of sutra. It explains that the Bodhisattva of this Far-Going Ground sees many Buddhas, and through offering and listening to the Dharma, his merits become even more supreme. The second section, from 'When a Bodhisattva dwells in this seventh ground' to 'all sentient beings in the mire of afflictions', consists of five and a half lines of sutra. It explains that this ground cannot be reached by the three vehicles of Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas. The third section, from 'Among the ten Paramitas (perfections) of this Bodhisattva' to 'the seventh Far-Going Ground', consists of two and a half lines of sutra. It explains the Dharma doors practiced in this ground. The fourth section, from 'When a Bodhisattva dwells in this ground' to 'those who rely on all wisdom', consists of four and a half lines of sutra. It explains that this Bodhisattva is qualified to receive the office and can be relied upon by sentient beings seeking wisdom. The fifth section, from 'If this Bodhisattva exerts diligent effort', consists of four and a half lines of sutra. It explains the amount of Dharma doors, Samadhis (meditative absorptions), and retinue that this Bodhisattva obtains through his own diligent effort and vows. The sixth section is the part of the verses, with forty-two lines of verses. It reiterates the previous content, as the sutra itself says. It is like the analogy of refining pure gold, the more it is refined, the brighter and purer it becomes. Before the sixth ground, it only explains refining and polishing, making it brighter and purer. Because one must add precepts, Samadhi, wisdom, the four foundations of mindfulness, the twelve links of dependent origination, etc., to purify and govern the ground of wisdom. Now this ground is good at entering the world, conveniently manifesting the behavior of various sentient beings, and can all teach sentient beings through working together. Therefore, it is said to adorn with various wonderful treasures, explaining to adorn with pure and wonderful wisdom.

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種眾行。而莊嚴智地。互相顯發更增明凈。意明此地以普光明智。用嚴萬行。以世間利益眾生之行。起智用自在。彰智更明故。智不對萬行而行者。智無大用。即三乘是也。萬行不得智而行者。即有限礙。即人天外道善行故。余文如經自具。

新華嚴經論卷第二十六 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十七

長者李通玄撰

第八不動地

將釋此地。五門如前。

一釋地名目者。此地何故名不動地。明此位菩薩于處世間智。不須功用。用神思量。不思不為而智隨萬有。通化無方。名為不動地。

二明此地行門者。此地行愿波羅蜜。為此地智增以智體本凈以愿興行轉更自在。若不以愿起智。恐同二乘。以愿防之不令滯凈。至此地已法合得諸佛三加七種勸。令念本願起生智用。任運能起廣大慈悲。便能成無作智悲任用圓滿。前第七地成入世間中有行有開發。此地成有行有開發中無行無開發。任智用滿大悲故。仍於後善慧未自在故。又以任運智慧增明非待作意故。

三明善財表法者。善財於此行中所見善知識在此道場中者。明八地稱理入真智稱無作契會中義故。云在此道場中明智契中道名之為中。理無彼此我人自他名之為道場。此

【現代漢語翻譯】 現代漢語譯本 種植各種善行，從而莊嚴智慧之地。各種善行互相輝映，使智慧之地更加明凈。意在闡明此地以普光明智，用以莊嚴萬行，以世間利益眾生的行為，發起智慧的運用，自在無礙。彰顯智慧，使其更加明亮。因此，智慧若不與萬行相結合，修行者則智慧無大用，即指聲聞、緣覺、菩薩三乘。萬行若沒有智慧的引導而行，則會受到侷限和障礙，即人天乘和外道的善行。其餘文義如經文自身所具備。

《新華嚴經論》卷第二十六 大正藏第36冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第二十七

長者 李通玄（Li Tongxuan） 撰

第八 不動地

將要解釋此地，五門如前。

一、解釋地名：此地為何名為不動地？說明此位菩薩在處世間的智慧方面，不需要刻意用功，運用心神思量。不思不想，不造作而智慧自然隨順萬有，通達教化，沒有固定的方向，所以名為不動地。

二、闡明此地的行門：此地的行愿波羅蜜（Paramita，到彼岸），是爲了使此地的智慧增長。因為智慧的本體本來清凈，憑藉願力興起行動，就更加自在。如果不以願力發起智慧，恐怕會與二乘（聲聞和緣覺）相同，以願力來防止智慧停滯在清凈的狀態。到達此地之後，法性與諸佛的三種加持和七種勸勉相合，使菩薩憶念本來的誓願，生起智慧的運用。自然而然地能夠生起廣大的慈悲心，便能成就無作智悲的任運圓滿。前面的第七地成就了入世間，有行動有開發；此地成就了有行動有開發中的無行動無開發，因為任運的智慧圓滿了大悲心。仍然因為對於后得善巧智慧尚未完全自在，又因為任運的智慧不斷增長，不需要刻意造作。

三、闡明善財（Sudhana）表法：善財於此行中所見到的善知識（Kalyanamitra）在此道場中，說明八地稱合真如理體，進入真實智慧，稱合無作的契會中義。所以說『在此道場中』，說明智慧契合中道，名為『中』。真如理體沒有彼此、我人、自他的分別，名為『道場』。此

【English Translation】 English version Cultivating various practices, thereby adorning the Wisdom Ground. These practices mutually illuminate and enhance the purity of the Wisdom Ground. It signifies that this ground uses the Universal Light Wisdom to adorn the myriad practices, employing worldly actions that benefit sentient beings to initiate the application of wisdom, freely and unrestrictedly. Manifesting wisdom makes it even brighter. Therefore, if wisdom is not combined with myriad practices, the practitioner's wisdom will not have great utility, referring to the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas. If myriad practices are performed without the guidance of wisdom, they will be limited and obstructed, referring to the virtuous deeds of humans, devas, and external paths. The remaining meanings are self-contained within the sutra text.

New Avatamsaka Sutra Commentary, Volume 26 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 27

Composed by Elder Li Tongxuan (Li Tongxuan)

Eighth Immovable Ground

To explain this ground, the five aspects are as before.

1. Explaining the name of the ground: Why is this ground called the Immovable Ground? It indicates that the Bodhisattva in this position, regarding wisdom in dealing with the world, does not need to exert effort or use mental deliberation. Without thinking or acting, wisdom naturally follows all phenomena, reaching and transforming without a fixed direction, hence it is called the Immovable Ground.

2. Clarifying the practices of this ground: The practice of the Perfection of Vows (Pranidhana-paramita) in this ground is to increase the wisdom of this ground. Because the essence of wisdom is originally pure, initiating action with vows makes it even more free. If wisdom is not initiated with vows, it may be the same as the Two Vehicles (Sravakas and Pratyekabuddhas). Using vows to prevent wisdom from stagnating in a state of purity. After reaching this ground, the Dharma nature aligns with the three blessings and seven exhortations of all Buddhas, causing the Bodhisattva to remember the original vows and generate the application of wisdom. Naturally, they can generate great compassion, and thus achieve the effortless and complete application of wisdom and compassion. The previous Seventh Ground achieved entering the world, with action and development; this ground achieves no action and no development within action and development, because the effortless wisdom fulfills great compassion. Still, because they are not yet fully free with subsequent skillful wisdom, and because effortless wisdom continues to increase, without needing deliberate effort.

3. Clarifying Sudhana's (Sudhana) representation of the Dharma: The virtuous friends (Kalyanamitra) that Sudhana sees in this practice are in this mandala, indicating that the Eighth Ground is in accordance with Suchness, entering true wisdom, and in accordance with the meaning of effortless union. Therefore, it is said 'in this mandala,' indicating that wisdom is in accordance with the Middle Way, called 'Middle.' The principle of Suchness has no distinctions of self and other, I and you, called 'mandala.' This

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善知識號大愿精進力救護一切眾生者。明此位中方能赴其本願救生無眼為表。第七地隨悲行智者。難成故。此位隨智行悲濟物廣大易成故。為智體遍周十方對現隨眾生廣狹故。如響應無心而與一切眾音合故。其智無思等虛空界法界一切眾生所樂心合。而以利之。而無成所。而無作者。是故以夜天號大愿精進力救護一切眾生。坐普現一切宮殿摩尼王藏師子之座者。明大慈悲普覆一切眾生為宮。以智對現利生為殿。智無染凈為摩尼。隨居染凈而無功廣救眾生名為王故。普現法界國土摩尼寶網彌覆其上者。表智境普含隨根設教名之為網。以智無體能現眾法而無作者名曰摩尼。此明約智用利生所報依果觀因知果舉果勸因故。乃至廣如經說。明此八地教門是所修行之法。夜天名大愿精進力。是行之人。

四明此地於三界中得何界解脫者。明得智用利物遍周恒無功而解脫。明從初地已來至於七地有為無為皆有修學。此八地二行已終。如菩薩行中。此地功畢。諸佛十力十八不共自在十地方終。

五隨文釋義者。二義如前。一長科經意者。於此八地約分十一段長科。一是時天王及眾已下至一心瞻仰欲聽法有二十二行頌。明諸天聞法興供嘆佛神德分。二時解脫月已下兩行頌。明請說八地分。三爾時已下一段長行有十行經。明

【現代漢語翻譯】 現代漢語譯本：善知識被稱為具有『大愿精進力』（Mahapranidhana-virya，偉大的誓願和精進的力量）救護一切眾生者，表明在此位階中，方能實踐其根本誓願，救度眾生，以『無眼』（無分別的智慧）為象徵。第七地菩薩因隨順悲心而行使智慧，難以成就廣大事業。而此第八地菩薩，隨順智慧而行使悲心，救濟眾生廣大而容易成就。因為智慧的本體遍佈十方，對眾生的顯現隨其廣狹而不同。如同回聲，無心而與一切聲音相應。其智慧無思無慮，與虛空界、法界一切眾生所喜樂的心相應，從而利益他們，卻不執著于成就，也不認為自己是作者。因此，以『夜天』（Ratnakara，寶藏）之名，象徵其具有『大愿精進力』救護一切眾生。『坐普現一切宮殿摩尼王藏師子之座』（Sarva-buddha-mandala-mani-raja-garbha-simhasana，普遍顯現一切佛土的摩尼寶王藏獅子座）者，表明以大慈悲普遍覆蓋一切眾生為宮殿，以智慧對眾生顯現而利益他們為殿堂。智慧無染無凈，如同摩尼寶珠。隨順眾生所處的染凈境界而無所作為，卻能廣泛救度眾生，因此稱為『王』。『普現法界國土摩尼寶網彌覆其上』（Sarva-dharma-dhatu-mani-jala-pratichanna，普遍顯現法界國土的摩尼寶網覆蓋其上）者，表示智慧的境界普遍包含一切，隨順眾生的根器而設立教法，稱為『網』。以智慧無自性，能顯現一切諸法，卻不認為是自己所為，稱為『摩尼』。這說明從智慧的作用來利益眾生，所得到的報應，依據果來觀察因，知道果，舉出果來勸勉修因。乃至廣如經中所說。說明這第八地的教法是所要修行的法門，『夜天』之名象徵其具有『大愿精進力』，是修行之人。 四、說明此地在三界（Trailokya，欲界、色界、無色界）中得到何種解脫。說明得到智慧的作用來利益眾生，遍佈一切而恒常無所作為的解脫。說明從初地（Prathama-bhumi，歡喜地）以來，直到第七地（Saptama-bhumi，遠行地），有為法和無為法都有修學。這第八地兩種修行已經終結。如菩薩行中所說，此地的功德圓滿。諸佛的十力（Dasabala，如來十種力）、十八不共法（Asta-dasa-avenika-dharma，佛的十八種不共功德）、自在（Vasita，自在力），在十方世界終結。 五、隨文解釋經文的意義。兩種意義如前所述。一、長科經文的意義：在此第八地，大約分為十一段長科。一是『時天王及眾已下』（Tada deva-raja-ganah，當時天王及其眷屬）直到『一心瞻仰欲聽法』（Eka-citta-pranama-dharmah srutva dharma，一心恭敬瞻仰，想要聽聞佛法），有二十二行頌。說明諸天聽聞佛法，興起供養，讚歎佛的神德。二是『時解脫月已下』（Tada Vimukti-chandra，當時解脫月）以下兩行頌。說明請佛宣說第八地。三是『爾時已下』（Tada，當時）一段長行，有十行經。說明……

【English Translation】 English version: The Wise Ones are called those who possess the 'Great Vow of Energetic Power' (Mahapranidhana-virya) to save all sentient beings, indicating that only in this stage can they fulfill their fundamental vows, saving sentient beings, symbolized by 'no eyes' (non-discriminating wisdom). The Bodhisattva of the Seventh Bhumi (Saptama-bhumi), due to following compassion and practicing wisdom, finds it difficult to achieve great undertakings. However, the Bodhisattva of this Eighth Bhumi, following wisdom and practicing compassion, easily achieves great and vast salvation for sentient beings. This is because the essence of wisdom pervades the ten directions, and its manifestation to sentient beings varies according to their breadth and narrowness. Like an echo, it responds to all sounds without intention. Their wisdom is free from thought and deliberation, corresponding to the minds that all sentient beings in the realm of space and the realm of Dharma delight in, thereby benefiting them without being attached to accomplishment or considering themselves the author. Therefore, the name 'Night Heaven' (Ratnakara) symbolizes their possession of the 'Great Vow of Energetic Power' to save all sentient beings. 'Sitting on the Lion Throne of the All-Manifesting Palace, the Mani King's Treasury' (Sarva-buddha-mandala-mani-raja-garbha-simhasana) indicates that great compassion universally covers all sentient beings as a palace, and the manifestation of wisdom to benefit sentient beings is the hall. Wisdom is free from defilement and purity, like a Mani jewel. It adapts to the defiled and pure realms where sentient beings reside without effort, yet widely saves sentient beings, hence the title 'King'. 'The Mani Jewel Net Universally Manifesting the Dharma Realm and Lands Covers It' (Sarva-dharma-dhatu-mani-jala-pratichanna) signifies that the realm of wisdom universally encompasses everything, establishing teachings according to the capacities of sentient beings, called 'net'. Because wisdom has no self-nature, it can manifest all dharmas without considering itself the author, called 'Mani'. This explains that from the function of wisdom to benefit sentient beings, the resulting retribution, based on the result, observes the cause, knows the result, and uses the result to encourage the cultivation of the cause. And so on, as extensively described in the sutra. It explains that the teachings of this Eighth Bhumi are the Dharma to be practiced, and the name 'Night Heaven' symbolizes their possession of the 'Great Vow of Energetic Power', which is the person who practices. Four, explain what kind of liberation this Bhumi obtains in the Three Realms (Trailokya). It explains that it obtains the liberation of using the function of wisdom to benefit sentient beings, pervading everything and constantly being without action. It explains that from the First Bhumi (Prathama-bhumi) onwards, up to the Seventh Bhumi (Saptama-bhumi), both conditioned and unconditioned dharmas have been studied. These two practices of the Eighth Bhumi have come to an end. As stated in the Bodhisattva practices, the merits of this Bhumi are complete. The Ten Powers (Dasabala) of the Buddhas, the Eighteen Uncommon Qualities (Asta-dasa-avenika-dharma), and the Freedom (Vasita) end in the ten directions. Five, explain the meaning of the sutra according to the text. The two meanings are as mentioned before. One, the long section of the sutra's meaning: In this Eighth Bhumi, it is roughly divided into ten long sections. One is 'When the Heavenly King and the assembly below' (Tada deva-raja-ganah) until 'Single-mindedly looking up, wanting to hear the Dharma' (Eka-citta-pranama-dharmah srutva dharma), there are twenty-two lines of verses. It explains that the devas hear the Dharma, arise offerings, and praise the Buddha's divine virtues. Two is 'When Liberation Moon below' (Tada Vimukti-chandra) the following two lines of verses. It explains the request to the Buddha to expound the Eighth Bhumi. Three is 'At that time below' (Tada) a long section, there are ten lines of sutra. Explain...

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修第八地向入無生忍分。四佛子菩薩成就此忍已下。有十七行經。明此位菩薩入無功用分。五佛子此地菩薩已下一段。有四十行半經。明此位入無功用已諸佛以七種勸發加持分。六佛子已下一段。有五十九行經。明此位菩薩以自智德善知眾法差別成壞同事攝生廣大自在分。七佛子已下。有十行經。明此位菩薩于身命財十自在無過失分。八佛子已下一段。有六行半經。明不動地隨德用具十種名分。九佛子菩薩已下一段。有十行半經。明此位菩薩入佛境界得佛護念梵釋四王力士隨侍普伏魔道住不動地分。十佛子已下一段。有三十二行半經。明此位菩薩知見廣多及受職分。十一七地修治方便慧已下。至經于億劫不能盡。有四十四行頌。重頌前法。如文自具。

二隨文釋義者。第一如初一段長行十行經云。入一切法如虛空性是名得無生忍者。明初地已來至七地是順無生忍八地方名得無生忍。八地已前有為無為皆有覺觀修學。至此八為二行方終。自余文義如文自明。

第二段長行者有十七行經。分為四段。一佛子菩薩成就此忍已下至皆悉止息有五行半經。明入第八不動地離一切想寂滅現前二乘滅定所不及分。二菩薩摩訶薩已下至二行相行悉不現前可有八行經。明自初地已來方便功終無功二行不現前分。三佛子已下至

【現代漢語翻譯】 現代漢語譯本： 修習第八地，趨向證入無生法忍的部分。四佛子（四個佛陀之子，指菩薩）菩薩成就此忍之後，有十七行經文，闡明此位菩薩進入無功用行的部分。五佛子（五個佛陀之子，指菩薩）此地菩薩之後的一段，有四十行半經文，闡明此位菩薩進入無功用行之後，諸佛以七種勸發加持的部分。六佛子（六個佛陀之子，指菩薩）之後的一段，有五十九行經文，闡明此位菩薩以自身智慧功德，善於瞭解眾法差別、成壞，以同事攝受眾生，廣大自在的部分。七佛子（七個佛陀之子，指菩薩）之後，有十行經文，闡明此位菩薩于身命財十種自在，沒有過失的部分。八佛子（八個佛陀之子，指菩薩）之後的一段，有六行半經文，闡明不動地隨順功德作用，具備十種名稱的部分。九佛子（九個佛陀之子，指菩薩）菩薩之後的一段，有十行半經文，闡明此位菩薩進入佛的境界，得到佛的護念，梵天、帝釋、四大天王、力士隨侍，普遍降伏魔道，安住于不動地的部分。十佛子（十個佛陀之子，指菩薩）之後的一段，有三十二行半經文，闡明此位菩薩知見廣博眾多，以及接受職位的分位。十一七地修治方便慧之後，到經文說即使經過億劫也無法窮盡，有四十四行頌文，重新頌揚前面的法義，如經文自身所具備的含義。

二、隨文解釋意義：第一，如最初一段長行十行經文說：『入一切法如虛空性，是名得無生忍』。闡明從初地以來到七地是順著無生法忍，第八地才名為得到無生法忍。第八地之前，有為法和無為法都有覺觀修學。到這第八地，有為和無為二行才終止。其餘文句的意義如經文自身所闡明。

第二段長行，有十七行經文，分為四段。一、『佛子（佛陀之子，指菩薩）菩薩成就此忍已下』到『皆悉止息』，有五行半經文，闡明進入第八不動地，遠離一切妄想，寂滅現前，二乘（聲聞和緣覺）的滅盡定所不能及的部分。二、『菩薩摩訶薩已下』到『二行相行悉不現前』，大約有八行經文，闡明從初地以來，方便功用終止，無功用和二行都不現前的部分。三、『佛子（佛陀之子，指菩薩）已下至

【English Translation】 English version: Section on cultivating the eighth ground, progressing towards the attainment of 'Anutpattika-dharma-kshanti' (無生法忍, the patience with the unarisen dharma). After the four 'Buddha-putras' (佛子, sons of the Buddha, referring to Bodhisattvas) have achieved this 'kshanti' (忍, patience/acceptance), there are seventeen lines of sutra explaining the part where this Bodhisattva enters the state of 'non-effort' (無功用行). Following the section on the five 'Buddha-putras' (佛子, sons of the Buddha, referring to Bodhisattvas) and the Bodhisattvas of this ground, there are forty and a half lines of sutra explaining the part where, after this Bodhisattva enters the state of 'non-effort', the Buddhas encourage and bless them with seven kinds of encouragement. Following the section on the six 'Buddha-putras' (佛子, sons of the Buddha, referring to Bodhisattvas), there are fifty-nine lines of sutra explaining the part where this Bodhisattva, with their own wisdom and virtue, is skilled in understanding the differences and formations/destructions of all dharmas, embraces beings through acting in concert with them, and possesses vast freedom. Following the section on the seven 'Buddha-putras' (佛子, sons of the Buddha, referring to Bodhisattvas), there are ten lines of sutra explaining the part where this Bodhisattva has no faults in the ten kinds of freedom regarding body, life, and wealth. Following the section on the eight 'Buddha-putras' (佛子, sons of the Buddha, referring to Bodhisattvas), there are six and a half lines of sutra explaining the part where the 'Immovable Ground' (不動地) possesses ten kinds of names in accordance with its virtues and functions. Following the section on the nine 'Buddha-putras' (佛子, sons of the Buddha, referring to Bodhisattvas), there are ten and a half lines of sutra explaining the part where this Bodhisattva enters the realm of the Buddhas, receives the Buddhas' protection and mindfulness, is attended by Brahma, Indra, the Four Heavenly Kings, and powerful beings, universally subdues the paths of demons, and dwells in the 'Immovable Ground' (不動地). Following the section on the ten 'Buddha-putras' (佛子, sons of the Buddha, referring to Bodhisattvas), there are thirty-two and a half lines of sutra explaining the part where this Bodhisattva has vast and numerous knowledge and views, and receives their position. Following the section on cultivating the 'skillful means' (方便) and wisdom of the seventh ground, up to the sutra saying that it cannot be exhausted even after billions of kalpas, there are forty-four lines of verses, re-chanting the previous dharma, as the text itself fully contains.

Secondly, regarding explaining the meaning according to the text: Firstly, as the initial section of ten lines of prose sutra says: 'Entering all dharmas as the nature of emptiness is called attaining 'Anutpattika-dharma-kshanti' (無生法忍, the patience with the unarisen dharma)'. It explains that from the first ground up to the seventh ground, one is in accordance with 'Anutpattika-dharma-kshanti' (無生法忍, the patience with the unarisen dharma), and only the eighth ground is called attaining 'Anutpattika-dharma-kshanti' (無生法忍, the patience with the unarisen dharma). Before the eighth ground, both conditioned and unconditioned dharmas have contemplation and cultivation. Only at this eighth ground do the two practices of conditioned and unconditioned cease. The meaning of the remaining sentences is as the text itself explains.

The second section of prose, with seventeen lines of sutra, is divided into four parts. 1. From 'Buddha-putras (佛子, sons of the Buddha, referring to Bodhisattvas) having achieved this 'kshanti' (忍, patience/acceptance)' to 'all cease', there are five and a half lines of sutra, explaining the part where one enters the eighth 'Immovable Ground' (不動地), is apart from all delusions, 'Nirvana' (寂滅) manifests, and the 'extinction samadhi' (滅盡定) of the 'Two Vehicles' (二乘, Shravakas and Pratyekabuddhas) cannot reach. 2. From 'Bodhisattva-Mahasattva' to 'the two characteristics of practice do not appear', there are approximately eight lines of sutra, explaining the part where, from the first ground onwards, the skillful means cease, and neither 'non-effort' nor the two characteristics appear. 3. From 'Buddha-putras (佛子, sons of the Buddha, referring to Bodhisattvas) to

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皆不現前可有兩行經。明舉生梵世欲界煩惱不現前喻分。四此菩薩摩訶薩已下一行半經。明菩薩心佛心菩提心涅槃心尚不現前分。經云一切聲聞辟支佛所不能及者。為二乘是厭有證無。不同有無二行滿。任無作功。離諸諠諍寂滅現前。有無二行功以滿故。無有諍故。五地拔世悉達。六地三空智慧終。七地大悲諸行滿。八地任運無功智自在大化利生故。無作者故。經云譬如比丘具足神通得心自在者。約小況大。如比丘得出三界定無三界心。但隨凈定力以出三界。妙凈意化現神通。其通有六一身通。二天耳通。三天眼通。四宿命通。五他心通。六漏盡通。如是二乘六通與凈土菩薩名數相似。但通用廣狹不同。二乘神通變化不得遍他方佛土。菩薩神通得往他方凈土。一乘菩薩神通。十方佛剎眾生剎。總納于毛孔。三乘以漏盡通為證。一乘菩薩離諸欲不以漏盡通為證。三乘六通皆有限量。一乘十通無限。如下十通品自明。如凈名經云。雖行六通而不盡漏。以智自在不同小果。三乘神通皆有往來。如三乘經云。我欲還歸本土等。是一乘菩薩所有神通依理智印。自遍周等虛空界。應物佈施為無有去來中邊之性。所以一乘菩薩不證漏盡通者。以為明處智境界不見漏性及以無漏有取有舍萬法性自法界故。以智自在故。攝生行遍故。不同

【現代漢語翻譯】 現代漢語譯本 皆不現前，可能有兩行經文。明確指出色界梵天和欲界的煩惱不會同時顯現，這是一種比喻性的區分。 『四此菩薩摩訶薩已下』一行半經文，闡明菩薩的心、佛的心、菩提心和涅槃心尚且不會完全顯現的區分。 經文中說『一切聲聞辟支佛所不能及者』，是因為二乘（聲聞和緣覺）厭倦生死，證入涅槃，不同於菩薩的有和無二行並滿。任運無功用，遠離各種喧囂爭鬥，寂滅自然顯現。有和無二行功德已經圓滿，所以沒有爭論。 五地菩薩斷除世間習氣，悉達（Siddhartha，指釋迦牟尼佛）太子證悟；六地菩薩成就三空（人空、法空、空空）智慧；七地菩薩圓滿大悲心和各種修行；八地菩薩任運自在，無需刻意努力，智慧自然廣大，能夠自在地教化利益眾生，因為沒有造作者。 經文中說『譬如比丘具足神通得心自在者』，這是用小乘來比喻大乘。如同比丘通過禪定超出三界，但心中並沒有三界之念，只是憑藉清凈的禪定力量而超出三界，以微妙清凈的意念化現神通。這種神通有六種：一、身通；二、天耳通；三、天眼通；四、宿命通；五、他心通；六、漏盡通。 二乘的這六種神通與凈土菩薩的神通在名稱上相似，但神通的運用範圍廣狹不同。二乘的神通變化不能遍及其他佛土，而菩薩的神通可以到達其他凈土。一乘菩薩的神通，可以將十方佛剎和眾生剎，全部納入一個毛孔之中。三乘以證得漏盡通為證悟的標誌，而一乘菩薩雖然遠離各種慾望，但不以漏盡通為證悟的標誌。三乘的六通都有侷限性，而一乘的十通是無限的，這一點在後面的十通品中會詳細說明。 如《維摩詰經》（Vimalakirti Sutra）所說：『雖行六通而不盡漏』，這是因為菩薩以智慧自在，不同於小乘的果位。三乘的神通都有往來，如三乘經典所說：『我欲還歸本土』等等。而一乘菩薩的所有神通都依于理智之印，自然遍及虛空界，應眾生的需求而佈施，沒有去來和中邊的性質。所以一乘菩薩不以證得漏盡通為目標，因為在明智的境界中，看不到漏的性質以及無漏的執著，萬法的自性就是法界。因為智慧自在，攝受眾生的行為遍及一切，與三乘不同。

【English Translation】 English version 『All are not presently manifest』 may have two lines of scripture. Clearly illustrating the distinction that afflictions of the Form Realm Brahma world and Desire Realm do not manifest simultaneously, as a metaphorical division. 『Four, this Bodhisattva Mahasattva onwards』 one and a half lines of scripture, clarifying the division that the Bodhisattva's mind, Buddha's mind, Bodhi mind, and Nirvana mind are not yet fully manifest. The scripture says 『that which all Sravakas and Pratyekabuddhas cannot reach』 because the Two Vehicles (Sravakas and Pratyekabuddhas) are weary of existence and attain Nirvana, unlike the Bodhisattvas who fulfill both the 『existence』 and 『non-existence』 practices. Effortlessly and without contrivance, they are free from all clamorous disputes, and stillness naturally manifests. The merit of both 『existence』 and 『non-existence』 practices is complete, therefore there is no contention. The Fifth Ground Bodhisattva eradicates worldly habits, Siddhartha (referring to Sakyamuni Buddha) attained enlightenment; the Sixth Ground Bodhisattva achieves the wisdom of the Three Emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness); the Seventh Ground Bodhisattva perfects great compassion and all practices; the Eighth Ground Bodhisattva is effortlessly free, without deliberate effort, wisdom naturally expands, able to freely teach and benefit sentient beings, because there is no creator. The scripture says 『For example, a Bhikshu who possesses supernatural powers and attains freedom of mind』 this is using the Small Vehicle to illustrate the Great Vehicle. Like a Bhikshu who transcends the Three Realms through Samadhi, but does not have the thought of the Three Realms in his mind, but relies on the power of pure Samadhi to transcend the Three Realms, manifesting supernatural powers with subtle and pure intention. These supernatural powers are six: 1. Supernormal Power of the Body; 2. Supernormal Power of the Heavenly Ear; 3. Supernormal Power of the Heavenly Eye; 4. Supernormal Power of Knowing Past Lives; 5. Supernormal Power of Knowing Others' Minds; 6. Supernormal Power of the Extinction of Outflows (leaks). These six supernormal powers of the Two Vehicles are similar in name to the supernormal powers of the Pure Land Bodhisattvas, but the scope of their application differs. The transformations of the Two Vehicles' supernormal powers cannot pervade other Buddha lands, while the Bodhisattvas' supernormal powers can reach other Pure Lands. The supernormal powers of the One Vehicle Bodhisattva can encompass all Buddha lands and sentient being lands of the ten directions within a single pore. The Three Vehicles take the attainment of the extinction of outflows as a sign of enlightenment, while the One Vehicle Bodhisattva, although free from all desires, does not take the extinction of outflows as a sign of enlightenment. The six supernormal powers of the Three Vehicles all have limitations, while the ten supernormal powers of the One Vehicle are limitless, as will be explained in detail in the Ten Supernormal Powers chapter later. As the 『Vimalakirti Sutra』 says: 『Although practicing the six supernormal powers, one does not exhaust the outflows』 this is because the Bodhisattva is free with wisdom, unlike the fruits of the Small Vehicle. The supernormal powers of the Three Vehicles all involve coming and going, as the Three Vehicle scriptures say: 『I wish to return to my homeland』 and so on. All the supernormal powers of the One Vehicle Bodhisattva rely on the seal of reason and wisdom, naturally pervading the space of the Dharma Realm, bestowing according to the needs of sentient beings, without the nature of coming and going or center and edges. Therefore, the One Vehicle Bodhisattva does not aim to attain the extinction of outflows, because in the realm of clear wisdom, one does not see the nature of outflows or the attachment to non-outflows, the self-nature of all dharmas is the Dharma Realm. Because of the freedom of wisdom, the actions of embracing sentient beings pervade everything, unlike the Three Vehicles.

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三乘有忻厭取捨故。是故今此以小況大。喻如下以夢況法。喻者明初地至七地有學有修。如夢所作未寤。八地如夢已覺故萬事總無。任用從智。以智自在。號智為王。自余如文自明。

第三佛子已下一段有四十行半經。約分為十二段。一佛子此菩薩本願力故已下至於此忍門是十方諸佛現如勸修諸如來十八不共法分。二又善男子已下至汝當愍念如是眾生是諸佛勸嘆得無生忍念度煩惱惡覺眾生分。三又善男子汝當憶念已下至智慧之門有兩行經。諸佛勸念本所誓願普大饒益一切眾生分。四又善男子已下至一切二乘亦能得無分別法有兩行半經。明諸佛勸住法性分。五又善男子汝觀我等身相已下至宜應成就此事有兩行半經。是諸佛加勸令修福德智慧說法音聲分。六又善男子已下至汝應修行成就此法有三行半經。明諸佛勸修無量法明分。七又善男子已下至通達其事有一行半經。明諸佛勸修種種差別如實通達其事分。如上二十行半經。總有三加七勸。三加者。一諸佛現身。二與智。三贊言善哉善哉及與摩頂七勸者。如上科文作七段是也。八佛世尊與此菩薩無量起智門總有可兩行經。明諸佛以七勸三加令起差別業分。九佛子已下至優婆尼沙陀分亦不及一可有七行經。明以得起智門起前初發心不可比對分。十何以故已下至以不動法

【現代漢語翻譯】 現代漢語譯本 三乘（聲聞乘、緣覺乘、菩薩乘）因為有欣求、厭惡、取捨的緣故。所以現在用小的來比喻大的，比如用夢來比喻法。這個比喻說明初地到七地的菩薩，有學習有修行，就像在夢中所做，還沒有醒來。八地菩薩就像從夢中醒來，所以萬事皆空，隨智而用，因為智慧自在，所以稱智慧為王。其餘的就像文字本身所表達的那樣明白。

第三，佛子以下一段有四十行半經文，大約分為十二段。第一段，『佛子，此菩薩本願力故』以下，到『此忍門』，是十方諸佛現身勸修，如同宣說諸如來十八不共法的部分。第二段，『又，善男子』以下，到『汝當愍念如是眾生』，是諸佛勸嘆菩薩得到無生法忍，憐憫度脫煩惱惡覺眾生的部分。第三段，『又，善男子，汝當憶念』以下，到『智慧之門』，有兩行經文，是諸佛勸菩薩憶念最初所發的誓願，普遍廣大地饒益一切眾生的部分。第四段，『又，善男子』以下，到『一切二乘亦能得無分別法』，有兩行半經文，說明諸佛勸菩薩安住於法性的部分。第五段，『又，善男子，汝觀我等身相』以下，到『宜應成就此事』，有兩行半經文，是諸佛加持勸勉菩薩修習福德、智慧、說法音聲的部分。第六段，『又，善男子』以下，到『汝應修行成就此法』，有三行半經文，說明諸佛勸勉菩薩修習無量法門的部分。第七段，『又，善男子』以下，到『通達其事』，有一行半經文，說明諸佛勸勉菩薩修習種種差別法門，如實通達一切事理的部分。如上二十行半經文，總共有三加七勸。三加是指：一、諸佛現身；二、給予智慧；三、讚歎『善哉善哉』以及摩頂。七勸就像上面分科的七段一樣。第八段，佛世尊給予此菩薩無量起智門，總共有大約兩行經文，說明諸佛以七勸三加，令菩薩發起差別事業的部分。第九段，『佛子』以下，到『優婆尼沙陀分亦不及一』，大約有七行經文，說明以得到起智門所發起的事業，與最初發心相比，是無法比擬的。第十段，『何以故』以下，到『以不動法』

【English Translation】 English version The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) have liking, disliking, taking, and discarding. Therefore, we now use the small to illustrate the large, such as using a dream to illustrate the Dharma. This metaphor explains that Bodhisattvas from the first to the seventh Bhūmi (stages), have learning and practice, like doing things in a dream, not yet awakened. The eighth Bhūmi is like awakening from a dream, so all things are empty, used according to wisdom, because wisdom is unhindered, so wisdom is called the King. The rest is as clear as the text itself expresses.

Third, the section from 『Buddha-son』 onwards has forty and a half lines of scripture, roughly divided into twelve sections. The first section, from 『Buddha-son, because of this Bodhisattva's original vow power』 to 『this forbearance gate』, is the manifestation of the Buddhas of the ten directions exhorting practice, like expounding the eighteen unshared Dharmas of the Tathāgatas. The second section, from 『Moreover, good man』 to 『You should have compassion on such beings』, is the Buddhas praising the Bodhisattva for obtaining the forbearance of non-origination, having compassion and delivering beings from afflictions and evil thoughts. The third section, from 『Moreover, good man, you should remember』 to 『the gate of wisdom』, has two lines of scripture, which is the Buddhas exhorting the Bodhisattva to remember the vows originally made, universally and greatly benefiting all beings. The fourth section, from 『Moreover, good man』 to 『all Two Vehicles can also obtain the Dharma of non-discrimination』, has two and a half lines of scripture, explaining the Buddhas exhorting the Bodhisattva to abide in the nature of Dharma. The fifth section, from 『Moreover, good man, you observe our body forms』 to 『should accomplish this matter』, has two and a half lines of scripture, which is the Buddhas adding encouragement to the Bodhisattva to cultivate merit, wisdom, and the voice of Dharma. The sixth section, from 『Moreover, good man』 to 『you should practice and accomplish this Dharma』, has three and a half lines of scripture, explaining the Buddhas exhorting the Bodhisattva to cultivate immeasurable Dharmas. The seventh section, from 『Moreover, good man』 to 『thoroughly understand the matter』, has one and a half lines of scripture, explaining the Buddhas exhorting the Bodhisattva to cultivate various different Dharmas, truly and thoroughly understanding all matters and principles. The above twenty and a half lines of scripture have a total of three additions and seven exhortations. The three additions refer to: 1. The Buddhas manifesting their bodies; 2. Giving wisdom; 3. Praising 『Good, good』 and touching the crown of the head. The seven exhortations are like the seven sections divided above. The eighth section, the Buddha-World Honored One gives this Bodhisattva immeasurable gates of arising wisdom, totaling about two lines of scripture, explaining the Buddhas using seven exhortations and three additions to cause the Bodhisattva to initiate different activities. The ninth section, from 『Buddha-son』 to 『even the Upa-niṣad division is not even one』, has about seven lines of scripture, explaining that the activities initiated by obtaining the gate of arising wisdom are incomparable to the initial aspiration. The tenth section, from 『Why is this so』 to 『with immovable Dharma』

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故可五行經。明得無量身語意業分。十一佛子已下至設經百歲亦不能及有三行經。明舉喻況乘船至海速疾超過百歲分。十二佛子已下至不能及有四行經。明乘船至此無功行海分。如是勸加從十住十行十回向十地。一一位初首皆諸佛勸嘆加持說法者。令說法故。至此八地三加七勸明自修行者。自行無功所得及故。於此地中法爾智現。諸佛加持法相應故。堪領受一切諸佛廣大法故。如世帝王德備即鳳祥麟應。是德所感也。明此八地無功智現即十方諸佛咸應是法爾合然故。經云善男子此忍第一順諸佛法者。明此地得。無生忍非如第六七地已前順忍故。此忍第一順諸佛法者。明此無生忍是諸佛本體智性故。善男子我等所有十力無畏者。即處非處力等及四無畏是。十八不共諸佛之法汝今未得者。明勸升進如來自在不令住在無功用中。十八不共法者。一無有誤失。二無卒暴音。三無忘失念。四無不定心。五無種種想。六無不擇舍。志欲七無退精進。八無退念。九無退定。十無退慧。十一無退解。十二無退一切業。十三隨智而轉智為前導。十四一切諸語業智為前導隨智而轉。十五一切意業智為前導隨智而轉。十六知過去世無著。十七知未來世無著。十八知現在世無著四無畏者。一一切智無畏。二漏盡無畏。三說障道無畏。四說盡苦道

【現代漢語翻譯】 現代漢語譯本 因此有五行經，闡明了無量身語意業的差別。從十一佛子開始，即使設立經典一百年，也不能達到有三行經的境界，闡明了用比喻來說明乘船到海的速度，超過了一百年所能達到的程度。從十二佛子開始，也不能達到有四行經的境界，闡明了乘船到達這裡，沒有功行到達大海的境界。 像這樣勸勉，從十住、十行、十回向、十地，每一位的最初，都是諸佛勸嘆加持說法者，爲了讓他們說法的緣故。到了八地，有三次加持七次勸勉，說明了自行修行者，自行沒有功用，不能得到及時的結果。在這個地中，自然而然地顯現智慧，因為諸佛的加持與法相應。堪能領受一切諸佛廣大的法，就像世間的帝王具備德行，就會感應到鳳凰麒麟的出現，這是德行所感召的。 說明這八地無功用智顯現，就是十方諸佛都感應到，這是法爾如是的道理。經中說：『善男子，此忍第一，順諸佛法』，說明此地得到無生忍，不像第六七地以前的順忍。『此忍第一，順諸佛法』，說明這無生忍是諸佛本體的智慧。 『善男子，我等所有十力（ten powers of a Tathāgata）無畏（four fearlessnesses）』，就是處非處力等，以及四無畏。『十八不共諸佛之法（eighteen unique qualities of a Buddha），你現在還沒有得到』，說明勸勉升進，如來自在，不讓他們住在無功用中。十八不共法是：一、沒有誤失。二、沒有卒暴音。三、沒有忘失念。四、沒有不定心。五、沒有種種想。六、沒有不擇舍。志欲七、沒有退精進。八、沒有退念。九、沒有退定。十、沒有退慧。十一、沒有退解。十二、沒有退一切業。十三、隨智而轉，智為前導。十四、一切諸語業智為前導，隨智而轉。十五、一切意業智為前導，隨智而轉。十六、知過去世無著。十七、知未來世無著。十八、知現在世無著。四無畏是：一、一切智無畏。二、漏盡無畏。三、說障道無畏。四、說盡苦道。

【English Translation】 English version Therefore, there is the Five Practices Sutra, which clarifies the distinctions of immeasurable karma of body, speech, and mind. Starting from the Eleven Buddha-sons, even if a sutra were established for a hundred years, it could not reach the state of the Three Practices Sutra, which illustrates, through metaphor, that the speed of traveling by boat to the sea surpasses what can be achieved in a hundred years. Starting from the Twelve Buddha-sons, it cannot reach the state of the Four Practices Sutra, which clarifies that arriving here by boat is without the merit of reaching the ocean of practice. Thus, encouragement is given from the Ten Abodes (Daśa-sthita), Ten Practices (Daśa-caryā), Ten Dedications (Daśa-pariṇāmanā), and Ten Grounds (Daśa-bhūmi). At the beginning of each stage, all the Buddhas encourage, praise, and bless the Dharma speakers, for the sake of enabling them to speak the Dharma. Upon reaching the Eighth Ground, there are three blessings and seven encouragements, clarifying that self-cultivating practitioners, through their own efforts, cannot achieve timely results. In this ground, wisdom naturally manifests because the blessings of the Buddhas are in accordance with the Dharma. One is capable of receiving all the vast Dharma of all the Buddhas, just as when a worldly emperor possesses virtue, the auspicious signs of the phoenix and unicorn appear, which are evoked by virtue. It clarifies that the manifestation of effortless wisdom in this Eighth Ground is the natural response of all the Buddhas in the ten directions. The sutra says, 'Good man, this forbearance is the foremost, according with the Dharma of all Buddhas,' clarifying that this ground attains the non-origination forbearance (anutpattika-dharma-kṣānti), unlike the conforming forbearance before the Sixth and Seventh Grounds. 'This forbearance is the foremost, according with the Dharma of all Buddhas,' clarifying that this non-origination forbearance is the wisdom of the essence of all Buddhas. 'Good man, all of us possess the ten powers (Daśa-bala) and four fearlessnesses (catu-vaiśāradya),' which are the power of knowing what is possible and impossible, etc., and the four fearlessnesses. 'The eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika-dharma) that you have not yet attained,' clarifies the encouragement to advance, the Tathāgata is at ease, not allowing them to dwell in effortlessness. The eighteen unique qualities are: 1. No mistakes. 2. No abrupt sounds. 3. No forgetfulness of mindfulness. 4. No unstable mind. 5. No diverse thoughts. 6. No unselective abandonment. 7. No decline in diligence. 8. No decline in mindfulness. 9. No decline in concentration. 10. No decline in wisdom. 11. No decline in liberation. 12. No decline in all actions. 13. Following wisdom, with wisdom as the guide. 14. All verbal actions are guided by wisdom, following wisdom. 15. All mental actions are guided by wisdom, following wisdom. 16. Knowing the past without attachment. 17. Knowing the future without attachment. 18. Knowing the present without attachment. The four fearlessnesses are: 1. Fearlessness of omniscience. 2. Fearlessness of the exhaustion of outflows. 3. Fearlessness of speaking about the path that obstructs. 4. Fearlessness of speaking about the path to the end of suffering.

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無畏。十力如先已明。如汝雖得是寂滅解脫已下。勸令念未得眾。生令念本願。普大饒益已下。通有三加七勸。如文自明。以此七勸令起無量差別智業。如歌羅分者。此云豎析。人身上一毛為百分中一分。或曰為十六分之一分。以西域十六分為一升。所謂此地起智升進。不可以前地法能比對少分故。優波尼沙陀分者。優波此云近也。沙陀云對。明此地起智利物之廣大。前地設經百千億不可數劫所作利益。亦不比並此之少許微毫之益故。為明前地以益劣故。以此地起無限化身之益故。余如文自具。已上一段以明三加七勸安立法則。十住十行十回向十地等第八位中大勢共同。總明十住初心一念入道生如來智慧家時一切法總具。然法須安立次第升進。不滯諸行故。令諸始發心者知軌度故。從初發心興大愿故。令大悲智而與法身齊升進故。設教前卻學者。一時智有迷悟淺深自路。以智境界非有前後。

第四段有五十九行經。約分為八段。一佛子菩薩住此第八地已下至皆如實知有四行經。明以善巧智觀世間成壞由何業因分。二又知地界小相大相已下至差別相有兩行經。明地水火風大小差別相分。三知微塵細相已下至知微塵差別智有七行經。明知微塵差別相。四又知欲界色界成壞已下至觀三界差別智有兩行半經。明知三界成

【現代漢語翻譯】 現代漢語譯本： 『無畏』，『十力』（Tathagata』s Ten Powers）如前文已經闡明。『如汝雖得是寂滅解脫已下』，勸導（菩薩）憶念尚未得度的眾生，令（菩薩）憶念本願。『普大饒益已下』，總共有三次『加』和七次『勸』，如經文自明。以此七次勸導，令（菩薩）生起無量差別的智慧事業。如『歌羅分』者，此云『豎析』，指人身上一根毛髮的百分之一，或曰十六分之一。因為西域以十六分為一升，所以說此地（指第八地）生起的智慧升進，不可以前地之法能比對少分。『優波尼沙陀分』者，『優波』此云『近』，『沙陀』云『對』，說明此地生起智慧利益眾生的廣大。前地即使經過百千億不可數劫所作的利益，也不比得上此地少許微毫的利益。爲了說明前地利益的微劣，所以說此地生起無限化身的利益。其餘的如經文自身所具。以上一段說明三次『加』和七次『勸』安立法則，十住（Ten Dwellings）、十行（Ten Practices）、十回向（Ten Dedications）、十地（Ten Grounds）等第八位中大勢共同。總明十住初心一念入道，生如來智慧家時一切法總具。然而法須安立次第升進，不滯留于諸行，所以令諸始發心者知曉軌度。從初發心興起大愿，令大悲智與法身齊頭並進。設立教法引導學者，一時之間智慧有迷悟淺深，各自道路。以智慧境界並非有前後之分。

第四段有五十九行經文，大約分為八段。一、『佛子菩薩住此第八地已下至皆如實知』有四行經文，說明以善巧智觀察世間成壞由何業因所致。二、『又知地界小相大相已下至差別相』有兩行經文，說明地水火風大小差別相。三、『知微塵細相已下至知微塵差別智』有七行經文，說明知微塵差別相。四、『又知欲界**成壞已下至觀三界差別智』有兩行半經文，說明知三界成

【English Translation】 English version: 'Fearlessness'. The 'Ten Powers' (Tathagata』s Ten Powers) have been explained previously. 'As you have attained this cessation and liberation', encourages (Bodhisattvas) to remember sentient beings who have not yet been delivered, and to remember their original vows. 'Universal and great benefit', in total, there are three 'additions' and seven 'exhortations', as the text itself clarifies. With these seven exhortations, (Bodhisattvas) are caused to generate immeasurable and differentiated wisdom activities. For example, 'kalā', which means 'vertical analysis', refers to one-hundredth of a hair on a person's body, or one-sixteenth. Because in the Western Regions, sixteen 'fen' make one 'sheng', it is said that the wisdom arising in this ground (the Eighth Ground) cannot be compared to even a small fraction of the Dharma of the previous grounds. 'Aupanisada', 'upa' means 'near', and 'nisada' means 'opposite', indicating the vastness of the wisdom arising in this ground to benefit sentient beings. The benefits created in the previous grounds, even after hundreds of thousands of billions of countless kalpas, cannot compare to even a tiny bit of the benefit of this ground. To illustrate the inferiority of the benefits of the previous grounds, it is said that this ground generates the benefit of infinite transformation bodies. The rest is as contained in the text itself. The above section explains the three 'additions' and seven 'exhortations' establishing the Dharma principles, the common great power in the eighth position of the Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds. It generally clarifies that when the initial aspiration of the Ten Dwellings enters the path in a single thought, and one is born into the family of the Tathagata's wisdom, all Dharmas are fully present. However, the Dharma must be established in a sequential progression, without being stagnant in the various practices, so that those who initially aspire can know the proper conduct. From the initial aspiration, great vows arise, so that great compassion and wisdom advance equally with the Dharmakaya. Establishing teachings to guide learners, at one time, wisdom has varying degrees of delusion and enlightenment, each with its own path. Because the realm of wisdom is not divided into before and after.

The fourth section has fifty-nine lines of scripture, roughly divided into eight sections. 1. 'Buddha-sons, Bodhisattvas, abiding in this Eighth Ground, down to all know truthfully' has four lines of scripture, explaining that with skillful wisdom, one observes the formation and destruction of the world, caused by what karmic causes. 2. 'Also knowing the small aspect and large aspect of the earth element, down to the differentiated aspect' has two lines of scripture, explaining the differences in the size of the earth, water, fire, and wind elements. 3. 'Knowing the subtle aspect of dust particles, down to knowing the wisdom of the differentiation of dust particles' has seven lines of scripture, explaining the knowledge of the differentiated aspects of dust particles. 4. 'Also knowing the formation and destruction of the desire realm, down to observing the wisdom of the differentiation of the three realms' has two and a half lines of scripture, explaining the knowledge of the formation of the three realms.

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壞相分。五佛子此菩薩復起智明已下至悉現其身有七行半經。明觀眾生身差別隨應現身份。六佛子已下至而為現身有十二行經。明現身同事分。七佛子已下至於此身現如是形有十行半經。明此位菩薩住于無心相中現身同別自在分。八此菩薩知眾生集已下至顯現色身相有十二行半經。明業報身及相差別分。隨文釋義者如觀一切智者。是根本智。所行境者。差別智也。從根本智所分別故。觀世間成相者。如世界初成及四時人天地獄畜生餓鬼等成相及以壞相。皆由業成。皆由業壞。皆同類相應非常總爾。于不遷不變無時之中。見長壽。見短壽。延促萬類不同。自成他壞。或復同時皆隨業然。非真有故。如是成壞劫住延促時分增減。此八地菩薩悉知。地界小相大相者。明知小相一塵是也。大相一塵無體即廣狹悉等。又如一毛孔中安立廣大世界及小世界凈穢差別咸住其中。微細無限。重重無礙。如因陀羅網。十方互參。如是悉見如水火風界大小之相者。且如此世界。約俱舍論云。安立器世界。風輪最居下。其量廣無數。厚十六億由旬次上水輪。深厚十一億二萬三千四百半由旬。下八由旬水余結凝成金。如是金剛際已上積塵成世界。如楞伽經云。津潤妄想。能生內外水界。堪能妄想。能生內外火界。斷截妄想。能生內外地界。飄動

【現代漢語翻譯】 現代漢語譯本 壞相分：五佛子（對菩薩的尊稱），此菩薩從發起智慧光明開始，到完全顯現其身，有七行半經文。這是說明觀察眾生身形差別，隨其根器應現不同身形的部分。 明觀眾生身差別隨應現身份：六佛子開始，到為其顯現身形，有十二行經文。這是說明顯現身形並與其一同行事的部分。 明現身同事分：七佛子開始，到在此身顯現如此形貌，有十行半經文。這是說明此位菩薩安住于無心之相中，顯現身形，同於眾生又異於眾生，自在無礙的部分。 明此位菩薩住于無心相中現身同別自在分：八此菩薩知曉眾生聚集，到顯現色身之相，有十二行半經文。這是說明業報之身以及相貌差別的部分。 明業報身及相差別分：隨文解釋意義，例如『觀一切智者』，這是根本智（Buddha-jnana，佛陀的根本智慧）。『所行境者』，這是差別智（Vikalpa-jnana，分別事物的智慧）。從根本智所分別的緣故。 觀世間成相者：例如世界最初形成，以及四季、人類、天道、地獄、畜生、餓鬼等形成之相，以及壞滅之相，都是由業力所造成，由業力所壞滅。都是同類相應，並非永恒不變。在不遷流、不變易、沒有時間概念之中，看到長壽，看到短壽，壽命長短萬類不同，自身成就，他者壞滅，或者同時發生，都隨業力而運轉，並非真實存在。 如是成壞、劫數長短、時間增減，此八地菩薩（Acalābhūmi，不動地菩薩）全部知曉。地界小相大相者：明白知曉小相，例如一粒微塵；大相，例如一粒微塵沒有實體，即廣狹都相等。又如一個毛孔中安立廣大世界以及小世界，清凈與污穢的差別都安住其中，微細而無限，重重無礙，如同因陀羅網（Indra's net），十方互相參照。如此全部見到，如同水、火、風界大小之相。 且說此世界，根據《俱舍論》（Abhidharmakośa）所說，安立器世界，風輪最在下面，其量廣大無數，厚度為十六億由旬（Yojana，古印度長度單位）；其次是水輪，深度為十一億二萬三千四百半由旬，下面八由旬是水，其餘凝結成金。如此金剛際以上積聚塵土形成世界。如《楞伽經》（Laṅkāvatāra Sūtra）所說，津潤的妄想，能夠產生內外水界；堪能的妄想，能夠產生內外火界；斷截的妄想，能夠產生內外地界；飄動

【English Translation】 English version Division on Bad Marks: Five Buddhas' sons (a respectful term for Bodhisattvas), this Bodhisattva, starting from the arising of wisdom light until the complete manifestation of his body, has seven and a half lines of scripture. This explains the part about observing the differences in the bodies of sentient beings and manifesting different bodies according to their capacities. Explaining the Division of Manifesting Bodies According to the Differences in Sentient Beings' Bodies: Starting from the sixth Buddha's son until manifesting bodies for them, there are twelve lines of scripture. This explains the part about manifesting bodies and acting together with them. Explaining the Division of Manifesting Bodies and Acting Together: Starting from the seventh Buddha's son until manifesting such forms in this body, there are ten and a half lines of scripture. This explains the part about this Bodhisattva dwelling in the state of no-mind, manifesting bodies that are both the same as and different from sentient beings, freely and without obstruction. Explaining the Division of This Bodhisattva Dwelling in the State of No-Mind and Manifesting Bodies That Are Both the Same and Different, Freely: Eight, this Bodhisattva knows the gathering of sentient beings until the manifestation of the form body, there are twelve and a half lines of scripture. This explains the part about the karmic reward body and the differences in appearances. Explaining the Division of Karmic Reward Body and Differences in Appearances: Explaining the meaning according to the text, for example, 'observing the one who possesses all wisdom,' this is the fundamental wisdom (Buddha-jnana). 'The object of action,' this is the discriminating wisdom (Vikalpa-jnana). Because it is distinguished from the fundamental wisdom. Observing the Formation of the World: For example, the initial formation of the world, as well as the formation of the four seasons, humans, heavens, hells, animals, hungry ghosts, etc., and the aspects of destruction, are all caused by karma and destroyed by karma. They are all corresponding to the same category, not eternally unchanging. In the non-flowing, non-changing, timeless state, one sees long life, one sees short life, the lifespan varies among all kinds, self-achievement, others' destruction, or occurring simultaneously, all operate according to karma, not truly existing. Thus, formation and destruction, long and short kalpas, increase and decrease of time, this eighth-ground Bodhisattva (Acalābhūmi) knows all. The small and large aspects of the earth element: clearly knowing the small aspect, such as a speck of dust; the large aspect, such as a speck of dust having no substance, that is, width and narrowness are all equal. Also, like establishing vast worlds and small worlds in one pore, the differences between purity and impurity all dwell within, subtle and infinite, layer upon layer without obstruction, like Indra's net, the ten directions refer to each other. Thus, all are seen, like the large and small aspects of the water, fire, and wind elements. Moreover, regarding this world, according to the Abhidharmakośa, the container world is established, the wind wheel is at the very bottom, its extent is vast and countless, its thickness is sixteen million yojanas; next is the water wheel, its depth is eleven million, two hundred and three thousand, four hundred and a half yojanas, the bottom eight yojanas are water, the rest congeals into gold. Thus, above the Vajra boundary, dust accumulates to form the world. As the Laṅkāvatāra Sūtra says, the moistening delusion can generate the inner and outer water realms; the capable delusion can generate the inner and outer fire realms; the severing delusion can generate the inner and outer earth realms; the fluttering

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妄想。能生內外風界。所謂愛生水界。我所堪能生於火界。能所二執能生地界。思想彼此能生風界。愛心亡水災不及。我能我所亡火災不及。思想亡風災不及。二禪水災不及。三禪火災不及。四禪風災不及。為思想絕故。內無出入息。外無風災。內無能所。外無火災。內無慾愛。外無水災。一如色界四禪次第。又以增上欲愛故。能生火界。即如蓮華寶女地獄以愛心取故。欲愛增上便成熱銅柱等苦。以熱燒爆悶絕便死而復生。如是一日千生萬死苦無窮極。皆由愛戀。如增上業火成融銅猛火業風等。一如說地獄等經如是業壞。此位菩薩悉能如實知見。經云隨何世界中所有地水火風界各若干微塵者。如以積小成大者。即以鄰虛塵透金塵透銅塵透鐵塵隙中兔毫羊毛蟣虱草子穬麥。皆七七比之以成分寸尺肘弓等量。知之者是凡情所知。如俱舍論所說。及此閻浮提洲地南北東西廣狹之量。亦如彼說。如人畜身以身長短以積塵之法。七七比之而知人畜身之塵數者。此是凡情之量見也。此位菩薩世界國土人畜等身。皆智眼見之。知三界成壞智者。三界所有成時乃至大相小相。此位菩薩皆智力知見。婆羅門眾者。凈種也。剎利眾者。王種也。毗舍眾者。商估種也。首陀眾者。農夫種也。經云此菩薩知眾生身者。是業報身也。國土身者。或

【現代漢語翻譯】 現代漢語譯本 妄想能產生內外的風界（指構成世界的風元素）。所謂的愛能產生水界（指構成世界的水元素）。『我所』（被執著的事物）和『我能』（能動的主體）的執著能產生地界（指構成世界的土元素）。思想的彼此對立能產生風界。當愛心消亡時，水災就不會發生。當『我能』和『我所』的執著消亡時，火災就不會發生。當思想消亡時，風災就不會發生。進入二禪的修行者不會遭受水災。進入三禪的修行者不會遭受火災。進入四禪的修行者不會遭受風災。這是因為思想已經斷絕的緣故。內在沒有呼吸的出入，外在就沒有風災。內在沒有『我能』和『我所』的執著，外在就沒有火災。內在沒有慾望和愛，外在就沒有水災。這與四禪的次第是一致的。又因為增長的慾望和愛，能產生火界。例如蓮華寶女地獄，因為以愛心去取，慾望和愛增長，就變成熱銅柱等痛苦。被熱燒、爆裂、悶絕而死，然後又復生。這樣一日千生萬死，痛苦無窮無盡，都是由於愛戀。如同增長的業火變成融銅猛火、業風等。如同所說的地獄等經一樣，這樣的業壞。此位的菩薩都能如實地知見。 經中說，無論哪個世界中所有地、水、火、風界各有若干微塵，如果用積小成大的方法，即使是鄰虛塵、透金塵、透銅塵、透鐵塵的縫隙中，兔毫、羊毛、蟣虱、草籽、穬麥，都用七七相乘的比例來計算成分、寸、尺、肘、弓等量，知道這些的是凡夫的情感所知。如同《俱舍論》所說，以及這閻浮提洲（Jambudvipa，我們所居住的這個世界）的土地南北東西廣狹的量，也如《俱舍論》所說。如同人畜的身，用身長短，用積累微塵的方法，七七相乘的比例來知道人畜身中的微塵數，這是凡夫情見的衡量。此位的菩薩用智眼見到世界、國土、人畜等身。知道三界（欲界、色界、無色界）成壞的智者，三界所有成時乃至大相小相，此位的菩薩都用智力知見。婆羅門眾（Brahmanas）是清凈的種姓。剎利眾（Kshatriyas）是王族。毗舍眾（Vaishyas）是商人的種姓。首陀眾（Shudras）是農夫的種姓。經中說，這位菩薩知道眾生的身，是業報身。國土身，或者...

【English Translation】 English version Delusion can generate the internal and external wind realm (referring to the wind element that constitutes the world). So-called love can generate the water realm (referring to the water element that constitutes the world). The attachment to 'what I possess' (the objects of attachment) and 'what I can do' (the active subject) can generate the earth realm (referring to the earth element that constitutes the world). The mutual opposition of thoughts can generate the wind realm. When the mind of love ceases, water disasters will not occur. When the attachment to 'what I can do' and 'what I possess' ceases, fire disasters will not occur. When thoughts cease, wind disasters will not occur. Practitioners who enter the second Dhyana (meditative state) will not suffer from water disasters. Practitioners who enter the third Dhyana will not suffer from fire disasters. Practitioners who enter the fourth Dhyana will not suffer from wind disasters. This is because thoughts have been cut off. Internally, there is no coming and going of breath, and externally, there are no wind disasters. Internally, there is no attachment to 'what I can do' and 'what I possess,' and externally, there are no fire disasters. Internally, there is no desire and love, and externally, there are no water disasters. This is consistent with the order of the four Dhyanas. Furthermore, because of increased desire and love, the fire realm can be generated. For example, in the Lotus Treasure Woman Hell, because of taking with a mind of love, desire and love increase, and it becomes the suffering of hot copper pillars, etc. Being burned, exploded, suffocated, and dying, then being reborn again. Thus, suffering endlessly from a thousand births and ten thousand deaths in a single day is all due to love and attachment. It is like the increased karma fire becoming molten copper fierce fire, karma wind, etc. As the sutras on hells, etc., say, such karma is destroyed. Bodhisattvas in this position can truly know and see. The sutra says that no matter which world, all the earth, water, fire, and wind realms each have a certain number of dust particles. If using the method of accumulating small things to make big things, even the gaps in adjacent empty dust, gold-penetrating dust, copper-penetrating dust, and iron-penetrating dust, rabbit hair, sheep wool, nits, grass seeds, and wheat, all are calculated with a ratio of seven times seven to form inches, feet, cubits, bows, and other measures. Knowing these is what ordinary people's emotions know. As the Abhidharmakośa (Treasury of Knowledge) says, and the extent of the land of Jambudvipa (the world we live in) in the north, south, east, and west, is also as the Abhidharmakośa says. Like the body of humans and animals, using the length of the body, using the method of accumulating dust, using a ratio of seven times seven to know the number of dust particles in the bodies of humans and animals, this is the measurement of ordinary people's views. Bodhisattvas in this position see the world, lands, human and animal bodies, etc., with their wisdom eyes. Those who know the formation and destruction of the three realms (the desire realm, the form realm, and the formless realm), all the times of formation and even the large and small aspects of the three realms, Bodhisattvas in this position know and see with their wisdom power. The Brahmanas (Brahmanas) are the pure caste. The Kshatriyas (Kshatriyas) are the royal caste. The Vaishyas (Vaishyas) are the merchant caste. The Shudras (Shudras) are the farmer caste. The sutra says that this Bodhisattva knows the bodies of sentient beings, which are karma-reward bodies. The land body, or...

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以眾生身為國土。如人身於中有八萬四千戶蟲居等是。已下十身悉能同別自在。此菩薩知眾生集業身者集何業果增上。而報得身悉知之。煩惱身者。通三界身。色身者。色界身也。無色身者。無色界也。如是等身大小相以智慧知。如來身有十種菩提身。愿身者。以菩提心起愿成身故。化身者。隨眾生所現故。力持身者。十力所持故。相好身者。福智萬行所莊嚴故。威勢身者。示現摧伏諸我慢故。意生身者。逐眾生情所欲故。福德身者。具莊嚴故。法身者。如虛空故。智身者。知無邊法故。知智身者。覺自智及他智故。善思量相者。任智所知無情識故。如實抉擇相者。以根本智起差別智善抉擇義相故。果行所攝相者。即一乘從根本智果起普賢願行故。世間出世間差別相者。真俗二智悉現前故。三乘差別相者。二乘趣寂。菩薩生於凈土。或云留惑潤生等事。共相者。三乘共一體無生相。不共相者。具慈悲無慈悲名不共相。又共相者。凡聖一體具如來智。又不共相者。有迷悟不同故。出離相者。三乘是也。非出離相者。一切凡夫具煩惱者是。一乘非此二事。有學相者。七地已前菩薩是。無學相者。八地已后菩薩是。知法身平等相者。萬法無自性故。不壞相者。如智所報得境界故。隨時隨俗假名差別相者。即化身隨樂欲心故。

【現代漢語翻譯】 現代漢語譯本 以眾生的身軀作為國土。比如人的身體里有八萬四千戶蟲居住等等。以下的十種身，都能同樣地、分別地自在顯現。這位菩薩如果知道眾生是『集業身』（由聚集的業力所形成的身體），就能知道他們聚集了什麼業，什麼果報會增長，以及如何得到這樣的身體。『煩惱身』（充滿煩惱的身體），是通於三界的身。『色身』（有形質的身體），是身（原文缺失）。『無色身』（沒有形質的身體），是無（原文缺失）。像這樣的各種身，大小形狀，都能用智慧來了解。如來身有十種：菩提身（覺悟之身），愿身（願力之身，以菩提心發起願力而成就的身），化身（應化之身，隨順眾生根器而顯現的身），力持身（力量支援之身，由十力所支援的身），相好身（具足美好相貌之身，由福德智慧和萬行所莊嚴的身），威勢身（威德勢力之身，示現威德以摧伏各種我慢的身），意生身（隨心所欲之身，隨順眾生的心意和慾望而顯現的身），福德身（福德具足之身，具足莊嚴的身），法身（真理之身，如虛空般遍一切處的身），智身（智慧之身，了知無邊法門的身），知智身（了知智慧之身，覺悟自身的智慧和他人的智慧的身），善思量相（善於思量之相，任由智慧所知，沒有情識的執著），如實抉擇相（如實決斷選擇之相，以根本智發起差別智，善於決斷選擇義理之相），果行所攝相（果地修行所包含之相，即一乘法門從根本智的果地上發起普賢菩薩的願行），世間出世間差別相（世間和出世間的差別之相，真諦和俗諦兩種智慧都顯現於前），三乘差別相（三乘的差別之相，聲聞緣覺二乘趨向寂滅，菩薩則往生於清凈國土，或者說是爲了留下惑業而再次投生等事情），共相（共同之相，三乘共同一體，沒有生滅之相），不共相（不共同之相，具足慈悲，沒有慈悲之名，是不共之相。又，共同之相，凡夫和聖人一體，都具有如來智慧。不共同之相，有迷惑和覺悟的不同。），出離相（出離之相，聲聞緣覺菩薩三乘是也），非出離相（非出離之相，一切具足煩惱的凡夫是也），一乘則不屬於這兩種情況。有學相（有待學習之相，七地以前的菩薩是），無學相（無需學習之相，八地以後的菩薩是），知法身平等相（了知法身平等之相，萬法沒有自性），不壞相（不可破壞之相，如智慧所報得的境界），隨時隨俗假名差別相（隨時隨地隨順習俗而有假名差別之相，即化身隨順眾生的喜好和慾望而顯現）。

【English Translation】 English version Taking sentient beings' bodies as countries. For example, within a human body, there are eighty-four thousand households of insects residing, and so on. The following ten bodies can all manifest freely, both similarly and distinctly. If this Bodhisattva knows that sentient beings have 'Karma-accumulated bodies' (bodies formed by accumulated karma), they can know what karma they have accumulated, which karmic results will increase, and how to attain such bodies. 'Affliction bodies' (bodies full of afflictions) are bodies that pervade the three realms. 'Form bodies' (bodies with physical form) are ** bodies (original text missing). 'Formless bodies' (bodies without physical form) are without ** (original text missing). Such bodies, of various sizes and shapes, can be understood through wisdom. The Tathagata's body has ten aspects: Bodhi-body (enlightenment body), Vow-body (body of vows, formed by making vows with Bodhi-mind), Transformation-body (body of transformation, manifesting according to sentient beings' capacities), Power-sustaining body (body sustained by power, supported by the ten powers), Auspicious-marks body (body with auspicious marks, adorned by blessings, wisdom, and myriad practices), Majestic-power body (body of majestic power, manifesting majesty to subdue various forms of arrogance), Mind-born body (body born of mind, manifesting according to sentient beings' minds and desires), Merit-body (body of merit, complete with adornments), Dharma-body (body of truth, like space pervading everywhere), Wisdom-body (body of wisdom, knowing boundless Dharma), Knowing-wisdom body (body that knows wisdom, realizing one's own wisdom and others' wisdom), Aspect of skillful contemplation (aspect of skillful contemplation, allowing wisdom to know without attachment to emotions or consciousness), Aspect of truthful discernment (aspect of truthful discernment, using fundamental wisdom to generate differential wisdom, skillfully discerning the meaning of truth), Aspect encompassed by fruition and practice (aspect encompassed by fruition and practice, namely, the One Vehicle Dharma arising from the fruition of fundamental wisdom and the vows and practices of Samantabhadra Bodhisattva), Aspect of distinction between mundane and supramundane (aspect of distinction between mundane and supramundane, with both mundane and ultimate wisdom manifesting), Aspect of distinction between the Three Vehicles (aspect of distinction between the Three Vehicles, with the Hearers and Solitary Realizers tending towards quiescence, while Bodhisattvas are born in pure lands, or said to remain in samsara to ripen karma), Common aspect (common aspect, the Three Vehicles sharing one body, without arising or ceasing), Uncommon aspect (uncommon aspect, possessing compassion without the name of compassion is an uncommon aspect. Also, the common aspect is that ordinary beings and sages share one body, possessing Tathagata's wisdom. The uncommon aspect is that there are differences in delusion and enlightenment), Aspect of liberation (aspect of liberation, referring to the Three Vehicles of Hearers, Solitary Realizers, and Bodhisattvas), Aspect of non-liberation (aspect of non-liberation, referring to all ordinary beings with afflictions), the One Vehicle does not belong to either of these two cases. Aspect of learning (aspect of learning, referring to Bodhisattvas before the seventh ground), Aspect of no-more-learning (aspect of no-more-learning, referring to Bodhisattvas after the eighth ground), Knowing the aspect of equality of the Dharma-body (knowing the aspect of equality of the Dharma-body, as all dharmas have no self-nature), Indestructible aspect (indestructible aspect, like the realm attained by wisdom), Aspect of provisional names differing according to time and custom (aspect of provisional names differing according to time and custom, namely, the transformation body manifesting according to sentient beings' preferences and desires).

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眾生非眾生法差別相者。有情無情差別相故。佛法聖僧法差別相者。聲聞僧緣覺僧凈土菩薩僧一乘菩薩僧差別相故。佛亦隨類知之。知處空身無量相者。以法身起智隨行所感無量色別故。周遍相者。為法身。智身周遍。行亦周遍故。其色相亦遍無形相無異相者。悉同體故無邊相者。以法身智境非情限故。顯現色身相者。明色身無體無依智自在顯現故。已上如前科文中有八段經。文深隱處解之。文自具處如文自明。大意明此地菩薩無功之智所及之用故。

第五段有十行半經。約分為三段。一佛子已下至法自在有兩行半經。明此位已成就如上身智已得十自在分。二得此十自在故已下至無能壞智者有一行半經。得四種智自在分。三此菩薩已下至積集一切佛法有六行半經。明此位菩薩以無過失身口意業隨般若波羅蜜能集一切佛法分。經云命自在者。于不生不滅大智體上同一切眾生受生死自在故。心自在者。隨無念智所作能辦故。余如文自具。

第六一段有九行半經總為一段。佛子菩薩住此地已下至於諸事中無有過咎。明此位菩薩得住十種力分。如經自具云。一切種一切智者。一切種者。明加行具修多種智故。一切智者。是根本智。或云一切智智者。明從根本智起差別智故。意明以根本無功用智作種種多功用智無二

【現代漢語翻譯】 現代漢語譯本 眾生和非眾生在法上的差別相是什麼？因為有情眾生和無情眾生有差別相的緣故。佛法、聖僧法的差別相是什麼？因為聲聞僧、緣覺僧、凈土菩薩僧、一乘菩薩僧有差別相的緣故。佛也能隨順種類而知曉這些差別。知曉處於空性之身的無量相是什麼？因為以法身生起智慧，隨順行為所感應而有無量色相差別的緣故。周遍相是什麼？指的是法身和智身周遍一切處，行為也周遍一切處。其色相也周遍，沒有形相，沒有差異相是什麼？因為一切色相都同一體性的緣故。沒有邊際相是什麼？因為法身和智慧的境界不是有情眾生所能限制的緣故。顯現色身相是什麼？說明色身沒有自體，沒有所依，是智慧自在顯現的緣故。以上如同前面科文中的八段經文。文句深奧隱晦的地方加以解釋，文句本身具備意義的地方就按照原文的意義來理解。大意是說明此地菩薩以無功用之智所能達到的作用。 第五段有十行半經文，大約分為三段。第一段從『佛子』開始到『法自在』，有兩行半經文，說明此位菩薩已經成就瞭如上的身智，已經獲得了十自在的一部分。第二段從『得此十自在故』開始到『無能壞智者』，有一行半經文，獲得了四種智慧自在的一部分。第三段從『此菩薩』開始到『積集一切佛法』，有六行半經文，說明此位菩薩以沒有過失的身口意業，隨順般若波羅蜜，能夠積集一切佛法的一部分。經文中說『命自在』，是指在不生不滅的大智慧本體上，和一切眾生一樣，接受生死自在的緣故。『心自在』，是指隨順無念的智慧所作所為，都能辦到的緣故。其餘的意義如同經文字身所具備的。 第六一段有九行半經文，總共為一段。從『佛子菩薩住此地已』開始到『于諸事中無有過咎』，說明此位菩薩獲得了安住於十種力的部分。如同經文字身所具備的意義。經文中說『一切種一切智』，『一切種』，說明通過修行加行，具備多種智慧的緣故。『一切智』，是根本智。或者說『一切智智』，說明從根本智生起差別智的緣故。意思是說，以根本無功用智，作為種種多功用智，兩者沒有差別。

【English Translation】 English version What are the differentiating characteristics between sentient beings (眾生, Zhòngshēng) and non-sentient beings in terms of Dharma? It is because there are differentiating characteristics between sentient and non-sentient beings. What are the differentiating characteristics between Buddha Dharma (佛法, Fófǎ), Sangha Dharma (聖僧法, Shèngsēng fǎ)? It is because there are differentiating characteristics between Śrāvaka Sangha (聲聞僧, Shēngwén sēng), Pratyekabuddha Sangha (緣覺僧, Yuánjué sēng), Pure Land Bodhisattva Sangha (凈土菩薩僧, Jìngtǔ Púsà sēng), and Ekayana Bodhisattva Sangha (一乘菩薩僧, Yīchéng Púsà sēng). The Buddha also knows these differences according to their categories. What is knowing the immeasurable aspects of the empty body? It is because the Dharmakaya (法身, Fǎshēn) arises with wisdom, and according to the influence of actions, there are immeasurable differences in form. What is the aspect of pervasiveness? It refers to the Dharmakaya and Wisdom Body being pervasive, and actions also being pervasive. Its form is also pervasive, without shape, without different aspects? It is because all forms are of the same essence. What is the aspect of being without boundaries? It is because the realm of Dharmakaya and wisdom is not limited by sentient beings. What is the manifestation of the form body? It explains that the form body has no self-nature, no reliance, and is the free manifestation of wisdom. The above is like the eight sections of scripture in the preceding outline. Explain the places where the text is deep and hidden, and understand the places where the text is self-explanatory according to the meaning of the text itself. The main idea is to explain the function that the Bodhisattva of this stage can achieve with effortless wisdom. The fifth section has ten and a half lines of scripture, roughly divided into three sections. The first section, from 'Buddha-son (佛子, Fózǐ)' to 'Dharma Freedom (法自在, Fǎ zìzài)', has two and a half lines of scripture, explaining that the Bodhisattva of this stage has already achieved the above-mentioned body and wisdom, and has already obtained a portion of the ten freedoms. The second section, from 'Having obtained these ten freedoms' to 'One who cannot destroy wisdom (無能壞智者, Wú néng huài zhìzhě)', has one and a half lines of scripture, obtaining a portion of the four kinds of wisdom freedom. The third section, from 'This Bodhisattva' to 'Accumulating all Buddha Dharma (積集一切佛法, Jījí yīqiè Fófǎ)', has six and a half lines of scripture, explaining that the Bodhisattva of this stage, with faultless body, speech, and mind, in accordance with Prajñāpāramitā (般若波羅蜜, Bōrěbōluómì), can accumulate a portion of all Buddha Dharma. The scripture says 'Freedom of life (命自在, Mìng zìzài)', which means that on the non-arising and non-ceasing great wisdom essence, like all sentient beings, one accepts the freedom of birth and death. 'Freedom of mind (心自在, Xīn zìzài)', means that whatever is done in accordance with non-conceptual wisdom can be accomplished. The rest of the meaning is as the scripture itself possesses. The sixth section has nine and a half lines of scripture, totaling one section. From 'Buddha-son Bodhisattva dwelling in this stage' to 'Without fault in all matters (于諸事中無有過咎, Yú zhū shì zhōng wú yǒu guòjiù)', it explains that the Bodhisattva of this stage has obtained a portion of dwelling in the ten powers. As the scripture itself possesses the meaning. The scripture says 'All kinds of all-wisdom (一切種一切智, Yīqiè zhǒng yīqiè zhì)', 'All kinds' explains that through practicing application, one possesses many kinds of wisdom. 'All-wisdom' is fundamental wisdom. Or it is said 'All-wisdom wisdom', explaining that differentiated wisdom arises from fundamental wisdom. The meaning is that with fundamental effortless wisdom, as various multi-functional wisdoms, there is no difference between the two.

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故。智現前故者。明如上自在智現前故。此菩薩已下明得無功之智力故。能現一切諸所作事于諸事中無有過咎。以智無能所故。

第七一段有六行半經。明不動地具有十種地名分。其地名義如經自明。一切世間無能測故名童真地。明七地已前有行有開發是世間智此八地無功之智現前故。是初童蒙入真智故。號曰童真地。無過失故名為生地。明有覺有觀已絕無覺觀刺之所傷故云生地。以生在無功用智中故。余如文自具。

第八一段有十行半經。於此段中約分為兩段。一佛子菩薩成就如是智慧已下至示成正覺有五行半經。明此位菩薩入佛境界自力所持感招梵釋王等常隨侍奉分。二佛子菩薩如是入一乘會中已下至住不動地有五行經。明入一乘無功用會獲神通隨意自在分。常為如來之護念者。明諸佛非不護念一切眾生斷善根之輩。其護念有三義。一護念苦道眾生未發心者。二護念已發心者有學有開發者。三護念入無功用菩薩令得佛自在故。梵釋四王金剛力士常隨侍衛亦有三義。一侍衛一切眾生。二侍衛已發心之者。三侍衛已至無功用智及一切諸佛故。侍衛亦有二義。一大悲覆育侍衛。二入位菩薩以尊敬彼法侍衛。於一一身有大勢力報得神通者。七地已前是修。生報業神通未能自在。此地無功之智報業神通廣大自在

【現代漢語翻譯】 現代漢語譯本： 因此，『智現前故』是指如上所述的自在智慧顯現的緣故。『此菩薩已下』說明菩薩獲得了無功用的智慧力量，因此能夠在一切所作的事情中展現，並且在這些事情中沒有任何過失。這是因為智慧沒有能動者和所動者的分別。

第七段有六行半經文，說明不動地具有十種不同的名稱。這些名稱的含義在經文中已經清楚地說明。因為一切世間都無法測度，所以稱為童真地。說明七地之前是有為的修行和開發，屬於世間智慧。而八地是無功用的智慧顯現，因此是初次進入真實智慧的階段，所以稱為童真地。因為沒有過失，所以稱為生地。說明有覺有觀的狀態已經斷絕，沒有覺觀的刺傷，所以稱為生地。因為生於無功用智之中，其餘的含義如經文自身所具備。

第八段有十行半經文。在這一段中，大致可以分為兩段。第一段從『佛子菩薩成就如是智慧已下』到『示成正覺』，有五行半經文，說明此位菩薩進入佛的境界，依靠自身的力量，感召梵天、帝釋天、諸王等常隨侍奉。第二段從『佛子菩薩如是入一乘會中已下』到『住不動地』，有五行經文，說明進入一乘無功用的法會，獲得神通，隨意自在。『常為如來之護念者』，說明諸佛並非不護念一切眾生中那些斷絕善根的人。這種護念有三種含義：一是護念在苦道中的眾生，那些尚未發心的人；二是護念已經發心的人，包括有學和有開發的人；三是護念進入無功用的菩薩，使他們獲得佛的自在。梵天、帝釋天、四大天王、金剛力士常隨侍衛也有三種含義：一是侍衛一切眾生；二是侍衛已經發心的人；三是侍衛已經達到無功用智以及一切諸佛。侍衛也有兩種含義：一是大悲覆育的侍衛；二是入位的菩薩以尊敬彼法的方式侍衛。在每一個身體上都有大勢力，這是報得的神通。七地之前是修行的，所生的報業神通還不能自在。而此地是無功用的智慧，報業神通廣大自在。

【English Translation】 English version: Therefore, '智現前故 (zhì xiàn qián gù)' means because the unobstructed wisdom as described above manifests. '此菩薩已下 (cǐ pú sà yǐ xià)' explains that the Bodhisattva has obtained the power of effortless wisdom, and therefore can manifest in all actions without any fault. This is because wisdom has no distinction between the actor and the acted upon.

The seventh section contains six and a half lines of scripture, explaining that the Immovable Ground (不動地, Bù dòng dì) has ten different names. The meanings of these names are clearly explained in the scripture itself. Because all the world cannot fathom it, it is called the Ground of Innocence (童真地, Tóng zhēn dì). It explains that before the seventh ground, there is intentional practice and development, which belongs to worldly wisdom. The eighth ground is the manifestation of effortless wisdom, therefore it is the first stage of entering true wisdom, so it is called the Ground of Innocence. Because there is no fault, it is called the Ground of Birth (生地, Shēng dì). It explains that the state of having awareness and observation has been cut off, and there is no sting of awareness and observation, so it is called the Ground of Birth. Because it is born in effortless wisdom, the rest of the meaning is contained in the scripture itself.

The eighth section contains ten and a half lines of scripture. In this section, it can be roughly divided into two parts. The first part, from '佛子菩薩成就如是智慧已下 (fó zǐ pú sà chéng jiù rú shì zhì huì yǐ xià)' to '示成正覺 (shì chéng zhèng jué)', contains five and a half lines of scripture, explaining that the Bodhisattva in this position enters the realm of the Buddha, relying on his own power, attracting Brahma, Indra, kings, etc., who constantly attend and serve. The second part, from '佛子菩薩如是入一乘會中已下 (fó zǐ pú sà rú shì rù yī shèng huì zhōng yǐ xià)' to '住不動地 (zhù bù dòng dì)', contains five lines of scripture, explaining that entering the effortless assembly of the One Vehicle (一乘, Yī shèng), one obtains supernatural powers and is free at will. '常為如來之護念者 (cháng wèi rú lái zhī hù niàn zhě)' explains that the Buddhas do not fail to protect all sentient beings who have severed their roots of goodness. This protection has three meanings: first, to protect sentient beings in the path of suffering, those who have not yet aroused their minds; second, to protect those who have already aroused their minds, including those who are learning and developing; third, to protect Bodhisattvas who have entered the effortless state, so that they may obtain the freedom of the Buddha. Brahma, Indra, the Four Heavenly Kings, and Vajra warriors constantly attend and protect also have three meanings: first, to attend and protect all sentient beings; second, to attend and protect those who have already aroused their minds; third, to attend and protect those who have reached effortless wisdom and all the Buddhas. Attendance and protection also have two meanings: first, the attendance and protection of great compassion; second, the Bodhisattva who has entered the position attends and protects by respecting that Dharma. In each body, there is great power, which is the supernatural power obtained as retribution. Before the seventh ground, it is practice, and the supernatural power of retribution that is born is not yet free. This ground is effortless wisdom, and the supernatural power of retribution is vast and free.

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。七地已前報業神通依禪定願力生。此地報業神通無作智生。無修作故。放大光明者。所作障亡故光明自應。入無礙法界者。諸作已亡故。任智無有礙。余如文自具。

第九一段有三十二行經。約分為四段。一佛子已下至善能開闡智慧門故有十三行半經。明此位菩薩見佛廣多及舉真金治作寶莊嚴喻分。二佛子已下至不可窮盡有六行半經。明此位菩薩普放光明及所行之行愿波羅蜜增上分。三佛子已下至一切智智依止者可有七行經。明此位菩薩授職及行諸波羅蜜四攝四無量不離三寶分。四此菩薩已下有五行半經。明此位菩薩以無功用智起精進力所得三昧及願力所求示現菩薩眷屬廣多分。

第十段中有四十二行頌。重頌前法。如文自具。

第九善慧地

將釋此地。五門如前。

一釋地名目者。此地何故名為善慧地。為此第九地行同十住中第九法王子住。每與五位中第九位並同法師位。善知眾法故名善慧地。

二明此地修何行門者。此地修力波羅蜜為主。餘九為伴。

三明善財表法者。善財于閻浮提有一林。名嵐毗尼。見有神。名妙德圓滿。此閻浮提者。是此洲林名此洲因林而得名故。以明此位智慧設教如林廣多覆蔭故。又言其中有園林者。明智慧重重無盡故。名嵐毗尼。或曰流

【現代漢語翻譯】 現代漢語譯本：七地之前，神通是依賴報業、禪定和願力而產生的。而此地（第九地）的神通，是無作智所生，因為沒有修作的緣故。『放大光明』，是因為所作的障礙已經消亡，所以光明自然顯現。『入無礙法界』，是因為諸作已經消亡，所以任運的智慧沒有阻礙。其餘的含義如同經文自身所具備的。

第九段有三十二行經文，大約可以分為四段。第一段從『佛子』開始，到『善能開闡智慧門故』，有十三行半經文，說明此位菩薩見佛廣多，以及用真金製作寶莊嚴來比喻其功德。第二段從『佛子』開始，到『不可窮盡』，有六行半經文，說明此位菩薩普放光明，以及所修行的行愿波羅蜜（Pāramitā，到彼岸）的增上分。第三段從『佛子』開始，到『一切智智依止者』，大約有七行經文，說明此位菩薩接受授職，以及修行諸波羅蜜、四攝（Saṃgrahavastu，佈施、愛語、利行、同事）、四無量（Apramāṇa，慈、悲、喜、舍），不離三寶（Triratna，佛、法、僧）的部分。第四段從『此菩薩』開始，有五行半經文，說明此位菩薩以無功用智（Anabhisaṃskāra-jñāna）發起精進力，所得的三昧（Samādhi，禪定），以及願力所求示現的菩薩眷屬的廣大分。

第十段中有四十二行頌文，再次頌揚前面的法義，如同經文自身所具備的。

第九 善慧地

將要解釋此地，五門如同前面所說。

一、解釋地名：此地為什麼名為善慧地？因為這第九地的修行，如同十住（Daśa-bhūmi）中的第九法王子住。每次都與五位中的第九位，並如同法師位。因為善於瞭解眾法，所以名為善慧地。

二、說明此地修何行門：此地以修力波羅蜜為主，其餘九種波羅蜜為伴。

三、說明善財（Sudhana）表法：善財在閻浮提（Jambudvīpa，南贍部洲）有一片林，名為嵐毗尼（Lumbinī）。見到一位神，名為妙德圓滿。這閻浮提，是此洲的林，因為此洲因林而得名。以此說明此位菩薩的智慧設教，如同林一樣廣多覆蔭。又說其中有園林，說明智慧重重無盡。名為嵐毗尼，或者說是流。

【English Translation】 English version: Before the seventh Bhumi (stage), the supernormal powers (Abhijñā) arise from retribution karma, meditative concentration (Dhyāna), and vows. The supernormal powers of this Bhumi (ninth Bhumi) arise from the wisdom of non-action (Anabhisaṃskāra-jñāna), because there is no cultivation or action involved. 'Emitting great light' is because the obstacles created by actions have disappeared, so the light naturally manifests. 'Entering the unobstructed Dharma realm' is because all actions have ceased, so the wisdom that arises spontaneously is without hindrance. The remaining meanings are as contained in the text itself.

The ninth section has thirty-two lines of sutra, which can be roughly divided into four parts. The first part, from 'Buddha-son' to 'skillfully opening the gate of wisdom,' has thirteen and a half lines, explaining that the Bodhisattva in this position sees many Buddhas and uses the analogy of decorating with treasures made of pure gold. The second part, from 'Buddha-son' to 'inexhaustible,' has six and a half lines, explaining that the Bodhisattva in this position emits light universally and increases the practice of the vows and perfections (Pāramitā). The third part, from 'Buddha-son' to 'reliance on all-knowing wisdom,' has about seven lines, explaining that the Bodhisattva in this position receives ordination and practices the perfections, the four means of attraction (Saṃgrahavastu: giving, kind speech, beneficial action, and cooperation), the four immeasurables (Apramāṇa: loving-kindness, compassion, joy, and equanimity), without departing from the Three Jewels (Triratna: Buddha, Dharma, and Sangha). The fourth part, from 'This Bodhisattva,' has five and a half lines, explaining that the Bodhisattva in this position initiates the power of diligence with the wisdom of non-action (Anabhisaṃskāra-jñāna), attains Samadhi (meditative absorption), and manifests a vast retinue of Bodhisattvas as sought by vows.

The tenth section contains forty-two lines of verses, reiterating the preceding Dharma teachings, as contained in the text itself.

Ninth: The Bhumi of Good Wisdom (Sadhumati)

To explain this Bhumi, the five aspects are as before.

First, explaining the name of the Bhumi: Why is this Bhumi called the Bhumi of Good Wisdom? Because the practice of this ninth Bhumi is like the ninth Dharma Prince dwelling in the Ten Dwellings (Daśa-bhūmi). Each time, it is the same as the ninth position in the five positions, and like the position of a Dharma teacher. Because one is skilled in understanding all Dharmas, it is called the Bhumi of Good Wisdom.

Second, explaining what practices are cultivated in this Bhumi: This Bhumi mainly cultivates the Perfection of Power (Balapāramitā), with the other nine perfections as companions.

Third, explaining what Sudhana (善財) represents: Sudhana (善財) is in Jambudvīpa (南贍部洲) and there is a forest called Lumbinī (嵐毗尼). He sees a spirit named My Virtue Perfection. This Jambudvīpa is the forest of this continent, because this continent is named after the forest. This explains that the wisdom and teachings of the Bodhisattva in this position are like a forest, vast and sheltering. It is also said that there are gardens within, explaining that wisdom is endlessly layered. It is called Lumbinī, or flowing.

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彌尼。尼者。女音。流彌尼者。樂勝圓光也。明此善慧地智慧法樂無垢圓光明。以善慧圓光破煩惱令得樂故。神名妙德圓滿。明法師位妙慧圓滿故。住寶樹莊嚴樓閣。寶樹者。是法師之行也。樓閣者。明智慧高遠重重迥照無礙故。明以眾行莊嚴智慧善說諸教令眾生信伏故。是法師解行具足。

四明此地於三界中得何界解脫者。得智慧圓滿解脫。

五明隨文釋義者。二義如前。一長科經意者。於此善慧地長科為七段。第一說此菩薩八地時已下有二十六行頌。明聞前地之法大眾興供稱歎及請說第九地法門分。第二段長行有六十二行半經。明修入九地向正住九地心知諸法差別分。第三段長行有三十六行半經。明此位菩薩為大法師以四無礙智說一切法門分。第四段長行有二十八行半經。明此位菩薩為大法師得百萬億不可說總持門隨意自在分。第五段長行有十六行半經。明此位菩薩以一音聲而為無限眾生說法問難隨彼所欲皆令歡喜分。第六一段長行有二十九行半經。明此位菩薩見佛廣多及以供養承事並自授職分。第七一段有四十八行頌。重頌前法分。

二隨文釋義者。第一二十六行頌中復有兩段。一二十五行頌。是聞前地大眾歡喜興供嘆法分。二末後有一行頌。是請后地分。此兩段頌。于中文義如頌自明。

【現代漢語翻譯】 現代漢語譯本： 『彌尼』，『尼』是女音，『流彌尼』意為樂勝圓光，闡明此善慧地（Kalyāṇamati-bhūmi）的智慧法樂無垢圓滿光明，以善慧圓光破除煩惱，使眾生獲得快樂的緣故。神名妙德圓滿，闡明法師的地位是妙慧圓滿的緣故。安住于寶樹莊嚴的樓閣中，寶樹是指法師的修行，樓閣是指智慧高遠，重重照耀，沒有阻礙的緣故。闡明用法師的眾多修行來莊嚴智慧，善於宣說各種教法，使眾生信服的緣故。這位法師解行圓滿。

四、闡明此地在三界中得到哪個界的解脫？得到智慧圓滿的解脫。

五、闡明隨文釋義：兩種含義如前所述。一是長科經意，在此善慧地（Kalyāṇamati-bhūmi）長科分為七段。第一段說此菩薩在第八地時以下有二十六行頌，闡明聽聞前一地的法，大眾興起供養，稱讚和請說第九地法門的部分。第二段長行有六十二行半經，闡明修入第九地，趨向正住第九地，內心了知諸法差別的部分。第三段長行有三十六行半經，闡明此位菩薩作為大法師，以四無礙智宣說一切法門的部分。第四段長行有二十八行半經，闡明此位菩薩作為大法師，得到百萬億不可說總持門，隨意自在的部分。第五段長行有十六行半經，闡明此位菩薩以一種音聲為無量眾生說法問難，隨順他們的願望，都令他們歡喜的部分。第六一段長行有二十九行半經，闡明此位菩薩見到廣多的佛，以及供養承事，並親自授職的部分。第七一段有四十八行頌，重新頌揚前面的法的部分。

二、隨文釋義：第一段二十六行頌中又有兩段。一是二十五行頌，是聽聞前一地的大眾歡喜，興起供養，讚歎法的部分。二是最後有一行頌，是請說后一地的部分。這兩段頌，在中文的意義如同頌文自身所闡明。

【English Translation】 English version: 'Miṇi', 'ṇi' is a female sound. 'Sru-miṇi' means 'Joyful Supreme Perfect Light', clarifying that the wisdom, Dharma-joy, immaculate and perfect light of this Kalyāṇamati-bhūmi (善慧地, Ground of Good Wisdom) is because it uses the perfect light of good wisdom to break through afflictions, enabling sentient beings to obtain joy. The divine name is 'Wonderful Virtue Perfection', clarifying that the position of the Dharma master is the perfection of wonderful wisdom. Residing in a pavilion adorned with precious trees; the precious trees refer to the practice of the Dharma master, and the pavilion refers to the wisdom being lofty and far-reaching, illuminating layer upon layer without obstruction. It clarifies that the Dharma master uses numerous practices to adorn wisdom, skillfully expounding various teachings, enabling sentient beings to believe and submit. This Dharma master is complete in both understanding and practice.

1. Clarifying which realm of liberation is attained in the Three Realms from this ground? One attains the liberation of perfect wisdom.

2. Clarifying the explanation of the text according to its meaning: The two meanings are as previously stated. One is the long section of the sutra's meaning, in this Kalyāṇamati-bhūmi (善慧地, Ground of Good Wisdom), the long section is divided into seven parts. The first part speaks of the twenty-six lines of verses when this Bodhisattva is in the eighth ground and below, clarifying the part about hearing the Dharma of the previous ground, the assembly arising to make offerings, praising and requesting the Dharma gate of the ninth ground. The second long section has sixty-two and a half lines of sutra, clarifying the part about cultivating and entering the ninth ground, moving towards rightly abiding in the ninth ground, and the mind knowing the differences of all dharmas. The third long section has thirty-six and a half lines of sutra, clarifying the part about this Bodhisattva in this position being a great Dharma master, expounding all Dharma gates with the Four Unobstructed Wisdoms. The fourth long section has twenty-eight and a half lines of sutra, clarifying the part about this Bodhisattva in this position being a great Dharma master, obtaining hundreds of millions of inexpressible Dhāraṇī gates, being at ease and unhindered. The fifth long section has sixteen and a half lines of sutra, clarifying the part about this Bodhisattva using one sound to speak Dharma and answer questions for immeasurable sentient beings, fulfilling their desires and making them all happy. The sixth long section has twenty-nine and a half lines of sutra, clarifying the part about this Bodhisattva seeing vast numbers of Buddhas, as well as making offerings and serving them, and personally receiving ordination. The seventh section has forty-eight lines of verses, re-chanting the previous Dharma part.

3. Explaining the text according to its meaning: In the first section of twenty-six lines of verses, there are again two parts. One is twenty-five lines of verses, which is the part about the assembly hearing the previous ground, rejoicing, arising to make offerings, and praising the Dharma. The second is the last line of verses, which is the part about requesting the next ground. The meaning of these two sections of verses is as clarified by the verses themselves.

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第二段長行有六十二行半經。義分為十四段。一爾時下至第九善慧地有六行半經。是趣入第九地向分。二佛子已下至無為法行可有四行經。明住第九地知一切眾生十種所行法分。三此菩薩以是智慧已下至三聚稠林可有三行經。明此位菩薩知一切眾生十一種稠林分。四此菩薩如實知已下至皆如實知有四行經。明此位菩薩通達十種相差別分。五又知諸煩惱種種相已下至八萬四千如實知有四行半經。明此位菩薩如實知八萬四千煩惱相分。六又知諸業種種相已下至八萬四千皆如實知可有五行經。明此位菩薩知業種種相乃至八萬四千分。七又知諸根軟中勝相已下至乃至八萬四千皆如實知可有四行半經。明此位菩薩知諸根差別相分。八又知諸解有一行半經。明此位菩薩知諸解差別乃至八萬四千分。九又知諸隨眠種種相已下至唯以聖道拔出相可有六行經。明此位菩薩知隨眠種種相分。十又知受生種種相已下至妄謂出三界貪求相可有五行經。明此位菩薩知受生種種相分。十一又知習氣種種相已下至如來熏習相可有五行經。明此位菩薩知習氣種種相分。十二又知眾生正定已下至二俱舍不定相可有四行經。明此位菩薩知定正邪分。十三佛子已下至令得解脫有兩行經。明都結上十二段知差別諸法分。十四佛子此菩薩已下有四行半經。明

【現代漢語翻譯】 現代漢語譯本 第二段長行有六十二行半經。義分為十四段。 一、'爾時'（那時）以下至'第九善慧地'（第九善慧地）有六行半經。這是趣入第九地的趨向部分。 二、'佛子'（佛的弟子）以下至'無為法行'（無為法行）約有四行經。闡明安住于第九地，了知一切眾生十種所行之法的部分。 三、'此菩薩以是智慧'（這位菩薩以這種智慧）以下至'三聚稠林'（三種聚集的稠林）約有三行經。闡明此位菩薩了知一切眾生十一種稠林的部分。 四、'此菩薩如實知'（這位菩薩如實地知曉）以下至'皆如實知'（全都如實地知曉）有四行經。闡明此位菩薩通達十種相的差別的部分。 五、'又知諸煩惱種種相'（又知曉各種煩惱的種種相狀）以下至'八萬四千如實知'（如實地知曉八萬四千種）有四行半經。闡明此位菩薩如實知曉八萬四千種煩惱相的部分。 六、'又知諸業種種相'（又知曉各種業的種種相狀）以下至'八萬四千皆如實知'（八萬四千種全都如實地知曉）約有五行經。闡明此位菩薩知曉業的種種相狀乃至八萬四千種的部分。 七、'又知諸根軟中勝相'（又知曉諸根的軟、中、勝三種相狀）以下至'乃至八萬四千皆如實知'（乃至八萬四千種全都如實地知曉）約有四行半經。闡明此位菩薩知曉諸根差別相的部分。 八、'又知諸解'（又知曉各種理解）有一行半經。闡明此位菩薩知曉各種理解的差別乃至八萬四千種的部分。 九、'又知諸隨眠種種相'（又知曉各種隨眠的種種相狀）以下至'唯以聖道拔出相'（唯有以聖道才能拔除的相狀）約有六行經。闡明此位菩薩知曉隨眠種種相的部分。 十、'又知受生種種相'（又知曉受生的種種相狀）以下至'妄謂出三界貪求相'（錯誤地認為超出三界而貪求的相狀）約有五行經。闡明此位菩薩知曉受生種種相的部分。 十一、'又知習氣種種相'（又知曉習氣的種種相狀）以下至'如來熏習相'（如來熏習的相狀）約有五行經。闡明此位菩薩知曉習氣種種相的部分。 十二、'又知眾生正定'（又知曉眾生的正定）以下至'二俱舍不定相'（兩種都捨棄的不定相）約有四行經。闡明此位菩薩知曉定是正還是邪的部分。 十三、'佛子'（佛的弟子）以下至'令得解脫'（使之得到解脫）有兩行經。闡明總括以上十二段，知曉差別諸法的部分。 十四、'佛子此菩薩'（佛的弟子，這位菩薩）以下有四行半經。闡明

【English Translation】 English version The second section of long verses contains sixty-two and a half lines of scripture. Its meaning is divided into fourteen sections. 1. From 'At that time' (爾時) to 'Ninth Good Wisdom Ground' (第九善慧地) there are six and a half lines of scripture. This is the approaching part of entering the ninth ground. 2. From 'Son of Buddha' (佛子) to 'Action of Non-Action Dharma' (無為法行) there are about four lines of scripture. It explains the aspect of abiding in the ninth ground and knowing the ten kinds of actions performed by all sentient beings. 3. From 'This Bodhisattva with this wisdom' (此菩薩以是智慧) to 'Three Aggregated Dense Forests' (三聚稠林) there are about three lines of scripture. It explains the aspect of this Bodhisattva knowing the eleven kinds of dense forests of all sentient beings. 4. From 'This Bodhisattva truly knows' (此菩薩如實知) to 'All truly know' (皆如實知) there are four lines of scripture. It explains the aspect of this Bodhisattva thoroughly understanding the ten kinds of differences in characteristics. 5. From 'Also knowing the various characteristics of afflictions' (又知諸煩惱種種相) to 'Truly knowing eighty-four thousand' (八萬四千如實知) there are four and a half lines of scripture. It explains the aspect of this Bodhisattva truly knowing the eighty-four thousand characteristics of afflictions. 6. From 'Also knowing the various characteristics of karmas' (又知諸業種種相) to 'Eighty-four thousand all truly know' (八萬四千皆如實知) there are about five lines of scripture. It explains the aspect of this Bodhisattva knowing the various characteristics of karmas, up to eighty-four thousand. 7. From 'Also knowing the soft, medium, and superior characteristics of the roots' (又知諸根軟中勝相) to 'Even up to eighty-four thousand all truly know' (乃至八萬四千皆如實知) there are about four and a half lines of scripture. It explains the aspect of this Bodhisattva knowing the different characteristics of the roots. 8. 'Also knowing the various understandings' (又知諸解) has one and a half lines of scripture. It explains the aspect of this Bodhisattva knowing the differences in understandings, up to eighty-four thousand. 9. From 'Also knowing the various characteristics of latent tendencies' (又知諸隨眠種種相) to 'Only with the holy path can the characteristic of being uprooted be achieved' (唯以聖道拔出相) there are about six lines of scripture. It explains the aspect of this Bodhisattva knowing the various characteristics of latent tendencies. 10. From 'Also knowing the various characteristics of rebirth' (又知受生種種相) to 'Falsely thinking of escaping the three realms and craving' (妄謂出三界貪求相) there are about five lines of scripture. It explains the aspect of this Bodhisattva knowing the various characteristics of rebirth. 11. From 'Also knowing the various characteristics of habitual tendencies' (又知習氣種種相) to 'The characteristic of being influenced by the Tathagata' (如來熏習相) there are about five lines of scripture. It explains the aspect of this Bodhisattva knowing the various characteristics of habitual tendencies. 12. From 'Also knowing the correct samadhi of sentient beings' (又知眾生正定) to 'The characteristic of uncertainty in both abandonment' (二俱舍不定相) there are about four lines of scripture. It explains the aspect of this Bodhisattva knowing whether the samadhi is correct or incorrect. 13. From 'Son of Buddha' (佛子) to 'Causing them to attain liberation' (令得解脫) there are two lines of scripture. It explains the aspect of summarizing the above twelve sections and knowing the different dharmas. 14. 'Son of Buddha, this Bodhisattva' (佛子此菩薩) has four and a half lines of scripture. It explains

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以四乘法隨根獲益從第二段長行有六十二行經中分為十四段。又從初一段六行半經經云爾時金剛藏菩薩告解脫月菩薩已下六行半經。是修第九地向以如是無量智慧思量觀察。欲更求轉勝寂滅解脫者。明第八地入理智無。功趣入升進如來佛果十力四無畏大用寂滅無功用故。復修習如來智慧者。明修八九地于佛功用未自在故。入如來秘密法者。過思量修習所知而不作念。普應萬有無休息故。觀察不思議大智性者。是根本普光明大智也。性者。明智體也。性無依住。對根物而成大用故。凈諸陀羅尼三昧門者。以無依住智普應物而成大用。是正受總持義故。具大神通者。智隨根應名之為神。不往而體遍十方名之為通。又智無住與自他而齊知見名之為通。又智性具大功而無形名之為神。無自性而具眾知名之為通。又具知見而無生死名之為神等。法界而同一多名之為通。已下如文自明。已上六行半經是修第九地向。二一段可四行經。住第九地分經云佛子菩薩摩訶薩住此善慧地。如實知善不善無記法行者。明此位大法師。善知一切眾生心之所行。若善若不善及不作善不善名無記皆悉知之。如不善有四種自性相應引發勝義。善有一十三種自性相應隨逐發起。第一義生得方便現前。供養饒益。引攝對治靜等流。寂靜無記有二。如八種識中

【現代漢語翻譯】 現代漢語譯本 以四乘法隨根獲益從第二段長行有六十二行經中分為十四段。又從初一段六行半經經云爾時金剛藏菩薩（Vajragarbha Bodhisattva，意為金剛胎藏菩薩）告解脫月菩薩（Vimukticandra Bodhisattva，意為解脫月菩薩）已下六行半經。是修第九地向以如是無量智慧思量觀察。欲更求轉勝寂滅解脫者。明第八地入理智無。功趣入升進如來佛果十力（Dasabala，如來的十種力量）四無畏（Caturvaisaradya，佛的四種無所畏懼）大用寂滅無功用故。復修習如來智慧者。明修八九地于佛功用未自在故。入如來秘密法者。過思量修習所知而不作念。普應萬有無休息故。觀察不思議大智性者。是根本普光明大智也。性者。明智體也。性無依住。對根物而成大用故。凈諸陀羅尼（Dharani，總持）三昧門（Samadhi，三昧）者。以無依住智普應物而成大用。是正受總持義故。具大神通者。智隨根應名之為神。不往而體遍十方名之為通。又智無住與自他而齊知見名之為通。又智性具大功而無形名之為神。無自性而具眾知名之為通。又具知見而無生死名之為神等。法界而同一多名之為通。已下如文自明。已上六行半經是修第九地向。二一段可四行經。住第九地分經云佛子菩薩摩訶薩（Bodhisattva-Mahasattva，菩薩摩訶薩）住此善慧地。如實知善不善無記法行者。明此位大法師。善知一切眾生心之所行。若善若不善及不作善不善名無記皆悉知之。如不善有四種自性相應引發勝義。善有一十三種自性相應隨逐發起。第一義生得方便現前。供養饒益。引攝對治靜等流。寂靜無記有二。如八種識中

【English Translation】 English version According to the method of the four vehicles, benefiting beings according to their capacities, the second section of the long passage is divided into fourteen sections from the sixty-two lines of scripture. Furthermore, from the first section of six and a half lines of scripture, it says, 'At that time, Vajragarbha Bodhisattva (Vajragarbha Bodhisattva, meaning Vajra Womb Treasury Bodhisattva) addressed Vimukticandra Bodhisattva (Vimukticandra Bodhisattva, meaning Liberation Moon Bodhisattva),' the following six and a half lines of scripture. This is cultivating towards the ninth Bhumi (stage), contemplating and observing with such immeasurable wisdom, desiring to further seek surpassing tranquil liberation. It clarifies that in the eighth Bhumi, there is no intellectual effort in entering the principle. The function of progressing and advancing towards the Buddha fruit of the Tathagata (Tathagata, Thus Come One) with the ten powers (Dasabala, the ten powers of the Tathagata) and four fearlessnesses (Caturvaisaradya, the four fearlessnesses of the Buddha) is tranquil and without effort. Further cultivating the wisdom of the Tathagata clarifies that cultivating the eighth and ninth Bhumis is not yet fully free in the functions of the Buddha. Entering the secret Dharma of the Tathagata means surpassing conceptualization and cultivation of what is known without creating thoughts, universally responding to all existence without rest. Observing the inconceivable nature of great wisdom is the fundamental, universally radiant great wisdom. 'Nature' clarifies the substance of wisdom. Nature is without reliance or dwelling, forming great functions in relation to roots and objects. Purifying all Dharani (Dharani, mantra) and Samadhi (Samadhi, meditative absorption) gates means universally responding to objects with wisdom that is without reliance or dwelling, forming great functions. This is the meaning of right reception and total retention. Possessing great supernormal powers means that wisdom responding to roots is called 'divine.' Not going but the body pervading the ten directions is called 'penetration.' Furthermore, wisdom without dwelling, equally knowing and seeing with oneself and others, is called 'penetration.' Also, the nature of wisdom possesses great merit but is formless, called 'divine.' Without self-nature but possessing numerous knowledges is called 'penetration.' Furthermore, possessing knowledge and seeing but without birth and death is called 'divine,' etc. The Dharma realm being the same in one and many is called 'penetration.' The following is self-explanatory in the text. The above six and a half lines of scripture are cultivating towards the ninth Bhumi. The second section can be four lines of scripture. Residing in the ninth Bhumi, the scripture says, 'Buddha-child, Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great being Bodhisattva) residing in this Good Wisdom Bhumi, truthfully knowing the conduct of good, unwholesome, and neutral Dharmas.' This clarifies that this position is a great Dharma master, skillfully knowing the conduct of all beings' minds, whether good, unwholesome, or not doing good or unwholesome, called neutral, all are known. For example, unwholesome has four kinds of self-nature corresponding, causing the arising of supreme meaning. Good has thirteen kinds of self-nature corresponding, following and initiating. The first meaning arises, obtaining expedient means to appear, offering benefits, attracting and subduing, calming and equalizing the flow. Tranquil neutrality has two, such as in the eight kinds of consciousness.'

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眼耳等。五識無覆無記。第六意識有覆無記。第七執識有覆無記。第八種子名為藏識無覆無記。但與執識成有漏善種子作來世生因故。如器盛物種子故。文有四種無記。威儀工巧變化異熟。如世人有威儀無威儀及工巧皆忘失正念。如學世間變化亦爾。與正念不應。如今世造業成來世異熟。身與死相應一念不覺受生。又四種無記。自性相應引發勝義。此四無記是出世道。如是等行法。此位菩薩悉知。有漏無漏法行者。三界是有漏。出三界法是無漏。三乘出三界法是有漏。一佛乘普光明智是無漏。世間出世間法行者。三乘是出世間法行。凡夫是世間法行。一乘是非世間非出世間。能隨世間具普賢行法故。思議不思議法者。一切三界是思議法。又三乘出世皆是思議。皆有所得故。一乘智境是不思議。無所得故。是寂用無邊大自在故。定不定法者。色界四禪無色界四禪是定法。是不定法。非真定故。有生滅故。三乘出世寂滅定。是定法。是不定法。皆有取捨法故。一乘法界禪。是定法是不定法。是寂用自在故一切凡夫法。是不定法。一切諸佛是定法故。一切凡聖皆無定法性。無依止故。聲聞獨覺法者。厭苦集。修滅道。了緣生入無生性。舍離悲智超世緣縛故。菩薩行法行者。行六波羅蜜留惑及生凈土法行。如來地法行者。普光

【現代漢語翻譯】 現代漢語譯本 眼、耳等（指眼識、耳識等五種感官意識）。前五識是無覆無記（指不善不惡，不障礙解脫）。第六意識（指意識）是有覆無記（指被煩惱覆蓋，但本身不記善惡）。第七執識（指末那識）是有覆無記。第八種子名為藏識（指阿賴耶識），是無覆無記，但與執識共同構成有漏的善種子，作為來世的生因，就像容器盛放物品的種子一樣。文中提到四種無記：威儀、工巧、變化、異熟。例如世人有威儀或無威儀，以及工巧技藝，都會忘失正念。學習世間變化之術也是如此，與正念不相應。如今世造業，成為來世的異熟果報，身體與死亡相應，一念不覺就受生。又有四種無記：自性、相應、引發、勝義。這四種無記是出世之道。像這些修行方法，此位菩薩完全知曉。有漏無漏法行者，三界是有漏法，超出三界的法是無漏法。三乘（指聲聞乘、緣覺乘、菩薩乘）超出三界的法是有漏法。一佛乘的普光明智是無漏法。世間出世間法行者，三乘是出世間法行，凡夫是世間法行，一乘是非世間非出世間，能夠隨順世間具足普賢行法。思議不思議法者，一切三界是思議法，又三乘出世也是思議，因為都有所得的緣故。一乘的智慧境界是不思議，因為無所得的緣故，是寂靜作用無邊的大自在。定不定法者，四禪（指色界四禪）是定法，是不定法，因為不是真定，有生滅的緣故。三乘出世的寂滅定，是定法，是不定法，因為都有取捨的緣故。一乘法界禪，是定法是不定法，是寂靜作用自在的緣故。一切凡夫法是不定法，一切諸佛是定法。一切凡聖都沒有定法性，因為沒有依止的緣故。聲聞獨覺法者，厭離苦集（指苦諦和集諦），修習滅道（指滅諦和道諦），了悟緣生而入無生之性，舍離悲智，超越世間的因緣束縛。菩薩行法行者，修行六波羅蜜（指佈施、持戒、忍辱、精進、禪定、般若），保留惑業以及往生凈土的修行方法。如來地法行者，普光（未完）

【English Translation】 English version The eyes, ears, etc. (referring to the five sensory consciousnesses: eye consciousness, ear consciousness, etc.). The first five consciousnesses are 'unspecified and without obstruction' (meaning neither good nor bad, and not hindering liberation). The sixth consciousness (referring to the mind consciousness) is 'specified and without obstruction' (meaning covered by afflictions, but itself not recording good or bad). The seventh clinging consciousness (referring to the manas consciousness) is 'specified and without obstruction'. The eighth seed, called the storehouse consciousness (referring to the alaya consciousness), is 'unspecified and without obstruction', but together with the clinging consciousness, it forms the defiled good seeds, acting as the cause of future lives, just like a container holding seeds. The text mentions four types of unspecified states: dignified conduct, skillful craftsmanship, transformations, and resultant maturation. For example, worldly people with or without dignified conduct, as well as skillful crafts, will forget right mindfulness. Learning worldly transformation arts is also like this, not corresponding to right mindfulness. Now, creating karma in this life becomes the resultant maturation in the next life; the body corresponds to death, and one is reborn in a moment of unawareness. There are also four types of unspecified states: self-nature, corresponding, initiating, and ultimate meaning. These four types of unspecified states are the path of transcending the world. Like these practice methods, Bodhisattvas in this position fully know them. Practitioners of defiled and undefiled dharmas: the Three Realms are defiled dharmas, and the dharmas beyond the Three Realms are undefiled dharmas. The dharmas of the Three Vehicles (referring to the Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle) that transcend the Three Realms are defiled dharmas. The Universal Light Wisdom of the One Buddha Vehicle is an undefiled dharma. Practitioners of worldly and transworldly dharmas: the Three Vehicles are transworldly dharma practices, ordinary people are worldly dharma practices, and the One Vehicle is neither worldly nor transworldly, able to accord with the world and fully embody the practices of Samantabhadra. Those who contemplate conceivable and inconceivable dharmas: all of the Three Realms are conceivable dharmas, and the Three Vehicles transcending the world are also conceivable, because they all have something to be attained. The realm of wisdom of the One Vehicle is inconceivable, because there is nothing to be attained, it is the great freedom of boundless stillness and function. Those who practice fixed and unfixed dharmas: the Four Dhyanas (referring to the Four Dhyanas of the Form Realm) are fixed dharmas, and are unfixed dharmas, because they are not true samadhi, and are subject to arising and ceasing. The stilling and extinguishing samadhi of the Three Vehicles transcending the world is a fixed dharma, and is an unfixed dharma, because they all have acceptance and rejection. The Dharma Realm Dhyana of the One Vehicle is a fixed dharma and is an unfixed dharma, because it is the freedom of stillness and function. All ordinary people's dharmas are unfixed dharmas, and all Buddhas are fixed dharmas. All ordinary beings and sages have no fixed dharma nature, because they have no reliance. Those who practice the Hearer and Solitary Realizer dharmas: they are disgusted with suffering and accumulation (referring to the Truth of Suffering and the Truth of Accumulation), cultivate cessation and the path (referring to the Truth of Cessation and the Truth of the Path), understand dependent arising and enter the nature of non-arising, abandon compassion and wisdom, and transcend the worldly bonds of conditions. Those who practice the Bodhisattva dharma: they practice the Six Paramitas (referring to generosity, morality, patience, diligence, concentration, and wisdom), retain afflictions and the practice of being born in pure lands. Those who practice the dharma of the Tathagata ground: Universal Light (incomplete)

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明智是而與一切眾生及二乘一而作地故。有為法行者。三界人天及三乘修生無漏總屬有為行故。凈穢心自在故。無為法行者。唯如來智地故。已上一段四行經。明知十種法行分竟。三此菩薩知一切眾生十種稠林分中。經云此菩薩以如是智慧如實知眾生心稠林者。總舉煩惱廣多如稠林。皆由心起。無心即諸行稠林滅。大智如林。能普覆護一切眾生故。煩惱稠林者。迷法界自性緣生。成等虛空界世界微塵數一切煩惱稠林。明煩惱廣多翳障如稠林。一達智境便為萬行功德稠林故。業根解種性樂欲並可知。隨眠稠林者。有七。一欲受二瞋三有恚四愛五慢六無明七見疑。是見道疑。此七種常相迷覆。號曰隨眠。能迷無邊心境障菩提智。故號稠林。受生稠林者。一剎那際八百生滅。同時而起。習氣稠林者。如經安立十住十行十回向十地。皆為現前一分生如來智慧家。頓斷三界粗惑。地上漸治習氣如初地明觀世法。二地以戒波羅蜜以治欲界惑習。三地修四禪八定治上二界惑習。四地生如來家。五地修世間眾技之門。六地出纏智慧已滿。七地入利生之方便。八地無功智現前。九地行成任運。十地功圓佛用。皆是治習氣方便。三聚差別稠林者。從三不善根中。約有十六種稠林名廣乃八萬四千及無盡三不善根三毒三株杌三垢三燒害三箭三惡

【現代漢語翻譯】 現代漢語譯本 明智是使自己與一切眾生及二乘（聲聞乘和緣覺乘）合一，作為他們的立足之地。『有為法』的修行者，包括三界（欲界、色界、無色界）的人天以及三乘（聲聞乘、緣覺乘、菩薩乘）通過修行而產生的有漏之法，都屬於『有為』的範疇。因為他們能自在地控制清凈和污穢的心。『無為法』的修行者，唯有如來的智慧之地才屬於『無為』的範疇。 以上一段四行經文，清楚地說明了十種法行的區分。 其次，這位菩薩瞭解一切眾生的十種稠林（煩惱叢林）的區分。經文中說：『這位菩薩以這樣的智慧如實地瞭解眾生的心稠林』。總的來說，煩惱眾多就像稠密的樹林一樣，都是由心產生的。沒有了心，各種行為的稠林就會滅亡。大智慧就像樹林一樣，能夠普遍地覆蓋和保護一切眾生。煩惱的稠林，是由於迷惑於法界自性而產生的。它形成了等同於虛空界世界微塵數的一切煩惱稠林。說明煩惱的廣泛和遮蔽就像稠密的樹林一樣。一旦達到達智的境界，就會變成萬行功德的稠林。 業根、解、種性、樂欲都可以被瞭解。隨眠稠林有七種：一是欲受，二是瞋，三是有恚，四是愛，五是慢，六是無明，七是見疑（見道所生的疑惑）。這七種常常相互迷惑覆蓋，被稱為隨眠。它們能夠迷惑無邊的心境，障礙菩提智慧，所以被稱為稠林。受生稠林，在一剎那之間有八百次的生滅同時發生。習氣稠林，如經文所安立的十住、十行、十回向、十地，都是爲了展現如來智慧之家的一分。頓然斷除三界的粗重迷惑，在地上逐漸治理習氣，比如初地明觀世間法，二地以戒波羅蜜來治理欲界惑習，三地修四禪八定來治理上二界的惑習，四地生於如來之家，五地修世間各種技藝之門，六地出離纏縛智慧圓滿，七地進入利益眾生的方便，八地無功用智現前，九地行持成就任運自在，十地功德圓滿佛的妙用。這些都是治理習氣的方便。三聚差別稠林，從三不善根（貪、瞋、癡）中，大約有十六種稠林的名稱，廣而言之有八萬四千以及無盡的三不善根、三毒（貪、瞋、癡）、三株杌（貪、瞋、癡）、三垢（貪、瞋、癡）、三燒害（貪、瞋、癡）、三箭（貪、瞋、癡）、三惡（貪、瞋、癡）。

【English Translation】 English version Wisdom is to unite oneself with all sentient beings and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), making oneself their foundation. Practitioners of 'conditioned dharmas' include beings in the three realms (Desire Realm, Form Realm, Formless Realm) and the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) who generate defiled dharmas through practice, all belonging to the category of 'conditioned'. This is because they can freely control pure and impure minds. Practitioners of 'unconditioned dharmas' belong solely to the wisdom ground of the Tathāgata. The above four lines of scripture clearly explain the distinctions of the ten types of dharma practice. Next, this Bodhisattva understands the distinctions of the ten types of thickets (forests of afflictions) of all sentient beings. The scripture says: 'This Bodhisattva truly understands the mind thickets of sentient beings with such wisdom.' Generally speaking, the numerous afflictions are like dense forests, all arising from the mind. Without the mind, the thickets of various actions will cease. Great wisdom is like a forest, capable of universally covering and protecting all sentient beings. The thicket of afflictions arises from delusion regarding the self-nature of the Dharma Realm. It forms all the thickets of afflictions, as numerous as the dust motes in the worlds of the empty space realm. It illustrates that the vastness and obscuration of afflictions are like dense forests. Once the realm of penetrating wisdom is reached, it transforms into a thicket of myriad practices and merits. Karmic roots, understanding, nature, and desires can all be understood. The thicket of latent tendencies has seven types: first, desire for sensation; second, anger; third, resentment; fourth, love; fifth, pride; sixth, ignorance; and seventh, views and doubt (doubt arising from the path of seeing). These seven constantly confuse and cover each other, and are called latent tendencies. They can delude the boundless states of mind, obstruct Bodhi wisdom, and are therefore called thickets. The thicket of receiving birth has eight hundred arising and ceasing moments occurring simultaneously in an instant. The thicket of habitual tendencies, as established in the scriptures with the Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds, are all to reveal a portion of the Tathāgata's wisdom family. Suddenly cutting off the coarse delusions of the three realms, and gradually treating habitual tendencies on the grounds, such as the first ground clearly observing worldly dharmas, the second ground using the precept pāramitā to treat the habitual delusions of the desire realm, the third ground cultivating the four dhyānas and eight samādhis to treat the habitual delusions of the upper two realms, the fourth ground being born into the Tathāgata's family, the fifth ground cultivating the doors of various worldly skills, the sixth ground departing from entanglements and wisdom being complete, the seventh ground entering the expedient of benefiting beings, the eighth ground effortless wisdom manifesting, the ninth ground practice being accomplished and naturally free, and the tenth ground merit being complete and the Buddha's function being perfect. These are all expedients for treating habitual tendencies. The thicket of distinctions of the three aggregates, from the three unwholesome roots (greed, hatred, delusion), there are approximately sixteen types of thicket names, broadly speaking, there are eighty-four thousand and endless three unwholesome roots, three poisons (greed, hatred, delusion), three stumps (greed, hatred, delusion), three defilements (greed, hatred, delusion), three burning harms (greed, hatred, delusion), three arrows (greed, hatred, delusion), and three evils (greed, hatred, delusion).

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行三遺三縛三所有二熱三惱三不凈三熾然三稠林三拘礙。總以貪瞋癡為體。作種種煩惱名。已上三行經。明稠林煩惱分。四此菩薩如實。知眾生心種種相者。都言之也。所謂雜起相者心所緣雜境界。速轉相者。生滅無常剎那不住壞。不壞相者。世間無常。是名為壞相。世間相無成。即無有壞。此即世間出世間平等相無形質相者。如心念空作空無相見。無邊際相者。作無邊際念想。清凈相者。如是清凈相者如是染凈縛不縛悉如實知。乃至無量皆如實知已上明此位菩薩如實知種種心想相以智慧知五有四行半經。又知諸煩惱種種相者。都言之也。所謂久遠隨行相者。言諸煩惱無有始終。恒隨無明所緣行故。無邊引起相者。由名色以心所緣名色名之為行。其心緣境受。乃同時心想系纏。識種便熟。五蘊十一緣濤波不息。名色為境。心為主。受想行為使。末那執識起貪愛嗔癡。于本業田中種識種子生諸苗稼。約有八萬四千。俱生不捨者。如前已釋。眠起一義者。眠煩惱者。如前七種是。起煩惱者。現作業十使十纏等是。如十使中身見邊見邪見戒見疑見等六是障見道。貪嗔癡慢四是障修道。行為雖見道在行數起。修道煩惱至三地除。見道煩惱六地除。七地十地會佛悲智利眾生行。為初地二地已上上十善治欲界惑。三地修四禪八定治

【現代漢語翻譯】 現代漢語譯本 行三遺三縛三所有二熱三惱三不凈三熾然三稠林三拘礙。總以貪瞋癡（三種根本煩惱：貪慾、嗔恨、愚癡）為體。作種種煩惱名。已上三行經。明稠林煩惱分。 四此菩薩如實。知眾生心種種相者。都言之也。所謂雜起相者心所緣雜境界。速轉相者。生滅無常剎那不住壞。不壞相者。世間無常。是名為壞相。世間相無成。即無有壞。此即世間出世間平等相無形質相者。如心念空作空無相見。無邊際相者。作無邊際念想。清凈相者。如是清凈相者如是染凈縛不縛悉如實知。乃至無量皆如實知已上明此位菩薩如實知種種心想相以智慧知五有四行半經。 又知諸煩惱種種相者。都言之也。所謂久遠隨行相者。言諸煩惱無有始終。恒隨無明（不明白事理）所緣行故。無邊引起相者。由名色（五蘊中的色蘊和名蘊，代表物質和精神現象）以心所緣名色名之為行。其心緣境受。乃同時心想系纏。識種便熟。五蘊十一緣濤波不息。名色為境。心為主。受想行為使。末那（第七識，意根）執識起貪愛嗔癡。于本業田中種識種子生諸苗稼。約有八萬四千。俱生不捨者。如前已釋。眠起一義者。眠煩惱者。如前七種是。起煩惱者。現作業十使十纏等是。如十使中身見邊見邪見戒見疑見等六是障見道。貪嗔癡慢四是障修道。行為雖見道在行數起。修道煩惱至三地除。見道煩惱六地除。七地十地會佛悲智利眾生行。為初地二地已上上十善治欲界惑。三地修四禪八定治

【English Translation】 English version Three conducts, three remainings, three bonds, two possessions, three heats, three afflictions, three impurities, three blazes, three thickets, three obstructions. In general, they take greed, hatred, and delusion (the three fundamental afflictions: greed, hatred, and ignorance) as their substance, creating various names of afflictions. The above three lines of scripture explain the section on thicket-like afflictions. Fourthly, this Bodhisattva truly knows the various aspects of sentient beings' minds. This is a general statement. The so-called 'mixed arising aspect' refers to the mind's objects being mixed realms. The 'rapidly changing aspect' refers to arising and ceasing, impermanence, not abiding for a moment, and decay. The 'non-decaying aspect' refers to the impermanence of the world, which is called the decaying aspect. The aspect of the world having no formation means there is no decay. This refers to the equal aspect of the mundane and supramundane, the 'formless aspect' refers to contemplating emptiness as emptiness, seeing no form. The 'boundless aspect' refers to contemplating boundless thoughts. The 'pure aspect' refers to truly knowing purity, defilement, bondage, and non-bondage as they are. Even immeasurable things are truly known. The above explains that this Bodhisattva in this position truly knows the various aspects of thoughts with wisdom, according to the five existences and four and a half lines of scripture. Furthermore, knowing the various aspects of afflictions is a general statement. The so-called 'long-lasting following aspect' means that afflictions have no beginning or end, constantly following the conditions created by ignorance (not understanding the truth). The 'boundless arising aspect' means that form and name (rūpa and nāma, representing material and mental phenomena in the five skandhas) are taken as the object of the mind, and this is called 'conduct'. The mind experiences the environment, and simultaneously thoughts are bound and entangled. The seeds of consciousness ripen. The waves of the five skandhas and eleven conditions do not cease. Form and name are the environment, the mind is the master, and sensation, thought, and volition are the servants. Manas (the seventh consciousness, the mind-basis) clings to consciousness, giving rise to greed, hatred, and delusion. In the field of original karma, seeds of consciousness are planted, producing various crops, approximately eighty-four thousand. Those born together and not abandoned have been explained earlier. The meaning of sleeping and arising as one is that 'sleeping afflictions' are the seven types mentioned earlier. 'Arising afflictions' are the present actions, the ten fetters, and the ten entanglements. For example, among the ten fetters, the six, such as self-view, extreme view, wrong view, adherence to precepts, and doubt, obstruct the path of seeing. The four, such as greed, hatred, delusion, and pride, obstruct the path of cultivation. Although conduct is seen on the path of seeing, it arises in the number of actions. Afflictions of the path of cultivation are removed at the third ground. Afflictions of the path of seeing are removed at the sixth ground. At the seventh and tenth grounds, one meets the Buddha's compassion and wisdom to benefit sentient beings. From the first and second grounds upwards, the ten wholesome deeds are used to cure the delusions of the desire realm. At the third ground, one cultivates the four dhyanas and eight samadhis to cure

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上二界惑得出三界心故。六地三空現前出世智慧悉皆具足故。無見道惑。七地已去一向處世。學佛智悲利生之門。如是安立明分法則。須當如是。初發心者。一時具修。經云眠起一義相者。明體無二相故。迷一真智而作多妄者。還一體收。故與心相應不相應相者。心與境合為相應相。不與境合而妄緣之是。心不相應相。隨趣受生而住。相者。因如是煩惱生如是住處悉皆知之。三界差別相者。欲界色界無色界受生執境。于中定亂心想所緣。皆如實知愛見癡慢。如箭深入。過患相者。明三界受生皆由。是四種煩惱作種種煩惱。乃至八萬四千者。如十使煩惱以五蘊所成。一蘊中有百。五蘊中有五百。以五蘊成五塵。五塵中還有五蘊十使。以為一百。五塵中有五百。以蘊為內。以塵為外。皆意為主。意為能緣。塵為所緣。以此內外各有五百。共成一千。配七識七千。分三世。三七二十一。二萬一千。瞋行多者貪行多者癡行多者等分行者各二萬一千。共為八萬四千。以約造煩惱業。但七識故余不能為。如隨好光明功德品云。於色聲香味觸。其內具有五百煩惱。其外亦有五百煩惱。瞋行多者二萬一千。貪行多者二萬一千。癡行多者二萬一千。等分行者二萬一千。但有此言亦不配當。已上四行半經。明此位菩薩如實知種種諸煩惱相分

。六可有五行經。明此位菩薩知業種種相分。如經云。又知諸業種種相者。都言之也。所謂善不善無記相善不善可知。無記者。有二種無記。一不記善不善及昏沉睡眠。是不善無記。二三昧正受心境俱亡正智現前。但為眾生轉正法輪。于其自他無法正記。故云無記。相有表示。無表示相。明有表業者。或有業因。有表示。生即因。有前境可見聞覺知由心取彼以成業種。或有業種外無表示。由心橫念自計成業相。與心同生不離相者。明業由心起心即是業。如境中像。業所報果是心影像。心亡境寂因自性剎那壞而次第集果不失相者。明作業由迷自性。雖作妄業。忽起還亡。雖不常繫在前。所集果報一一不失。自非正智現前諸業便為智用始可脫也。有報無報相者。三界眾生及二乘並凈土菩薩皆是有報相。一乘佛果染凈心亡不依果報。但為隨眾生樂欲隨物現形。似如意摩尼與物同色無自性無他性。為本來與一切眾生同其一心。任彼心所見達者。法自如是非作用往來故。受黑黑等眾報相者。明無明業中重重作黑業故。以智為白以識為黑。如田無量相者。舉喻明業如田中生種種草木。如業田中生種種識種苗芽甚繁稠林故。凡聖差別相者。明是人業是畜生業是地獄是餓鬼是天業是聲聞是緣覺是凈土菩薩是一乘佛果大悲智業。此位菩薩

【現代漢語翻譯】 現代漢語譯本： 《六可有五行經》闡明了此位菩薩了知諸業種種相分。正如經文所說：『又知諸業種種相者，都言之也。』 所謂善、不善、無記相。善與不善可以知曉。無記者，有兩種無記。一是不記善與不善，以及昏沉睡眠，這是不善無記。二是三昧正受，心境俱亡，正智現前，但為眾生轉正法輪，對於自身與他者無法正確記知，故云無記。相有表示，無表示相。明有表業者，或者有業因，有表示，生即因。有前境可見聞覺知，由心取彼以成業種。或者有業種外無表示，由心橫念自計成業相，與心同生不離相者，明業由心起，心即是業，如境中像。業所報果是心影像。心亡境寂，因自性剎那壞而次第集，果不失相者，明作業由迷自性，雖作妄業，忽起還亡，雖不常繫在前，所集果報一一不失。自非正智現前，諸業便為智用，始可脫也。有報無報相者，三界眾生及二乘（聲聞乘和緣覺乘）並凈土菩薩皆是有報相。一乘佛果染凈心亡，不依果報，但為隨眾生樂欲，隨物現形，似如意摩尼（如意寶珠）與物同色，無自性無他性，為本來與一切眾生同其一心。任彼心所見達者，法自如是，非作用往來故。受黑黑等眾報相者，明無明業中重重作黑業故。以智為白，以識為黑。如田無量相者，舉喻明業如田中生種種草木。如業田中生種種識種苗芽甚繁稠林故。凡聖差別相者，明是人業，是畜生業，是地獄業，是餓鬼業，是天業，是聲聞業，是緣覺業，是凈土菩薩業，是一乘佛果大悲智業。此位菩薩

【English Translation】 English version: The Sixfold Possibility of the Five Aggregates Sutra elucidates how this Bodhisattva understands the various aspects of karma. As the sutra says, 'Furthermore, knowing the various aspects of all karmas, this encompasses everything.' These are the aspects of good, non-good, and neutral karma. Good and non-good can be known. 'Neutral' refers to two types of neutral karma. The first is not noting good or non-good, as well as drowsiness and sleep, which is non-good neutral karma. The second is samadhi (concentration) and correct reception, where both mind and environment cease, and correct wisdom manifests. However, for the sake of turning the Dharma wheel for sentient beings, there is no correct noting of oneself or others; hence, it is called neutral. Aspects have indication and non-indication. 'Having indicative karma' means there is a cause of karma, having indication, birth is the cause. There are prior environments that can be seen, heard, felt, and known, taken by the mind to form the seeds of karma. Or there are seeds of karma without external indication, where the mind arbitrarily conceives and calculates to form the aspect of karma, arising together with the mind and not separate from aspects. This clarifies that karma arises from the mind, and the mind is karma, like an image in a mirror. The fruit of karma is an image of the mind. When the mind ceases and the environment is still, the cause, the self-nature, momentarily decays and sequentially accumulates. The fruit does not lose its aspect. This clarifies that creating karma is due to being deluded about self-nature. Although creating illusory karma, it suddenly arises and vanishes. Although not constantly tied to the front, each accumulated karmic result is not lost. Unless correct wisdom manifests, all karmas become the use of wisdom, and only then can one be liberated. 'Having retribution and not having retribution' means that sentient beings in the Three Realms, as well as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and Pure Land Bodhisattvas, all have the aspect of retribution. The One Vehicle Buddha fruit has ceased defiled and pure minds, not relying on karmic retribution, but manifesting forms according to the desires of sentient beings, like a 'mani' jewel (wish-fulfilling jewel) that takes on the color of objects, without self-nature or other-nature, originally being one mind with all sentient beings. Allowing those who see and understand with their minds, the Dharma is naturally as it is, not acting back and forth. 'Receiving the aspects of black, black, and other retributions' clarifies that in the karma of ignorance, black karma is repeatedly created. Wisdom is taken as white, and consciousness as black. 'Like a field with immeasurable aspects' uses an analogy to clarify that karma is like a field where various grasses and trees grow. Like in the field of karma, various seeds of consciousness sprout and grow into dense forests. 'Differences between ordinary and sage' clarifies that this is human karma, animal karma, hell karma, hungry ghost karma, heavenly karma, Śrāvaka karma, Pratyekabuddha karma, Pure Land Bodhisattva karma, and the great compassionate wisdom karma of the One Vehicle Buddha fruit. This Bodhisattva

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悉能了知。現受生受后受相明懸知三世受生業故。乘非乘定不定相者。外道所乘及定並三乘出世。妄謂出世非出世道業故。乃至八萬四千皆如實知。及佛果已來差別業皆如實知。已上明知業差別相。七知諸根耎中上勝相者耎者。下根。中者中根。上者上根。如是先際后際差別無差別。上中下相者。知三世根行差別。同異悉知故。煩惱俱生不相離相者。修生煩惱俱生煩惱不相離相。皆悉知之。乘非乘定不定相如前。隨根網輕轉壞相者。隨根設教網隨輕重煩惱轉壞相悉能知之。增上無能壞相者。言根品上上而無退動故遠隨共生不同相者。如一切眾生無始共生不離一性而隨分別根。性差別不同悉皆知之。乃至八萬四千如實知之。皆無錯謬。八知諸根。已上知根差別解中知諸解。下中上性樂欲乃至八萬四千如文自具。

新華嚴經論卷第二十七 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十八

長者李通玄撰

已上知解性慾樂差別。八萬四千者。迷成八萬四千煩惱。悟成八萬四千解脫智慧。九知諸隨眠種種相者。都言之也。隨眠者。明恒與惑染相應而無一念了覺之想。名之為隨眠。所謂與染心共生相者。明因名色與心共生迷。斯名色從自心起執為外有遂生染心共名色俱

【現代漢語翻譯】 現代漢語譯本 完全能夠了知。對於現在所受的果報，未來將要承受的果報，以及過去所受的果報，都能明明白白地知道，因為通達三世受生的業力。關於乘與非乘，定與不定之相：外道所修之乘，以及二乘的定，還有三乘的出世之道，（對於外道）虛妄地認為出世之道不是出世之道，這些業力乃至八萬四千法門，都如實了知。以及佛果以來種種差別的業力，都如實了知。以上說明了知業力差別之相。七、知曉眾生根性的軟、中、上、勝之相：『軟』指的是下根，『中』指的是中根，『上』指的是上根。像這樣，對於先際、后際的差別與無差別，以及上、中、下之相，知曉三世根行的差別，對於相同與不同之處完全知曉。煩惱俱生不相離之相：修生煩惱與俱生煩惱不相分離之相，完全知曉。乘與非乘，定與不定之相如前所述。隨根網輕轉壞之相：隨著眾生根性而設立的教法之網，以及隨著輕重煩惱而轉變、壞滅之相，完全能夠知曉。增上無能壞之相：指的是根性品位上上，而沒有退轉動搖。遠隨共生不同之相：例如一切眾生無始以來共同生起，不離一性，卻隨著各自的分辨而有根性差別，這些都完全知曉。乃至八萬四千法門，都如實知曉，沒有絲毫錯謬。八、知曉眾生的諸根。以上是知曉根性的差別。解中知諸解：知曉眾生下、中、上根性的樂欲，乃至八萬四千法門，如經文所說，自身完備。

《新華嚴經論》卷第二十七 大正藏第36冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第二十八

長者李通玄撰

以上是知曉解脫和樂的差別。八萬四千：迷惑則成為八萬四千種煩惱，覺悟則成為八萬四千種解脫智慧。九、知曉諸隨眠種種之相：這是總的來說。隨眠：說明恒常與惑染相應，而沒有一念了了覺悟的想法，這叫做隨眠。所謂與染心共生之相：說明因為名色（nāmarūpa，構成個體身心的要素）與心共同生起迷惑。因此，名色從自心生起，卻執著認為外在實有，於是生起染污之心，與名色共同存在。

【English Translation】 English version Fully able to know. Clearly knowing the present retribution, the future retribution to be received, and the past retribution received, because of understanding the karma of being born in the three times. Regarding the characteristics of vehicle and non-vehicle, fixed and unfixed: the vehicle practiced by externalists, as well as the samādhi of the two vehicles, and the transcendence of the three vehicles, (for externalists) falsely believing that the path of transcendence is not the path of transcendence, these karmas, even the eighty-four thousand dharmas, are truly known. And the various different karmas since the Buddha's fruition are truly known. The above explains the characteristics of knowing the differences in karma. Seven, knowing the characteristics of beings' faculties being soft, medium, superior, and supreme: 'Soft' refers to inferior faculties, 'medium' refers to medium faculties, 'superior' refers to superior faculties. Like this, regarding the differences and non-differences of the past and future, and the characteristics of superior, medium, and inferior, knowing the differences in the practices of the three times, and fully knowing the similarities and differences. The characteristic of afflictions arising together and not being separated: fully knowing the characteristic of afflictions arising from cultivation and afflictions arising together not being separated. The characteristics of vehicle and non-vehicle, fixed and unfixed are as mentioned before. The characteristic of the net following the faculties lightly turning and decaying: fully able to know the net of teachings established according to the faculties of beings, and the characteristics of turning and decaying according to the light and heavy afflictions. The characteristic of increasing and being unable to be destroyed: refers to the rank of faculties being superior and not retreating or wavering. The characteristic of being far away, following together, and being different: for example, all beings arise together from beginningless time, not separated from one nature, but with differences in faculties according to their respective discriminations, all of which are fully known. Even the eighty-four thousand dharmas are truly known, without any mistakes. Eight, knowing the faculties of beings. The above is knowing the differences in faculties. Knowing all understandings in understanding: knowing the desires of beings with inferior, medium, and superior faculties, even the eighty-four thousand dharmas, as the sutra says, being complete in oneself.

New Avataṃsaka Sūtra Commentary, Volume 27 Taishō Tripiṭaka, Volume 36, No. 1739, New Avataṃsaka Sūtra Commentary

New Avataṃsaka Sūtra Commentary, Volume 28

Composed by Elder Li Tongxuan

The above is knowing the differences in liberation and joy. Eighty-four thousand: delusion becomes eighty-four thousand afflictions, enlightenment becomes eighty-four thousand wisdoms of liberation. Nine, knowing the various characteristics of the latent tendencies (anusaya): this is a general statement. Latent tendencies: explaining that it is constantly corresponding to the defilements of delusion, and there is not a single thought of clear awakening, this is called latent tendency. The so-called characteristic of arising together with the defiled mind: explaining that because name and form (nāmarūpa, the elements constituting the individual body and mind) arise together with the mind, there is delusion. Therefore, name and form arise from one's own mind, but one clings to them as if they exist externally, thus giving rise to a defiled mind, coexisting with name and form.

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起故。言與心共生心相應不相應差別相者。明一切眾生心與境相應不相應差別相悉能知之。久遠隨行相無始不拔相者。明無始恒與五蘊十二緣未曾一念覺心而以觀拔之。與一切禪定解脫三昧三摩缽底神通相違相者。心境無性無可動移。名之為禪心亡。即諸系滅名之解脫。三昧者。無沉掉也。三摩缽底者。正智慧也。神通者。正定不亂相應正智神通無礙自相應故。明隨眠煩惱與此相違三界相續受生繫縛相皆悉知見。令無邊心相續現起相者。以隨眠故。開諸處門相者。以隨眠故。開三界六道受生之門。堅實難治相者。為執深無明重故。迷根本智地處成就不成就相者。明十種中成與不成相。唯以聖道拔出相者。明如上隨眠。煩惱非以聖道無能濟拔。已上明此位菩薩知隨眠煩惱相。十又如受生種種相者。都言之也。所謂隨業受生相。此段有十三種隨業受生因緣相。明六趣差別相者。天人阿修羅畜生餓鬼地獄等差別相。有色無色差別相者。是欲界色界無色界相。有想無想差別相者。有想通欲界色界。無想都舉無色界天。于中受生差別相悉皆知見。業為田。愛為潤。無明所覆。識為種子。皆與名色俱生。總不相離。如是迷一心之境生後有身。轉轉為因無有斷絕。實無有性妄作多生。如是悉知。癡愛希求相續有相者。為迷自心無性無

生之智。于諸善惡常有希求。以此有生相續欲受欲生者。於一切名色常有欲受故。即有生也愛為生根故。照心無體即境無所起。心境總無業體便謝。唯普光智無闇無明。即無明滅十二虛妄緣滅。唯法界自在無礙智悲自在緣成也。性無能所自他同體。隨計示迷。如是等緣生如實知。見無始樂著妄。謂出三界者。明以有所希求妄。謂出三界乃至三乘解脫。但於三界外受粗塵化生死身。如微塵細變化身。於一塵之內。咸該剎海一切佛事悉在其中。此唯一乘智身所辦。已上知受生種種相。十一又知習氣種種相行不行差別相者。明此位菩薩知習氣行不行差別相。隨趣熏習相者。明隨天人六道受生隨趣習氣相。謂不依境得隨眾生行。熏習相者。明見他所作之行隨事起染。善惡例知隨業煩惱熏習相者。謂不依他境而自起故。如是熏習悉皆知之。善不善無記熏習相者。雖行善。雖行不善不記善不記不善。是無記熏習相。隨入後有熏習相者。如是無記還成後生所熏種子。亦皆知之。次第熏習相者。如有三界業何業種子勝依所勝業次第熏習。又如十住十行十回向十地。一一次第熏習相故。不斷煩惱。遠行不捨熏習相者。即是第七具足方便。住第七遠行地。八萬四千煩惱悉皆同事故。實非實熏習相者。若實若虛悉皆知見。見聞親近聲聞獨覺菩

【現代漢語翻譯】 現代漢語譯本 生之智（關於生的智慧）。對於各種善與惡，常常有所希求。因為這樣，生命才會生生不息，想要接受（果報），想要再生（於世）。因為對於一切名色（物質與精神現象）常常有所欲求，所以才會有生命產生，愛是生命的根本。 照見心性本無實體，外境便無從生起。心與境都空無所有，業力也就消散了。唯有普光之智，沒有黑暗與無明。這樣，無明便會消滅，十二種虛妄的因緣也會滅除。唯有法界自在無礙的智慧與慈悲，才能自在地成就各種因緣。 自性之中，沒有能與所的對立，自身與他者是同一本體。隨著各種計較而顯現迷惑。像這樣，對於因緣生起的實相如實了知，就能看清無始以來的樂著與虛妄，從而認為可以超出三界。如果執著于有所希求，那就是虛妄，認為可以超出三界，乃至超出聲聞乘、緣覺乘、菩薩乘的解脫。這樣，只不過是在三界之外接受粗糙的、充滿塵垢的生死之身，如同微塵般細小的變化之身。在一粒微塵之內，就包含了剎土、大海，一切佛事都包含在其中。這唯有唯一佛乘的智慧之身才能做到。以上是關於知受生種種相。 十一、又知習氣種種相行不行差別相者（又知道習氣的種種相，以及行與不行的差別相）：說明此位菩薩知道習氣行與不行的差別相。隨趣熏習相者（隨著趨向而熏習的相）：說明隨著天、人、六道受生，隨著趨向而熏習的相。也就是說，不依賴外境，就能隨著眾生而行。熏習相者（熏習的相）：說明見到他人所作的行為，就隨著事情而生起染著。善與惡可以依此類推。隨業煩惱熏習相者（隨著業力煩惱而熏習的相）：也就是說，不依賴外境，而是自己生起煩惱。像這樣的熏習，全部都能知曉。善不善無記熏習相者（善、不善、無記的熏習相）：雖然行善，雖然行不善，不記為善，不記為不善，這就是無記的熏習相。隨入後有熏習相者（隨著進入後有而熏習的相）：像這樣，無記的熏習還會成為後世所熏習的種子，這些也全部都能知曉。次第熏習相者（次第熏習的相）：比如有三界的業力，哪種業力的種子更強，就依據更強的業力次第熏習。又比如十住、十行、十回向、十地，一次又一次地次第熏習。不斷煩惱，遠行不捨熏習相者（不斷煩惱，遠行也不捨棄的熏習相）：這就是第七地，具足方便，住在第七遠行地。八萬四千種煩惱全部都相同。實非實熏習相者（真實與不真實的熏習相）：無論是真實的還是虛假的，全部都能知見。見聞親近聲聞、獨覺、菩薩

【English Translation】 English version The Wisdom of Birth. There is always a desire for all good and evil. Because of this, life continues, wanting to receive (karma), wanting to be reborn (into the world). Because there is always a desire to receive all nāmarūpa (name and form, mental and physical phenomena), there is birth; love is the root of birth. Illuminating the mind's nature as having no substance, the external realm has nothing to arise from. When both mind and realm are empty, the force of karma dissipates. Only the wisdom of Universal Light has no darkness or ignorance. Thus, ignorance will be extinguished, and the twelve illusory links of dependent origination will be eliminated. Only the unimpeded wisdom and compassion of the Dharma Realm can freely accomplish all conditions. Inherent nature has no duality of subject and object; self and others are of the same essence. Confusion arises with various calculations. Like this, truly knowing the reality of conditioned arising allows one to see the attachment and delusion from beginningless time, and thus think one can transcend the Three Realms. If one clings to having desires, that is delusion, thinking one can transcend the Three Realms, even transcending the liberation of the Śrāvakayāna (Vehicle of Hearers), Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and Bodhisattvayāna (Bodhisattva Vehicle). In this way, one is merely receiving a coarse, defiled body of birth and death outside the Three Realms, like a transformation body as tiny as a mote of dust. Within a single mote of dust are contained lands, oceans, and all the activities of the Buddhas. This can only be accomplished by the wisdom body of the One Vehicle. The above is about knowing the various aspects of receiving birth. 11. Furthermore, knowing the various aspects of habitual tendencies, and the differences between acting and not acting: This explains that the Bodhisattva in this position knows the differences between acting and not acting in terms of habitual tendencies. The aspect of being influenced by tendencies: This explains the aspect of being influenced by tendencies as one is born into the realms of gods, humans, and the six paths. That is to say, without relying on external circumstances, one can act in accordance with sentient beings. The aspect of being influenced: This explains that upon seeing the actions of others, one becomes attached to things. Good and evil can be inferred in the same way. The aspect of being influenced by karma and afflictions: That is to say, without relying on external circumstances, one generates afflictions oneself. All such influences can be known. The aspect of being influenced by good, non-good, and neutral actions: Although one performs good deeds, although one performs non-good deeds, they are not recorded as good, nor are they recorded as non-good; this is the aspect of being influenced by neutral actions. The aspect of being influenced by entering future existence: In this way, neutral influences will also become seeds that are influenced in future lives; all of these can be known. The aspect of being influenced sequentially: For example, there are the karmas of the Three Realms; whichever seed of karma is stronger, one will be influenced sequentially according to the stronger karma. Also, like the Ten Abodes, Ten Practices, Ten Dedications, and Ten Bhūmis, one is influenced sequentially, one after another. The aspect of not ceasing afflictions, and not abandoning influences even when traveling far: This is the seventh stage, possessing skillful means, residing in the seventh Far-Reaching Bhūmi. All eighty-four thousand afflictions are the same. The aspect of being influenced by the real and the unreal: Whether it is real or unreal, all can be known and seen. Seeing, hearing, and being close to Śrāvakas, Pratyekabuddhas, and Bodhisattvas.

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薩如來熏習相者。親近二乘厭。苦修空舍大悲習。親近菩薩修空破我。成大慈悲習。親近如來成就根本普光明智。圓該法界。具普賢行習。已上知諸習氣相。十二又知眾生邪定正定不定相。所謂正見正定邪見邪定相者。但正見即有正定正見者。思亡智現。正邪見盡。定亂總無。無得無證。無生無滅。名為正見。心稱此理名為正定。返此有作有為即為邪定。二俱不定相者。如欲界眾生未修定業者。二俱不定。五逆邪定相者。如二乘教無明貪愛。能所覺心諸結使。名為五逆。以無名為父。貪愛以為母。覺境識為佛。諸使為羅漢。陰集名為僧。無間次第斷。如楞伽所說。五根正定相者。信根進根念根定根慧根。如是五根所脩名為正定相。二俱不定相者。以正邪二事總無性故。八邪邪定相者。邪語邪業邪念邪精進邪定邪思惟邪命邪見。此依意識及末那所作。依正智所行動用俱定。為正定相。正性正定相者。一切法無思無相無分別為正性。即此正性為正定相。更不作二俱離不定相者。正邪俱舍。無有定亂。方至真也。深著邪法邪定相者。明取相眾生樂求諸見設入定中。還取諸相名為邪法。邪定相習行聖道正定相者。明修諸法空無相無性無作者名為聖道。其心不與生滅和合。名為正定。又修四聖諦名為聖道。修於八禪入九次第定。

【現代漢語翻譯】 現代漢語譯本 關於薩如來（一切如來）熏習之相：親近二乘（聲聞和緣覺）之人，會厭離生死之苦，修習空性，捨棄大悲心。親近菩薩之人，修習空性以破除我執，成就大慈悲心。親近如來之人，成就根本普光明智，圓滿涵蓋整個法界，具足普賢菩薩的行持。以上是關於各種熏習習氣的相狀。 第十二，要知道眾生的邪定、正定和不定之相。所謂正見正定、邪見邪定之相：只要有正見，自然就有正定。具有正見的人，思慮止息而智慧顯現，正見和邪見都已斷盡，定和亂的分別也都不存在，沒有所得，沒有所證，沒有生，沒有滅，這叫做正見。內心與此真理相應，就叫做正定。與此相反，有所作為，有所執著，就是邪定。二者都不定的相狀，比如欲界眾生，沒有修習禪定，就屬於二者都不定。 五逆邪定之相：比如二乘的教法，以無明、貪愛、能所覺知之心以及各種煩惱結使為五逆。以『無』為父，以貪愛為母，以覺境識為佛，以各種煩惱結使為羅漢，以五陰聚合為僧，無間斷地次第斷除這些，就像《楞伽經》所說的那樣。五根正定之相：信根、進根、念根、定根、慧根，通過這五根的修習，就叫做正定之相。二者都不定的相狀：因為正和邪兩種事物，本來就沒有自性。 八邪邪定之相：邪語、邪業、邪念、邪精進、邪定、邪思惟、邪命、邪見。這些是依意識和末那識所產生的行為。依正智所產生的行動和作用，都是確定的，這就是正定之相。正性正定之相：一切法無思、無相、無分別，這就是正性。而這正性，就是正定之相，不再有其他的分別。二者都遠離的不定之相：正和邪都捨棄，沒有定和亂的分別，才能到達真理的境界。深深執著于邪法的邪定之相：說明那些執著于外相的眾生，喜歡追求各種見解，即使進入禪定之中，仍然執著于各種外相，這就叫做邪法，邪定之相。 習行聖道的正定之相：說明修習諸法空性、無相、無自性、無作者，這叫做聖道。其心不與生滅變化的事物相合，就叫做正定。又修習四聖諦，叫做聖道。修習八禪，進入九次第定。

【English Translation】 English version Regarding the characteristics of the 'perfuming' of the Tathagata (Sarvatathāgata): Those who are close to the Two Vehicles (Śrāvaka and Pratyekabuddha) will detest the suffering of birth and death, cultivate emptiness, and abandon great compassion. Those who are close to Bodhisattvas cultivate emptiness to break through the ego, and achieve great compassion. Those who are close to the Tathagata achieve the fundamental, universally illuminating wisdom, completely encompassing the entire Dharma realm, and possessing the practices of Samantabhadra. The above describes the characteristics of various perfuming habits. Twelfth, one should know the characteristics of beings' wrong concentration, right concentration, and undetermined states. Regarding the characteristics of right view and right concentration, and wrong view and wrong concentration: As long as there is right view, there will naturally be right concentration. Those with right view have their thoughts cease and wisdom manifest; right and wrong views are both exhausted; the distinction between concentration and distraction no longer exists; there is nothing to be attained, nothing to be realized, no birth, and no death. This is called right view. When the mind accords with this truth, it is called right concentration. Conversely, having actions and attachments is wrong concentration. The state of being undetermined in both cases refers to beings in the desire realm who have not cultivated meditative practices, thus being undetermined in both. The characteristics of the five rebellious acts and wrong concentration: For example, in the teachings of the Two Vehicles, ignorance, craving, the mind that perceives subject and object, and various afflictions and fetters are considered the five rebellious acts. Taking 'non-existence' as the father, craving as the mother, the consciousness of perceived objects as the Buddha, various afflictions and fetters as Arhats, and the aggregation of the five skandhas as the Sangha, these are severed in an uninterrupted, sequential manner, as described in the Laṅkāvatāra Sūtra. The characteristics of the five roots and right concentration: The roots of faith, diligence, mindfulness, concentration, and wisdom. Cultivating through these five roots is called the characteristic of right concentration. The state of being undetermined in both cases: Because both right and wrong things inherently lack self-nature. The characteristics of the eight wrongnesses and wrong concentration: Wrong speech, wrong action, wrong thought, wrong effort, wrong concentration, wrong contemplation, wrong livelihood, and wrong view. These are actions produced by the consciousness and the manas consciousness. Actions and functions produced by right wisdom are definite; this is the characteristic of right concentration. The characteristics of right nature and right concentration: All dharmas are without thought, without form, and without discrimination; this is right nature. And this right nature is the characteristic of right concentration, without any further distinctions. The state of being undetermined by being apart from both: Abandoning both right and wrong, without the distinction between concentration and distraction, one can then reach the realm of truth. The characteristics of deeply clinging to wrong dharmas and wrong concentration: It explains that those beings who cling to external forms like to pursue various views. Even when they enter into concentration, they still cling to various external forms; this is called wrong dharma, the characteristic of wrong concentration. The characteristics of practicing the holy path and right concentration: It explains that cultivating the emptiness of all dharmas, without form, without self-nature, and without a creator, is called the holy path. When the mind does not unite with things that are subject to birth and death, it is called right concentration. Furthermore, cultivating the Four Noble Truths is called the holy path. Cultivating the eight dhyanas and entering the nine successive concentrations.

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名為正定。九次第者。名滅定。此滅定者。有四種滅定。一聲聞滅定。以四諦觀識心滅現行煩惱及智亦滅。二緣覺滅定。觀十二緣滅現行煩惱及智亦滅。三權教菩薩觀十二緣四諦。明苦空無常無我人無眾生壽者。性相空寂都無所縛。行六波羅蜜生於凈土。或以隨意生身住于娑婆。或言以慈悲留惑住世。設入寂定。但隨無相理滅。不得法界大用滅故。四如一乘菩薩依如來普光明智發心。但達根本無明。是一切諸佛根本普光明智。以此大智以為進修之體。所有寂用皆隨智門。一身寂多身。用多身寂一身。用同身寂別身。用別身寂同身。用如是同別寂用自在。等空法界無礙。自在重重。如海幢比丘是也。不同三乘以一切法空為進修十地之體。或以無性之理為十地之體。是三乘極果故。二俱舍不定相者。正邪俱舍。無定無亂方是應真。已上知正定邪定相。十三佛子菩薩隨順如是智慧。名住善慧地。有兩行經。是都結此地所知。文自具也。十四佛子此菩薩善能演說四乘法及能隨眾生諸趣受生。如文自具。

第三段四智門中。長行三十六行經。分為三段。一從佛子已下。至而演說法。有兩行半經。明善巧智起四無礙智分。二此菩薩常隨四無解智。至樂說無礙智。可有兩行經。明是正舉四無礙智之名分。三菩薩以此四無礙智已

【現代漢語翻譯】 現代漢語譯本：名為正定（Samadhi，禪定）。九次第者，名為滅定（ Nirodha-samapatti，滅盡定）。此滅定者，有四種滅定：一、聲聞滅定。以四諦（Four Noble Truths）觀識心滅，現行煩惱及智亦滅。二、緣覺滅定。觀十二緣起（Twelve Nidanas）滅，現行煩惱及智亦滅。三、權教菩薩觀十二緣起、四諦，明苦、空、無常、無我，人無、眾生、壽者，性相空寂，都無所縛，行六波羅蜜（Six Paramitas），生於凈土。或以隨意生身，住于娑婆（Sahā，娑婆世界）。或言以慈悲留惑住世，設入寂定，但隨無相理滅，不得法界大用滅故。四、如一乘菩薩依如來普光明智發心，但達根本無明，是一切諸佛根本普光明智。以此大智以為進修之體，所有寂用皆隨智門。一身寂多身用，多身寂一身用；同身寂別身用，別身寂同身用。如是同別寂用自在，等空法界無礙，自在重重，如海幢比丘是也。不同三乘以一切法空為進修十地之體，或以無性之理為十地之體，是三乘極果故。二、俱舍不定相者，正邪俱舍，無定無亂方是應真。已上知正定邪定相。十三、佛子菩薩隨順如是智慧，名住善慧地。有兩行經，是都結此地所知，文自具也。十四、佛子此菩薩善能演說四乘法及能隨眾生諸趣受生，如文自具。 第三段四智門中，長行三十六行經，分為三段：一、從佛子已下，至而演說法，有兩行半經，明善巧智起四無礙智分。二、此菩薩常隨四無解智，至樂說無礙智，可有兩行經，明是正舉四無礙智之名分。三、菩薩以此四無礙智已。

【English Translation】 English version: It is called Right Samadhi (Samadhi). The ninth sequential attainment is called Cessation Samadhi (Nirodha-samapatti). This Cessation Samadhi has four types: First, the Sravaka's (Śrāvaka) Cessation Samadhi. Through the contemplation of the Four Noble Truths (Four Noble Truths), the consciousness and mind cease, and manifest afflictions and wisdom also cease. Second, the Pratyekabuddha's (Pratyekabuddha) Cessation Samadhi. Through the contemplation of the Twelve Nidanas (Twelve Nidanas), manifest afflictions and wisdom also cease. Third, the provisional teaching Bodhisattvas contemplate the Twelve Nidanas and the Four Noble Truths, understanding suffering, emptiness, impermanence, and non-self; that there is no person, sentient being, or life-span; that the nature and characteristics are empty and still, without any bondage; practicing the Six Paramitas (Six Paramitas) and being born in the Pure Land. Or they may manifest bodies at will and dwell in the Sahā world (Sahā). Or it is said that they remain in the world with afflictions out of compassion. Even if they enter tranquil Samadhi, they only cease according to the principle of non-form, and do not attain the great function of the Dharma Realm. Fourth, the One Vehicle Bodhisattvas generate the aspiration for enlightenment based on the Tathagata's (Tathāgata) Universal Light Wisdom, only realizing that fundamental ignorance is the fundamental Universal Light Wisdom of all Buddhas. They use this great wisdom as the basis for their advancement and cultivation, and all tranquil functions follow the gate of wisdom. One body is tranquil, many bodies are used; many bodies are tranquil, one body is used; the same body is tranquil, different bodies are used; different bodies are tranquil, the same body is used. Thus, the sameness and difference, tranquility and function are freely used, equal to the empty Dharma Realm without obstruction, freely and repeatedly, like the Bhiksu (Bhiksu) Sea Banner. This is different from the Three Vehicles, which take the emptiness of all dharmas as the basis for cultivating the Ten Grounds, or take the principle of no-self-nature as the basis for the Ten Grounds, which is the ultimate fruit of the Three Vehicles. Second, the uncertain characteristics of the Abhidharma (Abhidharma) are that both right and wrong are abandoned, and only when there is no fixedness or confusion is one a true Arhat (Arhat). The above explains the characteristics of right and wrong Samadhi. Thirteenth, the Buddha's disciples, the Bodhisattvas, follow such wisdom and are said to dwell in the Good Wisdom Ground. There are two lines of scripture that summarize what is known in this ground, and the text itself is complete. Fourteenth, the Buddha's disciples, these Bodhisattvas, are skilled at expounding the Four Vehicle teachings and can be reborn according to the various destinies of sentient beings, as the text itself is complete. In the third section, within the Four Wisdom Gates, the long passage of thirty-six lines of scripture is divided into three sections: First, from 'Buddha's disciples' downwards, to 'and expound the Dharma,' there are two and a half lines of scripture, explaining the skillful wisdom that arises from the four unimpeded wisdom divisions. Second, 'These Bodhisattvas constantly follow the four unobstructed wisdoms,' to 'eloquence without obstruction,' there may be two lines of scripture, clarifying that this is precisely the naming of the four unobstructed wisdom divisions. Third, 'Bodhisattvas with these four unobstructed wisdoms...'

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下。有三十一行半經。明四無礙智隨用差別無限分。此一段明此位為大法師之智用自在。云善能守護如來法藏者。三乘一乘三藏及仁義禮智信。並是菩薩善安立故。三藏者。戒定慧通一切法藏故。用菩薩言詞而演說法者。明佛為正覺之體無分別故明如來所有出生滅度度眾生及轉法輪總是菩薩道故。以下如文自明。各依四智所轉法輪皆有所歸。以法無礙智總辯法身平等自性之理。以義無礙智慧辯諸法總別同異。以詞無礙智所說無錯謬。以樂說無礙智所說諸法無有斷盡。以如是四智轉一切法輪不離此也。如阿耨池流出四河。潤諸世間生諸草木。各有差別而體不離一水四河。思之可見。

第四一段十陀羅尼門中。二十八行半經。分為五段。一佛子菩薩住第九地已下。至而演說法。有六行半經。明此位中得法師位以四無礙善巧智。得十種百萬不可說陀羅尼門分。二此菩薩已下。至為他演說。可有三行半經。明自於佛所以百萬不可說總持門聽聞諸法門已不忘為他演說分。三此菩薩初見於佛已下。至所能領受。有兩行經。明此菩薩初于佛所得法門。非聲聞百千劫而能領受分。四此菩薩得如是陀羅尼已下。至無能與比。可有三行半經。明此位菩薩處座說法。滿大千界隨眾生心樂分。五菩薩處法座已下。可有十三行經。明一音中

【現代漢語翻譯】 現代漢語譯本： 下文有三十一行半的經文。闡明四無礙智（法、義、詞、樂說無礙智）隨順運用而有無限差別。這段經文闡明此位菩薩作為大法師的智慧運用是自在無礙的。所謂『善能守護如來法藏』，是因為三乘（聲聞乘、緣覺乘、菩薩乘）、一乘（佛乘）的三藏（經藏、律藏、論藏）以及仁義禮智信，都是菩薩善巧安立的緣故。三藏，是因為其通達一切法藏的緣故。用菩薩的言辭來演說佛法，是因為佛作為正覺之體，沒有分別的緣故。闡明如來所有的出生、滅度、度化眾生以及轉法輪，都是菩薩道的體現。以下經文如字面所示，各自依據四智所轉的法輪都有所歸屬。以法無礙智總括辯說法身平等自性的道理。以義無礙智慧夠辨別諸法的總體、差別、相同和不同。以詞無礙智所說沒有錯謬。以樂說無礙智所說諸法沒有窮盡。以這樣的四智來轉一切法輪，都不會離開這些。如同阿耨池（梵文Anavatapta，意為無熱惱池）流出四條河流，滋潤世間，生長各種草木，各有差別，但其本體不離一水四河，可以這樣來思考理解。

第四段，十陀羅尼門中，有二十八行半的經文，分為五段。一、佛子菩薩住在第九地之後，到『而演說法』，有六行半的經文。闡明此位菩薩獲得法師之位，以四無礙善巧智，獲得十種百萬不可說陀羅尼門（梵文dharani，意為總持，憶持不忘）的部分。二、『此菩薩』之後，到『為他演說』，大約有三行半的經文。闡明自己從佛那裡聽聞百萬不可說總持門，聽聞諸法門之後，不忘為他人演說的部分。三、『此菩薩初見於佛』之後，到『所能領受』，有兩行經文。闡明此菩薩最初從佛那裡得到的法門，不是聲聞（梵文sravaka，意為聽聞佛法之弟子）用百千劫所能領受的部分。四、『此菩薩得如是陀羅尼』之後，到『無能與比』，大約有三行半的經文。闡明此位菩薩處在法座上說法，充滿大千世界（梵文sahasra-lokadhatu，意為一個由一千個小世界組成的世界），隨順眾生的心意喜好的部分。五、『菩薩處法座』之後，大約有十三行經文。闡明一音之中

【English Translation】 English version: The following contains thirty-one and a half lines of scripture. It elucidates the infinite differentiations arising from the application of the Four Unimpeded Wisdoms (Wisdom of Unimpeded Eloquence in Dharma, Meaning, Language, and Expounding) according to circumstances. This section clarifies that the wisdom application of a Bodhisattva in this position, as a great Dharma master, is free and unhindered. The phrase 'skillfully protects the Dharma Treasury of the Tathagata' signifies that the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), the One Vehicle (Buddha Vehicle), the Three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), as well as benevolence, righteousness, propriety, wisdom, and trustworthiness, are all skillfully established by the Bodhisattva. The Three Pitakas are so called because they penetrate all Dharma Treasures. Using the language of a Bodhisattva to expound the Dharma is because the Buddha, as the embodiment of perfect enlightenment, is without discrimination. It clarifies that all of the Tathagata's birth, extinction, deliverance of sentient beings, and turning of the Dharma wheel are manifestations of the Bodhisattva path. The following scriptures, as they appear, each have a destination according to the Dharma wheel turned by the Four Wisdoms. The Wisdom of Unimpeded Eloquence in Dharma encompasses and elucidates the principle of the equal and self-existent nature of the Dharmakaya (Dharma Body). The Wisdom of Unimpeded Eloquence in Meaning can distinguish the totality, differences, similarities, and dissimilarities of all Dharmas. The Wisdom of Unimpeded Eloquence in Language ensures that what is spoken is without error. The Wisdom of Unimpeded Eloquence in Expounding ensures that the Dharmas spoken are inexhaustible. Turning all Dharma wheels with these Four Wisdoms does not deviate from them. It is like the Anavatapta Lake (Sanskrit Anavatapta, meaning 'lake free from heat and affliction') from which four rivers flow, nourishing the world, and growing various plants and trees, each with its own differences, but whose essence does not deviate from the one water and four rivers. This can be contemplated for understanding.

The fourth section, on the Ten Dharani Gates, contains twenty-eight and a half lines of scripture, divided into five parts. First, from the Bodhisattva, a Buddha's child, residing in the Ninth Ground, to 'and expounds the Dharma,' there are six and a half lines of scripture. This clarifies that the Bodhisattva in this position obtains the position of Dharma master, and with the skillful wisdom of the Four Unimpeded Eloquences, obtains a portion of the ten kinds of millions of unspeakable Dharani Gates (Sanskrit dharani, meaning 'retention,' to remember and not forget). Second, from 'This Bodhisattva' to 'expounds it for others,' there are approximately three and a half lines of scripture. This clarifies that after personally hearing the millions of unspeakable Dharani Gates and the Dharma Gates from the Buddha, one does not forget to expound them for others. Third, from 'This Bodhisattva first sees the Buddha' to 'can comprehend,' there are two lines of scripture. This clarifies that the Dharma Gates initially obtained by this Bodhisattva from the Buddha cannot be comprehended by a Sravaka (Sanskrit sravaka, meaning 'a disciple who hears the Buddha's teachings') even in hundreds of thousands of kalpas (aeons). Fourth, from 'This Bodhisattva obtains such Dharani' to 'none can compare,' there are approximately three and a half lines of scripture. This clarifies that the Bodhisattva in this position, sitting on the Dharma seat and expounding the Dharma, fills the Sahasra-lokadhatu (Sanskrit sahasra-lokadhatu, meaning 'a world system composed of a thousand small worlds'), according to the minds and preferences of sentient beings. Fifth, from 'The Bodhisattva sits on the Dharma seat' there are approximately thirteen lines of scripture. This clarifies that within one sound

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隨心所念令諸眾生悉令開解。及以無情亦令說法分。云陀羅尼者。是總持義。得如來妙法藏者。明與佛合智所說。如十住中名為法王子位。得義陀羅尼者。明法總別同異無礙門。法陀羅尼者。明法身無性無作自性之理。智陀羅尼者。明善了根性隨根授法。光照陀羅尼者。以教光及放光照燭令一切眾生解脫。善慧陀羅尼者。得總持諸善慧故。眾財陀羅尼者。明法財世財悉具足故。威德陀羅尼者。總持一切三千威儀八萬細行悉具足。令眾生見者悉解脫故。無礙門陀羅尼者。智無礙詞無礙義無礙樂說無礙神通無礙故。無邊際陀羅尼門者。所作利生無限故。種種義陀羅尼門者。能安立一切種法門故。言百萬阿僧祇善巧者。明百萬不可說智門。善巧能令眾根皆令稱當。已下如文自具。

第五段十六行半經。義分為兩段。一佛子此菩薩已下。至普為一切作所依怙。有十行半經。明此位菩薩假使三千大千世界乃至無量世界眾。一時皆以無量言音問難一時領受。亦以一音為其解釋令其歡喜分。二佛子已下。至無有忘失。可有六行經。明此位菩薩能受十方無量處皆有不可說微塵數諸佛眾會。一一佛皆隨無量不可說微塵數諸眾生性慾不同所說不可說法門。此位菩薩皆能領受分。已上如文自具。

第六二十九行半經。義分為五段

【現代漢語翻譯】 現代漢語譯本 隨其心念，使一切眾生都能開悟理解。乃至無情之物，也能使其宣說佛法的一部分。所謂『陀羅尼』（Dharani），是『總持』（retention）之義。獲得如來微妙法藏的人，表明其智慧與佛的智慧相合，所說之法如同十住位（Ten Abodes）中的法王子位（Prince of Dharma）。獲得義陀羅尼（Artha-dharani）的人，表明其通達佛法總相、別相、同相、異相，一切無有障礙之門。獲得法陀羅尼（Dharma-dharani）的人，表明其通達法身（Dharmakaya）無自性、無造作，自性本然之理。獲得智陀羅尼（Jnana-dharani）的人，表明其善於瞭解眾生的根器，隨其根器而傳授佛法。獲得光照陀羅尼（Aloka-dharani）的人，以教法的光明以及自身所放的光明，照亮一切眾生，使其解脫。獲得善慧陀羅尼（Sadhumati-dharani）的人，因其總持一切善妙智慧。獲得眾財陀羅尼（Vasudha-dharani）的人，表明其法財（Dharma-dhana）與世間財（laukika-dhana）都具足。獲得威德陀羅尼（Tejas-dharani）的人，總持一切三千威儀（three thousand modes of conduct），八萬細行（eighty thousand minor precepts），使其具足。令眾生見聞者都能解脫。獲得無礙門陀羅尼（Asanga-mukha-dharani）的人，擁有智慧無礙（pratibhana-pratisamvid），言辭無礙（nirukti-pratisamvid），義理無礙（artha-pratisamvid），樂說無礙（pratisamvid-pratisamvid），神通無礙。獲得無邊際陀羅尼門（Ananta-paryanta-dharani-mukha）的人，所作利益眾生的事業沒有邊際。獲得種種義陀羅尼門（Nana-artha-dharani-mukha）的人，能夠安立一切種類的法門。所說的百萬阿僧祇（asamkhya，無數）善巧，表明百萬不可說的智慧之門，善巧地使一切眾生的根器都能得到相應的教法。以下的內容如經文自身所具備的含義。 第五段十六行半經，從義理上分為兩段。第一段從『佛子，此菩薩』開始，到『普為一切作所依怙』，共十行半經，說明此位菩薩，假使三千大千世界（Trisahasra-Mahasahasra-lokadhatu），乃至無量世界中的眾生，同時以無量言音提出疑問，菩薩也能一時領受，並以一音為他們解釋，使他們歡喜。第二段從『佛子』開始，到『無有忘失』，共六行經，說明此位菩薩能夠領受十方無量處，都有不可說微塵數（agalita-paramanu-samkhyata）諸佛眾會，每一位佛都隨順無量不可說微塵數諸眾生**不同的根性，所說的不可說法門，此位菩薩都能領受。以上的內容如經文自身所具備的含義。 第六段二十九行半經，從義理上分為五段

【English Translation】 English version According to his thoughts, he enables all sentient beings to awaken and understand. Even inanimate objects are enabled to expound a portion of the Dharma. 'Dharani' (陀羅尼) means 'total retention' (總持). One who obtains the Tathagata's (如來) wonderful Dharma treasury indicates that his wisdom is in accord with the Buddha's wisdom, and what he speaks is like the position of the Dharma Prince (法王子) in the Ten Abodes (十住). One who obtains the Artha-dharani (義陀羅尼) indicates that he understands the general, specific, same, and different aspects of the Dharma, with no obstruction in any door. One who obtains the Dharma-dharani (法陀羅尼) indicates that he understands the principle of the Dharmakaya (法身) being without self-nature, without action, and naturally self-existent. One who obtains the Jnana-dharani (智陀羅尼) indicates that he is skilled in understanding the faculties of sentient beings and teaches the Dharma according to their faculties. One who obtains the Aloka-dharani (光照陀羅尼) illuminates all sentient beings with the light of the teachings and the light he emits, enabling them to be liberated. One who obtains the Sadhumati-dharani (善慧陀羅尼) does so because he totally retains all good wisdom. One who obtains the Vasudha-dharani (眾財陀羅尼) indicates that he possesses both Dharma wealth (Dharma-dhana) and worldly wealth (laukika-dhana) in full measure. One who obtains the Tejas-dharani (威德陀羅尼) totally retains all three thousand modes of conduct (three thousand modes of conduct) and eighty thousand minor precepts (eighty thousand minor precepts), enabling him to possess them fully, so that sentient beings who see or hear him are liberated. One who obtains the Asanga-mukha-dharani (無礙門陀羅尼) possesses unobstructed wisdom (pratibhana-pratisamvid), unobstructed eloquence (nirukti-pratisamvid), unobstructed meaning (artha-pratisamvid), unobstructed joyful speech (pratisamvid-pratisamvid), and unobstructed supernatural powers. One who obtains the Ananta-paryanta-dharani-mukha (無邊際陀羅尼門) has limitless deeds of benefiting sentient beings. One who obtains the Nana-artha-dharani-mukha (種種義陀羅尼門) is able to establish all kinds of Dharma doors. The mentioned million asamkhyas (阿僧祇, countless) of skillful means indicate a million unspeakable doors of wisdom, skillfully enabling the faculties of all sentient beings to be in accordance with the appropriate teachings. The following content is self-explanatory as it is contained within the text. The fifth section, consisting of sixteen and a half lines of scripture, is divided into two parts in terms of meaning. The first part, starting from 'Son of Buddha, this Bodhisattva' and ending with 'universally acts as a refuge for all,' comprises ten and a half lines of scripture. It explains that if beings in the Trisahasra-Mahasahasra-lokadhatu (三千大千世界), or even in immeasurable worlds, simultaneously ask questions with immeasurable voices, this Bodhisattva can receive them all at once and explain them with one voice, making them rejoice. The second part, starting from 'Son of Buddha' and ending with 'without forgetting,' comprises six lines of scripture. It explains that this Bodhisattva can receive the assemblies of Buddhas in countless places in the ten directions, each containing unspeakable numbers of dust motes (agalita-paramanu-samkhyata). Each Buddha, in accordance with the different faculties of countless unspeakable numbers of dust motes of beings, speaks immeasurable Dharma doors, all of which this Bodhisattva can receive. The above content is self-explanatory as it is contained within the text. The sixth section, consisting of twenty-nine and a half lines of scripture, is divided into five parts in terms of meaning.

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。一佛子菩薩住此第九地已下。至諸莊嚴具無與等者。有八行經。明此位菩薩親近。諸佛承事供養廣多及比真金作輪王寶冠小王不如喻分。二此九地菩薩已下。至但隨力隨分。可有六行經。明此位菩薩二乘及下地菩薩。不如並舉力波羅蜜為所修行分。三佛子已下。至亦不能盡。可有兩行經。明略說此位菩薩志德廣大分。四佛子已下。至智智依止者。有七行經。明此位菩薩受職統化廣大分。五此菩薩已下。至說頌。有五行半經。明此位菩薩加精進業及殊勝願力眷屬倍加廣大自在分。

第七一段四十八行頌。重頌前法。如文自具。此已上大綱。明但隨智境約智德見佛供養及攝生乃至眷屬廣大非有往來。自他所為但以智境對現故。如一切智智之依止者。明修真俗二智者之所依止故。明六地真俗二智現前。七地唯在利物。八九二地行圓任運。十地佛力方終。云如來無上兩足尊者。明此真俗二智滿故。明如是修二智者所依止故。

第十法雲地

將釋此地。五門如前。

一釋地名目者。明此地何故名為法雲地者。明此菩薩登法王位。智滿行周。以大慈悲云于諸生死海。普降法雨灌一切眾生田。令一切眾生髮善心菩提之芽。無有休息。以此名為法雲地。明此地從初發心入此智地而生佛家。升進修行至此地。

【現代漢語翻譯】 現代漢語譯本：一、佛子菩薩安住於此第九地（善慧地）之後，直至各種莊嚴之物，沒有能與之相比的。有八行經文，闡明此位菩薩親近諸佛，承事供養的廣博，以及即使用真金製作的輪王寶冠和小王的寶冠，也不足以比喻其功德的萬一。二、此第九地菩薩之後，直至但隨能力和因緣，有六行經文，闡明此位菩薩，二乘（聲聞乘和緣覺乘）以及下地菩薩，都比不上此菩薩以精進波羅蜜作為修行的主要部分。三、佛子之後，直至也不能完全窮盡。有兩行經文，簡略說明此位菩薩的志向和德行廣大。四、佛子之後，直至智慧的依止者。有七行經文，闡明此位菩薩接受職位的統領和教化廣大。五、此菩薩之後，直至說頌。有五行半經文，闡明此位菩薩增加精進行業以及殊勝的願力，眷屬倍加廣大自在。 第七段四十八行頌文，再次頌揚前面的法義，如經文自身所具備的。以上是大綱，闡明但隨智慧境界，憑藉智慧德行見佛供養以及攝受眾生，乃至眷屬廣大，並非有往來。自身和他人的作為，都以智慧境界相對顯現的緣故。如一切智智的依止者，闡明修習真俗二智者的所依止。闡明六地（第六地，現前地）真俗二智現前，七地（第七地，遠行地）唯在利益眾生，八地（第八地，不動地）、九地（第九地，善慧地）行持圓滿任運，十地（第十地，法雲地）佛力方才終結。說『如來無上兩足尊者』，闡明此真俗二智圓滿的緣故。闡明像這樣修習二智者所依止的緣故。 第十、法雲地（Dharmamegha-bhumi) 將要解釋此地，五門如前。 一、解釋地名，闡明此地為何名為法雲地。闡明此菩薩登上法王之位，智慧圓滿，行持周遍，以大慈悲之云在諸生死海中，普遍降下法雨，灌溉一切眾生的心田，令一切眾生髮起善心菩提之芽，沒有停息。因此名為法雲地。闡明此地從最初發心進入此智慧之地而生於佛家，升進修行至此地。

【English Translation】 English version: 1. After a Buddha's son Bodhisattva dwells in this ninth bhumi (善慧地, Sujnana-bhumi), up to all kinds of adornments, there is nothing comparable to it. There are eight lines of sutra explaining that this Bodhisattva is close to all Buddhas, and the service and offerings are extensive, and even if a wheel-turning king's jeweled crown and a small king's crown made of pure gold are used, it is not enough to compare even a fraction of its merits. 2. After this ninth bhumi Bodhisattva, up to but according to ability and conditions, there are six lines of sutra explaining that this Bodhisattva, the two vehicles (聲聞乘 and 緣覺乘, Sravakayana and Pratyekabuddhayana) and the Bodhisattvas of the lower bhumis, are not as good as this Bodhisattva taking diligent Paramita as the main part of practice. 3. After the Buddha's son, up to also cannot be completely exhausted. There are two lines of sutra, briefly explaining the great aspirations and virtues of this Bodhisattva. 4. After the Buddha's son, up to the reliance of wisdom. There are seven lines of sutra, explaining that this Bodhisattva accepts the leadership of the position and the extensive teaching. 5. After this Bodhisattva, up to saying the verse. There are five and a half lines of sutra, explaining that this Bodhisattva increases diligent karma and the supreme power of vows, and the family members are even more vast and free. The seventh section has forty-eight lines of verses, praising the previous Dharma again, as the sutra itself possesses. The above is the outline, explaining that according to the realm of wisdom, relying on the virtues of wisdom to see the Buddha and make offerings, and to gather sentient beings, and even the family members are vast, there is no coming and going. The actions of oneself and others are all manifested relatively by the realm of wisdom. Like the reliance of all-knowing wisdom, it explains the reliance of those who practice the two wisdoms of truth and falsehood. It explains that the two wisdoms of truth and falsehood of the sixth bhumi (第六地,現前地, Abhimukhi-bhumi) are present, the seventh bhumi (第七地, 遠行地, Duramgama-bhumi) is only for the benefit of sentient beings, the eighth bhumi (第八地, 不動地, Acala-bhumi) and the ninth bhumi (第九地, 善慧地, Sujnana-bhumi) are perfect and effortless, and the power of the tenth bhumi (第十地, 法雲地, Dharmamegha-bhumi) is only at the end. Saying 'Tathagata, the supreme two-footed venerable one', explains that this two wisdoms of truth and falsehood are complete. It explains that this is the reliance of those who practice the two wisdoms in this way. Tenth, Dharmamegha-bhumi (法雲地) To explain this bhumi, the five doors are as before. 1. Explaining the name of the bhumi, explaining why this bhumi is called Dharmamegha-bhumi. Explaining that this Bodhisattva ascends to the position of Dharma King, wisdom is complete, and practice is pervasive. With the clouds of great compassion, in the sea of all births and deaths, the rain of Dharma is universally poured, irrigating the fields of all sentient beings, causing all sentient beings to develop the sprouts of good heart Bodhi, without stopping. Therefore, it is called Dharmamegha-bhumi. Explaining that this bhumi, from the initial aspiration to enter this land of wisdom and be born into the Buddha's family, ascends and practices to this bhumi.

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大悲願力功終行滿故。常雨法雨故。

二明此地修行門者。此地所修智波羅蜜為主。餘九為伴。

三明善財表法者。善財於此位中。于菩薩集會。普現法界光明講堂中。見無憂德神。並一萬主宮殿神俱來迎善財。及稱歎供養。至菩薩集會。普現法界光明講堂者。明此地菩薩集智悲行滿故。其神等隨逐善財。入普現法界光明講堂。中見釋氏女瞿波坐寶蓮華師子之座。八萬四千婇女所共圍繞者。明菩薩集會普現法界光明講堂。此是依二智報得是智境界而作堂體。釋氏女而處其中者。明女為悲體。表智中行悲七住七地悲中修智八地智中行悲。婇女有八萬四千所共圍繞者。明以普光明之大智行等一切眾生八萬四千煩惱皆具同行。是慈悲之極故。以女表之也。如是一切眾生八萬四千煩惱樂欲不同。菩薩以大慈悲心皆同其行方便引之。以慈悲心育養眾生。以女表之。非獨直為女也。瞿波者。此云守護地。明此法雲地願力智悲皆悉已滿。但常守護一切眾生心地。以為地體故。名守護地神號無憂德者。是此地慈悲法悅行滿之智。與一萬主宮殿神。來迎善財者。表是智中之慈悲引接眾生之萬行故。主宮殿神者。明慈悲為宮。智慧為殿。表常以智悲為主主導一切眾生皆令悟入故。此瞿波女自說本因。從久遠以來常為佛妻者。表

【現代漢語翻譯】 現代漢語譯本： 以大悲願力的功德最終圓滿的緣故，常常降下佛法的甘霖。

第二，闡明此地修行的法門。此地所修行的以智慧波羅蜜（Prajna-paramita，智慧到彼岸）為主，其餘九種波羅蜜為輔。

第三，闡明善財童子所代表的法義。善財童子在此位階中，在菩薩（Bodhisattva）的普現法界光明講堂中，見到無憂德神（Wuyou De Shen），並有一萬位主宮殿神一同前來迎接善財童子，稱讚和供養。到達菩薩的普現法界光明講堂，表明此地的菩薩集聚智慧、慈悲和行愿已經圓滿。這些神等跟隨善財童子，進入普現法界光明講堂，見到釋氏女瞿波（Shishi Nu Qubo）坐在寶蓮華獅子座上，有八萬四千位婇女共同圍繞著她，表明菩薩普現法界光明講堂，這是依據二智（指根本智和后得智）的果報而得到的智慧境界，並以此作為講堂的本體。釋氏女處在其中，表明女性為慈悲的象徵，表示在智慧中修行慈悲，七住位和七地位以慈悲修習智慧，八地位在智慧中修行慈悲。婇女有八萬四千位共同圍繞著她，表明以普光明的大智慧行等同於一切眾生的八萬四千種煩惱，都一起修行。這是慈悲的極致，所以用女性來象徵。像這樣，一切眾生的八萬四千種煩惱和喜好各不相同，菩薩以大慈悲心都與他們同行，方便引導他們。以慈悲心來養育眾生，用女性來象徵，並非僅僅是指女性。瞿波，意思是守護大地，表明此法雲地（Dharmamegha）的願力、智慧和慈悲都已經圓滿，只是常常守護一切眾生的心地，作為大地的本體，所以名為守護地。神號無憂德，是此地的慈悲法喜充滿的智慧。與一萬位主宮殿神前來迎接善財童子，表示這是智慧中的慈悲引導接引眾生的萬行。主宮殿神，表明慈悲為宮殿，智慧為殿堂，表示常常以智慧和慈悲為主導，引導一切眾生都能夠覺悟和證入。這位瞿波女親自講述自己的本因，從久遠以來常常作為佛的妻子，表明

【English Translation】 English version: Because the power of great compassion and vows is ultimately fulfilled, it constantly rains the Dharma rain.

Secondly, to clarify the practice methods of this ground. The practice in this ground is mainly the Prajna-paramita (perfection of wisdom), with the other nine paramitas as companions.

Thirdly, to clarify what Sudhana (Shancai Tongzi) represents. In this position, Sudhana, in the Bodhisattva's (Bodhisattva) Universal Manifestation Dharma Realm Light Lecture Hall, sees the Worry-Free Virtue Spirit (Wuyou De Shen), and ten thousand palace-ruling spirits come to greet Sudhana, praising and making offerings. Arriving at the Bodhisattva's Universal Manifestation Dharma Realm Light Lecture Hall indicates that the Bodhisattva in this ground has accumulated wisdom, compassion, and vows to perfection. These spirits follow Sudhana into the Universal Manifestation Dharma Realm Light Lecture Hall, where they see the Shishi woman Gopa (Shishi Nu Qubo) sitting on a jeweled lotus lion throne, surrounded by eighty-four thousand celestial maidens, indicating that the Bodhisattva's Universal Manifestation Dharma Realm Light Lecture Hall is based on the retribution of the two wisdoms (fundamental wisdom and subsequent wisdom) and obtained as the realm of wisdom, serving as the essence of the hall. The Shishi woman residing within it indicates that the female represents the embodiment of compassion, signifying the practice of compassion within wisdom, the cultivation of wisdom through compassion in the seventh abode and seventh ground, and the practice of compassion within wisdom in the eighth ground. The eighty-four thousand celestial maidens surrounding her indicate that the great wisdom of universal light acts in accordance with all beings' eighty-four thousand afflictions, all practicing together. This is the extreme of compassion, so it is symbolized by a woman. In this way, all beings have eighty-four thousand different afflictions and desires, and the Bodhisattva, with great compassion, walks with them, guiding them with skillful means. Nurturing beings with compassion is symbolized by a woman, not just referring to women. Gopa means 'guardian of the earth,' indicating that the vows, wisdom, and compassion of this Dharma Cloud Ground (Dharmamegha) are all fulfilled, and it constantly protects the minds of all beings, serving as the essence of the earth, hence the name 'guardian of the earth.' The spirit's name, Worry-Free Virtue, is the wisdom of this ground filled with compassion, Dharma joy, and practice. The ten thousand palace-ruling spirits coming to greet Sudhana represent the compassion within wisdom guiding and receiving the myriad practices of beings. The palace-ruling spirits indicate that compassion is the palace and wisdom is the hall, signifying that they always take wisdom and compassion as the main guide, leading all beings to awaken and enter. This Gopa woman personally narrates her original cause, stating that she has always been the Buddha's wife since ancient times, indicating

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智悲不獨有也。明以表智悲常不相舍離為佛妻義。又表十地大智慈悲法悅如妻義也。此托世間事表法。但取其意。況以智悲濟養含生之行。非即實如凡夫有欲之妻故。託事表法。令易解故。如毗盧遮那是法界主。非如化佛引俗出纏。如是諸女皆從王種中生者。明此位悲從智生。以智為王。生死法中而得自在。名之為王故。故悲從智生也。明從第七地至第八地從悲修智以滿入無功之智。用從八地至九地十地從智隨本願力修無功之悲滿故。至十一地。以無功之大悲。幻生大智佛遍周剎海。普利眾生。即以摩耶為母。遍生諸佛教化眾生。以表之。如是逆順進修發菩提心者。悉須明解。使得進修不謬。

四明此地於三界中得何法者。此地於十方三界得法界普光明大智大慈大悲。任運圓滿。大法雲。普雨智雨。受佛職門。如善財所入瞿波女講堂者。是為明智慧常與等虛空界一切眾生八萬四千煩惱諸根欲以法對治解脫故。

五明隨文釋義者。二義如前。一長科經意者。從此十地一段經中。長科為十六段。

從初一段有三十二行頌。長科為兩段。一從凈居天眾已下。有二十八行頌。明凈居天眾聞法興供。及見佛德廣大無邊分。凈居天是九地菩薩眾。是第三禪天眾。后十地是四禪位。從初地多作閻浮提王。二地忉利

【現代漢語翻譯】 現代漢語譯本：智和悲不是單獨存在的。闡明智慧和慈悲常常不互相舍離，如同佛的妻子一樣。又像征十地菩薩的大智慧、慈悲和法喜如同妻子一樣。這只是借用世間的事情來表達佛法，只取其意。更何況是用智慧和慈悲來救濟和養育眾生的行為，並非真的像凡夫那樣有情慾的妻子。這是借用世間事來表達佛法，使人容易理解。例如，毗盧遮那佛（Vairocana）是法界之主，不像化身佛那樣引導世俗之人脫離纏縛。像這些女子都是從王族中出生的，說明此地的慈悲是從智慧中產生的，以智慧為王，在生死法中獲得自在，所以稱為王。因此，慈悲是從智慧中產生的。說明從第七地到第八地，是從慈悲修習智慧，以圓滿進入無功用行的智慧。從第八地到第九地、第十地，是用智慧隨順本願之力，修習無功用的慈悲，使其圓滿。到達第十一地時，以無功用的大悲，幻化出大智慧佛，遍佈周邊的剎土，普遍利益眾生。就像以摩耶夫人（Maya）為母親，普遍生出諸佛，教化眾生，以此來表達。像這樣逆向和順向進修，發起菩提心的人，都必須明白理解，才能使進修不出現差錯。

四、說明此地在三界中得到什麼法？此地在十方三界中得到法界普光明大智大慈大悲，任運圓滿。大法雲，普遍降下智慧之雨，接受佛的職門。就像善財童子所進入的瞿波女（Gopa）講堂一樣，是爲了說明智慧常常與等同虛空界的一切眾生八萬四千煩惱諸根的慾望，用佛法對治，使其解脫。

五、說明隨文解釋經義。兩種含義如前所述。一、長科經意：從此十地這一段經文中，長科分為十六段。

從最初一段有三十二行頌，長科分為兩段。一、從凈居天眾以下，有二十八行頌，說明凈居天眾聽聞佛法后興起供養，以及見到佛的功德廣大無邊。凈居天（Suddhavasa）是九地菩薩眾所居住的地方，是第三禪天眾。后十地是四禪位。從初地多作閻浮提王（Jambudvipa），二地忉利天（Trayastrimsa）。

【English Translation】 English version: Wisdom and compassion are not independent. It clarifies that wisdom and compassion are often inseparable, like a Buddha's wife. It also symbolizes that the great wisdom, compassion, and Dharma joy of the Tenth Ground Bodhisattva are like a wife. This is merely borrowing worldly matters to express the Dharma, taking only its meaning. Moreover, the act of using wisdom and compassion to relieve and nurture sentient beings is not truly like an ordinary person having a wife with desires. This is borrowing worldly matters to express the Dharma, making it easier to understand. For example, Vairocana (法界主, Dharma Realm Lord) is the lord of the Dharma Realm, unlike a manifested Buddha who guides worldly people to escape entanglement. Like these women who are all born from royal families, it illustrates that the compassion of this ground arises from wisdom, with wisdom as the king, attaining freedom in the Dharma of birth and death, hence being called a king. Therefore, compassion arises from wisdom. It explains that from the Seventh Ground to the Eighth Ground, one cultivates wisdom from compassion to fully enter the wisdom of effortless action. From the Eighth Ground to the Ninth and Tenth Grounds, one uses wisdom to follow the power of original vows, cultivating effortless compassion to fulfill it. Upon reaching the Eleventh Ground, with effortless great compassion, a great wisdom Buddha is manifested, pervading the surrounding Buddha-fields, universally benefiting sentient beings. Just like using Maya (摩耶) as the mother, universally giving birth to Buddhas to teach and transform sentient beings, this is used to express it. Those who cultivate in this way, both reversely and directly, and generate Bodhicitta (菩提心, Bodhi mind), must understand clearly so that their cultivation does not go astray.

Fourth, what Dharma is attained in the Three Realms on this ground? On this ground, in the ten directions and the Three Realms, one attains the Dharma Realm's universally illuminating great wisdom, great compassion, and great mercy, complete and perfect spontaneously. The great Dharma cloud universally rains down the rain of wisdom, receiving the gate of the Buddha's office. Just like the lecture hall of Gopa (瞿波女) that Sudhana (善財童子) entered, it is to illustrate that intelligence is always with all sentient beings in the space-like realm, with the desires of the eighty-four thousand roots of affliction, using the Dharma to counteract and liberate them.

Fifth, explaining the meaning of the text according to the words. The two meanings are as mentioned before. One, the long division of the sutra's meaning: In this section of the Ten Grounds Sutra, the long division is divided into sixteen sections.

From the initial section, there are thirty-two lines of verses, with the long division divided into two sections. One, from the Pure Abode Heaven (凈居天) assembly downwards, there are twenty-eight lines of verses, explaining that the Pure Abode Heaven assembly, after hearing the Dharma, arises with offerings and sees the Buddha's virtues as vast and boundless. The Pure Abode Heaven is where the Ninth Ground Bodhisattvas reside, it is the Third Dhyana Heaven assembly. The latter Ten Grounds are the Fourth Dhyana position. From the First Ground, one mostly becomes a Jambudvipa (閻浮提) king, and on the Second Ground, Trayastrimsa (忉利天).

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王。以次排之。即可知也。以表升進自在如天。亦不獨作天王。一一位明行遍周自在如天。此總明第一義天一切智天。非如是諸天下品十善業果報生天也。二即時解脫月菩薩已下。有四行頌。明請第十地行門分。于中文義如經自具。

第三一段長行。有六十八行半經。明此位菩薩坐蓮花座為大法師受十地佛大職位分。第四一段長行。有二十二行半經。明十方諸佛咸放智光灌頂許可同佛職位分。第五一段有三十六行半經。明此位菩薩廣大微細差別智善知諸集諦分。第六一段有七行半經。明此位菩薩得十大解脫分。第七段有四十五行半經。明此地菩薩於一念頃能受十方所有諸佛法。明皆能領受及能於十方雨法雨自在分。第八段有三十五行經。明此位菩薩隨念廣大微細大小一多相入通化自在分。第九一段有十八行半經。明此大眾聞十地菩薩神通生疑時。金剛藏菩薩入體性三昧。現菩薩神通為眾除疑分。第十段有二十七行經。明此地菩薩智慧神通力下地不如不可比如來神力智慧分。第十一段有三十五行半經。明此位菩薩不異如來身語意業。不捨菩薩諸三昧。承事供養一切諸佛分。第十二段有四十二行半經。明舉十大山王喻十種地次第方便所行之智慧分。第十三段有十四行經。明舉大海有十種德喻十種地升進分。第十四段

【現代漢語翻譯】 現代漢語譯本： 王（指菩薩）。按照這個次序排列，就可以知道了。這表明菩薩的提升和進步是自在的，如同天一樣。不僅僅是成為天王，而是每一位菩薩都能明瞭修行，周遍自在，如同天一樣。這裡總的說明了第一義天一切智天，而不是那些下品十善業的果報而生的諸天。二、從即時解脫月菩薩開始，有四行頌文，說明請問第十地行門的部分，其中的文義在經文中已經具備。 第三段是一段長行文，有六十八行半經文，說明這位菩薩坐在蓮花座上，作為大法師接受十地佛的大職位的部分。第四段是一段長行文，有二十二行半經文，說明十方諸佛都放出智慧之光，灌頂許可，如同佛的職位的部分。第五段有三十六行半經文，說明這位菩薩廣大微細的差別智慧，善於瞭解諸集諦的部分。第六段有七行半經文，說明這位菩薩得到十大解脫的部分。第七段有四十五行半經文，說明此地菩薩在一念之間能夠接受十方所有諸佛的法，說明都能領受並且能夠在十方降下法雨，自在無礙的部分。第八段有三十五行經文，說明這位菩薩隨念廣大微細，大小一多相入，通化自在的部分。第九段有一十八行半經文，說明大眾聽到十地菩薩的神通，產生疑問時，金剛藏菩薩進入體性三昧，顯現菩薩的神通，為大眾消除疑惑的部分。第十段有二十七行經文，說明此地菩薩的智慧神通力，下地菩薩不如，不可比擬，如同如來的神力智慧的部分。第十一段有三十五行半經文，說明這位菩薩不異於如來的身語意業，不捨棄菩薩的各種三昧，承事供養一切諸佛的部分。第十二段有四十二行半經文，說明用十大山王來比喻十種地的次第方便所行的智慧的部分。第十三段有十四行經文，說明用大海有十種德來比喻十種地的升進的部分。第十四段

【English Translation】 English version: The King (referring to the Bodhisattva). Arranging them in this order, one can understand. This indicates that the Bodhisattva's advancement and progress are as free and unhindered as the heavens. It's not just about becoming a Deva King, but that each Bodhisattva can understand practice, be universally free, like the heavens. This generally explains the Supreme Truth Heaven, the All-Knowing Heaven, and not just those heavens born from the lower-grade ten virtuous deeds. Second, starting from the Immediately Liberated Moon Bodhisattva, there are four lines of verses explaining the part about inquiring about the practice of the Tenth Ground, the meaning of which is already contained within the scripture itself. The third section is a passage of prose, with sixty-eight and a half lines of scripture, explaining the part where this Bodhisattva sits on a lotus throne, as a great Dharma master, receiving the great position of the Ten Ground Buddha. The fourth section is a passage of prose, with twenty-two and a half lines of scripture, explaining the part where all the Buddhas of the ten directions emit light of wisdom, bestowing the crown and permission, like the position of a Buddha. The fifth section has thirty-six and a half lines of scripture, explaining the part where this Bodhisattva has vast and subtle differentiated wisdom, and is skilled in understanding all the Samudayas (集諦, the origin of suffering). The sixth section has seven and a half lines of scripture, explaining the part where this Bodhisattva obtains the Ten Great Liberations. The seventh section has forty-five and a half lines of scripture, explaining that this Bodhisattva of this ground can, in a single thought, receive all the Dharmas of all the Buddhas in the ten directions, indicating that they can all receive and can rain down the Dharma rain in the ten directions, freely and without obstruction. The eighth section has thirty-five lines of scripture, explaining the part where this Bodhisattva, according to their thoughts, can freely transform the vast and subtle, large and small, one and many entering into each other. The ninth section has eighteen and a half lines of scripture, explaining that when the assembly heard of the Ten Ground Bodhisattva's supernatural powers and became doubtful, Vajragarbha (金剛藏) Bodhisattva entered the Essence Samadhi, manifested the Bodhisattva's supernatural powers, and dispelled the doubts of the assembly. The tenth section has twenty-seven lines of scripture, explaining that the wisdom and supernatural power of this Bodhisattva of this ground are inferior to, and incomparable to, the divine power and wisdom of the Tathagata (如來). The eleventh section has thirty-five and a half lines of scripture, explaining that this Bodhisattva is not different from the body, speech, and mind karma of the Tathagata, does not abandon the various Samadhis of the Bodhisattva, and serves and makes offerings to all the Buddhas. The twelfth section has forty-two and a half lines of scripture, explaining the use of the Ten Great Mountain Kings as a metaphor for the wisdom practiced in the sequential expedient means of the ten grounds. The thirteenth section has fourteen lines of scripture, explaining the use of the ten virtues of the great ocean as a metaphor for the advancement of the ten grounds. The fourteenth section

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有二十行半經。明摩尼珠有十種性出過眾寶喻十種地出過眾聖分。第十五段有二十二行半經。明說此十地法門所感大地六種十八相動。及興供並十方金剛藏菩薩咸來證法分。第十六段有八十三行頌。明重頌前法分。

二隨文釋義者。第一從初一段長行六十八行半經。明此位菩薩受十地佛位之職。於此一段中復分為十段。一從初爾時金剛藏菩薩已下。至受職位。有七行經。明此位菩薩從初地至第九地修大福智大慈悲行滿入眾生界入如來所行分。二佛子已下。至受一切智勝職位。有八行半經。明此位菩薩得十三昧及一切諸三昧現前分。三此三昧現在前時已下。至以為眷屬。有七行半經。明此位菩薩以三昧力福德感報蓮華出興分。四爾時已下。至一心瞻仰。可有三行經。明此位菩薩並諸眷屬菩薩身處華座與華量等分。五佛子已下。至諸佛眾會悉皆顯現。可有五行經。明此位菩薩坐華座已。言音普充滿十方世界。自然震動一切樂音自鳴。及以不思議供養之具供養佛分。六佛子已下。至得不退轉。有二十四行半經。明此位菩薩處座放光。教化眾生及供佛分。七佛子已下。至從諸如來足下而入。有兩行半經。明此位菩薩所放光明繞十方界入佛足下分。八爾時已下。至到受職位。可有兩行經。明十方諸佛菩薩皆悉咸知此位菩薩

【現代漢語翻譯】 現代漢語譯本 有二十行半的經文。闡明摩尼珠（Mani jewel，如意寶珠）具有十種特性，超越了各種珍寶，比喻十地（Ten Bhumis，菩薩修行的十個階段）超越了所有聖賢的境界。第十五段有二十二行半的經文。詳細說明了此十地法門所感應的大地六種震動和十八種景象。以及諸佛興起供養，十方金剛藏菩薩（Vajragarbha Bodhisattva，密宗菩薩）都來證明此法。第十六段有八十三行頌文。重述了前面的法義。

二、隨文釋義：第一部分從最初一段長行六十八行半的經文開始。闡明此位菩薩接受十地佛位的職責。在這一段中又分為十段。一、從最初的『爾時金剛藏菩薩』以下，到『受職位』，有七行經文。闡明此位菩薩從初地到第九地修習大福德、大智慧、大慈悲行圓滿，進入眾生界，進入如來所行的境界。二、『佛子』以下，到『受一切智勝職位』，有八行半經文。闡明此位菩薩獲得十三種三昧（Samadhi，禪定）以及一切諸三昧現前的境界。三、『此三昧現在前時』以下，到『以為眷屬』，有七行半經文。闡明此位菩薩以三昧之力和福德感應，蓮花出現並興盛。四、『爾時』以下，到『一心瞻仰』，大約有三行經文。闡明此位菩薩和他的眷屬菩薩身處蓮花座，蓮花的大小與他們的身量相等。五、『佛子』以下，到『諸佛眾會悉皆顯現』，大約有五行經文。闡明此位菩薩坐上蓮花座后，言語聲音普遍充滿十方世界，自然震動，一切樂音自動鳴響，以及用不可思議的供養之具供養佛。六、『佛子』以下，到『得不退轉』，有二十四行半經文。闡明此位菩薩處於蓮花座上，放出光明，教化眾生以及供養佛。七、『佛子』以下，到『從諸如來足下而入』，有兩行半經文。闡明此位菩薩所放出的光明環繞十方世界，進入諸佛的足下。八、『爾時』以下，到『到受職位』，大約有兩行經文。闡明十方諸佛菩薩都知道此位菩薩。

【English Translation】 English version There are twenty and a half lines of sutra. It elucidates that the Mani jewel (Mani jewel) has ten qualities, surpassing all treasures, and metaphorically the Ten Bhumis (Ten Bhumis, the ten stages of a Bodhisattva's practice) surpass the realm of all sages. The fifteenth section has twenty-two and a half lines of sutra. It details the six types of earth tremors and eighteen kinds of phenomena that are sensed by this Ten Bhumi Dharma. And the Buddhas arise to make offerings, and the Vajragarbha Bodhisattvas (Vajragarbha Bodhisattva) from the ten directions all come to certify this Dharma. The sixteenth section has eighty-three lines of verses. It reiterates the preceding Dharma teachings.

1. Explaining the meaning according to the text: The first part starts from the initial long passage of sixty-eight and a half lines of sutra. It elucidates that this Bodhisattva receives the responsibility of the Buddha position of the Ten Bhumis. In this section, it is further divided into ten parts. 1. From the initial 'At that time, Vajragarbha Bodhisattva' down to 'receiving the position', there are seven lines of sutra. It elucidates that this Bodhisattva, from the first Bhumi to the ninth Bhumi, cultivates great merit, great wisdom, great compassion, and perfects the practice, enters the realm of sentient beings, and enters the realm practiced by the Tathagatas. 2. From 'Buddha-son' down to 'receiving the position of supreme all-knowing wisdom', there are eight and a half lines of sutra. It elucidates that this Bodhisattva obtains thirteen Samadhis (Samadhi) and the state where all Samadhis manifest. 3. From 'When these Samadhis are now present' down to 'taking as retinue', there are seven and a half lines of sutra. It elucidates that this Bodhisattva, through the power of Samadhi and merit, senses the emergence and flourishing of lotuses. 4. From 'At that time' down to 'gazing with one mind', there are approximately three lines of sutra. It elucidates that this Bodhisattva and his retinue of Bodhisattvas are situated on lotus seats, and the size of the lotuses is equal to their body size. 5. From 'Buddha-son' down to 'all the assemblies of Buddhas completely appear', there are approximately five lines of sutra. It elucidates that after this Bodhisattva sits on the lotus seat, his speech and voice universally fill the ten directions, naturally causing tremors, all musical sounds automatically resonate, and using inconceivable offerings to make offerings to the Buddhas. 6. From 'Buddha-son' down to 'obtaining non-retrogression', there are twenty-four and a half lines of sutra. It elucidates that this Bodhisattva is situated on the lotus seat, emits light, teaches sentient beings, and makes offerings to the Buddhas. 7. From 'Buddha-son' down to 'entering from beneath the feet of all the Tathagatas', there are two and a half lines of sutra. It elucidates that the light emitted by this Bodhisattva surrounds the ten directions and enters beneath the feet of all the Buddhas. 8. From 'At that time' down to 'arriving at receiving the position', there are approximately two lines of sutra. It elucidates that all the Buddhas and Bodhisattvas in the ten directions all know about this Bodhisattva.

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受職分。九佛子已下。至即各獲得十千三昧。可有兩行半經。明九地菩薩皆來恭敬獲益分。十當爾之時已下。有五行半經。明此十方同受職菩薩放臆德光明普照十方。來入此菩薩臆德令勢力增長過百千倍分。第一段七行經。明從初地至第九地。以分分白凈法。修助道行。觀察眾法。修習福德智慧。廣行大悲。併爲成就此十地根本智悲之地。至此地滿故。明元將一切諸佛智悲之地以作五位修行從初發心住已能至此諸佛智地故。從初發心有五種發心不離一念。五種初發心者。一十住初發心。二十行初發心。三十回向初發心。四十地初發心。五十一地初發心。如是五位初發心。皆不異如來根本智而起初發心故。為智體無始終。此五位初發心皆無始終。為非情識能所見故。非時日歲月所攝故。如是五位皆一時發故。一如十住初發心。即以其止心不亂開發如來根本智慧。即以妙峰山德云比丘。得憶念諸佛智慧光明門。山者止也。即初從凡夫地止心不亂。即佛智慧現入如來智慧地。名初發心住二如十行初發心。即明於諸佛智慧中行無染。即以三眼國善見比丘林中經行錶行無染。林中經行錶行無住。三眼。表佛眼法眼智眼。此明自得如來智慧三眼。複利一切眾生。即行無所著故。三十回向初發心。即以鬻香長者青蓮華。即明和合諸香

【現代漢語翻譯】 現代漢語譯本 受職分（接受職位的段落）。從『九佛子已下』開始，到『即各獲得十千三昧』，大約有兩行半經文，闡明九地菩薩都來恭敬並獲得利益的部分。 『十當爾之時已下』開始，有五行半經文，闡明十方接受職位的菩薩們放出意德光明，普照十方，並進入這位菩薩的意德，使勢力增長超過百千倍的部分。 第一段七行經文，闡明從初地到第九地，以分分白凈法（逐漸增長的清凈之法），修習助道之行，觀察眾法，修習福德智慧，廣行大悲，併爲了成就這十地根本智悲（十地根本的智慧與慈悲）之地。到此地圓滿的緣故，闡明原本將一切諸佛智悲之地作為五位修行，從初發心住（最初發起菩提心安住的階段）已經能夠到達諸佛智地的緣故。 從初發心有五種發心不離一念（從最初發心有五種不同的發心，但都不離當下的一念）。五種初發心者：一、十住初發心（十住位的最初發心）。二、十行初發心（十行位的最初發心）。三、十回向初發心（十回向位的最初發心）。四、十地初發心（十地位的最初發心）。五、十一地初發心（十一地的最初發心）。如此五位初發心，都不異於如來根本智而生起初發心，因為智體沒有始終。這五位初發心都沒有始終，因為不是情識（情感和意識）所能見，也不是時間歲月所能包含。如此五位都是一時發起的緣故。一、如十住初發心，即以其止心不亂（使心止息而不散亂），開發如來根本智慧。即以妙峰山德云比丘為例，他獲得了憶念諸佛智慧光明門。山，是止的意思。即最初從凡夫地止心不亂，佛的智慧就顯現，進入如來智慧地，名為初發心住。二、如十行初發心，即闡明在諸佛智慧中行而無染。即以三眼國善見比丘林中經行（在樹林中行走）來表示行無染。林中經行表示行無住。三眼，表示佛眼、法眼、智眼。這闡明自己獲得如來智慧三眼，又利益一切眾生，即行無所著的緣故。三、十回向初發心，即以鬻香長者（賣香的長者）的青蓮華為例，即闡明和合諸香。

【English Translation】 English version Section on Receiving Ordination. From 'Nine Buddha Sons onward' to 'each immediately obtained ten thousand Samadhis,' there are approximately two and a half lines of scripture clarifying the part where Bodhisattvas of the Ninth Ground all come to pay respects and receive benefits. From 'Ten, at that time onward,' there are five and a half lines of scripture clarifying the part where Bodhisattvas receiving ordination in the ten directions emit the light of their mind-virtue, universally illuminating the ten directions, and entering this Bodhisattva's mind-virtue, causing their power to increase more than a hundred thousand times. The first section of seven lines of scripture clarifies that from the First Ground to the Ninth Ground, they cultivate auxiliary practices with gradually increasing pure Dharma, observing all Dharmas, cultivating blessings and wisdom, extensively practicing great compassion, and in order to accomplish the ground of fundamental wisdom and compassion of these Ten Grounds. Because this ground is fulfilled, it clarifies that originally taking the ground of wisdom and compassion of all Buddhas as the five stages of practice, from the initial arising of the mind-abiding stage, one is already able to reach the wisdom ground of all Buddhas. From the initial arising of the mind, there are five kinds of arising of the mind that do not depart from a single thought. The five kinds of initial arising of the mind are: 1. The initial arising of the mind in the Ten Abidings ( దశ భూమిక ). 2. The initial arising of the mind in the Ten Practices ( దశ చర్యా ). 3. The initial arising of the mind in the Ten Dedications ( దశ పరిణామన ). 4. The initial arising of the mind in the Ten Grounds ( దశ భూమి ). 5. The initial arising of the mind in the Eleventh Ground ( ఏకాదశ భూమి ). These five stages of the initial arising of the mind are not different from the Tathagata's fundamental wisdom in arising the initial mind, because the essence of wisdom has no beginning or end. These five stages of the initial arising of the mind have no beginning or end, because they are not seen by emotions and consciousness, nor are they contained by time and years. These five stages all arise simultaneously. 1. Like the initial arising of the mind in the Ten Abidings, one uses the cessation of the mind without confusion to develop the Tathagata's fundamental wisdom. For example, the Bhikshu Virtue Cloud of Mount Myofeng obtained the gate of remembering the light of the wisdom of all Buddhas. 'Mountain' means cessation. That is, initially from the ground of ordinary beings, one stops the mind without confusion, and the Buddha's wisdom appears, entering the Tathagata's wisdom ground, called the Abiding in the Initial Arising of the Mind. 2. Like the initial arising of the mind in the Ten Practices, it clarifies practicing without defilement in the wisdom of all Buddhas. For example, the Bhikshu Good Vision of the Three-Eyed Country walking in the forest expresses practicing without defilement. Walking in the forest expresses practicing without abiding. The Three Eyes represent the Buddha Eye, the Dharma Eye, and the Wisdom Eye. This clarifies that one obtains the Three Eyes of the Tathagata's wisdom and benefits all sentient beings, that is, practicing without attachment. 3. The initial arising of the mind in the Ten Dedications, for example, the blue lotus flower of the incense-selling elder, clarifies the combination of all fragrances.

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賣鬻香而居。即明以十回向門起無限大愿門和融悲智法身使令均平等進故。青蓮華者。明於諸妙香無染也。四十地初發心。修長養大慈大悲增勝。即以夜神婆珊婆演底。此云主當春生神。以表大悲。主當衆生髮生菩提芽故。五第十一地以無作任運大悲初發心。即以摩耶夫人生諸佛為首。即明從悲生智教化眾生故。如上初發心有此五種。逆順不同。總在初心之中。一時具足無前後際。皆以法界大智為體故。不可說前後古今之解。此一段有七行經。明成無前後古今之大智大悲。法界眾生界佛行滿故。至大法王職處。入眾生生死稠林分。第二段中有八行半經。明此位菩薩入此識位之中。即得十種三昧及一切三昧。其初離垢三昧者。云正定也。明此地悉離染凈涅槃悲智功用不均平垢故。名離垢三昧。不同三乘離生死取涅槃及凈土垢故。亦不同下地菩薩調治智悲生死涅槃萬行未自在垢故。此地菩薩離如是垢故。名為離垢三昧。明以法界無作智印諸境界。無非智境。更無能所生死涅槃染凈等障故。名離垢三昧。又三之言正者。明一止即是正字故。明此地菩薩。以一大普光明智性自無依曰止。恒以此智常照諸境。名之曰正。昧之云定者。以智利生。不迷諸見。名之為定。明從初修諸方便助菩提分。至此地所作功行無功習氣亦無故。名

【現代漢語翻譯】 現代漢語譯本 以賣香為生。這表明通過十回向門，發起無限廣大誓願，融合悲智法身，使其均等平等地前進。青蓮華（Utpala，一種蓮花）象徵在各種美妙的香氣中不被污染。四十地（菩薩修行階位）的初發心菩薩，修習增長廣大慈悲，因此以夜神婆珊婆演底（Vasantasenā，字面意思是『春天的軍隊』，這裡指掌管春天生長的神）來代表大悲，因為她掌管眾生菩提芽的生長。第五，第十一地菩薩以無作任運的大悲心初發心，以摩耶夫人（Māyādevī，釋迦牟尼佛的生母）生育諸佛為首，表明從悲心中產生智慧來教化眾生。如上所述，初發心有這五種，逆順不同，總而言之都在初心之中，一時具足，沒有前後之分，都以法界大智為本體，所以不可用前後古今的觀念來理解。這一段有七行經文，闡明成就沒有前後古今之分的大智大悲，法界眾生界佛行圓滿。到達大法王職處，進入眾生死生茂密的森林中。第二段中有八行半經文，闡明此位菩薩進入此識位之中，就能獲得十種三昧（Samādhi，禪定）及一切三昧。其中最初的離垢三昧，也稱為正定。表明此地菩薩完全脫離了染凈、涅槃（Nirvāṇa，寂滅）的悲智功用不均平的垢染，所以稱為離垢三昧，不同於三乘（聲聞乘、緣覺乘、菩薩乘）脫離生死而取涅槃以及凈土的垢染，也不同於下地菩薩調治智悲生死涅槃萬行尚未自在的垢染。此地菩薩脫離了這樣的垢染，所以稱為離垢三昧。表明以法界無作智印證諸境界，沒有不是智慧境界的，更沒有能所、生死涅槃、染凈等障礙，所以稱為離垢三昧。另外，三昧的『正』字，表明一止就是正字，表明此地菩薩，以一大普光明智性，自身無所依止，稱為『止』，恒常以此智慧照耀諸境，稱之為『正』。三昧的『定』字，以智慧利益眾生，不迷惑于各種見解，稱之為『定』。表明從最初修習各種方便助菩提分，到此地所作功行，沒有功用習氣，所以稱為離垢三昧。

【English Translation】 English version He lived by selling incense. This clarifies that through the ten dedications, he initiates limitless great vows, harmonizing the Dharma body of compassion and wisdom, enabling them to advance equally and uniformly. The blue lotus (Utpala), signifies being unstained by all kinds of wonderful fragrances. The initial aspiration of the fortieth ground (stage of Bodhisattva practice) involves cultivating and increasing great compassion, hence the night goddess Vasantasenā (literally 'army of spring', here referring to the goddess in charge of spring growth) is used to represent great compassion, as she is in charge of the sprouting of sentient beings' Bodhi seeds. Fifth, the eleventh ground initiates the aspiration of effortless great compassion, with Māyādevī (the mother of Shakyamuni Buddha) giving birth to all Buddhas as the foremost example, clarifying that wisdom arises from compassion to teach sentient beings. As mentioned above, there are these five types of initial aspirations, differing in their order, but all contained within the initial aspiration, complete at once, without before or after, all taking the great wisdom of the Dharma realm as their essence, so it cannot be understood with the concepts of before and after, past and present. This section has seven lines of scripture, clarifying the accomplishment of great wisdom and great compassion without before and after, past and present, with the Buddha's actions fulfilling the Dharma realm and the sentient being realm. Reaching the position of the great Dharma king, entering the dense forest of sentient beings' birth and death. The second section has eight and a half lines of scripture, clarifying that when a Bodhisattva of this position enters this level of consciousness, they attain ten Samādhis (meditative states) and all Samādhis. The initial Immaculate Samādhi, also called Right Concentration, clarifies that the Bodhisattva of this ground completely detaches from the impurities of defilement and purity, Nirvāṇa (cessation), and the unevenness of the functions of compassion and wisdom, hence it is called Immaculate Samādhi, different from the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) detaching from birth and death to take Nirvāṇa and the impurities of pure lands, and also different from the impurities of lower ground Bodhisattvas regulating wisdom, compassion, birth and death, Nirvāṇa, and myriad practices without freedom. The Bodhisattva of this ground detaches from such impurities, hence it is called Immaculate Samādhi. It clarifies that with the effortless wisdom seal of the Dharma realm, all realms are nothing but wisdom realms, without subject and object, birth and death, Nirvāṇa, defilement and purity, and other obstacles, hence it is called Immaculate Samādhi. Furthermore, the 'right' in Samādhi clarifies that one cessation is the character 'right', clarifying that the Bodhisattva of this ground, with a great universal bright wisdom nature, has no reliance on itself, called 'cessation', constantly illuminating all realms with this wisdom, called 'right'. The 'concentration' in Samādhi, benefits sentient beings with wisdom, not being confused by various views, called 'concentration'. It clarifies that from the initial cultivation of various expedient aids to Bodhi, to the meritorious actions performed on this ground, there are no functional habits, hence it is called Immaculate Samādhi.

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離垢三昧。又云三昧者。正受。以明此位。以無依住無功智任自遍周故。名離垢三昧故。此名無功之智任自遍周故。入法界差別三昧者。是無功用智任運隨用應事施設為是差別智故。明用不離體不離無作根本智故。莊嚴道場三昧者。有諸佛成道轉法輪處。遍至其中身行及以眾寶莊嚴故。一切種華光三昧者。放光照燭一切眾生故。海藏三昧者。明含藏眾法故。如海具十德喻等。海印三昧者。以大智海印性自圓明清凈無垢印。三世諸境界咸現其中虛空界廣大三昧者。明法空智體所照自體無限邊故。觀一切法自性三昧者。明以智觀照諸法無自性無他性自在故。知一切眾生心行三昧者。以智知根隨根濟度故。一切佛皆現前三昧者。明此離垢三昧與體性三昧並與一切諸佛同一體相故。如是等已下總舉。無數三昧皆現在前。菩薩於此一切三昧若入若起皆得善巧者。明一身入多身起。多身入一身起。又起中入。入中起。又於一三昧中。分別多眾生心行所行多三昧境界。教多眾生而不失時。最後三昧名受一切勝職位者。此是十地智滿行周。平等無作大悲。任運處世利眾生定。如是眾多三昧皆從體性無作法身法界普光明智寂用無礙三昧起故。如是三昧。非是三乘修寂靜者求出三界者樂生凈土者之境界。是達一切無明便成大智。是便以一切

【現代漢語翻譯】 現代漢語譯本 離垢三昧，又稱三昧，意為『正受』，用以表明此境界。因為此境界無所依賴，無所執著，無須功用，智慧自然周遍，所以稱為離垢三昧。因此，此名稱表明無須功用的智慧自然周遍。 入法界差別三昧，是指無須功用的智慧，自然地隨著應用而施設，是為差別智。說明應用不離本體，不離無作的根本智。 莊嚴道場三昧，是指在諸佛成道、轉法輪之處，普遍到達其中，以身行以及各種珍寶莊嚴。 一切種華光三昧，是指放出光明照耀一切眾生。 海藏三昧，是指明了含藏眾多佛法。如同大海具備十種功德的比喻等。 海印三昧，是指以大智慧如海，印證自性圓滿光明，清凈無垢，三世諸境界都顯現在其中。虛空界廣大三昧，是指明了法空之智的本體所照耀的自體是無限無邊的。 觀一切法自性三昧，是指明了以智慧觀照諸法，沒有自性，沒有他性，是自在的。 知一切眾生心行三昧，是指以智慧瞭解眾生的根器，隨順根器進行救度。 一切佛皆現前三昧，是指明了此離垢三昧與體性三昧，以及一切諸佛，都是同一體相。 如是等等，以下總括地舉出，無數的三昧都現在眼前。菩薩對於這一切三昧，無論是進入還是出來，都能得到善巧，是指一身進入多身出來，多身進入一身出來。又從出來中進入，從進入中出來。又於一個三昧中，分別眾多眾生的心行所行，以及眾多三昧的境界，教化眾多眾生而不失時機。 最後的三昧名為受一切勝職位，這是指十地菩薩的智慧圓滿，修行周遍，平等無作的大悲心，自然地在世間利益眾生的禪定。像這樣眾多的三昧，都是從體性無作法身法界普光明智的寂靜作用無礙的三昧生起的。 像這樣的三昧，不是那些修習寂靜以求出離三界的三乘行者，或者那些樂於往生凈土的人所能達到的境界。而是通達一切無明，便成就大智慧，從而以一切...

【English Translation】 English version The Samadhi of Freedom from Defilement, also called Samadhi, means 'Right Reception,' used to indicate this state. Because this state is without reliance, without attachment, without the need for effort, and wisdom naturally pervades, it is called the Samadhi of Freedom from Defilement. Therefore, this name indicates that wisdom without effort naturally pervades. Entering the Samadhi of Differentiation of the Dharma Realm refers to wisdom without effort, naturally applying and establishing according to the application, which is called Differentiated Wisdom. It explains that application is inseparable from the essence, inseparable from the fundamental wisdom of non-action. The Samadhi of Adorning the Bodhimanda refers to universally arriving at the places where Buddhas attain enlightenment and turn the Dharma wheel, adorning them with bodily actions and various treasures. The Samadhi of Light of All Kinds of Flowers refers to emitting light to illuminate all sentient beings. The Samadhi of the Ocean Treasury refers to clearly containing numerous Buddhist teachings. It is like the analogy of the ocean possessing ten virtues, etc. The Samadhi of the Ocean Seal refers to using great wisdom like the ocean to seal the self-nature's perfect luminosity, purity, and freedom from defilement, with all the realms of the three times appearing within it. The Vast Samadhi of the Realm of Empty Space refers to clarifying that the self illuminated by the essence of the wisdom of emptiness of Dharma is infinite and boundless. The Samadhi of Observing the Self-Nature of All Dharmas refers to clarifying that with wisdom, one observes all dharmas, which have no self-nature, no other-nature, and are self-existent. The Samadhi of Knowing the Minds and Actions of All Sentient Beings refers to using wisdom to understand the faculties of sentient beings and saving them according to their faculties. The Samadhi of All Buddhas Appearing Before One refers to clarifying that this Samadhi of Freedom from Defilement, the Samadhi of Essence, and all Buddhas are of the same essence and form. Such as these, and so on, are generally listed below, with countless samadhis appearing before one. Bodhisattvas are skillful in entering and arising from all these samadhis, which means entering from one body and arising in many bodies, entering from many bodies and arising in one body. Also, entering from arising and arising from entering. Furthermore, within one samadhi, distinguishing the minds and actions of many sentient beings, as well as the realms of many samadhis, teaching many sentient beings without losing the opportune time. The final samadhi is called Receiving All Supreme Positions, which refers to the wisdom of the Ten Bhumis (ten grounds of Bodhisattva path) being complete, the practice being comprehensive, the great compassion of equality and non-action, and the natural state of benefiting sentient beings in the world. Such numerous samadhis arise from the tranquil function of the unobstructed Samadhi of the Universal Light Wisdom of the Essence of the Non-Action Dharmakaya Dharma Realm. Such samadhis are not the realm of those of the Three Vehicles who cultivate tranquility to seek liberation from the Three Realms, or those who delight in being reborn in the Pure Land. Rather, it is penetrating all ignorance, thereby accomplishing great wisdom, and thus with all...

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眾生身土微塵總含佛國者之境界。此寂用無依大智三昧。是一切諸佛根本智體無盡藏王。能隨一切眾生無限情意化不失時。然無作者故。第三此三昧現在前時已下。有七行半經。明受職菩薩約報華生。經云。此三昧現在前時。有大蓮華忽然出生。此是受職菩薩自悲智行滿法合等周法界利益眾生之報得。是十地之中最後三昧身也。其華量等百萬三千大千世界。千個百億四天下為一小千。千個小千為一中千。千個中千為一大千。今雲量等百萬三千大千世界者。意明無限量之大稱。已下莊嚴如經自具。經云。出世善根之所生起者。非是超過三界凈土菩薩及二乘變易生死諸善根之所生起故。知諸法如幻性眾行所成。恒放光明普照法界。此配善根因果如蓮華。以毗琉璃摩尼寶為莖者。毗之云光明琉璃表法身智身明凈故。故其摩尼寶光凈無垢以似琉璃。非琉璃所成。但以摩尼為蓮華莖。莖者。以法身智身性無垢之報果。以法身智體與一切諸行作根本故。今依果報生蓮華。還以法身智體性自清凈。以成報故。是故光凈摩尼以為其莖。旃檀王為臺者。明戒定慧解脫知見五分法身之香。善根之所生起。以法身能成戒定慧等五分法身之香。今依果報得。以次相資。碼瑙為須者。是助菩提之分。萬行善根之報得。此是赤色寶。表萬行顯發菩提

【現代漢語翻譯】 現代漢語譯本 眾生身土微塵總含佛國之境界，此乃寂用無依的大智三昧（一種禪定狀態）。這是一切諸佛根本智體的無盡藏王（比喻佛的智慧如無盡的寶藏），能隨著一切眾生無限的情意而化現，不會錯過時機。然而，它沒有作者，並非人為造作。 第三，此三昧現在前時以下，有七行半經文，闡明受職菩薩（接受職位的菩薩）依報華而生。經文說：『此三昧現在前時，有大蓮華忽然出生。』這是受職菩薩以其悲智行圓滿，與法合一，周遍法界利益眾生的報得（由業力感召而得的結果）。這是十地（菩薩修行的十個階段）之中最後的的三昧身（由禪定而成就的身體）。 其蓮華的量等於百萬三千大千世界。千個百億四天下為一個『小千世界』，千個小千世界為一個『中千世界』，千個中千世界為一個『大千世界』。現在說蓮華的量等於百萬三千大千世界，意在說明其無量無邊之大。蓮華的莊嚴，如經文所描述。 經文說：『出世善根之所生起者』，並非是超過三界凈土的菩薩以及二乘（聲聞乘和緣覺乘）變易生死的諸善根所生起。因此，我們應當了知諸法如幻，由自性眾行所成就，恒常放出光明，普遍照耀法界。這如同蓮華，以毗琉璃摩尼寶（一種寶石）為莖，來比配善根的因果。毗琉璃意為光明，琉璃表法身智身（佛的法身和智慧之身）的明凈。因此，摩尼寶光清凈無垢，像琉璃一樣，但並非琉璃所成，而是以摩尼為蓮華的莖。莖，代表法身智身自性無垢的報果。因為法身智體與一切諸行作為根本。 現在依果報而生蓮華，仍然以法身智體自性清凈，來成就果報。因此，以光凈的摩尼作為蓮華的莖。以旃檀王（一種香木）為臺，表明戒、定、慧、解脫、解脫知見五分法身之香，由善根所生起。法身能成就戒定慧等五分法身之香，現在依果報而得，以次第相資。 以碼瑙為須，是輔助菩提（覺悟）的部分，是萬行善根的報得。碼瑙是赤色寶，表明萬行顯發菩提。

【English Translation】 English version The realm where the bodies and lands of sentient beings, even the dust motes, all contain Buddha-lands, is this Samadhi (a state of meditative consciousness) of Great Wisdom, which is quiescent in function and without reliance. This is the inexhaustible treasury king of the fundamental wisdom-essence of all Buddhas, capable of manifesting according to the infinite intentions of all sentient beings without missing the opportune time. However, it has no author, it is not artificially created. Thirdly, from the point when this Samadhi manifests, there are seven and a half lines of scripture that explain the birth of a 'Suozhi Pusa' (Bodhisattva receiving a position) based on the reward-lotus. The scripture says: 'When this Samadhi manifests, a great lotus flower suddenly appears.' This is the reward obtained by the 'Suozhi Pusa' whose compassion, wisdom, and practice are complete, unified with the Dharma, and benefit sentient beings throughout the Dharma realm. This is the final Samadhi-body among the ten 'Bhumis' (stages of Bodhisattva practice). The size of the lotus flower is equal to a million three thousand 'Da Qian Shijie' (great chiliocosms). A thousand 'Bai Yi Si Tianxia' (hundred billion four continents) make up a 'Xiao Qian Shijie' (small chiliocosm), a thousand 'Xiao Qian Shijie' make up a 'Zhong Qian Shijie' (middle chiliocosm), and a thousand 'Zhong Qian Shijie' make up a 'Da Qian Shijie'. Now, saying that the size of the lotus flower is equal to a million three thousand 'Da Qian Shijie', intends to illustrate its immeasurable greatness. The adornments of the lotus flower are as described in the scripture. The scripture says: 'That which arises from the roots of good that transcend the world' is not that which arises from the roots of good of 'Pusa' (Bodhisattvas) who have surpassed the pure lands of the three realms, nor from the 'Er Cheng' (two vehicles: 'Shengwen Cheng' and 'Yuanjue Cheng') who are subject to changeable birth and death. Therefore, we should understand that all 'Dharma' (phenomena) are like illusions, accomplished by the nature of all practices, constantly emitting light that universally illuminates the Dharma realm. This is like the lotus flower, using 'Piluli Mani Bao' (a type of gemstone) as its stem, to match the cause and effect of good roots. 'Piluli' means brightness, and 'Liuli' (lapis lazuli) represents the clarity of the 'Fashen Zhishen' (Dharmakaya and Wisdom-body) of the Buddha. Therefore, the light of the 'Mani Bao' is pure and without defilement, like 'Liuli', but it is not made of 'Liuli', but uses 'Mani' as the stem of the lotus flower. The stem represents the reward-fruit of the 'Fashen Zhishen' nature being without defilement. Because the 'Fashen Zhiti' (Dharmakaya essence) acts as the foundation for all practices. Now, based on the reward, the lotus flower is born, and it still uses the purity of the 'Fashen Zhiti' to accomplish the reward. Therefore, the bright and pure 'Mani' is used as the stem. Using 'Zhan Tan Wang' (sandalwood) as the platform indicates the fragrance of the fivefold 'Fashen' of 'Jie' (precepts), 'Ding' (concentration), 'Hui' (wisdom), 'Jietuo' (liberation), and 'Jietuo Zhijian' (liberation-knowledge), which arises from the roots of good. The 'Fashen' can accomplish the fragrance of the fivefold 'Fashen' of 'Jie', 'Ding', 'Hui', etc., and now it is obtained based on the reward, mutually supporting each other in sequence. Using 'Manao' (agate) as the stamens is the part that assists 'Puti' (Bodhi, enlightenment), and is the reward obtained from the myriad practices of good roots. 'Manao' is a red treasure, indicating that the myriad practices manifest 'Puti'.

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理智及莊嚴五分法身故。互相資發以次而陳。閻浮檀金為葉者。此金明凈柔軟是慈悲善根所生為慈悲。是覆蔭義故。其華常有無量光明著。智慧法光利生善根所起。眾寶為藏者。都結此地含藏眾善所生。寶網彌覆者。善設教網漉諸眾生善根所生。十三千大千世界微塵數蓮華以為眷屬者。是一行遍一切行。一切行遍一行。善根所起。是主伴萬行自在善根所起。如上之華。是于普光明殿中初說十信。于如來前所現之華。諸眷屬眾。是如來眉間毫中之眾。前是舉果勸修。此是行終之果。第四爾時已下三行經。明此位菩薩處座大小相稱。所坐華王之上者。是根本智。眷屬菩薩坐諸華座者。是差別智。明此位菩薩智悲萬行遍周。如文自具。第五佛子已下。可有五行經。明此位菩薩及眷屬處座之時感動興供。如文自具。第六佛子已下。有二十四行半經。明此位菩薩處座放光濟苦。一依身份而作次第。以足下光照大地獄苦。明足下是所履之行極以濟苦故。次兩膝放光照畜生苦。明在所履之次由於膝之勞苦。次臍輪中放光照閻羅王界苦。如大地獄無王所攝。以極增上惡業。猶如電擊。直往苦趣。小地獄有王所攝。臍者。眾穢積中之分。生死之際。迷真之極。生死之源。如戌亥兩辰配于乾卦。是萬像生死在中放光所照也。左右兩脅放光照

【現代漢語翻譯】 現代漢語譯本 因為理智和莊嚴是五分法身（Dharmakaya，佛的法身）的緣故，所以互相資助啓發，依次陳列。用閻浮檀金（Jambudvipa gold，一種非常純凈的金色）做花葉，這種金明亮潔凈而柔軟，是慈悲善根所生，代表慈悲，有覆蓋蔭庇的含義。這些蓮花常常具有無量的光明，是智慧法光利益眾生善根所生。用各種珍寶做花藏，總括此地包含蘊藏眾善所生。用寶網覆蓋，是善巧設立教化之網，濾取眾生善根所生。用十三千大千世界微塵數（an incalculable number，無法計算的數量）的蓮花作為眷屬，是一種修行遍及一切修行，一切修行遍及一種修行，善根所生。這是主伴萬行自在善根所生。像上面的蓮花，是在普光明殿（Universal Light Hall）中初次宣說十信（Ten Faiths）時，在如來（Tathagata，佛的稱號）面前所顯現的蓮花。諸眷屬眾，是如來眉間白毫（urna，佛眉間發出的光）中的大眾。前面是舉出果報勸人修行，這裡是修行最終的果報。第四，從『爾時』（At that time）開始的三行經文，說明此位菩薩（Bodhisattva，追求覺悟的修行者）所處的座位大小相稱。所坐的華王（Flower King）之上，是根本智（Fundamental Wisdom）。眷屬菩薩所坐的諸華座，是差別智（Differentiated Wisdom）。說明此位菩薩的智慧、慈悲和萬行遍及周全，如經文所說。第五，從『佛子』（Buddha's son）開始，大約有五行經文，說明此位菩薩及眷屬處座之時，感動興起供養，如經文所說。第六，從『佛子』開始，有二十四行半經文，說明此位菩薩處座放光濟度苦難。一是依照身份而作次第，用足下光照大地獄苦，說明足下是所履行的極致，用來濟度苦難。其次，兩膝放光照畜生苦，說明在所履行的其次，由於膝的勞苦。其次，臍輪中放光照閻羅王界（Yama's realm）的苦難。像大地獄沒有閻羅王所管轄，因為極度增長的惡業，猶如閃電擊打，直接前往苦難之處。小地獄有閻羅王管轄。臍，是各種污穢積聚的部分，是生死之際，迷惑真理的極致，是生死的根源。就像戌亥兩個時辰對應于乾卦，是萬象生死在其中放光所照耀的。

【English Translation】 English version Because intelligence and solemnity are the fivefold Dharmakaya (body of the Dharma), they mutually support and inspire each other, arranged in order. The leaves are made of Jambudvipa gold (a very pure gold), this gold is bright, pure, and soft, born from the roots of compassion and goodness, representing compassion, with the meaning of covering and sheltering. These flowers always have immeasurable light, arising from the wisdom of the Dharma, benefiting sentient beings and the roots of goodness. The treasures are used as repositories, encompassing all the good born from this land. The treasure net covers it, skillfully establishing the net of teachings, filtering out the roots of goodness of sentient beings. Thirteen thousand great chiliocosms (an incalculable number) of lotus flowers are used as retinue, it is one practice pervading all practices, all practices pervading one practice, born from the roots of goodness. This is the master and companion of myriad practices, the unhindered roots of goodness. Like the flowers above, they are the flowers that first appeared before the Tathagata (title of the Buddha) in the Universal Light Hall when the Ten Faiths were first spoken. The retinue, are the masses from the urna (the light emitted from the Buddha's brow). The former is to encourage cultivation by citing the fruit, this is the final fruit of cultivation. Fourth, the three lines of scripture starting from 'At that time', explain that the size of the seat where this Bodhisattva (a practitioner seeking enlightenment) is located is commensurate. Above the Flower King on which he sits, is Fundamental Wisdom. The various flower seats on which the retinue Bodhisattvas sit, are Differentiated Wisdom. It explains that the wisdom, compassion, and myriad practices of this Bodhisattva pervade completely, as the scripture says. Fifth, starting from 'Buddha's son', there are about five lines of scripture, explaining that when this Bodhisattva and the retinue are seated, they are moved to offer offerings, as the scripture says. Sixth, starting from 'Buddha's son', there are twenty-four and a half lines of scripture, explaining that this Bodhisattva, when seated, emits light to relieve suffering. First, it is in order according to the body, using the light from under the feet to illuminate the suffering of the great hells, explaining that the feet are the ultimate of what is practiced, used to relieve suffering. Secondly, the light emitted from both knees illuminates the suffering of animals, explaining that in the next of what is practiced, due to the labor of the knees. Thirdly, the light emitted from the navel wheel illuminates the suffering of Yama's realm (the realm of the king of death). Like the great hells that are not governed by Yama, because of the extremely increased evil karma, like lightning strikes, directly going to the place of suffering. The small hells are governed by Yama. The navel is the part where all kinds of filth accumulate, it is the extreme of delusion of truth at the time of birth and death, it is the source of birth and death. Just like the two hours of Xu and Hai correspond to the Qian trigram, it is the birth and death of all phenomena in which the light shines.

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人中苦。脅者。攝受扶持之處。明人處可攝受故。兩手放光照諸天修羅者。可引接故。兩肩放光照聲聞乘者。明能樂聞法敵煩惱故。為兩肩近耳。明因聞法得果故。項背放光照辟支佛者。明不樂聞法背佛知見故。面門放光。是受教故。眉間放光。是十地中道果故。頂上放光。是佛極果故。余如文自具。第七佛子已下。有兩行半經。明此位菩薩如上所放光明供養及所作事畢。繞十方一切世界一一諸佛道場眾會十匝從諸如來足下而入者。十匝者。明十法圓滿故。光入佛足下者。明反果還因故。明從普光明殿中起十信心。如來於兩足下輪中放光成其十信。次十住佛足指端放光。次十行佛足趺上放光。次十回向膝上放光。次十地佛眉間中放光。今至此十地道滿果終。不異初信之法。時不移。法不異。因果不異。是故十地道滿之光。還從佛足下而入。明果同因故。不異所信之法故。明如來示果即因菩薩進修以因即果。是故此十地之位返果從因。是故光入諸佛足下也。亦明行滿故入佛足輪下。故已下三段可有十行經。如文自具。

第四長科段中。有二十二行半經。于中復分為四段。一爾時十方一切諸佛已下。至墮在佛數。有十二行經。明此位菩薩受職蒙十方諸佛放光灌頂分。二佛子如轉輪聖王已下。至亦得名轉輪聖王。有六

【現代漢語翻譯】 現代漢語譯本 人間之苦。脅（肋骨）者，是攝受扶持之處。說明人處在可以被攝受扶持的地方。兩手放光照耀諸天和阿修羅者，說明可以引導接引他們。兩肩放光照耀聲聞乘者，說明能夠樂於聽聞佛法，降伏煩惱。因為兩肩靠近耳朵，說明因為聽聞佛法而得到果報。項背放光照耀辟支佛者，說明不樂於聽聞佛法，背離佛的知見。面門放光，是接受教誨的緣故。眉間放光，是十地中的中道果的緣故。頂上放光，是佛的極果的緣故。其餘的意義如經文自身所具備的。第七佛子以下，有兩行半經文，說明此位的菩薩如上面所放的光明供養以及所做的事情完畢后，圍繞十方一切世界每一位諸佛的道場眾會十圈，從諸如來的足下而入。十圈，說明十法圓滿的緣故。光明進入佛的足下，說明返回果位回到因地的緣故。說明從普光明殿中生起十信心，如來在兩足下的輪中放光成就他的十信。其次十住，佛足指端放光。其次十行，佛足趺上放光。其次十回向，膝上放光。其次十地，佛眉間中放光。如今到了這十地道滿果終，不異於最初信心的法。時間不改變，法不改變，因果不改變。因此十地道滿的光，還是從佛足下而入，說明果同於因的緣故，不異於所信的法。說明如來顯示果位就是因地，菩薩進修以因地就是果位。因此這十地的地位返回果位從因地開始。因此光明進入諸佛的足下。也說明修行圓滿的緣故進入佛足輪下。因此以下三段可以有十行經文，如經文自身所具備的。

第四長科段中，有二十二行半經文。其中又分為四段。一、爾時十方一切諸佛以下，至墮在佛數，有十二行經文。說明此位菩薩接受職位，蒙受十方諸佛放光灌頂的身份。二、佛子如轉輪聖王（擁有輪寶的統治世界的君王）以下，至亦得名轉輪聖王，有六行經文。

【English Translation】 English version The suffering of humans. 'Ribs' indicate the place of acceptance and support. It signifies that humans are in a position to be accepted and supported. The light emitted from both hands illuminating the Devas (gods) and Asuras (demons) indicates the ability to guide and receive them. The light emitted from both shoulders illuminating the Sravaka-yana (the vehicle of the hearers) indicates the ability to joyfully listen to the Dharma (teachings) and subdue afflictions. Because the shoulders are close to the ears, it signifies attaining fruition through listening to the Dharma. The light emitted from the back of the neck illuminating the Pratyekabuddhas (solitary Buddhas) indicates their unwillingness to listen to the Dharma and their turning away from the Buddha's knowledge and vision. The light emitted from the face gate signifies receiving teachings. The light emitted from between the eyebrows signifies the Middle Way fruit in the Ten Grounds (Bhumi). The light emitted from the crown of the head signifies the ultimate fruition of the Buddha. The remaining meanings are self-explanatory in the text. From the seventh Buddha-child onwards, there are two and a half lines of scripture, indicating that the Bodhisattva (enlightenment being) in this position, after completing the offerings and actions performed with the light emitted as described above, circumambulates the assemblies in the Buddha-fields of all Buddhas in the ten directions ten times, entering from beneath the feet of the Tathagatas (Thus Come Ones). Ten circumambulations signify the perfection of the ten Dharmas. The light entering beneath the Buddha's feet signifies returning from the fruit to the cause. It indicates that from the Palace of Universal Light, the ten faiths arise, and the Tathagata emits light from the wheels beneath both feet to accomplish these ten faiths. Next, in the Ten Dwellings (Stages), light is emitted from the tips of the Buddha's toes. Next, in the Ten Practices, light is emitted from the instep of the Buddha's feet. Next, in the Ten Dedications, light is emitted from the Buddha's knees. Next, in the Ten Grounds, light is emitted from between the Buddha's eyebrows. Now, arriving at the completion of the path and the end of the fruition of these Ten Grounds, it is no different from the Dharma of the initial faith. Time does not change, the Dharma does not change, cause and effect do not change. Therefore, the light of the completion of the path of the Ten Grounds still enters from beneath the Buddha's feet, signifying that the fruit is the same as the cause, and is no different from the Dharma that is believed. It indicates that the Tathagata reveals the fruit as the cause, and the Bodhisattva advances in cultivation with the cause being the fruit. Therefore, the position of these Ten Grounds returns from the fruit, starting from the cause. Therefore, the light enters beneath the feet of all Buddhas. It also indicates entering beneath the wheel of the Buddha's feet because of the completion of practice. Therefore, the following three sections may have ten lines of scripture, as the text itself possesses.

In the fourth long section, there are twenty-two and a half lines of scripture. Within this, it is further divided into four sections. First, from 'At that time, all the Buddhas in the ten directions' down to 'falling into the number of Buddhas,' there are twelve lines of scripture. This explains that the Bodhisattva in this position receives the office and is blessed by the light-pouring empowerment of all the Buddhas in the ten directions. Second, from 'Buddha-child, like a Chakravartin King (wheel-turning king)' down to 'also named Chakravartin King,' there are six lines of scripture.

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行經。明舉轉輪王受大子識。四大海水而灌其頂喻分。三菩薩受職亦復如是已下。至墮在佛數。可有兩行經。明菩薩受職以一切諸佛四智之。水而灌其頂即墮佛數。四佛子已下。可有三行經。都結受職智光灌頂德行倍增分。已上四段經。明十地智滿法合。諸佛放光灌頂為智。齊諸佛故。以佛果智相印合。又發起增長十一地及佛妙智令成熟故。此十地創現佛智十一地方自在故。余如文自具。

第五一段有三十六行經。明此位法雲地菩薩善知諸集諦分。中復分為八。一佛子已下。至以一切智知一切集。有八行經。明此法雲地知一切集諦分。二佛子已下。至如是皆如實知。有三行半經。明此位菩薩如實知十種化法分。三又如實知已下。有兩行經明此位菩薩如實知十種持法分。四又如實知已下。至如是等皆如實知。可有四行經。明此位菩薩知如來十種微細智分。五又入如來秘密處已下。至皆如實知。有四行經。明此位菩薩知如來十種秘密分。六又知已下至皆如實知。可有七行經。明此位菩薩知如來逆順劫相入分。七又知已下。至菩薩行如來智。有六行半經。明此位菩薩知如來十三種智分。八佛子已下。有一行半經。明此位菩薩能入如來廣大智慧分。第一佛子已下。從初段中有八行經。明此法雲地知諸集諦經云。如實知欲

【現代漢語翻譯】 現代漢語譯本

行經。闡明轉輪王接受太子之位時，以四大海水灌頂，這是一種比喻性的分法。三位菩薩接受職位的儀式也是如此。從『已下』到『墮在佛數』，大約有兩行經文，闡明菩薩接受職位時，以一切諸佛的四智之水灌頂，即位列佛的行列。從『四佛子已下』，大約有三行經文，總結了接受職位時，智光灌頂，德行倍增的含義。以上四段經文，闡明十地菩薩的智慧圓滿，與諸佛的法相合，諸佛放光灌頂，使他們的智慧與諸佛相等，以佛果的智慧互相印證結合。又發起並增長十一地以及佛的微妙智慧，使其成熟。因此，十地菩薩初次顯現佛的智慧，十一地菩薩方能自在。其餘的含義如經文自身所具備。

第五段有三十六行經文，闡明此位法雲地（Dharmamegha）菩薩善於瞭解諸集諦（Samudaya）的含義。其中又分為八個部分。一、從『佛子已下』到『以一切智知一切集』，有八行經文，闡明此法雲地菩薩瞭解一切集諦的含義。二、從『佛子已下』到『如是皆如實知』，有三行半經文，闡明此位菩薩如實地瞭解十種化法（transformation methods）。三、從『又如實知已下』，有兩行經文，闡明此位菩薩如實地瞭解十種持法（upholding methods）。四、從『又如實知已下』到『如是等皆如實知』，大約有四行經文，闡明此位菩薩瞭解如來（Tathagata）的十種微細智。五、從『又入如來秘密處已下』到『皆如實知』，有四行經文，闡明此位菩薩瞭解如來的十種秘密。六、從『又知已下』到『皆如實知』，大約有七行經文，闡明此位菩薩瞭解如來逆順劫相入。七、從『又知已下』到『菩薩行如來智』，有六行半經文，闡明此位菩薩瞭解如來的十三種智。八、從『佛子已下』，有一行半經文，闡明此位菩薩能夠進入如來廣大的智慧。第一，從『佛子已下』，從初段中有八行經文，闡明此法雲地瞭解諸集諦，經文說：『如實知欲』

【English Translation】 English version

『Xing Jing』 (Treatise on Practice). It elucidates the anointment of the Crown Prince by the Chakravarti Raja (Universal Monarch), using the metaphor of pouring the waters of the four great oceans over his head. The same applies to the ordination of the three Bodhisattvas. From 『yi xia』 (below) to 『duo zai fo shu』 (falling into the number of Buddhas), there are approximately two lines of scripture, explaining that when a Bodhisattva receives ordination, they are anointed with the waters of the four wisdoms of all Buddhas, thus entering the ranks of Buddhas. From 『si fo zi yi xia』 (the four sons of Buddha and below), there are approximately three lines of scripture, summarizing that during ordination, the light of wisdom is poured upon them, and their virtuous conduct increases manifold. The above four sections of scripture explain that the wisdom of the Tenth Bhumi (stage) Bodhisattva is complete, and their Dharma aligns with that of all Buddhas. The Buddhas emit light and anoint them, making their wisdom equal to that of the Buddhas, sealing and uniting them with the wisdom of the Buddha-fruit. Furthermore, it initiates and increases the Eleventh Bhumi and the Buddha's subtle wisdom, allowing it to mature. Therefore, the Tenth Bhumi Bodhisattva initially manifests the wisdom of the Buddha, and the Eleventh Bhumi Bodhisattva attains freedom. The remaining meanings are self-evident in the text.

The fifth section contains thirty-six lines of scripture, explaining that the Bodhisattva of this Dharmamegha (Cloud of Dharma) Bhumi is skilled in understanding the meaning of the Samudaya (accumulation) Truth. It is further divided into eight parts. First, from 『fo zi yi xia』 (son of Buddha and below) to 『yi yi qie zhi zhi yi qie ji』 (knowing all accumulations with all wisdom), there are eight lines of scripture, explaining that this Dharmamegha Bhumi Bodhisattva understands the meaning of all Samudaya Truths. Second, from 『fo zi yi xia』 (son of Buddha and below) to 『ru shi jie ru shi zhi』 (thus, all are known as they truly are), there are three and a half lines of scripture, explaining that this Bodhisattva truly understands the ten kinds of transformation methods. Third, from 『you ru shi zhi yi xia』 (again, knowing truly and below), there are two lines of scripture, explaining that this Bodhisattva truly understands the ten kinds of upholding methods. Fourth, from 『you ru shi zhi yi xia』 (again, knowing truly and below) to 『ru shi deng jie ru shi zhi』 (thus, all are known as they truly are), there are approximately four lines of scripture, explaining that this Bodhisattva understands the ten kinds of subtle wisdom of the Tathagata (Thus Come One). Fifth, from 『you ru ru lai mi mi chu yi xia』 (again, entering the secret place of the Tathagata and below) to 『jie ru shi zhi』 (all are known as they truly are), there are four lines of scripture, explaining that this Bodhisattva understands the ten kinds of secrets of the Tathagata. Sixth, from 『you zhi yi xia』 (again, knowing and below) to 『jie ru shi zhi』 (all are known as they truly are), there are approximately seven lines of scripture, explaining that this Bodhisattva understands the Tathagata's entering into the reverse and forward kalpas (aeons). Seventh, from 『you zhi yi xia』 (again, knowing and below) to 『pu sa xing ru lai zhi』 (the Bodhisattva practices the wisdom of the Tathagata), there are six and a half lines of scripture, explaining that this Bodhisattva understands the thirteen kinds of wisdom of the Tathagata. Eighth, from 『fo zi yi xia』 (son of Buddha and below), there is one and a half lines of scripture, explaining that this Bodhisattva is able to enter the vast wisdom of the Tathagata. First, from 『fo zi yi xia』 (son of Buddha and below), from the initial section, there are eight lines of scripture, explaining that this Dharmamegha Bhumi understands the Samudaya Truths, the scripture says: 『ru shi zhi yu』 (truly knowing desire).

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界集者。以五蘊是三界。同迷以十使煩惱。隨於四諦上迷諦無明一諦上具十。即欲界集有四十個苦集。以此苦集滅道。上二界除嗔。各有三十六。是有為禪界善集。此上二界禪皆從作意息伏而得。是故三界有漏攝故。禪消想起三界往來。此三界共通一百二十八種煩惱集。是三界六道之大體。約以五蘊配五塵與十使。無明相因。總有八萬四千及不可數集。如八九地前。並已配訖。如前知之。色界無色界如上可知。法界集者。明一念稱真智。現如上八萬四千及不可說諸塵勞門。總法界大智慧解脫知見集。總積集智慧之海。名為一切種種智海。有為界集者。三界所有煩惱是。亦通三乘折伏現行煩惱。得變易生死隨意生身皆是出身三界。有為集故。無為界集者。唯如來一切種種諸差別智也。自余皆有為故。眾生界集及虛空涅槃界集者。為善分別從一切智起眾生界虛空界涅槃界各差別智集。此菩薩如實知諸見煩惱行集者。身邊等五見及六十二見前地已釋訖。知世界成壞集者。知三千大千世界及十方一切世界若干劫成若干劫住若干劫壞皆悉知之。聲聞行集者。以四諦觀厭三界苦忻涅槃樂。又觀諸世間苦空無常不凈。無有可樂皆磨滅法。虛積諸業果苦無有斷絕。猶如波浪集不善法。增長生老病死三十六物。共成其身。修二百五十戒。

【現代漢語翻譯】 現代漢語譯本 界集（Samudaya Satya，集諦）是指，以五蘊（Pancha Skandha）為三界（Trailokya）。共同的迷惑在於十使煩惱（Dasa Klesha）。隨於四諦（Arya Satya）之上，迷於諦的無明（Avidya），一個諦上就具備十使。即欲界（Kama-dhatu）的集有四十個苦集。以此苦集滅道（Dukkha Samudaya Nirodha Magga），上二界（色界Rupa-dhatu和無色界Arupa-dhatu）除去嗔（Dvesha），各有三十六個。是有為禪界（Savata Sansara）的善集。此上二界的禪都從作意息伏而得。是故三界有漏（Sasrava）所攝故，禪消想，起三界往來。此三界共通一百二十八種煩惱集。是三界六道（Gati）之大體。約以五蘊配五塵（Pancha Kamaguna）與十使，無明相因。總有八萬四千及不可數集。如八九地前，並已配訖。如前知之。 無（Nirodha，滅諦）如上可知。法界集（Dharmadhatu Samudaya）者，明一念稱真智（Tathata Jnana），現如上八萬四千及不可說諸塵勞門。總法界大智慧解脫知見集。總積集智慧之海。名為一切種種智海（Sarva-prakara-jnana-samudra）。有為界集（Savata-dhatu Samudaya）者，三界所有煩惱是。亦通三乘（Triyana）折伏現行煩惱。得變易生死（parinama-marana）隨意生身皆是出身三界。有為集故。無為界集（Asamskrta-dhatu Samudaya）者，唯如來（Tathagata）一切種種諸差別智也。自余皆有為故。眾生界集（Sattvadhatu Samudaya）及虛空涅槃界集（Akasa-nirvana-dhatu Samudaya）者，為善分別從一切智（Sarvajna）起眾生界虛空界涅槃界各差別智集。此菩薩（Bodhisattva）如實知諸見煩惱行集者，身邊等五見（Pancha drishti）及六十二見前地已釋訖。知世界成壞集者，知三千大千世界（Trisahasra-maha-sahasra-lokadhatu）及十方一切世界若干劫成若干劫住若干劫壞皆悉知之。聲聞行集（Sravakayana Samudaya）者，以四諦觀厭三界苦忻涅槃樂。又觀諸世間苦空無常不凈。無有可樂皆磨滅法。虛積諸業果苦無有斷絕。猶如波浪集不善法。增長生老病死（Jati-jara-marana）三十六物。共成其身。修二百五十戒（Pratimoksha）。

【English Translation】 English version The Samudaya Satya (Truth of the Origin of Suffering) is defined by considering the five Skandhas (aggregates) as the three realms (Trailokya). The common delusion lies in the ten Kleshas (afflictions). Following the Four Noble Truths (Arya Satya), ignorance (Avidya) obscures the truth, with each truth encompassing all ten afflictions. Specifically, in the Kama-dhatu (desire realm), there are forty collections of suffering. Through these truths of suffering, origin, cessation, and path (Dukkha Samudaya Nirodha Magga), the upper two realms (Rupa-dhatu and Arupa-dhatu) each have thirty-six, excluding anger (Dvesha). These are the wholesome collections of the conditioned meditative realms (Savata Sansara). The meditative states of these upper two realms are attained through intentional suppression. Therefore, because the three realms are included within the contaminated (Sasrava), meditation eliminates thought, leading to transmigration within the three realms. These three realms share a common collection of one hundred and twenty-eight afflictions. This represents the general structure of the three realms and six paths (Gati). By associating the five Skandhas with the five sense objects (Pancha Kamaguna) and the ten afflictions, and with ignorance as the cause, there are a total of eighty-four thousand and countless collections. As in the eighth and ninth Bhumis (grounds), these have already been assigned. Understand as previously explained. Nirodha (Cessation) is as explained above. Dharmadhatu Samudaya (the collection of the Dharma realm) refers to the manifestation of eighty-four thousand and countless gates of defilement through a single thought that aligns with true wisdom (Tathata Jnana). It is the collection of great wisdom, liberation, and knowledge of the entire Dharma realm. It is the ocean of accumulated wisdom, known as the Sarva-prakara-jnana-samudra (ocean of all kinds of wisdom). Savata-dhatu Samudaya (the collection of the conditioned realm) refers to all the afflictions within the three realms. It also encompasses the afflictions subdued and manifested by the three vehicles (Triyana). Obtaining the body of transformation and birth at will, all originate from the three realms. It is a conditioned collection. Asamskrta-dhatu Samudaya (the collection of the unconditioned realm) refers solely to the Tathagata's (Thus Come One) wisdom of all kinds of distinctions. All else is conditioned. Sattvadhatu Samudaya (the collection of the sentient being realm) and Akasa-nirvana-dhatu Samudaya (the collection of the space and Nirvana realms) refer to the collection of distinct wisdoms of the sentient being realm, the space realm, and the Nirvana realm, arising from the Sarvajna (all-knowing) for the purpose of proper discernment. When a Bodhisattva (enlightenment being) truly knows the collection of views, afflictions, and actions, the five views such as the view of self (Pancha drishti) and the sixty-two views have already been explained in previous Bhumis. Knowing the collection of the formation and destruction of the world means knowing the Trisahasra-maha-sahasra-lokadhatu (three thousand great thousand world system) and all worlds in the ten directions, how many Kalpas (eons) they form, how many Kalpas they abide, and how many Kalpas they are destroyed. Sravakayana Samudaya (the collection of the Hearer's vehicle) involves contemplating the Four Noble Truths,厭(厭離，disgust) the suffering of the three realms, and rejoicing in the bliss of Nirvana. Furthermore, contemplating the world as suffering, empty, impermanent, and impure, with nothing delightful, all being subject to destruction. Vainly accumulating the suffering of karmic consequences without end, like waves gathering unwholesome dharmas, increasing birth, old age, and death (Jati-jara-marana), the thirty-six constituents together forming the body. Practicing the two hundred and fifty precepts (Pratimoksha).

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凈欲界業皆是無常。入第九定出三界想入滅盡定。身智俱盡寂滅無知。如此經下文。譬如比丘入寂滅定頭上系鼓不復聞聲。又有聲聞得出三界心厭患分段身。化火焚身入變易生死。如勝鬘及涅槃經。並同此說。聲聞二乘凈土菩薩。以觀折伏現行煩惱得變易生死。非是斷煩惱。為不了無明。成根本智故。妄為無明實有。妄生厭離。以厭患心成出過三界分段生死。得變易生死。住無漏界。不受後有三界之身。有如化火焚身。如涅槃經。自有文說。皆是厭生死住涅槃集。辟支佛行集者。十二緣行是。此四諦十二緣三乘參互。以為九乘。如前已述。一乘菩薩亦修如此四諦十二緣。此十地位內次第而說所修之法。是一種修四諦十二緣。心量見道各自不同。菩薩行集者。出纏菩薩六波羅蜜分修慈悲生於凈土。道滿方來處世教化眾生。大悲菩薩依無相觀四念處七菩提分四攝四無量心十波羅蜜。修大慈悲。不著三界。教化眾生。此是依空無相無愿無作解脫門而建諸行。亦是三乘菩薩所修方便加行所忻行門境界。但以三千大千世界為一佛土。如此一乘經。但約如來根本普光明智境發心所修十波羅蜜四諦十二緣四念處三十七品四攝四無量一切助道。皆以自心根本智為體用。以智無依無限。所作行門報果皆無依無限。自他身土重重玄玄互相參

現。以智無限無礙故。所有身土自他如幻如影。皆無障礙故。所修諸行皆以自心根本智為體。是三乘一乘菩薩行集。如此經十住十行十回向十地十一地。如是所行方便是一乘菩薩行集。如來力無所畏色身。法身集者。力無所畏者。十力四無畏是也。色身者。九十七大人之相隨好無盡。是法身集者。理無得證無縛無解無生無滅不垢不凈是也。一切種者。是五位加行。成勛習種者。一切眾生而隨五蘊加行。即成無明諸業種故。菩薩五位加行。以成一切智智之種。一切智智者。明根本無依住無作智而生差別智。三乘名后得智。一乘中智直以根本圓明。三世一時。不分前後。示得菩提轉法輪集者。所說十二分教是。入一切法分別決定。智集者。以金剛無礙智慧。善分別出世法。無不明瞭。無不決定。皆無錯謬。舉要言之者。總陳大綱。以一切智知一切集者。明無不盡知也。此是總結。已上知一切集竟。

新華嚴經論卷第二十八 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第二十九

長者李通玄撰

此已下仍釋法雲地。二佛子已下。一段三行半經。明此位菩薩如實知十種化法。經云。以如是上上覺慧如實知眾生業化者。明一切眾生以自煩惱所造業。自化其形及所居境土。一

【現代漢語翻譯】 現代漢語譯本：以智慧的無限和無礙的緣故，所有身（自身）、土（所居住的國土）、自他（自己和他人）都如幻如影，沒有障礙。所修行的各種行為都以自心根本智為本體。這是三乘（聲聞乘、緣覺乘、菩薩乘）和一乘（佛乘）菩薩行的集合。像《華嚴經》中所說的十住、十行、十回向、十地、十一地，這些所修行的方便都是一乘菩薩行的集合。如來的力（十力）、無所畏（四無畏）、色身（應化身）、法身（法性身）的集合是指：力無所畏，就是指十力和四無畏。色身，是指九***（此處原文有誤，應為『大人』）之相和隨形好，無有窮盡。法身集合，是指理體上無所得、無證悟、無束縛、無解脫、無生、無滅、不垢、不凈。一切種，是指五位加行（資糧位、加行位、見道位、修道位、究竟位）所成就的熏習種子。一切眾生隨著五蘊（色、受、想、行、識）的加行，就形成了無明和各種業的種子。菩薩通過五位加行，成就一切智智（佛的智慧）的種子。一切智智，是指明白根本無所依住、無作智而生起的差別智。三乘稱為后得智，一乘中的智慧直接以根本圓明，三世一時，不分前後。示現證得菩提（覺悟）和轉法輪（宣說佛法）的集合，是指所說的十二分教（佛經的十二種分類）。入一切法分別決定智的集合，是指以金剛無礙的智慧，善於分別出世法，沒有不明白的，沒有不決定的，都沒有錯謬。總而言之，就是總括陳述大綱，以一切智來知曉一切集合，表明沒有不能完全知曉的。這是總結。以上是知一切集合的解釋。 這是《新華嚴經論》第二十八卷的內容。 《新華嚴經論》第二十九卷 長者李通玄撰寫 以下仍然解釋法雲地（十地中的第十地）。從『二佛子』開始，一段三行半的經文，說明此位菩薩如實地知曉十種化法。經文說：『以如此上上的覺慧如實知眾生業化』，說明一切眾生以自己的煩惱所造的業，自己變化自己的形體以及所居住的境土。

【English Translation】 English version: Because of the limitlessness and unobstructedness of wisdom, all bodies (oneself), lands (the country where one lives), self and others (oneself and others) are like illusions and shadows, without any obstacles. All the practices cultivated take the fundamental wisdom of one's own mind as their essence. This is the collection of the practices of Bodhisattvas of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the One Vehicle (Buddhayāna). Like the Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, and Eleventh Ground mentioned in the Avataṃsaka Sūtra, these expedient practices are all collections of the practices of Bodhisattvas of the One Vehicle. The collection of the Tathāgata's powers (ten powers), fearlessness (four fearlessnesses), rūpakāya (Nirmāṇakāya), and dharmakāya (Dharmakāya) refers to: powers and fearlessnesses, which refer to the ten powers and four fearlessnesses. Rūpakāya refers to the characteristics and minor marks of the nine*** (the original text is incorrect, it should be 'great man'), which are endless. The collection of dharmakāya refers to the principle of no attainment, no enlightenment, no bondage, no liberation, no birth, no death, no defilement, and no purity. All seeds refer to the seeds of habituation cultivated by the five stages of practice (the stage of accumulation, the stage of application, the stage of seeing, the stage of cultivation, the stage of ultimate attainment). All sentient beings, along with the application of the five aggregates (form, feeling, perception, volition, consciousness), form the seeds of ignorance and various karmas. Bodhisattvas, through the five stages of practice, accomplish the seeds of sarvajñāna (Buddha's wisdom). Sarvajñāna refers to the differentiated wisdom that arises from understanding the fundamental non-reliance, non-action wisdom. The Three Vehicles are called subsequent wisdom, while the wisdom in the One Vehicle directly uses the fundamental perfect clarity, with the three times being one, without distinguishing before and after. The collection of demonstrating the attainment of bodhi (enlightenment) and turning the wheel of Dharma (preaching the Dharma) refers to the twelve divisions of teachings (the twelve categories of Buddhist scriptures). The collection of entering all dharmas and distinguishing and determining wisdom refers to using vajra-like unobstructed wisdom to skillfully distinguish supramundane dharmas, with nothing not understood, nothing not determined, and no mistakes. In short, it is to summarize and state the outline, using all-knowing wisdom to know all collections, indicating that there is nothing that cannot be fully known. This is the conclusion. The above is the explanation of knowing all collections. This is the content of the twenty-eighth volume of the New Avataṃsaka Sūtra Commentary. New Avataṃsaka Sūtra Commentary, Volume Twenty-Nine Written by Elder Li Tongxuan The following still explains the Dharma Cloud Ground (the tenth of the ten grounds). Starting from 'Two Buddha-sons,' a passage of three and a half lines of scripture explains that the Bodhisattva in this position truly knows the ten kinds of transformations. The scripture says: 'With such supreme wisdom, he truly knows the karmic transformations of sentient beings,' explaining that all sentient beings, with the karma created by their own afflictions, transform their own forms and the lands where they live.

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一自成自形。及所居境土所有受用。除業更無餘物。能與因慳因貪因嗔因愛因憎多者先受。皆一一眾生乘諸業化皆如實知。煩惱化者。乘何煩惱合墮何道。因果相稱皆悉知之。諸見化者。由五見及六十二見。緣名色便生執取。化生種種諸煩惱身。世界化者。由自心諸業化生種種諸世界形。復于所化世界上覆更取之化生諸業。法界化者。皆從自體清凈智。而化生諸境界等。聲聞化者。隨無漏定起正念力起十八變化等。緣覺亦然。總明二乘。正解脫力。隨意念力。變化通用。菩薩化者。隨諸波羅蜜力。大悲願力。自己解脫知見。隨如念力。得意生身力。而變化種種身種種行。如來化者。從無化大智普應群物恒自遍故。分別無分別化者。以未悟者分別無分別法。令一切眾生而開解故。又正分別時無分別化故。已下總結。已上知一切化竟。三又如實知已下。一段兩行半經。知十種持法。明此位菩薩常能憶持此十無量法。憶持一一不亂失故。佛持知佛所持一切法故。法持知法次第故。僧持知諸念散性體無離隔故。業持知眾生業同異故。煩惱持識煩惱相故。時持知無始及三世劫時同異總別不遷故。已下例知。已上知諸持竟。四又如實知如來十微細智。此一段有四行半經。明如來於一無依無住無作智任運遍知盡一切法故。修行。命終

【現代漢語翻譯】 現代漢語譯本 一、自體顯現自身形相，以及所居住的境土所有受用，除了業力之外，沒有其他事物。能夠因為慳吝、貪婪、嗔恨、愛戀、憎惡等原因而造業多的人先承受果報。所有這些，每一個眾生所承受的各種業力變化，都如實地知曉。煩惱所化生者，是由於何種煩惱而墮入何道？因果之間相互對應，都完全知曉。各種見解所化生者，由於五種邪見以及六十二種邪見，緣于名色（nāmarūpa，構成個體存在的精神和物質要素）而產生執取，化生出種種煩惱之身。世界所化生者，由自身心中的各種業力化生出種種世界形態，又在所化生的世界上再次執取，化生出各種業力。法界所化生者，都從自體清凈的智慧中，化生出各種境界等。聲聞（Śrāvaka，通過聽聞佛陀教誨而證悟的修行者）所化生者，隨著無漏禪定（anāsrava-samādhi，沒有煩惱的禪定）而生起正念之力，生起十八種變化等。緣覺（Pratyekabuddha，靠自己力量覺悟的修行者）也是如此。總而言之，聲聞和緣覺這二乘，具有真正的解脫之力，隨意的念力，變化神通可以通用。菩薩（Bodhisattva，為救度眾生而發願成佛的修行者）所化生者，隨著各種波羅蜜（pāramitā，到達彼岸的方法，如佈施、持戒、忍辱等）的力量，大悲願力，自己解脫的知見，隨著如意的念力，獲得意生身（manōmaya-kāya，由意念產生的身體）的力量，而變化出種種身形和種種行為。如來（Tathāgata，佛陀的稱號之一）所化生者，從無化的廣大智慧中普遍應化於一切事物，恒常自在而周遍。分別化和無分別化，是爲了讓尚未覺悟的人通過分別無分別之法，使一切眾生得以開悟。又在正確分別時，也是無分別的化現。以上是總結。以上是知曉一切化現的終結。 三、又如實知曉以下內容，一段兩行半經文，說明此位菩薩常常能夠憶持這十種無量之法，憶持每一條都不會錯亂遺失。佛持，知曉佛所持的一切法。法持，知曉法的次第。僧持，知曉各種念頭的散亂性體沒有分離隔閡。業持，知曉眾生業力的同異。煩惱持，識別煩惱的相狀。時持，知曉無始以來以及三世劫（過去、現在、未來）的時間的同異總別，不會變遷。以下可以依此類推知曉。以上是知曉各種持法的終結。 四、又如實知曉如來的十種微細智慧。這一段有四行半經文，說明如來對於一無所依、無所住、無所作的智慧，任運自在地普遍知曉一切法。修行，命終。

【English Translation】 English version 1. [He] spontaneously manifests his own form, as well as all the enjoyments of the realm where he dwells. Apart from karma, there is nothing else. Those who create more karma due to stinginess, greed, anger, love, and hatred will receive the consequences first. All of these, every transformation of karma experienced by each sentient being, are known as they truly are. Those transformed by afflictions: due to what afflictions do they fall into which path? The correspondence between cause and effect is fully known. Those transformed by views: due to the five heterodox views and the sixty-two heterodox views, they grasp at nāmarūpa (name and form, the mental and physical components of existence), giving rise to various afflicted bodies. Those transformed by worlds: various world forms are transformed from the various karmas in their own minds, and they grasp again in the transformed worlds, transforming various karmas. Those transformed by the Dharma realm: all kinds of realms are transformed from the pure wisdom of their own essence. Those transformed by Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings): with the arising of undefiled samādhi (anāsrava-samādhi, concentration free from defilements), the power of right mindfulness arises, giving rise to eighteen kinds of transformations, and so on. The same is true for Pratyekabuddhas (those who attain enlightenment on their own). In summary, the Two Vehicles (Śrāvakas and Pratyekabuddhas) possess the power of true liberation, and the power of intentional thought, and transformations are commonly used. Those transformed by Bodhisattvas (beings who vow to attain Buddhahood for the sake of all beings): with the power of the various pāramitās (perfections, such as generosity, morality, patience, etc.), the power of great compassion and vows, and the knowledge and vision of their own liberation, with the power of intentional thought, and the power of obtaining the manōmaya-kāya (mind-made body), they transform into various forms and various actions. Those transformed by the Tathāgata (one of the titles of the Buddha): from the great wisdom of non-transformation, they universally respond to all things, constantly being free and pervasive. Transformation with discrimination and transformation without discrimination: in order to enable those who have not yet awakened to understand the Dharma of discrimination and non-discrimination, so that all sentient beings can be enlightened. Moreover, even when correctly discriminating, it is a manifestation of non-discrimination. The above is a summary. The above is the end of knowing all transformations. 2. Furthermore, [he] truly knows the following: a passage of two and a half lines of scripture, explaining that this Bodhisattva is always able to remember and uphold these ten immeasurable Dharmas, remembering each one without confusion or loss. The Buddha's upholding: knowing all the Dharmas upheld by the Buddha. The Dharma's upholding: knowing the order of the Dharma. The Sangha's upholding: knowing that the scattered nature of various thoughts has no separation or division. The Karma's upholding: knowing the similarities and differences in the karma of sentient beings. The Affliction's upholding: recognizing the characteristics of afflictions. The Time's upholding: knowing the similarities and differences, totality and distinctions of time from beginningless time and the three kalpas (past, present, and future), without change. The following can be known by analogy. The above is the end of knowing all upholdings. 3. Furthermore, [he] truly knows the ten subtle wisdoms of the Tathāgata. This passage has four and a half lines of scripture, explaining that the Tathāgata, with wisdom that is without reliance, without dwelling, and without action, spontaneously and universally knows all Dharmas. Practice, end of life.

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。受生。出家。現神通力。成正覺。轉法輪。住壽命。般涅槃。教法住。如是十事不作念而恒遍知。不移時而極三世事故。已上知微細智竟。五又入如來秘密處可有四行經。入如來十無盡秘密處所謂身秘密處。于身塵毛孔中現無量土無量身。無量示現成佛。無量示現涅槃。如是十事一時同異自在。十方咸然。總是如來普光明智。猶如圓鏡等虛空界一時普應任物所為皆能對現無所造作。已上知秘密處竟。六又知諸佛所入劫智。有七行經。一劫入阿僧祇劫阿僧祇劫入一劫已下。如經文自具。如是長短多少劫相入法者。理智無故。為眾生根延促。即劫延促。如來以智方便一時頓現諸業境界。於一同之智各自現。見自業時分同異。不同破迷情定時劫長短之執。若無情計智等。一時無延促相。無劫歲月日時分限。已上知劫相入竟。七又知如來諸所入智。有六行半經。明此位菩薩知如來十三種入智。所謂入毛道智者。入不定性眾生。起方便智。令得正信智。入微塵智者。入微細眾生道中。與之同生引生智慧。令得人天住佛善根。入國土身正覺智者。于佛身中及毛孔之內。示現成佛入般涅槃智故。入眾生行正覺智者。方便行四攝行覺悟眾生是也。入眾生心正覺智者。以眾生心與如來心同一體性。以此如來知一切眾生。而隨業接之故入

【現代漢語翻譯】 現代漢語譯本： 受生（受孕出生）。出家（離開世俗家庭）。現神通力（展現神奇的力量）。成正覺（證悟成佛）。轉法輪（傳播佛法）。住壽命（保持生命）。般涅槃（進入涅槃）。教法住（教法住世）。這十件事，如來不作意念而恒常普遍知曉。不需時間推移而窮盡知曉過去、現在、未來三世的一切事故。以上是知微細智的終結。 五、又進入如來秘密處，有四行經文。進入如來十無盡秘密處，即身秘密處。于自身塵毛孔中顯現無量國土、無量身。無量示現成佛，無量示現涅槃。這十件事一時同異，自在無礙，十方世界皆是如此。這都是如來普光明智的作用。猶如圓鏡等同虛空界，一時普遍應現，隨順萬物，皆能對應顯現，而無任何造作。以上是知秘密處的終結。 六、又知諸佛所入劫智，有七行經文。一劫入阿僧祇劫（無數劫），阿僧祇劫入一劫等，如下經文自會詳細說明。像這樣長短多少的劫數互相進入的方法，是由於理智無礙的緣故。爲了眾生的根器而延長或縮短劫數，即劫數可以延長或縮短。如來以智慧方便，一時頓然顯現各種業的境界。在同一智慧中，各自顯現，見到自己業的時分同異。不同於迷惑之情所執著的定時劫的長短。如果沒有情識的計度，智慧等同於一時，沒有延長或縮短的現象，沒有劫、歲月、日、時的分限。以上是知劫相入的終結。 七、又知如來諸所入智，有六行半經文。說明此位菩薩知如來十三種入智。所謂入毛道智者，進入不定性眾生之中，生起方便智，令其獲得正信智。入微塵智者，進入微細眾生道中，與之共同生活，引導其生起智慧，使其獲得人天福報，安住于佛的善根之中。入國土身正覺智者，于佛身中及毛孔之內，示現成佛入般涅槃智的緣故。入眾生行正覺智者，以方便行、四攝行覺悟眾生。入眾生心正覺智者，以眾生心與如來心同一體性，因此如來知一切眾生，而隨其業力接引他們。

【English Translation】 English version: Birth (conception and birth). Renunciation (leaving the secular family). Manifesting supernatural powers. Attaining perfect enlightenment (becoming a Buddha). Turning the wheel of Dharma (spreading the Buddhist teachings). Maintaining life. Entering Parinirvana (entering Nirvana). The Dharma abiding (the teachings remaining in the world). These ten things, the Tathagata constantly and universally knows without intentional thought. Without the passage of time, he exhaustively knows all the events of the past, present, and future three worlds. The above is the end of knowing subtle wisdom. 5. Furthermore, entering the secret place of the Tathagata, there are four lines of scripture. Entering the ten inexhaustible secret places of the Tathagata, namely the secret place of the body. Within the dust-like pores of his own body, he manifests immeasurable lands and immeasurable bodies. He manifests immeasurable instances of becoming a Buddha and immeasurable instances of entering Nirvana. These ten things are simultaneously the same and different, freely and without obstruction, and the ten directions are all like this. All of this is the function of the Tathagata's universal light wisdom. Like a round mirror equal to the realm of empty space, it universally responds at once, following all things, and can correspond and manifest without any creation. The above is the end of knowing the secret place. 6. Furthermore, knowing the Kalpa wisdom entered by all Buddhas, there are seven lines of scripture. One Kalpa enters Asamkhya Kalpas (countless Kalpas), Asamkhya Kalpas enter one Kalpa, etc., as the following scriptures will explain in detail. The method of how Kalpas of different lengths and amounts enter each other is due to the unobstructed nature of reason and wisdom. To lengthen or shorten Kalpas for the sake of sentient beings' capacities, that is, Kalpas can be lengthened or shortened. The Tathagata, with skillful wisdom, suddenly manifests all kinds of karmic realms at once. Within the same wisdom, each manifests and sees the similarities and differences in the timing of their own karma. This is different from the fixed length of Kalpas clung to by deluded emotions. If there is no calculation of consciousness, wisdom is equal to one moment, without the phenomenon of lengthening or shortening, without the limits of Kalpas, years, months, days, and hours. The above is the end of knowing the entering of Kalpas. 7. Furthermore, knowing all the wisdom entered by the Tathagata, there are six and a half lines of scripture. Explaining that this Bodhisattva knows the thirteen kinds of wisdom entered by the Tathagata. The so-called entering the wisdom of the hair-pore path is to enter among sentient beings of uncertain nature, arousing skillful wisdom to enable them to obtain right faith wisdom. Entering the wisdom of fine dust is to enter the path of subtle sentient beings, living with them, guiding them to generate wisdom, enabling them to obtain the blessings of humans and gods, and abiding in the good roots of the Buddha. Entering the wisdom of the body and perfect enlightenment of the land is because within the Buddha's body and within his pores, he manifests the wisdom of becoming a Buddha and entering Parinirvana. Entering the wisdom of the conduct and perfect enlightenment of sentient beings is to awaken sentient beings with skillful conduct and the four means of attraction. Entering the wisdom of the mind and perfect enlightenment of sentient beings is because the minds of sentient beings and the mind of the Tathagata are of the same essence, therefore the Tathagata knows all sentient beings and guides them according to their karmic forces.

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隨順一切處正覺智者。一切六道遍生其中隨根覺悟故。入示現遍行智者。一切眾生行及九十五種外道盡同事智故。入示現逆行智者。示作惡魔惱惑行者。或行於非道。無不利生。如示作阿阇世王殺害父母等事令信得業道除。入示現思議不思議世間了知不了知行智者。或令世間令知是不思議聖行。或令世間不能了知是凡聖。余可準知。如經自具。已上知如來諸所入智竟。八佛子已下。一段總結此位菩薩總能。入一切諸佛廣大無量智。

第六佛子已下。有七行半經。得十大不思議不可說解脫門。此一段中都舉四法。一先舉十種不思議解脫。二總舉百千阿僧祇解脫。三並舉所得三昧之數。四並舉無量百千神通。皆如文自具。

第七段中。有四十五行半經。明此位菩薩於一念中能領受十方一切佛法明分。中復分為八段。一佛子已下。至不能持有八行半經。明此地菩薩堪持一切諸佛大法明大法照。餘二乘及九地菩薩而不堪持。並舉娑伽羅龍降雨喻分。二佛子已下。至名為法雲地。可有六行半經。明舉大海能受諸大龍王所雨喻。並舉此位菩薩堪受一切諸法明一念之間皆能一時演說分。三有兩行經。解脫月問此位菩薩一念間能受能持幾如來法明分。四金剛藏菩薩言佛子已下。可有一行半經。明此位菩薩所受幾許說諸法以

【現代漢語翻譯】 現代漢語譯本： 隨順一切處正覺智者（Suvarti-sarvatra-samyak-sambuddha-jnani）：對於一切六道眾生，都能隨順其根性而使其覺悟。入示現遍行智者（Pravesha-nirdeshana-vyapara-jnani）：對於一切眾生的行為以及九十五種外道的思想，都能以同等的智慧瞭解。入示現逆行智者（Pravesha-nirdeshana-prativyapara-jnani）：示現作惡魔，惱亂迷惑眾生，或者行於非正道，但無一不是爲了利益眾生。例如，示現阿阇世王（Ajatashatru）殺害父母等事，是爲了讓眾生相信業報的道理，從而消除惡業。入示現思議不思議世間了知不了知行智者（Pravesha-nirdeshana-chintya-achintya-loka-jnana-ajnana-vyapara-jnani）：有時讓世間眾生了解不可思議的聖行，有時讓世間眾生不能瞭解凡夫和聖人的區別。其餘的可以參照這些例子來理解，詳細內容在經文中都有說明。以上是關於如來所入的各種智慧的闡述。從第八佛子開始，這一段總結了此位菩薩所能達到的總體能力：能夠進入一切諸佛廣大無量的智慧。 第六佛子以下，有七行半經文，講述了獲得十大不可思議、不可說的解脫門。這一段中總共列舉了四種內容：一是先列舉十種不可思議的解脫；二是總括列舉百千阿僧祇的解脫；三是並列舉出所獲得的三昧的數量；四是並列舉出無量百千的神通。這些內容都詳細地記載在經文中。 第七段中，有四十五行半經文，闡明了此位菩薩在一念之間能夠領受十方一切佛法明分。其中又分為八段：第一段從『佛子』開始，到『不能持有』，有八行半經文，說明此地菩薩能夠承受一切諸佛大法明、大法照，而二乘以及九地菩薩則不能承受。並舉了娑伽羅龍（Sagara-naga）降雨的比喻來加以說明。第二段從『佛子』開始，到『名為法雲地』，大約有六行半經文，用大海能夠容納諸大龍王所降之雨的比喻，說明此位菩薩能夠承受一切諸法明，在一念之間都能夠同時演說。第三段有兩行經文，解脫月（Vimukti-chandra）菩薩問此位菩薩在一念之間能夠領受和持有多少如來法明分。第四段金剛藏（Vajragarbha）菩薩說，從『佛子』開始，大約有一行半經文，說明此位菩薩所領受的法有多少，並闡述了諸法的意義。

【English Translation】 English version: Suvarti-sarvatra-samyak-sambuddha-jnani (The wise one who awakens in accordance with everything in all places): Because they awaken all beings in the six realms according to their roots. Pravesha-nirdeshana-vyapara-jnani (The wise one who enters and demonstrates pervasive conduct): Because they have the same wisdom regarding the conduct of all beings and the ninety-five types of non-Buddhist teachings. Pravesha-nirdeshana-prativyapara-jnani (The wise one who enters and demonstrates contrary conduct): Demonstrating as evil demons who trouble and confuse practitioners, or acting in ways that are not the path, yet nothing is without benefit to beings. For example, demonstrating King Ajatashatru (Ajatashatru) killing his parents, etc., to make them believe in the path of karma and eliminate evil deeds. Pravesha-nirdeshana-chintya-achintya-loka-jnana-ajnana-vyapara-jnani (The wise one who enters and demonstrates conceivable and inconceivable worlds, knowing and not knowing conduct): Sometimes causing the world to know the inconceivable holy conduct, sometimes causing the world not to know the difference between ordinary beings and sages. The rest can be understood by analogy, as the sutras themselves contain the details. The above is the explanation of the various wisdoms that the Tathagata enters. From the eighth Buddha-son onwards, this section summarizes the overall abilities that the Bodhisattva of this stage can achieve: able to enter the vast and immeasurable wisdom of all Buddhas. From the sixth Buddha-son onwards, there are seven and a half lines of sutra text, describing the attainment of ten inconceivable and unspeakable gates of liberation. This section lists four things in total: first, it lists ten inconceivable liberations; second, it summarizes hundreds of thousands of asankhyeya liberations; third, it lists the number of samadhis attained; and fourth, it lists countless hundreds of thousands of supernormal powers. These contents are all detailed in the sutra text. In the seventh section, there are forty-five and a half lines of sutra text, clarifying that the Bodhisattva of this stage can receive all the Dharma-light divisions of all Buddhas in the ten directions in a single thought. It is further divided into eight sections: the first section, starting from 'Buddha-son' to 'cannot hold', has eight and a half lines of sutra text, explaining that the Bodhisattva of this stage can bear all the great Dharma-light and great Dharma-illumination of all Buddhas, while the Two Vehicles and the Bodhisattvas of the Ninth Ground cannot bear it. It also uses the analogy of Sagara-naga (Sagara-naga) raining to illustrate. The second section, starting from 'Buddha-son' to 'named Dharma-cloud Ground', has about six and a half lines of sutra text, using the analogy of the great sea being able to contain the rain poured by all the great dragon kings, explaining that the Bodhisattva of this stage can bear all the Dharma-light and can simultaneously expound it in a single thought. The third section has two lines of sutra text, where Vimukti-chandra (Vimukti-chandra) Bodhisattva asks how many Tathagata Dharma-light divisions the Bodhisattva of this stage can receive and hold in a single thought. In the fourth section, Vajragarbha (Vajragarbha) Bodhisattva says, starting from 'Buddha-son', there is about one and a half lines of sutra text, explaining how much Dharma the Bodhisattva of this stage receives and expounding the meaning of the Dharmas.

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算數難量分。五佛子譬如十方各有十不可說已下。至乃至譬喻亦不能及。有十一行半經。是第一譬喻廣大不可及此位菩薩所領幾如來法明廣多喻分。六如一佛所已下。至名為法雲地。可有四行經。明此位菩薩所受諸佛法雨倍過前喻分。七此地菩薩已下。至名為法雲地。有七行經。明此位菩薩以自願力慈悲廣大饒益分。八佛子此菩薩已下。至名為法雲地。有四行半經。明此地菩薩能於十方世界從兜率天宮下生倍過前微塵喻分。如此初段中雲。大法明者。十方世界出世法無不總知總解盡故。大法照者。明能以智日所照十方一切眾生及業常如目前一切眾生若好若惡無有不見。大法雨者。明能隨十方一切眾生根一時等雨法雨故。一切諸有如是廣大佛事。此位菩薩能安能受。如娑伽羅龍王所雨大海喻。娑伽羅者。因所雨大海得名。能雨大海。此龍所雨唯海能受。如十方諸佛法雨。唯此位菩薩一念能受。已下如文自具。

第八一段有三十五行經。明此法雲地菩薩隨心念力廣大微細自他相入一多大小互參神通德用自在皆隨自心念所成故。如一切眾生作用境界。皆是自心報業所成。人天地獄畜生餓鬼善惡等報果。一依心造。如此十地菩薩以無作法身大智之力。隨所心念。莫不十方一時自在。皆悉知見為以普光明智為體。為智體無

【現代漢語翻譯】 現代漢語譯本 算數難以衡量其份量。五佛子（Buddhaputra，佛之子）譬如十方（十個方向）各有十不可說（無法用言語表達的巨大數字）以下，乃至譬喻也不能比及。有十一行半的經文，是第一譬喻，廣大不可及，說明此位菩薩（Bodhisattva，指發願成佛的修行者）所領受的如來（Tathagata，佛的稱號之一）法明廣大，多用譬喻來區分說明。 六如一佛所以下，至名為法雲地（Dharmamegha，第十地菩薩的果位）。大約有四行經文，說明此位菩薩所受諸佛法雨（Dharma-megha，佛法的甘露）倍過前喻。七此地菩薩以下，至名為法雲地。有七行經文，說明此位菩薩以自願力慈悲廣大饒益眾生。 八佛子此菩薩以下，至名為法雲地。有四行半經文，說明此地菩薩能於十方世界從兜率天宮（Tusita Heaven，欲界天之一）下生，倍過前微塵喻。如此初段中雲：『大法明』者，十方世界出世法無不總知總解盡故。『大法照』者，明能以智日所照十方一切眾生及業，常如目前，一切眾生若好若惡無有不見。『大法雨』者，明能隨十方一切眾生根，一時等雨法雨故。一切諸有如是廣大佛事，此位菩薩能安能受。如娑伽羅龍王（Sagara-naga-raja，海龍王）所雨大海喻。娑伽羅者，因所雨大海得名。能雨大海，此龍所雨唯海能受。如十方諸佛法雨，唯此位菩薩一念能受。以下如文自具。 第八一段有三十五行經。說明此法雲地菩薩隨心念力廣大微細，自他相入，一多大小互參，神通德用自在，皆隨自心念所成。如一切眾生作用境界，皆是自心報業所成。人天地獄畜生餓鬼善惡等報果，一依心造。如此十地菩薩以無作法身大智之力，隨所心念，莫不十方一時自在，皆悉知見，為以普光明智為體，為智體無

【English Translation】 English version Arithmetic cannot measure its divisions. The five Buddhaputras (Sons of the Buddha) are like the ten directions, each with ten unspeakable (inexpressible huge numbers) and beyond, even metaphors cannot reach. There are eleven and a half lines of scripture, which is the first metaphor, vast and unattainable, explaining the Tathagata's (One of the titles of the Buddha) Dharma-light, which this Bodhisattva (One who aspires to become a Buddha) possesses, is vast, using many metaphors to distinguish and explain. From 'Six like one Buddha' to 'named Dharmamegha (Cloud of Dharma, the stage of the tenth Bhumi Bodhisattva)'. There are about four lines of scripture, explaining that the Dharma-rain (Dharma-megha, the nectar of the Dharma) received by this Bodhisattva is many times greater than the previous metaphor. Seven, from 'This Bhumi Bodhisattva' to 'named Dharmamegha'. There are seven lines of scripture, explaining that this Bodhisattva uses their own vows, great compassion, and benefits sentient beings. Eight, from 'Buddhaputra, this Bodhisattva' to 'named Dharmamegha'. There are four and a half lines of scripture, explaining that this Bhumi Bodhisattva can descend from the Tusita Heaven (One of the heavens in the desire realm) in the ten directions, many times greater than the previous metaphor of dust particles. As it says in the initial section: 'Great Dharma-light' means that there is nothing in the transcendental Dharma of the ten directions that is not completely known and understood. 'Great Dharma-illumination' means that the wisdom-sun can illuminate all sentient beings and their karma in the ten directions, always as if before one's eyes, seeing all sentient beings, whether good or bad. 'Great Dharma-rain' means that it can simultaneously rain Dharma-rain according to the roots of all sentient beings in the ten directions. All such vast Buddha-deeds, this Bodhisattva can peacefully receive. It is like the metaphor of the great ocean rained by the Sagara-naga-raja (Ocean Dragon King). Sagara is named after the great ocean it rains. It can rain the great ocean, and only the ocean can receive what this dragon rains. Like the Dharma-rain of the Buddhas in the ten directions, only this Bodhisattva can receive it in a single thought. The following is as described in the text. The eighth section has thirty-five lines of scripture. It explains that this Dharmamegha Bodhisattva's power of mind is vast and subtle, self and other interpenetrate, one and many, large and small mutually participate, supernatural powers and virtues are freely used, all are accomplished by one's own mind. Like the actions and realms of all sentient beings, all are accomplished by the karmic results of one's own mind. The rewards of humans, heavens, hells, animals, hungry ghosts, good and evil, all depend on the mind. Thus, this tenth Bhumi Bodhisattva, with the power of the uncreated Dharmakaya (Dharma Body) and great wisdom, can freely know and see everything in the ten directions at once, according to what the mind thinks, taking universal light wisdom as its essence, for the essence of wisdom is without

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依稱性。遍周法界與虛空量等。周滿十方世界。以無性智大用隨念。以不忘失智隨念皆成。以具總別智總別成壞同異俱作。以廣狹大小自在智化通無礙。以與一切眾生同體智。能變一切眾生境界。純為凈土之剎。以自他無二智。一身而作多身。多身而作一身。以法身無大小離量之智。能以毛孔廣容佛剎。以等虛空無邊無方之智。而一念現生滿十方。而無來去。以如響智。而能響應對現等眾生應形。以具足圓滿福德智。而恒居妙剎。常與一切眾生同居。若非聖所加持力。而眾生不見如是十地菩薩智力神通。雖言性等虛空。然虛空廣大無用。如是十地之智。智滿虛空。智無體性。無造作者。一如虛空。然隨念力周滿虛空。依果重重通化無盡。如隨意摩尼珠雖性無能所造作。而與一切眾意境同色。余如文自具。

第九一段有十八行半經。明此大眾聞十地菩薩神通生疑時。金剛藏菩薩入體性三昧。現菩薩神通為眾除疑分。於此段約有十事。一大眾懷疑。二解脫月為請。三金剛藏入定。四定所現境界。五大眾皆自見身在金剛藏身內。六現菩提樹殊特高顯。七樹下有佛坐師子座號一切智通王。八大眾見佛。九金剛藏菩薩罷其神通。十大眾還自見身各在本處得未曾有。如一切佛國土體性三昧者。即是無作法性身也。菩提樹。約

【現代漢語翻譯】 現代漢語譯本： 依稱性（根據相應的性質）。遍周法界（整個宇宙）與虛空量等。周滿十方世界。以無性智（認識到事物沒有固定不變的自性的智慧）大用隨念。以不忘失智（不忘記一切法的智慧）隨念皆成。以具總別智（具有總體和個別認知的智慧）總別成壞同異俱作。以廣狹大小自在智（在廣闊、狹窄、大小方面都自由自在的智慧）化通無礙。以與一切眾生同體智（與一切眾生具有相同本質的智慧）。能變一切眾生境界。純為凈土之剎（佛國）。以自他無二智（自己和他人沒有區別的智慧）。一身而作多身。多身而作一身。以法身（佛的真身）無大小離量之智。能以毛孔廣容佛剎。以等虛空無邊無方之智。而一念現生滿十方。而無來去。以如響智（像回聲一樣的智慧）。而能響應對現等眾生應形。以具足圓滿福德智（具有圓滿的福德的智慧）。而恒居妙剎。常與一切眾生同居。若非聖所加持力。而眾生不見如是十地菩薩智力神通。雖言性等虛空。然虛空廣大無用。如是十地之智。智滿虛空。智無體性。無造作者。一如虛空。然隨念力周滿虛空。依果重重通化無盡。如隨意摩尼珠（如意寶珠）雖性無能所造作。而與一切眾生意境同色。余如文自具。

第九一段有十八行半經。明此大眾聞十地菩薩神通生疑時。金剛藏菩薩（一位菩薩的名字）入體性三昧（一種禪定狀態）。現菩薩神通為眾除疑分。於此段約有十事。一大眾懷疑。二解脫月（一位菩薩的名字）為請。三金剛藏入定。四定所現境界。五大眾皆自見身在金剛藏身內。六現菩提樹（覺悟之樹）殊特高顯。七樹下有佛坐師子座號一切智通王（佛的名字）。八大眾見佛。九金剛藏菩薩罷其神通。十大眾還自見身各在本處得未曾有。如一切佛國土體性三昧者。即是無作法性身也。菩提樹。約

【English Translation】 English version: According to the nature of things. Pervading the entire Dharmadhatu (the universe) and equivalent to the measure of space. Filling all ten directions of the world. With the great function of non-substantial wisdom (wisdom recognizing that things have no fixed, unchanging self-nature), thoughts arise accordingly. With the wisdom of non-forgetfulness (wisdom that does not forget any Dharma), all thoughts are accomplished. With the wisdom of possessing both general and specific knowledge, the general and specific, formation and destruction, sameness and difference, all occur simultaneously. With the wisdom of freedom in vastness, narrowness, largeness, and smallness, transformations are unobstructed. With the wisdom of being one with all sentient beings, one can transform the realms of all sentient beings, purely into the Buddha-fields of pure lands. With the wisdom of non-duality between self and others, one body can manifest as many bodies, and many bodies can manifest as one body. With the wisdom of the Dharmakaya (the body of truth) being without size and beyond measure, one can widely accommodate Buddha-lands within a pore. With the wisdom equal to space, boundless and without direction, in a single thought, one can manifest birth, filling the ten directions, without coming or going. With wisdom like an echo, one can respond and manifest forms according to the needs of sentient beings. With the wisdom of possessing complete and perfect merit, one constantly dwells in wondrous Buddha-fields, always dwelling together with all sentient beings. If not for the power of the blessings of the sages, sentient beings would not see the wisdom and supernatural powers of the Bodhisattvas of the Ten Grounds. Although it is said that nature is equal to space, space is vast and without function. The wisdom of the Ten Grounds is filled with wisdom, filling space. Wisdom has no substance, no creator, just like space. However, the power of thought pervades space. Relying on the results, layers upon layers of transformations are endless. Like a Mani jewel (wish-fulfilling jewel), although its nature has no ability to create, it shares the same color as the mental state of all beings. The rest is as described in the text itself.

The ninth section has eighteen and a half lines of scripture. It explains that when the assembly heard of the supernatural powers of the Bodhisattvas of the Ten Grounds and became doubtful, Vajragarbha Bodhisattva (name of a Bodhisattva) entered the Samadhi (state of meditation) of the Nature of Reality, manifesting the supernatural powers of the Bodhisattvas to dispel the doubts of the assembly. In this section, there are approximately ten points. First, the assembly is doubtful. Second, Vimoksha-chandra (name of a Bodhisattva) makes a request. Third, Vajragarbha enters Samadhi. Fourth, the realm manifested by the Samadhi. Fifth, the assembly all see themselves within the body of Vajragarbha. Sixth, the Bodhi tree (tree of enlightenment) appears extraordinarily tall and prominent. Seventh, beneath the tree, there is a Buddha seated on a lion throne, named Sarvajnanabhibhu (name of a Buddha). Eighth, the assembly sees the Buddha. Ninth, Vajragarbha Bodhisattva ceases his supernatural powers. Tenth, the assembly returns to their original places and experiences something unprecedented. The Samadhi of the Nature of Reality of all Buddha-lands is the uncreated Dharmata-kaya (body of the nature of reality). The Bodhi tree, approximately...

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以法性身行報得故。樹下佛號一切智通王者。即法性中無作之大智。自在故名王。此三法一切眾生體常如是。只為不自加行顯發故。余如文自具。

第十有二十七行經。明此位菩薩智慧神通下地不如不可比如來神力智慧分。於此段中約有十法。一解脫月問三昧之名。二金剛藏菩薩正答三昧之號。三又問三昧之境界。四金剛藏正答。五正說法雲地得三昧之總相。六明法雲地菩薩三業神通下地不如。七明略說法雲地境界廣說無量百千劫難量。八解脫月問佛神力如何。九金剛藏舉一塊土況四天下土多少難比。金剛藏正說十地道力猶故難宣況如來神力可說。十舉喻約明其中意趣。如文自具。

第十一段中有三十五行半經。明此地菩薩不異如來身語意業。不捨菩薩諸三昧力。于無數劫承事供養一切諸佛分。中約有二十法門。一不異如來身語意業。二不捨菩薩諸三昧力。三于無數劫承事供養一切諸佛。四一切諸佛神力所加智慧增勝。五於法界中所有問難善能解釋。六喻真金以摩尼寶鈿廁其間成天寶冠。七自在天王服戴余天不如。八正說此地菩薩下地不如。九如摩醯首羅天能令眾生心得清涼喻。明此地菩薩能令一切眾生得一切智智。十二乘及九地菩薩皆不能及。十一此地菩薩諸佛世尊更為演說十種智門。十二明此地菩薩

【現代漢語翻譯】 現代漢語譯本：因以法性之身修行而獲得報身，菩提樹下的佛被稱為一切智通王（Sarvajñābhijñārāja，意為具有一切智慧和神通的王者）。這指的是法性中無為而生的大智慧。因為自在的緣故，所以稱為王。這三種法在一切眾生的本體中本來就是如此。只是因為眾生不自己努力修行顯發，所以不能證得。其餘的含義可以參考經文原文。

第二十部經有二十七行，闡明了此位菩薩的智慧神通，遠勝于下地菩薩，但無法與如來的神力智慧相比。這段經文大約包含十個方面的內容：一，解脫月（Vimukticandra）菩薩提問三昧的名稱。二，金剛藏（Vajragarbha）菩薩正面回答三昧的名稱。三，又問三昧的境界。四，金剛藏菩薩正面回答。五，正面闡述法雲地（Dharmamegha-bhūmi）菩薩獲得三昧的總相。六，闡明法雲地菩薩的身、語、意三業神通，遠勝于下地菩薩。七，闡明略說法雲地的境界，廣說則無量百千劫也難以衡量。八，解脫月菩薩提問佛的神力如何。九，金剛藏菩薩舉例說，一塊土與四大天下的土相比，多少難以比較。金剛藏菩薩正面闡述十地菩薩的道力尚且難以宣說，更何況如來的神力呢？十，舉例說明其中的意趣。詳細內容請參考經文原文。

第二十一部經有三十五行半，闡明了此地菩薩的身、語、意業與如來沒有差別，不捨棄菩薩的各種三昧力，在無數劫中承事供養一切諸佛。這段經文大約包含二十個法門：一，身、語、意業與如來沒有差別。二，不捨棄菩薩的各種三昧力。三，在無數劫中承事供養一切諸佛。四，一切諸佛的神力加持，智慧增勝。五，對於法界中的所有疑問，善於解釋。六，比喻真金用摩尼寶珠裝飾，鑲嵌在其中，成為天寶冠。七，自在天王（Maheśvara）佩戴的寶冠，其他天人無法相比。八，正面闡述此地菩薩勝過下地菩薩。九，如同摩醯首羅天（Maheśvara）能夠令眾生內心感到清涼的比喻，闡明此地菩薩能夠令一切眾生獲得一切智智（sarvajnajnana）。十，十二乘以及九地菩薩都不能達到此境界。十一，此地菩薩，諸佛世尊更為其演說十種智門。十二，闡明此地菩薩

【English Translation】 English version: Because of practicing with the Dharmakaya (法性身, Dharmakāya) to attain the Reward Body (報得故), the Buddha under the Bodhi tree is called Sarvajñābhijñārāja (一切智通王, meaning the King with all wisdom and superknowledges). This refers to the great wisdom arising from non-action in the Dharmata (法性, Dharmatā). Because of being at ease, it is called King. These three dharmas are inherently like this in the essence of all sentient beings. It is only because sentient beings do not cultivate and manifest them themselves that they cannot attain them. The rest of the meaning can be found in the original text.

The twentieth scripture has twenty-seven lines, elucidating that the wisdom and superknowledges of the Bodhisattva in this position far surpass those of the lower grounds, but cannot be compared to the divine power and wisdom of the Tathagata. This passage contains approximately ten aspects: 1. Vimukticandra (解脫月) Bodhisattva asks about the name of the Samadhi. 2. Vajragarbha (金剛藏) Bodhisattva answers the name of the Samadhi directly. 3. He asks again about the realm of the Samadhi. 4. Vajragarbha Bodhisattva answers directly. 5. He directly explains the general characteristics of the Samadhi attained by the Bodhisattva of the Dharmamegha-bhūmi (法雲地). 6. He elucidates that the body, speech, and mind superknowledges of the Bodhisattva of the Dharmamegha-bhūmi far surpass those of the lower grounds. 7. He elucidates that the realm of the Dharmamegha-bhūmi is briefly explained, but broadly speaking, it is immeasurable even in countless hundreds of thousands of kalpas. 8. Vimukticandra Bodhisattva asks how the divine power of the Buddha is. 9. Vajragarbha Bodhisattva gives an example, saying that comparing a lump of earth to the earth of the four great continents, the amount is difficult to compare. Vajragarbha Bodhisattva directly elucidates that the power of the path of the Ten Bhumis is still difficult to proclaim, let alone the divine power of the Tathagata. 10. He gives an example to illustrate the meaning within. For detailed content, please refer to the original text.

The twenty-first scripture has thirty-five and a half lines, elucidating that the body, speech, and mind karma of the Bodhisattva of this ground are no different from those of the Tathagata, and they do not abandon the various Samadhi powers of the Bodhisattva, serving and making offerings to all Buddhas in countless kalpas. This passage contains approximately twenty Dharma gates: 1. The body, speech, and mind karma are no different from those of the Tathagata. 2. They do not abandon the various Samadhi powers of the Bodhisattva. 3. They serve and make offerings to all Buddhas in countless kalpas. 4. The divine power of all Buddhas is added, and wisdom is increased. 5. They are good at explaining all questions in the Dharma realm. 6. It is likened to true gold decorated with Mani jewels, inlaid in it, becoming a heavenly treasure crown. 7. The crown worn by Maheśvara (自在天王) cannot be compared to by other devas. 8. He directly elucidates that the Bodhisattva of this ground surpasses the lower grounds. 9. Like the metaphor that Maheśvara (摩醯首羅天) can make sentient beings feel cool in their hearts, it elucidates that the Bodhisattva of this ground can enable all sentient beings to attain Sarvajñajñāna (一切智智). 10. The twelve vehicles and the Bodhisattvas of the nine grounds cannot reach this realm. 11. For the Bodhisattva of this ground, all Buddhas, World Honored Ones, further expound the ten wisdom gates. 12. Elucidating the Bodhisattva of this ground

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所行智波羅蜜為主餘九為伴。十三明且略說此地大綱廣說難盡。十四舉此地菩薩受職作摩醯首羅天王。十五明此位菩薩於四攝法善能廣行。十六不離唸佛法一切種一切智智。十七自念堪為一切眾生所依。十八自更勤修。十九一念得十不可說百千億那由他三昧。二十若加以殊勝願力倍過前數。文義如經自具。如摩醯首羅者。此云大自在。是色界上極。于大千界得大自在。神通道力智無過者。

第十二段中有四十二行半經。明舉阿耨達池十大山王喻十地次第。智慧方便分。此一段總有十二段經。如經自節。不煩更科。文初舉阿耨達池。喻菩薩從十住初心。從菩提心。流出善根大愿之水。以四攝法充滿眾生。無有窮盡。復更增長。乃至入於一切智海。明從初發心住生在如來智慧大愿水中。以四攝行成就眾生。滿一切智海。不離初時智慧大愿水體成漸廣多。又舉大地有十山王。喻明從如來智地起十種進修。不離智地體漸高勝故。如五位五重十法。不離如來普光明一切智地。起五重十十進修。如是五重五位十十進修。總是一時一際一念。無前後三世之勝進。以如來智為體故。還如阿耨達池中水流成大海。如閻浮提地而出十大山王不離地體。以定慧照之可見。初發心便成佛者。此為可表。仿此知之。以此說十信心於普光明殿

【現代漢語翻譯】 現代漢語譯本：所修行的智慧波羅蜜（Prajnaparamita，智慧到彼岸）是主要的，其餘九種波羅蜜（Paramita）是輔助。第十三點說明雖然簡略地講述了這個階段的大綱，但要詳細說明是難以窮盡的。第十四點舉例說明這個階段的菩薩接受職位的儀式，如同摩醯首羅天王（Maheshvara，大自在天）。第十五點說明這個階段的菩薩能夠很好地廣泛實行四攝法（Catur-samgraha-vastu，佈施、愛語、利行、同事）。第十六點是不離唸佛法，最終證得一切種一切智智（Sarvakarajnatajnana，對一切事物、一切方面都了知的智慧）。第十七點是自覺堪能成為一切眾生的依靠。第十八點是更加勤奮地修行。第十九點是在一念之間獲得十不可說百千億那由他（Nayuta，數量單位）三昧（Samadhi，禪定）。第二十點是如果加上殊勝的願力，獲得的將倍數超過之前的數量。這些文句和意義都可以在經文中找到。如同摩醯首羅（Maheshvara）的例子，意思是『大自在』，是至高無上的。他在大千世界中獲得大自在，其神通、道力、智慧無人能及。

第十二段中有四十二行半經文，說明用阿耨達池（Anavatapta，無熱惱池）和十大山王來比喻十地（Bhumi，菩薩修行的十個階段）的次第，以及智慧和方便的區分。這一段總共有十二段經文，如同經文自身所劃分的段落，不需要再進行科判。文章開頭舉例說明阿耨達池，比喻菩薩從十住（Dasabhumi，菩薩修行的十個住處）的初心開始，從菩提心（Bodhi-citta，覺悟之心）中流出善根大愿之水，用四攝法充滿眾生，永無止境，並且不斷增長，最終進入一切智海（Sarvajna-samudra，一切智慧之海）。說明從最初發心住于如來的智慧大愿水中，用四攝行成就眾生，充滿一切智海，不離最初的智慧大愿水體，逐漸變得廣闊眾多。又舉例說明大地有十大山王，比喻說明從如來智地（Tathagata-jnana-bhumi，如來的智慧之地）生起十種進修，不離智地本體，逐漸變得高勝。如同五位五重十法，不離如來普光明一切智地（Samantaprabha-sarvajna-jnana-bhumi，普遍光明的如來一切智慧之地），生起五重十十的進修。像這樣五重五位十十的進修，總是在同一時間、同一瞬間、同一念頭中完成，沒有前後三世的勝進，因為以如來智慧為本體。還如同阿耨達池中的水流匯成大海，如同閻浮提（Jambudvipa，我們所居住的這個世界）大地生出十大山王，不離大地本體。用定慧來觀察就可以明白。最初發心便成就佛果，這是可以表明的。仿照這個道理去理解。用這個道理來說明十信心（Dasa-sraddha，十種信心）在普光明殿（Samantaprabha-vyuha，普遍光明的殿堂）。

【English Translation】 English version: The Prajnaparamita (Perfection of Wisdom) that is practiced is the main one, with the other nine Paramitas (Perfections) as companions. Thirteenth, it is briefly explained that although the outline of this stage is mentioned, it is difficult to exhaustively explain it in detail. Fourteenth, an example is given of the ceremony in which a Bodhisattva at this stage receives his position, like Maheshvara (Great Sovereign God). Fifteenth, it is explained that the Bodhisattva at this stage is able to extensively practice the Four Samgraha-vastus (Four Means of Attraction: giving, kind speech, beneficial action, and cooperation). Sixteenth, it is inseparable from mindfulness of the Buddha-dharma, ultimately attaining Sarvakarajnatajnana (Wisdom of all aspects). Seventeenth, one is aware of being worthy of being a refuge for all sentient beings. Eighteenth, one cultivates even more diligently. Nineteenth, in a single thought, one attains ten unspeakable hundreds of thousands of billions of Nayutas (a unit of measurement) of Samadhi (meditative absorption). Twentieth, if one adds extraordinary vows, what is attained will be many times greater than before. These sentences and meanings can be found in the sutras themselves. Like the example of Maheshvara, it means 'Great自在(zì zài, freedom, at ease)', which is supreme. He attains great自在(zì zài) in the great thousand world system, and his supernatural powers, spiritual strength, and wisdom are unsurpassed.

In the twelfth section, there are forty-two and a half lines of sutra text, explaining the analogy of Anavatapta (Lake Anavatapta) and the ten great mountain kings to illustrate the sequence of the Ten Bhumis (Ten Grounds of Bodhisattvas) and the distinction between wisdom and skillful means. This section has a total of twelve sections of sutra text, as divided by the sutra itself, without the need for further categorization. The text begins by giving the example of Lake Anavatapta, which is likened to the Bodhisattva's initial aspiration from the Ten Abodes (Dasabhumi), from which the water of roots of goodness and great vows flows out from Bodhi-citta (mind of enlightenment), filling sentient beings with the Four Samgraha-vastus (Four Means of Attraction) without end, and continuously increasing, eventually entering the Sarvajna-samudra (Ocean of Omniscience). It explains that from the initial aspiration to abide in the Tathagata's (Thus Come One) wisdom and great vow water, one accomplishes sentient beings with the Four Samgraha-vastus, filling the Ocean of Omniscience, without departing from the initial wisdom and great vow water body, gradually becoming vast and numerous. It also gives the example of the ten great mountain kings on the earth, which is likened to the arising of ten kinds of progressive cultivation from the Tathagata-jnana-bhumi (Ground of Tathagata's Wisdom), without departing from the essence of the wisdom ground, gradually becoming elevated and superior. Like the five positions, five levels, and ten dharmas, without departing from the Samantaprabha-sarvajna-jnana-bhumi (Ground of Universal Light and Omniscience of the Tathagata), the five levels and ten progressive cultivations arise. These five levels, five positions, and ten progressive cultivations are all completed at the same time, in the same instant, in the same thought, without the superior progress of the three times (past, present, future), because the essence is the Tathagata's wisdom. It is also like the water flowing from Lake Anavatapta merging into the great ocean, like the ten great mountain kings emerging from the earth of Jambudvipa (the world we live in), without departing from the essence of the earth. It can be understood by observing with Samadhi (meditative concentration) and wisdom. The initial aspiration to achieve Buddhahood can be demonstrated. Understand it by analogy. Use this principle to explain the Ten Sraddhas (Ten Faiths) in the Samantaprabha-vyuha (Universally Shining Adornment).

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中此殿約普光明智報生。明果中說因修滿不離此智故。十山王者。雪山王喻初地。如經文義自具。以次準知。以次香山王以次鞞陀梨山王者。鞞者此云種種。陀梨者。此云持。此山能持種種眾寶華果故。喻三地。如經文義自具。如禪定解脫三昧三摩缽底者。如何如禪定。但云稱體三昧。以明識相不行為日未出為昧字。為識想冥昧。正智方現三云正。以十一月至正月三陽生故。以三為正。三陽生方智明。以智為正故。以五蘊不生世情頓止。名之為昧。從此能現正智。名之三昧。又一止為正字。三摩缽底者。明五蘊昧能現正慧故。云三摩缽底。是正慧故。為五蘊昧正智慧現名為解脫禪定。都云大體三昧。別舉其行。神仙山王表四地。文義如經。乾陀羅山者。乾者此云雙也。陀羅此云持。明此山夜叉及大神共持。此山明五地得出世間及世間二智慧神通諸明總能博達持故。馬耳山王表六地位。如經自具。尼民陀羅山王。名曰持邊山。表遠行地而能持一切眾生諸邊見行故。乃至三界六道總能持故。斫迦羅山。此云輪圍圍大千界。明八地無功行自滿故。計都末底山者。計都云幢。末底云慧。明善慧地。須彌盧山。處閻浮四洲內。處大海中。明十地法雲中道之智滿總攝一切諸三昧故。佛子已下一行半經。都結十地差別因一切智中差別

得名。明根本智從初發心住乃至十地及佛地無二由智差別得名故。已上十二段。一一如經文中。其所表地意次第經自明說。

第十三段中有十四行經。明舉大海有十種德喻十種地升進次第。于中義意分為兩段。一先舉海之十德。二托海之十德表法。舉十地之智慧差別進修。其中文義。如文具足。各各十法具足。不煩科文。

第十四段有二十行半經。舉摩尼珠有十種性出過眾寶喻十種地過眾聖分中。於此段約分為六段。一佛子已下至如眾生心充滿其愿有六行經。明舉摩尼珠有十種性分。二佛子已下至能為眾生廣作佛事有七行半經。明正舉十地之加行次第分。如第六地善知十二因緣法。善知生老病死因緣根末體相一如。第六地中所說。以善巧。觀生死緣生至底喻鉆。第七地由以種種方便智為縷。能隨生死不受諸垢。第八地萬行任用遍諸眾生界。智恒無體不動如幢。自余如文自具。三佛子已下至不可得聞有兩行經。嘆此地難聞。四解脫月已下可有一行經。是解脫月問聞此法得幾所福分。五以次可有一行半經。金剛藏菩薩答言如一切智所集之福德明所聞法者如佛福德。六何以故已下有三行半經明。如聞此法得福廣大生疑分。如一切智。是佛所得根本智。若聞法者其福德如佛。何為以明因聞此法方有信解故。為初聞

【現代漢語翻譯】 現代漢語譯本 得名。明根本智（Mula-jnana，根本智）從初發心住乃至十地（Dasabhumika，十地）及佛地無二，由智慧差別而得名。以上十二段，每一段都如經文中所述，其所表達的地的意義次第，經文自身已經明白說明。

第十三段中有十四行經文，闡明以大海的十種德性來比喻十種地的升進次第。其中意義分為兩段。首先列舉大海的十種德性，然後依託大海的十種德性來闡述佛法。闡述十地的智慧差別和進修。其中的文義，如經文所完整記載，各自具備十種德性，無需繁瑣地進行科判。

第十四段有二十行半經文，闡明以摩尼珠（Mani-jewel，摩尼寶珠）的十種特性超越眾多寶物，來比喻十地超越眾多聖賢。在這一段中，大約分為六段。第一段從『佛子』開始，到『如眾生心充滿其愿』，有六行經文，闡明列舉摩尼珠的十種特性。第二段從『佛子』開始，到『能為眾生廣作佛事』，有七行半經文，闡明十地的加行次第。例如，第六地善於瞭解十二因緣法（Twelve Nidanas，十二因緣），善於瞭解生老病死的因緣根源、末端和本體相狀，與第六地中所說的一致，以善巧方便觀察生死緣起直至究竟，比喻為鉆。第七地由於以種種方便智慧為線，能夠隨順生死而不受各種塵垢沾染。第八地萬行任運，周遍于各個眾生界，智慧恒常無體，不動如柱。其餘內容如經文自身所具備。第三段從『佛子』開始，到『不可得聞』，有兩行經文，讚歎此地難以聽聞。第四段從『解脫月』開始，大約有一行經文，是解脫月（Vimukticandra，解脫月）菩薩提問聽聞此法能獲得多少福分。第五段緊接著大約有一行半經文，金剛藏（Vajragarbha，金剛藏）菩薩回答說，如同一切智（Sarvajna，一切智）所集聚的福德，說明聽聞此法的人如同佛陀的福德。第六段從『何以故』開始，有三行半經文，闡明聽聞此法獲得福德廣大，產生疑問的部分。如同一切智，是佛陀所獲得的根本智。如果聽聞此法的人，他的福德如同佛陀，為什麼要這樣說呢？這是爲了說明因為聽聞此法才會有信心和理解的緣故，是為初次聽聞者而說。

【English Translation】 English version Attainment of Names. It clarifies that Mula-jnana (fundamental wisdom) from the initial Bodhicitta-utpada-citta (the mind of initial aspiration) to the Ten Bhumis (Dasabhumika) and Buddhahood are non-dual, and names are obtained through the differentiation of wisdom. The above twelve sections, each as described in the sutra, clearly explain the sequential meaning of the Bhumis.

The thirteenth section contains fourteen lines of sutra, illustrating the progressive sequence of the ten Bhumis by using the ten virtues of the great ocean as a metaphor. The meaning is divided into two parts. First, it lists the ten virtues of the ocean, and then it uses these virtues to represent the Dharma, elaborating on the differences in wisdom and cultivation of the ten Bhumis. The meaning of the text, as fully recorded in the sutra, possesses all ten virtues, without the need for elaborate categorization.

The fourteenth section contains twenty and a half lines of sutra, illustrating how the ten qualities of the Mani-jewel (wish-fulfilling jewel) surpass all treasures, symbolizing the ten Bhumis surpassing all sages. This section can be divided into approximately six parts. The first part, from 'Buddha-son' to 'fulfilling the wishes of sentient beings,' consists of six lines of sutra, elucidating the ten qualities of the Mani-jewel. The second part, from 'Buddha-son' to 'able to perform vast Buddha-deeds for sentient beings,' consists of seven and a half lines of sutra, clarifying the progressive stages of practice in the ten Bhumis. For example, the sixth Bhumi is skilled in understanding the Twelve Nidanas (dependent origination), and in understanding the causes, roots, ends, and essential characteristics of birth, aging, sickness, and death, consistent with what is said in the sixth Bhumi. It skillfully observes the arising of birth and death until the ultimate point, likened to a drill. The seventh Bhumi, using various skillful means as threads, can follow the cycle of birth and death without being defiled by various impurities. The eighth Bhumi's myriad practices operate freely, pervading all realms of sentient beings, with wisdom that is constant and without substance, unmoving like a pillar. The remaining content is as contained within the sutra itself. The third part, from 'Buddha-son' to 'cannot be heard,' consists of two lines of sutra, praising the difficulty of hearing about this Bhumi. The fourth part, from 'Vimukticandra' (Liberation Moon) , consists of approximately one line of sutra, where Vimukticandra Bodhisattva asks how much merit is obtained from hearing this Dharma. The fifth part immediately follows with approximately one and a half lines of sutra, where Vajragarbha (Diamond Womb) Bodhisattva answers that it is like the merit accumulated by Sarvajna (All-Knowing), indicating that those who hear this Dharma are like the Buddha in merit. The sixth part, from 'Why is this so?' consists of three and a half lines of sutra, clarifying the vast merit obtained from hearing this Dharma, and addressing the arising of doubt. Like Sarvajna, which is the fundamental wisdom obtained by the Buddha. If those who hear this Dharma have merit like the Buddha, why is this said? This is to explain that it is because of hearing this Dharma that faith and understanding arise, and it is spoken for those who hear it for the first time.

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是一切智之首故。以初信因之福與果同體明非因不果故。如非果不苗非苗不果故。為明信心信果成因故。即如說十信位於如來普光明法界大智殿中說十個智佛以不動智佛為首以為信心。以不動智佛及十個智佛是自心之智果故。畢竟成滿不移此智。余義如文自具。意如種子種果成其生因。其根本智喻種子。差別智是加行。喻苗上之果。以此二智各具無邊功德。

第十五段有二十二行半經。明說此十地法門所感大地六種十八相動。於此段中復分為三。一爾時佛神力故已下至一切世界悉亦如是有八行經。明法威動地天雨供養分。二爾時復以佛神力故已下至悉亦如是而往作證有九行經。明十方同名金剛藏菩薩咸來作證分。三爾時金剛藏已下可有六行經。明觀眾生及所緣法欲說頌分。云十方各十億佛剎微塵數世界外有十億佛剎微塵數菩薩而來此會者。明以本體十地之法廣大甚多以十億剎塵為遠近及多數之量。會此一切創初入十地菩薩。因果本末法智無疑。明將本十地果法會同創入此十地菩薩智無二故會前九地之劣。入十地之廣大智故。以陳遠近法之多少故。亦明金剛藏所說之法。與十方諸佛同會不二故。世界外者。即下地位也。來此會者。即升進入此十地智也。嘆善哉者。明所說法契當不異也。同名者。明法藏智同故。世

【現代漢語翻譯】 現代漢語譯本：因為這是一切智慧的首要。因為最初的信心之因與果實是同一本體，闡明了沒有因就沒有果的道理。正如沒有果實就不會有苗，沒有苗就不會有果實一樣。爲了闡明信心能夠使信果成為原因。就像所說的十信位，位於如來普光明法界大智殿中，說十個智佛以不動智佛為首，作為信心的代表。因為不動智佛和十個智佛都是自心的智慧之果。最終成就圓滿，不會改變這種智慧。其餘的意義就像原文所說的那樣。意義就像種子，種植果實成為其生長的原因。其根本智比喻為種子，差別智是加行，比喻為苗上的果實。因為這兩種智慧各自具有無邊的功德。

第十五段有二十二行半經文。闡明了這十地法門所感應的大地六種震動和十八種相。在這一段中又分為三個部分。一是『爾時佛神力故』以下至『一切世界悉亦如是』，有八行經文。闡明了佛法的威神力震動大地，天降雨供養的部分。二是『爾時復以佛神力故』以下至『悉亦如是而往作證』，有九行經文。闡明了十方同名金剛藏（Vajragarbha）菩薩都來作證的部分。三是『爾時金剛藏』以下，大約有六行經文。闡明了觀察眾生以及所緣之法，想要說頌的部分。說十方各自有十億佛剎微塵數世界之外，還有十億佛剎微塵數的菩薩來到這個法會。闡明了本體十地之法廣大甚多，用十億剎塵來衡量遠近和多數。會集所有最初進入十地的菩薩。原因、結果、本末、法智都沒有疑問。闡明了將本十地的果法會同最初進入此十地的菩薩的智慧，沒有差別，因此會合了前九地的不足，進入十地的廣大智慧。用以陳述遠近之法的多少。也闡明了金剛藏（Vajragarbha）所說的法，與十方諸佛的法會相同，沒有差別。『世界外』，就是指下地位。『來此會者』，就是指升進進入此十地的智慧。讚歎『善哉』，闡明所說的法契合恰當，沒有差異。『同名』，闡明法藏智慧相同。

【English Translation】 English version: Because it is the foremost of all wisdoms. Because the cause of initial faith and the result are of the same essence, clarifying the principle that without cause, there is no result. Just as without fruit, there is no seedling, and without a seedling, there is no fruit. To clarify that faith can make the fruit of faith become the cause. Just like the Ten Faith Positions are said to be located in the Great Wisdom Hall of the Universally Illuminating Dharma Realm of the Tathagata, saying that the ten Wisdom Buddhas take the Immovable Wisdom Buddha as the head, as the representation of faith. Because the Immovable Wisdom Buddha and the ten Wisdom Buddhas are all the fruit of wisdom of one's own mind. Ultimately achieving complete fulfillment, this wisdom will not change. The remaining meanings are as stated in the text itself. The meaning is like a seed, planting the fruit becomes the cause of its growth. The fundamental wisdom is likened to a seed, and the differential wisdom is the additional practice, likened to the fruit on the seedling. Because these two wisdoms each possess boundless merits.

The fifteenth section has twenty-two and a half lines of scripture. It clarifies the six types of earth tremors and eighteen aspects sensed by the earth due to the Ten Bhumi Dharma Gate. In this section, it is further divided into three parts. First, from 'At that time, due to the Buddha's spiritual power' down to 'All worlds were also like this,' there are eight lines of scripture. It clarifies the part where the majestic power of the Dharma shakes the earth and the heavens rain down offerings. Second, from 'At that time, again due to the Buddha's spiritual power' down to 'All were like this and came to testify,' there are nine lines of scripture. It clarifies the part where the Bodhisattvas of the same name Vajragarbha (金剛藏) from the ten directions all came to testify. Third, from 'At that time, Vajragarbha (金剛藏)' onwards, there are approximately six lines of scripture. It clarifies the part of observing sentient beings and the objects of their minds, wanting to speak verses. It says that outside the worlds with ten billion Buddha-lands dust-mote numbers in each of the ten directions, there are also Bodhisattvas with ten billion Buddha-lands dust-mote numbers who came to this assembly. It clarifies that the Dharma of the Ten Bhumis of the essence is vast and numerous, using ten billion lands of dust to measure distance and quantity. It gathers all the Bodhisattvas who initially entered the Ten Bhumis. There is no doubt about the cause, result, beginning, end, and Dharma wisdom. It clarifies that the fruit Dharma of the Ten Bhumis is united with the wisdom of the Bodhisattvas who initially entered these Ten Bhumis, there is no difference, therefore uniting the shortcomings of the previous nine Bhumis, entering the vast wisdom of the Ten Bhumis. It is used to state the quantity of the Dharma of distance. It also clarifies that the Dharma spoken by Vajragarbha (金剛藏) is the same as the assembly of the Buddhas of the ten directions, there is no difference. 'Outside the world' refers to the lower position. 'Those who come to this assembly' refers to ascending and entering the wisdom of these Ten Bhumis. Praising 'Excellent,' clarifies that the Dharma spoken is in accordance and appropriate, there is no difference. 'Same name' clarifies that the wisdom of the Dharma treasury is the same.

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界各各差別者。明差別智差別行故。悉名金剛德者。明差別智及行不離金剛德故。佛號金剛幢者。明金剛智慧破一切妄業自無體可動故。余義如文自具。如一切智根本智又智是差別智從一切智中用故以重言。

第十六段有八十三行頌。明都嘆從初地發心已來通此十地。一時次第十地悉皆重頌。文義如經自具。十定品十通品十忍品阿僧祇品如來壽量品菩薩住處品。

十定品第二十七

此品佛自說十定之名。普賢說十定之用。以明佛根本智是體普賢差別智是用故。明一切施為不離根本智之大定體故。以是義故。還於根本智普光明殿中。說寂用之門。

將釋此十定品。約作五門分別。第一釋會來意。第二釋欲說此會重敘摩竭提國初成佛之所由。第三明何因緣故在此普光明殿中說此十一品經。第四明次第釋十一品之大意。第五明依品釋文。

第一釋會來意者。以從此普光明大智殿中起信。以不動智為升進修行。至十地十一地道滿行周。至於佛果。不離本智。是故此會須來明不移因也。為時不移。智不移。行不移。因果一體故。還如善財見慈氏。慈氏還令卻見文殊。及入普賢身是也。

第二釋欲說此會重敘摩竭提國初成佛之所由者。經云。爾時世尊在摩竭提國阿蘭若法菩提場中。始成正覺

【現代漢語翻譯】 現代漢語譯本： 『界各各差別者』，說明了差別智和差別行的不同。 『悉名金剛德者』，說明了差別智和差別行不離金剛德。 佛號『金剛幢』，說明金剛智慧破除一切虛妄的業，其本身沒有實體，可以動搖。其餘含義如經文字身所具備。如一切智、根本智，又因為智是差別智，從一切智中運用，所以用重複的詞語表達。

第十六段有八十三行頌文，說明總括讚歎從初地發心以來，貫通這十地。一時次第地將十地全部重新頌揚。文義如經文字身所具備。十定品、十通品、十忍品、阿僧祇品、如來壽量品、菩薩住處品。

十定品第二十七

此品中，佛親自說出十定的名稱，普賢菩薩說明十定的作用。以此說明佛的根本智是體，普賢菩薩的差別智是用。說明一切施為不離根本智的大定之體。因為這個緣故，還在根本智的普光明殿中，宣說寂靜之用的法門。

將要解釋這十定品，大約分為五個方面：第一，解釋法會的來意；第二，再次說明這次法會重新敘述在摩竭提國（Magadha）初成佛的緣由；第三，說明因為什麼因緣在此普光明殿中宣說這十一品經；第四，說明次第解釋這十一品的大意；第五，說明依據品來解釋經文。

第一，解釋法會的來意：因為從這普光明大智殿中生起信心，以不動智作為提升進步的修行，直到十地、十一地，道業圓滿，行為周全，達到佛果，都不離開根本智。因此這次法會需要說明不改變根本的原因。爲了說明時間不改變，智慧不改變，行為不改變，因果是一體的緣故。還像善財童子拜見彌勒菩薩（Maitreya），彌勒菩薩還讓他回去拜見文殊菩薩（Manjusri），以及進入普賢菩薩（Samantabhadra）的身中一樣。

第二，再次說明這次法會重新敘述在摩竭提國（Magadha）初成佛的緣由：經文說，『這時，世尊在摩竭提國（Magadha）阿蘭若法菩提場中，開始成就正覺。』 English version: '界各各差別者 (jie ge ge cha bie zhe)' [Those who have different realms], explains the differences between Discriminative Wisdom and Discriminative Practice. '悉名金剛德者 (xi ming jin gang de zhe)' [All named Vajra Virtues], explains that Discriminative Wisdom and Discriminative Practice are inseparable from Vajra Virtue. The Buddha's title '金剛幢 (Jin Gang Chuang)' [Vajra Banner], explains that Vajra Wisdom can destroy all false karma, which has no substance of its own and can be moved. The remaining meanings are as contained in the scripture itself. Such as All-Wisdom, Fundamental Wisdom, and because Wisdom is Discriminative Wisdom, used from within All-Wisdom, so it is expressed with repeated words.

Section Sixteen has eighty-three lines of verses, explaining the general praise from the initial aspiration of the first ground, connecting through these ten grounds. All ten grounds are re-praised in order at once. The meaning of the text is as contained in the scripture itself. The Ten Samadhis Chapter, the Ten Supernatural Powers Chapter, the Ten Forbearances Chapter, the Asamkhya Chapter, the Tathagata's Lifespan Chapter, the Bodhisattva's Abode Chapter.

The Ten Samadhis Chapter, Chapter Twenty-Seven

In this chapter, the Buddha personally speaks the names of the ten samadhis, and Samantabhadra Bodhisattva explains the functions of the ten samadhis. This is to explain that the Buddha's Fundamental Wisdom is the substance, and Samantabhadra Bodhisattva's Discriminative Wisdom is the function. It explains that all actions do not depart from the great samadhi substance of Fundamental Wisdom. Because of this meaning, the gate of stillness and function is still spoken in the Universal Light Great Wisdom Palace of Fundamental Wisdom.

To explain this Ten Samadhis Chapter, it is roughly divided into five aspects: First, explain the purpose of the assembly; Second, reiterate that this assembly recounts the reasons for the initial enlightenment in Magadha; Third, explain the reasons why these eleven chapters of scripture are spoken in this Universal Light Palace; Fourth, explain the general meaning of these eleven chapters in order; Fifth, explain the text according to the chapters.

First, explain the purpose of the assembly: Because faith arises from this Universal Light Great Wisdom Palace, and Unmoving Wisdom is used as progressive practice, until the tenth and eleventh grounds, the path is complete, the practice is thorough, and the attainment of Buddhahood does not depart from Fundamental Wisdom. Therefore, this assembly needs to explain that the fundamental cause does not change. To explain that time does not change, wisdom does not change, practice does not change, and cause and effect are one. It is like Sudhana's meeting with Maitreya Bodhisattva, and Maitreya Bodhisattva sending him back to see Manjusri Bodhisattva, and entering the body of Samantabhadra Bodhisattva.

Second, reiterate that this assembly recounts the reasons for the initial enlightenment in Magadha: The scripture says, 'At that time, the World Honored One was in the Bodhi field of the Aranya Dharma in Magadha, beginning to attain Right Enlightenment.'

【English Translation】 『界各各差別者』，explains the differences between Discriminative Wisdom and Discriminative Practice. 『悉名金剛德者』，explains that Discriminative Wisdom and Discriminative Practice are inseparable from Vajra Virtue. The Buddha's title 『金剛幢』，explains that Vajra Wisdom can destroy all false karma, which has no substance of its own and can be moved. The remaining meanings are as contained in the scripture itself. Such as All-Wisdom, Fundamental Wisdom, and because Wisdom is Discriminative Wisdom, used from within All-Wisdom, so it is expressed with repeated words. Section Sixteen has eighty-three lines of verses, explaining the general praise from the initial aspiration of the first ground, connecting through these ten grounds. All ten grounds are re-praised in order at once. The meaning of the text is as contained in the scripture itself. The Ten Samadhis Chapter, the Ten Supernatural Powers Chapter, the Ten Forbearances Chapter, the Asamkhya Chapter, the Tathagata's Lifespan Chapter, the Bodhisattva's Abode Chapter. The Ten Samadhis Chapter, Chapter Twenty-Seven In this chapter, the Buddha personally speaks the names of the ten samadhis, and Samantabhadra Bodhisattva explains the functions of the ten samadhis. This is to explain that the Buddha's Fundamental Wisdom is the substance, and Samantabhadra Bodhisattva's Discriminative Wisdom is the function. It explains that all actions do not depart from the great samadhi substance of Fundamental Wisdom. Because of this meaning, the gate of stillness and function is still spoken in the Universal Light Great Wisdom Palace of Fundamental Wisdom. To explain this Ten Samadhis Chapter, it is roughly divided into five aspects: First, explain the purpose of the assembly; Second, reiterate that this assembly recounts the reasons for the initial enlightenment in Magadha (摩竭提國); Third, explain the reasons why these eleven chapters of scripture are spoken in this Universal Light Palace; Fourth, explain the general meaning of these eleven chapters in order; Fifth, explain the text according to the chapters. First, explain the purpose of the assembly: Because faith arises from this Universal Light Great Wisdom Palace, and Unmoving Wisdom is used as progressive practice, until the tenth and eleventh grounds, the path is complete, the practice is thorough, and the attainment of Buddhahood does not depart from Fundamental Wisdom. Therefore, this assembly needs to explain that the fundamental cause does not change. To explain that time does not change, wisdom does not change, practice does not change, and cause and effect are one. It is like Sudhana's seeing Maitreya (慈氏) , and Maitreya sending him back to see Manjusri (文殊), and entering the body of Samantabhadra (普賢). Second, reiterate that this assembly recounts the reasons for the initial enlightenment in Magadha (摩竭提國): The scripture says, 'At that time, the World Honored One was in the Bodhi field of the Aranya Dharma in Magadha (摩竭提國), beginning to attain Right Enlightenment.'

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。于普光明殿。入剎那際三昧者。明從初成佛及四十年中所轉法輪並從大下降。總不出一剎那時。不移不遷故。恐后眾生失其根本意妄生遷移故。須重敘明始末無時可遷故。此明三世諸佛一切眾生總同一個不遷之體。從初信進修行。經過五位。總不移初時歲月日時及佛根本智法故。

第三明何因緣故在此普光明殿中說此十一品經者。釋曰。為明初會菩提場始成正覺。是佛舉自始成之果勸修。第二會普光明殿。明是如來大智自果所居之報宅。說十個智佛。以不動智佛為首。以為信進修行之門。令初發菩提心者從此普光明大智宅起信進修行畢竟不離如來本智本行本時還成本佛。萬事依舊故。於此十地。后在於本信心處。說此十一品經。用明因果依本時日歲月。總依本故。故於此處說十一品。此十一品經。總明成佛之際所有境界故。即是明能發菩提心者。自成佛故。無異初會中毗盧遮那佛故。依樣仿修。一如本故。為約智無時。十方一切古今諸佛。總與如今始發心者。一時成佛故。以智照之可見。情識聞之即迷。是故表依本。如是故還於本處說佛果始終之門。故以表法界體中始末同際說也。此乃約實論之。不順凡情之教說多劫也。

第四明次第釋十一品之大意者。一明十定品。是古今一切諸佛寂用遍周無時之大

【現代漢語翻譯】 現代漢語譯本：在普光明殿中，入于剎那際三昧（一種禪定狀態）。闡明從最初成佛以及四十年中所轉法輪（佛陀的教法）並從大下降（佛陀的示現），總括起來都不出一剎那（極短的時間）。因為不移動也不改變的緣故。恐怕後世眾生失去其根本意義，妄自產生遷移的想法，所以需要重新敘述，闡明從始至終沒有時間可以遷移。這說明三世諸佛和一切眾生總共都是同一個不遷變的本體。從最初的信心、精進、修行，經過五種階位，總是不改變最初的歲月、日期、時間和佛的根本智慧之法。 第三，闡明因為什麼因緣，在此普光明殿中宣說這十一品經。解釋說：爲了闡明初會在菩提場（佛陀悟道的場所）最初成就正覺（圓滿的覺悟）。這是佛陀舉出自身最初成就的果位來勸勉修行。第二次法會是在普光明殿，闡明這是如來（佛陀的稱號）大智慧的自身果報所居住的報宅。宣說十個智佛，以不動智佛為首，作為信、進、修行的門徑。令最初發菩提心（立志成佛的心）的人，從此普光明大智宅發起信、進、修行，最終不離開如來的本智、本行、本時，迴歸成就本來的佛。萬事依舊如故。在這十地（菩薩修行的十個階段）之後，在本來的信心之處，宣說這十一品經，用以闡明因果依據本來的時間、日期、歲月，總歸是依據根本。所以在此處宣說十一品。這十一品經，總括地闡明成佛之際所有的境界。也就是闡明能夠發起菩提心的人，自身就能夠成佛。與初會中的毗盧遮那佛（佛陀的法身）沒有差異。依照榜樣倣傚修行，完全和本初一樣。因為智慧沒有時間的限制，十方一切古今諸佛，總是與如今開始發心的人，同時成佛。用智慧來照見就可以明白，用情識來聽聞就會迷惑。所以表明要依據根本。像這樣，所以在本來的地方宣說佛果始終之門。所以用表法界體中始終同際來說明。這乃是依據實相來論述，不順應凡夫情識而說多劫修行。 第四，闡明次第解釋十一品的大意。第一是十定品，是古今一切諸佛寂靜之用遍佈周全沒有時間限制的大。

【English Translation】 English version: In the Universal Light Palace, entering the Samadhi of the Momentary Realm (Kshana-kshanti Samadhi). It clarifies that from the initial attainment of Buddhahood, the turning of the Dharma wheel (Buddha's teachings) for forty years, and the descent from the great (Buddha's manifestation), all are encompassed within a single moment (kshana). Because it neither moves nor changes. Fearing that future beings would lose its fundamental meaning and generate deluded notions of migration, it is necessary to reiterate and clarify that from beginning to end, there is no time that can be migrated. This explains that all Buddhas of the three times and all sentient beings share the same immutable essence. From the initial faith, diligence, and practice, passing through the five stages, it never deviates from the initial years, dates, times, and the fundamental wisdom-dharma of the Buddha. Third, it clarifies for what reason these eleven chapters of scripture are spoken in this Universal Light Palace. It explains: To clarify that the initial assembly in the Bodhi field (the place where the Buddha attained enlightenment) was the initial attainment of perfect enlightenment (samyak-sambodhi). This is the Buddha citing the fruit of his own initial attainment to encourage practice. The second assembly is in the Universal Light Palace, clarifying that this is the reward-abode where the Tathagata's (title of the Buddha) great wisdom resides as its own fruit. It speaks of ten Wisdom Buddhas, with the Immovable Wisdom Buddha as the head, as the gateway to faith, diligence, and practice. It enables those who initially generate Bodhicitta (the aspiration for enlightenment) to arise from this Universal Light Great Wisdom Abode with faith, diligence, and practice, ultimately not departing from the Tathagata's original wisdom, original conduct, and original time, returning to become the original Buddha. Everything remains as it was. After these ten Bhumis (ten stages of Bodhisattva practice), in the original place of faith, these eleven chapters of scripture are spoken, to clarify that cause and effect are based on the original time, date, and years, ultimately based on the root. Therefore, these eleven chapters are spoken here. These eleven chapters of scripture comprehensively clarify all the realms at the moment of attaining Buddhahood. That is, it clarifies that those who can generate Bodhicitta can themselves attain Buddhahood. There is no difference from Vairochana Buddha (the Dharmakaya Buddha) in the initial assembly. Following the example to emulate and practice, it is exactly like the original. Because wisdom has no time limit, all Buddhas of the ten directions, past and present, always attain Buddhahood simultaneously with those who are now beginning to generate the aspiration. It can be understood by illuminating it with wisdom, but it will be confusing if heard with emotional consciousness. Therefore, it indicates that one should rely on the root. In this way, the gate of the Buddha-fruit from beginning to end is spoken in the original place. Therefore, it is explained by using the beginning and end being the same boundary in the essence of the Dharma Realm. This is discussed based on reality, not conforming to the emotions of ordinary people and speaking of practicing for many kalpas (eons). Fourth, it clarifies the order of explaining the general meaning of the eleven chapters. The first is the Chapter on the Ten Samadhis, which is the great, all-pervading, and timeless function of stillness of all Buddhas past and present.

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體也。二明十通品。是古今諸佛普光明智利生自在及業報之神通遍周。三十忍品。是十方古今諸佛自體無作法身一切法無生隨行之忍門。四阿僧祇品。五隨好光明功德品。是明佛果所迷二愚之法。以此二品經是如來自說。六如來壽量品。是一切諸佛隨眾生根性長短所現不同之壽而自報命與虛空之齊年。七菩薩住處品。是佛果攝眾生之分界。明菩薩行門常不斷故。八佛不思議品。明一切古今諸佛智德難思。非情識之測度。九如來十身相海品。明佛報身依正二果難量。十普賢行品明十方一切古今諸佛共所行自利利他之行周故。十一如來出現品。明五位修行者。升進位滿自佛出興。出世入纏二行圓滿。文殊是主出纏智慧。普賢是主入俗行周。於此品中二行圓滿故。令二人自相問答說此出現之門。已上十一品經。大意如是。一一隨文別釋。更當重明大綱。總明十一地以後佛果位中所行法則。亦是一切菩薩一切眾生。總不離此之體。而無遷易此時分故。明時不遷也。

第五明依品釋文者。將釋此十定一品。約作五門分別。一釋品來意。二釋品名目。三何故此處三會重重。四釋此一處三度重敘初成正覺在摩竭提國。

五隨文釋義。

一釋品來意者。明此十一地已說進修行行及智用差別已滿此佛果普光明智位。明

【現代漢語翻譯】 現代漢語譯本：體也（指《大方廣佛華嚴經》的體性）。二、明十通品（說明十通品）。這是古今諸佛普遍光明的智慧，利益眾生，自在以及業報的神通，周遍一切。三、十忍品（說明十忍品）。這是十方古今諸佛自體無作法身一切法無生隨行的忍門。四、阿僧祇品（說明阿僧祇品）。五、隨好光明功德品（說明隨好光明功德品）。這是說明佛果所迷惑的二種愚癡之法。因為這兩品經是如來自說的。六、如來壽量品（說明如來壽量品）。是一切諸佛隨著眾生根性長短所顯現不同的壽命，而自身的報命與虛空一樣長久。七、菩薩住處品（說明菩薩住處品）。是佛果攝受眾生的分界。說明菩薩的修行法門常常不斷絕的緣故。八、佛不思議品（說明佛不思議品）。說明一切古今諸佛的智慧功德難以思議，不是情識所能測度的。九、如來十身相海品（說明如來十身相海品）。說明佛的報身依正二果難以衡量。十、普賢行品（說明普賢行品）。說明十方一切古今諸佛共同修行的自利利他的行門周遍圓滿的緣故。十一、如來出現品（說明如來出現品）。說明五位修行者，升進位滿，自身成佛出興。出世入纏兩種行門圓滿。文殊菩薩是主出纏的智慧，普賢菩薩是主入俗的行門周遍。在這品中兩種行門圓滿的緣故，令文殊菩薩和普賢菩薩互相問答，宣說這個出現之門。以上十一品經，大意是這樣。一一隨著經文分別解釋，更應當重新說明大綱，總的說明十一地以後佛果位中所修行的法則，也是一切菩薩一切眾生，總不離開這個體性，而沒有遷變，此時分緣故，說明時不遷變。第五、說明依據品來解釋經文，將要解釋這十定品，大約分為五門來分別。一、解釋此品的來意。二、解釋此品的名稱。三、為什麼此處三次集會重重出現。四、解釋這一處三次重述初成正覺在摩竭提國（Magadha）。五、隨著經文解釋意義。一、解釋此品的來意，說明這十一地已經說了進修的行門以及智慧作用的差別已經圓滿，這是佛果普光明智的果位。

【English Translation】 English version: 'Body also' (referring to the essence of the Avatamsaka Sutra). Second, explaining the 'Ten Perfections Chapter' (Ming Shi Tong Pin). This refers to the universally radiant wisdom of all Buddhas, past and present, benefiting beings, the freedom and supernatural powers of karma, pervading everywhere. Third, the 'Ten Forbearances Chapter' (Shi Ren Pin). This refers to the gate of forbearance of the self-existent Dharma body of all Dharmas without arising, followed by all Buddhas of the ten directions, past and present. Fourth, the 'Asamkhya Chapter' (A Seng Qi Pin). Fifth, the 'Chapter on the Merits of Minor Marks and Light' (Sui Hao Guang Ming Gong De Pin). This explains the two kinds of ignorance that delude the fruit of Buddhahood. Because these two chapters are spoken by the Thus Come One (Tathagata) himself. Sixth, the 'Lifespan of the Thus Come One Chapter' (Ru Lai Shou Liang Pin). This refers to the different lifespans manifested by all Buddhas according to the length and shortness of beings' roots, while their own reward life is as long as space. Seventh, the 'Abodes of Bodhisattvas Chapter' (Pu Sa Zhu Chu Pin). This is the boundary of the Buddha-fruit gathering beings. It explains that the practice gate of Bodhisattvas is constantly unbroken. Eighth, the 'Inconceivable Qualities of the Buddha Chapter' (Fo Bu Si Yi Pin). It explains that the wisdom and virtues of all Buddhas, past and present, are difficult to conceive and cannot be measured by emotional consciousness. Ninth, the 'Chapter on the Ocean of Marks of the Ten Bodies of the Thus Come One' (Ru Lai Shi Shen Xiang Hai Pin). It explains that the reward body of the Buddha, both the dependent and the proper fruits, are difficult to measure. Tenth, the 'Practices of Samantabhadra Chapter' (Pu Xian Xing Pin). It explains that the practice of self-benefit and benefiting others, practiced by all Buddhas of the ten directions, past and present, is pervasive and complete. Eleventh, the 'Appearance of the Thus Come One Chapter' (Ru Lai Chu Xian Pin). It explains that practitioners of the five stages, advancing to the full stage, themselves become Buddhas and arise. The two practices of entering the world and being entangled are complete. Manjushri (Wen Shu) Bodhisattva is the master of the wisdom of disentanglement, and Samantabhadra (Pu Xian) Bodhisattva is the master of the pervasive practice of entering the mundane. Because the two practices are complete in this chapter, Manjushri Bodhisattva and Samantabhadra Bodhisattva are asked to speak about this gate of appearance through mutual questions and answers. The general meaning of the above eleven chapters is like this. Each one is explained separately according to the text, and the outline should be restated to generally explain the rules of practice in the Buddha-fruit position after the eleven grounds, which is also that all Bodhisattvas and all beings do not leave this essence, and there is no change. Because of this time, it explains that time does not change. Fifth, explaining the scriptures based on the chapters, this 'Ten Concentrations Chapter' will be explained, roughly divided into five gates. First, explain the intention of this chapter. Second, explain the name of this chapter. Third, why are there three assemblies repeatedly appearing here? Fourth, explain that this place repeats the initial attainment of enlightenment in Magadha (Mo Jie Ti Guo) three times. Fifth, explain the meaning according to the text. First, explaining the intention of this chapter, it explains that these eleven grounds have already spoken about the differences in the practice of advancement and the function of wisdom, which is already complete. This is the position of the universally radiant wisdom of the Buddha-fruit.

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法界自體寂用重重無礙。又明升進因果修行始終。明時法不遷故。此品須來。又明一多純雜同別自在故。此品須來。又明十地菩薩自知未具普賢行不見普賢身故。此品須來。如此品自具明也。

二釋品名目者。明此品如來自說十種定名。故因說法而立其名。此定乃是古今一切諸佛常恒之法。令諸五位菩薩皆同得之。一切眾生亦同此體。普賢說用。明佛是體普賢是用。

三何故此處三會重重者。明信心及定體並離世間品普賢常行。此等三事總是如來普光明智一體因果。並普賢菩薩佛果后恒行。總是普光明一個智用。始終因果時日歲月。總無時體。以此三會重重總一時有也。非是如世情所見去已更來故。如是三會重重一時一會。有此三種之法事故。或以三世遠近劫。作九世相入重重不礙故。為不離普光明之智。無始無終無不印故。無終不徹故。三世劫海總一時故。五位因果亦不出此之定體也。

四釋此一處三度重敘初成正覺在摩竭提國者。明此一部經有五重因果。其五者何。一如佛初成道在菩提樹下示成正覺所集神天等眾。是一重佛因果也。二于普光明殿中說佛自成因果。令諸後學信進修行。即出毫中之光及眾是也。三說此十定品等十一品經。明諸菩薩信進修行經過信住行迴向十地十一地等六位。自行

【現代漢語翻譯】 現代漢語譯本：法界（Dharmadhatu，宇宙萬法所依之處）的本體寂靜而作用重重，沒有阻礙。又闡明了升進的因果和修行的始終。闡明了時間與法並不遷變，所以需要此品。又闡明了一多、純雜、同別自在的道理，所以需要此品。又闡明了十地菩薩自知尚未具備普賢（Samantabhadra）行，也未見到普賢身，所以需要此品。如此品自身就具備了這些闡明。

二、解釋品名：闡明此品如來自述十種定的名稱，因此因說法而立其名。此定乃是古今一切諸佛常恒之法，令五位菩薩皆能同樣獲得，一切眾生也同樣具有此本體。普賢說其作用，闡明佛是本體，普賢是作用。

三、為何此處三次集會重重疊疊：闡明信心及定體，並離世間品中普賢的常行。這三件事總是如來普光明智一體的因果，以及普賢菩薩佛果后的恒常修行。總是普光明的一個智慧作用，始終因果、時日歲月，總沒有時間的實體。因此這三次集會重重疊疊總是在同一時間發生。不是像世俗所見，過去之後又再來。像這樣三次集會重重疊疊，一時一會，有這三種法事。或者以三世遠近劫，作為九世相入，重重沒有阻礙。因為不離普光明之智，無始無終無不印證，無終不透徹。三世劫海總是在同一時間，五位因果也未超出此定體。

四、解釋此處三次重述初成正覺在摩竭提國（Magadha）：闡明此一部經有五重因果。這五重是什麼？一是如佛初成道在菩提樹下示現成正覺所聚集的神天等眾，這是一重佛的因果。二是在普光明殿中說佛自成因果，令後來的學習者信進修行，即從眉間白毫所放之光以及大眾。三是說此十定品等十一品經，闡明諸菩薩信進修行經過信、住、行、迴向、十地、十一地等六個階段，自行

【English Translation】 English version: The self-nature of Dharmadhatu (the realm of all phenomena) is tranquil and its functions are manifold and unobstructed. It also elucidates the ascending cause and effect, and the beginning and end of practice. It clarifies that time and Dharma do not change, hence the need for this chapter. It also clarifies the principles of one and many, pure and mixed, same and different being at ease, hence the need for this chapter. It also clarifies that the Bodhisattvas of the Ten Grounds know that they have not yet fully possessed the practice of Samantabhadra (Universal Worthy), nor have they seen the body of Samantabhadra, hence the need for this chapter. Thus, this chapter itself possesses these elucidations.

Second, explaining the title of the chapter: It clarifies that in this chapter, the Tathagata (Thus Come One) personally describes the names of ten kinds of Samadhi (meditative absorption), hence the name is established based on the Dharma (teachings) spoken. This Samadhi is the constant and unchanging Dharma of all Buddhas throughout ancient and modern times, enabling Bodhisattvas of the Five Stages to attain it equally, and all sentient beings also possess this same essence. Samantabhadra speaks of its function, clarifying that the Buddha is the essence and Samantabhadra is the function.

Third, why are there three assemblies overlapping here: It clarifies the faith and the essence of Samadhi, as well as the constant practice of Samantabhadra in the 'Leaving the World' chapter. These three matters are always the cause and effect of the one body of the Tathagata's Universal Light Wisdom, as well as the constant practice of Samantabhadra Bodhisattva after the Buddha's fruition. It is always one wisdom function of Universal Light, the beginning and end of cause and effect, time, days, months, and years, all without a temporal entity. Therefore, these three assemblies overlap and occur at the same time. It is not like the worldly view of going away and then coming again. Like this, three assemblies overlap, at one time and one assembly, there are these three kinds of Dharma events. Or, using the three periods of time, near and far kalpas (eons), as the nine periods of time entering into each other, overlapping without obstruction. Because it does not depart from the wisdom of Universal Light, without beginning and without end, everything is confirmed, without end and without being thoroughly understood. The seas of kalpas of the three periods of time are all at the same time, and the cause and effect of the five stages also do not go beyond this essence of Samadhi.

Fourth, explaining the three repetitions here of initially attaining enlightenment in Magadha (an ancient kingdom in India): It clarifies that this entire scripture has five layers of cause and effect. What are these five layers? First, like the assembly of gods and deities gathered when the Buddha initially attained enlightenment under the Bodhi tree, manifesting the attainment of perfect enlightenment, this is one layer of the Buddha's cause and effect. Second, in the Universal Light Palace, the Buddha speaks of the cause and effect of his own attainment, enabling later learners to believe, advance, and practice, which is the light emitted from the white hair between the eyebrows and the assembly. Third, speaking of this 'Ten Samadhis' chapter and the eleven chapters, clarifying that the Bodhisattvas believe, advance, and practice, passing through the six stages of faith, abiding, practice, dedication, the Ten Grounds, and the Eleventh Ground, practicing themselves.

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滿周。所成之佛果。此十一品經是。四離世間品。是一切諸佛皆成佛果。恒以自己果行常行利生。亦名為利世間品。不可作遠離之離。此品名目恐將誤矣。譯經之士。或可妄詳佛意。于中取意亦有義通。如此四段經文品。初皆云爾時世尊在摩竭提國。阿蘭若法菩提場中始成正覺者。明說一部之經以菩提智無前後際一時說故。非如情量見有前後。古人云重會三會普光明殿者。意非然也。非但不移剎那際說此一部之經。亦乃從兜率天降神。入涅槃。亦如之也。乃至三世無盡劫佛亦一時。不出此一剎那際。齊成佛故。一切眾生於本無時之內。妄生多劫延促之相。覺已元無故。今此段經文意。明菩提智上無延促時日往來之相故。總云在摩竭提國始成正覺。以智照之可見。凡情思之即迷。乃至昇天諸會皆云不離菩提樹下普光明殿而升忉利夜摩天等故。以菩提根本智體性自遍周無表裡中間長短延促大小去來等見故。五法界品。是一切諸佛之所共果。凡聖共同不離法界大智慧無限德用圓滿之果。一切諸佛以此法界大智慧而成正覺。亦名普光明大智慧殿故。以此五段經。總明一真無礙大智無終始之無限經卷量等十方一切境界於一剎那際誦持悉遍。亦名普眼經也。意明說此一部經及出世涅槃不出此一剎那際法界之果。此法界品是菩提智境

【現代漢語翻譯】 現代漢語譯本： 圓滿周遍。所成就的佛果。這十一品經是如此。《四離世間品》，說明一切諸佛皆成就佛果，恒常以自己證悟的果行，不斷地利益眾生，因此也名為《利世間品》。不可理解為遠離的『離』。此品名目恐怕會產生誤解。翻譯經典的法師，或許會擅自揣測佛意，從中取意，也有義理相通之處。像這樣四段經文的品，開頭都說『爾時世尊在摩竭提國（Magadha），阿蘭若法菩提場中始成正覺』，明確說明整部經是以菩提智慧無始無終、一時頓說的緣故，並非像凡夫情識所見，有前後次第。古人所說的重重法會、三會普光明殿，並非如此。不僅是不離開剎那之間宣說這部經，乃至從兜率天（Tusita Heaven）降神，入涅槃（Nirvana），也是如此。乃至三世無盡劫的諸佛，也是一時成就，不離這一個剎那之間，共同成就佛果。一切眾生在本無的時間之內，虛妄地產生多劫長短的分別。覺悟之後，原本就沒有這些分別。現在這段經文的意思，說明菩提智慧之上，沒有時間長短往來的現象，所以總說在摩竭提國始成正覺。用智慧去照見，就可以明白；用凡夫情識去思量，就會迷惑。乃至昇天的各種法會，都說不離菩提樹下普光明殿而上升到忉利天（Trayastrimsa Heaven）、夜摩天（Yama Heaven）等處，因為菩提根本智的體性，自然周遍，沒有表裡中間長短延促大小去來等分別。 《五法界品》，是一切諸佛所共同證得的果位。凡夫和聖人共同擁有，不離法界大智慧無限德用圓滿的果位。一切諸佛都以這法界大智慧而成就正覺，也名為普光明大智慧殿。因此，這五段經文，總共說明一真無礙的大智慧，沒有終始的無限經卷，其量等同十方一切境界，在一剎那之間誦持，全部周遍。也名為《普眼經》。意思是說明宣說這部經以及出世涅槃，都不離這一個剎那之間的法界之果。這《法界品》是菩提智的境界。

【English Translation】 English version: Perfectly complete and pervasive. The Buddha-fruit that is accomplished. These eleven chapters of the sutra are like this. The 'Four Separations from the World Chapter' explains that all Buddhas attain Buddhahood, constantly using their own realized fruit-conduct to continuously benefit sentient beings, therefore it is also called the 'Benefiting the World Chapter'. It should not be understood as the 'separation' of being apart. The title of this chapter may cause misunderstanding. The Dharma masters who translate the scriptures may be presuming the Buddha's intention, taking meaning from it, and there may be a connection in meaning. Like these four sections of the sutra chapters, they all begin by saying, 'At that time, the World Honored One, in the country of Magadha, in the Aranya Dharma Bodhi field, first attained perfect enlightenment,' clearly stating that the entire sutra is spoken with Bodhi wisdom, without beginning or end, and all at once, not like the perceptions of ordinary beings, which have a sequence of before and after. The ancients said that the multiple assemblies, the Three Assemblies in the Universal Light Hall, are not like this. Not only is this sutra spoken without leaving the space of a kshana (instant), but also the descent from Tushita Heaven, entering Nirvana, is also like this. Even the Buddhas of the three worlds and endless kalpas (eons) attain Buddhahood at once, without leaving this one kshana, together accomplishing the Buddha-fruit. All sentient beings, within the time of non-existence, falsely generate the distinctions of long and short kalpas. After awakening, there are originally no such distinctions. The meaning of this passage of scripture now explains that above Bodhi wisdom, there is no phenomenon of time being long or short, coming or going, so it is generally said that perfect enlightenment was first attained in the country of Magadha. Use wisdom to illuminate, and you can understand; use the thoughts of ordinary beings to contemplate, and you will be confused. Even the various assemblies in the heavens all say that they do not leave the Universal Light Hall under the Bodhi tree and ascend to Trayastrimsa Heaven, Yama Heaven, etc., because the nature of the fundamental wisdom of Bodhi is naturally pervasive, without inside or outside, middle, long or short, extended or contracted, large or small, coming or going, and other distinctions. The 'Five Dharmadhatu Chapter' is the fruit that all Buddhas commonly attain. Ordinary beings and sages share it, without leaving the Dharmadhatu, the great wisdom, the infinite virtuous function, and the perfect fruit. All Buddhas attain perfect enlightenment with this great wisdom of the Dharmadhatu, and it is also called the Universal Light Great Wisdom Hall. Therefore, these five sections of the sutra collectively explain the unobstructed great wisdom of the one true reality, the infinite sutra scrolls without beginning or end, whose measure is equal to all the realms of the ten directions, and when recited in one kshana, they are all pervasive. It is also called the 'Universal Eye Sutra'. The meaning is to explain that the speaking of this sutra and the entering of Nirvana do not leave the fruit of the Dharmadhatu in this one kshana. This 'Dharmadhatu Chapter' is the realm of Bodhi wisdom.

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究竟之果也。此乃都該一部也。

五隨文釋義者。約分二義。一長科經意。二隨文釋義一。長科經意者。於此品中長科為十一段。第一爾時世尊已下至所謂無相有六行經。明當十一品經之序分。

第二與十佛剎微塵數菩薩摩訶薩已下。至同修菩薩諸善根行。有三十六行半經。明列菩薩大眾分。第三爾時普眼已下。至三昧自在解脫。有十六行半經。明普眼菩薩白佛問普賢道德諸菩薩修幾三昧神通變化而德自在及如來教令請普賢菩薩演說三昧自在分。第四爾時會中諸菩薩眾已下。至神通自在使其然耳。有八行半經。明諸菩薩眾聞普賢菩薩名得不可思議無量三昧分。第五爾時普眼已下。至是故汝等不能見耳。有十一行經。明諸菩薩入三昧力欲見普賢遍求不見如來為說普賢志德甚深汝等不能得見分。何故不見普賢。為明十地菩薩得出世智慈增上所有三昧皆出世智慈。以是不見普賢。是十一地行門常在世間。出世心亡寂用自在。以出世三昧不相應故。以是不見。第六爾時普眼菩薩聞如來說普賢菩薩已下。至求請得見普賢大士。有三十二行經。明菩薩大眾三稱普賢菩薩名慇勤求請欲得見普賢菩薩分。第七爾時已下至成阿耨多羅三藐三菩提。有十九行半經。是普賢菩薩為眾現身份。何故得見普賢菩薩。為存想念是以見之

【現代漢語翻譯】 現代漢語譯本： 這是究竟之果，也就是都該一部。

五、隨文釋義分為兩個方面：一是長科經意，二是隨文釋義。一、長科經意：在此品中，長科分為十一段。第一段，從『爾時世尊』開始，到『所謂無相有六行經』，闡明了第十一品經的序分。

第二段，從『與十佛剎微塵數菩薩摩訶薩』開始，到『同修菩薩諸善根行』，共三十六行半經，闡明了列菩薩大眾分。

第三段，從『爾時普眼』開始，到『三昧自在解脫』，共十六行半經，闡明了普眼菩薩向佛請問普賢道德，諸菩薩修習多少三昧神通變化才能德行自在，以及如來教令，請普賢菩薩演說三昧自在分。

第四段，從『爾時會中諸菩薩眾』開始，到『神通自在使其然耳』，共八行半經，闡明了諸菩薩眾聽聞普賢菩薩名號，獲得不可思議無量三昧分。

第五段，從『爾時普眼』開始，到『是故汝等不能見耳』，共十一行經，闡明了諸菩薩入三昧力，想要見到普賢菩薩，遍尋不見，如來為他們講述普賢的志向和德行非常深厚，你們不能得見分。為什麼見不到普賢菩薩？因為十地菩薩得出世智慈增上所有三昧皆出世智慈，因此見不到普賢菩薩。這是十一地行門常在世間，出世心亡寂用自在，因為出世三昧不相應，因此見不到。

第六段，從『爾時普眼菩薩聞如來說普賢菩薩』開始，到『求請得見普賢大士』，共三十二行經，闡明了菩薩大眾三稱普賢菩薩名號，慇勤求請想要得見普賢菩薩分。

第七段，從『爾時』開始，到『成阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）』，共十九行半經，是普賢菩薩為大眾現身份。為什麼能見到普賢菩薩？因為存想念，所以能見到。

【English Translation】 English version: This is the ultimate fruit, which is the Dugai section.

1. The explanation of the text is divided into two aspects: one is the general meaning of the chapter, and the other is the explanation of the text itself. 1. The general meaning of the chapter: In this section, the chapter is divided into ten paragraphs. The first paragraph, starting from 'At that time, the World Honored One' and ending with 'the so-called six lines of scripture without characteristics', clarifies the introductory part of the eleventh chapter of the scripture.

The second paragraph, starting from 'With Bodhisattva Mahasattvas as numerous as the dust particles in ten Buddha lands' and ending with 'cultivating the roots of goodness and practices of all Bodhisattvas together', with a total of thirty-six and a half lines of scripture, clarifies the section listing the great assembly of Bodhisattvas.

The third paragraph, starting from 'At that time, Universal Eye (普眼)' and ending with 'Samadhi (三昧) of liberation and freedom', with a total of sixteen and a half lines of scripture, clarifies Universal Eye Bodhisattva asking the Buddha about the virtue of Samantabhadra (普賢), how many Samadhis and supernatural transformations Bodhisattvas cultivate to achieve virtuous freedom, and the Tathagata's (如來) instruction to invite Samantabhadra Bodhisattva to expound on the Samadhi of freedom.

The fourth paragraph, starting from 'At that time, the assembly of Bodhisattvas' and ending with 'supernatural power and freedom make it so', with a total of eight and a half lines of scripture, clarifies that the assembly of Bodhisattvas, upon hearing the name of Samantabhadra Bodhisattva, obtained inconceivable and immeasurable Samadhis.

The fifth paragraph, starting from 'At that time, Universal Eye' and ending with 'therefore, you cannot see', with a total of eleven lines of scripture, clarifies that the Bodhisattvas, entering the power of Samadhi, desire to see Samantabhadra, search everywhere but cannot find him, and the Tathagata tells them that Samantabhadra's aspirations and virtues are very profound, and you cannot see him. Why can't you see Samantabhadra? Because the Bodhisattvas of the ten grounds (十地) attain all Samadhis of transcendental wisdom and compassion, which are all transcendental wisdom and compassion, therefore they cannot see Samantabhadra. This is because the practice of the eleven grounds is always in the world, the transcendental mind is extinguished, and its function is free, because the transcendental Samadhi is not corresponding, therefore they cannot see.

The sixth paragraph, starting from 'At that time, Universal Eye Bodhisattva, hearing the Tathagata speak of Samantabhadra Bodhisattva' and ending with 'earnestly requesting to see the great being Samantabhadra', with a total of thirty-two lines of scripture, clarifies that the assembly of Bodhisattvas thrice calls the name of Samantabhadra Bodhisattva, earnestly requesting to see Samantabhadra Bodhisattva.

The seventh paragraph, starting from 'At that time' and ending with 'achieving Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment)', with a total of nineteen and a half lines of scripture, is the section where Samantabhadra Bodhisattva manifests himself to the assembly. Why can they see Samantabhadra Bodhisattva? Because of mindfulness and contemplation, they can see him.

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。以回體從用故。是普賢身也。以明想念皆為佛用故。普見一切眾生亦佛用也。第八爾時普眼菩薩已下。至嘆不可盡功德。有九行半經。明普眼菩薩以十種住法嘆普賢菩薩十種廣大所住之法分。第九爾時如來告普賢菩薩已下至咸皆樂聞。有四十五行經。明令普賢菩薩演說十種三昧分。第十爾時已下有十段經。正說十種三昧作用之功分。第十一爾時普眼菩薩白普賢菩薩已下一段。直至第四十三卷末。明普眼菩薩問普賢菩薩如是菩薩何故不名佛不名十力分。一長科第一段中。六行經明此十一品之序分。

從爾時世尊在摩竭提國者。此云不害國。亦名聰慧。為依此國人聰慧故。以人得名。又云摩者云不竭。提云至。為此國將謀兵勇鄰國敵不至。以主將立名。又云摩者大也。竭提體也。此國最大為五印土之大體故。以此國是閻浮提之處中。以是如來示成正覺。明處中道義故。又明大悲無害義故。又表大悲普利不偏化故。皆如初會中說阿蘭若法。如初會已釋。始成正覺者。明於兜率天下降神受生說法入涅槃。總不離始成正覺一剎那際三昧之時故。此經四品之內。皆共同有此言。明普光明大智體無時分。明其殿體是智報境。以智成名。以境智無二。所居之殿體皆含三世多劫不屬時收。無古今去來之體。所有眾生自業現量三世

【現代漢語翻譯】 現代漢語譯本：因為回體可以被使用，所以這是普賢菩薩的身。因為明瞭地觀想和唸誦都是佛的功用，所以普遍見到一切眾生也是佛的功用。第八部分，從『爾時普眼菩薩已下』開始，到『嘆不可盡功德』，有九行半的經文，闡明普眼菩薩用十種住法讚歎普賢菩薩十種廣大的所住之法。第九部分，從『爾時如來告普賢菩薩已下』開始，到『咸皆樂聞』，有四十五行經文，闡明讓普賢菩薩演說十種三昧。第十部分，從『爾時』開始，有十段經文，正式闡述十種三昧的作用和功德。第十一部分，從『爾時普眼菩薩白普賢菩薩已下』開始，直到第四十三卷末尾，闡明普眼菩薩問普賢菩薩，為什麼這樣的菩薩不被稱為佛，不被稱為十力。第一長科的第一段中，有六行經文闡明這十一品的序言部分。 從『爾時世尊在摩竭提國者』開始，『摩竭提國』，這裡翻譯為『不害國』（A country of non-harming）。也叫做『聰慧』（Intelligence），因為這個國家的人民聰慧，所以用人的特點來命名。又有一種說法，『摩』（Magadha）的意思是『不竭』（inexhaustible），『提』（dha）的意思是『至』（to arrive）。因為這個國家的主將善於謀略，士兵勇敢，鄰國不敢侵犯，所以用主將的特點來命名。還有一種說法，『摩』（Magadha）的意思是『大』（great），『竭提』（gadha）的意思是『體』（body）。這個國家最大，是五印度（Five Indias）的大體，因此得名。因為這個國家是閻浮提（Jambudvipa）的中心，如來（Tathagata）在這裡示現成正覺（perfect enlightenment），闡明了處中道的意義。又闡明了大悲無害的意義。又表明了大悲普遍利益，不偏袒任何一方的教化。這些都如同初會中所說的阿蘭若法（Aranya）。如同初會已經解釋的那樣。『始成正覺者』，闡明在兜率天（Tushita Heaven）下降、神識受生、說法、進入涅槃（Nirvana），總是不離開始成正覺的一剎那際三昧（Samadhi）之時。這部經的四品之內，都共同有這句話，闡明普光明大智（Universal Light Great Wisdom）的本體沒有時間分別。闡明它的殿堂本體是智慧的果報之境，以智慧成就而得名。因為境和智沒有分別，所以居住的殿堂本體都包含三世多劫，不屬於時間的收攝，沒有古今去來的本體，所有眾生由於自身業力所顯現的三世。

【English Translation】 English version: Because the returning form can be used, this is the body of Samantabhadra (Universal Worthy). Because clearly contemplating and reciting are all functions of the Buddha, universally seeing all sentient beings is also a function of the Buddha. The eighth part, starting from 'At that time, Bodhisattva Universal Eye onwards' to 'Praising inexhaustible merits', contains nine and a half lines of scripture, elucidating Bodhisattva Universal Eye praising the ten kinds of vast abodes of Bodhisattva Samantabhadra with ten kinds of dwelling methods. The ninth part, starting from 'At that time, the Tathagata told Bodhisattva Samantabhadra onwards' to 'All gladly heard', contains forty-five lines of scripture, elucidating the explanation of the ten Samadhis by Bodhisattva Samantabhadra. The tenth part, starting from 'At that time', contains ten sections of scripture, formally explaining the functions and merits of the ten Samadhis. The eleventh part, starting from 'At that time, Bodhisattva Universal Eye said to Bodhisattva Samantabhadra onwards' until the end of the forty-third volume, elucidates Bodhisattva Universal Eye asking Bodhisattva Samantabhadra why such a Bodhisattva is not called Buddha, not called the Ten Powers. In the first section of the first long division, there are six lines of scripture elucidating the preface of these eleven chapters. Starting from 'At that time, the World Honored One was in the country of Magadha', 'Magadha' (Magadha) is translated here as 'Country of Non-Harming' (A country of non-harming). It is also called 'Intelligence' (Intelligence), because the people of this country are intelligent, so it is named after the characteristics of the people. Another saying is that 'Magadha' (Magadha) means 'inexhaustible' (inexhaustible), and 'dha' (dha) means 'to arrive' (to arrive). Because the chief general of this country is good at strategy and the soldiers are brave, neighboring countries dare not invade, so it is named after the characteristics of the chief general. Another saying is that 'Magadha' (Magadha) means 'great' (great), and 'gadha' (gadha) means 'body' (body). This country is the largest and is the main body of the Five Indias (Five Indias), hence the name. Because this country is the center of Jambudvipa (Jambudvipa), the Tathagata (Tathagata) manifested perfect enlightenment (perfect enlightenment) here, elucidating the meaning of being in the middle way. It also elucidates the meaning of great compassion and non-harming. It also shows that great compassion universally benefits and does not favor any one side's teachings. These are all like the Aranya Dharma (Aranya) mentioned in the first assembly. As explained in the first assembly. 'One who has just attained perfect enlightenment' elucidates descending from Tushita Heaven (Tushita Heaven), the consciousness being born, teaching the Dharma, and entering Nirvana (Nirvana), always without leaving the moment of the Samadhi (Samadhi) of just attaining perfect enlightenment. Within the four chapters of this sutra, they all have this sentence in common, elucidating that the essence of Universal Light Great Wisdom (Universal Light Great Wisdom) has no time distinction. It elucidates that the essence of its palace is the realm of the retribution of wisdom, named after the accomplishment of wisdom. Because there is no distinction between the realm and wisdom, the essence of the palace where one resides contains many kalpas of the three times, does not belong to the collection of time, and has no essence of past, present, and future. All sentient beings manifest the three times due to their own karma.

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之事。皆現其中。不屬遷變移時之相。如來所現一切眾生三世無限業報及心所緣。以此普光明智恒現在前。十方世界纖毫之事。無不知見。為普光明大智與一切眾生及等虛空無限境界同一體性故。能一切無不知也。以智凈無障故。又剎那際諸佛三昧者。明三世古今同一時故。一剎那者。會無三世生滅時也。此剎那之時為教化眾生設法。會古今之名言以智實論。猶無此體故。以無此剎那之時。能含三世古今一切劫時。總同一故。以六相門觀之可見。諸佛三昧者。明一切如來久已情塵見亡。恒無智俱。以一切智自在神通力現如來身清凈無礙無所依止者。以一切智是根本智無功用也。自在神通者。明根本智恒無體性。而能普現隨根之身。設一切法。而無失時。名為神通力也。亦名現如來清凈之身。一時總釋。總明從根本智隨一切眾生。起無礙廣大用故無所依止者。明根本智無體性故。為根本智無體性故。方能圓照十方。成大力用故。無有攀緣者。明以智境寂用。非是虛妄攀緣故。住奢摩他最極寂靜者。明根本智寂用自在。境智俱真萬用俱寂。起唯法起寂唯法寂。十方萬法無事不真故云最極寂靜。奢摩他者。此云定也。明此定是佛根本智無作大體應。根本用之寂用故。是諸佛根本智體用大自在定故。明此會總是諸佛果中根本智

【現代漢語翻譯】 現代漢語譯本： 這些事情都顯現在其中，不屬於遷變和時間推移的現象。如來所顯現的一切眾生三世（過去、現在、未來）無限的業報以及心所緣，都憑藉這普光明智恒常地顯現在眼前。十方世界哪怕是極細微的事情，沒有不知道、看不見的。這是因為普光明大智與一切眾生以及等同虛空的無限境界是同一體性的緣故，所以能夠一切無所不知。因為智慧清凈沒有障礙的緣故。還有，剎那際諸佛三昧，闡明了三世古今是同一時間的緣故。一剎那，是彙集了沒有三世生滅的時間。這剎那的時間是爲了教化眾生而設立的方便法門，彙集了古今的名言，但以智慧的實相來論，實際上並沒有這個『剎那』的實體。因為沒有這個『剎那』的時間，才能包含三世古今一切劫的時間，總歸是同一的緣故。用六相門來觀察就可以明白。諸佛三昧，闡明了一切如來很久以前就已經斷絕了情塵和妄見，恒常與智慧同在。憑藉一切智的自在神通力，顯現如來清凈無礙、無所依止之身。因為一切智是根本智，沒有造作的緣故。自在神通，闡明了根本智恒常沒有體性，卻能夠普遍顯現隨順眾生根器的身形，設立一切法，而沒有錯過時機，這叫做神通力。也叫做顯現如來清凈之身。一時總括解釋，總的闡明是從根本智隨順一切眾生，生起無礙廣大的作用，所以無所依止。闡明了根本智沒有體性的緣故。因為根本智沒有體性的緣故，才能圓滿照耀十方，成就大力用。沒有攀緣，闡明了以智慧的境界寂靜地運用，不是虛妄的攀緣。安住于奢摩他（śamatha）最極寂靜之中，闡明了根本智寂靜地運用自在，境界和智慧都真實，萬用都寂靜。生起唯有法的生起，寂滅唯有法的寂滅，十方萬法沒有哪件事不是真實的，所以說是最極寂靜。奢摩他，這裡叫做『定』。闡明了這個定是佛的根本智無作的大體，是根本作用的寂靜作用的緣故。是諸佛根本智體用的大自在定，闡明了這次法會總的來說是諸佛果位中的根本智。

【English Translation】 English version: These matters all appear within it, not belonging to the characteristics of change, transformation, or the passage of time. All the infinite karmic retributions of sentient beings in the three times (past, present, and future), as well as the objects of their minds, are constantly present before the eyes through this Universal Light Wisdom. There is nothing in the ten directions, even the most minute detail, that is not known or seen. This is because the Universal Light Great Wisdom is of the same essence as all sentient beings and the infinite realms equal to space; therefore, it is capable of knowing everything without exception. It is because the wisdom is pure and without obstruction. Furthermore, the Samadhi of all Buddhas at the juncture of moments clarifies that the three times, past and present, are the same time. A moment (kṣaṇa) is the gathering of time without the arising or ceasing of the three times. This moment of time is a skillful means established for teaching and transforming sentient beings, gathering the names and words of the past and present, but in terms of the reality of wisdom, there is actually no such entity as this 'moment'. Because there is no such time as this 'moment', it can contain all the time of the three times, past and present, and all kalpas (aeons), ultimately being the same. This can be understood by observing it through the Six Aspects. The Samadhi of all Buddhas clarifies that all Tathagatas (如來) have long ago severed emotional defilements and deluded views, and are constantly accompanied by wisdom. Relying on the power of the unimpeded spiritual power of All-Wisdom, the pure and unhindered body of the Tathagata, without any reliance, is manifested. Because All-Wisdom is the Fundamental Wisdom, without any effort. Unimpeded spiritual power clarifies that the Fundamental Wisdom is constantly without inherent nature, yet it can universally manifest bodies that accord with the faculties of sentient beings, establishing all dharmas (法) without missing the opportune time; this is called spiritual power. It is also called manifesting the pure body of the Tathagata. A general explanation at once, generally clarifying that from the Fundamental Wisdom, in accordance with all sentient beings, unimpeded and vast functions arise, therefore without any reliance. It clarifies that the Fundamental Wisdom has no inherent nature. Because the Fundamental Wisdom has no inherent nature, it can perfectly illuminate the ten directions and accomplish great powerful functions. Without clinging, it clarifies that the realm of wisdom is used in stillness, not a false clinging. Abiding in śamatha (奢摩他) , the utmost stillness, clarifies that the Fundamental Wisdom uses stillness freely, the realm and wisdom are both true, and all functions are still. Arising is only the arising of dharma, and cessation is only the cessation of dharma; there is nothing in the ten directions that is not true, therefore it is said to be the utmost stillness. Śamatha, here it is called 'samadhi (定)'. It clarifies that this samadhi is the non-action great essence of the Buddha's Fundamental Wisdom, the stillness of the fundamental function. It is the great free samadhi of the essence and function of the Fundamental Wisdom of all Buddhas, clarifying that this assembly is, in general, the Fundamental Wisdom within the fruition of all Buddhas.

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中作用也。具大威德者。明佛十力四無畏十八不共法悉自在。若有見聞如來。皆念敬發心悉歸伏故。余如文自具。隨宜出興不失於時者。宜堪見聞應時不失故。恒住一相所謂無相。此已上六行經。明嘆佛成道智德竟。已下列眾如下更明。第二段中有三十六行半經。明列眾分。於此分中約分三段。一從與十佛剎微塵數菩薩摩訶薩俱已下。至住于菩薩無住解脫有五行經。明嘆諸菩薩志德分。二其名曰已下至無邊慧菩薩有九行經。有三十個菩薩同名為慧明。三空禪定解脫門中所生智慧同名為慧分。此已上明三空解脫禪定中。一解脫門中。具生十種慧。三空中有三十種慧知見差別。三空者。無相無愿無作空也。如是三空門任運發生。此三十種慧。以表無盡故。今三十個菩薩同名為慧者是。三念莊嚴菩薩已下至同修菩薩諸善根。有二十二行半經。有七十個菩薩。各各隨行別名列眾分。已上七十個菩薩。明前三空解脫已終以七覺行華常處生死。善能覺悟一切眾生故。此明十地道終常入生死方便行周。今欲成普賢行門故。故以十佛剎微塵為數量者。明一一菩薩皆具如是十遍周行是故前嘆德中無不皆入灌頂之位。即十地位也。又云獲諸菩薩普見三昧者。明以其十地智眼普見眾生根欲差別故。大悲安隱一切眾生者。以自十地道滿不離方便

。三空七覺方便行華引接含識。是入普賢行故。於此品以三昧力三求推覓不見普賢者。明三昧雖有慈悲是出世心多。以此不見。十一地之位普賢入俗利生之門。三求推覓方見普賢者。明從十地升進入普賢行果之位。成普賢寂用自在門故。是故下文以如意摩尼珠王能隨所求及與物同色不失自珠之德。明常以如來自果一切智王。不壞菩薩種種方便之行。隨諸眾生種種樂欲。皆隨引之使令得樂。又明雖成八地已后乃至十地十一地及佛位。而常不壞七地以前三空七覺諸方便行故。是故列眾之內以菩薩名數表之。使易解故。都舉十佛剎塵為數量者。明一一菩薩總具如是行遍周故。是故凈名經云。雖成正覺轉於法輪。不捨菩薩之道。是菩薩行。此十定列眾之位。總是已成十地出世智悲之眾。不捨七地已前諸助道門。以利眾生故。亦是一切菩薩從初發心不離此定體。信進修行至於果滿不遷時故。此品之初。以敘如來初成正覺之意。明說此四十品經及出生滅度時日總不遷始終一際故。法本如是故。非是如來神通使然。約智境實論。不隨妄情所說多劫。以智照之可見。所列前後五位之法及眾。各以隨位菩薩一時頓彰。明智法界無始末也。總以此十定為體。此品初一段敘分及列眾嘆德。略舉大意和會始終。于中文義隨行隨法立菩薩名。約此

法行之名。如前略舉十佛剎塵所表。以實而論。無有盡極。但以根本智為佛自果。余差別智中一切法總是菩薩行故。故以十佛剎塵為數量。

第三段中有十六行半經。普眼白佛問普賢道分中。約分四段。一爾時普眼已下至愿垂哀許有三行經。明普眼菩薩起問普賢菩薩道德所行法門分。二佛言普眼已下至令汝心喜有一行經。明佛許問分。三普眼言已下至無有休息有四行半經。明正問普賢及大眾三昧行門多少分。四佛言善哉已下至說其三昧自在解脫可有八行經。明如來嘆普眼所問及示普賢所在並嘆普賢之行及勸普眼令請普賢說十三昧分。余如文自具。

第四段有八行半經。明諸菩薩聞普賢名獲得無量三昧分中約有十法。一大眾得聞普賢菩薩名便獲無量三昧。二大眾得三昧已現前見無數諸佛。三大眾得如來十力同如來性。四大眾獲福。五大眾神通具足。六大眾尊重普賢渴仰欲見。七大眾悉皆周遍觀察。八大眾竟不睹見普賢身座。九推佛威所持。十推普賢自力然也。大意明十信已后十地已前。以普賢行成法身及根本智。得出世中差別智已。成十一地中。以法身根本智純成處生死中無限大用。普賢門與一切眾生妄念齊等故。同想用隨彼解脫故。以是如來令想念普賢。經云。諸菩薩得如來力者。即十力也。同如來性者

【現代漢語翻譯】 現代漢語譯本： 『法行』之名，如前面略舉的十佛剎塵（形容極多的數量）所表示。以實際而論，是沒有窮盡的。但以根本智（證悟實相的智慧）為佛的自果（自己證得的果位），其餘差別智（認識事物差別的智慧）中的一切法都是菩薩的修行，所以用十佛剎塵作為數量。

第三段中有十六行半經文。普眼（菩薩名）稟告佛，詢問普賢（菩薩名）道分中的內容，大約分為四段。第一段，從『爾時普眼』以下至『愿垂哀許』，有三行經文，說明普眼菩薩發起提問，詢問普賢菩薩的道德所行法門。第二段，從『佛言普眼』以下至『令汝心喜』，有一行經文，說明佛允許提問。第三段，從『普眼言』以下至『無有休息』，有四行半經文，說明正式提問普賢菩薩及大眾的三昧（禪定）行門多少。第四段，從『佛言善哉』以下至『說其三昧自在解脫』，大約有八行經文，說明如來讚歎普眼所問，並指示普賢菩薩所在，讚歎普賢菩薩的修行，勸普眼菩薩請求普賢菩薩宣說十三昧。 其餘內容如經文自身所具備。

第四段有八行半經文，說明諸菩薩聽聞普賢菩薩名號獲得無量三昧，其中大約有十法。第一，大眾聽聞普賢菩薩名號便獲得無量三昧。第二，大眾獲得三昧后，現前見到無數諸佛。第三，大眾獲得如來十力（佛的十種力量），等同如來之性。第四，大眾獲得福報。第五，大眾神通具足。第六，大眾尊重普賢菩薩，渴求仰慕想要見到他。第七，大眾全部周遍觀察。第八，大眾最終沒有看到普賢菩薩的身和座位。第九，推測是佛的威神力所加持。第十，推測是普賢菩薩自身的力量。大意是說明十信（佛教修行十個階段的最初階段）之後，十地（菩薩修行的十個階段）之前，以普賢菩薩的行愿成就法身（佛的真身）及根本智。得出世間的差別智后，成就十一地（等覺菩薩的果位）中，以法身根本智純熟地處於生死輪迴中，發揮無限的大用。普賢法門與一切眾生的妄念相等同，所以同想用，隨眾生的理解而解脫。因此如來讓眾生想念普賢菩薩。經文說：『諸菩薩得如來力者』，就是十力。『同如來性者』

【English Translation】 English version: The name 'Dharma Practice' is as represented by the previously mentioned dust particles of ten Buddha-lands (describing an extremely large quantity). In reality, there is no end to it. However, the Fundamental Wisdom (wisdom of realizing the true nature of reality) is considered the Buddha's self-attained fruit (the state one attains oneself), and all Dharmas within the remaining Differentiated Wisdom (wisdom of recognizing the differences between things) are the practices of Bodhisattvas. Therefore, the quantity is represented by the dust particles of ten Buddha-lands.

In the third section, there are sixteen and a half lines of sutra text. Universal Eye (a Bodhisattva's name) reports to the Buddha, inquiring about the content within the Path Division of Universal Virtue (a Bodhisattva's name), which is roughly divided into four sections. The first section, from 'At that time, Universal Eye' down to 'May you grant compassion and permission,' contains three lines of sutra text, explaining that Universal Eye Bodhisattva initiates the question, inquiring about the Dharma practices of morality performed by Universal Virtue Bodhisattva. The second section, from 'The Buddha said, Universal Eye' down to 'Make your heart happy,' contains one line of sutra text, explaining that the Buddha permits the question. The third section, from 'Universal Eye said' down to 'Without rest,' contains four and a half lines of sutra text, explaining the formal questioning of Universal Virtue Bodhisattva and the assembly about the amount of Samadhi (meditative concentration) practices. The fourth section, from 'The Buddha said, Excellent' down to 'Speaking of the Samadhi's freedom and liberation,' contains approximately eight lines of sutra text, explaining that the Tathagata praises Universal Eye's question, indicates the location of Universal Virtue Bodhisattva, praises Universal Virtue Bodhisattva's practices, and encourages Universal Eye Bodhisattva to request Universal Virtue Bodhisattva to explain the thirteen Samadhis. The remaining content is as contained within the sutra text itself.

The fourth section contains eight and a half lines of sutra text, explaining that the Bodhisattvas, upon hearing the name of Universal Virtue Bodhisattva, obtain immeasurable Samadhis, which roughly include ten Dharmas. First, the assembly, upon hearing the name of Universal Virtue Bodhisattva, obtains immeasurable Samadhis. Second, after obtaining Samadhi, the assembly directly sees countless Buddhas. Third, the assembly obtains the Ten Powers of the Tathagata (the ten powers of a Buddha), equal to the nature of the Tathagata. Fourth, the assembly obtains blessings. Fifth, the assembly is complete with supernatural powers. Sixth, the assembly respects Universal Virtue Bodhisattva, yearning to see him. Seventh, the assembly completely observes everywhere. Eighth, the assembly ultimately does not see the body and seat of Universal Virtue Bodhisattva. Ninth, it is speculated that it is due to the power of the Buddha's majestic strength. Tenth, it is speculated that it is due to Universal Virtue Bodhisattva's own power. The general idea is to explain that after the Ten Faiths (the initial stage of the ten stages of Buddhist practice) and before the Ten Grounds (the ten stages of Bodhisattva practice), the Dharmakaya (the true body of the Buddha) and Fundamental Wisdom are achieved through the vows and practices of Universal Virtue Bodhisattva. After obtaining the Differentiated Wisdom of transcending the world, in the Eleventh Ground (the state of Near-Perfect Enlightenment), the Dharmakaya and Fundamental Wisdom are purely and skillfully used within the cycle of birth and death, exerting infinite great functions. The Dharma gate of Universal Virtue is equal to the deluded thoughts of all sentient beings, so it shares the same thought and function, liberating according to the understanding of sentient beings. Therefore, the Tathagata allows sentient beings to contemplate Universal Virtue Bodhisattva. The sutra says: 'Those Bodhisattvas who obtain the power of the Tathagata' are the Ten Powers. 'Those who are equal to the nature of the Tathagata'

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。即法性身也。大意明從十地十一地升進佛果位至此方終。尊重普賢竭仰欲見者。明升進普賢行故。將十地智成普賢差別智。直至出現品始齊故。如彼品自有所表。如善財見彌勒菩薩。同一生之佛果。卻令見文殊。憶念文殊便聞普賢名。及入無量三昧。自見其身入普賢身。是其樣式。一同此普光明殿中說十信心。令至佛果不移因位。及具佛果后普賢行位滿。離世間品是佛果后普賢行。云周遍觀察不見普賢及所坐之座者。明從初十信十住十行十回向十地自已乘普賢行升進多求如來解脫悲智出世間心。兼修以成佛自在無作道圓滿。已自見遍周故。如十地佛果后普賢行及所有三昧。純是善入世間。無求出世佛果故。以將兼修悲智出世佛果三昧。三求不見。純是大悲無有自利之行。即不相見故。以十地佛果已前行普賢行。有自利利他之心。以求出世間解脫故。以十一地行普賢之行。不求自己解脫。純是利生之行故。以十地已前助顯根本智于自解脫道已滿足無所希求故。於十一地但為饒益一切眾生無蘊積自己功故。是故以將十地已前自利利他普賢行。求十一地中普賢行未及見故。是故大眾周遍觀察竟不得見普賢身及座故。審諦觀察以智思惟可見。余如文自具。

第五爾時普眼已下一段十一行經。明諸菩薩欲見普賢分中。復

【現代漢語翻譯】 現代漢語譯本：即是法性身（Dharmatā-kāya）的顯現。大意闡明從十地（Daśa-bhūmi）到十一地（Ekādaśa-bhūmi）升進到佛果位，直至此處終結。尊重普賢（Samantabhadra）菩薩，竭力仰慕想要見到他的人，說明升進普賢行（Samantabhadra-caryā）的緣故。將十地之智成就普賢差別智（Samantabhadra-viśeṣa-jñāna），直至出現品（Prādurbhāva-parivarta）才算齊備。如同那一品中自有其所表述的內容。例如善財（Sudhana）童子見到彌勒（Maitreya）菩薩，同爲一生補處之佛果，卻令其去見文殊（Mañjuśrī）菩薩。憶念文殊菩薩，便聽聞普賢菩薩的名號，以及進入無量三昧（asamkhya-samādhi）。自己見到其身進入普賢菩薩之身，就是這樣的樣式。一同在此普光明殿（Sarvaprakāśābharaṇa-vyūha）中宣說十信心（Daśa-śraddhā），令其直至佛果不改變因位，以及具備佛果后普賢行位圓滿。《離世間品》（Visamuccheda-parivarta）是佛果后的普賢行。說『周遍觀察不見普賢及其所坐之座』，說明從最初的十信、十住（Daśa-vihāra）、十行（Daśa-caryā）、十回向（Daśa-pariṇāmanā）、十地，自己已經乘坐普賢行升進，多方尋求如來（Tathāgata）的解脫悲智出世間心，兼修以成就佛的自在無作道圓滿，已經自己見到周遍的緣故。如同十地佛果后的普賢行以及所有三昧，純粹是善巧地進入世間，沒有尋求出世的佛果的緣故。因為將兼修悲智出世佛果的三昧，再三尋求也無法見到，純粹是大悲，沒有自利的行為，因此無法相見。因為十地佛果以前所行的普賢行，有自利利他的心，爲了尋求出世間解脫的緣故。以十一地所行的普賢行，不尋求自己解脫，純粹是利益眾生的行為的緣故。因為十地以前，輔助顯現根本智（mūla-jñāna），對於自己解脫道已經滿足，沒有所希求的緣故。在十一地，只是爲了饒益一切眾生，沒有蘊積自己的功德的緣故。因此，將十地以前自利利他的普賢行，尋求十一地中的普賢行而未能見到。因此，大眾周遍觀察，最終不得見普賢之身及其座位的緣故。仔細觀察，以智慧思惟是可以見到的。其餘的如同經文自身所具備的。 第五，爾時普眼（Samantacakṣu）以下一段十一行經，說明諸菩薩想要見到普賢菩薩的部分中，又

【English Translation】 English version: This is the manifestation of the Dharmatā-kāya (法性身). The main idea clarifies the progression from the Daśa-bhūmi (十地, Ten Grounds) to the Ekādaśa-bhūmi (十一地, Eleventh Ground), advancing to the state of Buddhahood, concluding here. Respecting Samantabhadra (普賢, Universal Worthy) Bodhisattva, those who earnestly admire and wish to see him, it explains the reason for advancing in Samantabhadra-caryā (普賢行, Universal Worthy's Practice). It is about accomplishing the Samantabhadra-viśeṣa-jñāna (普賢差別智, Universal Worthy's Differentiated Wisdom) with the wisdom of the Ten Grounds, which is only complete by the Prādurbhāva-parivarta (出現品, Manifestation Chapter). Just as that chapter has its own content to express. For example, Sudhana (善財) seeing Maitreya (彌勒) Bodhisattva, both being Buddhas destined for one more life, yet he is instructed to see Mañjuśrī (文殊) Bodhisattva. Recalling Mañjuśrī Bodhisattva, one then hears the name of Samantabhadra Bodhisattva, and enters immeasurable samādhi (三昧). One sees oneself entering the body of Samantabhadra Bodhisattva, and this is the pattern. Together, in this Sarvaprakāśābharaṇa-vyūha (普光明殿, Universally Shining Adornment Hall), the Daśa-śraddhā (十信心, Ten Faiths) are expounded, ensuring that one does not shift from the causal position until Buddhahood, and that the Samantabhadra-caryā position is fulfilled after attaining Buddhahood. The Visamuccheda-parivarta (離世間品, Leaving the World Chapter) is the Samantabhadra-caryā after Buddhahood. Saying 'Observing everywhere, one does not see Samantabhadra and the seat he sits upon,' it explains that from the initial Ten Faiths, Daśa-vihāra (十住, Ten Dwellings), Daśa-caryā (十行, Ten Practices), Daśa-pariṇāmanā (十回向, Ten Dedications), and the Ten Grounds, one has already advanced by riding the Samantabhadra-caryā, seeking the Tathāgata's (如來) liberation, compassion, wisdom, and transcendent mind, cultivating to achieve the complete, unconditioned path of Buddhahood, and has already seen the pervasiveness. Like the Samantabhadra-caryā after the Buddhahood of the Ten Grounds and all the samādhis, it is purely skillful entry into the world, without seeking the transcendent Buddhahood. Because the samādhi of cultivating both compassion and wisdom for the transcendent Buddhahood is sought repeatedly but cannot be seen, it is purely great compassion, without any self-benefiting actions, hence they cannot see each other. Because the Samantabhadra-caryā practiced before the Buddhahood of the Ten Grounds has the mind of benefiting oneself and others, seeking liberation from the world. The Samantabhadra-caryā practiced in the Eleventh Ground does not seek one's own liberation, but is purely for the benefit of sentient beings. Because before the Ten Grounds, it assists in manifesting the mūla-jñāna (根本智, fundamental wisdom), and one is already satisfied with one's own path to liberation, without any desires. In the Eleventh Ground, it is only for the benefit of all sentient beings, without accumulating one's own merits. Therefore, seeking the Samantabhadra-caryā in the Eleventh Ground with the Samantabhadra-caryā of benefiting oneself and others before the Ten Grounds, one fails to see it. Therefore, the assembly observes everywhere, and ultimately cannot see the body of Samantabhadra and his seat. Careful observation and wise contemplation can make it visible. The rest is as contained in the text itself. Fifth, the eleven lines of scripture from 'Then, Samantacakṣu (普眼)' onwards, explain that among the parts where the Bodhisattvas want to see Samantabhadra Bodhisattva, again

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分為四段。一爾時普眼菩薩已下。至普賢菩薩今在何所有餘一行經。明普眼問普賢菩薩所在分。二佛言已下至初無動移可有一行半經。明如來示普賢所在分。三是時普眼及諸菩薩已下至其身及座有兩行半經。明普眼及諸菩薩重更觀普賢菩薩猶未能見分。四佛言如是善男子已下至不能見耳有六行經。明如來為普眼等嘆普賢菩薩志德甚深入師子奮迅定汝等不能得見分。經云入師子奮迅定者。明入十地果后普賢行總是無畏自在定故。明以無邊想念同眾生行故。明大用自真不待念故。師子明無畏自在也。奮迅者。明普賢菩薩恒遍十方普作用定而常行等。十方世界無有一眾生而不遍濟。根堪可利而不失時故。名奮迅定。猶如師子一時奮迅全分身毛一時普震。明普賢菩薩常居大用定海任智遍週一時普用。等眾生行無失時故。不待念故。普遍大用利眾生無休息故。無始及今同一念故。無古今故。法如是行故。意明大用而常寂。是奮迅義。得無上自在用者。于大用中恒遍周利眾生。全是定無別止息。不同十地已前升進有出世一心故。入清凈無礙際者。明普賢智量等虛空無根不悉知故。無行不同利故。生如來十種力者。明如來十種智力是普賢生。又教化眾產生佛十力。皆由普賢願力起故。以法界藏為身者。以根本智身及差別智身性自遍周

【現代漢語翻譯】 現代漢語譯本 一、爾時普眼菩薩（Sarva-darśana，一切皆見的菩薩）已下，至普賢菩薩（Samantabhadra，普皆賢善的菩薩）今在何所有餘一行經，說明普眼菩薩問普賢菩薩所在之處。 二、佛言已下，至初無動移可有一行半經，說明如來（Tathāgata，如實而來者）指示普賢菩薩所在之處。 三、是時普眼及諸菩薩已下，至其身及座有兩行半經，說明普眼菩薩及諸菩薩再次觀視普賢菩薩，仍然未能見到。 四、佛言如是善男子已下，至不能見耳有六行經，說明如來為普眼菩薩等讚歎普賢菩薩的志向和德行極其深遠，已入師子奮迅定（Siṃha-vikrīḍita-samādhi，獅子奮迅三昧），你們不能得見。經中說『入師子奮迅定』，說明進入十地（Daśa-bhūmi，菩薩修行的十個階段）果位后，普賢菩薩的行持都是無畏自在的禪定，說明以無邊的想念與眾生的行持相同，說明大用出自真如本性，不依賴於念頭。師子，象徵無畏自在。奮迅，說明普賢菩薩恒常遍及十方，普遍作用於禪定而常行，十方世界沒有一個眾生不被普遍救濟，根器堪能被利益的眾生都不會錯過時機，所以名為奮迅定。猶如獅子一時奮迅，全身毛髮一時普遍震動，說明普賢菩薩常居於大用禪定之海，憑藉智慧周遍，一時普遍運用，與眾生的行持相同，不失時機，不依賴於念頭，普遍大用利益眾生沒有休息，無始以來與現在同一念，沒有古今之分，法就是這樣行持的，意在說明大用而常寂靜，這就是奮迅的意義。得到無上自在的運用，在大用中恒常周遍利益眾生，全是禪定沒有別的止息，不同於十地以前的升進，有出世的一心。進入清凈無礙的境界，說明普賢菩薩的智慧量等同虛空，沒有根本無法完全知曉，沒有行持不同而利益眾生的。生如來十種力（Daśabala，如來的十種力量），說明如來的十種智慧力量是普賢菩薩所生。又教化眾產生佛的十力，都是由普賢菩薩的願力而起。以法界藏為身，以根本智身（Mūla-jñāna-kāya，根本智慧之身）及差別智身（Pṛthag-jñāna-kāya，差別智慧之身）的自性遍周。

【English Translation】 English version 1. Then, beginning with Sarva-darśana Bodhisattva (the Bodhisattva who sees all), up to the line 'Where is Samantabhadra Bodhisattva (the Bodhisattva of Universal Goodness) now?', this section explains Sarva-darśana Bodhisattva's inquiry about the whereabouts of Samantabhadra Bodhisattva. 2. Beginning with 'The Buddha said,' up to the line 'Initially, there is no movement or shift,' this section explains the Tathāgata's (the One who has thus come) indication of Samantabhadra's location. 3. Beginning with 'At that time, Sarva-darśana and the Bodhisattvas,' up to the line 'His body and seat,' this section explains that Sarva-darśana Bodhisattva and the other Bodhisattvas, after observing Samantabhadra Bodhisattva again, still could not see him. 4. Beginning with 'The Buddha said, 'Thus, good man,' up to the line 'Cannot see,' this section explains that the Tathāgata praises Samantabhadra Bodhisattva's aspirations and virtues as extremely profound to Sarva-darśana Bodhisattva and others, stating that he has entered the Siṃha-vikrīḍita-samādhi (Lion's Sport Samadhi), and you cannot see him. The sutra says 'Entering the Lion's Sport Samadhi,' indicating that after entering the tenth bhūmi (the ten stages of a Bodhisattva's practice), Samantabhadra Bodhisattva's conduct is all fearless and free samadhi, explaining that he identifies with the practices of sentient beings through boundless thoughts, and that great function arises from true nature, not relying on thoughts. 'Lion' symbolizes fearlessness and freedom. 'Sport' indicates that Samantabhadra Bodhisattva constantly pervades the ten directions, universally applying samadhi and constantly acting, that there is not a single sentient being in the ten directions who is not universally saved, and that sentient beings whose faculties are capable of being benefited will not miss the opportunity, hence it is called the Sport Samadhi. It is like a lion sporting at once, its entire body hair shaking universally at once, indicating that Samantabhadra Bodhisattva constantly resides in the sea of great function samadhi, relying on wisdom to pervade, universally applying at once, identifying with the practices of sentient beings, without missing the opportunity, not relying on thoughts, universally applying great function to benefit sentient beings without rest, from beginningless time until now, it is the same thought, without past or present, the Dharma is practiced in this way, intending to explain that great function is constantly tranquil, this is the meaning of 'sport'. Obtaining the use of supreme freedom, constantly pervading and benefiting sentient beings in great function, it is all samadhi without other cessation, unlike the advancement before the tenth bhūmi, which has a mind that transcends the world. Entering the realm of pure unobstructedness, indicating that Samantabhadra Bodhisattva's wisdom is equal to space, without a root that cannot be fully known, without different practices that do not benefit sentient beings. Generating the Tathāgata's ten powers (Daśabala, the ten powers of the Tathagata), indicating that the Tathāgata's ten wisdom powers are generated by Samantabhadra Bodhisattva. Furthermore, the ten powers that teach and transform sentient beings into Buddhas all arise from Samantabhadra Bodhisattva's vows. Taking the Dharmadhātu-garbha as the body, the nature of the Mūla-jñāna-kāya (Fundamental Wisdom Body) and the Pṛthag-jñāna-kāya (Differentiated Wisdom Body) pervades universally.

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量等一切眾生心行無不含容。皆為佛事故。於一毛孔遍容十方凡聖國土無不總含。以智無表裡中間之際量故。本如是故。一切如來共所護念者。為與如來同根本智為大作用故。於一念頃悉能證入無差別智者。明普賢菩薩於十方眾生界示成正覺度眾生方便之行。示現一念成佛等事。亦明始終無差別智體論之。無盡劫總是一念。一切眾生於一念中。自作無盡劫生死之見。若以達理智明觀。以無盡劫便為一念。無差別智故。如是相應。便與古今三世一切諸佛。一時成佛故。以無分別智印。印三世時體。本齊無先後際故。明十地菩薩由有出世心在。猶迷十一地入纏之行故。不能得見者。使升進菩薩存自力能不滯前十地位故。余如文自具。如師子奮迅三昧者。於十方世界普週一切眾生想念作用。而成熟之大用。而無作。是奮迅義是三昧義。就大用而論。無別止息故。

新華嚴經論卷第二十九 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十

長者李通玄撰

第六段又普眼菩薩聞如來稱歎普賢清凈功德有三十二行經。於此段中復分為七段。一爾時普眼菩薩已下至俱亦不見有三行經。明普眼菩薩以十不可說三昧求覓普賢亦不能見分。二時普眼菩薩已下至悉皆不見可有三行半經

【現代漢語翻譯】 現代漢語譯本： 包容等同於一切眾生的心念和行為，無不包含容納，都是爲了成就佛的事業。在一個毛孔中遍佈容納十方凡聖的國土，沒有不完全包含的，因為智慧沒有內外中間的界限量，本來就是這樣。一切如來共同守護憶念的是，爲了與如來擁有相同的根本智，爲了發揮巨大的作用，在一念之間就能證入無差別智。闡明普賢菩薩在十方眾生界示現成就正覺，度化眾生的方便之行，示現一念成佛等事，也闡明始終沒有差別的智慧本體理論。無盡的劫數總歸於一念，一切眾生在一念之中，自己產生無盡劫生死的見解。如果用通達真理的智慧光明來觀察，就會將無盡劫看作一念，因為是無差別智的緣故。像這樣相應，就與古今三世一切諸佛，一時成就佛果。用無分別智的印記，印證三世的時間本體，本來就是齊一的，沒有先後界限的緣故。闡明十地菩薩因為還有出世之心存在，仍然迷惑於十一地入纏之行，所以不能得見。使得升進的菩薩保持自力，不滯留在前十地的地位。其餘的如同經文自身所具備的。如同師子奮迅三昧，在十方世界普遍周遍一切眾生的想念作用，從而成熟他們的大用，而沒有造作，這就是奮迅的意義，這就是三昧的意義。就大用而言，沒有別的止息。

《新華嚴經論》卷第二十九 大正藏第36冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第三十

長者李通玄撰

第六段，普眼菩薩聽聞如來稱讚普賢清凈功德的三十二行經。在這段中又分為七段。第一，從『爾時普眼菩薩』以下至『俱亦不見』，有三行經文。闡明普眼菩薩用十不可說三昧求覓普賢，也不能見到普賢的分。第二，從『時普眼菩薩』以下至『悉皆不見』，有三行半經文。

【English Translation】 English version: Encompassing and containing all sentient beings' minds and actions, without exception, all for the sake of accomplishing the deeds of the Buddhas. Within a single pore, it universally accommodates the lands of both ordinary and noble beings of the ten directions, without anything not being completely included, because wisdom has no measurable boundaries of inside, outside, or middle, and is inherently so. What all the Tathagatas (如來) [Thus Come Ones] jointly protect and remember is, for the sake of possessing the same fundamental wisdom as the Tathagatas, and for the sake of exerting great function, being able to realize non-discriminating wisdom in a single thought. It elucidates the expedient practices of Samantabhadra Bodhisattva (普賢菩薩) [Universal Virtue Bodhisattva] manifesting the attainment of perfect enlightenment in the realms of sentient beings of the ten directions, and liberating sentient beings, manifesting the attainment of Buddhahood in a single thought, and so on. It also elucidates the theory of the essence of wisdom that is without difference from beginning to end. Endless eons are all contained within a single thought. All sentient beings, within a single thought, generate the view of endless eons of birth and death themselves. If one observes with the light of wisdom that penetrates principle, one will regard endless eons as a single thought, because of non-discriminating wisdom. Being in accordance with this, one attains Buddhahood at the same time as all the Buddhas of the past, present, and future. Using the seal of non-discriminating wisdom, one seals the essence of time in the three periods, which is inherently uniform, without any boundaries of before or after. It elucidates that because Bodhisattvas of the ten grounds still have the mind of transcending the world, they are still deluded about the practices of entering entanglement in the eleventh ground, and therefore cannot see it. It enables advancing Bodhisattvas to maintain their own strength and not be stagnant in the positions of the previous ten grounds. The rest is as contained in the text itself. Like the Lion's Vigorous Roaring Samadhi (師子奮迅三昧), it universally pervades the thoughts and actions of all sentient beings in the ten directions, thereby maturing their great function, and without any action. This is the meaning of vigorous roaring, this is the meaning of samadhi. Speaking in terms of great function, there is no other cessation.

New Avatamsaka Sutra Commentary, Volume 29 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 30

Composed by Layman Li Tongxuan (李通玄)

Section 6: Furthermore, Universal Eye Bodhisattva (普眼菩薩) heard the Tathagata praising the thirty-two practices of Samantabhadra's pure merits. Within this section, it is further divided into seven sections. First, from 'At that time, Universal Eye Bodhisattva' down to 'both could not see', there are three lines of scripture. It elucidates the part where Universal Eye Bodhisattva sought Samantabhadra with the ten unspeakable samadhis, but could not see him. Second, from 'Then Universal Eye Bodhisattva' down to 'all could not see', there are three and a half lines of scripture.

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。明普眼菩薩從三昧起白佛不見普賢菩薩身語意業及座分。三佛言如是已下至至於法界究竟邊際有十二行經。明佛為普眼稱歎普賢三業甚深不可以能出能入三昧能見分。四善男子已下至無空過者有三行半經。明佛為嘆見聞親近承事普賢菩薩利益無空過分。五爾時普眼已下至頭頂禮敬可有三行經。明普眼等及諸菩薩皆渴仰普賢三稱南無頭頂禮敬分。六爾時佛告普眼已下至即當得見普賢菩薩有六行半經。明佛更勸普眼等大眾更致禮敬遍想法界推求普賢菩薩如對目前分。七是時已下至皆見普賢大士有一行半經。明普眼及諸菩薩大眾依佛勸敕更加禮敬普賢知時欲為現身份。已上三十三行中七段經不見普賢菩薩。意明普眼等諸菩薩以出入三昧不得見普賢三業及座境界故。舉幻術文字中種種幻相所住處喻。明幻術文字之體了無處所如何求之。不可將出入三昧處所。求之去彼沉寂生滅。卻令想念明想念動用自體遍周用而常寂非更滅也。以是普賢以金剛慧普入法界。於一切世界無所行無所住。如一切眾生身皆非身無去無來。得無斷盡無差別自在神通。此明任物自真稱之為神。不為不思不定不亂不來不去任智遍周利生自在知根應現名之為通。萬法如是無出入定亂。方稱普賢所行三業作用及座。如十地菩薩座體。但言滿三千大千世界之量。

此普賢座量等虛空。一切法界大蓮華藏故。明知十地菩薩智量猶隔。以此來升此位。如許乖宜入出。如許不可說三昧之門。猶有寂用有限障。未得十地果位后普賢菩薩大自在故。故三求普賢。三重升進。卻生想念。方始現身。及說十三昧境界之事。意責彼十地中猶有求于出世習在於世間生死境界未得等於十方任用自在。以此如來教令卻生想念去彼十地中染習出世凈心故。此明治十地緣真俗出世余習氣惑故。已上意明治十地菩薩緣真俗二習未亡寂亂二習未盡于諸三昧有出入習故。未得寂入生死猶如虛空性無作者。而常普遍非限量所收。一切眾生及以境界以之為體。普賢之智猶如虛空。一切眾生以為其體。有諸眾生自迷智者。名為無明。普賢菩薩隨彼迷事。十方世界對現色身。以智無體猶如虛空。非造作性。無有去來。非生非滅。但以等虛空之智海。於一切處啟迷。智無體相。能隨等法界虛空界之大用故。豈將十地之位諸菩薩以出入三昧有所推求。云何得見。是故如來為諸菩薩。說幻術文字求其體相有可得不。求幻之心尚不可得。如何有彼幻相可求。是故將出入三昧及以求心。而求普賢大用無依善巧智身。了無可得。是故如來教諸菩薩卻生想念。慇勤三禮普賢菩薩。方以神通力如應現身明智身不可以三昧處所求為智體無所

住無所依故。若想念愿樂即如應現化。無有處所依止故。猶如谷響但有應物之音若有所求即無有處所可得。佛言普賢菩薩今現在此道場眾會親近我住初無動移者。明以根本智性自無依名為現在此道場故。為能治有所得諸見蘊故。以無礙總別同異普光明智與十方一切諸佛大用體同。名為眾會故。無邊差別智海一時等用。不移根本智體無依住智。名為親近我住初無動移故。云稱南無者。明歸命信順故。約法以南為離。為離中虛以虛無故。即明離為日。離主心。以心達虛無之理。即心智明故云南無。表歸命信順虛無之理智故。是故善財南方詢友者。義亦如然。龍女南方成佛義亦如之。但達虛無之理智。十方總南無。若執諸法作實有者。十方總北故。余文自具。

第七爾時已下一段有十九行半經。普賢欲現身份中。復分為三段一爾時普賢菩薩已下至示現一切三世諸佛有七行經。明普賢菩薩如應現身份。二是時普眼菩薩已下至如見十方一切諸佛有兩行半經。明菩薩大眾得見普賢。菩薩歡喜如見十方諸佛分。三是時已下可有十行經。明諸菩薩信解力普賢菩薩本願興云供養光明普照息三惡趣令諸菩薩入普賢行分。如普賢菩薩如應現身即見故。將出入三昧求即不得見。明無出入智不可作出入三昧求故。自非位合道同智自會矣。想

【現代漢語翻譯】 現代漢語譯本： 住于無所依之處，因此若想念愿樂，便能如其所應地顯現變化。因為沒有處所可以依止。猶如山谷迴響，只有迴應事物之聲音，若有所求，則無處可得。佛說：『普賢菩薩（Samantabhadra Bodhisattva，具足一切賢德的菩薩）現在就在這個道場，與大眾集會親近我而住，從始至終都沒有動移。』這表明以根本智（fundamental wisdom）的自性本無所依，名為現在此道場。爲了能夠對治有所得的各種見解蘊積。以無礙的總別同異普光明智（unobstructed, comprehensive, distinct, identical, universal, and radiant wisdom）與十方一切諸佛的大用本體相同，名為眾會。無邊的差別智海一時平等運用。不移動根本智體無依住的智慧。名為親近我住初無動移。稱念南無（Namo，皈依）的意思是，表明歸命信順。從法的角度來說，以南為離，為離開中虛，因為虛無的緣故。就表明離為日，離主心。以心通達虛無的道理，即心智明亮，所以稱為南無。表示歸命信順虛無的理智。因此善財童子（Sudhana）南方尋訪善知識，道理也是這樣。龍女（Naga maiden）在南方成佛的道理也是如此。只要通達虛無的理智，十方都總歸於南無。如果執著諸法認為是實有的，十方就都總歸於北。其餘的文義自然具備。

第七，從『爾時』（at that time）開始的一段有十九行半經文。普賢菩薩想要顯現身份，又分為三段：一是『爾時普賢菩薩』（At that time, Samantabhadra Bodhisattva）以下至『示現一切三世諸佛』（manifesting all Buddhas of the three times）有七行經文。說明普賢菩薩如應現身的部分。二是『是時普眼菩薩』（At that time, Samantabhadra Bodhisattva's universal eye）以下至『如見十方一切諸佛』（as if seeing all Buddhas in the ten directions）有兩行半經文。說明菩薩大眾得見普賢菩薩，歡喜如同見到十方諸佛的部分。三是『是時』（At that time）以下大約有十行經文。說明諸菩薩信解力，普賢菩薩本願興云供養，光明普照，止息三惡趣，令諸菩薩進入普賢行愿的部分。因為普賢菩薩如應現身就能見到，所以將出入三昧（Samadhi，三昧）求取就不能得見。表明沒有出入的智慧不可作出入三昧來求取。如果不是位階相合、道行相同，智慧自然會合。

【English Translation】 English version: Dwelling in a place of no reliance, therefore, if thoughts arise with the desire for joy, they can manifest and transform accordingly, because there is no place to depend on. It is like a valley echo, only having sounds that respond to things; if something is sought, there is nowhere to obtain it. The Buddha said, 'Samantabhadra Bodhisattva (the Bodhisattva of Universal Virtue) is now in this very Mandala (sacred enclosure), dwelling in close proximity to me with the assembly, never moving from the beginning.' This clarifies that the fundamental wisdom's (root knowledge) nature is inherently without reliance, which is called being present in this Mandala. It is in order to counteract the accumulations of views that grasp at something as attainable. With unobstructed, comprehensive, distinct, identical, universal, and radiant wisdom, it is the same in essence as the great function of all Buddhas in the ten directions, which is called the assembly. The boundless ocean of differentiated wisdom is used equally at once. The wisdom of dwelling without reliance, without moving the fundamental wisdom's essence. This is called dwelling in close proximity to me, never moving from the beginning. The meaning of reciting Namo (homage) is to express entrusting one's life and believing in obedience. From the perspective of Dharma (teachings), 'south' signifies separation, separating from the emptiness within, because of emptiness. It clarifies that separation is the sun, separating the master of the mind. With the mind understanding the principle of emptiness, the wisdom of the mind becomes clear, hence the term Namo. It represents entrusting one's life and believing in obedience to the wisdom of the principle of emptiness. Therefore, Sudhana's (Good Wealth) seeking of good friends in the south has the same meaning. The Naga maiden's (Dragon Girl) attainment of Buddhahood in the south is also similar. As long as one understands the wisdom of the principle of emptiness, all ten directions converge in Namo. If one clings to all dharmas (phenomena) as being truly existent, then all ten directions converge in the north. The remaining text is self-explanatory.

Seventh, the section starting from 'At that time' consists of nineteen and a half lines of scripture. Samantabhadra Bodhisattva's desire to manifest his form is further divided into three sections: First, from 'At that time, Samantabhadra Bodhisattva' to 'manifesting all Buddhas of the three times' consists of seven lines of scripture. It explains the part where Samantabhadra Bodhisattva manifests his form as appropriate. Second, from 'At that time, Samantabhadra Bodhisattva's universal eye' to 'as if seeing all Buddhas in the ten directions' consists of two and a half lines of scripture. It explains the part where the Bodhisattva assembly sees Samantabhadra Bodhisattva and rejoices as if seeing all Buddhas in the ten directions. Third, from 'At that time' there are approximately ten lines of scripture. It explains the part where the Bodhisattvas have faith and understanding, Samantabhadra Bodhisattva's original vows raise clouds of offerings, the radiant light shines universally, ceasing the three evil destinies, and causing the Bodhisattvas to enter the practice and vows of Samantabhadra. Because Samantabhadra Bodhisattva manifests his form as appropriate, one can see him, so seeking him by entering and exiting Samadhi (meditative absorption) will not lead to seeing him. It indicates that the wisdom without entering and exiting cannot be used to create entering and exiting Samadhi to seek him. If it is not that the stages are compatible and the paths are the same, wisdom will naturally converge.

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念而見。且是如應現身故。然後方會其本身也。余義如文自具。意明無依住智是普賢之大體如應現身是普賢之大用。

第八爾時普眼菩薩已下一段九行半經。明普眼嘆普賢十種廣大住如來嘆普賢十廣大功德。其義如文稱歎。

第九四十五行經。明如來令普賢演說十大三昧。於此中復分為八段。一爾時如來已下至當得出離有四行半經。明佛令普賢說十大三昧。二何者為十已下至無礙輪三昧可有六行經。明如來先自說十三昧名分。三此十大三昧已下至當說現說可有一行半經。明此三昧十方三世諸佛共同所說分。其三昧名如來自說者。意明如來是三昧之體。令普賢說三昧之功用者。明普賢是三昧之用。以明佛果位中體用圓滿故。此約體名佛。用是普賢。此位會體用自在故。四若諸菩薩已下至名一切法自在可有四行半經。明佛嘆若聞此三昧愛樂修行名得佛自在分。五此菩薩已下至普了一切佛所說有九行半經。明修學此十三昧者得於一切法無所著自在善巧轉佛法輪分。六此是諸菩薩法相門已下至是以佛神力嚴凈一切世界門有五行半經。明佛嘆修此十三昧能入十種法門分。七若菩薩入此三昧已下至示現種種廣大神通有十二行半經。明佛嘆若入此三昧得大方便利用示現成佛不捨修菩薩行分。八是故已下一行半經。明如來

【現代漢語翻譯】 現代漢語譯本：唸誦就能見到（普賢菩薩）。而且這是因為他能如應現身。然後才能領會他的本身。其餘的意義如經文自身所具備。意在說明無所依住的智慧是普賢菩薩的本體，如應現身是普賢菩薩的妙用。

第八，爾時普眼菩薩已下，一段九行半的經文。說明普眼菩薩讚歎普賢菩薩的十種廣大住處，如來讚歎普賢菩薩的十種廣大功德。其中的意義如經文所稱讚的那樣。

第九，四十五行經文。說明如來讓普賢菩薩演說十大三昧。在這其中又分為八段。一，爾時如來已下至當得出離，有四行半經文。說明佛讓普賢菩薩說十大三昧。二，何者為十已下至無礙輪三昧，可能有六行經文。說明如來先自己說十三昧的名稱。三，此十大三昧已下至當說現說，可能有一行半經文。說明此三昧是十方三世諸佛共同所說的部分。三昧的名稱如來自說，意在說明如來是三昧的本體。讓普賢菩薩說三昧的功用，說明普賢菩薩是三昧的妙用。以此說明在佛的果位中，本體和妙用是圓滿的。從本體來說名為佛，從妙用來說是普賢。這個位置能夠會合本體和妙用，從而自在。四，若諸菩薩已下至名一切法自在，可能有四行半經文。說明佛讚歎如果聽聞此三昧，喜愛修行，就名為得到佛的自在。五，此菩薩已下至普了一切佛所說，有九行半經文。說明修學此十三昧的人，能夠對於一切法無所執著，自在善巧地轉佛法輪。六，此是諸菩薩法相門已下至是以佛神力嚴凈一切世界門，有五行半經文。說明佛讚歎修此十三昧能夠進入十種法門。七，若菩薩入此三昧已下至示現種種廣大神通，有十二行半經文。說明佛讚歎如果進入此三昧，能夠得到大的方便利益，示現成佛，不捨棄修菩薩行。八，是故已下，一行半經文。說明如來……

【English Translation】 English version: One can see (Samantabhadra Bodhisattva) by reciting. Moreover, this is because he can manifest his body according to what is appropriate. Then one can understand his very essence. The remaining meanings are inherent in the text itself. The intention is to clarify that the wisdom of non-abiding is the essence of Samantabhadra, and manifesting his body according to what is appropriate is the wonderful function of Samantabhadra.

Eighth, from 'Then, the Bodhisattva Universal Eye' onwards, a section of nine and a half lines of scripture. It explains that Bodhisattva Universal Eye praises Samantabhadra's ten vast abodes, and the Tathagata praises Samantabhadra's ten vast merits. The meanings within are as praised in the scripture.

Ninth, forty-five lines of scripture. It explains that the Tathagata instructs Samantabhadra to expound the ten great Samadhis (concentration). Within this, it is further divided into eight sections. One, from 'Then, the Tathagata' onwards to 'will attain liberation', there are four and a half lines of scripture. It explains that the Buddha instructs Samantabhadra to speak of the ten great Samadhis. Two, from 'What are the ten' onwards to 'Unobstructed Wheel Samadhi', there may be six lines of scripture. It explains that the Tathagata first speaks the names of the thirteen Samadhis himself. Three, from 'These ten great Samadhis' onwards to 'should be spoken, are now spoken', there may be one and a half lines of scripture. It explains that this Samadhi is a part that is jointly spoken by all Buddhas of the ten directions and three times. The names of the Samadhis are spoken by the Tathagata himself, intending to clarify that the Tathagata is the essence of the Samadhi. Instructing Samantabhadra to speak of the functions of the Samadhi clarifies that Samantabhadra is the function of the Samadhi. This is to explain that in the Buddha's fruition position, essence and function are complete. From the perspective of essence, he is named Buddha; from the perspective of function, he is Samantabhadra. This position can unite essence and function, thereby achieving freedom. Four, from 'If these Bodhisattvas' onwards to 'named freedom in all dharmas', there may be four and a half lines of scripture. It explains that the Buddha praises that if one hears this Samadhi, loves and practices it, it is named attaining the Buddha's freedom. Five, from 'This Bodhisattva' onwards to 'universally understands all that the Buddhas have spoken', there are nine and a half lines of scripture. It explains that those who study these thirteen Samadhis can be unattached to all dharmas, skillfully and freely turn the Dharma wheel of the Buddha. Six, from 'This is the Dharma-characteristic gate of all Bodhisattvas' onwards to 'therefore, by the Buddha's spiritual power, adorns and purifies all world gates', there are five and a half lines of scripture. It explains that the Buddha praises that cultivating these thirteen Samadhis can enter ten kinds of Dharma gates. Seven, from 'If a Bodhisattva enters this Samadhi' onwards to 'manifests various vast spiritual powers', there are twelve and a half lines of scripture. It explains that the Buddha praises that if one enters this Samadhi, one can obtain great expedient benefits, manifest Buddhahood, and not abandon the practice of the Bodhisattva path. Eight, from 'Therefore' onwards, one and a half lines of scripture. It explains that the Tathagata...

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勸令普賢說此十三昧德用自在分。其中文義如經自明。如此十定品。已后十一品經意。以十地中所得出世大悲智成。處世大悲智。令差別智圓滿自在。方成普賢行具足。以出世悲智是佛果。處世差別智悲。是普賢行。是菩薩道。至出現品二行方終。

第十爾時已下有十段經。說十種三昧自在分。於此文中初普光明三昧中約分為四門。一釋三昧名。二明三昧之體用。三舉三昧之境界。四隨文釋義。一釋三昧名者。何故名為普光明三昧。三者正也。昧云定也。識心不現名之為昧。正智遍周名之為普也。照迷破惑名之為光。法無不達名之為明。二明三昧之體用者。明此三昧以法身根本智為體。十種無盡智為用。以此義故。佛自說三昧之名。普賢說三昧之用。三舉三昧之境界者。於此初三昧中略舉境界。分以三千大千世界為一蓮華。現身遍此蓮華之上結加趺坐。于其身中復現三千大千世界。其中有百億四天下。一一四天下現百億身。一一身入百億。百億三千大千世界。于彼世界。一一四天下現百億。百億菩薩行一一菩薩修行。生百億百億決定解。令百億百億根性圓滿。一一根性成百億百億菩薩法不退業。然所現身非一非多。入定出定無所錯亂。如是后倍后倍增廣。具如經說。此是初三昧之境界。意明身土重重重重相入遍

【現代漢語翻譯】 現代漢語譯本：勸請大家修習普賢菩薩所說的這十三種三昧的德行和自在的功用。其中的文義在經文中已經很明白地闡述了。像這樣的十定品，以及後面的十一品經文的意義，都是以十地菩薩所證得的出世間大悲智成就的。用處世間的大悲智，使差別智圓滿自在，才能成就普賢行，具足一切功德。因為出世間的悲智是佛果，處世間的差別智悲是普賢行，是菩薩道。直到出現品，這兩種修行才算最終完成。

第十段經文從『爾時』開始，共有十段經文，講述了十種三昧的自在功用。在這段經文中，最初的普光明三昧大致可以分為四個方面來解釋：一是解釋三昧的名稱，二是闡明三昧的體和用，三是列舉三昧的境界，四是隨文解釋經文的含義。一是解釋三昧的名稱：為什麼叫做普光明三昧呢？『三』是正的意思，『昧』是定的意思。識心不顯現叫做『昧』，正智周遍叫做『普』，照破迷惑叫做『光』，通達一切法叫做『明』。二是闡明三昧的體和用：說明這種三昧以法身根本智為體，以十種無盡智為用。因為這個緣故，佛親自說出三昧的名稱，普賢菩薩說出三昧的功用。三是列舉三昧的境界：在這最初的三昧中，簡略地列舉了境界，將三千大千世界分為一朵蓮華，現身遍佈在這朵蓮華之上，結跏趺坐。在他的身體中又顯現出三千大千世界，其中有百億個四天下（Sumeru, Jambudvipa, Godaniya, Uttarakuru）。每一個四天下顯現出百億個身，每一個身進入百億個、百億個三千大千世界。在那些世界中，每一個四天下顯現出百億個、百億個菩薩在修行，每一個菩薩修行，產生百億個、百億個決定解，使百億個、百億個根性圓滿，每一個根性成就百億個、百億個菩薩法的不退轉業。然而所顯現的身不是一個也不是多個，入定出定都沒有錯亂。像這樣後後倍增，詳細情況如經文所說。這就是最初三昧的境界，意思是說明身土重重重重地相互進入遍佈。

【English Translation】 English version: This encourages everyone to practice the virtues and unhindered functions of the thirteen Samadhis spoken by Samantabhadra (Universal Worthy) Bodhisattva. The meaning of the text is clearly explained in the sutra itself. These ten Dhyana (meditative absorption) chapters, and the meaning of the eleven chapters that follow, are accomplished by the transcendent great compassion and wisdom attained in the ten Bhumis (grounds). Using the mundane great compassion and wisdom to make the differential wisdom complete and unhindered is how Samantabhadra's practice is accomplished, possessing all merits. Because transcendent compassion and wisdom is the fruit of Buddhahood, and mundane differential wisdom and compassion is Samantabhadra's practice, which is the Bodhisattva path. These two practices are only completed by the time of the Appearance chapter.

The tenth section of the sutra, starting with 'At that time,' has ten sections, explaining the unhindered functions of ten kinds of Samadhi. In this text, the initial Universal Light Samadhi can be roughly divided into four aspects for explanation: first, explaining the name of the Samadhi; second, clarifying the substance and function of the Samadhi; third, listing the realms of the Samadhi; and fourth, explaining the meaning of the text accordingly. First, explaining the name of the Samadhi: Why is it called Universal Light Samadhi? 'Sam' means correct, 'adhi' means concentration. The non-appearance of the discriminating mind is called 'adhi,' the pervasiveness of correct wisdom is called 'Universal,' illuminating and breaking through delusion is called 'Light,' and understanding all Dharmas is called 'Clarity.' Second, clarifying the substance and function of the Samadhi: It explains that this Samadhi takes the fundamental wisdom of the Dharmakaya (Dharma body) as its substance and the ten kinds of inexhaustible wisdom as its function. Because of this reason, the Buddha personally speaks the name of the Samadhi, and Samantabhadra Bodhisattva speaks the function of the Samadhi. Third, listing the realms of the Samadhi: In this initial Samadhi, the realms are briefly listed, dividing the three thousand great thousand worlds into one lotus flower, appearing and pervading above this lotus flower, sitting in the lotus position. In his body, three thousand great thousand worlds are manifested again, among which there are a hundred billion Jambudvipas (four continents: Sumeru, Jambudvipa, Godaniya, Uttarakuru). Each Jambudvipa manifests a hundred billion bodies, and each body enters a hundred billion, a hundred billion three thousand great thousand worlds. In those worlds, each Jambudvipa manifests a hundred billion, a hundred billion Bodhisattvas practicing, each Bodhisattva practicing, generating a hundred billion, a hundred billion decisive understandings, making a hundred billion, a hundred billion faculties complete, and each faculty accomplishes a hundred billion, a hundred billion non-retrogressing deeds of the Bodhisattva Dharma. However, the manifested bodies are neither one nor many, and there is no confusion in entering or exiting Samadhi. Like this, it increases exponentially, and the details are as described in the sutra. This is the realm of the initial Samadhi, meaning to explain that the body and land interpenetrate and pervade each other layer upon layer.

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周廣大無盡限故。四隨文釋義者。於此段中略舉十義。一普賢菩薩承如來旨說此三昧不自己功。旨者意也。二重舉三昧名。三舉菩薩十種無盡智。四明如是菩薩能發十種無邊心。五明是菩薩有十種入三昧差別智。六明十種入三昧善巧智。七舉羅睺阿修羅王不壞本身現變化身喻。八明菩薩深達心法如幻法門。九明比丘觀察內身不凈不壞本身如故喻。十明菩薩住此三昧觀察法身見諸世間及世間法普入其身。如上修學普光明三昧。以觀法身根本智為體。以十無盡智為用。以發十無邊心。為所行之行以十種入三昧差別智。為三昧同別自在之力。以十種入三昧善巧智。令三昧身一多佛剎眾生剎現在身內不廢自身。常復如故。復于身內現無量身。度眾生及供養諸佛。如下文云。住此三昧觀察法身。見諸世間普入其身。于中明見一切世間及世間法。于諸世間及世間法皆無所著。為以法身。性自無內外大小中邊量故。法如是見故。法如是無著故。為從法身無性無相理所現世間及世間法皆如影幻體故。為世間及世間法皆法身一味無二相故所有報境皆如影像重重不礙故。如羅睺阿修羅王者。明能攝日光令世生惱。以羅云攝。睺云惱也。阿修羅云無天妙戲故於中化事。如經自明。

第二妙光明三昧者。於此段中四義如前。一釋三昧名。

【現代漢語翻譯】 現代漢語譯本：周遍廣大沒有窮盡的界限，所以叫做『無盡』。四、隨文解釋意義：在這段經文中，略微舉出十種意義。一、普賢菩薩秉承如來的旨意宣說此三昧，不是憑藉自己的功勞。旨意就是意圖。二、再次舉出三昧的名稱。三、舉出菩薩的十種無盡智。四、闡明這樣的菩薩能夠發起十種無邊心。五、闡明這位菩薩具有十種入三昧的差別智。六、闡明十種入三昧的善巧智。七、舉出羅睺阿修羅王不損壞自身而顯現變化身的比喻。八、闡明菩薩深刻通達心法如幻的法門。九、闡明比丘觀察自身不凈，但不損壞自身如故的比喻。十、闡明菩薩安住於此三昧，觀察法身，見到諸世間以及世間法普遍進入其身。如上修學普光明三昧，以觀法身的根本智為本體，以十無盡智為作用，以發起十無邊心為所修之行，以十種入三昧差別智為三昧同別自在的力量，以十種入三昧善巧智，令三昧身在一多佛剎眾生剎中顯現身內，不廢棄自身，常常恢復如初。又在身內顯現無量身，度化眾生以及供養諸佛。如下文所說：『安住於此三昧，觀察法身，見到諸世間普遍進入其身。』于其中明見一切世間以及世間法，對於諸世間以及世間法都無所執著。因為以法身，其自性沒有內外大小中邊量。法如是見，所以法如是無著。因為從法身無性無相的理體所顯現的世間以及世間法都如影像幻化一般。因為世間以及世間法都是法身一味，沒有二相，所有報境都如影像重重無礙。如羅睺（Rāhu，阿修羅名，能吞噬日月的阿修羅）阿修羅王那樣，說明能夠攝取日光，令世間產生惱害。羅睺的意思是『攝』，睺的意思是『惱』。阿修羅（Asura，意為非天）的意思是沒有天上的美妙嬉戲，所以在其中化現事物，如經文自己闡明。 第二妙光明三昧，在這段經文中，四種意義如前。一、解釋三昧的名稱。

【English Translation】 English version: Because it is universally vast and without limit, it is called 'endless'. Four, explaining the meaning according to the text: In this section, ten meanings are briefly mentioned. One, Samantabhadra Bodhisattva (普賢菩薩) relies on the Tathagata's (如來) will to expound this Samadhi (三昧), not on his own merit. 'Will' means intention. Two, the name of the Samadhi is mentioned again. Three, the ten kinds of endless wisdom of the Bodhisattva are mentioned. Four, it is explained that such a Bodhisattva can generate ten kinds of boundless minds. Five, it is explained that this Bodhisattva has ten kinds of discriminating wisdom for entering Samadhi. Six, the ten kinds of skillful wisdom for entering Samadhi are explained. Seven, the analogy of Rahu (羅睺, an Asura king) Asura King not destroying his own body but manifesting transformation bodies is given. Eight, it is explained that the Bodhisattva deeply understands the Dharma (法) of the mind as an illusion. Nine, the analogy of a Bhiksu (比丘) observing the impurity of his own body but not destroying his own body as before is given. Ten, it is explained that the Bodhisattva abides in this Samadhi, observes the Dharmakaya (法身), and sees all worlds and worldly Dharmas universally entering his body. As above, studying the Universal Light Samadhi, taking the fundamental wisdom of observing the Dharmakaya as the substance, taking the ten endless wisdoms as the function, taking the generation of ten boundless minds as the practice, taking the ten kinds of discriminating wisdom for entering Samadhi as the power of the Samadhi's identity and difference, and taking the ten kinds of skillful wisdom for entering Samadhi, the Samadhi body manifests within one or many Buddha-lands (佛剎) and sentient being-lands (眾生剎), without abandoning his own body, and always returning to the original state. Moreover, within the body, he manifests immeasurable bodies, liberating sentient beings and making offerings to all Buddhas. As the following text says: 'Abiding in this Samadhi, observing the Dharmakaya, seeing all worlds universally entering his body.' Within it, he clearly sees all worlds and worldly Dharmas, and is not attached to any of the worlds and worldly Dharmas. Because with the Dharmakaya, its nature has no inner, outer, large, small, middle, or edge measurements. The Dharma is seen in this way, so the Dharma is without attachment in this way. Because the worlds and worldly Dharmas manifested from the principle of the Dharmakaya's non-nature and non-form are all like shadows and illusions. Because the worlds and worldly Dharmas are all of one flavor with the Dharmakaya, without two forms, all retributive realms are like overlapping images without obstruction. Like Rahu Asura King, it is explained that he can absorb sunlight, causing trouble to the world. Rahu means 'absorb', and Hou (睺) means 'trouble'. Asura means without the wonderful play of the heavens, so he transforms things within it, as the Sutra (經) itself explains. The second, Wonderful Light Samadhi, in this section, the four meanings are as before. One, explaining the name of the Samadhi.

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二明三昧之體用。如下自明。三明三昧之境界。四明隨文釋義。一釋三昧名者。為明法身理智體凈能現妙光。以立其名。二釋三昧之體用者。明此三昧還以根本智為體。幻智為用。三明三昧之境界者。以入三千大千世界微塵數。三千大千世界於一一世界中。復現三千大千世界微塵數身乃至一一身放三千大千世界微塵數光。具如經說。乃至菩薩身中。能現一切聖凡國土。更相照現重重相入等。是此三昧之境界。具如經明。四隨文釋義者。復分為二。一長科經意。二隨文釋義。一長科經意者。於此段中長科為十段。一佛子已下一行經。是普賢菩薩告眾重舉三昧之名分。二佛子此菩薩已下至種種諸法亦不壞滅有十一行經。明入三昧境界廣狹身土照現互相涉入光影重重不雜亂分。三佛子譬如日出已下至亦不離水有八行經。明以日光照現七寶山及大海水及山間以此日光影更相照現影像重重無盡光影喻分。四佛子菩薩摩訶薩已下至恒不捨離有五行經。明如是菩薩住妙光廣大三昧不壞世間相不壞真性二俱不住二俱不壞分。五佛子譬如幻師已下至本日不滅有七行經。明以幻師幻作日月年歲長短不同不壞本日喻分。六菩薩摩訶薩已下至不壞彼多世界有十七行經。明菩薩入此妙光大三昧能一多世界更生互相涉入各不妨礙分。七何以故已下至

【現代漢語翻譯】 現代漢語譯本 二明三昧（Samadhi，一種精神集中狀態）的體用。如下文自會闡明。三明三昧的境界。四明隨文解釋意義。一解釋三昧的名稱，是爲了闡明法身（Dharmakaya，佛的法性之身）理智體凈，能夠顯現妙光，以此來確立它的名稱。二解釋三昧的體用，闡明此三昧以根本智為體，幻智為用。三闡明三昧的境界，能夠進入三千大千世界微塵數（無數）的三千大千世界，在每一個世界中，又顯現三千大千世界微塵數的身，乃至每一個身放出三千大千世界微塵數的光。具體如經文所說，乃至菩薩的身中，能夠顯現一切聖凡國土，互相照耀顯現，重重相入等等，這是此三昧的境界，具體如經文所闡明。四隨文解釋意義，又分為二：一長科經意，二隨文釋義。一長科經意，在這段中，長科分為十段。一『佛子』以下一行經文，是普賢菩薩（Samantabhadra）告訴大眾，再次舉出三昧的名稱部分。二『佛子此菩薩』以下至『種種諸法亦不壞滅』有十一行經文，闡明進入三昧境界的廣狹，身土照耀顯現，互相涉入，光影重重而不雜亂的部分。三『佛子譬如日出』以下至『亦不離水』有八行經文，闡明以日光照耀顯現七寶山以及大海水以及山間，以此日光影互相照耀顯現，影像重重無盡的光影比喻部分。四『佛子菩薩摩訶薩』以下至『恒不捨離』有五行經文，闡明如此菩薩安住于妙光廣大三昧，不壞世間相，不壞真性，二者都不執著，二者都不破壞的部分。五『佛子譬如幻師』以下至『本日不滅』有七行經文，闡明以幻師幻化出日月年歲，長短不同，不壞幻師的原本日期的比喻部分。六『菩薩摩訶薩』以下至『不壞彼多世界』有十七行經文，闡明菩薩進入此妙光大三昧，能夠使一多世界更生，互相涉入，各自不妨礙的部分。七『何以故』以下至

【English Translation】 English version The substance and function of the Second Illumination Samadhi (Samadhi, a state of mental concentration) will be clarified below. The realm of the Three Illuminations Samadhi. The Fourth Illumination explains the meaning according to the text. First, explaining the name of the Samadhi is to clarify that the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), with its rational wisdom, pure essence, can manifest wonderful light, thereby establishing its name. Second, explaining the substance and function of the Samadhi clarifies that this Samadhi takes fundamental wisdom as its substance and illusory wisdom as its function. Third, clarifying the realm of the Samadhi, it can enter the number of dust motes in three thousand great chiliocosms (innumerable), and in each world, it manifests the number of dust motes in three thousand great chiliocosms, and each body emits the number of dust motes in three thousand great chiliocosms. As the sutra says, even in the body of a Bodhisattva, it can manifest all the lands of saints and ordinary beings, illuminating and manifesting each other, overlapping and interpenetrating, etc. This is the realm of this Samadhi, as clarified in the sutra. Fourth, explaining the meaning according to the text is further divided into two parts: first, a general outline of the sutra's meaning; second, explaining the meaning according to the text. First, the general outline of the sutra's meaning is divided into ten sections in this passage. First, the line of scripture from 'Buddha-son' is where Bodhisattva Samantabhadra (Samantabhadra) tells the assembly, reiterating the name of the Samadhi. Second, the eleven lines of scripture from 'Buddha-son, this Bodhisattva' to 'various dharmas are not destroyed' clarify the breadth and narrowness of entering the Samadhi realm, the illumination and manifestation of body and land, the mutual interpenetration, and the part where light and shadows overlap without confusion. Third, the eight lines of scripture from 'Buddha-son, for example, when the sun rises' to 'also not apart from water' clarify the manifestation of the seven-jeweled mountains, the great ocean water, and the mountains with sunlight, and the mutual illumination and manifestation of this sunlight, the analogy of the endless light and shadows. Fourth, the five lines of scripture from 'Buddha-son, Bodhisattva Mahasattva' to 'constantly not abandoning' clarify that such a Bodhisattva dwells in the Wonderful Light Great Samadhi, not destroying the characteristics of the world, not destroying the true nature, not dwelling on either, and not destroying either. Fifth, the seven lines of scripture from 'Buddha-son, for example, a magician' to 'the original day is not extinguished' clarify the analogy of a magician conjuring up the sun, moon, years, and ages, with different lengths, without destroying the magician's original date. Sixth, the seventeen lines of scripture from 'Bodhisattva Mahasattva' to 'not destroying those many worlds' clarify that a Bodhisattva entering this Wonderful Light Great Samadhi can cause one or many worlds to be reborn, interpenetrating each other, each without hindering the other. Seventh, from 'Why is it so' to

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是名住大悲法者有十一行經。明菩薩住無我法于諸法自他境界身之及心無所妨礙分。八佛子已下至無退轉故有六行半經。明此菩薩以不可數世界入一世界。善知無數眾生差別。菩薩趣入差別。佛處處出興。皆現自身。于彼一一佛所修行諸行而身彼此無去來。能同異自在分。九如有幻師已下至后不亂初有五行半經。明以幻師喻菩薩實智所生如幻喻分。十菩薩了知一切世法已下有二十行半經。明入此妙光明大三昧得智幻門自在分。二隨文釋義者。此一段以根本無作智性自遍周。以如影智顯現諸境。自他相入一多自在。由根本智故。多入一中。如影智故一現多境。各身色相狀差別故。如世界所因者。今生修是來世因。世界建立者。明各各世界建立法則故。世界同住者。一世界中有多類眾生同住。世界光色者。或有眾生於佛光中住故。如此日月星。是帝王及人中眾生。共業所化精光升上。復有天住。居其中故。世界往來者。于虛空中持轉往來。此菩薩悉知。如八部神名。如初會中已釋補特伽羅法者。數取趣。明數取惡法趣于苦果。摩納婆法者。教儒童法。余如經自具。

第三次第遍往諸佛國土神通三昧者。於此段中約有三門。一釋三昧名。二釋三昧體用。三隨文釋義。一釋三昧名者。何故名為遍往諸佛國土神通三昧者。

【現代漢語翻譯】 現代漢語譯本： 此經名為《住大悲法者有十一行經》。闡明菩薩安住于無我之法，對於諸法的自身和他人的境界，身體以及內心，都沒有任何妨礙的部分。從『八佛子』以下，直到『無退轉』，有六行半經文。闡明此菩薩能將不可計數的世界納入一個世界之中，善於瞭解無數眾生的差別，菩薩趣入的差別，佛在各處出現，都顯現自身，在那每一位佛的處所修行各種行持，而自身彼此之間沒有去來，能夠相同相異，自在無礙的部分。從『如有幻師』以下，直到『后不亂初』，有五行半經文。闡明以幻術師比喻菩薩的真實智慧所產生的如幻的比喻部分。菩薩了知一切世間法以下，有二十行半經文。闡明進入此妙光明大三昧，得到智慧幻門，自在無礙的部分。 二、隨文釋義： 這一段以根本無作智性自身遍及周全，以如影智顯現各種境界，自身與他人相互進入，一多自在。由於根本智的緣故，多進入一中；如影智的緣故，一顯現多種境界。各自的身體顏色相貌形狀有差別。『如世界所因』，是指今生修行是來世的因。『世界建立』，闡明各個世界建立的法則。『世界同住』，指一個世界中有多類眾生共同居住。『世界光色』，或許有眾生在佛光中居住，如此日月星辰，是帝王以及人中眾生共同的業力所化現的精光上升。又有天人居住在其中。『世界往來』，在虛空中保持運轉往來。此菩薩全部知曉。如八部神的名字。如初會中已經解釋的『補特伽羅法』（pudgaladharma，數取趣），是指不斷地取著惡法而趨向于苦果。『摩納婆法』（mānavadharma，教儒童法），是教導年輕人的方法。其餘的如經文自身所具備的。 第三、次第普遍前往諸佛國土神通三昧： 在這一段中大約有三個方面：一、解釋三昧的名稱；二、解釋三昧的體和用；三、隨文解釋意義。一、解釋三昧的名稱：為什麼稱為『遍往諸佛國土神通三昧』？

【English Translation】 English version: This sutra is named 'The Eleven Practices of One Who Abides in Great Compassion'. It elucidates the part where a Bodhisattva abides in the Dharma of no-self, and there are no hindrances to the self and other realms of all Dharmas, the body, and the mind. From 'Eight Buddha-sons' down to 'Non-retrogression', there are six and a half lines of scripture. It elucidates that this Bodhisattva can incorporate countless worlds into one world, is skilled at understanding the differences of countless sentient beings, the differences in the Bodhisattva's approach, and the Buddhas appearing everywhere, all manifesting themselves. In each of those Buddhas' places, they cultivate various practices, and there is no coming and going between their bodies. They can be the same and different, with unobstructed freedom. From 'If there is a magician' down to 'The end does not confuse the beginning', there are five and a half lines of scripture. It elucidates the part where a magician is used as a metaphor for the illusory metaphor produced by the Bodhisattva's true wisdom. The Bodhisattva understands all worldly Dharmas, and there are twenty and a half lines of scripture. It elucidates the part where one enters this wonderful bright great Samadhi, obtains the wisdom illusion gate, and is free and unobstructed. Two, Explaining the meaning according to the text: This section is all-pervasive with the fundamental non-action wisdom nature itself, and manifests various realms with shadow-like wisdom. Self and others enter each other, with freedom in one and many. Because of the fundamental wisdom, many enter into one; because of the shadow-like wisdom, one manifests many realms. Each body's color, appearance, and shape are different. 'As the cause of the world' refers to cultivating in this life as the cause of the next life. 'The establishment of the world' elucidates the rules for the establishment of each world. 'Living together in the world' refers to multiple types of sentient beings living together in one world. 'The light and color of the world' may refer to sentient beings living in the light of the Buddha. Thus, the sun, moon, and stars are the refined light transformed by the shared karma of emperors and sentient beings in the human realm rising up. There are also devas living in it. 'Coming and going in the world' maintains rotation and movement in the void. This Bodhisattva knows all of this. Such as the names of the eight classes of gods. As explained in the initial assembly, 'pudgaladharma' (補特伽羅法, 'pudgala dharma', literally 'Dharma of the Individual') refers to those who constantly grasp evil Dharmas and move towards suffering results. 'mānavadharma' (摩納婆法, 'mānava dharma', literally 'Dharma for the Youth') is the method of teaching young people. The rest is contained in the sutra itself. Third, the Samadhi of successively and universally going to the Buddha lands through supernatural powers: In this section, there are approximately three aspects: One, explaining the name of the Samadhi; Two, explaining the substance and function of the Samadhi; Three, explaining the meaning according to the text. One, explaining the name of the Samadhi: Why is it called 'The Samadhi of Universally Going to the Buddha Lands through Supernatural Powers'?

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為此三昧以理性自性遍周。則智用自體遍周。以智用自體遍周。則神通遍周。此明約理智自體遍周。以如幻智應物動寂。依根本智恒無往來彼此延促。以此立名。名為遍往諸佛國土神通三昧。二釋三昧體用者。此三昧以法性身為體。以根本智起如幻智為用。此如幻智如空谷響應物成音自無體故。以此二智以法性為體俱有德用而無所依。乃至一切眾生心本來如是故。但為智自無性。不能自了逐境成迷故。以止觀二門照之。迷解依本此約法身為止體。約觀十二緣生。成智體用。明定能發慧觀能起智三隨文釋義者。二義如前。一長科經意者。於此段中長科為四段。一佛子已下至神通有一行半經。普賢重舉三昧之名分。二佛子此菩薩已下至至於究竟有十六行半經。明入三昧延促自在無所分別于諸法不忘失分。三譬如日天子已下至亦復如是有三行半經。明舉日天子照臨四天下晝夜無生滅喻分。四佛子已下至善巧智有一行半經。明都舉已上總結其三昧之分。已上文義自具不煩更釋。

第四清凈深心行三昧者。於此段中三門如前。一釋三昧之名者。何故名為清凈深心行三昧。以菩薩已修空無相之理智。得身如理智遍周之身。起前理智遍周之身。以善巧智加行深心供養。隨所供養一切諸佛香華蓋等十事而心不壞。法身智身無作無

【現代漢語翻譯】 現代漢語譯本 此三昧以理性自性周遍。則智慧之用及其自體也周遍。以智慧之用及其自體周遍。則神通也周遍。此說明是依據理智的自體周遍。以如幻的智慧應物而動靜自如，依據根本智恒常沒有往來彼此和時間長短的限制。因此而立名，名為遍往諸佛國土神通三昧。 第二種解釋三昧的體和用：此三昧以法性身為體，以根本智生起如幻智為用。這如幻智就像空谷迴響，隨應事物而產生聲音，自身並沒有實體。因此這兩種智慧以法性為體，都具有德用而無所依。乃至一切眾生的心本來就是這樣。只是因為智慧本身沒有自性，不能自己明瞭，追逐外境而產生迷惑。因此用止觀二門來照察它。迷惑和解脫都依于本性。這裡是依據法身作為止的本體，依據觀十二因緣生，成就智慧的體和用。說明禪定能夠引發智慧，觀能夠生起智慧。 第三種是隨文解釋意義：兩種意義如前所述。第一種是長科經文的意義：在這段經文中，長科分為四段。一是『佛子』以下至『神通』，有一行半經文，是普賢菩薩再次提出三昧的名稱和分判。 二是『佛子此菩薩』以下至『至於究竟』，有十六行半經文，說明進入三昧后，時間長短可以自在變化，對於諸法不會忘失的分判。 三是『譬如日天子』以下至『亦復如是』，有三行半經文，說明用日天子照臨四天下，晝夜沒有生滅來作比喻的分判。 四是『佛子』以下至『善巧智』，有一行半經文，說明總括以上內容，總結其三昧的分判。以上文義自身完備，不需要再解釋。 第四清凈深心行三昧：在這段中，三門如前所述。一是解釋三昧的名稱：為什麼名為清凈深心行三昧？因為菩薩已經修習空無相的理智，得到身如理智周遍之身，生起前述理智周遍之身，以善巧智加行深心供養，隨所供養的一切諸佛香華蓋等十事而心不壞，法身智身無作無為。

【English Translation】 English version This Samadhi pervades with the nature of reason and self-nature. Then the function of wisdom and its own essence also pervade. Because the function of wisdom and its own essence pervade, then supernatural powers also pervade. This explanation is based on the pervasion of the self-essence of reason and wisdom. With illusion-like wisdom, it responds to things with movement and stillness, relying on fundamental wisdom, there is constant absence of coming and going, of here and there, and of the limitations of time. Therefore, it is named 'Samadhi of Pervading All Buddha Lands with Supernatural Powers'. The second explanation of the substance and function of Samadhi: This Samadhi takes the Dharmakaya (法性身) as its substance, and uses fundamental wisdom to generate illusion-like wisdom as its function. This illusion-like wisdom is like an echo in an empty valley, producing sound in response to things, but it has no substance of its own. Therefore, these two wisdoms take Dharmata (法性) as their substance, both possessing virtues and functions but without any reliance. Even the minds of all sentient beings are originally like this. It is only because wisdom itself has no self-nature, cannot understand itself, and chases after external realms, resulting in delusion. Therefore, use the two gates of cessation and contemplation to illuminate it. Delusion and liberation both rely on the original nature. Here, it relies on the Dharmakaya as the substance of cessation, and relies on the contemplation of the twelve links of dependent origination to achieve the substance and function of wisdom. It explains that Samadhi can generate wisdom, and contemplation can generate intelligence. The third is to explain the meaning according to the text: The two meanings are as mentioned before. The first is the meaning of the long section of the sutra: In this section, the long section is divided into four parts. The first is from 'Buddha-son' (佛子) down to 'supernatural powers' (神通), which is one and a half lines of scripture, which is Samantabhadra (普賢) again raising the name and division of Samadhi. The second is from 'Buddha-son, this Bodhisattva' (佛子此菩薩) down to 'to the end' (至於究竟), which is sixteen and a half lines of scripture, explaining that after entering Samadhi, the length of time can be freely changed, and the division of not forgetting the dharmas. The third is from 'For example, the sun' (譬如日天子) down to 'also like this' (亦復如是), which is three and a half lines of scripture, explaining the division of using the sun illuminating the four continents, with no birth and death day and night, as a metaphor. The fourth is from 'Buddha-son' (佛子) down to 'skillful wisdom' (善巧智), which is one and a half lines of scripture, explaining the summary of the above content, summarizing the division of its Samadhi. The above meaning of the text is complete in itself and does not need to be explained further. The Fourth Samadhi of Pure Profound Mind Practice: In this section, the three gates are as mentioned before. The first is to explain the name of Samadhi: Why is it called the Samadhi of Pure Profound Mind Practice? Because the Bodhisattva has already cultivated the reason and wisdom of emptiness and non-appearance, obtained a body that pervades like reason and wisdom, generated the aforementioned body that pervades like reason and wisdom, and uses skillful wisdom to perform profound mind offerings, and the mind does not break when offering all the ten things such as incense, flowers, and canopies to all the Buddhas, the Dharmakaya and wisdom body are non-action and non-doing.

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想是故以立其名。二釋三昧之體用者。以法身根本智為體。起方便善巧智興十事供養等眾生數佛為用。三隨文釋義者。二義如前。一長科經意者。於此段中科為四段。一佛子已下有一行經。明普賢菩薩重舉三昧之名。二佛子此菩薩已下至不分別如來出世及涅槃相有十八行半經。明以香華蓋等十事供養等眾生數諸佛分。三佛子如日中陽焰已下至皆是想心之所分別有七行經。明舉日中陽焰喻菩薩得知如來出興滅度分。四佛子此三昧已下至善巧智有十行經。明入三昧如夢中所見境界憶念不忘為人善說喻分。四隨文釋義者。其義如文自具但入觀者善得其宜。先須入無思無心定。得法身之理。稱虛空之性。方可於根本智方便智興供養心。起止俱亡須得自在稱理智而為之也。若但修空無相法身。即于智不能起用。若但一向生想不見無相法身。即純是有為。一一依此十定次第方便。一一經文自具明矣。

第五知過去莊嚴藏三昧者。於此段中三門如前。一釋三昧名者。何故名為知過去莊嚴藏大三昧。此菩薩入此定中。能知過去諸佛出現劫剎諸佛出現法門。以嚴自心根本智具差別智。以此成名為前之三昧。興其供養。于定中須知劫剎諸佛出興之次第法門。二釋三昧之體用者。以根本智為體。知劫剎次第差別智為用。已下如文自具。

【現代漢語翻譯】 現代漢語譯本：想是因此而建立這個名稱的。二、解釋三昧的體和用：以法身根本智為體，生起方便善巧智，興起十事供養等同眾生數量的佛為用。三、隨文解釋意義：兩種意義如前所述。一、總括經文的意義：在這段經文中分為四段。一、『佛子』以下有一行經文，說明普賢菩薩再次提起三昧的名稱。二、『佛子，此菩薩』以下至『不分別如來出世及涅槃相』有十八行半經文，說明以香、花、傘等十事供養等同眾生數量的諸佛。三、『佛子，如日中陽焰』以下至『皆是想心之所分別』有七行經文，說明用日中的陽焰比喻菩薩得知如來出世、興盛和滅度的情形。四、『佛子，此三昧』以下至『善巧智』有十行經文，說明進入三昧就像夢中所見境界，憶念不忘，為人善說譬喻。四、隨文解釋意義：其中的意義如經文自身所具備，但進入觀想的人要善於領會其中的適宜之處。首先必須進入無思無心定，得到法身的道理，符合虛空的本性，才可以從根本智和方便智生起供養之心。生起和停止都消失，必須得到自在，符合真理的智慧才能做到。如果只修空無相法身，就不能從智慧中生起作用。如果只是一味地產生想法，不見無相法身，就純粹是有為法。一一依照這十定次第方便，一一經文自身都具備說明。 第五，知過去莊嚴藏三昧。在這段中，三門如前所述。一、解釋三昧的名稱：為什麼稱為知過去莊嚴藏大三昧？這位菩薩進入此定中，能知過去諸佛出現的時間（劫），世界（剎），諸佛出現的法門，用以莊嚴自己的根本智，具備差別智。因此成就這個名稱，作為前面的三昧。興起供養。在定中必須知道時間（劫），世界（剎）諸佛出世的次第法門。二、解釋三昧的體和用：以根本智為體，知時間（劫），世界（剎）次第差別智為用。以下如經文自身所具備。

【English Translation】 English version: The name is established because of thought. Second, explaining the substance and function of the Samadhi: taking the Dharmakaya fundamental wisdom as the substance, arising skillful expedient wisdom, and offering ten kinds of offerings to Buddhas as numerous as sentient beings as the function. Third, explaining the meaning according to the text: the two meanings are as before. First, summarizing the meaning of the sutra: this section is divided into four parts. First, the one line of sutra from 'Buddha-son' explains that Samantabhadra Bodhisattva reiterates the name of the Samadhi. Second, the eighteen and a half lines of sutra from 'Buddha-son, this Bodhisattva' to 'not distinguishing the appearance and Nirvana of the Tathagata' explain offering ten kinds of offerings such as incense, flowers, and canopies to Buddhas as numerous as sentient beings. Third, the seven lines of sutra from 'Buddha-son, like the midday mirage' to 'all are distinguished by the mind of thought' explain using the midday mirage as a metaphor for the Bodhisattva knowing the appearance, flourishing, and extinction of the Tathagata. Fourth, the ten lines of sutra from 'Buddha-son, this Samadhi' to 'skillful wisdom' explain that entering Samadhi is like the realm seen in a dream, remembering it without forgetting, and skillfully explaining it to others as a metaphor. Fourth, explaining the meaning according to the text: the meaning is inherent in the text itself, but those who enter contemplation should be good at understanding its suitability. First, one must enter the Samadhi of no thought and no mind, attain the principle of the Dharmakaya, and conform to the nature of emptiness, then one can generate the mind of offering from the fundamental wisdom and expedient wisdom. The arising and cessation both disappear, and one must attain freedom and act according to the wisdom of truth. If one only cultivates the empty and formless Dharmakaya, then one cannot generate function from wisdom. If one only generates thoughts and does not see the formless Dharmakaya, then it is purely conditioned dharma. Each and every one relies on the sequential expedient of these ten Samadhis, and each and every sutra text itself has a clear explanation. Fifth, the Samadhi of Knowing the Past Adornment Treasury. In this section, the three aspects are as before. First, explaining the name of the Samadhi: why is it called the Great Samadhi of Knowing the Past Adornment Treasury? This Bodhisattva, entering this Samadhi, can know the eons (kalpa) and lands (kshetra) in which past Buddhas appeared, and the Dharma methods by which the Buddhas appeared, using them to adorn his own fundamental wisdom and possessing differential wisdom. Therefore, this name is established, as the preceding Samadhi. Generating offerings. In Samadhi, one must know the sequential Dharma methods of the Buddhas appearing in the eons (kalpa) and lands (kshetra). Second, explaining the substance and function of the Samadhi: taking the fundamental wisdom as the substance, and knowing the sequential differential wisdom of the eons (kalpa) and lands (kshetra) as the function. The following is as the text itself possesses.

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三隨文釋義者。三輪者。神通記心正教。是三輪清凈明此三昧得神通善記不忘善說諸法。如歌羅邏者。此云薄酪。謂初受胎如薄酪。自余如文自具。

第六智光明藏三昧者。明此菩薩能知未來一切諸劫中所有諸佛。若已說法若未說法皆能悉知故。智光明藏者。不離一念含三世劫智名之為藏余義如文自具。于中八部王等名。初會已釋此不表法。但以供養恭敬法。故親近如來。

第七了知一切世界佛莊嚴三昧者。明此菩薩能遍入十方一切世界。見一切諸佛所有教化莊嚴。悉能見盡及承事供養。及所聞法普入諸趣等總盡故。因立名也。于中文義經自具明。

第八一切眾生差別身三昧者。明入此三昧能現佛身等眾生差別身。皆隨其類現故立其名也。又能入同異順逆三昧故。以立其名。余義如文自具。

第九法界自在三昧者。明此菩薩于自身一一毛孔中入三昧。自然能知諸世間及知世間法。及十方虛空界一切世間法。悉皆知盡。乃至佛菩薩大眾亦皆知盡何以故。以智稱法界故。以智無中邊大小量故。如虛空故。智體性明白故。於一毛孔中虛空無大小量。即等虛空界。悉能遍知十方世界一切境界。此不可以情識籌量能知。當可以亡思方便定顯發之後理智現前。方可堪為此乃定儘想亡無思無心以無作智印方

【現代漢語翻譯】 現代漢語譯本： 三、隨文釋義：三輪指的是神通輪、記心輪和正教輪。這三種輪是清凈的。明白這三種三昧，就能獲得神通，善於記憶而不遺忘，善於說法。例如，歌羅邏（Kalala），這裡的意思是『薄酪』，指的是最初受胎的狀態就像薄酪一樣。其餘的意義就像經文字身所描述的那樣。

六、智光明藏三昧：明白這位菩薩能夠知道未來一切劫數中所有的佛，無論是已經說法的還是未說法的，都能夠完全知曉。所以稱為『智光明藏』，不離一念而包含三世劫的智慧，因此稱為『藏』。其餘的意義就像經文字身所描述的那樣。其中八部王等的名稱，在初會時已經解釋過，這裡不再表示法，只是爲了供養和恭敬佛法，所以親近如來。

七、了知一切世界佛莊嚴三昧：明白這位菩薩能夠普遍進入十方一切世界，見到一切諸佛所有的教化和莊嚴，都能夠完全見到，並且承事供養，以及所聽聞的佛法普遍進入各種趣向等等，總括一切，所以因此而立名。其中的文義經文字身已經詳細說明。

八、一切眾生差別身三昧：明白進入這種三昧能夠顯現佛身等各種眾生的差別身，都隨著其種類而顯現，所以因此而立名。又能夠進入同、異、順、逆三昧，所以因此而立名。其餘的意義就像經文字身所描述的那樣。

九、法界自在三昧：明白這位菩薩在自身每一個毛孔中進入三昧，自然能夠知道諸世間以及知道世間法，以及十方虛空界一切世間法，都能夠完全知曉，乃至佛菩薩大眾也都能完全知曉。為什麼呢？因為智慧與法界相稱，因為智慧沒有中邊大小的限量，就像虛空一樣，智慧的體性明白。在一個毛孔中，虛空沒有大小的限量，就等同於虛空界，都能夠普遍知曉十方世界的一切境界。這不可以用情識來衡量和知曉，應當可以用忘思的方便禪定顯發之後，理智現前，才可以做到。這乃是禪定到了極點，想法消失，沒有思慮，沒有心念，以無作智印來印證。

【English Translation】 English version: Three, Explaining according to the Text: The three wheels refer to the wheel of supernatural powers, the wheel of remembering minds, and the wheel of the correct teachings. These three wheels are pure. Understanding these three samadhis, one can obtain supernatural powers, be good at remembering without forgetting, and be good at explaining the Dharma. For example, Kalala (歌羅邏) , here it means 'thin cheese', referring to the initial state of conception being like thin cheese. The remaining meanings are as described in the text itself.

Six, Samadhi of the Treasury of Wisdom and Light: Understand that this Bodhisattva is able to know all the Buddhas in all future kalpas (劫), whether they have already preached the Dharma or have not yet preached it, they are all able to know completely. Therefore, it is called the 'Treasury of Wisdom and Light', not separated from a single thought but containing the wisdom of the three periods of time (past, present, and future), hence it is called 'Treasury'. The remaining meanings are as described in the text itself. Among them, the names of the Eight Classes of Deities (八部王) etc., have already been explained in the initial assembly, and here it no longer represents the Dharma, but is only for offering and respecting the Dharma, so they are close to the Tathagata (如來).

Seven, Samadhi of Knowing the Adornments of All Buddha Worlds: Understand that this Bodhisattva is able to universally enter all worlds in the ten directions, see all the teachings and adornments of all the Buddhas, be able to see them completely, and serve and make offerings, and the Dharma that is heard universally enters all destinies, etc., encompassing everything, so the name is established accordingly. The meaning of the text itself has been explained in detail in the sutra.

Eight, Samadhi of the Differentiated Bodies of All Sentient Beings: Understand that entering this samadhi is able to manifest the differentiated bodies of all sentient beings, such as the body of a Buddha, all appearing according to their kind, so the name is established accordingly. Furthermore, one is able to enter the samadhis of same, different, conforming, and opposing, so the name is established accordingly. The remaining meanings are as described in the text itself.

Nine, Samadhi of Freedom in the Dharma Realm: Understand that this Bodhisattva enters samadhi in each pore of his own body, and naturally is able to know all the worlds and know the Dharma of the world, and all the Dharma of the world in the ten directions of the void realm, all are able to be completely known, even the assembly of Buddhas and Bodhisattvas are also able to be completely known. Why? Because wisdom matches the Dharma Realm, because wisdom has no middle, side, large, or small limits, like the void, the nature of wisdom is clear. In one pore, the void has no large or small limits, it is equal to the void realm, and is able to universally know all the realms of the ten directions. This cannot be measured and known by emotional consciousness, but should be manifested after the expedient of forgetting thought and entering samadhi, and then rational wisdom appears, then it can be done. This is when samadhi reaches its limit, thoughts disappear, there is no thought, there is no mind, and it is sealed with the seal of non-action wisdom.

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會故。名法界自在三昧。不存情作。任智遍知故名法界自在。此經云。如蟲食芥子孔中虛空無損減。以無思之智可見。以思知之者即乖。身邊見盡。即十方與身量同一性。無表裡故。情存則隔。如無熱惱大龍王宮流出四河者。準經說。香山頂上有阿耨池。其池四方各流出一河。東面私陀河。師子口中流出金剛沙。東入震旦國。便入東海。南面恒伽河。從象口中流出銀沙。流入南印度。便入南海。西面信度河。從牛口中流出黃金沙。流入信度國。便入西海。北面縛芻河。從馬口中流出琉璃沙。入波斯拂林國。便入北海。其池縱橫五十由旬。隨方面口各一由旬。于中表法經自具明。優缽羅華。此云青蓮華。波頭摩華。此云赤蓮華。拘物頭華。此云小白華。其華未開時華葉都蹴然。因立其名。芬陀利華。此云百葉蓮華。如阿那婆達多龍王者。阿言無也。那婆達多者。熟惱也。言此龍永離龍中之熱惱故。于中文義表法。一一如經自具。

第十無礙輪大三昧者。輪者。譬如輪王千輻金剛輪轂輻輞軔悉圓滿明壞生死行圓。表此菩薩悲智萬行神通道力滿眾生界斷眾生惑悉圓滿故。明自己佛果已成菩薩智悲願行無有休息。不離一念滿三世劫。不離毛孔等周十方法界眾生界。悲智行雲一時普覆。是故名無礙輪三昧。摩那斯龍王者。

【現代漢語翻譯】 現代漢語譯本： 這是因為，它被稱為法界自在三昧（Dharmadhatu Self-Mastery Samadhi）。它不依賴於情感造作，而是憑藉智慧的普遍認知，因此被稱為法界自在。正如這部經中所說：『如同蟲子啃食芥菜籽孔中的虛空，不會有任何損減。』這可以通過無思之智來領悟，如果用思慮去理解，就會產生偏差。當身邊所見之物消失殆盡時，十方與自身的量度就具有同一性，沒有內外之分。如果執著于情感，就會產生隔閡。如同從無熱惱大龍王（Anavatapta）的宮殿流出的四條河流。根據經文所說，香山頂上有阿耨池（Anavatapta Lake），這個池子的四面各流出一條河流。東面是私陀河（Sita River），從獅子口中流出金剛沙，向東流入震旦國（China），最終匯入東海。南面是恒伽河（Ganges River），從象口中流出銀沙，流入南印度，最終匯入南海。西面是信度河（Indus River），從牛口中流出黃金沙，流入信度國（Sindhu），最終匯入西海。北面是縛芻河（Vaksu River），從馬口中流出琉璃沙，流入波斯拂林國（Persia），最終匯入北海。這個池子的縱橫各有五十由旬（Yojana），每個方向的河口各有一由旬。其中的表法意義，經文中已經詳細說明。優缽羅華（Utpala），這裡指的是青蓮花。波頭摩華（Padma），這裡指的是赤蓮花。拘物頭華（Kumuda），這裡指的是小白蓮花。這種花在未開放時，花瓣和葉子都緊緊地聚攏在一起，因此得名。芬陀利華（Pundarika），這裡指的是百葉蓮花。如同阿那婆達多龍王（Anavatapta Dragon King），阿（An）的意思是『無』，那婆達多（avatapta）的意思是『熱惱』，意思是說這條龍永遠遠離龍族中的熱惱。其中的文字和意義都具有表法作用，經文中已經詳細說明。

第十是無礙輪大三昧（Unobstructed Wheel Great Samadhi）。輪，譬如轉輪王的千輻金剛輪，輪轂、輻條、輪輞都圓滿，能夠摧毀生死輪迴。這表明這位菩薩的悲智萬行、神通力量充滿眾生界，斷除眾生的迷惑，一切都圓滿具足。這表明自己已經成就佛果，菩薩的智慧、慈悲、願力、行為沒有止息，不離一念而充滿三世劫，不離毛孔而周遍十方法界眾生界。慈悲和智慧的行為如雲一般同時普遍覆蓋，因此被稱為無礙輪三昧。摩那斯龍王（Manasvin Dragon King）。

【English Translation】 English version: Therefore, it is named Dharmadhatu Self-Mastery Samadhi. It does not rely on emotional fabrication but on the universal knowledge of wisdom, hence it is called Dharmadhatu Self-Mastery. As this sutra says, 'Like a worm eating the void in a mustard seed, there is no loss or diminution.' This can be understood through non-thinking wisdom; if one tries to understand it with thought, it will lead to deviation. When the things seen around one disappear completely, the ten directions and one's own measure have the same nature, without inside or outside. If one clings to emotions, separation arises. Like the four rivers flowing from the palace of the Anavatapta (No-Heat) Dragon King. According to the sutra, on the summit of Fragrant Mountain is Anavatapta Lake, from each of the four sides of which flows a river. On the east side is the Sita River, flowing from the mouth of a lion, carrying diamond sand, flowing eastward into China (Zhendan), and finally into the East Sea. On the south side is the Ganges River, flowing from the mouth of an elephant, carrying silver sand, flowing into South India, and finally into the South Sea. On the west side is the Indus River, flowing from the mouth of a bull, carrying gold sand, flowing into the country of Sindhu, and finally into the West Sea. On the north side is the Vaksu River, flowing from the mouth of a horse, carrying lapis lazuli sand, flowing into Persia (Bosifu Lin), and finally into the North Sea. The lake is fifty yojanas (Yojana) in length and breadth, with each river mouth being one yojana in each direction. The symbolic meanings within are explained in detail in the sutra. Utpala refers to the blue lotus. Padma refers to the red lotus. Kumuda refers to the small white lotus. When this flower has not yet opened, the petals and leaves are all tightly gathered together, hence the name. Pundarika refers to the hundred-petaled lotus. Like the Anavatapta Dragon King, An means 'no,' and avatapta means 'heat and affliction,' meaning that this dragon is forever free from the heat and affliction of the dragon race. The words and meanings within all have symbolic functions, which are explained in detail in the sutra.

The tenth is the Unobstructed Wheel Great Samadhi. The wheel is like the thousand-spoked vajra wheel of a Chakravartin (Wheel-Turning King), with the hub, spokes, and rim all perfectly complete, capable of destroying the cycle of birth and death. This indicates that the Bodhisattva's compassion, wisdom, myriad practices, and supernatural powers fill the realms of sentient beings, cutting off the delusions of sentient beings, and everything is perfectly complete. This indicates that one has already attained Buddhahood, and the Bodhisattva's wisdom, compassion, vows, and actions do not cease, filling the three kalpas (aeons) without leaving a single thought, pervading the ten dharma realms and the realms of sentient beings without leaving a single pore. The actions of compassion and wisdom cover universally at the same time like clouds, hence it is called the Unobstructed Wheel Samadhi. Manasvin Dragon King.

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摩那意也。斯云慈。謂此龍王興云降雨從慈心起故。伊啰缽那象王住金山脅者。伊啰缽那。此云香葉。以于寶窟邊多有香葉樹。以此為名。又以化作三十三頭。一一頭有六牙一一牙上化作七池。一一池中化作七蓮華。以取所化蓮華。其葉香潔因此為名。住居第一金山之脅以知帝釋欲遊行時。於此沒而天上出。送帝釋至園遊觀時。化其自身與天人相似。帝釋還宮還作象身。送帝釋還宮。便於天上沒于寶窟中出。此舉喻明此菩薩雖已成佛位不壞方便行也。如彼象王雖能化身作天而常不失象之本位。自余廣義如經備文。已上十定有十段文意。明從初發心成道始終出生入涅槃。總以此剎那際為體。乃至古今一切諸佛亦總同時成佛故。有情延促生。約真無終始。又明此一會十一品經。總明至隨位佛果不壞方便行普賢之道。如十信已來乘如來根本智起普賢行愿。並教化眾生。及自資自智輪令明凈。如作十度煉真金喻者。是亦不離此定體。今至十一地已去。自智煉磨已終。即乃純是利益眾生普賢之行故。此十定品初會從初發心已來。及無始來諸佛成佛。時劫不遷。佛果及普賢方便行。無始終時劫身心作用滿十方不出毛孔時不離剎那不遷故。一切古今三世歲劫。皆以此十定品該收。眾生迷之妄作延促。迷解還源。此十定品為本體。不延

【現代漢語翻譯】 現代漢語譯本： 摩那意（Manuyi）：意為『慈』。之所以這樣稱呼龍王，是因為他興云降雨是出於慈悲之心。 伊啰缽那象王（Irapatra elephant king）住在金山的山腰上。伊啰缽那（Irapatra），意為『香葉』。因為在寶窟旁邊有很多香葉樹，所以用這個名字命名。它還可以化作三十三個頭，每個頭有六根牙，每根牙上化作七個池塘，每個池塘中化作七朵蓮花。它用這些蓮花，因為蓮葉香潔，所以得名。它住在第一座金山的山腰上，以便了解帝釋天（Indra）的動向。當帝釋天要去花園遊玩時，它會從這裡消失，然後出現在天上，護送帝釋天到花園。遊玩時，它會化作與天人相似的樣子。帝釋天返回宮殿時，它又變回象身，送帝釋天回宮。然後它又從天上消失，回到寶窟中。這個例子說明，菩薩雖然已經成就佛位，但不會捨棄方便之行。就像象王雖然能化身作天人，但始終不失去象的本位一樣。其餘更廣泛的含義，可以參考經文中的詳細描述。以上十定（ten samādhis）有十段文字的含義，說明了從最初發心到成道，始終出生入涅槃的過程，都以剎那（ksana）為本體。乃至古今一切諸佛，也都是同時成佛的。所以，有情眾生覺得時間有長短，但從真如（tathata）的角度來看，是沒有始終的。 又說明了這一會十一品經，總的來說是闡明了達到隨順果位佛果的不壞方便行普賢（Samantabhadra）之道。就像從十信（ten beliefs）以來，乘如來（Tathagata）的根本智（fundamental wisdom）發起普賢行愿，並且教化眾生，以及使自己的智慧之輪明凈，就像用十度（ten perfections）來煉真金一樣，也是不離此定體的。現在到了十一地（eleventh bhumi）以後，自智的煉磨已經結束，就純粹是利益眾生的普賢之行了。因此，這十定品（chapter on ten samādhis）的初會，是從最初發心以來，以及無始以來諸佛成佛，時劫不遷，佛果以及普賢方便行，沒有始終，時劫身心作用充滿十方，不出毛孔時，不離剎那，不遷流。所以，一切古今三世歲劫，都包含在這十定品中。眾生迷惑，妄作時間長短的分別。迷途知返，這十定品就是本體，不會延長。

【English Translation】 English version: Manuyi: Means 'compassion'. The Dragon King is called this because his rising clouds and sending down rain originate from a compassionate heart. The Irapatra elephant king dwells on the side of Mount Gold. Irapatra means 'fragrant leaf'. It is named this because there are many fragrant leaf trees near the treasure cave. It can also transform into thirty-three heads, each head having six tusks, and each tusk transforming into seven ponds, and each pond transforming into seven lotus flowers. It uses these lotus flowers because the lotus leaves are fragrant and pure, hence the name. It dwells on the side of the first Mount Gold in order to understand the movements of Indra. When Indra is about to go to the garden for sightseeing, it disappears from here and appears in the sky, escorting Indra to the garden. During sightseeing, it transforms into a form similar to the devas. When Indra returns to the palace, it transforms back into an elephant body, escorting Indra back to the palace. Then it disappears from the sky and returns to the treasure cave. This example illustrates that although a Bodhisattva has already attained Buddhahood, he does not abandon expedient practices. Just like the elephant king, although he can transform into a deva, he never loses his original elephant form. For more extensive meanings, refer to the detailed descriptions in the scriptures. The above ten samādhis have ten sections of meaning, explaining the process from the initial aspiration to enlightenment, from beginning to end, birth, entering, and nirvana, all taking the ksana as the essence. Even all Buddhas of the past and present attain Buddhahood simultaneously. Therefore, sentient beings feel that time has length, but from the perspective of tathata, there is no beginning or end. It also explains that this assembly of eleven chapters, in general, elucidates the path of Samantabhadra's indestructible expedient practices that reach the Buddha fruit of following the position. Just like from the ten beliefs onwards, riding on the Tathagata's fundamental wisdom, initiating Samantabhadra's practices and vows, and teaching sentient beings, as well as making one's own wheel of wisdom clear and pure, just like using the ten perfections to refine true gold, it is also inseparable from this samādhi essence. Now, after reaching the eleventh bhumi, the refining of self-wisdom has ended, and it is purely Samantabhadra's practice of benefiting sentient beings. Therefore, the initial assembly of this chapter on ten samādhis is from the initial aspiration onwards, and the Buddhahood of Buddhas from beginningless time, the kalpas do not change, the Buddha fruit and Samantabhadra's expedient practices have no beginning or end, the functions of body and mind fill the ten directions, not leaving a pore, not leaving a ksana, not changing. Therefore, all past, present, and future kalpas are contained in this chapter on ten samādhis. Sentient beings are deluded, falsely making distinctions of long and short time. Returning from delusion, this chapter on ten samādhis is the essence, it will not be prolonged.

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促之。常道本來如是。

十通品第二十八

將釋此品兩門分別。一釋品來意。二隨文釋義。一釋品來意者。為明前有十定品。此明以定起用即有十種神通。二隨文釋義者。即明已下有十種神通。其十通名。具如下列如文具明第一初一段有十三行半經。明都舉十種通之數並舉初他心智通之大用。第二段有十一行經。明天眼智通之大用。第三一段有二十四行半經。明宿命隨念智通大用。第四一段有十八行經。明知盡未來際劫智通。第五一段有十三行半經。明天耳圓滿智通之大用。第六一段有二十行半經。明住無體性神通起十三種神通大用。第七一段有十三行經。明善分別一切眾生言音智通大用。第八一段有四十一行經。明出生無量阿僧祇色身莊嚴智通大用。第九一段有二十二行半經。明以一切法智通大用。此明於根本無作智起一切差別智故。第十一段有三十五行半經。明以一切法滅盡三昧智通大用。此一段明於法性寂滅理中常起大智大悲大用利生恒圓滿故。閻魔王者。此曰遮止。謂遮止誡勖罪人能離苦故。此已上十通皆以不思議無作無礙無限大自在智。起無限寂用。入因陀羅網境界重重自在法門。皆不可作三乘有限量見故。如阿那律。我以天眼見三千大千世界。如觀掌中庵摩羅果等。如權教菩薩。見自他佛國

【現代漢語翻譯】 現代漢語譯本：催促他。常道本來就是這樣的。

十通品第二十八

將要解釋這一品，分為兩個方面。一是解釋這一品的目的，二是按照經文解釋意義。一是解釋這一品的目的：爲了闡明前面有十定品，這一品闡明以禪定而生起作用，就有十種神通。二是按照經文解釋意義：接下來就闡明以下有十種神通。這十種神通的名稱，具體如下所列，如經文具體闡明。第一段有十三行半經文，闡明總共列舉十種神通的數量，並列舉最初的他心智通的巨大作用。第二段有十一行經文，闡明天眼智通的巨大作用。第三段有二十四行半經文，闡明宿命隨念智通的巨大作用。第四段有十八行經文，闡明知盡未來際劫智通。第五段有十三行半經文，闡明天耳圓滿智通的巨大作用。第六段有二十行半經文，闡明安住于無體性的神通，生起十三種神通的巨大作用。第七段有十三行經文，闡明善於分別一切眾生言音的智通的巨大作用。第八段有四十一行經文，闡明出生無量阿僧祇色身莊嚴的智通的巨大作用。第九段有二十二行半經文，闡明以一切法智通的巨大作用。這裡闡明于根本無作智生起一切差別智的緣故。第十段有三十五行半經文，闡明以一切法滅盡三昧智通的巨大作用。這一段闡明於法性寂滅的道理中，常生起大智大悲大用，利益眾生恒常圓滿的緣故。閻魔王（Yama-rāja）：這裡的意思是遮止。意思是遮止誡勉罪人，使他們能夠脫離痛苦的緣故。以上這十種神通，都是以不可思議的無作無礙無限大自在智，生起無限寂靜的作用，進入因陀羅網（Indra's net）境界，重重自在的法門。都不可作三乘有漏的見解的緣故。例如阿那律（Aniruddha）：『我以天眼見三千大千世界，如同觀看掌中的庵摩羅果（āmalaka）一樣。』例如權教菩薩，見到自己和他人的佛國。

【English Translation】 English version: Urge him on. The constant Way is originally like this.

Chapter Twenty-Eight: The Ten Superknowledges

This chapter will be explained in two parts. First, the purpose of the chapter is explained. Second, the meaning is explained according to the text. The first explanation of the purpose of the chapter: to clarify that there are ten Samādhi chapters before, and this chapter clarifies that using Samādhi to arise function has ten kinds of superknowledges. The second explanation according to the text: it clarifies that there are ten kinds of superknowledges below. The names of these ten superknowledges are listed below, as the text specifically clarifies. The first section has thirteen and a half lines of scripture, clarifying the total number of ten superknowledges and listing the great function of the initial knowledge of others' minds. The second section has eleven lines of scripture, clarifying the great function of the knowledge of the divine eye. The third section has twenty-four and a half lines of scripture, clarifying the great function of the knowledge of remembering past lives. The fourth section has eighteen lines of scripture, clarifying the knowledge of knowing the exhaustion of future kalpas. The fifth section has thirteen and a half lines of scripture, clarifying the great function of the perfect knowledge of the divine ear. The sixth section has twenty and a half lines of scripture, clarifying the great function of abiding in the superknowledge of no-self-nature, arising thirteen kinds of superknowledges. The seventh section has thirteen lines of scripture, clarifying the great function of the knowledge of skillfully distinguishing the languages of all beings. The eighth section has forty-one lines of scripture, clarifying the great function of giving birth to immeasurable asaṃkhya (asaṃkhya) adorned bodies. The ninth section has twenty-two and a half lines of scripture, clarifying the great function of the knowledge of all dharmas. This clarifies that from the fundamental non-action knowledge arises all differentiated knowledge. The tenth section has thirty-five and a half lines of scripture, clarifying the great function of the knowledge of all dharmas' extinction Samādhi. This section clarifies that in the principle of the quiescence of Dharma-nature, great wisdom, great compassion, and great function constantly arise, benefiting beings with constant perfection. Yama-rāja (Yama-rāja): This means to stop. It means to stop and admonish sinners, so that they can escape from suffering. The above ten superknowledges all arise from the inconceivable, non-action, unobstructed, unlimited, great self-mastery wisdom, giving rise to unlimited quiescent functions, entering the realm of Indra's net (Indra's net), the Dharma-gate of freedom upon freedom. All cannot be made into the leaky views of the Three Vehicles. For example, Aniruddha (Aniruddha): 'I see the three thousand great thousand worlds with my divine eye, as if looking at an āmalaka (āmalaka) fruit in the palm of my hand.' For example, provisional teaching Bodhisattvas see their own and others' Buddha-lands.

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往來彼此皆有量故。此約法身。無限無表裡。中間智身亦爾。總無限故。處帝網重重大用故。總約第一義天一切智天。非如世間上界諸天眼耳通及三乘聲聞緣覺凈土菩薩通故。以住無體性神通。身恒不離本處。而十方一切諸佛國土。一切眾生國土。皆悉現自在身及以毛孔。而眼耳鼻舌身心無不共同一體一性。如因陀羅網眾像互容無往來自他之性。此十通體。如是遍周如是通徹。名為神通。以智遍通與物同性而知物故。名為神通。非是往來自他是故。如此十定十通十忍等。是十地位終入于生死。利眾生之方便。亦是十住十行十回向十。地十一地五位通修余義如文自具。

十忍品第二十九

將釋此品約分三門。一釋品名目。二釋品來意。三隨文釋義。一釋品名目者。明此品通初發心之始自位升進行之門。亦通佛果后利眾產生行之方便。以隨行之忍依行立名。若以權教菩薩地前為伏忍。地上見道方入順無生忍。若以一乘通十住初心得憶念諸佛智慧光明門。名生佛智慧家。名得音聲忍。亦名順無生忍。但為隨行名異故。但約十住初生佛智慧家。約名順佛正智慧無生忍。以十行中名以佛智慧隨行無生忍。以十回向中以約理智之中。以無畏大愿起大慈悲門。和融理智大悲大慈使令均調。名和融大愿大悲大智寂用無生忍

【現代漢語翻譯】 現代漢語譯本 往來彼此皆有定量，因此這是就法身（Dharmakaya）而言。法身是無限且無內外之分的。中間的智身（Jnana-kaya）也是如此，總體上是無限的。因為它處於帝網（Indra's net）中，具有重重作用。總的來說，這是關於第一義天（Paramarthasatya）一切智天（Sarvajna-loka）的描述。它不像世間上界諸天（Deva-loka）的眼耳神通，也不像三乘（Triyana）聲聞（Sravaka）、緣覺（Pratyekabuddha）、凈土（Sukhavati）菩薩（Bodhisattva）的神通。因為它安住于無體性的神通中，身體恒常不離本處，而十方一切諸佛國土（Buddha-kshetra）、一切眾生國土（Sattva-kshetra），都顯現自在之身以及毛孔。眼耳鼻舌身心沒有不共同一體一性的，如同因陀羅網（Indra's net）中眾像互相容納，沒有往來自他的性質。這十通（Dasabhala）的本體，如此遍及周全，如此通達透徹，名為神通。以智慧普遍通達，與事物同性而知事物，所以名為神通，不是往來自他。如此十定（Dhyana）、十通、十忍（Ksanti）等，是十地位（Dasabhumi）最終進入生死，利益眾生的方便。也是十住（Dasabhumi）、十行（Dasacarya）、十回向（Dasaparinamana）、十地（Dasabhumi）、十一地（Ekadasabhumi）五位通修，其餘意義如經文自具。

十忍品第二十九

將要解釋此品，大約分為三門：一、解釋品名；二、解釋此品來意；三、隨經文解釋意義。一、解釋品名，說明此品貫通初發心之始，從自位升進行之門，也貫通佛果后利益眾產生行的方便。以隨行的忍，依行而立名。如果以權教菩薩（Upayika-bodhisattva）地前為伏忍，地上見道才入順無生忍（Anulomiki-ksanti）。如果以一乘（Ekayana）貫通十住（Dasabhumi），初心得到憶念諸佛智慧光明門，名為生佛智慧家，名為得音聲忍（Svara-ksanti），也名順無生忍。但因為隨行而名稱不同，所以只就十住初生佛智慧家，名為順佛正智慧無生忍。以十行（Dasacarya）中，名為以佛智慧隨行無生忍。以十回向（Dasaparinamana）中，以約理智之中，以無畏大愿（Mahapranidhana）起大慈悲門，和融理智，大悲大慈，使令均調，名為和融大愿大悲大智寂用無生忍。

【English Translation】 English version The coming and going between each other are all measurable, hence this refers to the Dharmakaya (Dharmakaya). The Dharmakaya is infinite and without inside or outside. The Jnana-kaya (Jnana-kaya) in the middle is also like this, overall it is infinite. Because it is located in Indra's net (Indra's net), it has multiple functions. In general, this is a description of the Paramarthasatya (Paramarthasatya) Sarvajna-loka (Sarvajna-loka). It is not like the eye and ear supernatural powers of the Deva-loka (Deva-loka) in the upper realms of the world, nor is it like the supernatural powers of the Sravaka (Sravaka), Pratyekabuddha (Pratyekabuddha), Sukhavati (Sukhavati) Bodhisattva (Bodhisattva) of the Triyana (Triyana). Because it abides in supernatural powers without inherent nature, the body constantly does not leave its original place, and all Buddha-kshetra (Buddha-kshetra) in the ten directions, and all Sattva-kshetra (Sattva-kshetra) of all sentient beings, manifest the body of self-mastery and the pores. The eyes, ears, nose, tongue, body, and mind are all one and the same, like the images in Indra's net (Indra's net) accommodating each other, without the nature of coming and going from each other. The substance of these ten powers (Dasabhala), so pervasive and thorough, is called supernatural power. Because wisdom universally penetrates and knows things with the same nature as things, it is called supernatural power, not coming and going from each other. Such ten meditations (Dhyana), ten powers, ten forbearances (Ksanti), etc., are the means for the ten stages (Dasabhumi) to eventually enter birth and death and benefit sentient beings. It is also the common practice of the five positions of the ten abodes (Dasabhumi), ten practices (Dasacarya), ten dedications (Dasaparinamana), ten grounds (Dasabhumi), and eleven grounds (Ekadasabhumi). The remaining meanings are self-contained in the scriptures.

Chapter Twenty-Nine on the Ten Forbearances

To explain this chapter, it is roughly divided into three sections: 1. Explain the title of the chapter; 2. Explain the intention of this chapter; 3. Explain the meaning according to the scriptures. 1. Explaining the title of the chapter, it clarifies that this chapter connects the beginning of the initial aspiration, from the stage of self-position to the gate of progressive practice, and also connects the convenience of benefiting sentient beings after the Buddha-fruit. The forbearance that follows the practice is named according to the practice. If the pre-ground of the Upayika-bodhisattva (Upayika-bodhisattva) is regarded as the subjugation forbearance, then seeing the Tao on the ground enters the Anulomiki-ksanti (Anulomiki-ksanti). If the Ekayana (Ekayana) is used to connect the ten abodes (Dasabhumi), the initial aspiration obtains the gate of remembering the wisdom and light of all Buddhas, which is called the family of the wisdom of the birth Buddha, and is called Svara-ksanti (Svara-ksanti), also known as Anulomiki-ksanti. However, because the names are different according to the practice, only the family of the wisdom of the birth Buddha in the initial ten abodes is called the forbearance of the birth Buddha's correct wisdom without birth. In the ten practices (Dasacarya), it is called the forbearance of the Buddha's wisdom following the practice without birth. In the ten dedications (Dasaparinamana), in the middle of the rational wisdom, the Mahapranidhana (Mahapranidhana) of fearlessness arises from the gate of great compassion, harmonizing rational wisdom, great compassion and great compassion, so that they are evenly adjusted, and it is called the forbearance of the harmonious great vow, great compassion, great wisdom, silent use, and no birth.

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。此是地前隨行隨順無生忍。從初地至三地總取地前三位。總作一法修行名長養智悲使令慣習成滿。以初地依地前十住十行十回向大愿圓滿發心起常處生死守護眾生之志。是故亦名順忍。直至八地名得無生忍。善財童子初地善知識名婆珊婆演底。此名主當春生苗稼。亦名依止無畏為。明表主當衆生初發心之菩提苗稼。亦名主當衆生。與作依止使令無畏。此初地菩薩以地前願力處眾生界行故。二地明修上上十善戒治欲界惑習使令無著故。三地修上界八禪及以九定。令于禪界不著。此名順其理智利俗長養大悲順無生忍。四地方明三界不污又明生在佛家。五地以禪定門發善巧智慧修世間技藝。六地修世間出世間智慧已終滅定三空現前名寂滅忍。七地常處生死行圓。八地現行菩薩行功用已終得無生忍。從此下小九地行相十地佛用一分方終。十一地普賢行滿已去純是妙覺如來。不離菩薩方便。以用濟生。此十種忍。若以十地升進論之。一地得一忍。十定十通亦然。約以堪忍之位。至普賢行內。以立品之名目。又隨位進修之位。調治之功。隨行立名。名之十忍品。二釋品來意者。前已有十通。此乃約通有忍。若無神智通達但成伏忍。法忍不生。以故此品須來。此乃十地已前以忍成通。十一地內以通成忍。亦是十通十忍。是一德之功

【現代漢語翻譯】 現代漢語譯本： 這是初地（Prathama-bhumi）之前隨行隨順的無生忍（anutpattika-dharma-ksanti）。從初地到三地，總共取初地之前的三個位次（十住、十行、十回向）。總合起來作為一種修行方法，名為長養智悲，使之慣習成就圓滿。因為初地菩薩依仗初地之前的十住、十行、十回向的廣大誓願，圓滿發起常處生死、守護眾生的志向。所以也名為順忍。直至八地（Acalā-bhūmi），名為得無生忍。善財童子（Sudhana）初地的善知識名為婆珊婆演底（Vasanta-bhadrā），這個名字的意思是主管春天生長苗稼，也名依止無畏，表明主管眾生初發心的菩提苗稼，也名主管眾生，給予他們依止，使令他們無畏。這位初地菩薩以初地之前的願力處在眾生界中修行。二地（Vimalā-bhūmi）闡明修習上上的十善戒，治理欲界（Kāmadhātu）的惑習，使令沒有執著。三地（Prabhākarī-bhūmi）修習上界的八禪以及九定，使令對於禪定的境界不執著。這名為順其理智，利益世俗，長養大悲，順無生忍。四地（Arciṣmatī-bhūmi）闡明不被三界（Trailokya）所污染，又闡明生在佛家。五地（Sudurjayā-bhūmi）以禪定之門發起善巧智慧，修習世間技藝。六地（Abhimukhī-bhūmi）修習世間和出世間智慧，已經終結，滅定三空現前，名為寂滅忍。七地（Dūraṅgamā-bhūmi）常處生死，行愿圓滿。八地現行菩薩行，功用已經終結，得到無生忍。從此之下，小九地的行相，十地（Dharmameghā-bhūmi）佛用的一分才終結。十一地（Samantabhadra-bhūmi）普賢行愿圓滿之後，純粹是妙覺如來（Tathāgata），不離菩薩的方便，用來救濟眾生。這十種忍，如果以十地升進來論述，一地得到一忍，十定十通也是這樣。大約以堪忍的位次，直至普賢行愿之內，來建立品的名字。又隨著位次的進修，調治的功用，隨著修行來立名，名為十忍品。第二是解釋立品的來意，前面已經有十通，這裡是大約神通有忍。如果沒有神智通達，只能成就伏忍，法忍不能生起。因此這一品必須出現。這是十地之前以忍成就神通，十一地之內以神通成就忍。也是十通十忍，是一種功德。

【English Translation】 English version: This is the Anutpattika-dharma-ksanti (無生忍, forbearance of non-origination) that accompanies and accords with the stage before the first Bhumi (地, stage). From the first Bhumi (Prathama-bhumi) to the third Bhumi (Prabhākarī-bhūmi), the three stages before the first Bhumi (the ten abodes, ten practices, and ten dedications) are taken together. They are combined as a single method of practice, called cultivating wisdom and compassion, making them habitual, accomplishing and perfecting them. Because the Bodhisattva of the first Bhumi relies on the great vows of the ten abodes, ten practices, and ten dedications before the first Bhumi, and fully initiates the aspiration to constantly dwell in Samsara (生死, cycle of birth and death) and protect sentient beings, it is also called 'compliant forbearance'. Up to the eighth Bhumi (Acalā-bhūmi), it is called 'obtaining Anutpattika-dharma-ksanti'. Sudhana (善財童子), the good advisor of the first Bhumi, is named Vasanta-bhadrā (婆珊婆演底), which means 'chief of spring growth of seedlings', and is also named 'reliance on fearlessness', indicating the Bodhi (菩提, enlightenment) seedlings of sentient beings' initial aspiration. It also means 'chief of sentient beings', giving them reliance and making them fearless. This Bodhisattva of the first Bhumi dwells in the realm of sentient beings and practices due to the power of vows from before the first Bhumi. The second Bhumi (Vimalā-bhūmi) clarifies the cultivation of the supreme ten virtuous precepts, governing the afflictions and habits of the desire realm (Kāmadhātu, 欲界), making them without attachment. The third Bhumi cultivates the eight Dhyanas (禪, meditative states) and nine Samapattis (定, attainments) of the upper realms, making them unattached to the realm of Dhyana. This is called 'following its rational wisdom, benefiting the mundane, cultivating great compassion, and according with Anutpattika-dharma-ksanti'. The fourth Bhumi (Arciṣmatī-bhūmi) clarifies being unpolluted by the three realms (Trailokya, 三界) and also clarifies being born into the Buddha's family. The fifth Bhumi (Sudurjayā-bhūmi) initiates skillful wisdom through the gate of Dhyana and cultivates worldly arts. The sixth Bhumi (Abhimukhī-bhūmi) cultivates worldly and supramundane wisdom, and having ended, the three emptinesses of cessation and attainment manifest, called 'quiescent forbearance'. The seventh Bhumi (Dūraṅgamā-bhūmi) constantly dwells in Samsara, and the practice of vows is perfected. The eighth Bhumi manifests the practice of Bodhisattva conduct, and the function of merit has ended, obtaining Anutpattika-dharma-ksanti. From here below, the characteristics of the minor ninth Bhumi, and a portion of the tenth Bhumi's (Dharmameghā-bhūmi) Buddha function are completed. After the eleventh Bhumi (Samantabhadra-bhūmi), the practice and vows of Samantabhadra (普賢) are fulfilled, and it is purely the Wonderful Enlightenment Tathagata (如來), not departing from the expedient means of Bodhisattvas, using them to save beings. These ten kinds of forbearance, if discussed in terms of the progression of the ten Bhumis, one Bhumi obtains one forbearance, and the ten Samapattis and ten Abhijñās (通, superknowledges) are also like this. Approximately, based on the position of endurance, up to within the practice and vows of Samantabhadra, the name of the chapter is established. Also, according to the progression of the position of cultivation, the function of taming, the name is established according to the practice, called the 'Ten Forbearance Chapter'. Secondly, explaining the intention of establishing the chapter, there were already ten Abhijñās before, and here there is forbearance approximately based on the Abhijñās. If there is no divine wisdom and understanding, only subjugating forbearance can be accomplished, and Dharma forbearance cannot arise. Therefore, this chapter must appear. This is the accomplishment of Abhijñās through forbearance before the ten Bhumis, and the accomplishment of forbearance through Abhijñās within the eleventh Bhumi. Also, the ten Abhijñās and ten forbearances are a single virtue.

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用故。三隨文釋義者。已下有十段文明十種忍。第十段已下有一段頌。是重頌前十忍法故。如第一音聲忍。總配五位中初位。十住初。十行初。十回向初。十地初。十一地初。如第二順忍者。十住中第二住。十行中第二行。十回向中第二回向。十地中第二地。十一地中第二位。如是一一次第五位同配。但以升進功用慣習生熟不同故。如是無生法忍如幻忍如焰忍如夢忍如響忍。如影忍如化忍如空忍。皆如上一一隨五位同配同修。又一位具十忍故。余義如文自具。已上十一地行滿。

阿僧祇品第三十

將釋此品約立四門。一釋品來意。二釋能問之主。三釋說法之主。四隨文釋義。一釋品來意者。明前十定十通十忍三品。明該括因果初終始末不遷剎那之際已成神通法忍具足。明一切諸佛所施因果教行方便果行相資始終不絕不離剎那之時。如仁王經十生滅為一剎那九十剎那九百生滅。如是三世佛果及普賢方便行總時不遷故但以剎那為量不立生滅之名。設論生滅但于剎那內安立。更無長短。自此已下至如來出現品。明佛果之中三業廣大自在行門。且如此阿僧祇一品。明如來心業廣大自在。二如來壽量品。明如來命廣大自在。三菩薩住處品。明如來行攝生廣大常住自在。四佛不思議品。嘆佛三業神德廣大自在。五如來

【現代漢語翻譯】 現代漢語譯本： 因此，三、隨文釋義：以下有十段文字說明十種忍。第十段之後有一段頌文，是重頌前面的十種忍法。例如第一種音聲忍，總的來說，它對應於五位中的第一位：十住的最初，十行的最初，十回向的最初，十地的最初，以及十一地的最初。例如第二種順忍，對應於十住中的第二住，十行中的第二行，十回向中的第二回向，十地中的第二地，以及十一地中的第二位。像這樣，每一次都按照五位依次對應，只是因為升進的功用、慣習的生熟程度不同。像這樣，無生法忍、如幻忍、如焰忍、如夢忍、如響忍、如影忍、如化忍、如空忍，都如上面所說，一一隨五位對應和修習。又因為一位具備十種忍，所以其餘的意義如文字本身所具備的。以上是十一地的修行圓滿。

阿僧祇品 第三十

將要解釋這一品，大約設立四個方面：一、解釋此品的目的；二、解釋能提問的主體；三、解釋說法的主體；四、隨文釋義。一、解釋此品的目的：說明前面的十定、十通、十忍三品，闡明其涵蓋因果、從始至終、始末不遷、剎那之際已經成就神通法忍具足。闡明一切諸佛所施的因果教行方便，果行相資，始終不絕，不離剎那之時。如《仁王經》所說，十生滅為一剎那，九十剎那為九百生滅。像這樣，三世佛果以及普賢（Samantabhadra）方便行，總的來說，時間不遷，所以只以剎那作為衡量，不設立生滅之名。即使討論生滅，也只是在剎那之內安立，更沒有長短。從此以下直到《如來出現品》，闡明佛果之中的三業廣大自在行門。且如此《阿僧祇品》一品，闡明如來（Tathagata）心業廣大自在。二、《如來壽量品》，闡明如來命廣大自在。三、《菩薩住處品》，闡明如來行攝生廣大常住自在。四、《佛不思議品》，讚歎佛的三業神德廣大自在。五、《如來…

【English Translation】 English version: Therefore, 3. Explaining the meaning according to the text: Below are ten sections of text explaining the ten types of forbearance (忍, ren). After the tenth section, there is a verse, which is a repeated praise of the previous ten types of forbearance. For example, the first, 'Sound Forbearance' (音聲忍,yinsheng ren), generally corresponds to the first position in the five stages: the beginning of the Ten Dwellings (十住, shizhu), the beginning of the Ten Practices (十行, shixing), the beginning of the Ten Dedications (十回向, shihuixiang), the beginning of the Ten Grounds (十地, shidi), and the beginning of the Eleventh Ground (十一地, shiyidi). For example, the second, 'Compliant Forbearance' (順忍, shunren), corresponds to the second dwelling in the Ten Dwellings, the second practice in the Ten Practices, the second dedication in the Ten Dedications, the second ground in the Ten Grounds, and the second position in the Eleventh Ground. In this way, each time it corresponds to the five positions in order, but because the progressive function, the familiarity of practice, and the degree of proficiency are different. In this way, 'Unborn Dharma Forbearance' (無生法忍, wushengfa ren), 'Illusion-like Forbearance' (如幻忍, ruhuan ren), 'Flame-like Forbearance' (如焰忍, ruyan ren), 'Dream-like Forbearance' (如夢忍, rumeng ren), 'Echo-like Forbearance' (如響忍, ruxiang ren), 'Shadow-like Forbearance' (如影忍, ruying ren), 'Transformation-like Forbearance' (如化忍, ruhua ren), 'Emptiness-like Forbearance' (如空忍, rukong ren), all correspond and are practiced according to the five positions as mentioned above. Moreover, because one position possesses ten types of forbearance, the remaining meanings are contained within the text itself. The above is the complete practice of the Eleven Grounds.

Asamkhya Chapter (阿僧祇品, Asamkhyapin) Thirtieth

To explain this chapter, we will establish four aspects: 1. Explain the purpose of this chapter; 2. Explain the subject who can ask questions; 3. Explain the subject who speaks the Dharma; 4. Explain the meaning according to the text. 1. Explain the purpose of this chapter: Clarify the previous three chapters of Ten Samadhis (十定, shiding), Ten Supernatural Powers (十通, shitong), and Ten Forbearances, clarifying that they encompass cause and effect, from beginning to end, without change from beginning to end, and that the moment of an instant has already achieved the perfection of supernatural power and Dharma forbearance. Clarify that all the causes, effects, teachings, practices, and expedient means bestowed by all Buddhas, the mutual assistance of fruit and practice, are continuous from beginning to end, and are inseparable from the moment of an instant. As the 'Benevolent King Sutra' (仁王經, Rénwáng jīng) says, ten births and deaths are one instant, and ninety instants are nine hundred births and deaths. In this way, the fruits of the Buddhas of the three worlds and the expedient practices of Samantabhadra (普賢, Pǔxián) in general do not change in time, so they are only measured by instants, and the name of birth and death is not established. Even if birth and death are discussed, they are only established within an instant, and there is no length or shortness. From here onwards to the 'Appearance of the Tathagata Chapter' (如來出現品, Rúlái chūxiàn pǐn), clarify the vast and unhindered practice gates of the three karmas within the fruit of Buddhahood. And so, this 'Asamkhya Chapter' clarifies the vast and unhindered mind karma of the Tathagata (如來, Tathāgata). 2. The 'Lifespan of the Tathagata Chapter' (如來壽量品, Rúlái shòu liàng pǐn) clarifies the vast and unhindered life of the Tathagata. 3. The 'Abode of the Bodhisattvas Chapter' (菩薩住處品, Púsà zhùchù pǐn) clarifies the vast, permanent, and unhindered practice of the Tathagata in gathering beings. 4. The 'Inconceivable Qualities of the Buddha Chapter' (佛不思議品, Fó bùsīyì pǐn) praises the vast and unhindered divine virtues of the three karmas of the Buddha. 5. The 'Tathagata...

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十身相海品。明佛身業報功德莊嚴廣大自在。六如來隨好光明功德品。明佛三業所順法身所感之功德廣大自在。依瓔珞經配第三禪說佛華三昧。有百萬億偈。即是此普賢行品是其略也。當第七會合名佛華三昧品。七普賢行品。明佛三業果行遍周廣大自在。八如來出現品。明佛覺行遍周常於一切世間無時不出現廣大自在。此之八品經。總嘆佛果行智德二業功用。及莊嚴報相廣大自在故。以故此品須來。二釋能問法主者。菩薩名心王。此明得心成忍之後心業自在名之為王。三釋能說法之主者。此品何故如來自說。明此數法廣大。下位智所不及。唯佛能究竟故。此是佛果。二愚非至。差別智滿方了。即此阿僧祇。隨好光明功德二品法。是如來自說。自餘五位各各隨位菩薩自說。十信菩薩說十信法。即文殊覺首等是。十住菩薩說十住法。即法慧財慧等是。如是準此例知。以此品非至差別智果滿佛位方明。還是如來自說故。能問之主。還是如來心智自在。名之為王。表心自在故。方堪能問。總是佛自在之心故。設教法則令學者仿之故。說行以普賢主之。以行成忍。即以心王主之。又此數法智滿佛果方終。以智遍故。任運而知。非是加行作意而知。以此佛自說。故四隨文釋義者。一百洛叉為一俱胝者。一洛叉此云一億。一俱胝此云

【現代漢語翻譯】 現代漢語譯本 十身相海品：闡明佛身語意的報身功德莊嚴廣大自在。 六如來隨好光明功德品：闡明佛身口意三業所成就的法身所感應的功德廣大自在。依據《瓔珞經》，此品配合第三禪，宣說佛華三昧，有百萬億偈，即是此《普賢行品》的略本。當在第七會合時命名為《佛華三昧品》。 七普賢行品：闡明佛身口意三業的果行遍及周全，廣大自在。 八如來出現品：闡明佛的覺悟和行為遍及周全，常於一切世間無時無刻不出現，廣大自在。 這八品經，總共讚歎佛的果行智德二業功用，以及莊嚴報身之相廣大自在。因此，此品必須出現。 二、解釋能提問的法主：菩薩名為心王（指得心自在的菩薩）。這說明獲得心忍之後，心業自在，名為心王。 三、解釋能說法的法主：此品為何由如來自說？說明此數量之法廣大，下位菩薩的智慧所不能及，唯有佛才能究竟。這是佛果。二乘愚鈍不能到達。只有差別智圓滿才能瞭解。即此阿僧祇（無數）和隨好光明功德二品之法，是如來自說。其餘五位菩薩各自隨其位階自說。十信菩薩說十信法，即文殊、覺首等菩薩。十住菩薩說十住法，即法慧、財慧等菩薩。如此類推可知。因此品非達到差別智果滿的佛位才能明白，還是如來自說。所以，能提問的主體，還是如來心智自在，名之為王。表示心自在的緣故，才堪能提問。總是佛自在的心，所以，設立教法的原則是令學者效仿。所以說行以普賢（菩薩名）為主導，以行成就忍，即以心王為主導。又此數量之法，智慧圓滿的佛果才能究竟。以智慧遍及一切，任運而知，不是通過加行作意而知。因此佛自說。 四、隨文解釋經義：一百洛叉為一俱胝。一洛叉，此云一億。一俱胝，此云百千萬。

【English Translation】 English version Chapter on the Ocean of Ten Bodies: Explains the adornment, vastness, and freedom of the Buddha's body, speech, and mind retributions. Chapter on the Meritorious Virtues of the Light of the Minor Marks of the Six Tathagatas: Explains the vastness and freedom of the meritorious virtues sensed by the Dharmakaya, which are accomplished by the Buddha's three karmas of body, speech, and mind. According to the Inraka Sutra, this chapter corresponds to the Third Dhyana and expounds the Buddha Flower Samadhi, which contains a hundred million verses and is an abridged version of this Chapter on the Practices of Samantabhadra. It will be named Chapter on the Buddha Flower Samadhi when it is assembled at the seventh gathering. Chapter on the Practices of Samantabhadra: Explains the pervasiveness, completeness, vastness, and freedom of the Buddha's three karmas of body, speech, and mind. Chapter on the Appearance of the Tathagata: Explains the pervasiveness and completeness of the Buddha's enlightenment and actions, constantly appearing in all worlds at all times, with vastness and freedom. These eight chapters in total praise the Buddha's fruition of practice, the functions of wisdom and virtue, and the vastness and freedom of the adornment of the reward body. Therefore, this chapter must appear. Second, explaining the Dharma Lord who can ask questions: The Bodhisattva is named Mind King (referring to the Bodhisattva who has attained freedom of mind). This explains that after obtaining mental endurance, the karma of the mind is free, and is named Mind King. Third, explaining the Dharma Lord who can expound the Dharma: Why is this chapter spoken by the Tathagata himself? It explains that the Dharma of this number is vast, beyond the reach of the wisdom of lower-level Bodhisattvas, and only the Buddha can ultimately understand it. This is the Buddha fruit. The two vehicles are dull and cannot reach it. Only with the complete wisdom of differentiation can one understand it. That is, the Dharma of this Asamkhya (countless) and the two chapters on the Meritorious Virtues of the Light of the Minor Marks are spoken by the Tathagata himself. The other five levels of Bodhisattvas each speak according to their respective levels. The Ten Faith Bodhisattvas speak the Ten Faith Dharma, such as Manjushri and Awakening Leader Bodhisattvas. The Ten Dwelling Bodhisattvas speak the Ten Dwelling Dharma, such as Dharma Wisdom and Wealth Wisdom Bodhisattvas. This can be known by analogy. Therefore, this chapter cannot be understood until the Buddha position of complete fruition of differentiated wisdom is reached, and it is still spoken by the Tathagata himself. Therefore, the subject who can ask questions is still the Tathagata's mind and wisdom, which are free and named King. Because it represents the freedom of the mind, it is capable of asking questions. It is always the Buddha's free mind, so the principle of establishing the Dharma is to allow scholars to imitate it. Therefore, it is said that practice is led by Samantabhadra (Bodhisattva's name), and the achievement of endurance through practice is led by the Mind King. Moreover, the Dharma of this number can only be ultimately understood by the Buddha fruit of complete wisdom. Because wisdom pervades everything, it is known spontaneously, not through additional effort or intention. Therefore, the Buddha speaks it himself. Fourth, explaining the meaning of the sutra according to the text: One hundred lakshas is one koti. One laksha, here it means one hundred million. One koti, here it means ten million.

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一兆又。案此方黃帝演算法總。有二十三數。謂一二三四五六七八九十百千萬億兆京垓秭壤溝疋澗載。從壤已去有三等數法。其下者十十變之。中者萬萬變之。上者億億變之。今此阿僧祇品用上等數法故云百千。百千為一俱胝。俱胝俱胝是當此壤也。那由他當此溝也。鞞婆羅當此澗也。作疋也。來載也。自是已去此方數名盡也。彌伽及毗伽皆上聲呼。矜羯(居陵反)摩娑婆上聲呼啰(郎我反)毗佉擔(擔多甘反)㙠攞陀(㙠于奚反)阿么(么莫我反)㪍(蒲沒反)薜(蒲計反)窣(蘇沒反)脾(普計反)謎(莫計反)荼(宅加反)此已上數義廣大雖復無量難量。意明如來智慧普賢願行三業廣大世數不能及。如下文頌中具明。此已上依大數有百二十大數。至不可說不可說轉。以為一終。經頌云。不可言說不可說。充滿一切不可說。不可言說諸劫中。說不可說不可盡。不可言說諸佛剎。皆悉碎末為微塵。一塵中剎不可說。如一一切皆如是。此不可說諸佛剎。一念碎塵不可說。唸唸所碎悉皆然。盡不可說劫恒爾。此塵有剎不可說。此剎為塵說更難。以不可說算數法。不可說劫如是數。以此諸塵數諸劫。一塵十萬不可說。爾劫稱讚一普賢。無能盡其功德量。意明如來普賢願行功德過稱量數所不及故。如是此品說佛位內普賢行愿虛

【現代漢語翻譯】 現代漢語譯本 一兆又。按照此方黃帝演算法總計，有二十三個數位。它們是：一、二、三、四、五、六、七、八、九、十、百、千、萬、億、兆、京、垓、秭、壤、溝、澗、正、載。從『壤』開始，有三種不同的計數方法：下等以十為基數遞進，中等以萬為基數遞進，上等以億為基數遞進。現在這部《阿僧祇品》採用的是上等計數法，所以說『百千』。百千為一俱胝（koti，意為千萬），俱胝俱胝相當於此處的『壤』。那由他（nayuta，意為萬萬）相當於此處的『溝』。鞞婆羅（bimbala）相當於此處的『澗』。作（sakya）相當於此處的『正』。來（gati）相當於此處的『載』。從這以後，此方（指中國）的數名就用盡了。彌伽（migaka）及毗伽（vigaka）都讀上聲。矜羯摩（kingkama，意為無數）娑婆（saba）讀上聲，啰（la）毗佉擔（vikhadam），㙠攞陀（kila-da），阿么（ama），㪍（ku），薜（bi），窣（su），脾（pi），謎（mi），荼（ta）。這些之後的數，意義廣大，即使是無量數也難以衡量。意在說明如來的智慧、普賢（Samantabhadra）的願行和身口意三業廣大，世間的數無法企及，如下文的偈頌中會詳細說明。以上依據大數，有百二十個大數，直到不可說不可說轉，作為一終。經中的偈頌說：『不可言說不可說，充滿一切不可說。不可言說諸劫中，說不可說不可盡。不可言說諸佛剎（Buddha-kshetra，意為佛土），皆悉碎末為微塵。一塵中剎不可說，如一一切皆如是。此不可說諸佛剎，一念碎塵不可說。唸唸所碎悉皆然，盡不可說劫恒爾。此塵有剎不可說，此剎為塵說更難。以不可說算數法，不可說劫如是數。以此諸塵數諸劫，一塵十萬不可說。爾劫稱讚一普賢，無能盡其功德量。』意在說明如來、普賢的願行功德，超過了可以稱量計算的範圍。如此，此品說明佛位之內的普賢行愿虛空無盡。

【English Translation】 English version One zhao again. According to the Huangdi (Yellow Emperor) calculation method in this region, there are twenty-three numerical positions in total. They are: one, two, three, four, five, six, seven, eight, nine, ten, hundred, thousand, ten thousand, yi (hundred million), zhao (trillion), jing, gai, zi, rang, gou, jian, zheng, and zai. Starting from 'rang,' there are three different counting methods: the lower method progresses by a base of ten, the middle method progresses by a base of ten thousand, and the upper method progresses by a base of one hundred million. This chapter, 'Asankhya,' uses the upper counting method, hence the term 'hundred thousand.' A hundred thousand is one koti (俱胝, meaning ten million), and koti koti is equivalent to 'rang' here. Nayuta (那由他, meaning ten million times ten million) is equivalent to 'gou' here. Bimbala (鞞婆羅) is equivalent to 'jian' here. Sakya (作) is equivalent to 'zheng' here. Gati (來) is equivalent to 'zai' here. After this, the numerical names in this region (China) are exhausted. Migaka (彌伽) and Vigaka (毗伽) are both pronounced with a rising tone. Kingkama (矜羯摩, meaning countless) Saba (娑婆) is pronounced with a rising tone, La (啰) Vikhadam (毗佉擔), Kila-da (㙠攞陀), Ama (阿么), Ku (㪍), Bi (薜), Su (窣), Pi (脾), Mi (謎), Ta (荼). The meanings of the numbers after these are vast, and even immeasurable numbers are difficult to measure. It aims to illustrate that the wisdom of the Tathagata (如來), the vows and practices of Samantabhadra (普賢), and the three karmas (身口意) of body, speech, and mind are vast, and worldly numbers cannot reach them, as will be explained in detail in the verses below. Based on large numbers, there are one hundred and twenty large numbers up to unspeakable unspeakable turns, as one end. The verses in the sutra say: 'Unspeakable unspeakable, filling all unspeakable. In unspeakable kalpas (劫, eons), saying unspeakable inexhaustible. Unspeakable Buddha-kshetras (佛剎, Buddha-fields), all crushed into fine dust. A Buddha-field in a dust mote is unspeakable, like one, all are like this. These unspeakable Buddha-fields, crushing dust in a thought is unspeakable. Each thought crushed is all like this, exhausting unspeakable kalpas constantly. This dust has Buddha-fields unspeakable, this Buddha-field as dust is even harder to say. With unspeakable calculation methods, unspeakable kalpas are counted like this. With these dusts counting kalpas, one dust has ten thousand unspeakable. Praising one Samantabhadra for such kalpas, no one can exhaust the measure of his merits.' It aims to illustrate that the Tathagata and Samantabhadra's vows and merits exceed the scope that can be measured and calculated. Thus, this chapter explains that within the Buddha's position, Samantabhadra's vows and practices are inexhaustible like space.

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空不可量剎塵不可比無限重重無限重重廣如經自具。如是多劫是一剎那際多如是如來普賢行是一剎那中無盡故。準前第二會所問答十頂品。來文未至。

壽量品第三十一

將釋此品約作三門。一釋品來意。二釋說教之主。三隨文釋義。一釋品來意者。明前品既是阿僧祇此即合便有壽量二釋說教之主者。說此品教主。以心王菩薩說者。明佛壽量以心為體。以心王表命自在故。即明如來心王之命隨根延促長短任物自在。而實如來命者無壽命者。無長短者故。三隨文釋義者此之一品經。明佛壽量長短。約未悟者作節級。令知如來壽量無盡。以少顯多以短顯長。若不如是云何能知佛之壽量。然實如來無長短壽命。性無生滅故。如來壽命如根本智。無生無滅無去無來故。約以十佛之命表之無盡故。

菩薩住處品第三十二

將釋此品約作三門。一釋品來意。二釋說法之主。三隨文釋義。

一釋品來意者。前有如來壽命住劫。此品佛以菩薩行住持世間。人間海中攝化遍故。此方如是。十方國土及閻浮提例然。但約住處雖有所依。化行無方不至。總是塵含佛剎。毛容法界之眾。於一剎那際。應十方而等周。對現色身隨根普見。為明菩薩住持攝化境界。此品須來。

二釋說法之主者。明菩薩攝化住

【現代漢語翻譯】 現代漢語譯本： 『空不可量，剎塵不可比，無限重重無限重重廣如經自具。如是多劫是一剎那際，多如是如來普賢行是一剎那中無盡故。』（空間的廣闊無法衡量，剎土微塵的數量無法比擬，無限重疊的境界廣大如經文自身所描述。像這樣漫長的劫數，也只是一個剎那的瞬間；像這樣眾多的如來普賢行，在一個剎那中也是無盡的。） 準前第二會所問答十頂品。來文未至。（參照之前第二會的問答《十頂品》，相關內容尚未送達。）

壽量品第三十一

將釋此品約作三門。（將要解釋此品，大致分為三個方面。） 一釋品來意。（一、解釋此品的來意。） 二釋說教之主。（二、解釋說法的主體。） 三隨文釋義。（三、隨著經文解釋意義。） 一釋品來意者。明前品既是阿僧祇此即合便有壽量。（一、解釋此品的來意：說明前一品已經是阿僧祇（asamkhya，無數）了，這一品就應該有關於壽命長短的討論。） 二釋說教之主者。說此品教主。以心王菩薩說者。明佛壽量以心為體。以心王表命自在故。即明如來心王之命隨根延促長短任物自在。而實如來命者無壽命者。無長短者故。（二、解釋說法的主體：說此品的教主，以心王菩薩（Citta-raja Bodhisattva）來說明，表明佛的壽命以心為本體，以心王代表生命自在的緣故。也就是說，如來的心王之命，隨著眾生的根器而有長短，隨著事物而自在變化。但實際上，如來的生命是沒有壽命的，沒有長短的。） 三隨文釋義者此之一品經。明佛壽量長短。約未悟者作節級。令知如來壽量無盡。以少顯多以短顯長。若不如是云何能知佛之壽量。然實如來無長短壽命。性無生滅故。如來壽命如根本智。無生無滅無去無來故。約以十佛之命表之無盡故。（三、隨著經文解釋意義：這一品經，說明佛的壽命長短，是針對未開悟的人而設定的階梯，讓他們知道如來的壽命是無盡的。用少來顯示多，用短來顯示長。如果不是這樣，怎麼能知道佛的壽命呢？然而實際上，如來沒有長短的壽命，因為其本性沒有生滅。如來的壽命就像根本智（mula-jnana），沒有生滅，沒有去來。用十方佛的壽命來表示其無盡。）

菩薩住處品第三十二

將釋此品約作三門。（將要解釋此品，大致分為三個方面。） 一釋品來意。（一、解釋此品的來意。） 二釋說法之主。（二、解釋說法的主體。） 三隨文釋義。（三、隨著經文解釋意義。）

一釋品來意者。前有如來壽命住劫。此品佛以菩薩行住持世間。人間海中攝化遍故。此方如是。十方國土及閻浮提（Jambudvipa， 贍部洲）例然。但約住處雖有所依。化行無方不至。總是塵含佛剎。毛容法界之眾。於一剎那際。應十方而等周。對現色身隨根普見。為明菩薩住持攝化境界。此品須來。（一、解釋此品的來意：前面有如來壽命長久住世，此品佛以菩薩的行持來住持世間。在人間大海中攝受教化普遍的緣故。這個地方是這樣，十方國土以及閻浮提也是這樣。只是就菩薩的住處來說，雖然有所依處，但教化行為沒有不到的地方。總是微塵包含佛剎，毛孔容納法界的眾生。在一個剎那的瞬間，應十方而周遍。對眾生顯現色身，隨著根器普遍示現。爲了說明菩薩住持攝化的境界，此品必須出現。）

二釋說法之主者。明菩薩攝化住（二、解釋說法的主體：說明菩薩攝受教化所居住的…）

【English Translation】 English version: 'Space is immeasurable, the dust of lands is incomparable, infinitely layered, infinitely layered, vast as the sutra itself describes. Such numerous kalpas are but a moment, such numerous Tathagata Samantabhadra practices are inexhaustible in a moment.' According to the questions and answers in the previous Second Assembly, Chapter on the Ten Peaks. The text has not yet arrived.

Chapter Thirty-one on the Duration of Life

This chapter will be explained in three aspects. First, explain the intention of the chapter. Second, explain the master of the teaching. Third, explain the meaning according to the text. First, explaining the intention of the chapter: it clarifies that the previous chapter was asamkhya (innumerable), and this chapter should discuss the duration of life. Second, explaining the master of the teaching: the master of this chapter is Citta-raja Bodhisattva, which clarifies that the Buddha's lifespan takes the mind as its essence. Citta-raja represents the freedom of life. That is, the Tathagata's mind-king's life varies in length according to the faculties of beings and is free to change with things. But in reality, the Tathagata's life has no lifespan, no length. Third, explaining the meaning according to the text: this chapter explains the length of the Buddha's lifespan, setting up stages for those who are not enlightened, so that they know that the Tathagata's lifespan is endless. Using the small to show the large, using the short to show the long. If it were not so, how could one know the Buddha's lifespan? However, in reality, the Tathagata has no lifespan of length, because its nature has no birth or death. The Tathagata's lifespan is like fundamental wisdom (mula-jnana), without birth, death, coming, or going. It uses the lives of the ten Buddhas to represent its endlessness.

Chapter Thirty-two on the Abode of Bodhisattvas

This chapter will be explained in three aspects. First, explain the intention of the chapter. Second, explain the master of the teaching. Third, explain the meaning according to the text.

First, explaining the intention of the chapter: the previous chapter discussed the Tathagata's lifespan residing in kalpas. This chapter discusses the Buddha using the practices of Bodhisattvas to uphold the world. Because of the universal reception and transformation in the human world. This place is like this, and the ten directions and Jambudvipa are also like this. However, regarding the abode of Bodhisattvas, although there is a place to rely on, the transformative actions reach everywhere. Always, dust contains Buddha-lands, and pores contain the beings of the Dharma realm. In a moment, it responds to the ten directions equally. It manifests the physical body to beings, universally appearing according to their faculties. To clarify the realm of Bodhisattvas upholding and transforming, this chapter must come.

Second, explaining the master of the teaching: it clarifies that Bodhisattvas receive and transform, residing in…

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持之行。是心王自在隨智之行故。令心王菩薩說此住處之品。總明隨自心王起智用故。明以普賢行成忍已后皆名心王。於世自在明不與物違。

三隨文釋義者。支提山者。此云凈信。為此山見者能生凈信。毗舍離城。此云廣博。為于中印土中最廣大故。亦名廣嚴城也。摩度羅城者。此云孔雀城。亦名密蓋。皆因古事立名。俱珍那城。亦名俱陳那。俱陳者。此云大盆。于大盆中畜水若池。恒于盆側修仙法。常為人說護凈經及養生經。後學之徒皆以師法為姓。今城因此為稱。目真鄰陀窟。此云解脫。是龍名也。鄰陀此云處。以有龍在此處聞法得解脫故。因此為名。摩蘭陀國未翻。廿菩遮國未翻。震旦或曰支那。亦云真丹。此翻為思慮。為此國人多思慮計度。以為名。是此漢國也。那羅延。此云堅牢。疏勒國。正云佉路數怛勒。此方存略但云疏勒。迦葉彌羅國。舊云罽賓國。此翻為何誰入。昔此國未立之時。其有大龍池。人莫敢近。其後有一羅漢。見其形勝宜人居止。乃從龍乞容一膝地。龍乃許之。羅漢化身令大其膝漸滿池中。龍以言信舍之而去。羅漢以神力干竭其水。令百姓居之。建立屋宅。眾人咸言。我等不因聖師。何誰得入此處。故從此語以立其名。其國即在北印度境乾陀羅國北鄰。乾陀羅國此云持地。以此國

【現代漢語翻譯】 現代漢語譯本：堅持修行。這是因為心王能夠自在地隨順智慧而行。所以讓心王菩薩宣說這個住處的品，總的說明隨順自心王而生起的智慧作用。說明以普賢行成就忍辱之後，都可以稱為心王。在世間自在，說明不與外物相違背。

三、隨文解釋詞義：支提山（Chaitya Mountain），這裡譯為『凈信』，因為見到這座山的人能夠生起清凈的信心。毗舍離城（Vaishali），這裡譯為『廣博』，因為在整個印度中部，這座城最為廣大。也叫做廣嚴城。摩度羅城（Mathura），這裡譯為『孔雀城』，也叫做密蓋，都是因為古老的故事而立名。俱珍那城（Kushinagar），也叫做俱陳那，俱陳的意思是『大盆』。在大盆中蓄水如同池塘，常常在盆的旁邊修行仙法，經常為人宣說護凈經和養生經。後來的學徒都以老師的修行方法作為姓氏。現在這座城因此而得名。目真鄰陀窟（Muchalinda Cave），這裡譯為『解脫』，是一個龍的名字。鄰陀的意思是『處所』，因為有龍在這裡聽聞佛法而得到解脫，因此而得名。摩蘭陀國（Maranda）沒有翻譯。廿菩遮國（Bhoja）沒有翻譯。震旦，有人說是支那（China），也說是真丹，這裡翻譯為『思慮』，因為這個國家的人們多思慮計度，因此作為國名。這就是漢國。那羅延（Narayana），這裡譯為『堅牢』。疏勒國（Shule），正確的說法是佉路數怛勒（Kharostra），這裡省略了，只說疏勒。迦葉彌羅國（Kashmir），舊時叫做罽賓國，這裡翻譯為『何誰入』。過去這個國家還沒有建立的時候，那裡有一個大龍池，人們不敢靠近。後來有一位羅漢，看到那裡的地形優勝，適合人居住，就向龍請求允許他容身一膝之地。龍答應了他。羅漢變化身體，使他的膝蓋逐漸變大，充滿了整個池塘。龍因為守信用而捨棄了那裡。羅漢用神力使池水乾涸，讓百姓居住在那裡，建立房屋。眾人都說，我們如果不是因為聖師，怎麼能夠進入這個地方呢？所以從此用這句話來作為國名。這個國家就在北印度境內的乾陀羅國（Gandhara）的北邊。乾陀羅國，這裡譯為『持地』，因為這個國家……

【English Translation】 English version: Persisting in practice. This is because the Mind-King is free to act in accordance with wisdom. Therefore, the Mind-King Bodhisattva is asked to speak about this chapter on abodes, generally explaining the function of wisdom arising from following one's own Mind-King. It clarifies that after accomplishing forbearance through Samantabhadra's practice, all are called Mind-Kings. Being at ease in the world signifies not being in conflict with external things.

Third, explaining the meaning of the terms according to the text: Chaitya Mountain, here translated as 'Pure Faith,' because seeing this mountain can give rise to pure faith. Vaishali, here translated as 'Vast,' because it is the most extensive city in central India. It is also called Guangyan City (City of Vast Adornment). Mathura, here translated as 'Peacock City,' also called Migai, both named after ancient events. Kushinagar, also called Kuchengna, where Kucheng means 'Large Basin.' Water is stored in the large basin like a pond, and immortal practices are often performed beside the basin, and the Sutra of Protecting Purity and the Sutra of Nourishing Life are often preached to people. Later disciples all took the teacher's practice method as their surname. The city is now named after this. Muchalinda Cave, here translated as 'Liberation,' is the name of a dragon. 'Linda' means 'place,' because a dragon heard the Dharma here and attained liberation, hence the name. Maranda has not been translated. Bhoja has not been translated. Zhendan, some say it is China, also called Zhendan, here translated as 'Deliberation,' because the people of this country are very thoughtful and calculating, hence the name. This is the Han country. Narayana, here translated as 'Firm and Solid.' Shule, the correct term is Kharostra, which is abbreviated here as Shule. Kashmir, formerly called Jibin, here translated as 'Who Entered Where?' In the past, when this country had not yet been established, there was a large dragon pool there, and people dared not approach it. Later, a Arhat saw that the terrain was superior and suitable for people to live in, so he asked the dragon to allow him to accommodate one knee of land. The dragon agreed. The Arhat transformed his body, making his knee gradually larger, filling the entire pool. The dragon abandoned the place because he kept his word. The Arhat used his divine power to dry up the water, allowing the people to live there and build houses. Everyone said, 'If it weren't for the holy teacher, how could we have entered this place?' Therefore, this phrase was used as the name of the country. This country is located north of Gandhara in northern India. Gandhara, here translated as 'Holding the Earth,' because this country...

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多有賢聖居在此國不為他國所侵害故。又云乾陀是香。羅謂陀羅。此云遍也。言此國內多生香氣遍故。在中印度北北印度南二界中間。苫婆羅窟是香華樹名。其窟側近多生此樹。因名耳。此之一品大意明菩薩攝生住持不斷三寶之行。但舉此一閻浮提。表十方剎土及一切閻浮提。總是準此。已上加第三禪佛華會。以為七會。通下離世間普光明殿中會及法界品逝多林會。總為十會。佛不思議品如來十身相海品隨好光明功德品普賢行品如來出現品離世間品。

佛不思議法品第三十三

將釋此品約立四門。一釋品名目。二釋品來意。三釋能說法主。四隨文釋義。一釋品名目者。此品依如來身口智三業得名。云何名佛不思議。情識想不能及。故不思。情識名不能及。故言不思議。以想心曰思。是有所得心故言義。名議是世情。名言義量是妄度量心不能及。情亡識滅任智用故。明如來智用非識心妄情思慮所知故。非情亡想寂智乃現。應是修方便三昧力方現也。識滅情昧正智現前名為不思議。二釋品來意者。明前品既說菩薩住處攝生住持之宜。此品即明能化之智故。名佛不思議。非情識調量所為。任智自性遍周不為而應物故。有此品來也。三釋能說法主者。說法菩薩號青蓮華藏者。明前品菩薩得法成忍。得心自在。號曰

【現代漢語翻譯】 現代漢語譯本： 有很多賢聖居住在這個國家，不會受到其他國家的侵害。又說乾陀（Gandha）是香的意思，羅謂陀羅（ravidhara），這裡說是遍佈的意思。說的是這個國家內多生長香氣，香氣遍佈的緣故。在印度中部和北部印度南部兩個區域的中間。苫婆羅窟（Shambala Cave）是香華樹的名字，這個洞窟附近多生長這種樹，因此得名。這一品的大意是闡明菩薩攝受眾生、住持佛法、不斷絕三寶的修行。只舉這一個閻浮提（Jambudvipa，指我們所居住的這個世界），是爲了表示十方剎土以及一切閻浮提，都是依照這個準則。以上加上第三禪佛華會，作為第七會。連同下面的離世間普光明殿中會以及法界品逝多林會，總共是十會。《佛不思議品》、《如來十身相海品》、《隨好光明功德品》、《普賢行品》、《如來出現品》、《離世間品》。

《佛不思議法品》第三十三

將要解釋這一品，大約設立四個方面：一是解釋品名，二是解釋這一品的來意，三是解釋能說法的主體，四是隨著經文解釋意義。一是解釋品名。這一品依據如來的身、口、智三業得名。為什麼叫『佛不思議』呢？因為情識的想像不能達到，所以說『不思』。情識名相不能達到，所以說『不思議』。用想像的心叫做『思』，這是有所得的心，所以說是『義』。『議』是世俗的情感，名言義理的衡量是虛妄的度量，心不能達到。情感消失，意識泯滅，任由智慧發揮作用，所以說如來的智慧作用不是意識心虛妄情感思慮所能知道的。不是情感消失，想像寂滅，智慧才顯現。應該是修習方便三昧的力量才能顯現。意識泯滅，情感消失，正智顯現，叫做不思議。二是解釋這一品的來意。闡明前面一品已經說了菩薩住處攝受眾生、住持佛法的適宜之處，這一品就闡明能教化的智慧，所以叫做『佛不思議』。不是情感意識的調和衡量所能做到的，任由智慧自性遍佈周全，不作為而應和事物，因此有這一品的出現。三是解釋能說法的主體。說法的菩薩名叫青蓮華藏，闡明前面一品菩薩得法成就忍辱，得到內心自在，號為

【English Translation】 English version: There are many virtuous and holy beings residing in this country, not subject to invasion from other countries. Furthermore, it is said that Gandha (乾陀) means fragrance. Ravidhara (羅謂陀羅) is said to mean pervasive. This refers to the fact that this country abounds in fragrant plants, hence the fragrance is pervasive. It is located between central India and the southern part of northern India. Shambala Cave (苫婆羅窟) is the name of a fragrant flower tree. This cave is near where many of these trees grow, hence the name. The main idea of this chapter is to clarify the practice of Bodhisattvas in gathering beings, upholding the Dharma, and not cutting off the Three Jewels. Only this Jambudvipa (閻浮提, referring to the world we live in) is mentioned to represent the ten directions of Buddha-lands and all Jambudvipas, which are all based on this principle. Adding the Third Dhyana Buddha Flower Assembly above, it becomes the Seventh Assembly. Together with the assembly in the Universal Light Palace of Leaving the World and the Jeta Grove Assembly of the Dharma Realm Chapter below, there are a total of ten assemblies. The chapter on the Inconceivable Qualities of the Buddha, the chapter on the Ocean of Marks of the Ten Bodies of the Tathagata, the chapter on the Meritorious Qualities of the Light of Minor Marks, the chapter on the Practices of Samantabhadra, the chapter on the Appearance of the Tathagata, and the chapter on Leaving the World.

Chapter Thirty-Three: The Inconceivable Dharma of the Buddha

To explain this chapter, we will establish four aspects: first, explain the title of the chapter; second, explain the intention of this chapter; third, explain the speaker of the Dharma; and fourth, explain the meaning according to the text. First, explaining the title of the chapter. This chapter is named based on the three karmas of the Tathagata's body, speech, and mind. Why is it called 'The Inconceivable Qualities of the Buddha'? Because emotional consciousness and imagination cannot reach it, therefore it is called 'inconceivable'. Emotional consciousness and names cannot reach it, therefore it is called 'inconceivable'. Using the mind of imagination is called 'thinking', which is a mind with something to be gained, therefore it is called 'meaning'. 'Deliberation' (議) is worldly emotion, and the measurement of names and meanings is a false measurement that the mind cannot reach. When emotions disappear and consciousness ceases, wisdom is allowed to function, therefore it is said that the function of the Tathagata's wisdom is not knowable by the false emotions and thoughts of the conscious mind. It is not that emotions disappear and imagination ceases that wisdom appears. It should be that the power of practicing skillful means and samadhi is needed for it to appear. When consciousness ceases and emotions disappear, the manifestation of correct wisdom is called inconceivable. Second, explaining the intention of this chapter. Clarifying that the previous chapter has already spoken of the suitability of Bodhisattvas' residences for gathering beings and upholding the Dharma, this chapter clarifies the wisdom that can transform, therefore it is called 'The Inconceivable Qualities of the Buddha'. It is not something that can be done by the harmony and measurement of emotional consciousness, but allows the self-nature of wisdom to be pervasive and complete, responding to things without acting, therefore this chapter appears. Third, explaining the speaker of the Dharma. The Bodhisattva who speaks the Dharma is named Blue Lotus Treasury, clarifying that in the previous chapter, the Bodhisattva attained the Dharma and achieved forbearance, attained freedom of mind, and is called

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心王。此明根本智圓明清凈無染名青蓮華。以根本智圓明能成差別智名藏故。告蓮華藏菩薩者。明依根本智告差別智故。為表相成故。三乘名先得智緣真后得智緣俗。此一乘得即同得。不分三世有前後故。青蓮華藏菩薩告蓮華藏菩薩說。此不思議如來國土身眼耳鼻等不思議。智自在法故。此品意明以自心王根本智說差別智。教化眾生自佛事業大自在用故。為此會中從阿僧祇。品至出現品有八品經。總談佛果位中心行法則故。該前五位差別同所歸故。不移十三昧之體。普光明智。而有此八品法門及一部經故。皆約自佛智德立菩薩名。而自法令易解故。四隨文釋義者。於此一品經長科為三十五段。前三段是問並佛加持及青蓮華獲益。后三十二段是答。第一爾時已下至云何不思議有六行經。明諸菩薩大眾作念有問佛十種不思議分。第二爾時世尊已下至佛法方便有四行半經。明如來以十法加持青蓮華藏菩薩分。第三爾時青蓮華藏菩薩已下至告蓮華藏菩薩言佛子。有六行經。明青蓮華藏菩薩蒙佛加持以十種自在智慧欲答前菩薩眾所問十法分。第四諸佛世尊有無量住已下至無有障礙究竟之法有五行經。明青蓮華藏菩薩都舉諸佛有十種無量住但總答前大眾十種問分。已下通十種無量住。總有三十二種無量普遍周無礙總別同異成壞自在

【現代漢語翻譯】 現代漢語譯本 『心王』（Citta-rāja，心之主宰）。這裡說明根本智（Mūla-jñāna，根本的智慧）圓滿光明、清凈無染，名為青蓮華（Nīlotpala，藍色蓮花）。因為根本智圓滿光明，能夠成就差別智（Vikalpa-jñāna，分別的智慧），所以名為藏（Garbha，蘊藏）。告訴蓮華藏菩薩（Padmagarbha Bodhisattva，蓮花藏菩薩）這件事，說明是依根本智告訴差別智的緣故，爲了表示相互成就的緣故。三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）名為先得智緣真，后得智緣俗。這一乘（Ekayāna，唯一的乘）的獲得，就是共同獲得，不分三世（Trikāla，過去、現在、未來）有前後。青蓮華藏菩薩告訴蓮華藏菩薩說，這不可思議的如來國土（Tathāgata-kṣetra，如來所居住的佛土）、身、眼、耳、鼻等不可思議，是智慧自在之法的緣故。這一品的意思是說明以自心王（Svācitta-rāja，自身的心之主宰）的根本智，說差別智，教化眾生，是自佛（Svayambhu，自身成就的佛）事業的大自在作用的緣故。為此會中，從阿僧祇（Asaṃkhya，無數）品至出現品，有八品經，總談佛果位（Buddha-phala，成佛的果位）中心行法則的緣故，概括了前五位（Pañca-bhūmi，五種階位）的差別，共同歸向之處的緣故，不改變十三昧（Trayodaśa-samādhi，十三種三昧）的本體，普光明智（Samantaprabhāsa-jñāna，普遍光明的智慧），而有這八品法門及一部經的緣故，都是依據自佛的智德（Jñāna-guṇa，智慧的功德）建立菩薩名，而自法令容易理解的緣故。 四、隨文釋義方面，於此一品經，長科分為三十五段。前三段是問，並佛加持及青蓮華獲益；后三十二段是答。第一，『爾時已下至云何不思議』，有六行經，說明諸菩薩大眾作念，有問佛十種不可思議之處。第二，『爾時世尊已下至佛法方便』，有四行半經，說明如來以十法加持青蓮華藏菩薩。第三，『爾時青蓮華藏菩薩已下至告蓮華藏菩薩言佛子』，有六行經，說明青蓮華藏菩薩蒙佛加持，以十種自在智慧，想要回答前面菩薩眾所問的十法。第四，『諸佛世尊有無量住已下至無有障礙究竟之法』，有五行經，說明青蓮華藏菩薩都舉諸佛有十種無量住（Apramāṇa-sthita，無量的住處），但總回答前面大眾的十種問題。以下貫通十種無量住，總共有三十二種無量，普遍周遍無礙，總別同異成壞自在。

【English Translation】 English version 'Citta-rāja' (Mind-King). This explains that the fundamental wisdom (Mūla-jñāna) is perfectly bright, pure, and undefiled, and is named Blue Lotus (Nīlotpala). Because the fundamental wisdom is perfectly bright and can accomplish differential wisdom (Vikalpa-jñāna), it is named Garbha (Womb/Store). Telling Padmagarbha Bodhisattva (Lotus Womb Bodhisattva) about this clarifies that it is based on fundamental wisdom telling differential wisdom, for the sake of expressing mutual accomplishment. The Three Vehicles (Triyāna) are named 'first attaining wisdom related to truth' and 'later attaining wisdom related to convention'. This One Vehicle's (Ekayāna) attainment is the same as common attainment, not dividing the three times (Trikāla) into before and after. Padmagarbha Bodhisattva tells Padmagarbha Bodhisattva, saying that this inconceivable Tathāgata-kṣetra (Tathāgata's Land), body, eyes, ears, nose, etc., are inconceivable because they are the Dharma of wisdom and freedom. The meaning of this chapter is to explain that with the fundamental wisdom of one's own Mind-King (Svācitta-rāja), differential wisdom is spoken, and the teaching and transformation of sentient beings is the great free function of one's own Buddha (Svayambhu) activity. For this assembly, from the Asaṃkhya (innumerable) chapter to the Appearance chapter, there are eight chapters of scripture, generally discussing the central conduct principles of the Buddha-phala (Buddha-fruit) position, encompassing the differences of the previous five stages (Pañca-bhūmi), and commonly returning to the same place, not changing the substance of the thirteen samādhis (Trayodaśa-samādhi), Samantaprabhāsa-jñāna (Universal Light Wisdom), and having these eight Dharma gates and one scripture, all based on the wisdom and virtue (Jñāna-guṇa) of one's own Buddha to establish the Bodhisattva name, so that one's own Dharma is easy to understand. 4. In terms of explaining the meaning according to the text, this chapter of scripture is divided into thirty-five sections. The first three sections are questions, along with the Buddha's blessing and the benefits obtained by Blue Lotus; the latter thirty-two sections are answers. First, 'Then, from below to how inconceivable', there are six lines of scripture, explaining that the assembly of Bodhisattvas contemplates and asks the Buddha about ten inconceivable aspects. Second, 'Then, the World Honored One, from below to the expedient means of the Buddha-dharma', there are four and a half lines of scripture, explaining that the Tathāgata blesses Padmagarbha Bodhisattva with ten Dharmas. Third, 'Then, Padmagarbha Bodhisattva, from below to telling Padmagarbha Bodhisattva, son of the Buddha', there are six lines of scripture, explaining that Padmagarbha Bodhisattva receives the Buddha's blessing and, with ten kinds of free wisdom, wants to answer the ten Dharmas asked by the previous assembly of Bodhisattvas. Fourth, 'The Buddhas, World Honored Ones, have immeasurable abodes, from below to the ultimate Dharma without obstruction', there are five lines of scripture, explaining that Padmagarbha Bodhisattva generally mentions that the Buddhas have ten kinds of immeasurable abodes (Apramāṇa-sthita), but generally answers the ten questions of the previous assembly. The following connects the ten kinds of immeasurable abodes, totaling thirty-two kinds of immeasurable, universally pervasive and unobstructed, with totality, difference, sameness, otherness, formation, destruction, and freedom.

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因陀羅網門。答前十問。佛不思議法故。於此三十二種。如因陀羅網互參普遍周。法門中約數有三百二十種。答前十問。此三百二十種因陀羅網互參法門中。以明佛不思議無盡無盡重重無限無限。如下一段中自具十法。如經自明不煩科意。此品大意。明從前進修至此自己三業身語智用業用廣大會佛三業廣大用故。一業之上答十百千萬等無量三業用故。三業用上各答三十百千萬等。十種無限無量三業之上各答三十百千萬等不可說無量業用。余兩段各具十百千萬無量。以明三業所明業用不離二諦。真俗二門一一十法之中。身語智為體。餘七是三業上用故。以青蓮華藏菩薩答前十問。有三十二種答。一一答中皆有十種無盡法故。意明至此佛果三業用中真俗法滿足故。故號佛為無上兩足尊也。此明三種業用二智遍周總攝諸法故。青蓮華是真智。蓮華藏是隨俗智。以真俗二智。自說自己三種業用廣大自在不思議門。人王都邑者。王所居城所管天下為都。自余為邑。宮殿者。所居止寢宿之室為宮。以法治生陳設正法處為殿。毗舍阇者。是鬼趣。此云啖人精氣。屬東方提頭賴吒天王所管。提頭賴吒者。此云持國。謂護持國土因以為名。乾闥婆。此曰尋香。是樂神。亦此王所管。如於身毛孔及一微塵中。所現一切世界國土。一切諸佛及

【現代漢語翻譯】 現代漢語譯本 因陀羅網門（Indra's net gate）。回答前面的十個問題。因為佛有不可思議之法，所以在這三十二種法門中，如因陀羅網相互參照，普遍周遍。法門中按照數量有三百二十種。回答前面的十個問題。在這三百二十種因陀羅網相互參照的法門中，闡明佛不可思議、無盡無盡、重重無限無限的境界。如下一段經文中自然具備十法，如經文自身所闡明，無需額外解釋。 此品的大意是，闡明從前進修行到此，自己身、語、智三業的運用，廣泛地契合佛的三業廣大運用。在一個業之上，回答十、百、千、萬等無量三業的運用。在三業的運用上，各自回答三十、百、千、萬等。十種無限無量的三業之上，各自回答三十、百、千、萬等不可說無量的業用。其餘兩段經文各自具備十、百、千、萬無量，用以闡明三業所闡明的業用不離二諦（Two Truths）。真諦和俗諦二門，每一個十法之中，身、語、智為本體，其餘七種是三業上的運用。因此，青蓮華藏菩薩（Blue Lotus Treasury Bodhisattva）回答前面的十個問題，有三十二種回答。每一個回答中都有十種無盡法。意在闡明到達佛果三業運用中，真諦和俗諦之法都圓滿具足。所以稱佛為無上兩足尊。 這裡闡明三種業用和二智（Two Wisdoms）普遍周遍，總攝一切諸法。青蓮華是真智，蓮華藏是隨俗智。用真諦和俗諦二智，自己闡述自己三種業用的廣大自在不可思議之門。人王都邑，是指國王所居住的城池和所管轄的天下為都，其餘地方為邑。宮殿，是指所居住、休息的房間為宮，用佛法治理眾生、陳設正法的地方為殿。毗舍阇（Pisaca），是鬼趣，這裡指啖食人精氣。屬於東方提頭賴吒天王（Dhritarashtra）所管轄。提頭賴吒，這裡指持國，意思是護持國土，因此得名。乾闥婆（Gandharva），這裡指尋香，是樂神，也歸此天王所管。例如在身毛孔以及一微塵中，所顯現的一切世界國土，一切諸佛以及...

【English Translation】 English version Indra's net gate. Answers the previous ten questions. Because the Buddha has inconceivable dharmas, in these thirty-two kinds of dharma gates, like Indra's net, they mutually refer to each other, universally and completely. In the dharma gates, according to number, there are three hundred and twenty kinds. Answers the previous ten questions. In these three hundred and twenty kinds of Indra's net mutually referring dharma gates, it elucidates the Buddha's inconceivable, endless, infinitely infinite, and infinitely limitless realm. The following paragraph naturally possesses ten dharmas, as the sutra itself elucidates, without the need for additional explanation. The main idea of this chapter is to elucidate that from advancing in practice to this point, one's own body, speech, and mind three karmas are utilized, broadly conforming to the Buddha's three karmas' vast utilization. On one karma, it answers ten, hundred, thousand, ten thousand, etc., immeasurable three karmas' utilization. On the utilization of the three karmas, each answers thirty, hundred, thousand, ten thousand, etc. On the ten kinds of infinitely limitless three karmas, each answers thirty, hundred, thousand, ten thousand, etc., unspeakable immeasurable karmas' utilization. The remaining two paragraphs each possess ten, hundred, thousand, ten thousand immeasurable, used to elucidate that the karmas elucidated by the three karmas do not depart from the Two Truths. In each of the ten dharmas of the Truth of Reality and the Truth of Convention, body, speech, and mind are the essence, and the remaining seven are the utilization on the three karmas. Therefore, Blue Lotus Treasury Bodhisattva answers the previous ten questions, with thirty-two kinds of answers. In each answer, there are ten kinds of endless dharmas. The intention is to elucidate that upon reaching the Buddha's fruit three karmas' utilization, the dharmas of the Truth of Reality and the Truth of Convention are both completely fulfilled. Therefore, the Buddha is called the Unsurpassed Two-Footed Honored One. Here, it elucidates that the three kinds of karmas' utilization and the Two Wisdoms are universally complete, encompassing all dharmas. The blue lotus is the True Wisdom, and the lotus treasury is the Conventional Wisdom. Using the Two Wisdoms of the Truth of Reality and the Truth of Convention, one self-elucidates one's own three kinds of karmas' utilization, the vast, free, and inconceivable gate. The human king's capital city refers to the city where the king resides and the territory he governs as the capital, and the remaining places as towns. The palace refers to the room where one resides and rests as the palace, and the place where one governs sentient beings with the Dharma and displays the Correct Dharma as the hall. Pisaca is a ghost realm, here referring to those who devour human essence. It belongs to the jurisdiction of the Eastern Dhritarashtra Heavenly King. Dhritarashtra means 'Upholding the Country,' meaning protecting the country, hence the name. Gandharva means 'Seeking Fragrance,' is a music deity, also under the jurisdiction of this heavenly king. For example, in the pores of the body and in a single dust mote, all the worlds and lands that appear, all the Buddhas and...

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以眾生。咸住其中施作佛事者。妄情悉滅唯智境乃爾。以三昧力方現。非情識所求。法常如是。然唯妄情自隔故。如世界種等前華藏品已釋。自余如文自具。

新華嚴經論卷第三十 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十一

長者李通玄撰

如來十身相海品第三十四

將釋此品約分三門。一釋品來意。二釋能說法主。三隨文釋義。

一釋品來意者。明前品說自佛三業二智入不思議際遍周廣大無限饒益眾生。此品約三業入不思議智中之身故。此品來也。

二釋能說法主者。明此相海由行報成。普賢是行。還令行者自說自行報德之果。

三隨文釋義者。於此一品經。長分為九十九段。第一初從爾時普賢菩薩已下至所有相海有一行半經。是初總舉如來身相如海廣多。第二略說九十七種大人之相。分為九十七段。最下總說十蓮華藏世界微塵數諸相。為總結通。初爾時已下都有九十九段經文。以取十蓮華藏世界微塵數相海莊嚴。號十身相海品。此一品經大意。明三種業用身語智廣大無限利益一切眾生善相行上報生福相。如初舉頂上三十二寶莊嚴大人相。其中有大人相名光照一切方普放無量大光明網。一切妙寶以為莊嚴者。初明三十二種

【現代漢語翻譯】 現代漢語譯本：以眾生都安住其中施行佛事，虛妄的情感全部滅除，唯有智慧的境界才是如此。憑藉三昧（Samadhi）的力量才得以顯現，不是情感和意識所能尋求的。法則是永恒不變的。然而只是虛妄的情感自我隔絕的緣故。如同世界種等，在之前的《華藏世界品》中已經解釋過。其餘的就像經文自身所具備的含義一樣。

新華嚴經論卷第三十 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十一

長者李通玄撰

如來十身相海品第三十四

將要解釋此品，大概分為三個方面：一、解釋此品的來意；二、解釋能說法的法主；三、根據經文解釋意義。

一、解釋此品的來意：說明前一品講述了自佛的三業（身、口、意）二智（根本智、差別智）進入不可思議的境界，普遍周遍廣大，無限地饒益眾生。此品是關於三業進入不可思議智慧中的身，所以才有了此品。

二、解釋能說法的法主：說明這相海是由修行果報成就的。普賢菩薩（Samantabhadra）是行，還是讓修行者自己宣說自己修行果報的功德。

三、根據經文解釋意義：對於這一品經，大致分為九十九段。第一段從『爾時普賢菩薩』以下到『所有相海』，有一行半的經文，是最初總括地舉出如來的身相如大海般廣闊眾多。第二段略說九十七種大人之相，分為九十七段。最後總說十蓮華藏世界微塵數諸相，作為總結貫通。最初的『爾時』以下共有九十九段經文。用以取十蓮華藏世界微塵數相海莊嚴，號為《十身相海品》。這一品經的大意是：說明三種業用（身、語、智）廣大無限，利益一切眾生，善相修行上的果報所生的福相。例如最初舉出的頂上三十二寶莊嚴大人相，其中有大人相名為光照一切方，普遍放出無量大光明網，用一切妙寶作為莊嚴，最初說明三十二種。

【English Translation】 English version: With sentient beings all dwelling within, performing Buddha-deeds, all deluded emotions are extinguished, only the realm of wisdom is thus. It is manifested by the power of Samadhi (三昧), not sought by emotions and consciousness. The Dharma is always thus. However, it is only because deluded emotions isolate themselves. Like the world-seed and so on, it has already been explained in the previous 『Flower Treasury World』 chapter. The rest is as the text itself possesses.

New Avatamsaka Sutra Commentary, Volume 30 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 31

Composed by Elder Li Tongxuan

Chapter 34: The Ocean of Marks of the Ten Bodies of the Tathagata

To explain this chapter, it is roughly divided into three aspects: 1. Explain the intention of this chapter; 2. Explain the Dharma-master who can speak the Dharma; 3. Explain the meaning according to the text.

1. Explaining the intention of this chapter: It clarifies that the previous chapter spoke of the Buddha's three karmas (body, speech, and mind) and two wisdoms (fundamental wisdom and differential wisdom) entering the inconceivable realm, universally and extensively benefiting sentient beings infinitely. This chapter is about the body of the three karmas entering the inconceivable wisdom, hence this chapter.

2. Explaining the Dharma-master who can speak the Dharma: It clarifies that this ocean of marks is accomplished by the retribution of practice. Samantabhadra (普賢菩薩) is practice, and it also allows practitioners to speak for themselves about the merits of their own practice and retribution.

3. Explaining the meaning according to the text: For this chapter of the sutra, it is roughly divided into ninety-nine sections. The first section, from 『At that time, Bodhisattva Samantabhadra』 down to 『all the oceans of marks,』 has one and a half lines of text, which is the initial general summary of the Tathagata's body marks as vast and numerous as the ocean. The second section briefly describes the ninety-seven marks of a great man, divided into ninety-seven sections. Finally, it generally describes the dust-mote number of marks of the ten Lotus Treasury Worlds as a summary and connection. The initial 『At that time』 below has a total of ninety-nine sections of text. Used to take the adornments of the dust-mote number of marks of the ten Lotus Treasury Worlds, named 『Chapter on the Ocean of Marks of the Ten Bodies.』 The main idea of this chapter is: to clarify that the three kinds of karmic functions (body, speech, and mind) are vast and infinite, benefiting all sentient beings, and the blessed marks born from the virtuous practice of good marks. For example, the initially mentioned great man mark adorned with thirty-two treasures on the top of the head, among which there is a great man mark named 『Light Illuminating All Directions,』 universally emitting immeasurable great light networks, using all wonderful treasures as adornments, initially explaining the thirty-two kinds.

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寶。是明三種業用是萬德之總相。二種寶是二智。明如來三業二智是修眾福之本故。萬善根海。無不以此三業二智以為體故。故初所感果以先標為首。又用嚴如來之頭首故。經云其中有大人相名光照一切方。方者法也。是根本智成差別智之法故。普放無量大光明網者。是差別智中隨根設教。濟漉一切。眾生之所報生。約因名為光網。一切妙寶以為莊嚴者。一切業果福相報得。皆以此二智為所莊嚴故。寶發周遍者。明以智治生周旋普。覆以此報生。寶發柔軟密緻者。慈悲柔軟隨根濟眾報成故。一一咸放摩尼寶光充滿一切無邊世界悉現佛身色相圓滿者。明於根本智所生諸差別智。起差別行者純凈無垢故報得摩尼凈光。悉現佛身。為約此二智純凈無礙所有報境總成智用故。皆與身同。此三業上一中報十。三業上三十故。二智上二十總言三十二種寶用嚴頂發。通此頂上及身。略舉有九十七種大人之相者。明且約隨真俗二智凈三業上行七菩提分十波羅蜜。能凈一切三界九品煩惱便為智用。以智凈故所有報果亦凈。以智無礙自在故所有報果亦自在故。九品煩惱者。欲界一。色界四禪無色界四禪上二界有八。欲界一共為九品。有能覺之者。便以二智七覺十波羅蜜方便。自利及以利生。具普賢行滿。便報成此九十七相。以十波羅蜜方便

【現代漢語翻譯】 現代漢語譯本： 寶。這是說明三種業的功用是萬德的總相。二種寶是二智。說明如來的三種業和二智是修習眾多福德的根本。萬善根海，沒有不以這三種業和二智作為本體的。所以最初所感得的果報以先標明為首要。又用以莊嚴如來的頭首。經中說，『其中有大人相，名叫光照一切方。』方，指的是法。這是根本智成就差別智的方法。普遍放出無量大光明網，這是差別智中隨順眾生根器而設教，救濟一切眾生所獲得的果報。從因的角度來說，稱為光網。一切妙寶用來莊嚴，一切業果福相的果報，都以這二智作為莊嚴。寶發周遍，說明用智慧治理眾生，周旋普遍覆蓋這種果報。寶發柔軟密緻，慈悲柔軟，隨順眾生根器救濟眾生而成就果報。一一都放出摩尼寶光，充滿一切無邊世界，完全顯現佛身色相圓滿，說明從根本智所生的各種差別智，發起差別行，純凈無垢，所以獲得摩尼凈光的果報。完全顯現佛身，是爲了說明這二智純凈無礙，所有果報境界總成就智慧的功用，都與佛身相同。這三種業之上有一中報，三種業之上三十種，二智之上二十種，總共說三十二種寶用莊嚴頂發。貫通這頭頂和身體。簡略地舉出有九十七種大人之相，說明且從隨順真俗二智清凈三種業上，修行七菩提分和十波羅蜜，能夠清凈一切三界九品煩惱，就成為智慧的功用。因為智慧清凈，所以所有果報也清凈。因為智慧無礙自在，所以所有果報也自在。九品煩惱，欲界一種，四禪無，四禪上二界有八種，欲界共為九品。有能夠覺悟的人，就用二智、七覺支、十波羅蜜的方便，自利利他，具足普賢行愿圓滿，就果報成就這九十七相。用十波羅蜜的方便。

【English Translation】 English version: 'Bao'. This explains that the functions of the three karmas are the general characteristics of all virtues. The two kinds of 'bao' are the two wisdoms. It explains that the Tathagata's three karmas and two wisdoms are the foundation for cultivating numerous blessings. The ocean of myriad good roots invariably takes these three karmas and two wisdoms as its essence. Therefore, the initial result is marked first as the most important. It is also used to adorn the Tathagata's head. The sutra says, 'Among them is the mark of a great man, called light illuminating all directions.' 'Directions' refers to the Dharma. This is the method by which fundamental wisdom achieves differential wisdom. Universally emitting immeasurable great light networks, this is the teaching established in differential wisdom according to the capacities of sentient beings, saving all sentient beings who receive the retribution. From the perspective of cause, it is called the light network. All wonderful treasures are used for adornment; all karmic results and blessed appearances are adorned by these two wisdoms. 'Bao' hair pervades, indicating that wisdom governs sentient beings, circulating and universally covering this retribution. 'Bao' hair is soft and dense, compassionately and gently saving sentient beings according to their capacities, thus accomplishing retribution. Each and every one emits Mani treasure light, filling all boundless worlds, fully manifesting the Buddha's body and perfect appearance, indicating that from the various differential wisdoms born from fundamental wisdom, differential practices arise, pure and without defilement, thus obtaining the retribution of Mani pure light. Fully manifesting the Buddha's body is to explain that these two wisdoms are pure and unobstructed, and all retributive realms collectively accomplish the function of wisdom, being the same as the Buddha's body. Above these three karmas is one middle retribution, above the three karmas are thirty, and above the two wisdoms are twenty, totaling thirty-two kinds of 'bao' functions adorning the hair on the head. Connecting this head and body. Briefly mentioning ninety-seven marks of a great man, it explains that from following the pure three karmas of the two truths, cultivating the seven factors of enlightenment and the ten paramitas, one can purify all afflictions of the nine grades of the three realms, thus becoming the function of wisdom. Because wisdom is pure, all retributions are also pure. Because wisdom is unobstructed and free, all retributions are also free. The nine grades of afflictions are one in the desire realm, none in the four dhyanas, eight in the two realms above the four dhyanas, totaling nine grades with the desire realm. Those who can awaken use the expedient means of the two wisdoms, seven factors of enlightenment, and ten paramitas to benefit themselves and others, fully embodying the vows of Samantabhadra, thus accomplishing these ninety-seven marks as retribution. Using the expedient means of the ten paramitas.

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發起三界中有自在行用故。於九品煩惱上各成十波羅蜜行門。成九十種大人相。以七菩提分上助顯方便分明故。以成七種通。以此七覺分十波羅蜜助道方便行。助顯九品煩惱。成真俗二智。令大悲圓滿。於一品煩惱上成十種行門。報生十種相。九十配十波羅蜜。七種配七覺分。十蓮花藏世界微塵數相者。配真俗二智三業及行普賢行遍普周也。

問曰。此出何教所配。

答曰。此經所有法門。但出自教。余經不能與此教門相會。

何者是自教。

答曰。為普賢是佛自行。還令自行說自行所報得之相。普賢行者。不離真俗二智七菩提分十波羅蜜故。但約名知教。約教知行。約行治惑。惑亡報成。即知因果所生即為教也。不可引余權教三乘行門例此所修因果報得。但準已前諸品所放光及菩薩名乃至座名數。以次類之可曉其意也。佛行普賢行者。不離三界九地煩惱中。而成悲智之門。所有報生因果。還約三界九品煩惱中。成殊勝智行。出三界自在行獲過三界殊勝報業故。以此準知可明佛意。即是經之教也。已下諸相以此三業二智七覺分十波羅蜜為體。又以七菩提分九波羅蜜。共成一個智波羅蜜。以智波羅蜜為佛果。七菩提分九波羅蜜是行故。報得九十七種大人之相。十蓮花藏世界微塵數大人之相者。

【現代漢語翻譯】 現代漢語譯本： 發起於三界之中，因為有自在的行用，所以在九品煩惱之上，各自成就十波羅蜜（Paramita，到彼岸）的行門，成就九十種大人相（Mahapurusa-laksana， महानपुरुष लक्षण， महान्पुरुष लक्षण，偉丈夫相）。因為有七菩提分（Sapta bodhyangani，सप्त बोध्यङ्गानि，七覺支）輔助顯現方便，所以成就七種神通。用這七覺分和十波羅蜜的助道方便行，輔助顯現九品煩惱，成就真俗二智，使大悲圓滿。在一品煩惱之上成就十種行門，報生十種相。九十種大人相配合十波羅蜜，七種神通配合七覺分。十蓮花藏世界微塵數相，配合真俗二智的三業，以及行普賢行，周遍一切。

問：這是出自什麼教義所配合的？

答：這部經所有法門，只出自本教，其他經典不能與這部經的教門相會。

什麼是自教？

答：因為普賢（Samantabhadra，समन्तभद्र，普遍的賢者）是佛的自行，還讓自行說自行所報得之相。修普賢行的人，不離真俗二智、七菩提分、十波羅蜜。只要根據名稱瞭解教義，根據教義瞭解修行，根據修行來治理迷惑，迷惑消亡，果報成就。就知道因果所生就是教義。不可引用其他權教三乘的行門來比對此處所修的因果報得。只要參照前面各品所放的光，以及菩薩（Bodhisattva，बोधिसत्त्व，覺有情）的名字，乃至座位的名稱數量，依次類推，就可以明白其中的意思。佛行普賢行的人，不離三界九地的煩惱，而成就悲智之門。所有報生的因果，還是在三界九品煩惱中，成就殊勝的智慧和修行，出離三界，獲得自在的修行，獲得超越三界的殊勝果報。以此類推，就可以明白佛的意圖，這就是經的教義。以下各種相，以這三業、二智、七覺分、十波羅蜜為體。又以七菩提分和九波羅蜜，共同成就一個智波羅蜜。以智波羅蜜為佛果，七菩提分和九波羅蜜是修行。報得九十七種大人之相，以及十蓮花藏世界微塵數的大人之相。

【English Translation】 English version: Arising within the Three Realms, due to the free and unhindered activity, on top of the nine grades of afflictions, each accomplishes the ten Paramita (perfections) practices, achieving the ninety kinds of Mahapurusa-laksana (great man characteristics). Because the Seven Bodhyangani (seven factors of enlightenment) assist in clearly manifesting skillful means, seven kinds of supernormal powers are attained. Using these seven factors of enlightenment and the ten Paramitas as auxiliary paths of skillful means, they assist in manifesting the nine grades of afflictions, achieving the two wisdoms of truth and convention, making great compassion complete. On top of one grade of affliction, ten kinds of practices are accomplished, resulting in the birth of ten kinds of characteristics. The ninety characteristics correspond to the ten Paramitas, and the seven supernormal powers correspond to the seven factors of enlightenment. The number of characteristics equaling the dust motes in ten Lotus Treasury Worlds corresponds to the three karmas of the two wisdoms of truth and convention, as well as the practice of Samantabhadra's conduct, which is universal and all-encompassing.

Question: From what teachings does this combination originate?

Answer: All the Dharma gates in this Sutra originate only from its own teachings. Other Sutras cannot be reconciled with the teachings of this Sutra.

What is the 'own teaching'?

Answer: Because Samantabhadra's practice is the Buddha's own practice, and it also allows this self-practice to describe the characteristics attained as a result of this self-practice. Those who practice Samantabhadra's conduct do not depart from the two wisdoms of truth and convention, the seven factors of enlightenment, and the ten Paramitas. Simply understand the teachings based on the names, understand the practice based on the teachings, and use the practice to cure delusions. When delusions are extinguished, the fruition is achieved. Then one knows that the arising of cause and effect is the teaching. One cannot use the practices of other provisional teachings of the Three Vehicles to compare with the cause, effect, and attainment of this practice. Just refer to the light emitted in the previous chapters, as well as the names of the Bodhisattvas, and even the number of seats, and infer accordingly to understand the meaning. Those who practice the Buddha's Samantabhadra conduct do not depart from the afflictions of the Three Realms and the Nine Grounds, but accomplish the gates of compassion and wisdom. All the resulting causes and effects of birth are still within the afflictions of the Three Realms and the Nine Grades, accomplishing supreme wisdom and practice, transcending the Three Realms, attaining free and unhindered practice, and obtaining the supreme karmic rewards that surpass the Three Realms. By analogy, one can understand the Buddha's intention, which is the teaching of the Sutra. The following characteristics are based on these three karmas, two wisdoms, seven factors of enlightenment, and ten Paramitas as their essence. Furthermore, the seven factors of enlightenment and the nine Paramitas together accomplish one Wisdom Paramita. The Wisdom Paramita is the Buddha-fruit, and the seven factors of enlightenment and the nine Paramitas are the practice. The ninety-seven kinds of great man characteristics are attained, as well as the number of great man characteristics equaling the dust motes in ten Lotus Treasury Worlds.

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是差別智大悲圓滿十方世界。以普賢行報得故。此前後二釋義通其一故。已下諸相。約根本智起大悲用。隨差別智報生。如文自明。如經云紺蒲成就者。意明頸文三約嬰節成就。云西國有紺蒲果。赤色三約文成。以此比之。彌盧藏云者。明如來右輔上牙大人相寶焰高遠如須彌山之狀也。

如來隨好光明功德品第三十五

將釋此品約立四門。一釋品名目。二釋品來意。三釋說教之主。四隨文釋義。

一釋品名目者。何故名為隨好光明功德者。明前品已明十身相海有十蓮花藏世界微塵數相海莊嚴其身。此品約其佛身相中隨相無性功德故。以約行報得成大人之相。隨行法身之理智以成光明故。以立品名故。以隨行破煩惱之妙理智慧。以成報相之光。

二釋品來意者。明前品大人之相。約如來行行生報得故。即令普賢說故。為普賢行是一切諸佛行故。此隨好光明。法身根本智無性隨行無體無相功德為光明。能大利物。還以無形質無體性光照有緣。如無形質天鼓音聲說法令解脫故。此品須來。然雖理行無二同爲一體。今約感果利物之殊。不可無其次第。

三釋說教之主者。明如是妙理之果寶手是引接義故。表以法身妙慧性光引接一切眾生故立此品。何故如來自說此品者。明佛果中二愚。一數法廣

【現代漢語翻譯】 現代漢語譯本：是差別智（區分萬法的智慧）大悲圓滿十方世界。以普賢行（普賢菩薩的行愿）報得的緣故。此前後兩種解釋義理相通，因此以下諸相，是依據根本智（證悟真如的智慧）生起大悲的作用，隨著差別智報生，如經文自身所明。如經文所說『紺蒲成就者』，意在說明頸部紋路的三道環紋如嬰兒頸節般成就。說西國有紺蒲果，赤色三道環紋成就，以此比擬。彌盧藏（須彌山藏）所說，是說明如來右輔上牙的大人相，寶焰高遠如須彌山的樣子。

如來隨好光明功德品第三十五

將要解釋此品，設立四門：一、解釋品名；二、解釋此品來意；三、解釋說法之主；四、隨經文解釋義理。

一、解釋品名：為何名為『隨好光明功德』？說明前品已經闡明十身相海，有十蓮花藏世界微塵數相海莊嚴其身。此品是依據佛身相中的隨相無性功德，因為依據行報而成就大人之相，隨順行法身（體現佛法的身）的理智而成就光明，因此立此品名。憑藉隨順修行破除煩惱的微妙理智，成就報相之光。

二、解釋此品來意：說明前品的大人相，是依據如來行行生報而得到的，所以令普賢菩薩宣說，因為普賢行是一切諸佛之行。此隨好光明，是法身根本智的無性，隨順修行無體無相的功德而為光明，能夠大大地利益眾生。還是以無形質、無體性的光照耀有緣眾生，如同無形質的天鼓音聲說法，令眾生解脫。此品必須出現。然而，雖然理與行沒有差別，同爲一體，現在依據感果利物的不同，不可沒有其次第。

三、解釋說法之主：說明如此微妙的理之果，寶手是引接之義，表示以法身妙慧性光引接一切眾生，因此立此品。為何如來自說此品？說明佛果中有二愚：一、數法廣

【English Translation】 English version: It is the wisdom of differentiation (discriminating wisdom of all dharmas), great compassion, and perfect ten directions of the world. It is obtained through the retribution of Samantabhadra's practice (Samantabhadra Bodhisattva's vows and practices). The two interpretations before and after are consistent in meaning. Therefore, the following characteristics arise from the fundamental wisdom (wisdom of realizing Suchness) and the function of great compassion, following the retribution of the wisdom of differentiation, as the text itself clarifies. As the scripture says, 'One who has achieved the blue lotus complexion,' it means that the three lines on the neck are like the segments of an infant's neck. It is said that there is a blue lotus fruit in the Western countries, with three red lines achieved, which is used as a comparison. 'Meru Treasury' (Mount Sumeru Treasury) means that the great person's characteristic of the upper right molar of the Tathagata, with its precious flame high and far like Mount Sumeru.

Chapter Thirty-Five: The Meritorious Qualities of the Minor Marks and Light of the Tathagata

To explain this chapter, four doors are established: 1. Explaining the title of the chapter; 2. Explaining the purpose of this chapter; 3. Explaining the speaker of the teaching; 4. Explaining the meaning according to the text.

1. Explaining the title of the chapter: Why is it called 'The Meritorious Qualities of the Minor Marks and Light'? It explains that the previous chapter has already clarified the ten body-mark oceans, with the adornment of the number of dust motes in the ten lotus-treasury worlds. This chapter is based on the non-substantial meritorious qualities of the minor marks in the Buddha's body, because the great person's characteristics are achieved based on the retribution of practice, and the light is achieved by following the principle of the wisdom of the Dharma body (body embodying the Dharma), hence the title of this chapter. It is through the subtle principle of following practice to break through afflictions that the light of the retribution mark is achieved.

2. Explaining the purpose of this chapter: It explains that the great person's characteristics in the previous chapter are obtained based on the Tathagata's practice generating retribution, so Samantabhadra Bodhisattva is asked to speak, because Samantabhadra's practice is the practice of all Buddhas. This minor mark light is the non-substantiality of the fundamental wisdom of the Dharma body, and the meritorious qualities of following practice without substance or form are the light, which can greatly benefit beings. It still illuminates sentient beings with affinities with formless and insubstantial light, just as the sound of the formless heavenly drum preaches the Dharma, enabling sentient beings to be liberated. This chapter must appear. However, although principle and practice are not different and are one, now, based on the difference in sensing the result and benefiting beings, there cannot be no order.

3. Explaining the speaker of the teaching: It explains that the fruit of such a subtle principle, the precious hand, has the meaning of guiding and receiving, indicating that the light of the Dharma body's wonderful wisdom and nature guides and receives all sentient beings, hence the establishment of this chapter. Why does the Tathagata himself speak this chapter? It explains that there are two kinds of ignorance in the Buddha's fruit: 1. The vastness of numerical dharmas

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大愚。二隨好光明功德愚。此二法非諸菩薩智所及。至佛果滿方明。以理智法身但與行作無依之體達妄情之緣。其行中所感功德之相。即屬普賢行成。則普賢自行報生。還令普賢自說自行報終之果。阿僧祇品是數法廣大。隨好光明功德品是法身智身自體無性無依功德故。此二法皆非依行作得。不由普賢行之所及故。但與行為依止故。是當普賢行滿佛果位終之法。是故如來自說。明當位自說自位法門。令後學者不惑故。此品明法身智身無相理中功德所有利物之法。還以光明天鼓無形質物響音所告。還說法身無相妙理。頓登十地離垢之功故。非餘下位和會大愿智悲萬行之相得故。以是如來自位自說故。雖行果與智果不殊。然約法辨位。令法則分明。令發心修行者解行不惑。意明法身及根本智不屬行所修生。唯大悲及差別智。須依此根本智。加普賢大願力。和融迴向修學。常以根本智為無作之體。此之法身及根本智。雖加十波羅蜜三十七菩提分法四攝四無量成就饒益眾生之行。然根本智法身。為無自性可有成壞。但能與一切諸行愿。作無染著無煩惱無三界業解脫果之體。以此品中明此隨好功德能隨行用不失自果廣利眾生。此是一切菩薩行之恒佛果故。故以此如來自說。若無此智德之果。一切眾行皆無常故。如虛空體全與諸有

【現代漢語翻譯】 現代漢語譯本 大愚（Dàyú）。二隨好光明功德愚（Èr suí hǎo guāngmíng gōngdé yú）。這兩種法不是所有菩薩的智慧所能達到的，要到佛果圓滿才能明白。因為理智法身只是與行作為無所依憑的本體，通達虛妄情識的因緣。其行中所感應的功德之相，就屬於普賢行成就。那麼普賢自行報生，還讓普賢自己宣說自行報終的結果。《阿僧祇品（Āsēngqí pǐn）》是數法的廣大，而《隨好光明功德品（Suí hǎo guāngmíng gōngdé pǐn）》是法身智身自體無性無依的功德，因此這兩種法都不是依靠行作而得到的，不是普賢行所能達到的，只是與行為依止。這是當普賢行圓滿，佛果位終結時的法。所以如來自己宣說，表明當位自說自位法門，讓後來的學習者不迷惑。此品闡明法身智身無相理中的功德，以及所有利益眾生的方法，還以光明天鼓無形質物響音所告知，還說法身無相妙理，頓登十地離垢的功德，不是其餘下位和會大愿智悲萬行的相所能得到的。因此這是如來自位自說。雖然行果與智果沒有差別，然而按照法來辨別位次，使法則分明，讓發心修行者在理解和行動上不迷惑。意思是闡明法身及根本智不屬於行所修生，只有大悲及差別智，須要依靠此根本智，加上普賢大願力，和融迴向修學，常常以根本智為無作的本體。這法身及根本智，雖然加上十波羅蜜（Shí bōluómì），三十七菩提分法（Sānshíqī pútífēn fǎ），四攝（Sì shè），四無量（Sì wúliàng）成就饒益眾生的行為，然而根本智法身為無自性，沒有成壞，只能與一切諸行愿，作為無染著、無煩惱、無三界業解脫果的本體。因此此品中闡明此隨好功德能隨行用不失自果，廣利眾生。這是一切菩薩行的恒佛果，所以以此如來自說。如果沒有此智德之果，一切眾行都是無常的，如虛空體全與諸有。

【English Translation】 English version Great Foolishness (Dàyú). The second is the foolishness regarding the minor marks and the merits of light (Èr suí hǎo guāngmíng gōngdé yú). These two dharmas are beyond the wisdom of all Bodhisattvas and can only be understood when the Buddha-fruit is perfected. Because the Dharma-body of reason and wisdom only takes action as a formless entity, understanding the causes of delusional emotions. The aspects of merit sensed in the practice belong to the accomplishment of Samantabhadra's practice. Then Samantabhadra's self-practice results in retribution, and Samantabhadra himself proclaims the result of the end of his self-practice retribution. The 'Asamkhya Chapter' (Āsēngqí pǐn) is the vastness of numerical dharmas, while the 'Minor Marks and Merits of Light Chapter' (Suí hǎo guāngmíng gōngdé pǐn) is the merit of the Dharma-body and Wisdom-body's self-nature, which is without inherent existence and without reliance. Therefore, these two dharmas are not obtained through practice, nor can they be reached by Samantabhadra's practice; they only serve as a support for practice. This is the dharma at the end of Samantabhadra's practice and the culmination of the Buddha-fruit position. Therefore, the Tathagata himself proclaims, clarifying the Dharma-gate of self-proclamation of one's own position, so that later learners will not be confused. This chapter elucidates the merits in the principle of the formless Dharma-body and Wisdom-body, as well as all methods of benefiting beings, and also proclaims through the sound of the formless and insubstantial Light-Heavenly Drum, and also speaks of the wonderful principle of the formless Dharma-body, instantly ascending to the merit of the Tenth Ground, free from defilement, which cannot be obtained by the aspects of the great vows, wisdom, compassion, and myriad practices of the lower positions. Therefore, this is the Tathagata's self-proclamation of his own position. Although the fruit of practice and the fruit of wisdom are not different, distinguishing the positions according to the Dharma makes the principles clear, so that those who aspire to practice will not be confused in understanding and action. It means elucidating that the Dharma-body and fundamental wisdom do not belong to what is cultivated through practice; only great compassion and differential wisdom need to rely on this fundamental wisdom, plus Samantabhadra's great vow power, harmoniously dedicating themselves to learning, always taking fundamental wisdom as the formless entity. Although this Dharma-body and fundamental wisdom are accompanied by the Ten Paramitas (Shí bōluómì), the Thirty-seven Limbs of Enlightenment (Sānshíqī pútífēn fǎ), the Four Embracing Dharmas (Sì shè), and the Four Immeasurables (Sì wúliàng), accomplishing the practice of benefiting beings, the fundamental wisdom Dharma-body is without self-nature and cannot be created or destroyed, but can only serve as the entity of non-attachment, non-affliction, and liberation from the karma of the Three Realms for all practices and vows. Therefore, this chapter elucidates that this minor marks merit can follow practice without losing its own fruit, extensively benefiting beings. This is the constant Buddha-fruit of all Bodhisattva practices, so the Tathagata proclaims this himself. If there is no fruit of this wisdom-virtue, all practices are impermanent, like the body of space entirely with all existence.

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情而作全體然虛空不屬修生。

四隨文釋義者。於此段中長科分為十三段。

第一爾時世尊已下至而為眷屬有三行經。明舉光之體用分。

第二佛子已下至於彼命終來生此天有八行經。明如來生處兜率天時放法身妙理智無作凈光地獄獲益天鼓告因分。

第三佛子菩薩足下千輻輪已下至入無依智印三昧有四十二行半經。明惡道眾生蒙光所照舍報生天天鼓說法分。

第四時諸天子聞是音已下至而不得見有四行半經。明諸天子興供而往天宮而不得見毗盧遮那菩薩分。

第五時有天子已下至摩耶夫人胎可有兩行經。明天子告諸天眾菩薩所生人間分。

第六時諸天子以天眼觀已下至悔除所有諸障過惡有十四行半經。明諸天子欲往人間供養天鼓音告云毗盧遮那菩薩無體來去並勸發菩提心悔除過惡分。

第七時諸天子已下至一切罪惡悉得清凈有二十七行半經。明天鼓為諸天子說菩薩悔除罪惡達業無生分。

第八說此法時已下至猶未現離垢三昧少分之力有十一行半經。明諸天子天女獲益分。

第九爾時彼諸天子已下至一恒河沙善根有十二行經。明諸天子興香花供養及有眾生聞香。八萬四千煩惱皆清凈。成就香幢云自在光明清凈善根。若有眾生見其蓋者。種金網轉輪王一

【現代漢語翻譯】 現代漢語譯本：情識的作用遍及整體，然而虛空並不屬於修習而生。

四、隨文解釋意義：在此段中，長科分為十三段。

第一，從『爾時世尊』以下至『而為眷屬』，有三行經文。說明佛光本體和作用的區分。

第二，從『佛子』以下至『于彼命終來生此天』，有八行經文。說明如來降生於兜率天時，放出法身妙理智無作凈光，地獄眾生獲得利益，天鼓發出宣告的原因。

第三，從『佛子菩薩足下千輻輪』以下至『入無依智印三昧』，有四十二行半經文。說明惡道眾生蒙受佛光照耀，捨棄報身後往生天界，天鼓宣說法理。

第四，從『時諸天子聞是音已』以下至『而不得見』，有四行半經文。說明諸天子興起供養前往天宮，卻無法見到毗盧遮那菩薩（Vairocana Bodhisattva）。

第五，從『時有天子』以下至『摩耶夫人（Maya）胎』，大約有兩行經文。說明天子告訴諸天眾，菩薩將要降生人間。

第六，從『時諸天子以天眼觀』以下至『悔除所有諸障過惡』，有十四行半經文。說明諸天子想要前往人間供養，天鼓發出聲音說毗盧遮那菩薩沒有固定的來去，並勸導發起菩提心，懺悔消除過錯。

第七，從『時諸天子』以下至『一切罪惡悉得清凈』，有二十七行半經文。說明天鼓為諸天子宣說菩薩懺悔消除罪惡，達到業無自性的境界。

第八，從『說此法時』以下至『猶未現離垢三昧少分之力』，有十一行半經文。說明諸天子天女獲得利益。

第九，從『爾時彼諸天子』以下至『一恒河沙善根』，有十二行經文。說明諸天子興起香花供養，以及有眾生聞到香氣，八萬四千種煩惱都得到清凈，成就香幢云自在光明清凈的善根。如果眾生見到寶蓋，就能種下金網轉輪王（cakravarti）的因。

【English Translation】 English version: Sentient emotions act on the whole, yet emptiness does not belong to cultivation and arising.

1. Explaining the meaning according to the text: In this section, the long division is divided into thirteen sections.

First, from 'At that time, the World Honored One' down to 'and become family members,' there are three lines of scripture. It explains the distinction between the substance and function of the Buddha's light.

Second, from 'Buddha-son' down to 'when their lives end, they are reborn in this heaven,' there are eight lines of scripture. It explains that when the Tathagata (如來) was born in Tushita Heaven (兜率天), he emitted the wonderful principle of the Dharma body, the wisdom of non-action, pure light, and the benefit that beings in hell received, and the reason why the heavenly drum announced it.

Third, from 'Buddha-son, the thousand-spoked wheel under the Bodhisattva's feet' down to 'enter the Samadhi (三昧) of the sign of unreliant wisdom,' there are forty-two and a half lines of scripture. It explains that sentient beings in evil realms, illuminated by the Buddha's light, abandon their retribution bodies and are reborn in the heavens, and the heavenly drum proclaims the Dharma.

Fourth, from 'When the devas (天子) heard this sound' down to 'and could not see,' there are four and a half lines of scripture. It explains that the devas arose to make offerings and went to the heavenly palace, but could not see Vairocana Bodhisattva (毗盧遮那菩薩).

Fifth, from 'At that time, a deva' down to 'the womb of Lady Maya (摩耶夫人),' there are about two lines of scripture. It explains that the deva told the assembly of devas that the Bodhisattva would be born in the human world.

Sixth, from 'At that time, the devas observed with their heavenly eyes' down to 'repent and eliminate all obstacles, faults, and evils,' there are fourteen and a half lines of scripture. It explains that the devas wanted to go to the human world to make offerings, and the heavenly drum emitted a sound saying that Vairocana Bodhisattva has no fixed coming and going, and encouraged them to arouse the Bodhi mind and repent and eliminate faults.

Seventh, from 'At that time, the devas' down to 'all sins and evils are completely purified,' there are twenty-seven and a half lines of scripture. It explains that the heavenly drum spoke to the devas about the Bodhisattva repenting and eliminating sins and evils, reaching the state of the non-self-nature of karma.

Eighth, from 'When this Dharma was spoken' down to 'still not manifesting a small portion of the power of the stainless Samadhi,' there are eleven and a half lines of scripture. It explains that the devas and heavenly women received benefits.

Ninth, from 'At that time, those devas' down to 'one Ganges River sand of good roots,' there are twelve lines of scripture. It explains that the devas arose to make offerings of incense and flowers, and that sentient beings who smelled the fragrance had their eighty-four thousand afflictions purified, and achieved the pure good roots of the fragrant banner cloud of unhindered light. If sentient beings see the canopy, they can plant the cause of a golden-netted Chakravarti (轉輪王).

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恒河沙善根分。

第十佛子菩薩住此轉輪王位已下至教化眾生有一行半經。明金網轉輪王境位攝化廣狹分。

第十一佛子譬如明鏡世界已下至必得往生彼佛國土有四行經。明舉月智如來喻聞名獲益分。

第十二菩薩安住已下至成就如是清凈肉眼有九行經。明若有遇此金網轉輪王光明即獲得十地法門分。

第十三佛子假使有人已下至未有二十一行經。明此清凈金網轉輪王肉眼所見廣大境界難量分。

四隨文釋義者。於此品中十三段文。約立三門。一說光明所因從何所來。二蒙光觸者以何因緣。三明天鼓從何所因而能說法。

第一說光明所因從何所來者。從如來自體性自清凈法身根本無依住智自性清凈功德所生。能成相好無所依止。故名隨好光明功德品。此之光明一切眾生同共有之。為不以普賢行愿助揚顯發。不顯現普賢行愿。不以此光明體。亦不能得成法界無限大用。是故此經名為覺行互嚴經。至此二行圓滿。遂乃各各自顯其功。前品大人之相。因普賢行成還令普賢說故。此品隨好光明。是佛自果無作法身無依住根本智光。是佛自說。但依教主以取經意舉光之中其隨好光無量。今依此品略舉其三。

一初舉如來應正等覺有隨好名圓滿王者。都陳根本智無依無性而能普照自在

【現代漢語翻譯】 現代漢語譯本 恒河沙善根分。

第十，佛子菩薩安住於此轉輪王位之後，下至教化眾生，有一行半經文。闡明金網轉輪王境位的攝受教化範圍的廣闊。

第十一，佛子，譬如明鏡世界之後，直至必定能夠往生彼佛國土，有四行經文。闡明以月智如來為譬喻，聽聞其名號便能獲得利益。

第十二，菩薩安住之後，直至成就如此清凈的肉眼，有九行經文。闡明如果有人遇到此金網轉輪王的光明，便能獲得十地法門。

第十三，佛子，假使有人之後，直至未有，共二十一行經文。闡明此清凈金網轉輪王的肉眼所見廣大境界難以衡量。

四、隨文釋義：在此品中，有十三段經文，大約可以立為三門：一、說明光明所因，從何而來；二、蒙受光明照觸者，以何因緣；三、說明天鼓從何而來，而能說法。

第一，說明光明所因，從何而來：從如來自體性自清凈法身根本無依住智自性清凈功德所生。能成就相好，無所依止。所以名為隨好光明功德品。此光明一切眾生共同具有。因為不以普賢行愿助揚顯發，所以不顯現普賢行愿。不以此光明體，也不能成就法界無限大用。因此，此經名為覺行互嚴經。至此，二行圓滿，於是各自顯現其功。前品是大人之相，因為普賢行成就，還令普賢菩薩宣說。此品隨好光明，是佛自果無作法身無依住根本智光，是佛自己宣說。但依教主以取經意，舉光之中，其隨好光無量。現在依據此品，略舉其三。

一、首先舉出如來應正等覺有隨好名圓滿王者，都陳述根本智無依無性而能普照自在。

【English Translation】 English version Section on Meritorious Roots as Numerous as the Sands of the Ganges.

Tenth, after the Buddha's disciples and Bodhisattvas dwell in this position of Wheel-Turning King, down to teaching sentient beings, there is one and a half lines of scripture. It elucidates the vastness of the realm of the Golden Net Wheel-Turning King in terms of its ability to embrace and transform.

Eleventh, Buddha's disciples, for example, from the world of a clear mirror until one is certain to be reborn in that Buddha's land, there are four lines of scripture. It elucidates the analogy of the Moon Wisdom Tathagata (the Thus Come One, another name for Buddha), where hearing his name brings benefits.

Twelfth, after the Bodhisattva dwells, until the achievement of such pure physical eyes, there are nine lines of scripture. It elucidates that if someone encounters the light of this Golden Net Wheel-Turning King, they will obtain the Dharma gate of the Ten Grounds (ten stages of Bodhisattva development).

Thirteenth, Buddha's disciples, supposing there is someone, until there is not, there are twenty-one lines of scripture. It elucidates that the vast realm seen by the pure physical eyes of this Golden Net Wheel-Turning King is immeasurable.

Four, Explanations Following the Text: In this chapter, there are thirteen sections of scripture, which can be roughly divided into three categories: 1. Explaining the cause of the light, from where it comes; 2. Those who receive the touch of the light, due to what causes; 3. Explaining from where the heavenly drum comes, and how it can preach the Dharma.

First, explaining the cause of the light, from where it comes: It arises from the self-nature of the Tathagata (the Thus Come One, another name for Buddha), the fundamentally pure Dharma body, the fundamental unreliant wisdom, and the self-nature pure merits. It can accomplish the characteristics and marks, without reliance. Therefore, it is called the Section on the Merits of the Minor Marks of Excellence and Light. All sentient beings commonly possess this light. Because it is not assisted and propagated by the vows and practices of Samantabhadra (a Bodhisattva representing practice), the vows and practices of Samantabhadra are not manifested. Without this light body, one cannot accomplish the infinite great function of the Dharma realm. Therefore, this scripture is called the Scripture on the Mutual Adornment of Enlightenment and Practice. At this point, the two practices are perfected, and then each manifests its function. The previous chapter was on the characteristics of a great person, because the practice of Samantabhadra was accomplished, and Samantabhadra Bodhisattva was asked to speak. This chapter on the Minor Marks of Excellence and Light is the Buddha's own fruit, the uncreated Dharma body, the fundamental wisdom light of non-reliance, which the Buddha himself speaks. But according to the teaching master to take the meaning of the scripture, among the lights, the minor marks of excellence and light are immeasurable. Now, according to this chapter, briefly mention three of them.

First, it begins by mentioning that the Tathagata (the Thus Come One, another name for Buddha), worthy of offerings, perfectly enlightened one, has the minor marks of excellence named the perfect king, all stating that the fundamental wisdom is without reliance and without nature, yet it can universally illuminate freely.

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名圓滿王。別舉此光中隨用。云此隨好中出大光明名為熾盛。此明隨用能破迷惑七百萬阿僧祇光明而為眷屬者。此明隨用備根。七百都數約七菩提分息六道苦。乃為七百者。數之長也。皆令發起一乘中十地道故。為此光體是佛果光光所及者。皆依本故。又約八地已前有行有開發爲七百。萬者。萬行。阿僧祇者。明光體備根遍周。次舉兜率天為菩薩時放大光明名幢王照十佛剎微塵數世界。地獄眾生眾苦休息。得十種眼耳鼻舌身意清凈。舍地獄身生兜率天。聞天鼓音而為說法。得離垢三昧發十地道。此明光照往因十信解心修力不固有因放逸生惡道者。遇光苦息三業複本。此明三產生果。第一生修十信解心。心不精專作諸惡業。第二生生惡道住地獄中。第三生蒙光照觸苦息生兜率天。天鼓響音告法成十地果。此為三生。若也於此教中依智發心。專求不懈不放逸心。修方便定入佛智慧。生如來家為佛真子。便名成佛。如輪王第一夫人所生大子具輪王相雖未當位是王真種體無差別。如是十住初發心菩薩。創從信種修方便定。自顯正智生如來家。雖未有神足通力。當其佛位。然其真智慧種與佛不殊。從此一生加行修治。隨其正智入變易生。神通自在。如人一生身語意業修有為十善。尚得生天報。得天神通。何況正智慧現前。法身體

【現代漢語翻譯】 現代漢語譯本 名為圓滿王（Purification King）。特別指出此光明中隨其作用而變化。說此隨好（secondary marks of perfection）中發出大光明，名為熾盛（intense）。此光明隨其作用，能破除迷惑七百萬阿僧祇（asaṃkhya，無數）的光明，並以此為眷屬。此光明隨其作用具備根基。七百這個數字大約對應七菩提分（seven factors of enlightenment），止息六道（six realms of existence）的痛苦。之所以說是七百，是取其數量之長。都令眾生髮起一乘（one vehicle）中的十地（ten bhumis）之道。因為此光體的本質是佛果（Buddha's fruition）之光，光所照及之處，都回歸本源。又大約在八地（eighth bhumi）之前，有修行有開發，所以說是七百。萬，指的是萬行（ten thousand practices）。阿僧祇，說明光體的根基完備且周遍。接下來提到兜率天（Tuṣita Heaven），菩薩（Bodhisattva）在兜率天時，放出大光明，名為幢王（Banner King），照耀十佛剎微塵數（ten Buddha-fields multiplied by the dust particles）的世界。地獄（Naraka）眾生的一切痛苦都止息，獲得十種眼、耳、鼻、舌、身、意清凈。捨棄地獄之身，生於兜率天，聽聞天鼓之音而說法，獲得離垢三昧（stainless samadhi），發起十地之道。此光明照耀過去世的因緣，十信解心（ten faiths of understanding）的修行力量不鞏固，因為放逸而生於惡道（evil realms）的眾生，遇到光明，痛苦止息，三業（three karmas）恢復本初。這說明三產生果。第一生修行十信解心，心不精進，造作各種惡業。第二生生於惡道，住在地獄中。第三生蒙受光明照耀，痛苦止息，生於兜率天。天鼓響音宣告佛法，成就十地之果。這是三生的例子。如果在此教法中，依智慧發心，專心求道，不懈怠，不放逸，修習方便禪定，進入佛的智慧，生於如來（Tathagata）之家，成為佛的真子，便可稱為成佛。如同輪王（cakravartin）的第一夫人所生的大子，具備輪王之相，雖然尚未即位，卻是真正的王族血脈，本質上沒有差別。如此，十住（tenth stage）初發心的菩薩，最初從信心的種子開始，修習方便禪定，自然顯現正智（right wisdom），生於如來之家。雖然還沒有神通之力，但終將成就佛位。然而，其真正的智慧種子與佛沒有區別。從此一生，加以修行，隨著正智進入變易生死（changeable life and death），神通自在。如同一個人一生中，身語意三業修習有為十善（ten wholesome deeds），尚且可以生於天界，獲得天界的神通，何況是正智慧現前，法身（Dharmakaya）的顯現呢？

【English Translation】 English version Named Purification King. Specifically pointing out that within this light, it changes according to its function. It is said that from these secondary marks of perfection emanates a great light, named intense. This light, according to its function, can break through the delusion of seven million asaṃkhyas (countless) of lights, and takes these as its retinue. This light, according to its function, possesses the root. The number seven hundred roughly corresponds to the seven factors of enlightenment, ceasing the suffering of the six realms of existence. The reason for saying seven hundred is to emphasize the length of the number. It causes all beings to initiate the path of the ten bhumis (ten stages) within the One Vehicle. Because the essence of this light body is the light of Buddha's fruition, wherever the light shines, it returns to its origin. Furthermore, approximately before the eighth bhumi, there is practice and development, hence the number seven hundred. Ten thousand refers to the ten thousand practices. Asaṃkhya indicates that the light body's foundation is complete and pervasive. Next, it mentions Tuṣita Heaven, where the Bodhisattva, while in Tuṣita Heaven, emits a great light named Banner King, illuminating worlds as numerous as the dust particles in ten Buddha-fields. All the suffering of beings in hell ceases, and they obtain the purity of the ten eyes, ears, nose, tongue, body, and mind. They abandon the hellish body and are born in Tuṣita Heaven, hearing the sound of the heavenly drum and receiving the Dharma, attaining the stainless samadhi and initiating the path of the ten bhumis. This light illuminates the causes and conditions of past lives, where the power of practice of the ten faiths of understanding is not firm, and due to negligence, beings are born in evil realms. Upon encountering the light, suffering ceases, and the three karmas return to their original state. This illustrates the fruition of three lives. In the first life, one practices the ten faiths of understanding, but the mind is not diligent, and various evil deeds are committed. In the second life, one is born in an evil realm, residing in hell. In the third life, one receives the illumination of the light, suffering ceases, and one is born in Tuṣita Heaven. The sound of the heavenly drum proclaims the Dharma, accomplishing the fruition of the ten bhumis. This is an example of three lives. If, within this teaching, one initiates the mind with wisdom, diligently seeks the path, without laziness or negligence, practices skillful meditation, enters the wisdom of the Buddha, and is born into the family of the Tathagata, becoming a true son of the Buddha, then one can be called a Buddha. Just as the eldest son born to the first queen of a cakravartin possesses the characteristics of a cakravartin, although not yet enthroned, he is a true member of the royal family, and there is no difference in essence. Similarly, a Bodhisattva who has initially aroused the mind in the tenth stage, starting from the seed of faith, practices skillful meditation, naturally manifesting right wisdom, and is born into the family of the Tathagata. Although they do not yet possess supernatural powers, they will eventually attain Buddhahood. However, their true seed of wisdom is no different from that of the Buddha. From this life onward, with added practice and cultivation, following their right wisdom, they enter changeable life and death, with supernatural powers and freedom. Just as a person who cultivates the ten wholesome deeds with body, speech, and mind throughout their life can be born in the heavens and obtain heavenly powers, how much more so when right wisdom manifests and the Dharmakaya appears?

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會無心作惡。專學慈悲。豈可不入變易生身也。若也直約第一義論。通於生死總為變化。悟智即佛不約神通。神通是利眾生之權方便故。若直取覺義智是正覺。自余神通降產生佛。總屬行收。今至此品明覺行圓滿。佛明前之二種光明。一名光幢王者。且約佛果法身根本智圓明破惑之大用。一切修道。不會此根本智光無成佛期。

二舉足下千輻輪光光名圓滿王者。明成菩薩升進加行之光為足。表所行行故。常放四十種光明者。成十信十住十行十回向地前四位也。中有一光隨於一切六道種種諸欲所樂皆令成就乃至阿鼻地獄受無間苦遇斯光者。皆生兜率天天鼓響音說法及以悔除諸惑得離垢三昧。或得無依智印定。此一光是一切六道應根起信之光。餘三是十住十行十回向加行成十地道果滿之光。為地前三賢位。是圓會悲智願行已終。十地但成此地前十向之功。不別有位。以此但放四十光明。不放五十也。無功之果。是佛自位不屬行故。明足下光。是表十信十住十行十回向願行之位。十地約法而成。功德滿前愿故。

三舉右手掌中一隨好光明現無量自在神力者。此表引接光。以手是引接義故。此乃冥同一切世間三界之方便。非世間天人及三乘所知故。且舉此三種光明備世諸有以遍。自余廣多不論。

第二蒙光

【現代漢語翻譯】 現代漢語譯本：不會無心去作惡，專門學習慈悲，怎麼可能不進入變易生身的境界呢？如果直接按照第一義諦來論，貫通生死都視為變化。領悟智慧就是佛，不依賴神通。神通是利益眾生的權宜方便。如果直接取覺悟的意義，智慧就是正覺，其餘的神通、降生、成佛，都屬於行持的範疇。現在到了這一品，說明覺悟和行持都圓滿了。佛說明前面的兩種光明，第一種是光幢王者（Guangchuang Wangzhe），是依照佛果法身的根本智圓滿，破除迷惑的大作用來說的。一切修道，如果不能領會這根本智的光明，就沒有成佛的期限。 第二種是舉足下千輻輪光，光名圓滿王者（Yuanman Wangzhe），說明成就菩薩升進加行的光明是足，表示所修行的行為。常常放出四十種光明，成就十信、十住、十行、十回向，以及十地前的四位。其中有一種光明，隨著一切六道種種諸欲所喜好的，都能令其成就，乃至阿鼻地獄（Abi Diyu）遭受無間痛苦的眾生，遇到這種光明，都能往生兜率天（Doushuai Tian），聽到天鼓響音說法，以及懺悔消除各種迷惑，得到離垢三昧（Ligou Sanmei），或者得到無依智印定（Wuyizhi Yin Ding）。這一個光明是針對一切六道眾生，應其根器而生起的信心之光。其餘三種光明是十住、十行、十回向加行，成就十地道果圓滿之光，是十地前三賢位。是圓滿彙集了悲智願行已經終結。十地只是成就這地前十向的功德，沒有另外的位次。因此只放出四十種光明，不放出五十種。無功之果，是佛的自位，不屬於行持的範疇。說明足下的光明，是表示十信、十住、十行、十回向願行的位次。十地是依照法而成，功德圓滿在愿前。 第三種是舉右手掌中一隨好光明，顯現無量自在神力。這表示引接光，因為手有引接的含義。這是暗中與一切世間三界相應的方便，不是世間天人以及三乘所能知道的。姑且舉這三種光明，完備世間諸有而周遍，其餘廣多的就不論述了。 第二，蒙光

【English Translation】 English version: One will not unintentionally commit evil, and will exclusively learn compassion. How could one not enter the realm of transformation and rebirth? If we directly discuss the ultimate truth, then all of birth and death are seen as transformation. Realizing wisdom is Buddhahood, not relying on supernatural powers. Supernatural powers are expedient means to benefit sentient beings. If we directly take the meaning of awakening, wisdom is right enlightenment. The remaining supernatural powers, descent, and becoming a Buddha, all belong to the category of practice. Now, arriving at this chapter, it explains that awakening and practice are both complete. The Buddha explains the two kinds of light mentioned earlier. The first is the Light Banner King (Guangchuang Wangzhe), which speaks of the fundamental wisdom of the Dharmakaya (Dharmakaya) of the Buddha-fruit, the great function of perfect enlightenment to break through delusion. All cultivation will not achieve Buddhahood if it does not understand this fundamental wisdom light. The second is the light of the thousand-spoked wheel under the feet, the light named Perfect King (Yuanman Wangzhe), which explains that the light of accomplishing the progressive practice of a Bodhisattva is the feet, representing the actions performed. It constantly emits forty kinds of light, accomplishing the ten faiths, ten abodes, ten practices, ten dedications, and the four positions before the ten grounds. Among them, there is a light that, according to the various desires and pleasures of all six realms, can enable them to be fulfilled. Even beings in Avici Hell (Abi Diyu) who suffer uninterrupted pain, when they encounter this light, can be reborn in Tushita Heaven (Doushuai Tian), hear the sound of heavenly drums expounding the Dharma, and repent and eliminate various delusions, attaining the stainless Samadhi (Ligou Sanmei), or attaining the wisdom seal of no reliance (Wuyizhi Yin Ding). This one light is the light of faith arising in response to the roots of all beings in the six realms. The remaining three lights are the lights of the ten abodes, ten practices, and ten dedications, accomplishing the perfection of the ten grounds of the path-fruit, which are the three worthy positions before the ten grounds. It is the complete convergence of compassion, wisdom, vows, and practice that has ended. The ten grounds only accomplish the merits of the ten dedications before these grounds, and there are no separate positions. Therefore, only forty kinds of light are emitted, not fifty. The fruit of no effort is the Buddha's own position, which does not belong to the category of practice. It explains that the light under the feet represents the positions of the ten faiths, ten abodes, ten practices, and ten dedications of vows and practices. The ten grounds are accomplished according to the Dharma, and merit is fulfilled before the vows. The third is the light of one of the minor marks in the palm of the right hand, manifesting limitless, unhindered spiritual power. This represents the light of guidance, because the hand has the meaning of guidance. This is a means of secretly corresponding to all the three realms of the world, which is not known by the gods and humans of the world and the three vehicles. Let us take these three kinds of light as an example, completing all existence in the world and pervading it. The rest, which is vast and numerous, will not be discussed. Second, receiving the light

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觸者。何因緣者。經意明先世有信心故。如經云汝往昔親近眾善知識。即明昔曾有信心之種。雖造惡業生於地獄。為有信種。光及其身。苦息種存能便發意捨身生天。若無先世信種。設光照身者。不覺不知。

第三明天鼓從何所因而能說法者。如經云。但以毗盧遮那三昧力故。般若波羅蜜威德力故出音聲。大約三緣而得聞之。一毗盧遮那菩薩三昧之力。二于無體性三昧中有自在無作妙慧。三眾生昔曾聞此無性法身大智慧之種。方堪得聞如是妙聲。迷除得道如離垢三昧者。是無性妙理自體無中邊。等虛空性。性自無垢具無限。智慧知見自無我所。須以方便定發起方明。如法慧菩薩入無量方便三昧是也。又如善財于妙峰山上得憶念一切諸佛智慧光明者是也。總是十住初心創始顯發故。至此品中不離初處滿故。還向普光明殿說十信心處。說此十一品十一地及佛果之門。表此意也。不離一念不隔一時而成果故。方便三昧者。任無作性蕩然自定不收不攝任心自安。萬惑自凈道自現爾。方可任用。施為不失其理。然以普賢願行。方成悲智大用無作法界緣起之門。一如其上五位進修行者也如經云。於色聲香味觸其內具有五百煩惱。其外亦有五百煩惱。瞋行多者二萬一千。貪行多者二萬一千。癡行多者二萬一千。等分行者二萬一

【現代漢語翻譯】 現代漢語譯本： 觸及（觸者）。是什麼因緣呢（何因緣者）？經文的意思是說明前世有信心（經意明先世有信心故）。如經文所說：『你往昔親近眾多善知識（如經云汝往昔親近眾善知識）。』就說明過去曾經有信心的種子（即明昔曾有信心之種）。即使造作惡業而生於地獄（雖造惡業生於地獄），因為有信心的種子（為有信種），光芒照到他的身上（光及其身），痛苦止息，種子得以儲存（苦息種存），就能發起意念捨棄身體而生到天上（能便發意捨身生天）。如果沒有前世的信心種子（若無先世信種），即使光芒照到身上（設光照身者），也不會覺察和知道（不覺不知）。 第三，天鼓從何處產生而能夠說法呢（第三明天鼓從何所因而能說法者）？如經文所說：『只是憑藉毗盧遮那（Vairocana）三昧的力量（但以毗盧遮那三昧力故），般若波羅蜜（Prajnaparamita）的威德力量（般若波羅蜜威德力故）發出聲音。』大約有三種因緣才能聽聞到（大約三緣而得聞之）：一是毗盧遮那菩薩（Vairocana Bodhisattva）三昧的力量（一毗盧遮那菩薩三昧之力），二是在無體性的三昧中具有自在無作的妙慧（二于無體性三昧中有自在無作妙慧），三是眾生過去曾經聽聞過這種無自性法身大智慧的種子（三眾生昔曾聞此無性法身大智慧之種），才能夠聽聞到如此美妙的聲音（方堪得聞如是妙聲），迷惑消除而得到解脫（迷除得道）。如離垢三昧（離垢三昧）所說，是無自性的妙理，自體沒有邊際，等同虛空的性質（是無性妙理自體無中邊，等虛空性），自性本來沒有垢染，具有無限的智慧知見，本來沒有我所（性自無垢具無限。智慧知見自無我所），必須用方便的禪定來發起才能明白（須以方便定發起方明）。如法慧菩薩（Dharmamati Bodhisattva）進入無量方便三昧就是這樣（如法慧菩薩入無量方便三昧是也）。又如善財童子（Sudhana）在妙峰山上得到憶念一切諸佛智慧光明也是這樣（又如善財于妙峰山上得憶念一切諸佛智慧光明者是也）。總之，這是十住（Ten Abodes）初心創始顯發的原因（總是十住初心創始顯發故），到此品中沒有離開最初的地方圓滿的緣故（至此品中不離初處滿故），還是回到普光明殿（Universal Light Hall）宣說十信心處（說十信心處），宣說這十一品、十一地以及佛果之門（說此十一品十一地及佛果之門），表明這個意思（表此意也），不離一念，不隔一時而成就的緣故（不離一念不隔一時而成果故）。方便三昧（Upaya Samadhi）是任由無作的自性，坦蕩自然地安定，不收也不攝，任由心自然安住（方便三昧者。任無作性蕩然自定不收不攝任心自安），各種迷惑自然清凈，道自然顯現（萬惑自凈道自現爾），才可以任用，施為不失去其道理（方可任用。施為不失其理）。然而憑藉普賢（Samantabhadra）的願行（普賢願行），才能成就悲智的大用，無作法界緣起的法門（方成悲智大用無作法界緣起之門），如同上面五位進修行人一樣（一如其上五位進修行者也）。如經文所說：『在色聲香味觸之中，其內具有五百種煩惱（於色聲香味觸其內具有五百煩惱），其外也有五百種煩惱（其外亦有五百煩惱）。』嗔恨心重的人有二萬一千種（瞋行多者二萬一千），貪婪心重的人有二萬一千種（貪行多者二萬一千），愚癡心重的人有二萬一千種（癡行多者二萬一千），等分的人也有二萬一千種（等分行者二萬一千）。

【English Translation】 English version: 'Touched'. What is the cause and condition (Hetu-pratyaya) for this (He yin yuan zhe)? The meaning of the sutra is to explain that in the previous life there was faith (Jing yi ming xian shi you xin xin gu). As the sutra says, 'You were close to many good teachers in the past (Ru jing yun ru wang xi qin jin zhong shan zhi shi).' This explains that there was a seed of faith in the past (Ji ming xi ceng you xin xin zhi zhong). Even if one creates evil karma and is born in hell (Sui zao e ye sheng yu di yu), because there is a seed of faith (Wei you xin zhong), the light shines on his body (Guang ji qi shen), the suffering ceases, and the seed is preserved (Ku xi zhong cun), then he can generate the intention to abandon the body and be born in heaven (Neng bian fa yi she shen sheng tian). If there is no seed of faith from a previous life (Ruo wu xian shi xin zhong), even if the light shines on the body (She guang zhao shen zhe), he will not be aware or know (Bu jue bu zhi). Third, from where does the heavenly drum arise and be able to preach the Dharma (Di san ming tian gu cong he suo yin er neng shuo fa zhe)? As the sutra says, 'It is only by the power of the Samadhi of Vairocana (Vairocana) (Dan yi Piluzhena san mei li gu), and the majestic power of Prajnaparamita (Prajnaparamita) (Boreboluomi wei de li gu) that the sound is produced.' Approximately three conditions are required to hear it (Da yue san yuan er de wen zhi): First, the power of the Samadhi of Vairocana Bodhisattva (Yi Piluzhena pusa san mei zhi li), second, in the Samadhi of no self-nature, there is the wonderful wisdom of freedom and non-action (Er yu wu ti xing san mei zhong you zi zai wu zuo miao hui), and third, sentient beings have heard the seed of this non-self-nature Dharmakaya great wisdom in the past (San zhong sheng xi ceng wen ci wu xing fa shen da zhi hui zhi zhong), then they are able to hear such a wonderful sound (Fang kan de wen ru shi miao sheng), delusion is eliminated and liberation is attained (Mi chu de dao). As the Immaculate Samadhi (Li gou san mei) says, it is the wonderful principle of no self-nature, the self has no boundaries, equal to the nature of emptiness (Shi wu xing miao li zi ti wu zhong bian, deng xu kong xing), the nature is originally without defilement, possessing infinite wisdom and knowledge, originally without self (Xing zi wu gou ju wu xian. Zhi hui zhi jian zi wu wo suo), it must be initiated with expedient Samadhi to be understood (Xu yi fang bian ding fa qi fang ming). It is like Dharmamati Bodhisattva (Dharmamati Bodhisattva) entering the immeasurable expedient Samadhi (Ru Fa Hui pusa ru wu liang fang bian san mei shi ye). It is also like Sudhana (Sudhana) obtaining the wisdom and light of remembering all Buddhas on Mount Myra (You ru Shancai yu Miao feng shan shang de yi nian yi qie zhu fo zhi hui guang ming zhe shi ye). In short, this is the reason why the initial mind of the Ten Abodes (Ten Abodes) is initially revealed (Zong shi shi zhu chu xin chuang shi xian fa gu), to this chapter, it does not leave the initial place to be fulfilled (Zhi ci pin zhong bu li chu chu man gu), and returns to the Universal Light Hall (Universal Light Hall) to speak of the Ten Faiths (Shuo shi xin xin chu), speaking of these eleven chapters, eleven grounds, and the door of Buddhahood (Shuo ci shi yi pin shi yi di ji fo guo zhi men), expressing this meaning (Biao ci yi ye), not leaving a single thought, not separated by a single moment to achieve the result (Bu li yi nian bu ge yi shi er cheng guo gu). Expedient Samadhi (Upaya Samadhi) is to let the nature of non-action be naturally stable, without collecting or restraining, letting the mind naturally abide (Fang bian san mei zhe. Ren wu zuo xing dang ran zi ding bu shou ye bu she ren xin zi an), all kinds of delusions are naturally purified, and the path naturally appears (Wan huo zi jing dao zi xian er), then it can be used, and the application does not lose its reason (Fang ke ren yong. Shi wei bu shi qi li). However, relying on the vows and practices of Samantabhadra (Samantabhadra) (Ran yi Puxian yuan xing), one can achieve the great function of compassion and wisdom, the Dharma gate of the arising of the non-action Dharma realm (Fang cheng bei zhi da yong wu zuo fa jie yuan qi zhi men), just like the above five progressive practitioners (Yi ru qi shang wu wei jin xiu xing zhe ye). As the sutra says, 'In form, sound, smell, taste, and touch, there are five hundred afflictions within (Yu se sheng xiang wei chu qi nei ju you wu bai fan nao), and there are also five hundred afflictions outside (Qi wai yi you wu bai fan nao).' Those with much anger have twenty-one thousand kinds (Chen xing duo zhe er wan yi qian), those with much greed have twenty-one thousand kinds (Tan xing duo zhe er wan yi qian), those with much ignorance have twenty-one thousand kinds (Chi xing duo zhe er wan yi qian), and those with equal division also have twenty-one thousand kinds (Deng fen xing zhe er wan yi qian).

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千已上都有八萬四千。如色聲香味觸各有五蘊。共十使煩惱。皆意根為主。知是色聲香味觸為外。受想行識及意為內。如因內外心境成緣皆能成十使煩惱。色聲香味觸受想行識及意能所互參。內外各十。如是內外十種煩惱。一一皆能起十使煩惱。即內外所緣各有五百煩惱。由迷心境內外相資。由內五蘊成境。由外五境所起能緣。由此內外能所二緣。十使煩惱因之不息。乃至八萬四千。如是十使皆因五蘊所成。一一使中有百以將十使中五蘊以五蘊成十使。一一蘊中一百。五蘊中有五百。以五蘊成五塵。一一塵中有五百。以塵蘊為內外之上共為一千。配七識中即有七千。分三世。三七二十一。當二萬一千。即依瞋貪癡多者及等分各二萬一千。共為八萬四千。余文自具。如十使中各有內外五蘊。十使互參即有一百。於一百十使。一一使皆有五蘊為五百。由內心緣外境互為主伴。以此內外各有五百。共成一千。由末那與六識相因作業。有七千煩惱。法如前配。三七二十一。亦當二萬一千。若約此品法門。天鼓所說無生理智。及說悔除過惡之法。甚善甚妙。修道發菩提心者。可以持誦作意仿而學之。以方便定慧力勤思觀察。還同此品剎那成佛。于中法門融通次第。具如此品。如善財童子所見善知識皆云。我已先發阿耨多羅三藐三

【現代漢語翻譯】 現代漢語譯本： 千以上的都有八萬四千。比如色（rūpa, 物質）、聲（śabda, 聲音）、香（gandha, 氣味）、味（rasa, 味道）、觸（sparśa, 觸覺）各有五蘊（pañca-skandha, 五種聚合）。總共有十使煩惱（daśa klesha, 十種根本煩惱），都以意根（manas, 意識的根源）為主導。要知道色、聲、香、味、觸是外境，受（vedanā, 感受）、想（saṃjñā, 知覺）、行（saṃskāra, 意志）、識（vijñāna, 意識）以及意是內在的。如果內外心境相互作用形成因緣，都能產生十使煩惱。色、聲、香、味、觸、受、想、行、識以及意，能緣和所緣互相參與。內外各有十種。這樣內外十種煩惱，每一種都能引發十使煩惱。即內外所緣各有五百種煩惱。由於迷惑於心境內外相互資助，由內在的五蘊形成外境，由外在的五境所生起能緣。由此內外能緣和所緣兩種因緣，十使煩惱因此不會停止。乃至達到八萬四千。如此十使都由五蘊所構成。每一個使中有百，將十使中的五蘊以五蘊形成十使。每一個蘊中有一百，五蘊中就有五百。以五蘊形成五塵（pañca viṣaya, 五種感官對像），每一個塵中有五百。以塵和蘊作為內外，總共有一千。配合七識（sapta vijñāna, 七種意識）中就有七千。分為三世（過去、現在、未來），三七二十一，相當於二萬一千。即依據嗔（dveṣa, 嗔恨）、貪（rāga, 貪婪）、癡（moha, 愚癡）多的人以及等分的人各有二萬一千，總共八萬四千。其餘的文字自己具備說明。 比如十使中各有內外五蘊。十使互相參與就有一百。在一百十使中，每一個使都有五蘊，就是五百。由內心緣外境，互相作為主和伴。因此內外各有五百，總共形成一千。由末那識（manas-vijñāna, 末那識）與六識（ṣaḍ-vijñāna, 六識）相互作用產生業。有七千種煩惱。方法如前面所分配的。三七二十一，也相當於二萬一千。如果按照此品法門，天鼓所說的無生理智，以及所說的懺悔消除過錯的方法，非常好非常妙。修道發菩提心（bodhicitta, 菩提心）的人，可以持誦、作意、模仿而學習它。用方便（upāya, 善巧方便）定（samādhi, 禪定）慧（prajñā, 智慧）的力量勤奮地思考觀察。還如同此品剎那成佛。其中的法門融通次第，都具備在此品中。如同善財童子（Sudhana, 善財童子）所見到的善知識（kalyāṇa-mitra, 善知識）都說：『我已先發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta, 無上正等正覺之心）』。

【English Translation】 English version: Those exceeding a thousand all number eighty-four thousand. For example, rūpa (form), śabda (sound), gandha (smell), rasa (taste), and sparśa (touch) each possess the five skandhas (aggregates). Together, there are the ten kleshas (afflictions), all primarily rooted in the manas (mind). Know that rūpa, śabda, gandha, rasa, and sparśa are external, while vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), vijñāna (consciousness), and manas are internal. If internal and external mental states interact to form conditions, they can all generate the ten kleshas. Rūpa, śabda, gandha, rasa, sparśa, vedanā, saṃjñā, saṃskāra, vijñāna, and manas, the object and subject of cognition, mutually participate. There are ten kinds each, internal and external. Thus, each of these ten internal and external afflictions can give rise to the ten kleshas. That is, both internal and external objects of cognition each have five hundred afflictions. Due to delusion regarding the mutual support of internal and external mental states, the internal five skandhas form the external environment, and the external five sense objects give rise to the subject of cognition. From these two conditions, internal and external, subject and object, the ten kleshas do not cease. Even reaching eighty-four thousand. Thus, these ten kleshas are all formed by the five skandhas. Each klesha contains a hundred, using the five skandhas within the ten kleshas to form the ten kleshas. Each skandha contains a hundred, so the five skandhas contain five hundred. Using the five skandhas to form the five viṣayas (sense objects), each sense object contains five hundred. Taking the skandhas and sense objects as internal and external, together there are a thousand. Matching them with the seven vijñānas (consciousnesses), there are seven thousand. Dividing them into the three times (past, present, future), three times seven is twenty-one, equivalent to twenty-one thousand. That is, based on those with more dveṣa (hatred), rāga (greed), and moha (delusion), and those with equal portions, each has twenty-one thousand, totaling eighty-four thousand. The remaining text contains its own explanations. For example, within each of the ten kleshas, there are internal and external five skandhas. The ten kleshas mutually participate, resulting in one hundred. Within the one hundred ten kleshas, each klesha has five skandhas, which is five hundred. Due to the mind cognizing external objects, mutually acting as principal and companion. Therefore, internally and externally, there are five hundred each, forming a total of one thousand. Due to the manas-vijñāna (mind-consciousness) interacting with the ṣaḍ-vijñāna (six consciousnesses) to create karma, there are seven thousand afflictions. The method is as previously allocated. Three times seven is twenty-one, also equivalent to twenty-one thousand. If according to the Dharma gate of this chapter, the non-arising principle and wisdom spoken of by the 'Heavenly Drum', and the method of repentance and elimination of faults, are extremely good and wonderful. Those who cultivate the path and generate bodhicitta (the mind of enlightenment) can recite, contemplate, imitate, and learn from it. Using the power of upāya (skillful means), samādhi (concentration), and prajñā (wisdom), diligently contemplate and observe. It is like becoming a Buddha in an instant in this chapter. The integrated sequence of the Dharma gates within it is fully contained in this chapter. Just as all the kalyāṇa-mitras (spiritual friends) seen by Sudhana (Sudhana-śreṣṭhi-dāraka, Youth Sudhana) all said: 'I have already generated the anuttarā-samyak-saṃbodhi-citta (unsurpassed perfect enlightenment mind).'

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菩提心。云何教我學菩薩道者。明菩提無求無修無三世故但求其行菩提無修。此隨好光明功德。但與行作光明。令行無依無修作者。一切發心者。先修方便三昧。而以顯之。從此理中方當加行。是故名以果成因門。以因即果門。以理智之外無別行故。即理事無礙。以為進修。是故但求其菩薩道。即行是菩提。明隨行無得故。是以發普賢行未圓故。求菩薩道以菩提無三世不出一剎那萬行皆圓滿故名佛乘。即乃直論智境。不分三世延促等障。凡夫及三乘。謂三無數劫及無限劫。是此教中智境不遷之門故。以本如是故。法如是故。非佛神通使然也。三乘情見諸佛神通。以迷實法本來如是。此普光明殿中十一品法。是都該一部及無盡古今總不移毫念也。須當如是信解修行名悟佛知見入佛知見故。當知十地及等妙二位。總依十信十住十行十回向。法則而成。

普賢行品第三十六

將釋此品。約作四門分別。一釋品名目。二釋品來意。三釋說教之主。四隨文釋義。

一釋品名目者。何故名為普賢行品。為明從初會菩提樹下如來是佛果。如十普賢菩薩並已下菩薩神天等眾是佛普賢行故。從第二會普光明殿。說不動智佛無礙智佛等十智如來。以成十信心。明其能信自心是不動智佛是自心之本果。餘九亦然。文殊師利

【現代漢語翻譯】 現代漢語譯本：菩提心（Bodhi mind）。怎樣教我學習菩薩道呢？明白菩提是無所求、無所修、無過去現在未來三世的，所以只求在行為上體現菩提，而不是在修持上。這體現在隨順美好光明功德。只是讓行為具有光明，讓行為沒有依賴、沒有修飾。一切發心的人，首先要修習方便三昧（skillful means samadhi），以此來彰顯菩提。從這個道理中，才應當開始修行。所以稱為以果成因門，以因即果門。因為在理性智慧之外沒有別的行為，所以理事無礙，以此作為進修。因此，只求菩薩道，就是行為本身就是菩提。明白隨順行為而無所得。因此，發起普賢行（Samantabhadra's practice）還沒有圓滿，所以要求菩薩道，因為菩提沒有三世，不離一剎那，萬行都圓滿，所以稱為佛乘。這就是直接論述智慧的境界，不區分過去現在未來等時間上的障礙。凡夫和聲聞緣覺菩薩三乘，認為需要三大阿僧祇劫和無限劫，這是此教中智慧境界不改變的法門。因為本來就是這樣，法本來就是這樣，不是佛的神通造成的。三乘的情見認為這是諸佛的神通，是因為迷惑了真實的法本來就是這樣。這普光明殿（Universal Light Hall）中的十一品法，是總括整部經，而且無盡的古今總不移動絲毫意念。必須這樣信解修行，才叫做悟佛知見，入佛知見。應當知道十地（Ten Bhumis）以及等覺、妙覺二個位次，都是依靠十信、十住、十行、十回向的法則而成就的。

普賢行品第三十六

將要解釋這一品，大約分為四個方面：一、解釋品名；二、解釋這一品出現的因緣；三、解釋說法的主體；四、隨文解釋經文的意義。

一、解釋品名。為什麼叫做普賢行品呢？爲了說明從最初在菩提樹下，如來是佛果。如十普賢菩薩以及以下的菩薩、神、天等大眾，是佛的普賢行。從第二會在普光明殿，說不動智佛、無礙智佛等十智如來，以此成就十信心。說明能夠相信自己的心是不動智佛，是自己心的根本果。其餘九智也是這樣。文殊師利（Manjushri）

【English Translation】 English version: Bodhicitta (Bodhi mind). How should you teach me to learn the Bodhisattva path? Understand that Bodhi is without seeking, without cultivation, without the three times of past, present, and future. Therefore, only seek to embody Bodhi in action, not in cultivation. This is reflected in following the auspicious light of merit. It is only to let actions have light, and let actions be without reliance and without adornment. All those who aspire to Bodhi should first cultivate the Samadhi of Skillful Means, in order to manifest Bodhi. From this principle, one should then begin to practice. Therefore, it is called the gate of accomplishing cause with effect, and the gate of cause being effect. Because there is no other action outside of reason and wisdom, therefore, there is no obstruction between principle and phenomena, and this is used as a means of advancement. Therefore, only seek the Bodhisattva path, which means that action itself is Bodhi. Understand that there is nothing to be gained by following actions. Therefore, the practice of Samantabhadra has not yet been perfected, so one seeks the Bodhisattva path, because Bodhi has no three times, does not depart from a single moment, and all practices are perfected, so it is called the Buddha Vehicle. This is directly discussing the realm of wisdom, without distinguishing between the obstacles of time, such as past, present, and future. Ordinary people and the three vehicles of Sravakas, Pratyekabuddhas and Bodhisattvas, believe that it takes three countless kalpas and infinite kalpas. This is the gate of unchanging wisdom in this teaching. Because it is originally like this, the Dharma is originally like this, it is not caused by the supernatural powers of the Buddha. The emotional views of the three vehicles consider this to be the supernatural powers of the Buddhas, because they are deluded about the true Dharma, which is originally like this. The eleven chapters of Dharma in this Universal Light Hall encompass the entire scripture, and the endless past and present do not move a single thought. One must believe, understand, and practice in this way, which is called realizing the Buddha's knowledge and entering the Buddha's knowledge. It should be known that the Ten Bhumis and the two stages of Near-Perfect Enlightenment and Perfect Enlightenment are all accomplished by relying on the principles of the Ten Faiths, Ten Dwellings, Ten Practices, and Ten Dedications.

Chapter Thirty-Six on the Practices of Samantabhadra

To explain this chapter, we will divide it into four aspects: first, explain the title of the chapter; second, explain the reason for the appearance of this chapter; third, explain the subject of the teaching; fourth, explain the meaning of the text according to the text.

First, explain the title of the chapter. Why is it called the Chapter on the Practices of Samantabhadra? In order to explain that from the beginning under the Bodhi tree, the Tathagata is the fruit of Buddhahood. The ten Samantabhadra Bodhisattvas and the assembly of Bodhisattvas, gods, and devas below are the Samantabhadra practices of the Buddha. From the second assembly in the Universal Light Hall, the ten wisdom Tathagatas, such as the Immovable Wisdom Buddha and the Unobstructed Wisdom Buddha, are spoken of in order to accomplish the ten faiths. It explains that being able to believe that one's own mind is the Immovable Wisdom Buddha is the fundamental fruit of one's own mind. The other nine wisdoms are also like this. Manjushri

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覺首目首等十首菩薩。是自身所行普賢之行。以次十住十行十回向十地十一地。所有十十等佛號。十十等菩薩名。乃至無量佛號。無量菩薩名。皆是自身自心進修佛果。自普賢行直至於此普賢行品。是一個自心佛果。一個自心普賢行。至如來出現品。方明自己佛果理智體用方終。以此出現品中如來放眉間光灌文殊頂。放口中光灌普賢口。令其理智法身妙慧文殊師利共普賢菩薩自相問答如來出現所有境界。方明自身理智妙慧。普賢行海佛果進修始終圓滿付囑流通。亦在出現品內。離世間品是佛果后常道無始終普賢行故。法界品是佛常道法界。恒以佛果后普賢行故依義亦可作利。世間品是自己道行已滿。純是利益世間無世間可離。無出世間可至故。以普賢行恒利益眾生為本故余義至后品重明。以此品通該十信以來至出現品。一勢始終因果本末。以立其品名。大約此一會十定以來十一品經。總以十定之體通收始末。不出一剎那際故。此品以明佛果位內自行普賢行滿故。以立其名。

二釋品來意者。為明前品明極果性智光明以利眾生。此品明普賢行能利物故。有理智無行。理智乃處俗不圓。有行無理智。其行無由出俗。故理智體徹方成不二自在之門。以此此品須來。

三釋說教之主者。此品何故。普賢為能說教之

【現代漢語翻譯】 現代漢語譯本：覺首（Jue Shou，菩薩名）目首（Mu Shou，菩薩名）等十首菩薩，是自身所修行的普賢之行（Puxian Zhi Xing，十大愿王）。依次是十住（Shi Zhu，菩薩修行十個階段的最初階段）十行（Shi Xing，菩薩修行的第二個十個階段）十回向（Shi Hui Xiang，菩薩修行的第三個十個階段）十地（Shi Di，菩薩修行的第四個十個階段）十一地（Shi Yi Di，菩薩修行的最高階段）。所有十十等佛號，十十等菩薩名，乃至無量佛號，無量菩薩名，都是自身自心進修佛果。從自身普賢行直接到此普賢行品，是一個自心佛果，一個自心普賢行。到如來出現品，才明白自己佛果的理智體用才算終結。因此在出現品中，如來（Rulai，佛的稱號）放眉間光灌文殊頂（Wenshu，菩薩名），放口中光灌普賢口，令其理智法身妙慧文殊師利（Wenshu Shili，文殊菩薩的音譯）共普賢菩薩自相問答如來出現的所有境界，才明白自身理智妙慧。普賢行海佛果進修始終圓滿付囑流通，也在出現品內。離世間品是佛果后常道無始終普賢行，所以法界品是佛常道法界。恒以佛果后普賢行，因此依義也可作為利益。世間品是自己道行已滿，純粹是利益世間，沒有世間可以離開，沒有出世間可以到達，因此以普賢行恒常利益眾生為根本，其餘意義到後面品中重新說明。此品通該十信（Shi Xin，佛教修行十個階段的最初階段）以來到出現品，一勢始終因果本末，以此立其品名。大約這一會十定（Shi Ding，佛教禪定的十個階段）以來十一品經，總以十定之體通收始末，不出一剎那際，因此此品以明佛果位內自行普賢行圓滿，以此立其名。 二、解釋品來的意義：爲了說明前品闡明極果性智光明以利益眾生，此品闡明普賢行能夠利益萬物，有理智沒有行動，理智在世俗中就不圓滿。有行動沒有理智，其行動沒有理由脫離世俗，因此理智體徹才能成就無二自在之門，因此此品必須出現。 三、解釋說教的主體：此品為什麼是普賢菩薩作為能說教的主體？

【English Translation】 English version: The ten chief Bodhisattvas, such as Jue Shou (Awakening Leader) and Mu Shou (Eye Leader), are practicing the Samantabhadra's conduct (Puxian Zhi Xing, the conduct of Universal Goodness) themselves. They progress through the ten abodes (Shi Zhu, the initial stage of a Bodhisattva's practice), ten practices (Shi Xing, the second ten stages of a Bodhisattva's practice), ten dedications (Shi Hui Xiang, the third ten stages of a Bodhisattva's practice), ten grounds (Shi Di, the fourth ten stages of a Bodhisattva's practice), and the eleventh ground (Shi Yi Di, the highest stage of a Bodhisattva's practice). All the Buddha names and Bodhisattva names in tens, and even the immeasurable Buddha names and Bodhisattva names, are the self and mind's advancement towards Buddhahood. From one's own Samantabhadra's conduct directly to this 'Samantabhadra's Conduct' chapter, it is one's own Buddhahood and one's own Samantabhadra's conduct. It is not until the 'Appearance of the Tathagata' chapter that the complete understanding of the principle, wisdom, essence, and function of one's own Buddhahood is achieved. Therefore, in this 'Appearance' chapter, the Tathagata (Rulai, the title of a Buddha) emits light from between his eyebrows to anoint the crown of Manjushri (Wenshu, a Bodhisattva), and emits light from his mouth to anoint the mouth of Samantabhadra, causing Manjushri (Wenshu Shili, transliteration of Manjushri) with his wisdom, reason, Dharma body, and wonderful intelligence to engage in mutual questioning with Samantabhadra Bodhisattva regarding all the realms of the Tathagata's appearance. Only then can one understand one's own wisdom and wonderful intelligence. The complete and perfect entrustment and circulation of the Samantabhadra's conduct, the sea of Buddhahood, and the beginning and end of cultivation are also within the 'Appearance' chapter. The 'Leaving the World' chapter represents the eternal path of Samantabhadra's conduct without beginning or end after Buddhahood. Therefore, the 'Dharma Realm' chapter represents the Buddha's eternal Dharma Realm. Constantly using Samantabhadra's conduct after Buddhahood, its meaning can also be interpreted as benefiting. The 'World' chapter represents the complete fulfillment of one's own path, purely benefiting the world, with no world to leave and no transcendence to reach. Therefore, taking the constant benefit of sentient beings through Samantabhadra's conduct as its foundation, the remaining meanings will be clarified again in later chapters. This chapter comprehensively covers the causes, effects, beginnings, and ends from the ten faiths (Shi Xin, the initial stage of Buddhist practice) to the 'Appearance' chapter, thereby establishing its chapter name. Approximately these eleven chapters of scripture from the ten samadhis (Shi Ding, the ten stages of Buddhist meditation) comprehensively encompass the beginning and end with the essence of the ten samadhis, not exceeding a single instant. Therefore, this chapter establishes its name by clarifying the perfection of one's own Samantabhadra's conduct within the position of Buddhahood. 2. Explaining the meaning of the chapter's arrival: To explain that the previous chapter elucidated the light of the ultimate fruit's nature and wisdom to benefit sentient beings, this chapter elucidates that Samantabhadra's conduct can benefit all things. If there is reason and wisdom without action, the reason and wisdom will not be complete in the mundane world. If there is action without reason and wisdom, the action will have no reason to escape the mundane world. Therefore, only when reason and wisdom thoroughly penetrate can the gate of non-duality and freedom be achieved. Therefore, this chapter must appear. 3. Explaining the master of teaching: Why is Samantabhadra Bodhisattva the master of teaching in this chapter?

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主者。為此品行門是普賢之行滿故。還令普賢自說。明普賢之法身本智妙理之用故。二法獨行即不圓故。先舉法身性智之光。次說普賢之行故。

四隨文釋義者。於此一品經長科為十五段。

第一爾時普賢菩薩已下至出興於世有五行半經明。眾生去佛道遠佛乃出世前品所說略說少分境界分。

第二佛子已下。至成就百萬障門。有兩行半經。明普賢菩薩眾生有大過惡不曾見一過惡若見一菩薩有瞋心成百萬障門分。

第三何等為百萬障門已下。至成就如是等百萬障門。有四十四行經。明舉一百個障門以彰百萬障門之首分。

第四何以故已下至起瞋心者。有一行半經。明都結已上於他菩薩不起瞋心分。是故諸菩薩摩訶薩已下。至佛子菩薩摩訶薩咸應發心恭敬受持。有六段十法如經文義自明。

一諸菩薩欲疾滿足諸菩薩行應勤修十法分

二則能具足十種清凈分

三則能具足十種廣大智分

四則得十種普入分

五則住十種勝妙心分

六則得十種善巧智分

已上有十段經文。第十一何以故菩薩摩訶薩持此法者。至悉與三世諸佛法等。有三行半經。明聞此法勸恭敬受持以少方便速成佛分。

第十二爾時佛神力故已下。至一切世界中悉亦如是。有十

【現代漢語翻譯】 現代漢語譯本： 主旨是，因為此品行的法門是普賢（Samantabhadra）之行圓滿的緣故，所以讓普賢自己來說明。闡明普賢的法身（Dharmakaya）本智（original wisdom）的微妙道理和作用。二法，即法身和獨行，單獨修行是不圓滿的。所以先闡述法身性智的光明，然後講述普賢的行持。 四、隨文解釋經義：在此一品經中，按照經文長短分為十五段。 第一段，從『爾時普賢菩薩』到『出興於世』，有五行半經文，說明眾生遠離佛道，所以佛才出世，是前面品所說的略說少分境界。 第二段，從『佛子』到『成就百萬障門』，有兩行半經文，說明普賢菩薩認為眾生有大的過錯和罪惡，不曾見過一個過錯和罪惡。如果見到一個菩薩有嗔恨心，就會成就百萬障門。 第三段，從『何等為百萬障門』到『成就如是等百萬障門』，有四十四行經文，說明列舉一百個障門，以彰顯百萬障門的首要部分。 第四段，從『何以故』到『起瞋心者』，有一行半經文，說明總結以上內容，即不對其他菩薩生起嗔恨心。 因此，諸位菩薩摩訶薩，從『是故諸菩薩摩訶薩』到『佛子菩薩摩訶薩咸應發心恭敬受持』，有六段十法，如經文義理自然明白。 一、諸位菩薩想要快速圓滿諸菩薩的行持，應當勤奮修習十法。 二、就能具足十種清凈。 三、就能具足十種廣大智慧。 四、就能得到十種普入。 五、就能安住於十種勝妙心。 六、就能得到十種善巧智慧。 以上有十段經文。第十一段，從『何以故菩薩摩訶薩持此法者』到『悉與三世諸佛法等』，有三行半經文，說明聽聞此法，勸人恭敬受持，以少的方便快速成佛。 第十二段，從『爾時佛神力故』到『一切世界中悉亦如是』，有十行經文。

【English Translation】 English version: The main point is that because the practice door of this chapter is the complete practice of Samantabhadra (Universal Worthy), Samantabhadra himself is asked to explain it. It elucidates the subtle principles and functions of Samantabhadra's Dharmakaya (Body of Essence) and original wisdom. The two dharmas, namely Dharmakaya and solitary practice, are incomplete if practiced alone. Therefore, the light of the Dharmakaya's nature and wisdom is first explained, and then Samantabhadra's practice is described. Four, Explaining the meaning of the scriptures according to the text: In this chapter, it is divided into fifteen sections according to the length of the scriptures. The first section, from 'At that time, Samantabhadra Bodhisattva' to 'Appearing in the world', has five and a half lines of scriptures, explaining that sentient beings are far away from the Buddha's path, so the Buddha appears in the world, which is a brief description of a small part of the realm mentioned in the previous chapter. The second section, from 'Buddha-son' to 'Achieving a million obstructing gates', has two and a half lines of scriptures, explaining that Samantabhadra Bodhisattva believes that sentient beings have great faults and evils, and have never seen a single fault and evil. If one sees a Bodhisattva with hatred, one will achieve a million obstructing gates. The third section, from 'What are the million obstructing gates' to 'Achieving such a million obstructing gates', has forty-four lines of scriptures, explaining that listing one hundred obstructing gates highlights the primary part of the million obstructing gates. The fourth section, from 'Why' to 'Those who give rise to anger', has one and a half lines of scriptures, explaining the summary of the above content, that is, not to generate hatred towards other Bodhisattvas. Therefore, all Bodhisattvas-Mahasattvas, from 'Therefore, all Bodhisattvas-Mahasattvas' to 'Buddha-sons, Bodhisattvas-Mahasattvas, should all generate the mind to respectfully receive and uphold', there are six sections of ten dharmas, as the meaning of the scriptures is naturally clear. One, all Bodhisattvas who want to quickly complete the practices of all Bodhisattvas should diligently practice the ten dharmas. Two, one can then be fully equipped with ten kinds of purity. Three, one can then be fully equipped with ten kinds of vast wisdom. Four, one can then obtain ten kinds of universal entry. Five, one can then abide in ten kinds of supreme and wonderful minds. Six, one can then obtain ten kinds of skillful wisdom. The above are ten sections of scriptures. The eleventh section, from 'Why do Bodhisattvas-Mahasattvas uphold this dharma' to 'All are equal to the dharmas of the Buddhas of the three worlds', has three and a half lines of scriptures, explaining that hearing this dharma encourages people to respectfully receive and uphold it, and to quickly become a Buddha with little effort. The twelfth section, from 'At that time, due to the Buddha's divine power' to 'Everything in all worlds is also like this', has ten lines of scriptures.

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一行半經。明正法威感地六震動天興供云供養法分。

第十三爾時佛神力故至十方一切世界中悉亦如是。有十行半經。明普勝世界一切處普賢菩薩俱來作證分。

第十四爾時普賢菩薩已下。有七行經。明普賢菩薩觀眾並陳說頌之意分。

第十五正申頌意分。

四隨文釋義者。如向所說者。言前十身相海品及隨好光明功德品。是略說少分。為邪見與結使繫縛恒相應故。遠離如來道不知出現如來為如是眾生示現出興。略說少分福德境界。而實如來無出無沒。唯道相應者智境自會。不于諸佛作出生滅沒之見。但自以定觀二門以治心垢身邊見謝智境相應若以正見。何出何沒何成何壞何染何凈。若得自心如是平等不染凈者是佛出興計我我所者。是身邊二見顛倒疑惑者。所謂四倒無常計常無我計我非樂計樂不凈計凈。邪見者。所謂八邪。邪念邪命邪思邪精進邪定邪語邪業邪慧。結縛者。六處結縛眼耳鼻舌身意以下說一百個障門與百萬障門為首。以防修道者。於他菩薩起一念瞋心。如經自具。如有修道者大須慎之。如上修道創始發心。唯慮亡想盡其道乃會。情在想存。我見求道終不相應。須依智人自摧憍慢。敬心徹到。方以定觀二門。抉擇上二界禪。聲聞外道及權教菩薩所修定慧一一須知。方識正法。方始

【現代漢語翻譯】 現代漢語譯本： 一行半經。闡明正法的威神力，感得大地六種震動，天人興起供養的雲彩，供養佛法的部分。

第十三部分：這時，由於佛的神力，十方一切世界中都像這樣。有十行半的經文。闡明普勝世界一切處的普賢菩薩都前來作證的部分。

第十四部分：這時，從普賢菩薩開始，有七行經文。闡明普賢菩薩觀察大眾並陳述頌文的意義的部分。

第十五部分：正式闡述頌文的意義的部分。

四、隨文解釋意義：如前面所說的，即指前面的《十身相海品》以及《隨好光明功德品》。這是簡略地說了少部分內容，因為邪見和結使（煩惱）的束縛始終相應，遠離如來的道路，不知道如來出現是爲了像這樣的眾生示現出世。簡略地說了少部分福德境界。而實際上，如來沒有出現也沒有消失。唯有與道相應的人，才能在智慧的境界中自然領會，不會對諸佛產生出生、滅沒的見解。只是自己用定觀和智觀兩種方法來對治心中的污垢，身邊見（執著於五蘊為我）消除，與智慧的境界相應。如果有了正見，哪裡會有出現、滅沒、成就、壞滅、染污、清凈呢？如果能使自己的心如此平等，不染著于染污和清凈，這就是佛的出現和興盛。執著于『我』和『我所』的人，是身邊見的兩種顛倒疑惑。也就是所謂的四種顛倒：無常計常，無我計我，非樂計樂，不凈計凈。邪見，就是指八邪：邪念、邪命、邪思、邪精進、邪定、邪語、邪業、邪慧。結縛，就是六處（眼、耳、鼻、舌、身、意）的結縛。下面說的一百個障門和一百萬個障門是首要的，用來防止修道的人對其他菩薩生起一念嗔心。如經文自身所具備的。如果有修道的人，必須非常謹慎。如上面所說的修道，創始發心，只考慮消除妄想，窮盡其道才能領會。如果情執存在，妄想存在，以我見來求道，終究不會相應。必須依靠有智慧的人，自己摧毀驕慢，以恭敬心徹底領悟，才能用定觀和智觀兩種方法，抉擇上二界禪（色界和無色界禪）。聲聞、外道以及權教菩薩所修的定慧，一一都要知道，才能認識正法，才能開始。

【English Translation】 English version: One and a half lines of scripture. Explaining the majestic power of the True Dharma, causing the earth to shake in six ways, and the gods to create clouds of offerings, a portion dedicated to offering the Dharma.

Part Thirteen: At that time, due to the Buddha's divine power, it was the same in all worlds in the ten directions. There were ten and a half lines of scripture. Explaining the part where Samantabhadra Bodhisattvas from all places in the Purasjaya (普勝) world came to testify.

Part Fourteen: At that time, starting from Samantabhadra Bodhisattva, there were seven lines of scripture. Explaining the part where Samantabhadra Bodhisattva observed the assembly and stated the meaning of the verses.

Part Fifteen: Officially explaining the meaning of the verses.

Four, Explaining the meaning according to the text: As mentioned earlier, it refers to the previous 'Chapter on the Ocean of the Ten Bodies' and the 'Chapter on the Meritorious Virtues of the Minor Marks'. This is a brief explanation of a small part, because wrong views and the bonds of afflictions are always corresponding, far from the path of the Tathagata (如來), not knowing that the Tathagata appears to show the emergence to such beings. Briefly speaking of a small part of the realm of merit. But in reality, the Tathagata has no appearance and no disappearance. Only those who are in accordance with the path can naturally understand in the realm of wisdom, and will not have the view of birth and death of the Buddhas. Only by using the two methods of Samatha-vipassana (定觀) and Vipassana (智觀) to cure the defilements in the mind, the self-view (attachment to the five aggregates as self) is eliminated, and corresponding to the realm of wisdom. If there is right view, where is there appearance, disappearance, accomplishment, destruction, defilement, and purity? If one can make one's own mind so equal, not attached to defilement and purity, this is the appearance and prosperity of the Buddha. Those who are attached to 'I' and 'mine' are the two inverted doubts of the self-view. That is, the so-called four inversions: taking impermanence as permanence, taking no-self as self, taking non-pleasure as pleasure, taking impurity as purity. Wrong views refer to the eight wrong paths: wrong thought, wrong livelihood, wrong thought, wrong diligence, wrong concentration, wrong speech, wrong action, wrong wisdom. The bonds are the bonds of the six senses (eye, ear, nose, tongue, body, mind). The hundred obstacles and the million obstacles mentioned below are the most important, to prevent those who practice the path from generating a moment of anger towards other Bodhisattvas. As the sutra itself possesses. If there are those who practice the path, they must be very cautious. As mentioned above, the practice of the path, the initial aspiration, only considers eliminating delusions, and only by exhausting its path can one understand. If emotional attachment exists, delusion exists, and seeking the path with self-view will ultimately not correspond. One must rely on wise people, destroy one's own pride, and thoroughly understand with reverence, in order to use the two methods of Samatha-vipassana (定觀) and Vipassana (智觀) to determine the two upper realms of Dhyana (禪) (the Form Realm and the Formless Realm). The Samatha-vipassana (定慧) practiced by Sravakas (聲聞), heretics, and provisional Bodhisattvas must be known one by one in order to recognize the True Dharma, and only then can one begin.

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心無邪。正求差別智門。以大願力長大慈悲。成普賢行。如作賊心求法。不善調心傲慢心增。於他菩薩起一念瞋恨。當入百萬障門。如經具明。作惡神惡鬼等難。以得一分求道之心。助成勢力怒不可當。諸有發心者。當須防之如法謙敬一心志求。亦可常須誦持此普賢行品以防三業令使應真。如經云。知一切眾生心行智者。此名他心智。以自無心自他障絕。即自心與一切眾生心一體無二。以此能知一切眾生心故。以自心眾生心無二故。乃至知一切佛法深密理趣智亦爾。以自心無自他心故。即聖凡一理同體。聖凡一理同體即聖凡心法悉知故。以聖凡心一理故。即身無內外諸見無內外見故。即無邊世界虛空界平等。自心與虛空界平等。則無大小遠近中間。既自心無大小遠近中間。即智恒遍滿十方世界而無往來。既智恒遍滿十方世界而無往來。即能隨根對現色身自在。既能隨根現色身自在。即應根說法自在。既能應根說法自在即一身多身相入自在。已下諸自在法皆如是修行。以禪定智慧力性自融通。非生滅妄想所知。如是自無心無思無妄想之正智性。自遍周而無往來隨時隨根。為教化一切眾生故。現作一切等眾生之事業。皆無作者無有處所。任性智用故。如響應聲無有處所作者故。非往來故。已下皆準此智知之修之。如地動興

【現代漢語翻譯】 現代漢語譯本 心無邪念，應以正直之心尋求差別智門（區分各種智慧的法門）。以廣大的願力增長大慈大悲之心，成就普賢菩薩的行愿。如果像作賊一樣的心態來求法，不善於調伏內心，傲慢心增長，對其他菩薩生起哪怕一念的嗔恨，就會進入百萬種障礙之門，正如經文所詳述的那樣。惡神惡鬼等製造種種磨難，因為得到了一分求道之心，反而助長了他們的勢力，其憤怒不可抵擋。所有發菩提心的人，應當像防賊一樣防範這些，如法地謙虛恭敬，一心一意地誌求佛道。也可以經常誦持《普賢行品》，以防止身口意三業造惡，使之符合真理。如經文所說：『知一切眾生心行智者』，這叫做他心智。因為自己沒有分別心，自他和他的障礙都斷絕了，自己的心與一切眾生的心成為一體，沒有差別。因此能夠知道一切眾生的心。因為自己的心和眾生的心沒有差別，乃至知道一切佛法深奧秘密的理趣智慧也是如此。因為自己的心沒有自他和他的分別，聖人和凡人就處於同一理體。聖人和凡人處於同一理體，就能完全知曉聖人和凡人的心法。因為聖人和凡人的心處於同一理體，身體就沒有內外之分，各種見解也沒有內外之分，無邊世界和虛空界是平等的。自己的心與虛空界平等，就沒有大小、遠近、中間的分別。既然自己的心沒有大小、遠近、中間的分別，那麼智慧就恒常遍滿十方世界而沒有往來。既然智慧恒常遍滿十方世界而沒有往來，就能隨順眾生的根器，對機顯現色身，自在無礙。既然能隨順眾生的根器顯現色身自在，就能應眾生的根器說法自在。既然能應眾生的根器說法自在，就能一身化為多身，多身融入一身，自在無礙。以下各種自在之法，都應如此修行。以禪定和智慧的力量，自性自然融通，不是生滅妄想所能瞭解的。像這樣，自己沒有心念、沒有思慮、沒有妄想的正智之性，自然遍佈周全而沒有往來，隨時隨順眾生的根器，爲了教化一切眾生，顯現做一切與眾生相同的事業，都沒有作者，也沒有處所，任憑自性智慧的運用。就像回聲應和聲音一樣，沒有處所，也沒有作者，所以不是往來。以下各種道理，都應以此智慧來了解和修習，例如地動興起一樣。

【English Translation】 English version With a mind free from evil, one should earnestly seek the Door of Discriminative Wisdom (the gateway to distinguishing various forms of wisdom). With great vows, cultivate and expand great compassion, accomplishing the practices of Samantabhadra (Universal Virtue). If one seeks the Dharma with the mind of a thief, without skillfully subduing the mind, and with increasing arrogance, harboring even a single thought of hatred towards other Bodhisattvas, one will enter a million doors of obstacles, as clearly stated in the scriptures. Evil spirits and demons create various difficulties, because they have obtained a fraction of the mind seeking the Way, which instead fuels their power, making their anger irresistible. All those who have generated the Bodhi mind should guard against this as if guarding against a thief, with lawful humility and reverence, single-mindedly aspiring to the Buddha Way. One should also frequently recite and uphold the 'Samantabhadra's Conduct and Vows' chapter to prevent evil deeds of body, speech, and mind, aligning them with the truth. As the scripture says: 'One who knows the minds and actions of all sentient beings' is called the Wisdom of Knowing Others' Minds. Because one has no discriminating mind, the obstacles between self and others are severed, and one's own mind becomes one with the minds of all sentient beings, without difference. Therefore, one is able to know the minds of all sentient beings. Because one's own mind and the minds of sentient beings are without difference, even the wisdom of knowing all the profound and secret principles of the Buddhadharma is the same. Because one's own mind has no distinction between self and others, the sage and the ordinary person are in the same principle. The sage and the ordinary person being in the same principle means that one can fully know the mind-dharma of both the sage and the ordinary person. Because the minds of the sage and the ordinary person are in the same principle, the body has no inside or outside, and various views have no inside or outside. The boundless world and the realm of empty space are equal. One's own mind being equal to the realm of empty space means that there is no distinction of size, distance, or middle. Since one's own mind has no distinction of size, distance, or middle, wisdom constantly pervades the ten directions without coming or going. Since wisdom constantly pervades the ten directions without coming or going, one can manifest a physical body freely and unhindered, according to the capacities of sentient beings. Since one can manifest a physical body freely according to the capacities of sentient beings, one can preach the Dharma freely according to their capacities. Since one can preach the Dharma freely according to the capacities of sentient beings, one can transform one body into many bodies, and many bodies into one body, freely and unhindered. All the following methods of freedom should be practiced in this way. With the power of meditation and wisdom, the self-nature naturally merges and interpenetrates, which cannot be understood by the arising and ceasing of deluded thoughts. Like this, the nature of true wisdom, without mind, without thought, without delusion, naturally pervades everywhere without coming or going, at any time and according to the capacities of sentient beings. In order to teach and transform all sentient beings, one manifests and does all the same activities as sentient beings, without an author and without a place, relying on the function of the self-nature wisdom. Just like an echo responding to a sound, there is no place and no author, so there is no coming or going. All the following principles should be understood and practiced with this wisdom, just like the arising of an earthquake.

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供有三義。一法威感也。二諸菩薩聞法懌悅。三如經云。法如是故經云持此法者少作功力疾得菩提者。一念無思無依智現即菩提也。如十方各過十不可說世界佛剎微塵數世界外有十佛剎微塵數菩薩摩訶薩來詣此土充滿十方者。此即是普賢行滿。故嘆言善哉善哉者。嘆教法難遇。故佛子乃能說此諸佛如來最大誓願授記甚深法者。明普賢行愿是理智大悲圓滿法果行已終故。以果終是佛授記甚深法故。明法身智身大悲之行塵塵之內具佛普賢無盡行故號曰甚深法佛子我等一切同名普賢者。明法行無二。以此名同。各從普勝世界普幢自在如來所來者。處道謙和名為普勝世界。能破自他憍慢及諸煩惱。號之為幢幢者。明心不隨境動理智。悲行重重遍周故。名為普勝幢。雖處生死不與染。俱名為自在。此佛世界號是隨行因果之名。來詣此土者。明升位極至此法也。以佛神力故。於一切處演說此法者。前明身業行周此明語業遍周以下如文可見。如經欲開示菩薩行者。普賢行是。欲說如來菩提界者。法身無性根本智是。欲說大愿界者。是普賢發興大悲願者是欲說一切世界劫數者。如上文中一劫入一切劫。一切劫入一劫。一念入一切劫者是欲明如來出世功不唐捐者。明應根不失時。欲明所種善根必獲果報者。明佛菩薩應根眾生獲益。欲明大

【現代漢語翻譯】 現代漢語譯本 供養有三種含義：一是佛法的威德感召；二是諸位菩薩聽聞佛法後心生喜悅；三如經文所說：『因為佛法是這樣的，所以經中說，受持此法的人，只需稍作努力，就能迅速證得菩提』。一念之間，沒有思慮，沒有依靠，智慧顯現，那就是菩提。比如十方世界，各自超過十個不可說世界佛剎微塵數的世界之外，有十個佛剎微塵數的菩薩摩訶薩來到這個世界，充滿十方。這就是普賢行愿圓滿。所以讚歎說『善哉善哉』，是讚歎教法難得遇到。所以佛子才能夠宣說諸佛如來最大的誓願授記的甚深佛法。說明普賢行愿是理智和大悲圓滿的法果，修行已經終結。因為以果為終結，所以是佛授記的甚深佛法。說明法身、智身、大悲的修行，在每一粒微塵之內，都具備佛的普賢無盡行，所以稱為甚深法。佛子，我們一切都同名普賢，說明法和行沒有差別，因為這個名字相同。各自從普勝世界普幢自在如來那裡來，處世以謙虛平和為道，名為普勝世界。能夠破除自己和他人的驕慢以及各種煩惱，稱之為幢。幢，說明心不隨外境動搖的理智。大悲之行重重遍及周全，所以名為普勝幢。雖然身處生死輪迴，但不與污染同流合污，名為自在。這個佛的世界，是隨順修行因果之名。來到這個世界，說明升到極高的地位，到達此法。因為佛的神力，所以在一切處演說此法。前面說明身業修行周遍，這裡說明語業周遍，以下如經文所見。如經文所說，想要開示菩薩的修行，就是普賢行。想要宣說如來的菩提境界，就是法身無性的根本智。想要宣說大愿的境界，就是普賢發起的大悲願。想要宣說一切世界劫數，就像上面經文中所說，一劫進入一切劫，一切劫進入一劫，一念進入一切劫。想要說明如來出世的功德不會白費，說明應機施教不會錯過時機。想要說明所種的善根必定獲得果報，說明佛菩薩應機教化眾生，使眾生獲得利益。想要說明大

【English Translation】 English version Offering has three meanings: first, the awe-inspiring influence of the Dharma; second, the joy of all Bodhisattvas upon hearing the Dharma; and third, as the sutra says, 'Because the Dharma is such, the sutra says that those who uphold this Dharma will quickly attain Bodhi with little effort.' In a single thought, without deliberation or reliance, wisdom manifests, and that is Bodhi. For example, from the ten directions, beyond worlds that exceed ten unspeakable world-lands of Buddha-fields of dust motes each, there are Bodhisattva-Mahasattvas numbering ten Buddha-fields of dust motes who come to this world, filling the ten directions. This is the fulfillment of Samantabhadra's vows and practices. Therefore, the praise 'Excellent, excellent' is an admiration for the rarity of encountering the teachings. Thus, a Buddha's disciple is able to proclaim the deepest Dharma of the greatest vows and predictions of all Buddhas and Tathagatas. It explains that Samantabhadra's vows and practices are the complete Dharma fruit of reason, wisdom, and great compassion, and the practice has ended. Because the end is the fruit, it is the profound Dharma predicted by the Buddha. It explains that the practice of the Dharmakaya, Wisdom-body, and Great Compassion, within every dust mote, possesses the endless practices of the Buddha and Samantabhadra, hence it is called the profound Dharma. Buddha's disciples, we are all named Samantabhadra, indicating that Dharma and practice are not different, because the name is the same. Each comes from the Universal Victory World of the Tathagata Universal Banner Freedom, taking humility and peace as the path, called the Universal Victory World. Able to break down self and others' arrogance and all afflictions, it is called a Banner. Banner indicates the reason and wisdom of the mind not moving with external circumstances. The practice of great compassion pervades everywhere, hence it is called the Universal Victory Banner. Although dwelling in Samsara, it is not defiled, called Freedom. This Buddha's world is named according to the cause and effect of practice. Coming to this world indicates ascending to the highest position, reaching this Dharma. Because of the Buddha's divine power, this Dharma is expounded everywhere. The previous explanation clarifies the pervasiveness of body karma practice, this clarifies the pervasiveness of speech karma, as seen in the following text. As the sutra says, wanting to reveal the practice of Bodhisattvas is Samantabhadra's practice. Wanting to speak of the Tathagata's Bodhi realm is the fundamental wisdom of the Dharmakaya's non-nature. Wanting to speak of the realm of great vows is Samantabhadra's arising of great compassionate vows. Wanting to speak of all the eons of the world, as mentioned in the text above, one eon enters all eons, all eons enter one eon, one thought enters all eons. Wanting to clarify that the merits of the Tathagata's appearance in the world are not in vain, it clarifies that teaching according to the capacity of beings does not miss the opportunity. Wanting to clarify that the good roots planted will surely obtain fruition, it clarifies that Buddhas and Bodhisattvas respond to the capacity of beings, enabling them to obtain benefits. Wanting to clarify great

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威德菩薩為一切眾生現形說法者。明理智遍周無往來而對現色身隨根授法。已上十事法。皆以下頌中一一具明。此一段頌有一百二十一行。並一時普頌前十法。明普賢行終因果理智悲願皆圓故。如下頌中自明。

如來出現品第三十七

將釋此品。約立四門。一釋品名目。二釋品來意。三釋如來放光加文殊普賢所由。四隨文釋義。

一釋品名目者。何故名為如來出現品者。為從第二會普光明殿說十信心以不動智佛為初信首。次無礙智佛等餘九佛是十信中進修。又明一智中具十種智故。隨行立名。從十信中。信進修行不離根本智不動智體。起大悲願行。修差別智成大慈悲。至此位滿。名為如來出現品。明前初會菩提場中出現始成正覺者。是毗盧遮那佛出現。此品中出。現是菩薩進修五位行解智悲位滿出現故。故名出現品。亦如善財見德生童子有德童女。表智悲二行滿故。便見慈氏如來。是表如來出現義。是故如來以光加此二人問答說如來出現之門。文殊表現根本智。普賢是差別智。成就饒益眾生之門。

二釋品來意者。前明五位中文殊普賢及佛果三法已周。此明佛果行圓滿故。此品須來。

三釋如來放光加文殊普賢所由者。明如來眉間光是佛中道。佛果智光以灌文殊之頂者。明佛果智德高

【現代漢語翻譯】 現代漢語譯本：威德菩薩爲了一切眾生，示現各種形相說法。這表明理智周遍，無所不在，卻又針對不同根器的眾生示現色身，傳授相應的佛法。以上所說的十種法，都將在下面的頌文中一一詳細說明。這一段頌文共有一百二十一行，同時普遍讚頌前面的十種法，闡明普賢菩薩的行愿最終圓滿因果、理智、慈悲、願力。具體內容將在下面的頌文中詳細說明。

如來出現品第三十七

接下來將要解釋這一品的內容，大致分為四個方面：一、解釋品名；二、解釋此品出現的用意；三、解釋如來放光加持文殊菩薩和普賢菩薩的原因；四、逐句解釋經文的含義。

一、解釋品名。為什麼叫做『如來出現品』呢？因為從第二會普光明殿所說的十信心開始，以不動智佛（不動根本智如來）為初信的首位。其次，無礙智佛等其餘九佛是十信中的進修。又說明一個智慧中具備十種智慧，因此根據修行來立名。從十信中，信心的進步和修行不離根本智不動智的本體，從而生起大悲願行，修習差別智成就大慈悲。到這個階段圓滿，就叫做『如來出現品』。說明前面初會菩提場中出現，最初成就正覺的是毗盧遮那佛（Vairocana Buddha）出現。此品中出現，是菩薩進修五位，行解智悲圓滿出現，所以叫做『出現品』。也像善財童子見到德生童子和有德童女一樣，表示智慧和慈悲兩種修行圓滿，便能見到慈氏如來（Maitreya Buddha），這表示如來出現的意義。因此，如來用光明加持這兩個人，通過問答來說明如來出現的法門。文殊菩薩（Manjushri）表現根本智，普賢菩薩（Samantabhadra）是差別智，成就饒益眾生之門。

二、解釋此品出現的用意。前面已經說明五位中，文殊菩薩、普賢菩薩以及佛果這三種法已經完備。這裡說明佛果的修行圓滿，因此需要此品出現。

三、解釋如來放光加持文殊菩薩和普賢菩薩的原因。說明如來眉間的光是佛的中道，佛果智的光灌注到文殊菩薩的頭頂，表明佛果的智慧和功德高深。

【English Translation】 English version: The Bodhisattva of Awesome Virtue manifests various forms to expound the Dharma for all sentient beings. This signifies that wisdom and reason are all-pervasive, yet they manifest physical forms according to the different capacities of beings, imparting the corresponding Dharma. The above ten Dharmas will be fully explained in detail in the verses below. This section of verses consists of one hundred and twenty-one lines, simultaneously and universally praising the preceding ten Dharmas, elucidating that the practices and vows of Samantabhadra Bodhisattva ultimately perfect the causes and effects, reason, wisdom, compassion, and vows. The specific content will be detailed in the verses below.

Chapter 37: Appearance of the Tathagata

Next, we will explain the content of this chapter, roughly divided into four aspects: 1. Explaining the title of the chapter; 2. Explaining the intention behind the appearance of this chapter; 3. Explaining the reason why the Tathagata emits light to bless Manjushri Bodhisattva and Samantabhadra Bodhisattva; 4. Explaining the meaning of the scriptures verse by verse.

1. Explaining the title of the chapter. Why is it called 'Appearance of the Tathagata'? Because it starts from the ten faiths spoken in the second assembly in the Universal Light Hall, with the Immovable Wisdom Buddha (the Immovable Fundamental Wisdom Tathagata) as the head of the first faith. Secondly, the other nine Buddhas, such as the Unobstructed Wisdom Buddha, are advanced cultivation in the ten faiths. It also explains that one wisdom possesses ten kinds of wisdom, so the name is established according to practice. From the ten faiths, the progress of faith and practice are inseparable from the fundamental wisdom, the essence of Immovable Wisdom, thereby generating great compassionate vows and practices, cultivating differential wisdom to achieve great compassion. When this stage is completed, it is called 'Appearance of the Tathagata'. It explains that the one who appeared in the Bodhi field in the first assembly, initially achieving enlightenment, is the appearance of Vairocana Buddha. The appearance in this chapter is the Bodhisattva's advanced cultivation of the five stages, the complete appearance of practice, understanding, wisdom, and compassion, so it is called 'Appearance Chapter'. It is also like Sudhana seeing the virtuous boy Desheng and the virtuous girl Youde, indicating that the two practices of wisdom and compassion are complete, and then one can see Maitreya Buddha, which represents the meaning of the appearance of the Tathagata. Therefore, the Tathagata blesses these two people with light, and explains the Dharma gate of the appearance of the Tathagata through questions and answers. Manjushri Bodhisattva represents fundamental wisdom, and Samantabhadra Bodhisattva is differential wisdom, achieving the gate of benefiting sentient beings.

2. Explaining the intention behind the appearance of this chapter. It has been explained earlier that in the five stages, the three Dharmas of Manjushri Bodhisattva, Samantabhadra Bodhisattva, and the Buddha fruit are complete. This explains that the practice of the Buddha fruit is complete, so this chapter needs to appear.

3. Explaining the reason why the Tathagata emits light to bless Manjushri Bodhisattva and Samantabhadra Bodhisattva. It explains that the light between the Tathagata's eyebrows is the Middle Way of the Buddha, and the light of the Buddha fruit wisdom is poured into the top of Manjushri Bodhisattva's head, indicating that the wisdom and merit of the Buddha fruit are profound.

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勝為令文殊起問佛果之門。如來放口中光灌普賢口者。明普賢是差別智滿欲令說法故。

問曰。何故如來不自說此品。所以放光加此文殊普賢二人。

答曰。以表法故。令後學者易解故。非是如來不自能說。

問曰。何為表法。

答曰。為明文殊是佛法身現根本智者。普賢是佛升進修行差別智者。明至此位根本智及差別智齊滿周圓。方始名為如來出現。表以法身自性白凈無垢中能現自體無依明凈本智。問差別智自說自己修行行解之心。與古今諸佛合其智德。方是自己所行覺行圓滿佛故。是故如來放光加之。成法則故。明一切菩薩果滿功終。法皆如是。佛所放光許至佛位故。法非謬故。表明如是法身本智差別智利生萬行齊備周圓。方是自己如來出現。表文殊是現根本智者。普賢是說法者佛是果也。思之可見。大意明文殊普賢是成就佛果理智行門。還令說佛出現之法。佛是根本智。自體無言。凡是有言皆是差別智。初會菩提場中毗盧遮那佛出現故。明初會菩提場非是毗盧遮那如來放光成法與初發心修行者為樣式故。明表法身根本智與差別智利生行周圓滿故。故令此二人說自佛與古佛出興恰相似故。如是文殊普賢是古今諸佛之共法。若初發心者。從初發信心已來。皆悉游履此之文殊普賢二行。至此

【現代漢語翻譯】 現代漢語譯本： 爲了彰顯殊勝，所以文殊菩薩才發起提問關於佛果之門。如來從口中放出光明灌注普賢菩薩的口中，這是爲了表明普賢菩薩是差別智圓滿，想要讓他說法的緣故。

有人問：為什麼如來佛不親自宣說這一品的內容，而是要放光加持文殊菩薩和普賢菩薩這二位菩薩呢？

回答說：這是爲了表法，讓後來的學習者容易理解的緣故。並非是如來佛自己不能宣說。

有人問：什麼是表法呢？

回答說：爲了闡明文殊菩薩是佛的法身，顯現根本智者；普賢菩薩是佛升進修行，是差別智者。表明到了這個位階，根本智和差別智都圓滿周遍，才開始稱為如來出現。表明以法身自性清凈無垢之中，能夠顯現自體無依的明凈本智。問差別智自說自己修行行解之心，與古今諸佛合其智德，方是自己所行覺行圓滿佛故。所以如來放光加持他們，成就法則的緣故。表明一切菩薩果滿功成，法則都是這樣的。佛所放的光允許到達佛的果位，所以說法並非謬誤。表明這樣的法身本智、差別智、利益眾生萬行齊備周圓，才是自己如來出現。表明文殊菩薩是顯現根本智者，普賢菩薩是說法者，佛是果。仔細思考就可以明白。大意是闡明文殊菩薩和普賢菩薩是成就佛果的理智行門，還要讓他們宣說佛出現之法。佛是根本智，自體無言。凡是有言語的都是差別智。初會菩提場中毗盧遮那佛（Vairocana Buddha）出現，表明初會菩提場並非是毗盧遮那如來放光成法，而是與初發心修行者作為榜樣的緣故。表明法身根本智與差別智利益眾生之行周圓滿的緣故。所以讓這兩位菩薩宣說自己佛與古佛出興恰好相似的緣故。像這樣，文殊菩薩和普賢菩薩是古今諸佛的共同法則。如果初發心者，從初發信心以來，都遊歷于文殊菩薩和普賢菩薩的這兩種修行之中，直至最終成就。

【English Translation】 English version: To highlight the excellence, Mañjuśrī (文殊菩薩, Bodhisattva of wisdom) initiates the question regarding the gate of Buddhahood. The Tathāgata (如來, 'Thus Gone One', the Buddha) emits light from his mouth and pours it into the mouth of Samantabhadra (普賢菩薩, Bodhisattva of Universal Goodness), indicating that Samantabhadra is replete with discriminating wisdom and is intended to expound the Dharma.

Someone asks: Why doesn't the Tathāgata personally expound this chapter, but instead empowers Mañjuśrī and Samantabhadra with light?

The answer is: It is to represent the Dharma, making it easier for later learners to understand. It is not that the Tathāgata is incapable of expounding it himself.

Someone asks: What is meant by 'representing the Dharma'?

The answer is: It is to clarify that Mañjuśrī is the Dharmakāya (法身, Dharma body) of the Buddha, manifesting fundamental wisdom; Samantabhadra is the Buddha's progressive practice, the one with discriminating wisdom. It indicates that upon reaching this stage, both fundamental wisdom and discriminating wisdom are fully complete and all-encompassing, only then is it called the appearance of the Tathāgata. It indicates that within the pure and immaculate nature of the Dharmakāya, one can manifest the self-existent, clear, and pure original wisdom. Question: Discriminating wisdom speaks of one's own mind of practice and understanding, uniting its wisdom and virtue with that of the Buddhas of the past and present, only then is one's own practice and enlightenment complete Buddhahood. Therefore, the Tathāgata empowers them with light, to establish the Dharma. It indicates that when all Bodhisattvas' fruition is complete and their merits are fulfilled, the Dharma is like this. The light emitted by the Buddha is permitted to reach the state of Buddhahood, so the Dharma is not erroneous. It indicates that such Dharmakāya, original wisdom, discriminating wisdom, and the myriad practices of benefiting beings are all complete and all-encompassing, only then is it one's own Tathāgata appearance. It indicates that Mañjuśrī is the one who manifests fundamental wisdom, Samantabhadra is the expounder of the Dharma, and the Buddha is the fruit. Reflect upon it and you will understand. The main idea is to clarify that Mañjuśrī and Samantabhadra are the gates of reason, wisdom, and practice for achieving Buddhahood, and they are also asked to expound the Dharma of the Buddha's appearance. The Buddha is fundamental wisdom, the self-existent is without words. All that has words is discriminating wisdom. In the initial assembly in the Bodhi field, Vairocana Buddha (毗盧遮那佛) appeared, indicating that the initial assembly in the Bodhi field was not the Tathāgata Vairocana emitting light to establish the Dharma, but rather serving as a model for those who initially aspire to practice. It indicates that the Dharmakāya, fundamental wisdom, and discriminating wisdom benefit beings through complete and all-encompassing practice. Therefore, these two Bodhisattvas are asked to expound that their own Buddha and the appearance of the ancient Buddhas are exactly similar. In this way, Mañjuśrī and Samantabhadra are the common Dharma of the Buddhas of the past and present. If one initially aspires, from the initial arising of faith onwards, all will travel through these two practices of Mañjuśrī and Samantabhadra, until the final accomplishment.

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方滿故。如是進修皆不離初信中不動智佛十智之體故。以明時不動智不動行不動能遍游十方不動一入多不動多入一不動小入大不動。大入小乃至如經所明。為達身心理智無性無依。情識系亡法會常爾故。以此五位升進。或昇天表法。或身遍十方終成不離普光明殿本智之體一剎那際。是故此自果已終之法。還不離說信心之處普光明殿說。還如善財至慈氏如來還見文殊。信心初發入普賢身相似。恐後學者迷法。一一以善財將行表之。令易解故。大意依此可知。又約此一部之經有三終因果二種常道。一從初菩提場至毗盧遮那品。有六品經。至毗盧遮那品是佛自分五位中因果。即以十普賢海月光大明菩薩通神天等五十眾是。二發信心菩薩五位通訊心即六位因果者。從第二會於普光明殿說佛名號品已下。至第八會普光明殿如來出現品。有三十二品經。明菩薩發心因果一終。此三十二品中。第三禪佛花三昧品未來。是此修行中加行之次第。三自文殊師利。至大塔廟。說普照法界修多羅門。化善財令南求五十三勝友。明以行勸修五位一終之因果。為表但說教由。恐在行還迷。以置善財是發心能行行者。五十三善知識是已行行之人。一一求學升。進與后發菩提心者。作五位升進之樣。令不迷其行故。其中意至文方釋。二種常道者。如法

界品離世間品。于出離道常利眾生。恒真法界非虛妄也。是常道佛果故。恒離世間利生無求自利。是佛常道之普賢行也。是明此經三終因果二種常道。如第二會至第八會中。如來出現品。是明發心菩薩升進五位一終付囑流通。總在此品。明此品是五位升進果圓之末也。有人於法界品終覓付囑流通。此為未得經之意趣。以法界品總該一部教體及以三世古今無本末時分寂用之大體。非是安立加行置因果所為。但以引接。菩薩發心乘法界乘。引接迷徒至此如來出現品。以明經五位加行進修功。就處方說流通付囑故。若論根本法界性自不迷。性自不悟。無出無沒。不成不壞。無流無通也。此付囑流通意。從凡夫未悟。令加行功終處說故。非在法界品后也。如法界品。直論一切諸佛功終之果。是自流通不須付囑。如法界品中如來師子座暨於法界無有邊涯。此明果極也。如此如來出現品明信心者。五位加行功終之力。方始純實。創登功畢二行圓周。便說付囑流通。明果初滿故。方入常道法界。非古今始末之量也。流通此法名曰流通。即法界品。是為自以法界功滿。常以法界勸眾生。以方便行仿而學之。名為付囑流通。方便行者。即五位中方法是也。則諸波羅蜜四攝四無量三十七品大愿大智大悲等是。一切諸佛法皆如是方能成也。

【現代漢語翻譯】 現代漢語譯本： 界品和離世間品講述了出離之道如何恒常利益眾生。恒常的真如法界不是虛妄的。這是常道佛果的緣故。恒常遠離世間，利益眾生而不求自身利益，這是佛的常道，也是普賢菩薩的行愿。這裡闡明了此經的三種終極因果和兩種常道。例如，從第二會到第八會中的《如來出現品》，闡明了發心菩薩升進五位，以及最終的付囑流通，這些都包含在此品中。說明此品是五位升進，果地圓滿的終結。有人在《法界品》結束時尋找付囑流通，這是沒有理解經的意趣。《法界品》總括了整部經的教體，以及三世古今沒有本末時分，寂滅而又起用的總體。它不是爲了安立加行，設定因果而設，只是爲了引導菩薩發心，乘坐法界之乘，引導迷惑的眾生到達《如來出現品》，從而闡明經中五位加行的進修功德。就處方用藥的角度來說流通付囑。如果從根本上來說，法界自性本來就不迷惑，也不覺悟，沒有出現，也沒有消失，不成立，也不壞滅，沒有流出，也沒有通達。這個付囑流通的意義，是從凡夫沒有覺悟，到加行功德圓滿處說的，所以不在《法界品》之後。如同《法界品》，直接論述一切諸佛功德圓滿的果地，這是自身流通，不需要付囑。如同《法界品》中如來的獅子座以及法界沒有邊際，這闡明了果地的極致。如此，《如來出現品》闡明有信心的人，五位加行功德圓滿的力量，才開始純熟真實，初次登上功德圓滿和智慧圓滿的境界，便說付囑流通，闡明果地初步圓滿的緣故，才進入常道法界，不是古今始終的限量。流通此法名為流通，即《法界品》，是自身以法界功德圓滿，恒常以法界勸導眾生，以方便之行效仿學習，名為付囑流通。方便之行，即五位中的方法，也就是諸波羅蜜、四攝、四無量心、三十七道品、大愿、大智、大悲等。一切諸佛法都如此，才能成就。

【English Translation】 English version: The 'World Realm' (Dharmadhatu) Chapter and the 'Leaving the World' Chapter discuss how the path of renunciation constantly benefits sentient beings. The eternal true Dharmadhatu (法界, Dharmadhatu) is not illusory. This is because of the constant path of the Buddha-fruit. Constantly being apart from the world, benefiting sentient beings without seeking self-interest, this is the Buddha's constant path, and also the practice and vows of Samantabhadra (普賢, Samantabhadra). Here, it clarifies the three ultimate causes and effects and the two constant paths of this sutra. For example, the 'Tathagata Appearance' Chapter from the second assembly to the eighth assembly clarifies the ascending of the five positions of the Bodhisattva who has generated the aspiration for enlightenment, as well as the final entrustment and propagation, which are all contained in this chapter. It explains that this chapter is the culmination of the five positions ascending, the perfection of the fruit-ground. Some people look for the entrustment and propagation at the end of the 'Dharmadhatu' Chapter, which is not understanding the intention of the sutra. The 'Dharmadhatu' Chapter encompasses the entire teaching body of the sutra, as well as the entirety of the three times, ancient and modern, without beginning or end, time divisions, the great body of quiescence and function. It is not established for the sake of establishing practice, setting up cause and effect, but only to guide Bodhisattvas to generate the aspiration for enlightenment, to ride the vehicle of the Dharmadhatu, to guide confused beings to the 'Tathagata Appearance' Chapter, thereby clarifying the merits of the progressive cultivation of the five positions in the sutra. From the perspective of prescribing medicine, it is the propagation and entrustment. If speaking from the root, the nature of the Dharmadhatu is originally not confused, nor enlightened, without appearance or disappearance, without establishment or destruction, without outflow or penetration. The meaning of this entrustment and propagation is spoken from the point of view of ordinary people who have not awakened, to the place where the merits of practice are fulfilled, so it is not after the 'Dharmadhatu' Chapter. Like the 'Dharmadhatu' Chapter, it directly discusses the fruit-ground of the complete merits of all Buddhas, which is self-propagation and does not require entrustment. Like the Tathagata's lion throne in the 'Dharmadhatu' Chapter and the Dharmadhatu without boundaries, this clarifies the ultimate of the fruit-ground. Thus, the 'Tathagata Appearance' Chapter clarifies that for those who have faith, the power of the complete merits of the five positions of practice only begins to be pure and real, and for the first time ascends to the realm of complete merit and complete wisdom, then speaks of entrustment and propagation, clarifying that the fruit-ground is initially complete, and then enters the constant path of the Dharmadhatu, which is not a limitation of ancient and modern beginnings and ends. Propagating this Dharma is called propagation, which is the 'Dharmadhatu' Chapter, which is oneself fulfilling the merits of the Dharmadhatu, and constantly using the Dharmadhatu to encourage sentient beings, imitating and learning with expedient practices, which is called entrustment and propagation. Expedient practices are the methods in the five positions, which are the Paramitas (波羅蜜, Paramitas), the Four Embracing Dharmas (四攝, Four Embracing Dharmas), the Four Immeasurables (四無量, Four Immeasurables), the Thirty-seven Limbs of Enlightenment (三十七道品, Thirty-seven Limbs of Enlightenment), great vows, great wisdom, great compassion, etc. All Buddha-dharmas are like this, and only then can they be accomplished.

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四隨文釋義者。於此一品之中長科兩段。

第一從初爾時世尊已下至佛子如是無量阿僧祇法門圓滿成於如來。于中並頌有一百三行經明如來放光加文殊普賢令說如來出現分。

第二佛子譬如三千大千世界已下有十段經。普賢菩薩說如來出現身境界及所行行十事之法分。於此兩段。長科中從初第一段中分為五段。

第一從初爾時世尊從眉間放白毫相光已下至而說頌言有十二行半經。明佛放光灌文殊頂令問法分。

第二二十行頌。明文殊師利菩薩稱歎如來德及放光加持之意請問誰堪演說佛境界分。

第三爾時如來即于口中放大光明已下至頌有三十五行經。明如來放光入普賢口令文殊知問法所在並舉問如來出現十法分。

第四二十行頌。明文殊師利菩薩重頌請說如來出現十法分。

第五爾時普賢菩薩摩訶薩已下至佛子如是無量阿僧祇法門圓滿成於如來。明普賢告眾如來出現有十無量百千阿僧祇事而得成就分。已上五段是佛光加文殊普賢令相問答說佛出現分。光加之意前已敘竟。大意表法中。明升進修行法身根本智差別智慈悲行十方圓終處名為如來出現故。放光加令文殊普賢二人明理智體用參徹是如來出現。明文殊是十方一切諸佛之法身妙理現根本智慧之門。普賢是十方一

切諸佛差別智萬行大悲之門。今明五位進修至此位二法圓滿名自佛出現故。放眉間光灌文殊頂。令問自佛果極至頂法門。放口中光。是說教之光。令說自己佛果極至頂差別萬行智悲十方圓滿法故。以此二人表法令學者易解故。非是如來自不能說。又表根本智非言所及也。此一品經。表明法身根本智差別智悲行圓滿故。十地十一地已前加行此位真俗二法功終。其義如文自明。

第二于長科第二段中演說如來十種出現門中有十段經文。說如來出現有十百千阿僧祇事。其十者。一明如來十無量出現。二明如來出現有十無量身。三明如來出現有十無量音聲。四明如來出現有十無量心。五明如來出現有十無量境界。六明如來出現有十無量所行之行。七明如來出現有十無量成正覺。八明如來出現有十無量轉法輪。九明如來出現有十無量入涅槃。十明如來出現有十無量見聞親近。

新華嚴經論卷第三十一 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十二

長者李通玄撰

如是已上如來出現十無量法。一一法皆有十喻。如經具明。如佉陀羅山者。是木名。尼民陀羅此云持邊山。目真鄰陀山。此云解脫。此是解脫龍所居處。優波尼沙陀分。前已釋訖。或牟薩羅。此云紫色

【現代漢語翻譯】 現代漢語譯本：

這是爲了闡明諸佛差別智、萬行和大悲之門。現在說明五位進修到達此位時，二法圓滿，名為自佛出現。所以，從眉間放光灌注Manjusri（文殊菩薩）的頭頂，令其請問自佛果的極致頂端法門。從口中放光，這是說法教之光，令其宣說自己佛果的極致頂端差別、萬行、智慧和慈悲在十方圓滿的法。用這兩個人來表示佛法，是爲了讓學者容易理解。並非是如來自己不能說，也表示根本智是言語所不能及的。這一品經表明了法身根本智、差別智、慈悲和行為的圓滿。十地和十一地以前的加行，在此位時真俗二法的功用終結，其意義如經文自身所闡明。

第二，在長科的第二段中，演說如來十種出現門，其中有十段經文。說明如來的出現有十百千阿僧祇（asaṃkhya，無數）件事。這十種是：一、說明如來十無量出現；二、說明如來出現有十無量身；三、說明如來出現有十無量音聲；四、說明如來出現有十無量心；五、說明如來出現有十無量境界；六、說明如來出現有十無量所行之行；七、說明如來出現有十無量成正覺；八、說明如來出現有十無量轉法輪；九、說明如來出現有十無量入涅槃；十、說明如來出現有十無量見聞親近。

《新華嚴經論》卷第三十一 大正藏第36冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第三十二 長者Li Tongxuan（李通玄）撰

如上所述，如來出現有十無量法，每一種法都有十種比喻，如經文詳細說明。例如，Khādira（佉陀羅）山是一種樹木的名稱。Nimin.dhara（尼民陀羅），這裡翻譯為持邊山。Mucalinda（目真鄰陀）山，這裡翻譯為解脫，是解脫龍所居住的地方。Upaniṣad（優波尼沙陀）分，前面已經解釋過了。或者Mūsala（牟薩羅），這裡翻譯為紫色。

【English Translation】 English version:

This is to elucidate the doors of the Buddhas' differential wisdom, myriad practices, and great compassion. Now, it explains that when the five stages of cultivation reach this stage, the two dharmas are perfected, which is called the appearance of the self-Buddha. Therefore, light is emitted from the space between the eyebrows to anoint the crown of Manjusri (Mañjuśrī, the Bodhisattva of Wisdom), causing him to inquire about the ultimate and supreme dharma of the self-Buddha fruit. Light is emitted from the mouth, which is the light of teaching, causing him to proclaim the ultimate and supreme differences, myriad practices, wisdom, and compassion of his own Buddha fruit, which are perfectly fulfilled in all ten directions. Using these two individuals to represent the Dharma is to make it easier for scholars to understand. It is not that the Tathagata (Tathāgata, 'Thus-gone') himself is unable to speak, but it also indicates that fundamental wisdom is beyond the reach of words. This chapter explains the perfection of the Dharmakaya (Dharmakāya, the body of the Dharma), fundamental wisdom, differential wisdom, compassion, and conduct. The preliminary practices before the tenth and eleventh Bhumis (Bhūmi, stages of the Bodhisattva path) conclude the function of the two truths, mundane and ultimate, at this stage, the meaning of which is self-explanatory in the text.

Secondly, in the second section of the long chapter, the ten doors of the Tathagata's appearance are expounded, with ten sections of scripture. It explains that the Tathagata's appearance involves ten hundred thousand Asamkhyas (asaṃkhya, countless) of events. These ten are: first, explaining the Tathagata's ten immeasurable appearances; second, explaining that the Tathagata's appearance has ten immeasurable bodies; third, explaining that the Tathagata's appearance has ten immeasurable voices; fourth, explaining that the Tathagata's appearance has ten immeasurable minds; fifth, explaining that the Tathagata's appearance has ten immeasurable realms; sixth, explaining that the Tathagata's appearance has ten immeasurable practices; seventh, explaining that the Tathagata's appearance has ten immeasurable attainments of perfect enlightenment; eighth, explaining that the Tathagata's appearance has ten immeasurable turnings of the Dharma wheel; ninth, explaining that the Tathagata's appearance has ten immeasurable entries into Nirvana (Nirvāṇa, liberation); tenth, explaining that the Tathagata's appearance has ten immeasurable encounters and close associations.

New Avatamsaka Sutra Treatise, Volume 31 Tripitaka No. 1739, Volume 36, New Avatamsaka Sutra Treatise

New Avatamsaka Sutra Treatise, Volume 32 Written by Elder Li Tongxuan (Lǐ Tōngxuán)

As mentioned above, the Tathagata's appearance has ten immeasurable dharmas, each of which has ten metaphors, as explained in detail in the scripture. For example, Khādira (Khādira) mountain is the name of a tree. Nimin.dhara (Nimin.dhara), here translated as 'mountain holding the edge'. Mucalinda (Mucalinda) mountain, here translated as 'liberation', is where the liberation dragon resides. The Upaniṣad (Upaniṣad) section has already been explained earlier. Or Mūsala (Mūsala), here translated as 'purple'.

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寶。如是已上都有百喻如來出現身心智慧十無量事境界。皆是非喻為喻略示少分。是心智路絕。任不思議無性無作。任無限自在之功用故。非言量譬喻所表及故。如此品付囑流通中。此法門不入餘眾生手者。樂學小乘三乘聲聞緣覺。樂空無我。愿生凈土者。是餘眾生以未迴心住變易生死。是餘眾生故。若有大心凡夫及三乘有迴心者。佛所付囑。名曰流通。設令於此法聖位菩薩自所演說無凡夫樂學。不名付囑。不名流通。明此經付囑凡夫及三乘有迴心者。令使樂學。學已悟入。名曰流通。不付囑已生佛家入位十地已去菩薩。若論十地已去入佛境界菩薩。十方此土數分難量。如來何須慮恐無人信樂無人流通。是故當知付大心凡夫及三乘迴心者。令其悟入。名曰付囑流通。不付囑十地已去大菩薩等。經意唯為趣向乘不思議乘菩薩說此法門。明趣向二乘凡夫迴心悟入法界乘乘不思議乘十信十住令其升進故。又舉輪王太子具足王相者。王命終后所有七寶不散滅喻。便以此子能治王正位故。若無此子王命終后此諸寶等於七日中悉皆散滅。佛子。此經珍寶。亦復如是。不入一切餘眾生手。唯除如來法王真子。生如來家。種如來相。諸善根者。若無此等佛之真子。如是法門不久散滅。明知但令凡夫發心悟入不付囑十地已去諸菩薩故。若

論入地已去諸菩薩先得道者。數若世界海微塵猶尚未比。何慮無人流通。意明設有聖者常說。無凡夫樂修悟入其法自滅言無凡夫修行言滅法無生滅。經云。唯除如來法王真子生如來家種如來相諸善根者。明如來以解脫智慧為家。如一念無念身心諸見已亡。便生如來無性妙理正智慧家故。名十住中初發心住。為初生佛家。四地得三界法盡。亦名初生佛家。八地得一分無功用現前。亦名初生如來無生忍家。如前已說。種如來相諸善根者。如來見一切法無性為性。無相為相。不壞相而無相。明智境相自真故。名種如來相。明自心智境界非生住滅。是如來相。明自心智慧等一切諸佛及以一切眾生智慧。皆一性無性一相無相。無表裡中間。如虛空界能隨眾生性慾樂現如影隨身。生無來處。滅無去處。達心境如幻是如來相。達如斯法者。是生在佛家。種如來相諸善根者種者。明有修學如來如是真智慧種故。如是凡夫聞此法已。修學如來如是真智慧種名為佛種不斷。名曰付囑流通。是故當知此教不付囑已入位得道菩薩故。經云。設有菩薩于無量百千那由他劫行六波羅蜜修集種種菩提分法。若未聞此如來不思議大威德法門。或時聞已不信不解不順不入不得名為真實菩薩。以不能生如來家故。如是菩薩即是權教中。觀空無我。但欣出世。

【現代漢語翻譯】 現代漢語譯本：關於已入地的菩薩中先得道者，其數量如同世界海微塵般眾多，尚且無法比擬。何必擔憂無人流通此法？意在說明即使有聖者常說此法，若無凡夫樂於修習並悟入其中，此法自然會消亡。若說沒有凡夫修行，則等於說此法無生無滅。《經》中說：『唯有如來法王真正的兒子，才能生在如來之家，種下如來的相好，具備各種善根。』這說明如來以解脫智慧為家。如果一念之間達到無念，身心和各種見解都已消亡，便能生在如來無自性的妙理正智慧之家，因此稱為十住中的初發心住，是初次生在佛家。四地菩薩證得三界之法滅盡，也稱為初次生在佛家。八地菩薩證得一分無功用現前，也稱為初次生在如來無生忍之家，如前所述。『種如來相諸善根者』，如來視一切法無自性為自性，無相為相，不壞假相而實無相，說明智慧境界的相是自性真實的，因此稱為種如來相。說明自心智慧的境界非生非滅，這就是如來相。說明自心智慧等同於一切諸佛以及一切眾生的智慧，都是一性無性，一相無相，沒有表裡中間，如同虛空界能隨眾生的喜好而顯現，如影隨形，生無來處，滅無去處，通達心境如幻，這就是如來相。通達如此之法的人，就是生在佛家，種下如來相好和各種善根的人。『種』的意思是，說明有修學如來如此真實智慧的種子。如此，凡夫聽聞此法后，修學如來如此真實的智慧種子，就名為佛種不斷，名為付囑流通。因此應當知道，此教不是付囑給已經入位得道的菩薩的。經中說：『假如有菩薩于無量百千那由他劫中，行六波羅蜜，修集種種菩提分法，若未曾聽聞此如來不可思議大威德法門，或者有時聽聞了卻不信、不解、不順、不入，就不能稱為真實的菩薩，因為不能生在如來之家。』這樣的菩薩只是權教中的，觀空無我，只欣求出世。

【English Translation】 English version: Regarding the Bodhisattvas who have already entered the stages and those who attained enlightenment earlier, their number is like the dust motes in the ocean of worlds, which is still incomparable. Why worry that no one will circulate this Dharma? It means that even if there are sages who constantly speak this Dharma, if no ordinary people are happy to cultivate and realize it, this Dharma will naturally disappear. If it is said that no ordinary people cultivate, it is equivalent to saying that this Dharma has no birth and no death. The Sutra says: 'Only the true sons of the Tathagata Dharma King can be born in the Tathagata's family, plant the marks of the Tathagata, and possess all kinds of good roots.' This explains that the Tathagata takes liberation and wisdom as his home. If one thought reaches non-thought, and the body, mind, and all views have disappeared, then one can be born in the Tathagata's home of non-self-nature, wonderful principle, and correct wisdom, hence it is called the initial mind-dwelling in the ten dwellings, which is the first birth in the Buddha's family. The Bodhisattva of the Fourth Ground attains the exhaustion of the Dharma of the Three Realms, which is also called the first birth in the Buddha's family. The Bodhisattva of the Eighth Ground attains a portion of effortless manifestation, which is also called the first birth in the Tathagata's family of non-birth forbearance, as mentioned earlier. 'Those who plant the marks of the Tathagata and all kinds of good roots', the Tathagata sees all Dharmas as non-self-nature as self-nature, non-form as form, not destroying the false form but actually being formless, explaining that the form of the wisdom realm is inherently true, hence it is called planting the marks of the Tathagata. It explains that the realm of one's own mind's wisdom is neither born nor dies, this is the mark of the Tathagata. It explains that one's own mind's wisdom is equal to the wisdom of all Buddhas and all sentient beings, all are one nature and no nature, one form and no form, without inside, outside, or middle, like the realm of empty space that can manifest according to the preferences of sentient beings, like a shadow following the body, birth has no place of origin, death has no place to go, understanding that the mind and realm are like illusions, this is the mark of the Tathagata. Those who understand such Dharma are born in the Buddha's family, planting the marks of the Tathagata and all kinds of good roots. The meaning of 'planting' is to explain that there are seeds of cultivating the Tathagata's true wisdom. Thus, after ordinary people hear this Dharma, cultivating the Tathagata's true wisdom seeds is called the Buddha seed being unbroken, called entrusting and circulating. Therefore, it should be known that this teaching is not entrusted to Bodhisattvas who have already entered the position and attained the Way. The Sutra says: 'If there are Bodhisattvas who practice the Six Paramitas for immeasurable hundreds of thousands of nayutas of kalpas, cultivating all kinds of Bodhi-parting Dharmas, if they have not heard this Tathagata's inconceivable great majestic virtue Dharma gate, or sometimes hear it but do not believe, do not understand, do not follow, do not enter, they cannot be called true Bodhisattvas, because they cannot be born in the Tathagata's family.' Such Bodhisattvas are only in the provisional teachings, observing emptiness and no-self, only rejoicing in transcending the world.

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雖修六波羅蜜厭苦發心樂求凈土。非是達自無明是根本如來智故。此菩薩修于凈行。觀空無我。厭苦發心。取捨全在。二見恒存。非如此教依智發心達自心境本不思議無欣厭心無凈穢障故。眾生境界是如來境界。眾生心是如來心。一如此品所說。說此品時其地六種十八相動說普賢行品直言六種震動者。為明直言行體。此品乃明法身理智並普賢行悲智圓滿舉十方國動故乃至興供亦圓滿云十方各過八十不可說百千億那由他佛剎微塵數世界外各有八十不可說百千億那由他佛剎微塵數如來同名普賢皆現其身而來作證稱歎等事。皆舉八十為量。佛號同名普賢者。明以八聖道是佛所行。以所行之行以立佛名號故。此明八聖道覺行齊圓遍十方故。故以八十不可說那由他佛剎微塵數佛同號普賢。此覺行圓滿。以八聖行為體。此會中十方佛剎微塵數菩薩摩訶薩得一切神通三昧皆得一生之記者。明既自己修行行果。此是所化之眾故。亦乃一生得記。一生者。不見三世生故。名為一生義也。此乃總攝凡聖元一體相無別異性。以一剎那生入此位者。名為一生。更不見三世生性故。實法如是。余見皆非。又佛剎微塵數眾生髮阿耨多羅三藐三菩提心我亦與受記于當來世經不可說佛剎微塵數劫皆得成佛同號殊勝境界者。明以一剎那中方便三昧顯正智慧

【現代漢語翻譯】 現代漢語譯本：雖然修習六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），厭惡痛苦而發起菩提心，欣樂追求凈土，但這並非通達自心無明是根本的如來智慧。這樣的菩薩修習清凈的行為，觀照空性無我，厭惡痛苦而發起菩提心，但取捨之心完全存在，二元對立的見解恒常存在。這並非如《普賢行愿品》所教導的，依仗智慧發起菩提心，通達自心境界本來不可思議，沒有欣喜和厭惡之心，沒有清凈和污穢的障礙。眾生的境界就是如來的境界，眾生的心就是如來的心，就像此品所說的那樣。說此品時，大地六種震動，顯現十八種相。說《普賢行愿品》時直接說六種震動，是爲了表明直接說明行愿的本體。此品闡明法身的理智，以及普賢行愿的悲智圓滿，舉十方國土震動為例，乃至興供也圓滿，說十方各自超過八十不可說百千億那由他佛剎微塵數世界之外，各有八十不可說百千億那由他佛剎微塵數如來，同名普賢（普遍的賢善），都顯現其身前來作證稱歎等事，都以八十為衡量。佛號同名普賢，表明以八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）是佛所修行的。以所修行的行愿來建立佛的名號。這表明八聖道的覺悟和修行齊頭並進，遍及十方。所以用八十不可說那由他佛剎微塵數佛同號普賢，來表示覺悟和修行圓滿，以八聖行為本體。此次法會中，十方佛剎微塵數菩薩摩訶薩（偉大的菩薩）得到一切神通三昧（禪定），都得到一生補處的授記。表明自己修行得到行愿的果報，這些是所教化的眾生，因此也一生得到授記。一生，是不見三世生滅的緣故，稱為一生的含義。這總攝凡夫和聖人原本一體的相狀，沒有差別和異性。以一剎那間生入此位的人，稱為一生，更不見三世生滅的本性。真實的法就是這樣，其餘的見解都是錯誤的。又有佛剎微塵數眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心），我也給予他們授記，在當來世經過不可說佛剎微塵數劫，都將得成佛，同號殊勝境界，表明在一剎那間，用方便三昧（善巧的禪定）顯現正等智慧。

【English Translation】 English version: Although cultivating the Six Paramitas (Six perfections: Generosity, Discipline, Patience, Diligence, Concentration, and Wisdom),厭惡發心樂求凈土(generating Bodhicitta out of aversion to suffering and joyfully seeking the Pure Land), it is not realizing that one's own ignorance is the fundamental Tathagata (如來) wisdom. Such a Bodhisattva (菩薩) cultivates pure conduct, contemplates emptiness and no-self, generates Bodhicitta out of aversion to suffering, but grasping and rejecting are fully present, and dualistic views constantly exist. This is not as taught in the 'Samantabhadra's Conduct and Vows' chapter, which is to generate Bodhicitta based on wisdom, realizing that one's own mind and realm are originally inconceivable, without joy or aversion, without the obstruction of purity or defilement. The realm of sentient beings is the realm of the Tathagata, and the mind of sentient beings is the mind of the Tathagata, just as this chapter says. When this chapter is spoken, the earth shakes in six ways, manifesting eighteen aspects. When the 'Samantabhadra's Conduct and Vows' chapter is spoken, it directly mentions six kinds of shaking, in order to directly clarify the essence of conduct and vows. This chapter elucidates the wisdom of the Dharmakaya (法身), as well as the perfect compassion and wisdom of Samantabhadra's conduct and vows, taking the shaking of the ten directions of lands as an example, even the offerings are also perfect, saying that beyond the worlds of eighty unspeakable hundreds of thousands of billions of Nayutas (那由他) of Buddha-lands' dust motes in each of the ten directions, there are eighty unspeakable hundreds of thousands of billions of Nayutas of Buddha-lands' dust motes of Tathagatas, all with the same name Samantabhadra (普賢, Universal Virtue), all manifesting their bodies to come and bear witness, praising and so on, all measured by eighty. The Buddha's name being the same as Samantabhadra indicates that the Eightfold Noble Path (正見、正思惟、正語、正業、正命、正精進、正念、正定) is what the Buddha practices. The Buddha's name is established by the conduct that is practiced. This indicates that the enlightenment and practice of the Eightfold Noble Path are equally complete, pervading the ten directions. Therefore, eighty unspeakable Nayutas of Buddha-lands' dust motes of Buddhas are all named Samantabhadra, to represent the perfection of enlightenment and practice, with the Eightfold Noble Path as the essence. In this assembly, the Bodhisattva Mahasattvas (偉大的菩薩) as numerous as the dust motes of Buddha-lands in the ten directions, who attain all supernatural powers and Samadhis (禪定), all receive the prediction of becoming a Buddha in one lifetime, indicates that one's own cultivation has attained the fruit of conduct and vows, and these are the beings being transformed, therefore they also receive the prediction of becoming a Buddha in one lifetime. 'One lifetime' means not seeing the arising and ceasing of the three times (past, present, future), hence it is called the meaning of 'one lifetime'. This encompasses the original unified aspect of ordinary beings and sages, without difference or otherness. One who enters this position in a single moment is called 'one lifetime', and no longer sees the nature of arising and ceasing in the three times. The true Dharma (法) is like this, and other views are all wrong. Furthermore, if sentient beings as numerous as the dust motes of Buddha-lands generate the mind of Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), I also give them the prediction that in the future, after unspeakable Buddha-lands' dust motes of Kalpas (劫), they will all attain Buddhahood, with the same name 'Supreme Realm', indicating that in a single moment, correct wisdom is revealed through skillful Samadhi.

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海現前時無邊劫迷一時頓滅心境解脫名為佛殊勝境界。非如情繫有如許塵劫次第積修作此解者徒生想慮。未有成佛之期。真法中未曾如是。已下明此四天下所度眾生廣多。總結十方同此。已下過十不可說百千億那由他佛剎微塵數世界外各有十不可說百千億那由他佛剎微塵數菩薩皆來詣於此充滿十方者。明普賢行遍周同來作證普賢之法。故云我等一切皆名普賢各從普光明世界普幢自在佛所來者。明皆從法身根本性自清凈普光明智名之普幢。從此智上起等法界虛空界等眾生數差別行。行普賢行故。言從普光明世界普幢佛所來故。余義如經具明。此皆約根本智作世界。約差別智作普賢。總合會覺行慈悲圓滿。表明此品之法門如是故。為以明如來根本智中行普賢差別智故號佛為普賢佛故。總是表以佛智作諸行故。以八聖道十波羅蜜不離根本智遍一切行故。故舉之為數。云八十不可說那由他佛剎微塵。總是表法也。此教為大心者說。非劣解者妄作穿鑿所知。須深達本末前後經文隨位差降總別同異之意。此品是自己進修經過五位已終理智萬行大悲圓滿之畢也。是自己如來出現處世利生無著之門。此品如大海。五位加行河歸流廣大之極。此品如須彌山。諸寶山王高莫過也。此品如大地。大悲育載一切含生故。此品如虛空。法身智身法

【現代漢語翻譯】 現代漢語譯本：當覺悟之海顯現於眼前時，無邊劫以來的迷惑會在一時之間頓然消滅，心境得到解脫，這被稱為佛的殊勝境界。這不像被情感所束縛，需要經歷無數塵劫次第積累修行才能達到這種理解的人，只是徒勞地產生妄想和思慮，永遠沒有成佛的期限。真正的佛法中從未有過這樣的說法。 下面說明在此四天下所度化的眾生非常之多，總結來說十方世界的情況也是如此。接下來，超過十不可說百千億那由他佛剎微塵數世界之外，各有十不可說百千億那由他佛剎微塵數的菩薩都來到這裡，充滿十方世界。這表明普賢菩薩的行愿遍及一切處，一同前來作證普賢之法。所以說『我等一切皆名普賢』，各自從普光明世界普幢自在佛所而來，表明都是從法身根本的自性清凈普光明智而來，這普光明智被稱為普幢。從這種智慧之上，生起等同於法界虛空界等眾生數量的差別行，因為修行普賢行，所以說從普光明世界普幢佛所而來。其餘的含義如經文具體闡明。 這些都是以根本智作為世界，以差別智作為普賢菩薩。總合起來，覺悟、行愿、慈悲圓滿。表明此品的法門就是這樣。這是爲了說明如來在根本智中修行普賢菩薩的差別智，所以佛才被稱為普賢佛。總之，這是表明以佛的智慧來做各種修行，因為八聖道和十波羅蜜不離根本智，遍及一切修行。所以用數字來舉例，說八十不可說那由他佛剎微塵數，總之是表法的含義。 此教法是為發大心的人說的，不是那些理解力低下的人可以隨意穿鑿附會的。必須深刻理解本末、前後經文，以及隨順不同位置的差別和降伏，總體和個別，相同和不同的含義。此品是自己進修經過五位，已經達到終點，理智、萬行、大悲圓滿的終結。是自己如來出現於世間，利益眾生，沒有執著的門徑。此品如大海，五位加行如同河流歸入大海，廣大到了極點。此品如須彌山，各種寶山之王，沒有比它更高的了。此品如大地，以大悲心孕育承載一切眾生。此品如虛空，是法身和智身之法。

【English Translation】 English version: When the ocean of enlightenment manifests before you, the delusion of countless kalpas will be instantly extinguished, and the mind will be liberated. This is called the supreme state of the Buddha. It is not like being bound by emotions, requiring countless kalpas of gradual accumulation and practice to achieve this understanding. Those who think this way are merely generating futile fantasies and anxieties, with no prospect of ever attaining Buddhahood. Such a notion has never existed in the true Dharma. The following explains that the number of beings saved in this four continents is vast, and in summary, the situation is the same in the ten directions. Next, beyond the number of worlds equal to the dust motes of ten unspeakable hundreds of thousands of billions of nayutas (nayuta: a large number) of Buddha-lands, there are bodhisattvas equal to the dust motes of ten unspeakable hundreds of thousands of billions of nayutas of Buddha-lands, all coming here, filling the ten directions. This indicates that the vows and practices of Samantabhadra (Samantabhadra: Universal Worthy Bodhisattva) pervade everywhere, and they come together to testify to the Dharma of Samantabhadra. Therefore, it is said, 'We are all named Samantabhadra,' each coming from the World of Universal Light, from the Buddha of Self-Mastery with Universal Banner, indicating that all come from the fundamental nature of the Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate reality), the self-pure Universal Light Wisdom, which is called the Universal Banner. From this wisdom, arise differentiated practices equal to the number of beings in the Dharma Realm and the Space Realm. Because they practice the practices of Samantabhadra, it is said that they come from the World of Universal Light, from the Buddha of Universal Banner. The remaining meanings are explained in detail in the sutra. These all take fundamental wisdom as the world, and differentiated wisdom as Samantabhadra Bodhisattva. Altogether, enlightenment, vows, compassion are perfected. This indicates that the Dharma gate of this chapter is like this. This is to explain that the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) practices the differentiated wisdom of Samantabhadra Bodhisattva in the fundamental wisdom, so the Buddha is called Samantabhadra Buddha. In short, this indicates that all practices are done with the wisdom of the Buddha, because the Eightfold Noble Path and the Ten Paramitas (Paramitas: perfections) do not depart from the fundamental wisdom and pervade all practices. Therefore, it is exemplified by numbers, saying eighty unspeakable nayutas of Buddha-land dust motes, which is, in short, a representation of the Dharma. This teaching is for those who have generated great aspiration, not for those with inferior understanding to arbitrarily interpret and distort. One must deeply understand the beginning and the end, the preceding and following sutra texts, as well as the differences and subjugations according to different positions, the overall and the individual, the similarities and the differences. This chapter is the culmination of one's own practice through the five stages, having reached the end, with reason, wisdom, myriad practices, and great compassion perfected. It is the gateway for the Tathagata to appear in the world, benefit beings, and be free from attachment. This chapter is like the great ocean, the five stages of practice are like rivers flowing into the great ocean, vast to the extreme. This chapter is like Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology), the king of all precious mountains, none higher than it. This chapter is like the earth, nurturing and bearing all sentient beings with great compassion. This chapter is like space, the Dharma of the Dharmakaya and Wisdom Body.

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界充滿故。如圓凈摩尼寶鏡其量遍周十方一切世界色像咸現其中無礙顯現。此如來出現法門。亦復以法身妙理無色無形普光明根本清凈大圓明智鏡。普現十方一切眾生業普賢行海諸佛身土。咸處其中無不自在。是故有發菩提心者。當信自心及一切眾生心。總有如是如來智德自在。當知不久還同佛身。自信有故如此品云。量等三千大千世界經卷內在一微塵中一切微塵亦復如是者。意令信知一切微細眾生。皆有如來四智經卷之海。云破彼微塵出經卷者。明菩薩自得此已及見一切眾生皆等有之。及以方便智居生死海中。起等眾生數身行方便。引之令心開悟。達自智境如佛不異。故云破此微塵出此經卷。如經云。如大海水潛流四天下地八十億小洲有穿鑿者。無不得水。喻明一切眾生有自觀察力無有不得如來智慧大海心水故。又經云菩薩摩訶薩應知自心念念常有佛成正覺。為明諸佛如來不異此心成正覺故。又下文云一切眾生心亦復如是。悉有如來成正覺。此明凡聖心自體清凈無異。但有迷悟不隔分毫。但一念妄念不生。得心境蕩然性自無生無得無證。即成正覺故。便以此法廣利眾生。是普賢行故。無心性理妙慧。簡擇一乘三乘人天因果惡道業報。名為文殊。隨差別智同行。知根利生無有休息。名為普賢。以大悲救護一切眾生。名

【現代漢語翻譯】 現代漢語譯本：境界中充滿了緣由。比如圓凈摩尼寶鏡，它的容量遍佈十方一切世界，所有世界的色相都顯現在其中，無礙地顯現。這就像如來出現法門，也憑藉法身微妙的道理，無色無形，以普光明根本清凈大圓明智鏡，普遍顯現十方一切眾生的業力、普賢行海、諸佛身土，都處在其中，無不自在。因此，發菩提心的人，應當相信自己的心以及一切眾生的心，總共有如來智德的自在。應當知道不久之後就能和佛身一樣。因為自信有這種能力，所以像此品所說，『數量等同三千大千世界的經卷，都在一微塵之中，一切微塵也都是這樣』，意思是讓人相信一切微細的眾生，都有如來四智經卷之海。說『破開那個微塵，取出經卷』，是說明菩薩自己得到這個之後，以及見到一切眾生都平等地擁有它。並且用方便智住在生死海中，生起等同眾生數量的身來實行方便，引導他們，使他們的心開悟，達到自己的智慧境界，和佛沒有差別。所以說『破開這個微塵，取出這個經卷』。如同經中所說，『如同大海水潛流到四天下地八十億小洲，有穿鑿的人，沒有得不到水的』，比喻說明一切眾生都有自我觀察的能力，沒有得不到如來智慧大海心水的。又經中說，菩薩摩訶薩應當知道自己的心念念常有佛成正覺，是爲了說明諸佛如來不異於此心而成正覺。又下文說，一切眾生的心也都是這樣，都有如來成正覺。這說明凡夫和聖人的心，自體清凈沒有差別，只是有迷惑和覺悟的差別，相隔不到一絲一毫。只要一念妄念不生，得到心境空蕩，自性無生無得無證，就成了正覺。便用這個法廣泛地利益眾生，這就是普賢行。沒有心性理的微妙智慧，簡擇一乘、三乘、人天因果、惡道業報，就叫做文殊（Manjusri）。隨著差別智同行，知道根器而利益眾生沒有休息，叫做普賢（Samantabhadra）。用大悲救護一切眾生，叫做……

【English Translation】 English version: The realm is filled with causes and conditions. Like a perfectly pure Mani jewel mirror, its capacity pervades all worlds in the ten directions, and the colors and forms of all worlds appear within it, manifesting without obstruction. This is like the Dharma-door of the appearance of the Tathagata, which also relies on the subtle principle of the Dharma-body, without color or form, using the fundamentally pure, great, perfect, and bright wisdom mirror of universal light to universally manifest the karma of all sentient beings in the ten directions, the ocean of Samantabhadra's practices, and the bodies and lands of all Buddhas, all of which are situated within it, without any lack of freedom. Therefore, those who have aroused the Bodhi-mind should believe in their own minds and the minds of all sentient beings, that they all possess the Tathagata's wisdom and virtues of freedom. They should know that soon they will be the same as the Buddha's body. Because they have confidence in this, as this chapter says, 'The sutra scrolls equal in quantity to three thousand great thousand worlds are contained within a single dust mote, and all dust motes are likewise.' This means to make people believe that all subtle sentient beings have the ocean of the Tathagata's four wisdom sutra scrolls. To say 'break open that dust mote and take out the sutra scrolls' is to explain that the Bodhisattva, having obtained this himself, and seeing that all sentient beings equally possess it, and using expedient wisdom to dwell in the ocean of birth and death, arises with bodies equal in number to sentient beings to practice expedients, guiding them to open their minds and realize their own wisdom realm, which is no different from the Buddha's. Therefore, it is said 'break open this dust mote and take out this sutra scroll.' As the sutra says, 'Like the water of the great ocean flowing underground to the four continents and eighty billion small islands, those who dig will not fail to obtain water,' this is a metaphor to explain that all sentient beings have the ability to observe themselves, and none will fail to obtain the mind-water of the Tathagata's wisdom ocean. Furthermore, the sutra says that a Bodhisattva-Mahasattva should know that in every thought of his mind, there is always a Buddha attaining perfect enlightenment, to explain that all Buddhas and Tathagatas are not different from this mind in attaining perfect enlightenment. Furthermore, the following text says that the minds of all sentient beings are also like this, all possessing the Tathagata attaining perfect enlightenment. This explains that the self-nature of the minds of ordinary beings and sages is pure and without difference, only differing in delusion and enlightenment, separated by not even a hair's breadth. As long as a single thought of delusion does not arise, and the mind realm is empty, the self-nature is without birth, without attainment, and without realization, then one attains perfect enlightenment. Then, using this Dharma to widely benefit sentient beings, this is the practice of Samantabhadra (Universal Worthy). Without the subtle wisdom of the principle of mind-nature, to discern the One Vehicle, the Three Vehicles, the causes and effects of humans and devas, and the karmic retribution of evil paths, is called Manjusri (Gentle Glory). Following along with differential wisdom, knowing the roots and benefiting sentient beings without rest, is called Samantabhadra. Using great compassion to protect all sentient beings, is called...

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為觀音。以此三心一時修學。名毗盧遮那。慣習心成。名為自在。無法不明。名為無礙智。隨根應普遍十方性無往來。名曰神通修之在初。慣習總得妄生多劫智日不遷。此總非難。何須不作學而不得。猶福勝人天不信不修。苦窮何盡。大意此之如來出現。佛果之門文殊妙理普賢妙行等。一切眾生咸共有之非古非今。性自一體。令後學者如是信修。深誠非遠。勿自生難。如此品頌云。如海印現眾生身以此說其為大海菩提普印諸心行。是故說名為正覺。意明菩提是無心性無體相無得無證之妙理。通達此法者名為妙智。以此菩提妙智普印邪思妄行。自無生處名為正覺。論主頌曰。

一切眾生菩提界　　白凈無垢智無壞 　智珠無價在衣中　　只欲長貧住門外 　廣大寶乘住四衢　　文殊引導普賢扶 　肥壯白牛甚多力　　一念遍游無卷舒 　如是寶乘不能入　　但樂勤苦門前立 　不覺自身常在中　　遣上恒言我不及

大體常須自信自己身語意境界。一切諸行分別。皆從如來身語心意境界諸行分別中生。皆無體無性無我無人。但以法界無作自性緣生。本無根機處所可得。性自法界無有內外中間。應如是知。如是觀察。觀自觀他。同一體性。無我無我所。以定慧力如是修行。既自知已。觀眾生苦自利利他。皆如普賢

【現代漢語翻譯】 現代漢語譯本 爲了觀音（Avalokiteśvara）。用這三種心在同一時間修學，名為毗盧遮那（Vairocana）。習慣成自然，就叫做自在。沒有什麼不明白的，叫做無礙智。隨著眾生的根器應化，普遍存在於十方，本性沒有往來，這叫做神通。修習在開始時，習慣了就能完全掌握。妄念產生於多劫之前，智慧之日不會遷移。這些總的來說都不是難事。為什麼不去做，卻說學了也得不到呢？即使是勝過人天的福報，如果不信不修，那貧窮困苦何時才能結束？大意是說，如來（Tathagata）的出現，佛果之門，文殊（Manjusri）的妙理，普賢（Samantabhadra）的妙行等等，一切眾生都共同擁有，不是古代才有，也不是現在才有。本性自成一體。讓後來的學習者這樣相信和修習，只要有深深的誠意，就不會遙遠。不要自己給自己製造困難。就像這篇頌文所說：『如海印現眾生身』，用這個來說明其為大海，菩提（Bodhi）普遍印證各種心行。所以說名為正覺。意思是說，菩提是沒有心性，沒有體相，沒有得到，沒有證悟的微妙道理。通達這個法的人，叫做妙智。用這個菩提妙智普遍印證邪思妄行，從沒有生起的地方叫做正覺。論主的頌詞說： 『一切眾生菩提界，白凈無垢智無壞，智珠無價在衣中，只欲長貧住門外，廣大寶乘住四衢，文殊引導普賢扶，肥壯白牛甚多力，一念遍游無卷舒，如是寶乘不能入，但樂勤苦門前立，不覺自身常在中，遣上恒言我不及』 總的來說，常常需要相信自己的身語意境界。一切諸行的分別，都是從如來身語心意境界諸行的分別中產生。都沒有本體，沒有自性，沒有我，沒有人。只是以法界無作自性的因緣而生。本來就沒有根機處所可以得到。本性自法界，沒有內外中間。應該這樣知道，這樣觀察。觀察自己，觀察他人，同一體性。沒有我，沒有我所。用定慧的力量這樣修行。既然自己知道了，觀察眾生的苦難，自利利他，都像普賢一樣。

【English Translation】 English version For Avalokiteśvara (觀音). Practicing and studying with these three minds at the same time is called Vairocana (毗盧遮那). When habit becomes natural, it is called freedom. There is nothing not understood, which is called unobstructed wisdom. Responding to the capacities of sentient beings, universally present in the ten directions, the nature has no coming or going, this is called supernatural power. Cultivation begins at the start, and when accustomed, one can fully grasp it. Delusions arise from many kalpas ago, but the sun of wisdom does not move. These are generally not difficult. Why not do it, but say that even if you learn, you won't get it? Even if it is merit surpassing humans and devas, if you don't believe and don't cultivate, when will the poverty and suffering end? The general idea is that the appearance of the Tathagata (如來), the gate of Buddhahood, the wonderful principle of Manjusri (文殊), the wonderful practice of Samantabhadra (普賢), etc., are all shared by all sentient beings, not only in ancient times, nor only in the present. The nature is inherently one. Let later learners believe and practice in this way, as long as there is deep sincerity, it will not be far away. Don't create difficulties for yourself. Just like this verse says: 'Like the sea-seal manifesting the bodies of sentient beings,' this is used to explain that it is the great sea, Bodhi (菩提) universally seals all mental activities. Therefore, it is said to be called perfect enlightenment. It means that Bodhi is the subtle principle of no mind-nature, no form, no attainment, and no realization. One who understands this Dharma is called wonderful wisdom. Using this Bodhi wonderful wisdom to universally seal wrong thoughts and actions, the place where there is no arising is called perfect enlightenment. The treatise master's verse says: 'All sentient beings are the realm of Bodhi, pure and without defilement, wisdom is indestructible, the priceless wisdom pearl is in the garment, only wanting to be poor forever and live outside the door, the vast treasure vehicle dwells in the four crossroads, Manjusri guides and Samantabhadra supports, the fat and strong white ox has much strength, in a single thought it travels everywhere without contraction or expansion, such a treasure vehicle cannot be entered, but one delights in diligently standing outside the door, not realizing that oneself is always within, sending up constant words that I am not up to it.' In general, one must always have confidence in one's own body, speech, and mind realm. All discriminations of actions arise from the discriminations of the Tathagata's body, speech, mind, and intention realm. They have no substance, no self-nature, no self, and no person. They only arise from the conditions of the uncreated self-nature of the Dharma realm. Originally, there is no root or place to be obtained. The nature is inherently the Dharma realm, without inside, outside, or middle. One should know and observe in this way. Observing oneself, observing others, the same nature. No self, no self-possession. Cultivate in this way with the power of samadhi and wisdom. Since you know it yourself, observe the suffering of sentient beings, benefiting oneself and benefiting others, all like Samantabhadra.

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廣大行愿。一如此經五位法則。此品和會明文殊是體根本智之法門。普賢是用根本智中萬行。無作根本智是佛故。令體用自相問答說根本智佛果之門。明根本智因此二行所成。明根本智自無成壞皆因文殊普賢二法所顯發故。以此還令所顯之因還自說故。佛自無成壞者也。以明因可說果無作故。以此三法自在圓通。名佛出現世間故。此明不作而作作而不作者故。

離世間品第三十八

將釋此品約作五門。一釋品名目。二釋品來意。三釋敘致始成正覺所由。四釋說法之主所以。五隨文釋義。

一釋品名目者。所以名離世間品。明前品既名如來出現此品即得離世間故。故名離世間。此有二義。望說法之主。說教益眾生。是利益世間品。合作利益之名望眾生。聞法處世無染。是離世間品故。此約說法之主及得益者二義通釋。

二釋品來意者。明前品是五位升進已終自己佛果覺行已滿。此品是普賢常行。自從初如來始成正覺以來。一時同說。是古今諸佛共行。乃至從普光明殿說十信心法十定十通十忍。阿僧祇如來壽量菩薩住處佛不思議如來十身相海如來隨好光明功德普賢行如來出現離世間如是等十二品經。乃至四十品經。天上人中不離一剎那際三昧。以普光明智一時普印一時同說。以此諸會乃至昇天皆

【現代漢語翻譯】 現代漢語譯本：廣大行愿，與此經的五位法則相符。此品和會闡明文殊（Manjushri，智慧的象徵）是體根本智的法門，普賢（Samantabhadra，實踐的象徵）是用根本智中的萬行。無作根本智即是佛的境界。因此，讓體和用各自問答，闡述根本智佛果之門，說明根本智是由文殊和普賢二行所成就。說明根本智本身無所謂成與壞，都是因為文殊和普賢二法所顯發。因此，又讓所顯發的因，反過來自己闡述，佛本身也是無所謂成與壞的。以此說明因可以言說，果是無作的。以此三法自在圓通，名為佛出現於世間。此說明不作而作，作而不作的道理。

離世間品第三十八

將要解釋此品，大約分為五個方面：一、解釋品名；二、解釋此品來由；三、敘述達到始成正覺的原因；四、解釋說法之主的原因；五、隨文解釋意義。

一、解釋品名：之所以名為『離世間品』，是因為前品既然名為『如來出現』，此品自然就能夠離世間，所以名為『離世間』。這其中有兩層含義：從說法之主來看，說法教化利益眾生，是利益世間品，可以合作利益之名；從眾生來看，聽聞佛法，處世而無染著，是離世間品。因此，這是從說法之主和得益者兩個方面來通盤解釋。

二、解釋此品來由：說明前品是五位升進已經結束，自己佛果覺行已經圓滿。此品是普賢常行，自從最初如來始成正覺以來，一時同時宣說。這是古今諸佛共同奉行的。乃至從普光明殿宣說十信心法、十定、十通、十忍、阿僧祇如來壽量、菩薩住處、佛不思議、如來十身相海、如來隨好光明功德、普賢行、如來出現、離世間，如此等等十二品經。乃至四十品經，天上人中不離一剎那際三昧。以普光明智一時普遍印證，一時同時宣說。以此諸會乃至昇天都是如此。

【English Translation】 English version: The vast practices and vows are in accordance with the fivefold principles of this sutra. This chapter harmoniously clarifies that Manjushri (symbol of wisdom) is the Dharma gate of the fundamental wisdom of the essence, and Samantabhadra (symbol of practice) is the myriad practices within the fundamental wisdom of application. The non-active fundamental wisdom is the state of Buddhahood. Therefore, let the essence and application question and answer each other, explaining the gate of the fundamental wisdom of the Buddha-fruit, clarifying that the fundamental wisdom is accomplished by the two practices of Manjushri and Samantabhadra. It explains that the fundamental wisdom itself has no so-called accomplishment or destruction, all of which are manifested by the two Dharmas of Manjushri and Samantabhadra. Therefore, it also allows the cause that is manifested to in turn explain itself, and the Buddha himself also has no so-called accomplishment or destruction. This explains that the cause can be spoken of, and the fruit is non-active. With these three Dharmas being free, unobstructed, and perfectly interconnected, it is called the Buddha appearing in the world. This explains the principle of acting without acting, and not acting while acting.

Chapter Thirty-Eight: Leaving the World

To explain this chapter, we will roughly divide it into five aspects: 1. Explaining the title of the chapter; 2. Explaining the origin of this chapter; 3. Narrating the reasons for attaining initial enlightenment; 4. Explaining the reasons for the speaker of the Dharma; 5. Explaining the meaning according to the text.

1. Explaining the title of the chapter: The reason it is named 'Leaving the World Chapter' is because since the previous chapter is named 'The Appearance of the Tathagata', this chapter naturally becomes able to leave the world, so it is named 'Leaving the World'. There are two meanings in this: From the perspective of the speaker of the Dharma, speaking the Dharma and benefiting sentient beings is a chapter of benefiting the world, which can be jointly named 'Benefit'; from the perspective of sentient beings, hearing the Dharma and living in the world without attachment is a chapter of leaving the world. Therefore, this is a comprehensive explanation from the two aspects of the speaker of the Dharma and the beneficiaries.

2. Explaining the origin of this chapter: It explains that the previous chapter is the end of the five stages of advancement, and one's own Buddha-fruit enlightenment and practice have been completed. This chapter is the constant practice of Samantabhadra, spoken simultaneously since the initial enlightenment of the Tathagata. This is the common practice of Buddhas of the past and present. Even from the Universal Light Palace, the ten faiths, ten concentrations, ten powers, ten tolerances, Asamkhya (innumerable) Tathagata life spans, the abodes of Bodhisattvas, the inconceivable Buddha, the sea of marks of the ten bodies of the Tathagata, the minor marks and light virtues of the Tathagata, the practices of Samantabhadra, the appearance of the Tathagata, leaving the world, and so on, twelve chapters of sutras. Even forty chapters of sutras, in the heavens and among humans, do not leave the Samadhi of a single instant. With the universal light wisdom, it is universally sealed at once and spoken simultaneously. All these assemblies and even ascending to the heavens are like this.

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云不離始成正覺普光明殿。此明圓通始末時法不遷。此品須來。

三釋敘致始成正覺之所由者。何故品初敘其始成佛之時及處何意。經云。爾時世尊在摩竭提國阿蘭若法菩提場中普光明殿乃至妙悟已滿者。意明此十定及離世間品等五位進修始終皆以此普賢行體為升進故。又四十品意謂雖別。總不離普光明智十定之體。一時同說。無前後際。十方同然。以此昇天。但云不離菩提場普光明殿。如說十定品。一會說十一品經。在於十定初。亦同此品。如前敘致還云。爾時世尊在摩竭提國乃至妙悟已滿。以明十定品以定無前後普收一部經之始末及三世故。此離世間品。以其二千法門普賢行體。成佛因果。普收前後及三世常然之道故以敘之。明總是初成正覺時一時以普光明智人間天上及十方世界一時頓印無有前後。圓鏡頓照諸境。為此教頓為大心眾生頓舉智境。非如少解者情識所知故。成佛亦一念成。說教亦一念說。但。約智體非三世時分歲月情量所收故。

四釋說法之主所以者。此品何故還令普賢菩薩說者。明此二千法門是普賢所行常行故。還令普賢自說自行。令諸聞法者仿而敩之。即行普賢之行。如是乃至示現成佛入涅槃。總是普賢行故。若以根本法身智身佛。無成壞之功。以差別智論。總是普賢行攝故。是故

【現代漢語翻譯】 現代漢語譯本：云不離始成正覺普光明殿（佛陀最初證悟時所在的殿堂）。這表明圓滿通達從始至終，時間法則不會改變。此品必須講述這些。 三次解釋敘述達到最初證悟的原因。為什麼在品初敘述佛陀最初成佛的時間和地點？經文說：『當時，世尊在摩竭提國（古印度王國）阿蘭若法（寂靜處）菩提場（證悟之地）中的普光明殿，乃至圓滿妙悟。』意思是說，這十定（十種禪定）以及離世間品等五個階段的進修，始終都以普賢行體作為提升的基礎。而且，四十品的內容雖然各不相同，但總的來說都離不開普光明智和十定的本體。一時同時宣說，沒有先後順序。十方世界都是如此，憑藉此而昇天。只是說不離開菩提場和普光明殿。例如《十定品》，一次集會宣說了十一品經，在十定的開始，也與此品相同。如同前面敘述的原因，還說：『當時，世尊在摩竭提國，乃至圓滿妙悟。』以此說明《十定品》以禪定沒有先後順序，普遍涵蓋了一部經的始終和三世。這《離世間品》，以其中的二千法門和普賢行體，成就佛的因果，普遍涵蓋了前後和三世永恒不變的道理，所以用它來敘述。說明總是在最初成正覺時，一時以普光明智在人間、天上以及十方世界一時頓然印證，沒有先後。如同圓鏡頓然照亮所有境界。因為這個教法是頓悟的，為具有大心的眾生頓然揭示智慧的境界，不是那些只有少量理解的人的情識所能理解的。所以，成佛也是一念之間成就，說法也是一念之間宣說。只是，就智慧的本體而言，不是三世的時間、歲月和情量所能涵蓋的。 四次解釋說法的主體的原因。為什麼此品還要讓普賢菩薩（象徵一切諸佛的普遍賢善的菩薩）來說？說明這二千法門是普賢所行持的，經常行持的，所以讓普賢自己宣說自己所行持的，讓聽法的人效仿學習。就是行持普賢的行持。像這樣乃至示現成佛入涅槃，總是普賢行。如果以根本法身（佛的真如法性之身）、智身佛（佛的智慧之身）來說，沒有成壞的功用。以差別智論來說，總是普賢行所攝。所以。

【English Translation】 English version: The clouds do not depart from the Prabhavati Light Palace (the palace where the Buddha first attained enlightenment) where initial perfect enlightenment is achieved. This clarifies that perfect understanding is complete from beginning to end, and the laws of time do not change. This chapter must address these points. Three explanations narrate the reasons for attaining initial perfect enlightenment. Why does the beginning of the chapter describe the time and place where the Buddha initially attained Buddhahood? The sutra says: 'At that time, the World Honored One was in the Prabhavati Light Palace in the Aranya Dharma (quiet place) Bodhimanda (place of enlightenment) of Magadha (ancient Indian kingdom), having fully realized wonderful enlightenment.' This means that the ten Samadhis (ten kinds of meditation) and the stages of cultivation in the 'Leaving the World' chapter, etc., all use the body of Samantabhadra's practice as the foundation for advancement. Moreover, although the content of the forty chapters is different, they are all inseparable from the essence of Prabhavati Light Wisdom and the ten Samadhis. They are taught simultaneously, without any sequence. The ten directions are the same, ascending to heaven through this. It only says that it does not depart from the Bodhimanda and the Prabhavati Light Palace. For example, in the 'Ten Samadhis' chapter, eleven sutras are spoken in one assembly, at the beginning of the ten Samadhis, which is the same as this chapter. As the previous narrative states, it also says: 'At that time, the World Honored One was in Magadha, having fully realized wonderful enlightenment.' This explains that the 'Ten Samadhis' chapter uses meditation without sequence, universally encompassing the beginning and end of a sutra and the three times. This 'Leaving the World' chapter, with its two thousand Dharmas and the body of Samantabhadra's practice, achieves the cause and effect of Buddhahood, universally encompassing the past, present, and future, the eternally unchanging principle, so it is used to narrate. It explains that it is always at the time of initial perfect enlightenment, instantly confirming with Prabhavati Light Wisdom in the human world, heavens, and the ten directions simultaneously, without any sequence. Like a round mirror instantly illuminating all realms. Because this teaching is sudden enlightenment, it suddenly reveals the realm of wisdom for beings with great minds, which cannot be understood by the consciousness of those with only a little understanding. Therefore, becoming a Buddha is also achieved in an instant, and teaching is also spoken in an instant. However, in terms of the essence of wisdom, it cannot be encompassed by the time, years, and emotional capacity of the three times. Four explanations of the reason for the speaker of the Dharma. Why does this chapter also have Samantabhadra Bodhisattva (the Bodhisattva symbolizing the universal goodness of all Buddhas) speak? It explains that these two thousand Dharmas are what Samantabhadra practices, and always practices, so Samantabhadra is allowed to speak about what he practices, so that those who listen to the Dharma can emulate and learn from it. That is to practice Samantabhadra's practice. Like this, even showing becoming a Buddha and entering Nirvana, it is always Samantabhadra's practice. If we speak of the fundamental Dharmakaya (the body of the Buddha's true nature) and the Jñanakaya Buddha (the wisdom body of the Buddha), there is no function of becoming or destruction. In terms of the theory of differential wisdom, it is always encompassed by Samantabhadra's practice. Therefore.

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如來出現品明自己覺行圓滿故。十方諸佛同號普賢。以明十住十行十回向中但一分覺心。能治一切煩惱中一分粗惑。行得一分慈悲。雖踐普賢一分行蹤。然未全具普賢行滿故。隨位佛果但同號為月為眼為妙。至如來出現品。明覺行齊圓故。是以不可說佛剎微塵數佛同號普賢佛故。明根本智全成差別智用。滿得名故。以體收用。此乃就用成名故。今此品令普賢說者。亦是以根本智就用成名。若約初心信解。即將用從本。以普賢用從根本智。世界名金色。佛果號不動智。能覺之人。號曰文殊。此至自行佛果覺行已圓。即以根本智從用。佛號普賢故。所行行亦號普賢佛故。如說此品普賢。是約本從用普賢。及說十定品普賢。亦是如初會中普賢是毗盧遮那如來自行普賢。十定品已來普賢。是凡夫。從十信已來升進道滿自行普賢。明自十信心至十地。以用從本即成根本智使令圓滿。從十地向十一地以根本智從用成差別智。一向利生。即說十定已來普賢菩薩是也。是故說十定品時。已登十地。諸菩薩再三求覓普賢不得者。明以根本智會用未及滿故。如來令生想念。普賢如對目前方得見者。明純用是普賢故。即以智體從用。是故出現品中。令文殊問普賢者明以體從用故。如說此品普賢是直以體從用普賢。共初如來初會中普賢。其功相

【現代漢語翻譯】 現代漢語譯本 《如來出現品》闡明瞭如來覺悟和修行圓滿的境界。十方諸佛都具有相同的名號——普賢（Samantabhadra，意為普遍的賢者），這是爲了說明在十住（Ten Abodes）、十行（Ten Practices）、十回向（Ten Dedications）的修行過程中，即使只生起一分的覺悟之心，也能對治一切煩惱中的一分粗重的迷惑；即使只獲得一分的慈悲，雖然也算是踐行了普賢菩薩的一分行跡，但畢竟還沒有完全具備普賢菩薩圓滿的行持。因此，隨順各個階段的佛果，只能用『月』、『眼』、『妙』等名號來比喻。直到《如來出現品》，才闡明了覺悟和修行同時達到圓滿的境界。 因此，不可說佛剎微塵數（不可計量的無數佛土中的微塵）的佛都具有相同的名號——普賢佛，這是爲了說明根本智（Fundamental Wisdom）完全成就了差別智（Differentiated Wisdom）的作用，圓滿具足而得名。這是以本體來統攝作用，也就是就作用來成就名號。現在這一品讓普賢菩薩來宣說，也是以根本智就作用來成就名號。如果從最初發心的信解來說，就是將作用歸於根本，因為普賢菩薩的作用來源於根本智。世界名為金色（Golden Color），佛果號為不動智（Immovable Wisdom），能夠覺悟的人，號為文殊（Manjushri，意為妙吉祥）。 到了自行佛果覺悟和修行已經圓滿的階段，就是以根本智來隨順作用，佛號為普賢，所修行的行持也號為普賢佛。就像所說的這一品中的普賢菩薩，是就本體來隨順作用的普賢菩薩。以及所說的《十定品》（Ten Samadhi）中的普賢菩薩，也如同初會中的普賢菩薩，是毗盧遮那如來（Vairocana，意為光明遍照）的自行普賢。從《十定品》以來的普賢菩薩，是凡夫，從十信（Ten Faiths）以來，提升進道圓滿的自行普賢。說明從十信心到十地（Ten Bhumis），以作用歸於根本，就成就了根本智，使之圓滿。從十地向十一地（第十一地，即佛果）進發，以根本智隨順作用，成就差別智，一心一意利益眾生，這就是所說的《十定品》以來的普賢菩薩。 因此，在宣說《十定品》時，已經登上十地的諸位菩薩再三尋求普賢菩薩而不得見，這是因為以根本智會合作用還沒有達到圓滿的緣故。如來讓大家生起想念，普賢菩薩就像在眼前一樣才得以見到，說明純粹是作用的顯現才是普賢菩薩的緣故。也就是以智慧的本體來隨順作用。因此，在《出現品》中，讓文殊菩薩來請問普賢菩薩，說明以本體來隨順作用的緣故。就像所說的這一品中的普賢菩薩，是直接以本體來隨順作用的普賢菩薩，與最初如來初會中的普賢菩薩，其功德相彷彿。 English version The 'Appearance of the Tathagata' chapter clarifies the state of complete enlightenment and practice of the Tathagata (Thus Come One). The Buddhas of the ten directions all share the same name—Samantabhadra (meaning 'Universal Worthy'), to illustrate that in the practice of the Ten Abodes, Ten Practices, and Ten Dedications, even if only a fraction of the mind of enlightenment arises, it can counteract a portion of the gross delusions within all afflictions; even if only a fraction of compassion is attained, although it is considered to be treading a fraction of the path of Samantabhadra Bodhisattva, it still does not fully possess the complete practice of Samantabhadra. Therefore, according to the various stages of Buddhahood, only names such as 'Moon,' 'Eye,' and 'Wonderful' can be used as metaphors. It is not until the 'Appearance of the Tathagata' chapter that the simultaneous attainment of complete enlightenment and practice is clarified. Therefore, the Buddhas as numerous as the dust motes in inexpressible Buddha-lands all share the same name—Samantabhadra Buddha, to illustrate that Fundamental Wisdom (the wisdom of emptiness) completely accomplishes the function of Differentiated Wisdom (the wisdom of phenomena), fully possessing and attaining the name. This is using the essence to encompass the function, which is to say, accomplishing the name through the function. Now, this chapter has Samantabhadra Bodhisattva expound, which is also to accomplish the name through the function using Fundamental Wisdom. If speaking from the initial aspiration of faith and understanding, it is to return the function to the essence, because the function of Samantabhadra Bodhisattva originates from Fundamental Wisdom. The world is named Golden Color, the fruit of Buddhahood is named Immovable Wisdom, and the person who can awaken is named Manjushri (meaning 'Wonderful Auspiciousness'). When the enlightenment and practice of self-cultivation and Buddhahood have reached completion, it is to follow the function with Fundamental Wisdom, and the Buddha is named Samantabhadra, and the practices cultivated are also named Samantabhadra Buddha. Just like the Samantabhadra Bodhisattva spoken of in this chapter, it is the Samantabhadra Bodhisattva who follows the function with the essence. And the Samantabhadra Bodhisattva spoken of in the 'Ten Samadhi' chapter is also like the Samantabhadra Bodhisattva in the initial assembly, who is the self-cultivation Samantabhadra of Vairocana Tathagata (meaning 'Illuminating Everywhere'). The Samantabhadra Bodhisattva from the 'Ten Samadhi' chapter onwards is an ordinary person, who, from the Ten Faiths onwards, is the self-cultivation Samantabhadra who has advanced and completed the path. It explains that from the Ten Faiths to the Ten Bhumis, by returning the function to the essence, Fundamental Wisdom is accomplished, making it complete. From the Ten Bhumis towards the Eleventh Bhumi (the Eleventh Bhumi, which is the fruit of Buddhahood), by following the function with Fundamental Wisdom, Differentiated Wisdom is accomplished, wholeheartedly benefiting sentient beings, which is the Samantabhadra Bodhisattva spoken of from the 'Ten Samadhi' chapter onwards. Therefore, when the 'Ten Samadhi' chapter was being expounded, the Bodhisattvas who had already ascended to the Ten Bhumis repeatedly sought Samantabhadra Bodhisattva but could not find him, because the union of Fundamental Wisdom and function had not yet reached completion. The Tathagata caused everyone to generate thoughts, and Samantabhadra Bodhisattva was seen as if right before their eyes, illustrating that the pure manifestation of function is the reason for Samantabhadra Bodhisattva. That is, using the essence of wisdom to follow the function. Therefore, in the 'Appearance' chapter, Manjushri Bodhisattva is asked to inquire of Samantabhadra Bodhisattva, illustrating the reason for following the function with the essence. Just like the Samantabhadra Bodhisattva spoken of in this chapter, it is the Samantabhadra Bodhisattva who directly follows the function with the essence, and is similar in merit and appearance to the Samantabhadra Bodhisattva in the initial assembly of the initial Tathagata.

【English Translation】 English translation line 1 English translation line 2

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似。是以初會所說法門。皆令普賢說法。亦是以體從用。第二會以普賢智用從體。直至十地。皆是以用從體。且令成其根本智使圓明。然後十地終舍三昧涅槃樂。如稠林煩惱故。方令具普賢大用始得稱周設教於生死中自在故。如是安立修行。以智境乃是一時。是故十定及此品。總通敘始成正覺菩提場始末。有發心之士。深須得意方堪修道。作前後多生尋求不可相應。但自以定慧力。觀照所緣真俗內外心境染凈偏多處。以理智體用平等法而用治之。散動多者以定治之。樂寂多者以平等法身及大愿迴向力悲智治之。一如此經五位修行法。治之至究竟趣。若自智不及志求良匠。不可安然致無所益。當知此說法主者是成佛果。后以體從用普賢說。始終常道普賢二千種法。用該萬行。八地舍七地中有行。有開發智凈無功。十地舍涅槃三昧稠林行成普賢行。入于生死圓滿大悲。方始自在。

第五隨文釋義者。於此一品有七卷經。長科為十段。

一爾時世尊已下至盡於法界等虛空界有八行經。明嘆佛成道所得法門。是此品序分。

二與不可說百千億已下。至說不可盡。有二十一行。是嘆菩薩大眾志德圓滿分。

三其名曰已下。至入于無礙清凈法界。有十行經。明菩薩例名及嘆德分。

四爾時普賢已下

。至然後從其三昧而起。有三行半經。明普賢入定大地十八相震動普賢起定分。

五爾時普慧菩薩已下。至佛子如是等法愿為演說。有七十二行半經。此一段明普慧菩薩有二百問都問一初發心乃至究竟佛果法門行相分。

六爾時普賢菩薩告普慧菩薩等已下。至第五十九卷中二千答后佛子。是為如來應正等覺。觀十義故示般涅槃。此一段普賢菩薩有二千答。其所答法一一有十法。其文一一自具不煩解釋。但如說修行是為正說分。

七佛子此法門名菩薩廣大清凈行已下。至當知是人疾得阿耨多羅三藐三菩提。有十二行半經。是付囑流通此品法門分。

八說此品時已下。至頌有十一行經。明法威動地十方諸佛皆悉現前稱讚普賢所說之法佛共守護此法分。

九于無量劫修苦行已下。一段頌有十六行。都嘆能發大菩提心所行慈悲願行之人功德廣大無比分。

十其心不高下已下。五言頌直至卷末。有二百七行半頌。以諸譬喻頌諸菩薩大悲饒益及所修法門分如經自具一一分明。但有發菩提心者。皆應頂敬誦持以用莊嚴身口意業。以成法身大智大悲行愿之門。成就佛果普賢大用如嘆德中妙悟皆滿者。無功之理智性自遍知故。二行永絕者。斷常有無二見也。達無相法者。智境如幻心境無主。住于佛

【現代漢語翻譯】 現代漢語譯本：然後，普賢菩薩從他的三昧（Samadhi，一種冥想狀態）中起身。有三行半的經文，闡明了普賢入定、大地十八種相震動以及普賢起定這幾個部分。 爾時，普慧菩薩開始提問，一直到『佛子，如是等法愿為演說』，共有七十二行半的經文。這一段闡明了普慧菩薩提出的兩百個問題，這些問題都圍繞著從最初發心到最終證得佛果的法門行相。 爾時，普賢菩薩告訴普慧菩薩等，一直到第五十九卷中的兩千個回答之後，『佛子，是為如來應正等覺。觀十義故示般涅槃』。這一段是普賢菩薩的兩千個回答，其所回答的每一個法都包含十個方面。經文中一一具備，無需過多解釋。只要按照所說的去修行，就是正確的修行。 『佛子，此法門名菩薩廣大清凈行』，一直到『當知是人疾得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』，有十二行半的經文。這是付囑流通此品法門的部分。 『說此品時』，一直到頌有十一行經。闡明了法威震動大地，十方諸佛都顯現出來，稱讚普賢所說的法，諸佛共同守護此法。 『于無量劫修苦行』，這一段頌有十六行。都在讚歎能夠發起大菩提心（Mahabodhi-citta，覺悟之心）的人，他們所行的慈悲願行功德廣大無比。 『其心不高下』，五言頌直到卷末，有二百七行半頌。用各種譬喻來讚頌諸菩薩的大悲心和饒益眾生，以及他們所修的法門。經文中一一具備，非常分明。只要是發起菩提心的人，都應該頂戴恭敬地誦讀和受持，以此來莊嚴身口意業，成就法身、大智、大悲行愿之門，成就佛果普賢的大用，就像贊嘆功德中所說的，妙悟都圓滿，因為無功用的理智自性遍知一切。『二行永絕』，是指斷除斷見和常見、有見和無見這兩種見解。『達無相法』，是指智慧境界如幻，心境沒有主宰。安住于佛。

【English Translation】 English version: Then, Samantabhadra (普賢, Universal Worthy Bodhisattva) arose from his Samadhi (三昧, a state of meditative consciousness). There are three and a half lines of scripture, clarifying Samantabhadra's entry into Samadhi, the eighteen kinds of earth tremors, and Samantabhadra's arising from Samadhi. At that time, Bodhisattva Universal Wisdom (普慧菩薩) began to ask questions, up to 'Buddha-child, may you expound on such dharmas,' totaling seventy-two and a half lines of scripture. This section clarifies the two hundred questions raised by Bodhisattva Universal Wisdom, all revolving around the aspects of the path from the initial aspiration to the ultimate attainment of Buddhahood. At that time, Samantabhadra told Bodhisattva Universal Wisdom and others, up to the two thousand answers in the fifty-ninth scroll, 'Buddha-child, this is the Tathagata (如來, Thus Come One), the Arhat (應正), the Samyak-sambuddha (等覺, Perfectly Enlightened One). Because of observing the ten meanings, he demonstrates Parinirvana (般涅槃, complete Nirvana).' This section contains Samantabhadra's two thousand answers, each of which encompasses ten aspects. The scripture fully contains each aspect, requiring no further explanation. As long as one practices according to what is said, it is correct practice. 'Buddha-child, this Dharma gate is named the Vast and Pure Conduct of Bodhisattvas,' up to 'Know that this person will quickly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment).' There are twelve and a half lines of scripture. This is the section on entrusting and circulating this Dharma gate. 'When this chapter was spoken,' up to the eleven lines of verse. It clarifies that the power of the Dharma shook the earth, and Buddhas from the ten directions all appeared, praising the Dharma spoken by Samantabhadra, and all the Buddhas jointly protect this Dharma. 'Having cultivated ascetic practices for countless kalpas (劫, eons),' this section contains sixteen lines of verse. All are praising those who can generate the great Bodhicitta (菩提心, the mind of enlightenment), and the immeasurable merit of their compassionate vows and practices. 'Their minds are neither high nor low,' the five-character verses continue to the end of the scroll, with two hundred and seven and a half lines of verse. Various metaphors are used to praise the great compassion and benefit to sentient beings of the Bodhisattvas, as well as the Dharma gates they cultivate. The scripture fully contains each aspect, very clearly. As long as one generates Bodhicitta, one should respectfully recite and uphold it, using it to adorn one's body, speech, and mind, accomplishing the Dharma body, great wisdom, great compassion, vows, and practices, and accomplishing the great function of the Buddha-fruit Samantabhadra, just as it is said in the praise of virtues, 'Wonderful enlightenment is complete,' because the effortless rational nature knows everything. 'The two practices are forever severed,' refers to cutting off the two views of permanence and annihilation, existence and non-existence. 'Attaining the Dharma of no-form' refers to the wisdom realm being like an illusion, and the mind realm having no master. Abiding in the Buddha.

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住者。佛無所住。得佛平等者。大智遍周知根與益無自他也。到無障處者。聖凡同體總別自在。不可轉法者。體用自在無性可轉。所行無礙者。智用遍周無物為礙故。立不思議者。迷亡任智也。普見三世者。智印古今無延促也。身恒周遍一切國土者。內外見亡大小情盡。心如虛空智體自遍。對現色身非往來也。智恒明達一切諸法者。嘆如來差別智滿了。一切行盡一切疑無能測身一切菩薩等所求智者。嘆如來最後身之德用。義無不盡。行無不周。身無不遍。事無不知。智無不圓。任無功用。心無卷舒。十方普應。無心意識任德所求。以無依住聲一音遍告。隨根別悟任智不同故。已下如文自明。此離世間品。是佛果之後普賢恒行。普印十方無休息也。如善財見慈氏如來。慈氏如來卻令見文殊師利。又聞普賢名。善財起無量十大愿云。方見自身入普賢身此品同彼。

入法界品第三十九

將釋此品六門分別。一釋品名目。二釋品來意。三釋如來所居之處。四釋說法之主。五釋所集之眾意。六隨文釋義。

一釋品名目者。此品何故名為入法界品。明信樂者。從迷創達。名之為入。身心境界性自無依。名之為法。一多通徹真假是非障亡。名之為界。又純與智俱非情識境。名之為法界。又達無明識種純為智用。不

【現代漢語翻譯】 現代漢語譯本： 住處是什麼？佛沒有固定的住所。獲得與佛平等地位的人，其大智慧能夠普遍周全地知曉眾生的根器和利益，沒有自他之分。到達沒有障礙的境界，意味著聖人和凡人本體相同，總體和個別都自在無礙。不可轉變的法，指的是本體和作用都自在，沒有固定不變的自性可以被轉變。所行之處沒有阻礙，是因為智慧的作用普遍周全，沒有事物能夠成為阻礙。建立不可思議的境界，是因為迷失消亡，任由智慧發揮作用。普遍見到過去、現在、未來三世，是因為智慧的印記貫穿古今，沒有時間的長短之分。身體恒常周遍一切國土，意味著內外之見消亡，大小之情斷絕，心像虛空一樣，智慧的本體自然周遍，所顯現的色身並非往來。智慧恒常明達一切諸法，是讚歎如來的差別智慧圓滿了。一切行為窮盡，一切疑惑消除，沒有誰能夠測度如來的身，一切菩薩等所尋求的智慧，是讚歎如來最後之身的德行和作用。義理沒有不窮盡的，行為沒有不周遍的，身體沒有不周遍的，事情沒有不知道的，智慧沒有不圓滿的，任運而沒有功用，心沒有舒捲，在十方普遍應現，沒有心意識，任由德行應所求。以無所依住的聲音，用一個音節普遍告知，隨著根器的不同而各自領悟，任由智慧不同而理解不同。以下的內容如經文自身所闡明。這離世間品，是佛果之後的普賢（Samantabhadra）恒常之行，普遍印證十方而沒有休息。如同善財（Sudhana）見到慈氏如來（Maitreya），慈氏如來卻讓他去見文殊師利（Manjusri），又聽聞普賢（Samantabhadra）之名，善財（Sudhana）發起無量十大愿，才見到自身進入普賢（Samantabhadra）之身，此品與彼品相同。

入法界品第三十九

將要解釋此品，分為六個方面：一、解釋品名；二、解釋此品來由；三、解釋如來所居住的地方；四、解釋說法的主體；五、解釋所聚集的大眾的意義；六、隨著經文解釋意義。

一、解釋品名：此品為何名為入法界品？說明信樂的人，從迷惑開始達到通達，稱之為『入』。身心境界的自性本來就沒有依靠，稱之為『法』。一和多互相通達，真假是非的障礙消亡，稱之為『界』。又純粹與智慧相應，不是情識的境界，稱之為『法界』。又通達無明和識種，純粹轉為智慧的作用，不

【English Translation】 English version: What is a dwelling? The Buddha has no fixed dwelling. One who attains equality with the Buddha possesses great wisdom that universally and completely knows the faculties and benefits of beings, without self or other. Reaching a place without obstacles means that sages and ordinary beings are the same in essence, with freedom and ease in both the general and the particular. The irreversible Dharma refers to the essence and function being free and unconstrained, without a fixed, unchanging nature that can be reversed. Unobstructed conduct means that the function of wisdom is universal and complete, with nothing serving as an obstacle. Establishing the inconceivable realm is because delusion vanishes, allowing wisdom to function freely. Universally seeing the three times of past, present, and future is because the seal of wisdom penetrates ancient and modern times, without any distinction of long or short. The body constantly pervading all lands means that the views of inner and outer vanish, and the emotions of large and small are extinguished. The mind is like empty space, and the essence of wisdom naturally pervades, with the manifested form body not coming or going. Wisdom constantly illuminating all dharmas is praising the Tathagata's (如來) perfect differential wisdom. All actions are exhausted, all doubts are eliminated, and no one can fathom the Tathagata's (如來) body. The wisdom sought by all Bodhisattvas (菩薩) and others is praising the virtues and functions of the Tathagata's (如來) final body. The meaning is all-encompassing, the conduct is all-pervading, the body is all-pervading, there is nothing not known, the wisdom is all-encompassing, functioning without effort, the mind is without contraction or expansion, universally responding in the ten directions, without mind or consciousness, allowing virtue to respond to what is sought. With a sound of non-reliance, universally proclaiming with a single sound, each understanding differently according to their faculties, and understanding differently according to their wisdom. The following content is self-explanatory in the sutra. This 'Leaving the World' chapter is the constant practice of Samantabhadra (普賢) after the fruit of Buddhahood, universally sealing the ten directions without rest. Just as Sudhana (善財) saw Maitreya (慈氏如來), Maitreya (慈氏如來) instead had him see Manjusri (文殊師利), and also heard the name of Samantabhadra (普賢). Sudhana (善財) aroused immeasurable ten great vows, and then saw himself enter the body of Samantabhadra (普賢). This chapter is the same as that chapter.

Chapter Thirty-Nine: Entering the Dharma Realm

To explain this chapter, it will be divided into six aspects: 1. Explaining the title of the chapter; 2. Explaining the intention of this chapter; 3. Explaining where the Tathagata (如來) resides; 4. Explaining the speaker of the Dharma; 5. Explaining the meaning of the assembled multitude; 6. Explaining the meaning according to the text.

1. Explaining the title of the chapter: Why is this chapter called 'Entering the Dharma Realm'? It explains that those who have faith and joy, starting from delusion, reach understanding, which is called 'entering'. The nature of the realm of body and mind originally has no reliance, which is called 'Dharma'. One and many interpenetrate, and the obstacles of true and false, right and wrong, vanish, which is called 'Realm'. Furthermore, being purely in accordance with wisdom, not the realm of emotional consciousness, is called the 'Dharma Realm'. Furthermore, understanding ignorance and the seeds of consciousness, purely transforming them into the function of wisdom, not

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屬迷收。是無依智之境界。名為法界。又以智體無依無方不遍。普見真俗總不思議。毛孔身塵參羅眾像無邊境界佛剎重重智凡同體境像相入。名為法界。又一塵之內普含眾剎。無空不遍。無剎不該。不壞報境。重重無盡真通理徹名為法界。又以一妙音遍聞剎海。以一纖毫量等無方。大小見亡物我同體識謝情滅智通無礙。名為入法界。此約智境普名。勿依肉眼情識所見。

二釋品來意者。前明自己如來出現。又明心無所染名離世間。此乃純是法界無虛妄界。以是此品須來也。此品是一切諸佛成道之己智之常果。無始無終。亦是前之五位進修。以此為體。至此慣習滿故。任智施為還源本法。

三釋如來所居之處者。

何故前余會之首。皆云不離菩提之場普光明殿。又三會同居普光明殿。此之法界一會。何故不同前會。直言爾時世尊在室羅筏國逝多林給孤獨園者何意。

答曰。為明前普光明殿說十信心。以次說十住十行等五位。六位升進之門。為不離菩提體上而有進修。故言不離菩提場如來成正覺之體。恐失經之本意故。須重敘。三會同在普光明殿者。明信進五位修行已終。不移普光明根本不動智體為境。非妄情故。時亦不遷剎那之際。此法界會。直言在室羅筏國逝多林明前約。位升進已終。此會

【現代漢語翻譯】 現代漢語譯本： 屬於迷妄的收攝。這是無所依賴的智慧的境界，名為法界（Dharmadhatu，一切法的總相）。又因為智慧的本體無所依賴，沒有方位，沒有不遍及之處，普遍照見真諦和俗諦，總是不可以思議。毛孔、身體、微塵、參天的羅網、眾多的形象、無邊的境界、重重疊疊的佛剎，智慧與凡夫同體，境界和形象相互融入，名為法界。又因為一粒微塵之內普遍包含眾多佛剎，沒有空隙不遍及，沒有佛剎不包含，不壞滅報應的境界，重重無盡，真理通達，名為法界。又因為一個微妙的聲音普遍傳遍佛剎之海，用一根細小的毫毛來衡量，等於沒有方位。大小的分別見解消失，物與我同爲一體，識別謝絕，情感滅盡，智慧通達無礙，名為進入法界。這是從智慧境界的普遍性來命名的，不要依賴肉眼和情感意識所見。 第二，解釋品名的來意。前面說明自己如來出現，又說明心無所染名為離世間。這純粹是法界，沒有虛妄的境界。因此需要此品出現。此品是一切諸佛成道后的智慧的常果，無始無終，也是前面五位（十信、十住、十行、十回向、十地）進修的本體。到這裡，慣習圓滿，任憑智慧施為，迴歸本源之法。 第三，解釋如來所居住的地方。 為什麼前面其餘法會的開端，都說不離菩提之場（Bodhimanda，證悟之地）普光明殿（Adhokmukha-prabha，普遍光明之殿）？而且前三次法會都同在普光明殿，而這次法界法會，為什麼不同於前面的法會，直接說『爾時世尊在室羅筏國（Śrāvastī，舍衛城）逝多林（Jetavana，祇陀林）給孤獨園（Anāthapiṇḍada-ārāma，給孤獨園）』呢？是什麼意思？ 回答說，爲了說明前面在普光明殿宣說十信心，依次宣說十住、十行等五位，是六位（十信、十住、十行、十回向、十地、等覺）升進之門，爲了不離開菩提的本體上而有進修，所以說不離菩提場，如來成就正覺的本體。恐怕失去經的本意，所以需要重新敘述。前三次法會都在普光明殿，說明信、進五位的修行已經結束，不改變普光明根本不動的智慧本體為境界，不是虛妄的情感，時間也沒有遷變，就在剎那之間。這次法界法會，直接說在室羅筏國逝多林，說明前面約定的位次升進已經結束，這次法會...

【English Translation】 English version: Belongs to the collection of delusions. This is the realm of wisdom without reliance, called Dharmadhatu (the totality of all dharmas). Furthermore, because the essence of wisdom is without reliance, without direction, and without non-pervasiveness, universally seeing the truth and the conventional, always inconceivable. Pores, body, dust, towering nets, numerous images, boundless realms, layers upon layers of Buddha-lands, wisdom and ordinary beings are of the same essence, realms and images interpenetrate, called Dharmadhatu. Moreover, because within a single dust mote universally contains numerous Buddha-lands, there is no space that is not pervaded, no Buddha-land that is not included, not destroying the realm of retribution, layers upon layers without end, truth penetrates, called Dharmadhatu. Furthermore, because a single subtle sound universally pervades the ocean of Buddha-lands, using a single fine hair to measure, it is equal to no direction. The views of large and small disappear, things and I are of the same essence, recognition ceases, emotions are extinguished, wisdom penetrates without obstruction, called entering the Dharmadhatu. This is named from the universality of the realm of wisdom, do not rely on what is seen by the eyes and emotional consciousness. Second, explaining the intention of the chapter's name. The previous chapter explained the appearance of the self-nature Tathagata (如來, Thus Come One), and also explained that the mind without defilement is called leaving the world. This is purely the Dharmadhatu, without any false realms. Therefore, this chapter is needed. This chapter is the constant fruit of the wisdom of all Buddhas after attaining enlightenment, without beginning or end, and is also the essence of the previous five stages (ten faiths, ten abodes, ten practices, ten dedications, ten grounds) of cultivation. Here, the habitual practice is complete, allowing wisdom to act, returning to the original source of the Dharma. Third, explaining the place where the Tathagata resides. Why do the beginnings of the previous other assemblies all say that they do not leave the Bodhimanda (菩提之場, place of enlightenment) Adhokmukha-prabha (普光明殿, universally luminous palace)? And the previous three assemblies were all in the Adhokmukha-prabha, but why is this Dharmadhatu assembly different from the previous assemblies, directly saying 'At that time, the World Honored One was in Śrāvastī (室羅筏國, Shravasti) Jetavana (逝多林, Jeta Grove) Anāthapiṇḍada-ārāma (給孤獨園, Anathapindada's Park)'? What is the meaning? The answer is, in order to explain that the previous assembly in the Adhokmukha-prabha expounded the ten faiths, and successively expounded the ten abodes, ten practices, etc., the five stages, which are the gates of advancement of the six stages (ten faiths, ten abodes, ten practices, ten dedications, ten grounds, near-perfect enlightenment), in order to not leave the essence of Bodhi and have cultivation, therefore it is said that it does not leave the Bodhimanda, the essence of the Tathagata attaining perfect enlightenment. Fearing that the original intention of the sutra would be lost, it needs to be restated. The previous three assemblies were all in the Adhokmukha-prabha, explaining that the cultivation of the five stages of faith and progress has ended, not changing the fundamental, unmoving wisdom essence of the Adhokmukha-prabha as the realm, not false emotions, and time has not changed, it is just in an instant. This Dharmadhatu assembly directly says it is in Śrāvastī Jetavana, explaining that the previously agreed upon advancement of stages has ended, this assembly...

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明自己成佛果滿度眾生之行故。在人間國邑園林。又化二乘聲聞緣覺及凈土菩薩。即純以自在法界為體。不立五位菩提及行可修。亦無差別智普賢願行可學。總是佛果已滿。普賢行已周。恒遍十方利眾生法不須和會。以此直言逝多林。如眾流入海諸河名亡。但以法界為名。不同以前五位升進和會行相故。在室羅筏國者。舊云舍衛國。雲室羅筏國者。此云好道。亦云聞物。以此城中人好學道德余國聞其國中有多人物故。以人之道德以成國之名。逝多林者。逝者往也。度也。速也。為佛世尊在此園居一切眾生而往佛所。速得度脫以佛度眾生廣多故。故因立名也。林者此園有林故。亦以如來行多。以法界普覆蔭遍含生故。以佛行為林。以林為蔭覆。得清涼義故以法界清涼。蔭眾生煩惱熱。令清涼故。故曰逝多林。若以因置寺園之時。以所施成名。以祇陀太子植林須達長者置園。以長者濟乏所求孤老皆惠。亦號祇樹給孤獨園。今以約如來智德遍含廣多濟物。號為逝多林。園此方名寺。彼方名園。若法界體用智境普含。以法界無限智境為逝多林園。非以肉眼情識所見也。乃是塵剎遍含之園也。

四釋說法之主者。此說法之主。亦是前菩提場毗盧遮那如來。亦是於五位法中諸菩薩自成之佛。亦是當來彌勒如來所成之佛。亦是

【現代漢語翻譯】 現代漢語譯本：爲了闡明自己成就佛果、圓滿度化眾生的行為。在人間國都、園林中，又化現二乘聲聞、緣覺以及凈土菩薩。完全以自在法界為本體，不設立五位菩提以及可修行的行為。也沒有差別智、普賢願行可以學習。總是佛果已經圓滿，普賢行已經周遍，恒常遍佈十方利益眾生的方法不需要調和會通。因此直接稱作逝多林（Jetavana Vihara）。如同眾水流入大海，諸河的名字消失，只用法界作為名稱。不同於之前五位升進、調和會通的修行狀態。位於室羅筏國（Śrāvastī）是因為，舊譯為舍衛國。稱作室羅筏國，意思是『好道』，也說是『聞物』。因為這個城中的人愛好學習道德，其他國家聽到這個國家有很多賢人。用人的道德來成就國家的名稱。逝多林（Jetavana）的意思是，逝，是往、是度、是速。因為佛世尊在這個園林居住，一切眾生前往佛所，迅速得到解脫，因為佛度化眾生非常廣泛。所以因此立名。林，是因為這個園林有樹林。也因為如來的行為很多，用法界普遍覆蓋廕庇包含眾生。以佛的行為作為樹林，以樹林作為廕庇，得到清涼的意義。用法界的清涼，廕庇眾生的煩惱熱，使之清涼。所以說逝多林。如果以因緣來設定寺園的時候，以所施捨的來成就名稱。因為祇陀（Jeta）太子植樹，須達（Sudatta）長者設定園林。因為長者救濟貧乏，對於所求的孤寡老人都給予恩惠，也號稱祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。現在以如來的智德普遍包含廣大救濟萬物，號為逝多林。園，在這裡稱作寺，在那裡稱作園。如果法界體用智境普遍包含，以法界無限的智境作為逝多林園。不是用肉眼情識所能見到的，乃是塵剎普遍包含的園林。 四、解釋說法的主體。這個說法的主體，也是之前的菩提場毗盧遮那（Vairocana）如來，也是在五位法中諸菩薩自己成就的佛，也是當來彌勒（Maitreya）如來所成就的佛。

【English Translation】 English version: To clarify his own act of attaining Buddhahood and perfectly delivering all sentient beings. In the human kingdoms, cities, gardens, he also manifests as Śrāvakas (voice-hearers), Pratyekabuddhas (solitary realizers) of the Two Vehicles, and Pure Land Bodhisattvas. It is entirely based on the self-existent Dharma Realm as its essence, without establishing the Five Stages of Bodhi or practices to be cultivated. There is also no Differential Wisdom or Samantabhadra's (Universal Virtue) vows and practices to be learned. It is always the Buddha-fruit already perfected, Samantabhadra's practices already completed, the method of constantly and universally benefiting sentient beings in the ten directions does not need to be harmonized. Therefore, it is directly called Jetavana Vihara. Like all waters flowing into the sea, the names of the rivers disappear, only the Dharma Realm is used as the name. It is different from the previous stages of advancement, harmonizing and converging practice appearances. Being located in Śrāvastī (Śrāvastī) is because the old translation is Shèwèi Kingdom. Called Śrāvastī, it means 'fond of the Way,' and also said to 'hear things.' Because the people in this city are fond of learning morality, other countries hear that there are many virtuous people in this country. The name of the country is established by the morality of the people. Jetavana means, Jeta, is going, is delivering, is quick. Because the Buddha-World Honored One resides in this garden, all sentient beings go to the Buddha's place and quickly attain liberation, because the Buddha delivers sentient beings extensively. Therefore, the name is established. Vana (forest), is because this garden has forests. Also because the Tathagata's actions are many, using the Dharma Realm to universally cover and shade all beings. Taking the Buddha's actions as the forest, taking the forest as the shade, obtaining the meaning of coolness. Using the coolness of the Dharma Realm to shade the burning heat of sentient beings' afflictions, making them cool. Therefore, it is called Jetavana. If setting up the temple and garden based on conditions, the name is established based on what is donated. Because Prince Jeta planted trees, and Elder Sudatta (Anāthapiṇḍika) set up the garden. Because the elder relieved the poor and needy, and bestowed kindness on the lonely and elderly who sought help, it is also called Jetavana Anāthapiṇḍika-ārāma. Now, based on the Tathagata's wisdom and virtue universally encompassing and extensively saving all things, it is called Jetavana. Garden, is called temple here, and garden there. If the Dharma Realm's essence, function, wisdom, and realm universally encompass, taking the Dharma Realm's infinite wisdom realm as the Jetavana garden. It is not what can be seen with the physical eyes and emotional consciousness, but a garden that universally encompasses countless lands. Four, explaining the master of the discourse. This master of the discourse is also the previous Vairocana Tathagata in the Bodhi field, also the Buddhas self-achieved by the Bodhisattvas in the Five Stages of Dharma, and also the Buddha achieved by the future Maitreya Tathagata.

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三世古今一切佛故。以法界中智體無三世古今延促之情見故。以法界中無新舊成壞佛故。以法界輪度眾生入涅槃。不移法界一毫一微塵體用時分不異故。在凡情妄見異。在法界見見一切眾生初發菩提心乃至成佛轉法輪智一切三世諸佛成佛一切眾產生佛。同住一剎那一微塵一法身一智慧一言音一解脫一神通一不思議一報境界一蓮花座。重重重重無礙無礙。此約智眼實見。不可隨愿肉眼妄情所知。若有能如是真實信解者。當知此人悟佛知見入佛知見。坐佛道場得如來智。為能信自他身心總一法界大智之體之用故。此法界中能說法教體。約舉其十。一以如來神力為能說教體。以佛神力所見法故。二以不思議為教體。所現音聲法門非口言心思任法現故。三以虛空為教體。所現諸法境界如虛空故。四以光明為教體。以此如來眉間光名普照三世法界如來放眉間光明現諸法故。五境界為教體。以一一境界互融相含含十方佛剎法故。六以佛報果為教體。現昔往業所修行法門所莊嚴故。七以法性為教體。無身心可證修故。八以菩薩名號為教體。一一名號之中約所行法以成名故。九以菩薩等名數為教體。列普賢文殊五百菩薩。十十同名。表五位因果法界境中一多齊圓滿故。十以普光明智為教體。十方世界一時應根普現化故。如是說法教體無

量無邊。且約舉其十。若以能聞受教之人。約以六事相應。眼耳鼻舌身心六處觸受得無所著。以為能聞及所受教之人。非獨耳根聽聞以為聞教之者。

五釋所集之眾意者。此會初所集之眾。有一百四十二個菩薩。普賢文殊二為之首。自餘一百四十個菩薩。十十同名。都云五百。經云菩薩摩訶薩五百人俱又下文云。此諸菩薩皆悉成就普賢行。如是五百菩薩。皆以文殊為法身。根本智之體。普賢為差別智之大用。如是一百四十二個菩薩。云何成五百之數。自天冠菩薩已下一百個菩薩。是本法界果體中本十波羅蜜之行。互融十中一一中具十十中具百。是法界中等一切眾生。萬行大用之門。十冠菩薩已下。是法界中行果也。自初日光焰幢等十幢菩薩。十力菩薩。十藏菩薩。十眼菩薩。如是四十個。皆以文殊普賢二行於十住十行十回向十地中。通普賢文殊四十二賢聖行中。各以十波羅蜜。會融理智大愿大悲。進修四十心之諸行。一波羅蜜中具十。十中具百。於四十心中成四百。加后法界本果中百波羅蜜成五百。皆以普賢文殊為體用。以四十二聖行中。以四百個波羅蜜門。至此法界本果行中。天冠菩薩已下一百個菩薩行果。會同入法界故。故號為五百。此明四十心進修之佛果。會法界根本無進修之本果行故。自十冠菩薩。所

【現代漢語翻譯】 現代漢語譯本： 量是無邊無際的。這裡大約舉出十個方面。如果以能夠聽聞並接受教誨的人來說，要約以六事相應：眼、耳、鼻、舌、身、心這六處在觸受時都無所執著。這樣才能成為能夠聽聞和接受教誨的人。並非只有耳根聽聞才算是聽聞教誨。 關於解釋所聚集的大眾的意義：這次法會最初聚集的大眾，有一百四十二位菩薩，以普賢（Samantabhadra）和文殊（Manjusri）兩位菩薩為首。其餘一百四十位菩薩，每十位同名，總共說是五百位。經文中說『菩薩摩訶薩五百人俱』，又下文說『此諸菩薩皆悉成就普賢行』。這五百位菩薩，都以文殊菩薩為法身，是根本智的本體；以普賢菩薩為差別智的大用。這樣，一百四十二位菩薩，怎麼會成為五百之數呢？從天冠菩薩（Tianguan Bodhisattva）以下的一百位菩薩，是本法界果體中本有的十波羅蜜（paramita，十種到達彼岸的方法）之行。互相融合，十個之中每一個都具足十個，十個之中具足一百個。這是法界中平等對待一切眾生，萬行大用的門徑。十冠菩薩以下，是法界中的行果。從初日光焰幢等十幢菩薩，十力菩薩，十藏菩薩，十眼菩薩，這四十位菩薩，都以文殊菩薩和普賢菩薩的二行，在十住、十行、十回向、十地中，貫通普賢文殊四十二賢聖行中，各自以十波羅蜜，會融理智大愿大悲，進修四十心（fourty minds）的諸行。一個波羅蜜中具足十個，十個中具足一百個，在四十心中成就四百個。加上後面法界本果中的一百波羅蜜，成為五百個。都以普賢菩薩和文殊菩薩為體用。以四十二聖行中，以四百個波羅蜜門，到達這法界本果行中。天冠菩薩以下一百位菩薩的行果，會同進入法界，所以號稱為五百。這說明四十心進修的佛果，會合法界根本無進修的本果行。從十冠菩薩所……

【English Translation】 English version: Quantity is boundless. Let's roughly mention ten aspects. If we consider those who can hear and receive teachings, it should correspond to six aspects: the six senses of eye, ear, nose, tongue, body, and mind should be free from attachment when experiencing sensations. Only then can one be considered capable of hearing and receiving teachings. It's not just hearing with the ears that constitutes hearing the teachings. Regarding the explanation of the meaning of the assembled multitude: In this assembly, there were initially one hundred and forty-two Bodhisattvas, with Samantabhadra and Manjusri as the leaders. The remaining one hundred and forty Bodhisattvas, with ten sharing the same name, are collectively referred to as five hundred. The sutra says 'Bodhisattva-Mahasattvas, five hundred in number,' and further states 'All these Bodhisattvas have accomplished the practice of Samantabhadra.' These five hundred Bodhisattvas all regard Manjusri Bodhisattva as the Dharmakaya (法身, body of the Dharma), the essence of fundamental wisdom; and Samantabhadra Bodhisattva as the great function of differential wisdom. So, how do one hundred and forty-two Bodhisattvas become the number five hundred? The one hundred Bodhisattvas from Tianguan Bodhisattva (天冠菩薩, Heavenly Crown Bodhisattva) downwards represent the inherent practice of the ten paramitas (波羅蜜, perfections) within the fruit body of the fundamental Dharmadhatu (法界, Dharma Realm). They interpenetrate, with each of the ten containing ten, and the ten containing a hundred. This is the gateway to treating all sentient beings equally in the Dharmadhatu, with myriad practices and great functions. The Bodhisattvas from the ten Crown Bodhisattvas downwards represent the fruit of practice in the Dharmadhatu. From the ten Banner Bodhisattvas such as Initial Sunlight Flame Banner, the Ten Powers Bodhisattvas, the Ten Treasures Bodhisattvas, and the Ten Eyes Bodhisattvas, these forty Bodhisattvas all use the two practices of Manjusri and Samantabhadra in the Ten Abodes, Ten Practices, Ten Dedications, and Ten Grounds, penetrating the forty-two virtuous practices of Samantabhadra and Manjusri, each with the ten paramitas, harmonizing principle and wisdom, great vows and great compassion, cultivating the various practices of the forty minds. One paramita contains ten, and ten contain a hundred, accomplishing four hundred in the forty minds. Adding the one hundred paramitas in the fundamental fruit of the Dharmadhatu, it becomes five hundred. All take Samantabhadra and Manjusri as their essence and function. Using the four hundred paramita gates in the forty-two virtuous practices, they reach the fundamental fruit practice of this Dharmadhatu. The practice and fruit of the one hundred Bodhisattvas from Tianguan Bodhisattva downwards converge and enter the Dharmadhatu, hence they are called five hundred. This explains that the Buddha fruit cultivated by the forty minds converges with the fundamental fruit practice of the Dharmadhatu, which has no cultivation. From the ten Crown Bodhisattvas...

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以為法界中本行果。冠是頂上莊嚴。明法界是本佛果萬行之頂故。以名下之義及所嚴飾知之。為此經名目嚴飾住處眾數皆是法門。他皆仿此。次下有五百聲聞眾。是得聞此法眾。次下有無量世主眾。已下他方所來十方咸集之眾。皆是法界本行因果。五百聲聞眾。是示現不聞不見此法界不思議神力眾。如是五眾。隨文釋義方明。且略言爾。

六隨文釋義者。於此品中長科為兩段。

第一從爾時世尊在室羅筏國已下。至第六十一卷中一切法界教化成就一切眾生而亦不離此逝多林如來之所。有一卷半余經。明如來入師子顰申三昧。及放眉間光現法界門。令諸菩薩以五位升進佛果。入法界無進求自在佛果分。

第二爾時文殊師利童子已下。直至經末已來。為文殊師利童子從善住樓閣東行就根利產生行表法。令后發心者不迷其行。令易開解分。又于初段逝多林中復長科為二十七段。

一爾時世尊已下。至與五百菩薩俱。有一行半經。是當品序分。

二普賢菩薩已下。至如是等菩薩摩訶薩五百人俱。有四十九行半經。為列眾分。

三此諸菩薩皆悉成就普賢行愿已下。至以大光明網照法界故。可有八行半經。嘆前菩薩志德分。

四及與五百聲聞已下。至於佛智海深信趣入。有三行半經。

【現代漢語翻譯】 現代漢語譯本：以法界中的根本行為果。冠是頂上的莊嚴，表明法界是根本佛果萬行之頂，因此稱為『冠』。通過名稱的含義以及所莊嚴的事物來理解它。因此，這部經的名稱、莊嚴、住處、眾數都是法門，其他經文都仿照這個模式。接下來有五百聲聞眾（Śrāvakās，聽聞佛法之弟子），是聽聞此法的眾生。再接下來有無量世主眾，以下是從其他方所來的十方聚集之眾，都是法界根本行為的因果。五百聲聞眾，是示現不聞不見此法界不可思議神力的眾生。像這樣的五種眾生，隨著經文解釋意義才明白，這裡暫且簡略地說一下。 六、隨文解釋意義：在此品中，將長文分為兩段。 第一段從『爾時世尊在室羅筏國（Śrāvastī，古印度城市）』以下，到第六十一卷中『一切法界教化成就一切眾生而亦不離此逝多林（Jetavana，祇樹給孤獨園）如來之所』，有一卷半多的經文，說明如來進入師子顰申三昧（Siṃhavijṛmbhita-samādhi，獅子奮迅三昧），以及從眉間放光，顯現法界門，令諸菩薩以五種位次升進佛果，進入法界無進求自在佛果的部分。 第二段從『爾時文殊師利童子（Mañjuśrī，文殊菩薩）』以下，直到經末，是文殊師利童子從善住樓閣東行，就根利產生行表法，令后發心者不迷惑于修行，容易開解的部分。又在初段逝多林中，又將長文分為二十七段。 一、『爾時世尊』以下，到『與五百菩薩俱』，有一行半經文，是當品的序分。 二、『普賢菩薩（Samantabhadra，普賢菩薩）』以下，到『如是等菩薩摩訶薩五百人俱』，有四十九行半經文，是列眾分。 三、『此諸菩薩皆悉成就普賢行愿』以下，到『以大光明網照法界故』，大約有八行半經文，讚歎前面菩薩的志向和德行。 四、『及與五百聲聞』以下，到『于佛智海深信趣入』，有三行半經文。

【English Translation】 English version: Taking the fundamental practices within the Dharmadhātu (法界, the realm of Dharma) as the fruit. The 'crown' is the adornment on the top, indicating that the Dharmadhātu is the summit of the fundamental Buddha-fruit's myriad practices, hence the name 'crown'. Understand it through the meaning of the name and what it adorns. Therefore, the name of this scripture, its adornments, dwelling place, and the number of the assembly are all Dharma-gates (法門, methods for attaining enlightenment), and other scriptures follow this pattern. Next, there are five hundred Śrāvakās (聲聞, disciples who hear the Buddha's teachings), who are the assembly that hears this Dharma. Further on, there are countless world-ruler assemblies, and below that are assemblies gathered from the ten directions, coming from other regions, all of which are the cause and effect of the fundamental practices of the Dharmadhātu. The five hundred Śrāvakās are those who demonstrate not hearing or seeing the inconceivable spiritual power of this Dharmadhātu. These five types of assemblies become clear when the meaning is explained according to the text, so I will briefly mention it here. Six, explaining the meaning according to the text: In this chapter, the long text is divided into two sections. The first section, from 'At that time, the World-Honored One was in Śrāvastī (室羅筏國, an ancient Indian city)' down to 'all Dharmadhātu are taught and all sentient beings are accomplished, yet without leaving this Jetavana (逝多林, Jeta Grove) where the Tathāgata is', there is one and a half scrolls of scripture, explaining the Tathāgata entering the Siṃhavijṛmbhita-samādhi (師子顰申三昧, Lion's Roar Samadhi), and emitting light from between his eyebrows, revealing the Dharmadhātu gate, causing the Bodhisattvas to advance to the Buddha-fruit through five stages, entering the part of the Dharmadhātu where there is no seeking for the self-mastery Buddha-fruit. The second section, from 'At that time, Mañjuśrī (文殊師利童子, Manjushri Bodhisattva)' down to the end of the scripture, is about Mañjuśrī going east from the Well-Dwelling Pavilion, taking root and benefiting beings, generating practices to represent the Dharma, so that those who aspire to enlightenment later will not be confused in their practice, making it easier to understand. Furthermore, in the initial section of Jetavana, the long text is further divided into twenty-seven sections. One, from 'At that time, the World-Honored One' down to 'together with five hundred Bodhisattvas', there is one and a half lines of scripture, which is the introductory part of this chapter. Two, from 'Samantabhadra (普賢菩薩, Samantabhadra Bodhisattva)' down to 'such Bodhisattvas Mahāsattvas, five hundred in number', there are forty-nine and a half lines of scripture, which is the section listing the assembly. Three, from 'These Bodhisattvas have all accomplished the vows of Samantabhadra' down to 'because of the great light net illuminating the Dharmadhātu', there are approximately eight and a half lines of scripture, praising the aspirations and virtues of the preceding Bodhisattvas. Four, from 'and together with five hundred Śrāvakās' down to 'deeply believing and entering into the sea of Buddha-wisdom', there are three and a half lines of scripture.

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明列聲聞眾及嘆德分。

五及與無量諸世主俱已下。至求一切智。有四行經。明列世主眾及嘆德分。已上五段是列眾分。

六時諸菩薩大德聲聞已下。至如來智。有三行經。明諸大眾同心念請如來十種法門分。

七一切世間諸天及人已下。至一切智廣大願力。有六行半經。明能信解開示此法之人皆自非得加被方知分。

八唯愿世尊已下。至愿皆為說。有十二行半經。明重請佛說隨順菩薩及眾生法及如來往昔所行之行成道等有三十問。請佛為說分。已上三段請法分。

九爾時世尊已下。至靡不咸以摩尼所成。有十三行經。明如來以三昧力顯示往昔所行報果莊嚴十方及此大莊嚴樓閣廣博分。

十爾時復以佛神力故已下。至周遍十方行列莊嚴。有十六行經。明以佛神力忽然逝多林地嚴麗廣博周遍十方分。

十一時逝多林上已下。至皆住虛空周匝遍滿以為嚴飾。有七行經。明以如來往昔善根及自法力莊嚴虛空分。

十二何以故已下。至如來身住逝多林菩薩眾會皆悉充滿。有十四行經。明嘆如來神力自在莊嚴大眾圓滿都結十方同然分。

十三見普雨一切莊嚴云已下。至而為莊嚴云。有十一行經。明十方虛空雨寶云莊嚴虛空及以寶地分。

十四爾時東方過不可說佛

【現代漢語翻譯】 現代漢語譯本 明列聲聞眾及嘆德分。

五及與無量諸世主俱已下，至求一切智，有四行經，明列世主眾及嘆德分。已上五段是列眾分。

六時諸菩薩大德聲聞已下，至如來智，有三行經，明諸大眾同心念請如來十種法門分。

七一切世間諸天及人已下，至一切智廣大願力，有六行半經，明能信解開示此法之人皆自非得加被方知分。

八唯愿世尊已下，至愿皆為說，有十二行半經，明重請佛說隨順菩薩及眾生法及如來往昔所行之行成道等有三十問，請佛為說分。已上三段請法分。

九爾時世尊已下，至靡不咸以摩尼所成，有十三行經，明如來以三昧力顯示往昔所行報果莊嚴十方及此大莊嚴樓閣廣博分。

十爾時復以佛神力故已下，至周遍十方行列莊嚴，有十六行經，明以佛神力忽然逝多林地嚴麗廣博周遍十方分。

十一時逝多林上已下，至皆住虛空周匝遍滿以為嚴飾，有七行經，明以如來往昔善根及自法力莊嚴虛空分。

十二何以故已下，至如來身住逝多林菩薩眾會皆悉充滿，有十四行經，明嘆如來神力自在莊嚴大眾圓滿都結十方同然分。

十三見普雨一切莊嚴云已下，至而為莊嚴云，有十一行經，明十方虛空雨寶云莊嚴虛空及以寶地分。

十四爾時東方過不可說佛

【English Translation】 English version Enumerating the Śrāvakasaṃgha and Praising Virtues Section.

Beginning with 'Five, together with immeasurable lords of the world,' and ending with 'seeking all-knowing wisdom,' there are four lines of scripture that clearly enumerate the assembly of world lords and praise their virtues. The preceding five sections constitute the section on enumerating the assembly.

Beginning with 'At the sixth hour, bodhisattvas, great virtuous śrāvakas,' and ending with 'the wisdom of the Tathāgata,' there are three lines of scripture that clarify the section on the assembly unanimously requesting the ten dharmas of the Tathāgata.

Beginning with 'All beings in the world, gods and humans,' and ending with 'the vast power of all-knowing wisdom,' there are six and a half lines of scripture that clarify that those who can believe, understand, and reveal this dharma will know that they are blessed.

Beginning with 'May the World-Honored One,' and ending with 'may you all speak,' there are twelve and a half lines of scripture that clarify the repeated request for the Buddha to speak about the dharma that accords with bodhisattvas and sentient beings, as well as the practices the Tathāgata performed in the past to attain enlightenment, including thirty questions. This is the section on requesting the dharma. The preceding three sections constitute the section on requesting the Dharma.

Beginning with 'At that time, the World-Honored One,' and ending with 'all were made of maṇi jewels,' there are thirteen lines of scripture that clarify how the Tathāgata, through the power of samādhi, displayed the adornments of the past karmic rewards in the ten directions, as well as the vastness of this greatly adorned pavilion.

Beginning with 'Then, again, through the Buddha's divine power,' and ending with 'adorned in rows throughout the ten directions,' there are sixteen lines of scripture that clarify how, through the Buddha's divine power, the Jeta Grove suddenly became magnificent, vast, and adorned, pervading the ten directions.

Beginning with 'At that time, above the Jeta Grove,' and ending with 'all dwelling in the sky, completely filling the surroundings as adornments,' there are seven lines of scripture that clarify the adornment of the sky through the Tathāgata's past good roots and the power of his own dharma.

Beginning with 'Why is this so,' and ending with 'the Tathāgata's body dwells in the Jeta Grove, and the assembly of bodhisattvas is completely filled,' there are fourteen lines of scripture that clarify the praise of the Tathāgata's divine power, the complete adornment of the assembly, and the unification of the ten directions.

Beginning with 'Seeing the universal rain of all adornment clouds,' and ending with 'and made clouds of adornment,' there are eleven lines of scripture that clarify the rain of treasure clouds in the ten directions, adorning the sky and the jeweled ground.

Fourteen, at that time, in the east, beyond unspeakable Buddha

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剎已下。至與其眷屬結跏趺坐。已上有十段經。十方菩薩來集分。以上六段是答前兩度共四十種問。已下亦是前之五段答前問佛三昧神力及佛報境。次下十方來集菩薩眾。是往所修行身於依報中。答前往因所修諸地十波羅蜜。以明行滿故。莊嚴身亦滿。有十個佛國十佛名號。是所行行中因果。十佛皆號王者。皆明佛果智自在。菩薩以網羅覆其身。皆明教網具足。

十五如是十方一切菩薩已下。至皆是如來威神之力。有二十五行經。嘆如上十方諸來菩薩志德用分。

十六於時上首諸大聲聞舍利弗已下。至不見如是廣大神變。有五十行經。明如上聲聞無如是善根之種如來居逝多林神變莊嚴廣大佛剎菩薩眾海為宿世無善根皆悉不見分。

十七佛子如恒河岸有百億無量餓鬼已下。至下頌有十種喻。比聲聞無有廣大菩薩善根。在其會中不知不見如來自在分。其所有十喻經文自明如是。聲聞示同不聞不見如來變化神力境界菩薩眾海。令諸實是聲聞迴心種如來大愿大智大慈悲。常處生死廣利眾生故。

十八明毗盧遮那菩薩等十菩薩說頌分。已下有十菩薩。並是十方來者。各說一頌各隨自名。各自嘆自法。是一切諸佛諸菩薩行。皆隨菩薩名下義表其頌意可見。如初毗盧遮那愿光。明菩薩是種種光明直是佛果。

【現代漢語翻譯】 現代漢語譯本： 剎土已經顯現。至於（佛）與其眷屬結跏趺坐。以上有十段經文，是關於十方菩薩來集的部分。以上六段是回答前兩次共四十種提問。以下也是前面的五段，回答之前提問的佛三昧神力以及佛報境。接下來十方來集的菩薩眾，是（菩薩）往昔所修行的身，于依報之中，回答往昔所修的諸地十波羅蜜（Paramita，意為「到彼岸」）。用以說明行持圓滿的緣故，莊嚴身也圓滿。有十個佛國，十佛名號，是所行之行中的因果。十佛都號稱王者，都表明佛果智自在。菩薩用網羅覆蓋其身，都表明教法網路具足。

十五、如是十方一切菩薩以下，直到皆是如來威神之力。有二十五行經文，讚歎如上十方諸來菩薩的志向和德行。

十六、於時上首諸大聲聞舍利弗（Sariputra，佛陀十大弟子之一）以下，直到不見如是廣大神變。有五十行經文，說明如上聲聞沒有如此善根的種子，如來居住在逝多林（Jetavana，祇園精舍）神變莊嚴廣大佛剎（Buddha-kshetra，佛土），菩薩眾海，因為宿世沒有善根，都不能看見。

十七、佛子，如恒河岸邊有百億無量餓鬼以下，直到下面的頌有十種比喻，比擬聲聞沒有廣大菩薩的善根，在法會中不知不見如來自在。其所有十種比喻經文自身闡明了這些。聲聞示現如同不聞不見如來變化神力境界菩薩眾海，令那些確實是聲聞的人迴心，種下如來大愿、大智、大慈悲，常處生死，廣利眾生。

十八、闡明毗盧遮那（Vairocana，光明遍照）菩薩等十位菩薩說頌的部分。以下有十位菩薩，都是十方來者，各自說一個頌，各自隨自己的名號，各自讚嘆自己的法。這是一切諸佛諸菩薩的行持，都隨著菩薩名號下的意義來表明其頌的意義，可以見到。如最初的毗盧遮那愿光，表明菩薩是種種光明，直接就是佛果。

【English Translation】 English version: The Buddha-field has already appeared. As for the (Buddha) sitting in the lotus position with his retinue. Above are ten sections of scripture, which are about the gathering of Bodhisattvas from the ten directions. The above six sections answer the previous forty questions in total from the previous two times. The following are also the previous five sections, answering the previous questions about the Buddha's Samadhi (state of meditative consciousness) power and the Buddha's reward realm. Next, the assembly of Bodhisattvas from the ten directions is about the body that (Bodhisattvas) cultivated in the past, within the dependent retribution, answering the ten Paramitas (perfections) of the various grounds cultivated in the past. It is used to explain that because the practice is complete, the adorned body is also complete. There are ten Buddha-fields and the names of ten Buddhas, which are the cause and effect in the practice. The ten Buddhas are all called Kings, all indicating the Buddha's wisdom and freedom. The Bodhisattvas cover their bodies with nets, all indicating that the teaching net is complete.

Fifteen, from 'Thus, all the Bodhisattvas from the ten directions' onwards, until 'all are the power of the Tathagata's (Buddha's) majestic power'. There are twenty-five lines of scripture, praising the aspirations and virtues of the Bodhisattvas who came from the ten directions as mentioned above.

Sixteen, from 'At that time, the chief great Sravakas (disciples) Sariputra (one of the Buddha's ten great disciples)' onwards, until 'did not see such vast miraculous transformations'. There are fifty lines of scripture, explaining that the Sravakas mentioned above do not have such seeds of good roots, the Tathagata resides in Jetavana (G園精舍), the miraculous transformations adorn the vast Buddha-kshetra (Buddha-field), the ocean of Bodhisattvas, because they did not have good roots in past lives, they could not see them all.

Seventeen, 'Buddha-son, like the hundreds of billions of immeasurable hungry ghosts on the banks of the Ganges' onwards, until the following verse has ten metaphors, comparing that Sravakas do not have the vast good roots of Bodhisattvas, and in the assembly, they do not know or see the Tathagata's freedom. All the ten metaphors in the scripture itself explain these. The Sravakas appear as if they do not hear or see the Tathagata's transformation, the realm of miraculous power, the ocean of Bodhisattvas, causing those who are indeed Sravakas to turn their minds, planting the Tathagata's great vows, great wisdom, great compassion, constantly abiding in birth and death, and broadly benefiting sentient beings.

Eighteen, explaining the part where the ten Bodhisattvas, such as Vairocana (the Illuminator) Bodhisattva, speak verses. Below are ten Bodhisattvas, all of whom came from the ten directions, each speaking a verse, each according to their own name, each praising their own Dharma (teachings). This is the practice of all Buddhas and Bodhisattvas, all following the meaning under the Bodhisattva's name to indicate the meaning of their verse, which can be seen. Such as the initial Vairocana's vow of light, indicating that the Bodhisattva is all kinds of light, directly the Buddha-fruit.

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愿光者。是佛果中菩薩行。從初總嘆。令諸菩薩觀察逝多林如來境界。次下九個是總中別。各隨菩薩名下義取所頌之法也。如不可壞精進王者。還頌不可壞精進義王者自在義。已下仿此準知。

十九爾時普賢菩薩已下。至演說此師子頻申三昧。有六行經。明普賢菩薩以十等一切方便門欲演說師子頻申三昧分。

二十何等為十已下。至佛子此十為首。是十種不可說法句分。

二十一有不可說佛剎微塵數法句都結通已下六行經。是普賢菩薩觀佛境界說頌分。於此十行頌中重頌前十無盡句法。意明法界體性無礙。一多互參大小相入。毛孔微塵悉含一切諸佛剎海。一一境界皆互容無礙。頌云。一一毛孔中。微塵數剎海。悉有如來坐。皆具菩薩眾。如經具明已上二十一段經。明如來以師子頻申三昧。令五位中升進普賢萬行法門會入法界。性自圓滿本無和會。普賢行故。自此已下如來放眉間光。名普照三世法界門。令諸菩薩安住師子頻申三昧門。

已上二十一段且會法界中。普賢差別智無礙行滿。還令普賢說頌嘆法已下放眉間光即明己法身根本普光明智與法界中無礙自在。差別同異普賢行門。理智體用一時同會。即令文殊說頌嘆法。以文殊普賢二體成真俗二智法界平等恒然法門。此法界中體用二門。若無

【現代漢語翻譯】 現代漢語譯本 愿光者（愿光明者）。這是佛果中的菩薩行。一開始總的讚歎，讓各位菩薩觀察逝多林（Jetavana）如來的境界。接下來的九個部分是總說中的別說，各自根據菩薩的名字和意義來選取所讚頌的法。例如，不可壞精進王者（Indestructible Diligence King）是讚頌不可壞的精進的意義，以及王者的自在意義。後面的內容可以依此類推得知。 十九、爾時普賢菩薩（Samantabhadra）以下，到演說此師子頻申三昧（Lion's Yawn Samadhi），有六行經文。說明普賢菩薩以十種等同一切的方便法門，想要演說師子頻申三昧的部分。 二十、何等為十以下，到佛子此十為首。是十種不可說法句的部分。 二十一、有不可說佛剎微塵數法句都結通以下六行經文。是普賢菩薩觀察佛的境界而說的頌文部分。在這十行頌文中，重新頌揚了前面的十種無盡句法。意思是說明法界的體性沒有障礙，一和多互相參照，大小互相容納，毛孔和微塵都包含一切諸佛剎海。每一個境界都互相容納而沒有障礙。頌文說：『每一個毛孔中，有微塵數般的剎海，都有如來端坐其中，都具備菩薩大眾。』如經文詳細說明。以上二十一段經文，說明如來以師子頻申三昧，讓五種位階中的菩薩提升，普賢的萬行法門匯入法界。體性自然圓滿，本來就沒有和合。因為普賢行的緣故。從此以下，如來放出眉間光，名為普照三世法界門。讓各位菩薩安住在師子頻申三昧門。 以上二十一段經文，暫且彙集在法界中。普賢的差別智沒有障礙，行愿圓滿。再讓普賢說頌讚嘆法。以下放出眉間光，就說明自己法身的根本普光明智與法界中沒有障礙自在，差別同異的普賢行門。理智體用一時同會。就讓文殊（Manjushri）說頌讚嘆法。以文殊和普賢二體成就真俗二智，法界平等恒然的法門。此法界中的體用二門，如果沒有……

【English Translation】 English version 'The One Who Wishes for Light' (Wisher of Light). This is the Bodhisattva practice within the Buddha-fruit. Initially, there's a general praise, prompting all Bodhisattvas to observe the realm of the Tathagata (Thus Come One) in Jetavana (Victory Grove). The subsequent nine sections are specific elaborations within the general statement, each selecting the Dharma (teachings) to be praised based on the Bodhisattva's name and meaning. For example, 'Indestructible Diligence King' praises the meaning of indestructible diligence and the sovereign's freedom. The following content can be understood analogously. 19. Then, from 'Samantabhadra Bodhisattva' onwards, up to the exposition of the 'Lion's Yawn Samadhi', there are six lines of scripture. These explain how Samantabhadra Bodhisattva, with ten kinds of expedient means equal to all, intends to expound the section on the Lion's Yawn Samadhi. 20. From 'What are the ten?' onwards, up to 'Buddha-children, these ten are the foremost', it is the section on ten kinds of indescribable Dharma phrases. 21. 'There are unspeakable Buddha-lands of dust-mote numbers of Dharma phrases all connected' onwards, for six lines of scripture, is the section where Samantabhadra Bodhisattva speaks verses observing the Buddha's realm. In these ten lines of verses, the previous ten inexhaustible Dharma phrases are praised again. The intention is to explain that the essence of the Dharma-realm is without obstruction, one and many refer to each other, large and small accommodate each other, and pores and dust motes all contain all Buddha-lands and seas. Each realm accommodates each other without obstruction. The verses say: 'In each pore, there are dust-mote numbers of Buddha-lands and seas, all with Tathagatas seated within, all possessing Bodhisattva assemblies.' As the scripture clearly explains. The above twenty-one sections of scripture explain how the Tathagata, with the Lion's Yawn Samadhi, allows Bodhisattvas in the five stages to advance, and Samantabhadra's myriad practices enter the Dharma-realm. The essence is naturally complete, originally without harmonization. Because of Samantabhadra's practice. From here onwards, the Tathagata emits light from between his eyebrows, called the 'Universally Illuminating Dharma-realm Gate of the Three Worlds'. This allows all Bodhisattvas to abide in the Lion's Yawn Samadhi Gate. The above twenty-one sections of scripture are temporarily gathered in the Dharma-realm. Samantabhadra's discriminating wisdom is without obstruction, and his vows are fulfilled. Then, Samantabhadra is allowed to speak verses praising the Dharma. The emission of light from between the eyebrows below explains the fundamental universal light wisdom of one's own Dharma-body and the unobstructed freedom in the Dharma-realm, the differing and identical Samantabhadra practices. Principle, wisdom, essence, and function are simultaneously gathered. Then, Manjushri (Gentle Glory) is allowed to speak verses praising the Dharma. With Manjushri and Samantabhadra's two essences, the two wisdoms of truth and convention are accomplished, and the Dharma-realm is equally and constantly the Dharma-gate. In this Dharma-realm, the two gates of essence and function, if there is no...

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普賢即差別智不行。即趣寂無悲行。若無文殊。即普賢行是有為。是無常故。以此二人之法門成一法界之體用。一切諸佛法總如是言其佛者。但於此二人體用中無所住名之為佛。言住佛所住者。佛住無住。但於此文殊普賢理智萬行體用中。而無所住之智。而得佛名。是故前普賢是以行彰理門。後文殊是以理顯行門。為言詮立教即名有前後。約其法界二法同資元一體用故。且以如來舉緣表法即師子頻申三昧屬普賢門。眉間毫相光明即屬文殊門以光明是法身妙慧所顯得。根本智所起師子頻申三昧。是差別智中行故。二人同體方成法界自在之門。表根本智自性無言。作用言說是普賢所收。若也三法別行。即是人天生死。設得道者名為眇目矬陋。或止宿草菴。不入法界大宅門故。師子頻申三昧者。是五位中進修已滿理智會融。已終加行疲極頓亡。法悅充滿不屬升進。任智普周現化神通。不為而智境應用不作而佛剎互參。極微不為小。而無盡佛剎海處中盡。虛空不為大。恒十方咸處纖毫之內。此乃縱任智海現寶剎而互參。名曰頻申。稱理而一多身境相含。名為三昧。頻申者。舒適悅樂無勞之義。意明前五位升進。緣有為無為融通作意疲勞相。此法界是升進已滿。任智適悅眾法自成。無作意勞倦故。已下放眉間毫相光明。名普照三

{ "translations": [ "現代漢語譯本", "普賢（Samantabhadra，象徵菩薩的行愿）即是差別智不行之處。即是趨向寂靜而無有悲憫之行。如果沒有文殊（Manjusri，象徵菩薩的智慧），那麼普賢之行便是有為法，因為它是無常的。因此，這兩位菩薩的法門成就了一個法界的體和用。一切諸佛之法總的來說都是如此，所謂佛，只是在這兩位菩薩的體用中無所住，就稱之為佛。說安住于佛所安住之處，佛安住于無住。只是在這文殊普賢的理智萬行體用中，而沒有所住的智慧，才能得到佛的名稱。所以前面的普賢是以行來彰顯理門，後面的文殊是以理來顯現行門。如果用言語來詮釋立教，就有了先後之分。但從法界來看，這兩種法是相互資助，原本一體的體用。且以如來舉緣表法，如師子頻申三昧（Simhavikridita-samadhi，獅子奮迅三昧）屬於普賢門。眉間毫相光明即屬於文殊門，因為光明是法身妙慧所顯現的。根本智所生起的師子頻申三昧，是在差別智中的行。這兩位菩薩同體才能成就法界自在之門。表示根本智自性無言，作用言說是普賢所攝。如果這三種法分別而行，那就是人天生死。即使得了道，也只能被稱為眇目矬陋（miǎo mù cuó lòu，瞎眼和矮小），或者只能住在簡陋的草菴里，不能進入法界的大宅門。師子頻申三昧，是在五位（五種修行階段）中進修已經圓滿，理智會融，已經結束了加行（修行）的疲憊，頓然消失。法喜充滿，不屬於升進。任憑智慧普遍周遍，顯現化身神通。不作為而智慧境界應用，不造作而佛剎互相參與。極微小不認為是小，而無盡的佛剎海處處都在其中。虛空大不認為是大的，恒常十方都處在纖毫之內。這乃是縱任智慧之海，顯現寶剎而互相參與，名為頻申。稱合理而一多身境相互含容，名為三昧。頻申的意思是，舒適喜悅沒有勞累的意義。意思是說明前五位的升進，因為有為無為融通作意而有疲勞之相。這法界是升進已經圓滿，任憑智慧適悅，眾法自然成就，沒有作意勞倦的緣故。接下來放眉間毫相光明，名為普照三千。" ], "english_translations": [ "English version", 'Samantabhadra (普賢, symbolizing the vows and practices of a Bodhisattva) is where the discriminating wisdom does not operate. It is approaching tranquility without compassionate action. If there is no Manjusri (文殊, symbolizing the wisdom of a Bodhisattva), then the practice of Samantabhadra is conditioned, because it is impermanent. Therefore, the Dharma doors of these two Bodhisattvas accomplish the essence and function of a single Dharma Realm. All the Buddhas\' Dharmas are generally like this. The so-called Buddha is simply one who dwells nowhere within the essence and function of these two Bodhisattvas. To say one abides where the Buddha abides, the Buddha abides in non-abiding. Only within the essence and function of the wisdom, reason, and myriad practices of Manjusri and Samantabhadra, without the wisdom of dwelling anywhere, can one attain the name of Buddha. Therefore, the former Samantabhadra uses practice to manifest the door of principle, and the latter Manjusri uses principle to reveal the door of practice. If one uses language to interpret and establish teachings, there will be a distinction of before and after. But from the perspective of the Dharma Realm, these two Dharmas mutually assist each other, originally being one entity of essence and function. Furthermore, the Tathagata (如來) uses causes to represent the Dharma, such as the Simhavikridita-samadhi (師子頻申三昧, Lion-Sporting Samadhi) belonging to the Samantabhadra door. The light from the white hair between the eyebrows belongs to the Manjusri door, because the light is manifested by the wonderful wisdom of the Dharmakaya (法身). The Simhavikridita-samadhi, which arises from the fundamental wisdom, is practice within discriminating wisdom. Only when these two Bodhisattvas are of the same essence can they accomplish the gate of freedom in the Dharma Realm. It represents the fundamental wisdom\'s self-nature being without words, and the function of speech being encompassed by Samantabhadra. If these three Dharmas are practiced separately, that is the cycle of birth and death in the realms of humans and devas (天). Even if one attains the Way, one can only be called \'miaomu cuolou\' (眇目矬陋, blind and dwarfish), or can only live in a simple grass hut, unable to enter the great mansion of the Dharma Realm. The Simhavikridita-samadhi is when cultivation in the five stages (五位, five stages of practice) is complete, reason and wisdom converge, and the fatigue of having ended the preliminary practices (加行) suddenly disappears. Dharma joy is abundant, not belonging to advancement. Allowing wisdom to universally pervade, manifesting transformation and spiritual powers. Without action, the realm of wisdom is applied, without creation, Buddha lands mutually participate. The extremely small is not considered small, and the endless sea of Buddha lands is everywhere within it. The vastness of space is not considered large, and the constant ten directions are all within a hair\'s breadth. This is allowing the sea of wisdom to manifest precious lands and mutually participate, called \'pin shen\' (頻申). Being in accordance with reason, and the one and many bodies and realms mutually containing each other, is called samadhi. \'Pin shen\' means comfortable, joyful, and without labor. It means that the advancement in the previous five stages has the appearance of fatigue due to the conditioned and unconditioned being integrated and effort being made. This Dharma Realm is where advancement is already complete, allowing wisdom to be comfortable, and all Dharmas naturally accomplished, without the cause of weariness. Next, releasing the light from the white hair between the eyebrows is called universally illuminating the three thousand.' ] }

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世法界門。此以法身根本智顯行自在門。屬文殊師利。即下以文殊說頌嘆法。明令此文殊普賢理智法同行故。即佛果自然圓滿。但體理智體用法界之意。不可逐于紙素竹帛著錄抄寫前後名言。為名言不可一時。但取理智知其總別同異成壞。然為迷情初啟。先須諸善行方便。以顯理門。因理智明。如十波羅蜜中。九波羅蜜是行。唯智波羅蜜是果。餘九波羅蜜是助顯智之方便體用。以是如來出現品前先明普賢行滿。出現品內方明果行一時。文殊普賢佛以光加二人。共為一個理智萬行體用。今此初以普賢會法界。大用之體。現師子頻申三昧之門印之。以三昧是行故。次眉間光明名普照三世法界門。令諸菩薩安住師子頻申三昧者。即明法身根本智照現差別智為一體用方名入法界門。是故已前二十一段經。是以行會理。無著門即以普賢為主文殊為伴。以下如來放眉間光。名普照三世法界門。即以理會行。圓融自在無礙門。即以文殊為主普賢為伴。如是主伴參融方名法界自在。從爾時世尊欲令諸菩薩安住如來師子頻申廣大三昧故。已下直至不離此逝多林如來之所。名以理會行圓融自在無礙門。於此段中復分為六段。

一爾時世尊欲令諸菩薩安住如來師子頻申廣大三昧已下。至入如是等十不可說佛剎微塵數佛神變海方便門。有

【現代漢語翻譯】 現代漢語譯本 世法界門（一切事物和法則所構成的世界之門）。這是以法身（佛的真身）的根本智（根本的智慧）來顯現其行持自在之門。它屬於文殊師利（象徵智慧的菩薩）。接下來以文殊菩薩的頌詞來讚歎佛法，表明文殊菩薩和普賢菩薩的理智和行持是共同進行的，因此佛的果位自然圓滿。但要體會理智的本體和法界的作用，不可拘泥於紙張竹帛上的記錄抄寫，以及前後出現的各種名言。因為名言無法一時窮盡。只需理解理智，明白它們的總別同異和成壞。然而，對於初啓蒙的迷惑眾生，首先需要各種善行方便，以彰顯理門。因為理智一旦明瞭，就像十波羅蜜（通往解脫的十種修行）中，前九種是行，只有智波羅蜜是果。其餘九種波羅蜜是輔助顯現智慧的方便體用。因此，在如來出現品之前，先說明普賢菩薩的行持圓滿，在出現品中才說明果行一時。文殊菩薩和普賢菩薩被佛的光芒加持，共同構成一個理智萬行的體用。現在最初以普賢菩薩的法界大會，以大用之體，展現師子頻申三昧（如來的一種禪定姿勢）之門來印證它。因為三昧是行持。其次，眉間光明名為普照三世法界門，令諸菩薩安住于師子頻申三昧中，這表明法身的根本智照亮並顯現差別智，二者成為一體之用，才能稱為進入法界之門。因此，前面的二十一段經文，是以行來會合理。無著門（沒有執著的法門）是以普賢菩薩為主，文殊菩薩為伴。以下如來放出眉間光，名為普照三世法界門，就是以理來會合行，達到圓融自在無礙之門。這是以文殊菩薩為主，普賢菩薩為伴。如此主伴相互融合，才能稱為法界自在。從『爾時世尊欲令諸菩薩安住如來師子頻申廣大三昧故（當時世尊爲了讓諸菩薩安住于如來的師子頻申廣大三昧中）』以下，直到『不離此逝多林如來之所（不離開逝多林如來的處所）』，稱為以理會行，圓融自在無礙之門。在這段中又分為六段。 一爾時世尊欲令諸菩薩安住如來師子頻申廣大三昧已下。至入如是等十不可說佛剎微塵數佛神變海方便門。有

【English Translation】 English version The Dharma Realm Gate. This is the gate of unhindered conduct manifested by the fundamental wisdom of the Dharmakaya (the body of the Dharma, the true body of the Buddha). It belongs to Manjushri (the Bodhisattva of wisdom). The following verses by Manjushri praise the Dharma, clarifying that Manjushri and Samantabhadra (the Bodhisattva of practice) proceed together in reason, wisdom, and practice, thus the Buddha's fruition is naturally complete. However, the essence of understanding the principle of reason, the substance of wisdom, and the function of the Dharma Realm should not be confined to written records, nor to the sequential wording of names and terms, as words cannot fully express it at once. Simply grasp the reason and wisdom, understanding their similarities, differences, formation, and destruction. However, for those whose minds are initially obscured, good practices and skillful means are first needed to reveal the gate of reason. Because when reason and wisdom are clear, like in the Ten Paramitas (perfections), the first nine are practices, and only the Wisdom Paramita is the result. The other nine Paramitas are auxiliary means to manifest wisdom. Therefore, before the Appearance of the Tathagata Chapter, Samantabhadra's complete practice is first clarified, and within the Appearance Chapter, the simultaneous fruition of practice is explained. Manjushri and Samantabhadra, blessed by the Buddha's light, together constitute the substance and function of reason, wisdom, and myriad practices. Now, initially, the Dharma Realm assembly of Samantabhadra, with the substance of great function, manifests the gate of the Lion's Yawning Samadhi (a meditative posture of the Tathagata) to seal it. Because Samadhi is practice. Secondly, the light from between the eyebrows is named the Gate of Universally Illuminating the Dharma Realm of the Three Times, causing all Bodhisattvas to abide in the Lion's Yawning Samadhi. This clarifies that the fundamental wisdom of the Dharmakaya illuminates and manifests the differentiated wisdom as one substance and function, which is then called entering the Dharma Realm Gate. Therefore, the preceding twenty-one sections of scripture are about harmonizing reason through practice. The Gate of Non-Attachment is with Samantabhadra as the main and Manjushri as the companion. The following, where the Tathagata emits light from between his eyebrows, named the Gate of Universally Illuminating the Dharma Realm of the Three Times, is about harmonizing practice through reason, reaching the gate of perfect fusion, freedom, and unobstructedness. This is with Manjushri as the main and Samantabhadra as the companion. Only when the main and companion interpenetrate can it be called Dharma Realm freedom. From 'At that time, the World Honored One, wishing to cause all Bodhisattvas to abide in the Tathagata's vast Lion's Yawning Samadhi' onwards, until 'not departing from the Tathagata's place in Jeta Grove', it is called the gate of harmonizing practice through reason, perfect fusion, freedom, and unobstructedness. Within this section, it is further divided into six sections. One: 'At that time, the World Honored One, wishing to cause all Bodhisattvas to abide in the Tathagata's vast Lion's Yawning Samadhi' down to 'entering such ten unspeakable Buddha-lands dust-mote number of Buddha miraculous transformation sea skillful means gate'. There are

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四十三行經。明諸菩薩蒙佛光照得無量神變海方便門分。

二云何為種種三昧已下。至入毗盧遮那如來念念充滿法界三昧神變海。有六十六行經。正說所入三昧之名分。

三其諸菩薩皆悉具足大智神通。已下至悉見於佛。光明所照有五十三行半經明諸菩薩蒙佛光明所益之德分。

四爾時諸菩薩得不思議正法光明已下。至說頌有二十行。半經明諸菩薩所得三昧神通現變化云莊嚴逝多林及十方國分。

五已下一段有二十六行頌。明文殊師利說頌重頌前法分。如文具明。已上明佛光所照諸菩薩蒙光照入頻申三昧普賢境界方便門。但是一切三昧總是方便行門普賢境界。總是文殊法身根本智所成就故。

六爾時彼諸菩薩已下。至不離此逝多林如來之所。有六十三行經。明菩薩以佛三昧光明照故得如上三昧及無限大悲無限神通無限饒益眾生分。二十七段經文。總明答前菩薩諸世間主前後四十問。

新華嚴經論卷第三十二 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十三

長者李通玄撰

六隨文釋義者。從初列眾之中有二義。一釋菩薩名。二釋聲聞名。初釋菩薩名中。有六段意趣。

一從初一百四十二個菩薩。以普賢文殊二菩薩及佛

【現代漢語翻譯】 現代漢語譯本：四十三行經。闡明諸位菩薩蒙受佛光照耀，獲得無量神變海方便門的部分。

二、從『云何為種種三昧』以下，到『入毗盧遮那如來（Vairocana Buddha，宇宙之光佛）唸唸充滿法界三昧神變海』，有六十六行經文。主要闡述所入三昧的名稱部分。

三、『其諸菩薩皆悉具足大智神通』以下，到『悉見於佛光明所照』，有五十三行半經文，闡明諸位菩薩蒙受佛光利益的功德部分。

四、『爾時諸菩薩得不思議正法光明已下』，到『說頌有二十行半』，闡明諸位菩薩所得三昧神通，顯現變化云莊嚴逝多林（Jetavana，祇園精舍）及十方國土的部分。

五、以下一段有二十六行頌文，闡明文殊師利（Manjushri，智慧的菩薩）說頌，再次頌揚前述法義的部分。如經文具體闡明。以上闡明佛光所照，諸位菩薩蒙受光照，進入頻申三昧（Bhinna Samadhi）普賢（Samantabhadra，大行愿菩薩）境界方便門。然而一切三昧都是方便行門，普賢境界總是文殊法身根本智所成就。

六、『爾時彼諸菩薩已下』，到『不離此逝多林如來之所』，有六十三行經文，闡明菩薩因佛的三昧光明照耀，獲得如上三昧以及無限大悲、無限神通、無限饒益眾生的部分。二十七段經文，總共闡明回答前述菩薩及諸世間主前後提出的四十個問題。

新華嚴經論卷第三十二 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十三

長者李通玄撰

六、隨文釋義方面，從最初列眾之中有二義：一、解釋菩薩名；二、解釋聲聞名。最初解釋菩薩名中，有六段意趣。

一、從最初一百四十二個菩薩，以普賢、文殊二菩薩及佛...

【English Translation】 English version: Forty-three Lines Sutra. Explains the section where various Bodhisattvas, illuminated by the Buddha's light, attain the expedient means of the immeasurable ocean of divine transformations.

1. From 'What are the various Samadhis' onwards, to 'Entering the Samadhi of Vairocana Tathagata (Vairocana Buddha, the Buddha of Cosmic Light), with every thought filling the Dharma Realm, the ocean of divine transformations,' there are sixty-six lines of sutra. It mainly explains the names of the Samadhis entered.

2. From 'All those Bodhisattvas are fully endowed with great wisdom and supernatural powers' onwards, to 'All see the Buddha illuminated by light,' there are fifty-three and a half lines of sutra, explaining the virtues of the benefits that various Bodhisattvas receive from the Buddha's light.

3. From 'At that time, the Bodhisattvas obtained the inconceivable light of the True Dharma' onwards, to 'Saying verses, there are twenty and a half lines,' explaining the Samadhi supernatural powers attained by the Bodhisattvas, manifesting transformation clouds adorning Jetavana (Jetavana, the monastery in the Jeta Grove) and the ten directions of lands.

4. The following section has twenty-six lines of verses, explaining Manjushri (Manjushri, the Bodhisattva of Wisdom) reciting verses, re-praising the previous Dharma. As the text specifically explains. The above explains that illuminated by the Buddha's light, the Bodhisattvas, receiving the light, enter the Bhinna Samadhi, the expedient means of the realm of Samantabhadra (Samantabhadra, the Bodhisattva of Great Vows). However, all Samadhis are expedient practices, and the realm of Samantabhadra is always accomplished by the fundamental wisdom of Manjushri's Dharmakaya.

5. From 'At that time, those Bodhisattvas' onwards, to 'Not departing from this Jetavana where the Tathagata is,' there are sixty-three lines of sutra, explaining that because the Bodhisattvas are illuminated by the Buddha's Samadhi light, they attain the above Samadhis, as well as infinite great compassion, infinite supernatural powers, and infinite benefits to sentient beings. Twenty-seven sections of sutra, in total, explain the answers to the forty questions asked by the previous Bodhisattvas and the lords of the worlds, both before and after.

New Avatamsaka Sutra Commentary, Volume 32 Taisho Tripitaka Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 33

Composed by Elder Li Tongxuan

1. Regarding the explanation of the text, there are two meanings from the initial listing of the assembly: 1. Explaining the names of the Bodhisattvas; 2. Explaining the names of the Sravakas. In the initial explanation of the names of the Bodhisattvas, there are six sections of meaning.

2. From the initial one hundred and forty-two Bodhisattvas, with Samantabhadra, Manjushri, and the Buddha...

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。是總該五位及法界因果。通收一部經之總別同異成壞法也。

二從初十個同名號為幢菩薩。是十住位中法慧等菩薩。至此法界無作果。號之為幢。為以彼初發心十住智慧摧壞煩惱。至此法界果位。號之為幢。

三次已下有十個威力菩薩。明從十行中功德林等十林菩薩至此法界果中號為威力故。明以眾善行威力故能成法界果行故。

四次已下有十個同名藏菩薩。是十回向中金剛幢等十個幢菩薩。至此法界果中號名為十個藏菩薩以彼十回向。以迴向摧破偏見會。融理智悲願。能成眾德。至此法界果中。號之為藏。

五次已下善眼等十個同名為眼菩薩。是十地位中金剛藏等三十七個藏菩薩。至此法界果中。號之為眼故。以彼十地中含藏眾德。則法眼分明普見法界故。此已上四十個十十同號菩薩法界果前四位。以此四十心通普賢文殊。為四十二賢聖道。以成法界果門。今至本故。

六次已下有十個菩薩同號冠。直至列菩薩眾末。有一百個菩薩。是法界中根本智上十波羅蜜之行。為一波羅蜜中互體圓融。即一中具十。十中具百。如是天冠菩薩已下一百菩薩。即明百波羅蜜行也。通前四十個菩薩。皆具十波羅蜜。四十中有四百個。隨位進修波羅蜜。通此法界果中百波羅蜜。共為五百。是故經云。

【現代漢語翻譯】 現代漢語譯本：這是總括了五位（五種階位）以及法界因果，統攝一部經的總綱、差別、相同、相異、成就、壞滅之法。

從最初十個同名號為幢菩薩（chuáng pú sà，幡幢菩薩）。是十住位（shí zhù wèi，菩薩修行的十個階段）中的法慧（fǎ huì）等菩薩，至此法界（fǎ jiè，宇宙萬法）無作果（wú zuò guǒ，不假造作的果報）時，號之為幢。因為他們最初發心十住的智慧摧毀了煩惱，到達此法界果位，所以號之為幢。

其次以下有十個威力菩薩（wēi lì pú sà）。說明從十行（shí xíng，菩薩修行的十種行為）中的功德林（gōng dé lín）等十林菩薩，至此法界果中號為威力。說明以眾多善行的威力，所以能夠成就法界果行。

其次以下有十個同名藏菩薩（zàng pú sà）。是十回向（shí huí xiàng，菩薩修行的十種迴向）中的金剛幢（jīn gāng chuáng）等十個幢菩薩，至此法界果中號名為十個藏菩薩，因為他們十回向，以迴向摧破偏見，融合理智悲願，能夠成就眾多功德，到達此法界果中，號之為藏。

其次以下善眼（shàn yǎn）等十個同名為眼菩薩（yǎn pú sà）。是十地位（shí dì wèi，菩薩修行的十個階位）中的金剛藏（jīn gāng zàng）等三十七個藏菩薩，至此法界果中，號之為眼。因為他們十地中含藏眾多功德，則法眼分明普見法界。此以上四十個十十同號菩薩是法界果前四位。以此四十心通普賢（pǔ xián）、文殊（wén shū），作為四十二賢聖道，以成就法界果門。現在迴歸到根本。

其次以下有十個菩薩同號冠（guān），直到排列菩薩眾的末尾，有一百個菩薩。是法界中根本智（gēn běn zhì，根本智慧）上的十波羅蜜（shí bō luó mì，十種到彼岸的方法）之行，因為一波羅蜜中互為一體，圓融無礙，即一中具足十，十中具足百。如是天冠（tiān guān）菩薩以下一百個菩薩，即說明百波羅蜜行。連同前面四十個菩薩，都具備十波羅蜜，四十中有四百個，隨順位次進修波羅蜜，連同此法界果中的百波羅蜜，共為五百。所以經中說。

【English Translation】 English version: This encompasses the Five Positions (five stages) and the cause and effect of the Dharma Realm, comprehensively covering the general principles, differences, similarities, dissimilarities, achievements, and destructions of a scripture.

From the initial ten with the same name, 'Banner Bodhisattvas' ('chuáng pú sà', Banner Bodhisattvas). These are Bodhisattvas such as Dharma Wisdom ('fǎ huì') in the Ten Abodes ('shí zhù wèi', ten stages of Bodhisattva practice), who, upon reaching the Unconditioned Fruit ('wú zuò guǒ', the fruit of non-contrivance) in this Dharma Realm ('fǎ jiè', the universe and all its phenomena), are called 'Banner'. This is because their initial aspiration and the wisdom of the Ten Abodes destroy afflictions, and upon reaching this fruit position in the Dharma Realm, they are called 'Banner'.

Following this are ten 'Power Bodhisattvas' ('wēi lì pú sà'). This explains that from the Ten Practices ('shí xíng', ten practices of Bodhisattvas), such as the Ten Forest Bodhisattvas like Merit Forest ('gōng dé lín'), they are called 'Power' in this Dharma Realm fruit. It indicates that through the power of numerous virtuous actions, they can accomplish the Dharma Realm fruit practice.

Following this are ten 'Store Bodhisattvas' ('zàng pú sà') with the same name. These are the ten Banner Bodhisattvas such as Vajra Banner ('jīn gāng chuáng') in the Ten Dedications ('shí huí xiàng', ten dedications of Bodhisattvas), who, upon reaching this Dharma Realm fruit, are named the ten 'Store Bodhisattvas'. This is because their Ten Dedications use dedication to destroy biased views, integrate principle, wisdom, compassion, and vows, and can accomplish numerous merits, and upon reaching this Dharma Realm fruit, they are called 'Store'.

Following this are ten 'Eye Bodhisattvas' ('yǎn pú sà') with the same name, such as Good Eye ('shàn yǎn'). These are the thirty-seven Store Bodhisattvas such as Vajra Store ('jīn gāng zàng') in the Ten Grounds ('shí dì wèi', ten stages of Bodhisattva practice), who, upon reaching this Dharma Realm fruit, are called 'Eye'. This is because their Ten Grounds contain numerous merits, and the Dharma Eye clearly and universally sees the Dharma Realm. The above forty Bodhisattvas with ten sets of the same name are the first four positions before the Dharma Realm fruit. These forty minds connect with Universal Worthy ('pǔ xián') and Manjushri ('wén shū'), serving as the forty-two virtuous and holy paths to accomplish the Dharma Realm fruit gate. Now, they return to the root.

Following this are ten Bodhisattvas with the same name 'Crown' ('guān'), until the end of the listed Bodhisattva assembly, there are one hundred Bodhisattvas. These are the practices of the Ten Paramitas ('shí bō luó mì', ten perfections) on the Fundamental Wisdom ('gēn běn zhì', fundamental wisdom) in the Dharma Realm, because the Paramitas are mutually integrated and perfectly harmonized, meaning one contains ten, and ten contain one hundred. Thus, the one hundred Bodhisattvas from Heavenly Crown ('tiān guān') Bodhisattva onward explain the practice of the hundred Paramitas. Together with the previous forty Bodhisattvas, all possess the ten Paramitas, and within the forty, there are four hundred who cultivate the Paramitas according to their positions. Together with the hundred Paramitas in this Dharma Realm fruit, there are a total of five hundred. Therefore, the scripture says.

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如是五百人俱此諸菩薩皆悉成就普賢行愿者。即普賢文殊及佛根本智。三人法行遍故。與如是五百行門。以為自在體用。乃至無盡。如下五百童子童女優婆塞優婆夷列五百。總約此五百行門立名。一萬龍。以約隨智萬行。六千比丘。約加信及五位中五百行門通收。故云六千。

第二釋聲聞眾名者。舍利弗以其母眼明利如鹙鷺鳥目。以母之目似鹙鳥狀。以為子號。大目揵連者。此云采菽氏。以母姓菽以為名故。母是綠豆仙之苗裔故。摩訶迦葉者。以身金色能飲日光。亦云是飲光。仙人之裔也。摩訶此云大。離波多者。此云供養。須菩提者。此云善現。阿㝹樓馱。此云無滅。難陀此云歡喜。劫賓那。此云黃色。是往昔黃頭仙之裔也。迦旃延者。是一宗之姓。是此胤故。延為胤也。富樓那者。母號滿慈。以取母號。如是十大聲聞示同不聞不見如來不思議法界變化之事令。樂小法者趣求大故。前五百聲聞及世主是先已有種者。能隨佛所行故。師子者。無畏也頻申者適悅無疲勞也。此明無作縱智自在不為而應無限深法自成也。以無功圓滿也。如前已釋。入此頻申。三昧莊嚴樓閣忽然廣博無有邊際者。廣大博寬也。言此樓閣忽然寬大與法界虛空等故。明如來境界恒自無邊。眾心迷解一念相應。無法不等故。心如虛空遍含法界

【現代漢語翻譯】 現代漢語譯本：像這樣，這五百人和所有的菩薩都成就了普賢行愿（Samantabhadra's practices and vows）。這就是普賢（Samantabhadra）、文殊（Manjusri）以及佛的根本智（Buddha's fundamental wisdom）。由於這三者的法行是普遍的，所以與這五百行門（practices）相應，作為自在的本體和作用，乃至無窮無盡。如下面的五百童子、童女、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）排列成五百，總共用這五百行門來立名。一萬龍（Naga），用以象徵隨順智慧的萬行。六千比丘（bhikkhu），象徵著加入信仰以及五位（five positions）中的五百行門全部包含在內，所以說是六千。

第二段解釋聲聞（sravaka）眾的名字。舍利弗（Sariputra），因為他的母親的眼睛明亮銳利，像鹙鷺鳥的眼睛。因為母親的眼睛像鹙鳥的樣子，所以用作兒子的名字。大目犍連（Mahamaudgalyayana），這裡翻譯為采菽氏，因為母親姓菽，所以用作名字。母親是綠豆仙的後代。摩訶迦葉（Mahakasyapa），因為身體是金色，能夠飲用日光，也說是飲光仙人的後代。摩訶（maha）這裡翻譯為大。離波多（Revata），這裡翻譯為供養。須菩提（Subhuti），這裡翻譯為善現。阿㝹樓馱（Aniruddha），這裡翻譯為無滅。難陀（Nanda），這裡翻譯為歡喜。劫賓那（Kapinna），這裡翻譯為黃色，是往昔黃頭仙的後代。迦旃延（Katyayana），是一個宗族的姓氏，是這個血統的緣故。延（yana）是血統的意思。富樓那（Purna），母親的名字叫滿慈，所以取母親的名字。像這樣，十大聲聞（ten great sravakas）示現出好像沒有聽聞、沒有看見如來（Tathagata）不可思議的法界（Dharmadhatu）變化之事，是爲了讓喜愛小法的人去追求大法的緣故。前面的五百聲聞和世主是先前已經有善根的人，能夠隨順佛所行持的緣故。師子（Simha），是無畏的意思。頻申（Bhinna），是適悅沒有疲勞的意思。這說明無作縱智自在，不作為而應無限，深奧的佛法自然成就。以無功用而圓滿。像前面已經解釋的，進入這個頻申三昧（samadhi），莊嚴的樓閣忽然廣博沒有邊際，是廣大寬闊的意思。說這個樓閣忽然寬大，與法界虛空相等，說明如來的境界恒常是無邊的。眾生的心迷或者覺悟，一念相應，沒有哪種法是不平等的。心像虛空一樣，普遍包含法界。

【English Translation】 English version: Thus, these five hundred people and all the Bodhisattvas all accomplished Samantabhadra's practices and vows. This is Samantabhadra, Manjusri, and the Buddha's fundamental wisdom. Because the Dharma practices of these three are universal, they correspond to these five hundred practices, as the self-existent substance and function, even to the endless. As the following five hundred boys, girls, upasakas (male lay devotees), and upasikas (female lay devotees) are arranged in five hundred, in total, these five hundred practices are used to establish names. Ten thousand Nagas, to symbolize the ten thousand practices that follow wisdom. Six thousand bhikkhus, symbolizing the inclusion of faith and the five hundred practices in the five positions, hence the saying six thousand.

The second section explains the names of the Sravaka assembly. Sariputra, because his mother's eyes were bright and sharp, like the eyes of a heron. Because his mother's eyes resembled the shape of a heron, it was used as his son's name. Mahamaudgalyayana, here translated as 'Cai Shu Shi', because his mother's surname was Shu, so it was used as his name. His mother was a descendant of the green bean immortal. Mahakasyapa, because his body was golden and could drink sunlight, it is also said that he was a descendant of the drinking light immortal. Maha here translates as 'great'. Revata, here translates as 'offering'. Subhuti, here translates as 'good appearance'. Aniruddha, here translates as 'non-extinction'. Nanda, here translates as 'joy'. Kapinna, here translates as 'yellow color', and is a descendant of the yellow-headed immortal of the past. Katyayana is the surname of a clan, and is the reason for this lineage. Yana means lineage. Purna, his mother's name was Man Ci, so he took his mother's name. Like this, the ten great Sravakas demonstrate as if they have not heard or seen the inconceivable Dharmadhatu transformations of the Tathagata, in order to encourage those who love the small Dharma to pursue the great Dharma. The previous five hundred Sravakas and world lords are those who already had good roots, and are able to follow what the Buddha practices. Simha means fearlessness. Bhinna means pleasant and without fatigue. This explains that non-action, spontaneous wisdom is self-existent, without action yet responding infinitely, and profound Dharma naturally accomplishes. It is perfected without effort. As explained before, entering this Bhinna samadhi, the adorned pavilion suddenly becomes vast and boundless, meaning vast and wide. Saying that this pavilion suddenly becomes vast, equal to the Dharmadhatu and empty space, explains that the Tathagata's realm is always boundless. Sentient beings' minds are deluded or enlightened, and in one thought they are in accordance, and no Dharma is unequal. The mind is like empty space, universally containing the Dharmadhatu.

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。故云忽然廣博無有邊際。此乃引導后徒。非現前之眾。金剛為地者。法身感果所得報成故。無量寶華及諸摩尼普散其中處處盈滿者。總別眾行之所感生。琉璃為柱者。無垢凈心住持悲願之所報感。眾寶合成者。明柱上莊嚴。具足眾寶。明以一凈心中住持萬行無所傾動。大光摩尼之所莊嚴者。根本智之感生故。閻浮檀金者。其金柔軟明凈甚過常金。柔和恭慎心所感生故。如意寶王周置其上以為嚴飾者。從根本智起差別萬行。自在無礙饒益一切眾生之所感生。危樓迥帶者。危者高也。迥者遠也。帶者以眾寶嚴映。總言寶樓高遠。映帶互嚴以遍法界。其中眾多寶樓互嚴映徹。以樓傍閣道傍出棟宇。相承猶連線也。言一一滿法界窗闥交映者。明寶閣上門窗映徹明凈無障。階墀軒檻者。層級為階。階下平地砌寶為墀。階上寶板為檻。檻上寶竿為軒。登樓賦云。憑軒檻以遙望。此之是也。種種備足都言萬寶備嚴。大約閣是差別智感成。樓是本智起觀照用。超諸境界感報所成。或人天形像寶為莊嚴。利益人天行所報成。寶網是教寶。垣墻是戒寶。樹是依蔭眾生之行。寶幡是迴向之行。寶河是慈悲之行。一一如是約智眾行。所成報故。又就以上報上。又加神通所嚴。初陳樓閣莊嚴。次陳寶地遍周莊嚴。次陳虛空莊嚴。次陳十方諸菩薩

來集身相莊嚴。一一莊嚴皆映徹相入互體重重。十方諸佛菩薩眾海身土及莊嚴一一相入自在無礙者。但約法身根本智為體。差別智報得萬事合然故。設一切如來起一切神通。不離此智起大用故。無不自在。無不相入。無不明凈。如是之智以如上五位和會進修乃得成故。獨修一法不可得也。只可多不離一不可守一以為自然。此逝多林及一切法界國土莊嚴不離二法。一約往昔所修行理智大慈大悲大愿眾行所成。二以佛菩薩不思議神通所嚴。如經自明。是答前諸菩薩四十問。從爾時東方已下十段經。明十方菩薩來集。明法界中佛果不可說佛剎微塵數本行。答前菩薩所問。總是自佛果行無盡遍周。是故世界名金剛燈云幢。金剛燈云幢者。明一切佛皆從此金剛智起大悲之行。摧破諸眾生煩惱。故名幢也。佛號毗盧遮那。勝德王者。即是行中之果。菩薩亦名毗盧遮那。愿光明者。是明以果隨昔願行大慈悲故。王者。明佛果隨行種種自在無礙。以從金剛智起故。以是果行名同故。與不可說佛剎微塵數菩薩俱來者。言行滿令諸菩薩會此法故。故云俱來。此明檀波羅蜜中主伴行滿。所有諸來菩薩皆以寶網嚴身者。明教行滿故。已下九方總以十波羅蜜。以次排之。總是一佛之金剛智上。總別同異之行仿此例知。已下如文自明。但釋經大意。

【現代漢語翻譯】 現代漢語譯本 來集身相莊嚴。一一莊嚴皆映徹相入互體重重。十方諸佛菩薩眾海身土及莊嚴一一相入自在無礙者。但約法身（Dharmakāya，佛的法身）根本智為體。差別智報得萬事合然故。設一切如來（Tathāgata，如來）起一切神通。不離此智起大用故。無不自在。無不相入。無不明凈。如是之智以如上五位和會進修乃得成故。獨修一法不可得也。只可多不離一不可守一以為自然。此逝多林（Jetavana，祇園精舍）及一切法界國土莊嚴不離二法。一約往昔所修行理智大慈大悲大愿眾行所成。二以佛菩薩不思議神通所嚴。如經自明。是答前諸菩薩四十問。從爾時東方已下十段經。明十方菩薩來集。明法界中佛果不可說佛剎微塵數本行。答前菩薩所問。總是自佛果行無盡遍周。是故世界名金剛燈云幢。金剛燈云幢者。明一切佛皆從此金剛智起大悲之行。摧破諸眾生煩惱。故名幢也。佛號毗盧遮那（Vairocana，毗盧遮那佛）。勝德王者。即是行中之果。菩薩亦名毗盧遮那（Vairocana，毗盧遮那佛）。愿光明者。是明以果隨昔願行大慈悲故。王者。明佛果隨行種種自在無礙。以從金剛智起故。以是果行名同故。與不可說佛剎微塵數菩薩俱來者。言行滿令諸菩薩會此法故。故云俱來。此明檀波羅蜜（Dānapāramitā，佈施波羅蜜）中主伴行滿。所有諸來菩薩皆以寶網嚴身者。明教行滿故。已下九方總以十波羅蜜。以次排之。總是一佛之金剛智上。總別同異之行仿此例知。已下如文自明。但釋經大意。

【English Translation】 English version They come together, their physical forms adorned. Each adornment reflects and interpenetrates, mutually containing layers upon layers. The seas of Buddhas and Bodhisattvas in the ten directions, their lands and adornments, all interpenetrate, freely and without obstruction. This is based on the fundamental wisdom of the Dharmakāya (Dharmakāya, the body of the law of the Buddha) as its essence. The differentiated wisdom is rewarded, and all things naturally align. Suppose all the Tathāgatas (Tathāgata, Thus Come One) were to manifest all kinds of supernatural powers, they would not depart from this wisdom in performing great functions. There is nothing that is not free, nothing that does not interpenetrate, nothing that is not bright and pure. Such wisdom is attained through the harmonious cultivation of the above five positions. Cultivating only one Dharma is not possible. One can only be many without departing from one; one cannot cling to one as being natural. This Jetavana (Jetavana, Jeta Grove) and the adornments of all Dharma realms and lands do not depart from two Dharmas. First, it is based on the wisdom, great compassion, great vows, and various practices cultivated in the past. Second, it is adorned by the inconceivable supernatural powers of Buddhas and Bodhisattvas, as the sutra itself explains. This answers the forty questions of the previous Bodhisattvas. From the section beginning with 'At that time, from the East,' the following ten sections of the sutra explain the assembly of Bodhisattvas from the ten directions, clarifying the unspeakable number of fundamental practices, like dust motes in Buddha-lands, of the Buddha-fruit in the Dharma realm. This answers the questions of the previous Bodhisattvas. It is all about the endless and pervasive practices of the Buddha-fruit itself. Therefore, the world is named Vajra Lamp Cloud Banner. Vajra Lamp Cloud Banner signifies that all Buddhas arise from this Vajra wisdom to perform acts of great compassion, destroying the afflictions of all sentient beings. Therefore, it is called a banner. The Buddha is named Vairocana (Vairocana, the Great Illuminator Buddha), the King of Supreme Virtue, which is the fruit within practice. The Bodhisattva is also named Vairocana (Vairocana, the Great Illuminator Buddha), the Light of Vows, which signifies that the fruit follows the past vows and practices of great compassion. 'King' signifies that the Buddha-fruit freely and without obstruction follows various practices, arising from Vajra wisdom. Because the name of the fruit and practice are the same, they come together with an unspeakable number of Bodhisattvas, like dust motes in Buddha-lands. This means that the fulfillment of practice enables all Bodhisattvas to gather at this Dharma. Therefore, it is said that they come together. This clarifies the fulfillment of the principal and accompanying practices in Dānapāramitā (Dānapāramitā, Perfection of Giving). All the Bodhisattvas who come are adorned with jeweled nets, signifying the fulfillment of teaching and practice. The following nine directions generally use the ten Pāramitās (Perfections), arranged in order. It is all based on the Vajra wisdom of one Buddha. The practices of totality, difference, sameness, and otherness can be understood by analogy. The following is explained in the text itself, but this is a summary of the sutra's main meaning.

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法門經中自具。已前二十一段經是。以行會理門已釋竟。已上普賢為主文殊為伴。已下如來放眉間光名普照三世法界門。即是以理會行圓融自在無礙門。已下文殊為主普賢為伴。爾時世尊欲令諸菩薩安住師子頻申三昧。放眉間白毫相光明。名普照三世法界門者。以此光是法界身中根本普光明智。此智現前時。即見三世久遠如今一體。無盡劫生死。亦不移現前總無體性。成大智海眾法清涼。便以眾行起差別智知根利生普周剎海無有休息。名為普賢行。即經已下文中。獲不可說諸三昧門教化無限諸眾生門。具如經說。如文自具。

已上二十七段經。答前菩薩大眾所問四十法門竟。此法界法門。明智體自在以智力自現不藉如來口言。又令文殊普賢二人本位自宣本果之行。令易解故。不迷教之體用故。已上是一部經之始終圓滿。總法界體收。自已下爾時文殊師利童子已下。名為就俗利產生行門。已前教中。但云文殊師利不云童子明此已下入俗化蒙以行立名。便名童子明已前總約佛果普光明智中起十方賢聖。以立化儀即覺首目首等五位諸菩薩。是皆通化無方潛顯自在。文殊為信首。不名童子。自此已下。以法界體中入俗草創化蒙。約行所行立名。即號文殊師利童子。以妙智慧化童蒙。入佛智慧生佛家故。此是三世諸佛。始

【現代漢語翻譯】 現代漢語譯本：法門經中自然具備。之前的二十一段經文就是。以行來領會理的法門已經解釋完畢。以上是以普賢（Samantabhadra）為主，文殊（Manjusri）為伴。以下是如來（Tathagata）從眉間放出光明，名為普照三世法界門，也就是以理來領會行，圓融自在無礙的法門。以下是以文殊為主，普賢為伴。當時世尊（Lokottaravadin）爲了讓各位菩薩（Bodhisattva）安住在師子頻申三昧（Simhavikridita-samadhi）中，從眉間放出白毫相光明，名為普照三世法界門。這光明是法界身中的根本普光明智（Samantabhadra-jnana）。此智慧顯現時，就能見到三世久遠如同現在一樣一體，無盡劫的生死，也不離開現在，總無體性，成就大智慧海，眾法清涼。於是以各種行為生起差別智，瞭解眾生的根器，利益眾生，普遍周遍各個剎土世界，沒有休息，名為普賢行。也就是經文以下的內容，獲得不可說諸三昧門，教化無限諸眾生門，具體如經文所說。如經文自身具備。 以上二十七段經文，回答了前面菩薩大眾所問的四十法門。這法界法門，闡明智慧本體的自在，以智慧的力量自然顯現，不憑藉如來的口頭言語。又讓文殊、普賢二人從本位上親自宣說本果之行，使人容易理解。不迷惑教法的體和用。以上是一部經的始終圓滿，總攝法界本體。從以下『爾時文殊師利童子』開始，名為就世俗利益眾產生行門。之前的教法中，只說文殊師利，不說童子，說明此後進入世俗教化矇昧，以行為立名，便名為童子，說明之前總是在佛果普光明智中生起十方賢聖，來建立教化儀軌，也就是覺首、目首等五位諸菩薩，都是通化無方，潛藏顯現自在。文殊為信首，不名為童子。從此以後，從法界本體中進入世俗，開始教化矇昧，根據行為所行來立名，就號為文殊師利童子。以妙智慧教化童蒙，進入佛的智慧，生在佛的家中。這是三世諸佛的開始。

【English Translation】 English version: It is inherently contained within the Dharma-Gate Sutra. The preceding twenty-one sections of the sutra are about it. The Dharma-gate of understanding the principle through practice has already been explained. The above part is with Samantabhadra (普賢) as the main figure and Manjusri (文殊) as the companion. The following part is about the Tathagata (如來) emitting light from between his eyebrows, named the 'Universally Illuminating Dharma-Realm of the Three Worlds' gate, which is the Dharma-gate of understanding practice through principle, perfectly harmonized, free, and unobstructed. The following part is with Manjusri as the main figure and Samantabhadra as the companion. At that time, the World-Honored One (世尊), desiring to enable all Bodhisattvas (菩薩) to abide in the Lion-Sport Samadhi (師子頻申三昧), emitted light from the white hair between his eyebrows, named the 'Universally Illuminating Dharma-Realm of the Three Worlds' gate. This light is the fundamental Universal Bright Wisdom (普光明智) within the Dharma-Realm body. When this wisdom manifests, one sees the distant past, present, and future as one unified entity. The cycle of birth and death throughout endless kalpas does not depart from the present moment, being devoid of inherent existence, thus accomplishing the great ocean of wisdom, the coolness of all Dharmas. Then, with various practices, one generates discriminating wisdom, understanding the faculties of beings, benefiting them universally throughout all Buddha-fields without ceasing, which is called the practice of Samantabhadra. This is what the sutra describes below, obtaining countless Samadhi-gates and teaching limitless beings. It is all as the sutra says. As the text itself contains. The above twenty-seven sections of the sutra answer the forty Dharma-gates asked by the assembly of Bodhisattvas earlier. This Dharma-Realm Dharma-gate elucidates the inherent freedom of the wisdom-essence, manifesting itself through the power of wisdom, not relying on the spoken words of the Tathagata. Furthermore, it allows Manjusri and Samantabhadra to personally proclaim the practices of their original positions and ultimate fruits, making it easier to understand. It prevents confusion about the essence and function of the teachings. The above is the complete beginning and end of the entire sutra, encompassing the essence of the entire Dharma-Realm. From 'At that time, Manjusri, the Youth' onwards, it is called the gate of benefiting beings in the mundane world through practice. In the previous teachings, it only mentioned Manjusri, not 'the Youth,' indicating that from this point onwards, it enters the mundane world to transform the ignorant, establishing a name through practice, hence the name 'the Youth,' indicating that previously, all the sages and worthies of the ten directions arose from the Buddha-fruit Universal Bright Wisdom to establish the ritual of transformation, which are the Bodhisattvas of the five positions such as Awakening-Chief and Eye-Chief, all of whom universally transform without fixed direction, subtly manifesting freely. Manjusri is the chief of faith, not called 'the Youth.' From this point onwards, entering the mundane world from the essence of the Dharma-Realm, initiating the transformation of the ignorant, establishing names based on the practices performed, hence the title 'Manjusri, the Youth.' With wondrous wisdom, he transforms the ignorant, entering the wisdom of the Buddha, born into the Buddha's family. This is the beginning of all Buddhas of the three worlds.

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發菩提心。初法身現根本智無性之理妙慧故。一切三世諸佛從此而初生佛家。從此而成就普賢大願行故。何故名為就俗利產生行門者。已前但云昇天。錶行成就諸天未往入間俗中化利。此法界品已前一卷半余經。但有菩薩聲聞世主已得道者。未有處俗凡夫入此法門。自文殊師利童子從善住樓閣已下。是入人間。就根接俗。化利凡夫。令其得此法界道理。又令善財童子遍求善知識五十二人。以表五位三種因果文殊法身中根本智普賢差別智中行。於此二中無所住智。名之為佛。以此三法具足。名之為佛。以此三法遍與五位終始而作因果。名為乘如來乘直至道場。亦名乘法界乘。以法界還以此三種因果為體用故。前後五位因果例然。總以此三法為因果。此佛文殊師利普賢菩薩。與五十個善知識行。而作因果。而自無因果。為自佛果位中無所修無所行故。但與五位中修行者。作治染凈二障習氣生熟處。說名因果。然法身理智萬行自無因果。但以五位中加行治惑習氣。而立如是因果之名。以文殊師利往諸覺城人間。就根教化。令善財起加行位求五十三善知識。成一百一十因果法門令學者不迷其五位之行。使易解故。與后發菩提心者。作修行之樣式故。故名為就俗利產生行門。為與學者行樣式令不迷故。更有餘意。至下就位方明。

【現代漢語翻譯】 現代漢語譯本： 發起菩提心。最初的法身顯現根本智（根本的智慧）無自性的道理，這是微妙的智慧。一切三世（過去、現在、未來）的諸佛都是從此而最初生於佛家，從此而成就普賢（象徵一切諸佛的普遍賢善的德行）的大願行。為什麼稱作『就俗利產生行門』呢？因為之前只是說昇天，表明修行成就的諸天並未前往人間俗世中教化利益眾生。此《法界品》之前的一卷半經文，只有菩薩、聲聞（聽聞佛陀教誨而證悟的修行者）、世主這些已經得道的人，沒有處於世俗的凡夫進入此法門。自從文殊師利（象徵智慧的菩薩）童子從善住樓閣以下，就是進入人間，就眾生的根器接引世俗，教化利益凡夫，讓他們得到這法界的道理。又讓善財童子遍求善知識五十二人，以表示五位（資糧位、加行位、通達位、修習位、究竟位）三種因果（因、果、因果）中文殊法身中的根本智，普賢差別智中的行。於此二者中無所住的智慧，稱之為佛。以這三種法具足，稱之為佛。以這三種法普遍地與五位的始終而作為因果，名為乘如來乘直至道場，也名乘法界乘。因為法界還以此三種因果為體用。前後五位的因果也是如此。總以此三種法為因果。此佛、文殊師利、普賢菩薩，與五十個善知識的行，而作為因果，而自身沒有因果。因為自身佛果位中無所修無所行。只是與五位中修行者，作為治理染污和清凈二障（煩惱障和所知障）的習氣生熟之處，說名為因果。然而法身理智萬行自身沒有因果，只是以五位中加行治理迷惑習氣，而立下這樣的因果之名。以文殊師利前往諸覺城人間，就眾生的根器教化，令善財發起加行位，求五十三善知識，成就一百一十因果法門，令學者不迷惑於五位的修行，使之容易理解。為與后發起菩提心的人，作為修行的樣式。所以稱作『就俗利產生行門』。爲了給學者修行的樣式，令其不迷惑。還有其餘的意義，到下面就位時再說明。

【English Translation】 English version: To generate Bodhicitta (the mind of enlightenment). The initial Dharmakaya (the body of the Dharma) manifests the fundamental wisdom (the wisdom of the fundamental nature) of non-self-nature, which is subtle wisdom. All Buddhas of the three times (past, present, and future) initially arise from this in the Buddha-family, and from this, they accomplish the great vows and practices of Samantabhadra (symbolizing the universal virtuous conduct of all Buddhas). Why is it called 'Entering the Gate of Practice by Benefiting Sentient Beings in the Mundane World'? Because previously it was only said to ascend to the heavens, indicating that the accomplished Devas (gods) had not yet gone to the mundane world to transform and benefit beings. In the one and a half volumes of the Avatamsaka Sutra before this 'Dharmadhatu' chapter, there were only Bodhisattvas, Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings), and world-rulers who had already attained the path; there were no ordinary people in the mundane world who had entered this Dharma gate. Since the Manjushri (Bodhisattva of wisdom) youth from the Good Dwelling Pavilion onwards, it is entering the human world, connecting with the roots of beings in the mundane world, transforming and benefiting ordinary people, enabling them to obtain the principles of this Dharmadhatu. Furthermore, it causes Sudhana (a youth who sought enlightenment) to seek fifty-two good advisors, in order to represent the fundamental wisdom in the Dharmakaya of Manjushri, and the practices in the differential wisdom of Samantabhadra, within the five stages (stages of accumulation, application, insight, cultivation, and ultimate attainment) and three causes and effects (cause, effect, cause and effect). The wisdom that does not abide in these two is called Buddha. With these three Dharmas complete, it is called Buddha. With these three Dharmas universally associated with the beginning and end of the five stages as cause and effect, it is called riding the Tathagata-vehicle (the vehicle of the Thus-Come One) directly to the Bodhimanda (the place of enlightenment), and it is also called riding the Dharmadhatu-vehicle. Because the Dharmadhatu still takes these three causes and effects as its essence and function. The causes and effects of the five stages before and after are the same. In general, these three Dharmas are taken as cause and effect. This Buddha, Manjushri, and Samantabhadra Bodhisattvas, together with the practices of the fifty good advisors, act as cause and effect, but they themselves have no cause and effect. Because in their own Buddha-fruit position, there is nothing to cultivate and nothing to practice. They only act as the place for cultivating practitioners in the five stages to treat the habits of the two obscurations (afflictive obscurations and cognitive obscurations), calling it cause and effect. However, the Dharmakaya, principle, wisdom, and myriad practices themselves have no cause and effect, but they establish such names of cause and effect by treating the habits of delusion in the application stage of the five stages. Manjushri goes to the cities of awakening in the human world, teaching according to the roots of beings, causing Sudhana to generate the application stage, seeking fifty-three good advisors, and accomplishing one hundred and ten Dharma gates of cause and effect, so that learners are not confused about the practices of the five stages, making it easy to understand. It serves as a model of practice for those who generate Bodhicitta later. Therefore, it is called 'Entering the Gate of Practice by Benefiting Sentient Beings in the Mundane World'. In order to provide a model of practice for learners, so that they are not confused. There are other meanings, which will be explained later when discussing the stages.

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從此就俗利產生行門中。自文殊師利童子已下至經末。長科為三段。

第一從爾時文殊師利童子從善住樓閣已下。至六十二卷之初。爾時文殊師利菩薩勸諸比丘發阿耨多羅三藐三菩提心已。此一段經。名為創始就根入俗遊歷門。

第二漸次南行經歷人間至福城東。是文殊入俗人間。說普照法界修多羅門。

第三從爾時文殊師利童子知福城人悉已來集已下。直至經末。是辨根與法成行門。第一從創始就根入俗遊歷門中。分為兩段。

一從爾時文殊師利童子已下。至辭退南行往於人間有二十行半經。明與同行菩薩及常隨侍衛之眾辭佛南行往於人間分。

二爾時尊者舍利弗已下。至成就一切佛法。有八十六行半經。明舍利弗等六千比丘隨逐文殊師利南行在路發心得此一乘法門分。

隨文釋義者。第一從初爾時文殊師利童子已下一段中。經云。爾時文殊師利童子從善住樓閣出者。明以自法身現根本智。樓閣中起差別智。以利眾生故。名為出。無量同行菩薩者。成助道翼從。共教化眾生故。是萬行主伴。常隨侍衛諸金剛神者。都舉諸侍衛之神。此神之中。約有二義。一以諸神所行約自德立名。二約文殊師利之德差別行上。以標其德。以為侍衛守護之義。此一段並菩薩神天有三十二眾。通后

【現代漢語翻譯】 現代漢語譯本：從此就開始了在世俗利益中產生修行的方法。從文殊師利童子（Manjushri Bodhisattva，智慧的象徵）開始，到經文結尾，長科分為三段。

第一段從『爾時文殊師利童子從善住樓閣已下』開始，到第六十二卷的開頭。『爾時文殊師利菩薩勸諸比丘發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）已』。這一段經文，名為創始就根入俗遊歷門。

第二段是漸次南行經歷人間至福城東，是文殊（Manjushri）進入世俗人間，宣說普照法界修多羅門。

第三段從『爾時文殊師利童子知福城人悉已來集已下』開始，直到經文結尾，是辨別根器與佛法，成就修行的方法。第一段，即從創始就根入俗遊歷門中，又分為兩段。

第一段從『爾時文殊師利童子已下』開始，到辭退南行往於人間，有二十行半經文，說明與同行菩薩以及常隨侍衛的眾神辭別佛陀，南行前往人間的段落。

第二段從『爾時尊者舍利弗已下』開始，到成就一切佛法，有八十六行半經文，說明舍利弗（Sariputra）等六千比丘跟隨文殊師利（Manjushri）南行，在路上發心，得到這一乘法門的段落。

隨文解釋意義。第一段，從最初的『爾時文殊師利童子已下』開始。經文說：『爾時文殊師利童子從善住樓閣出者』，說明以自身法身顯現根本智，在樓閣中生起差別智，爲了利益眾生，所以稱為『出』。『無量同行菩薩者』，成就輔助修道的羽翼，共同教化眾生，是萬行中的主要同伴。『常隨侍衛諸金剛神者』，總括了所有侍衛的神祇。這些神祇之中，大約有兩種含義：一是諸神所行之事，按照自身功德立名；二是按照文殊師利（Manjushri）的功德差別行事，以此標明其功德，作為侍衛守護的意義。這一段連同菩薩、神、天共有三十二眾，貫通後面。

【English Translation】 English version: From this point onwards begins the practice of generating benefit within worldly interests. From Manjushri Bodhisattva (Manjushri Bodhisattva, symbol of wisdom) downwards to the end of the sutra, the long section is divided into three parts.

The first part begins with 'At that time, Manjushri Bodhisattva emerged from the Well-Dwelling Pavilion' and extends to the beginning of the sixty-second scroll. 'At that time, Manjushri Bodhisattva encouraged the bhikshus to generate the mind of anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment)'. This section of the sutra is named the 'Initiation, Root Establishment, Entering the World, and Wandering Gate'.

The second part is the gradual southward journey through the human realm to the east of Fortune City. This is Manjushri's (Manjushri) entry into the mundane world to expound the all-illuminating Dharma Realm Sutra Gate.

The third part begins with 'At that time, Manjushri Bodhisattva knew that all the people of Fortune City had gathered' and continues to the end of the sutra. It is about discerning the roots and the Dharma, and accomplishing the practice. The first part, the 'Initiation, Root Establishment, Entering the World, and Wandering Gate', is further divided into two sections.

The first section begins with 'At that time, Manjushri Bodhisattva' and extends to the departure southward to the human realm, comprising twenty and a half lines of scripture. It describes the part where he bids farewell to the Buddhas with the accompanying Bodhisattvas and the ever-present retinue of deities, and journeys southward to the human realm.

The second section begins with 'At that time, Venerable Sariputra' and extends to the accomplishment of all Buddha-dharmas, comprising eighty-six and a half lines of scripture. It describes the part where Sariputra (Sariputra) and the six thousand bhikshus follow Manjushri (Manjushri) southward, generate the aspiration on the road, and attain this One Vehicle Dharma Gate.

Explanation of the meaning according to the text. The first section begins with the initial 'At that time, Manjushri Bodhisattva'. The sutra says: 'At that time, Manjushri Bodhisattva emerged from the Well-Dwelling Pavilion', indicating that he manifests the fundamental wisdom with his own Dharmakaya, and generates the differentiated wisdom within the pavilion. Because of benefiting sentient beings, it is called 'emerging'. 'The countless accompanying Bodhisattvas' accomplish the wings of assisting the path, and together teach and transform sentient beings, being the main companions in the myriad practices. 'The Vajra deities who constantly attend and protect' encompass all the guarding deities. Among these deities, there are approximately two meanings: one is that the deeds of the deities are named according to their own merits; the other is that the deeds are differentiated according to the merits of Manjushri (Manjushri), thereby marking their merits as the meaning of attending and protecting. This section, together with the Bodhisattvas, deities, and devas, comprises thirty-two assemblies, connecting to the subsequent sections.

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六千比丘眾。以為四十二眾。以為四十二種方便行。成就眾生大智慧解脫之海。初金剛神者。法身中普光明智也。智現名神。普為眾生供養諸佛身眾神者。是恭敬義。以廣化身云十方恭敬供養諸佛引接眾生報得其身端正嚴飾故。足行者。是精勤義。教化眾生無疲勞行。風神者。以摩尼為寶冠。表明凈無垢智慧設教義。以風體能吹壞散一切萬物。亦能升持生長一切萬物。然自無體性所依。以離垢寶冠表之。像法身智慧能說教網散壞煩惱染凈自無所依。以巽為風教故。余如經自具。如鳩槃茶王所除餓鬼趣者。以此大囊垂下如冬瓜。坐以踞之。行以置之於肩。取像表法。以大悲垂俗擔負眾生無辭勞倦。摩睺羅伽王者。此是腹行大蟒之類。取像表法。以胸腹行是恭敬義。此是守護僧伽藍神。自余準名下義。表之仿此。文殊師利及諸菩薩出自住處者。隨根接俗也。右繞如來無量匝者。敬順所行。右繞者。從南自東至北是。

第二舍利弗等六千比丘隨逐文殊南行段中。復分為七段。

一爾時尊者舍利弗已下。至皆是文殊師利說法教化之所成就。有十二行半經。明舍利弗及六千比丘隨文殊師利南行分。

二爾時尊者舍利弗已下。至白毫相光來照其身從頂上入。有十六行經。明舍利弗勸諸比丘觀察文殊師利隨路行時

【現代漢語翻譯】 現代漢語譯本：六千比丘眾，認為是四十二種方便行，成就眾生大智慧解脫之海。初金剛神（Vajra deity）者，是法身中普光明智也。智慧顯現名為神。普遍為眾生供養諸佛身眾神者，是恭敬之義。以廣化身云十方恭敬供養諸佛，引接眾生，報得其身端正嚴飾故。足行者，是精勤之義，教化眾生無疲勞行。風神（Wind deity）者，以摩尼（Mani，如意寶珠）為寶冠，表明清凈無垢智慧設教之義。以風體能吹壞散一切萬物，亦能升持生長一切萬物，然而自身並無實體所依。以離垢寶冠表之，象徵法身智慧能說教網，散壞煩惱，染凈自無所依。以巽為風教故。其餘如經文自身所具。如鳩槃茶王（Kumbhanda king）所除餓鬼趣者，以此大囊垂下如冬瓜，坐時用以踞之，行時置於肩上，取像表法，以大悲垂俗，擔負眾生，無辭勞倦。摩睺羅伽王（Mahoraga king）者，此是腹行大蟒之類，取像表法，以胸腹行是恭敬之義。此是守護僧伽藍神。其餘準名下之義，以此表之，仿照此例。文殊師利（Manjusri）及諸菩薩出自住處者，是隨根機接引世俗之人。右繞如來無量匝者，是敬順所行。右繞者，是從南自東至北。 第二，舍利弗（Sariputra）等六千比丘隨逐文殊（Manjusri）南行段中，復分為七段。 一，爾時尊者舍利弗（Sariputra）以下，至皆是文殊師利（Manjusri）說法教化之所成就，有十二行半經，說明舍利弗（Sariputra）及六千比丘隨文殊師利（Manjusri）南行之事。 二，爾時尊者舍利弗（Sariputra）以下，至白毫相光來照其身，從頂上入，有十六行經，說明舍利弗（Sariputra）勸諸比丘觀察文殊師利（Manjusri）隨路行時。

【English Translation】 English version: The assembly of six thousand Bhikkhus considered it as forty-two kinds of expedient practices, accomplishing the great wisdom and liberation sea for sentient beings. The initial Vajra deity (Vajra deity) represents the universally illuminating wisdom within the Dharmakaya (Dharmakaya). Wisdom manifesting is called a deity. Universally making offerings to the Buddhas on behalf of sentient beings, the deities represent reverence. By broadly transforming bodies, it is said that the ten directions reverently make offerings to the Buddhas, guiding and receiving sentient beings, resulting in a body that is upright and adorned. The foot-traveler represents diligence, teaching and transforming sentient beings without wearying. The Wind deity (Wind deity) uses a Mani (Mani, wish-fulfilling jewel) as a crown, indicating the meaning of pure and undefiled wisdom establishing teachings. The wind's nature can blow apart and scatter all things, and also uplift and grow all things, yet it has no inherent substance to rely on. This is represented by the undefiled jewel crown, symbolizing the Dharmakaya's wisdom being able to speak the teaching net, scattering afflictions, with purity and defilement having no reliance. This is because Xun is used as the wind teaching. The rest is as contained in the sutra itself. For example, the Kumbhanda king (Kumbhanda king) eliminates the hungry ghost realm, with this large bag hanging down like a winter melon, used to sit upon, and placed on the shoulder when walking, taking the image to represent the Dharma, with great compassion hanging down to the mundane, bearing sentient beings, without declining weariness. The Mahoraga king (Mahoraga king) is a type of large serpent that travels on its belly, taking the image to represent the Dharma, with chest and belly travel being the meaning of reverence. This is a guardian deity of the Sangharama (Sangharama). The rest is based on the meaning under the name, representing it, following this example. Manjusri (Manjusri) and the Bodhisattvas emerging from their abodes is to receive and guide worldly people according to their roots. Circumambulating the Tathagata (Tathagata) countless times to the right is to respectfully follow the practice. Circumambulating to the right is from south, east, to north. Secondly, in the section where Sariputra (Sariputra) and six thousand Bhikkhus follow Manjusri (Manjusri) southward, it is further divided into seven sections. First, from when the Venerable Sariputra (Sariputra) downwards, to all that is accomplished by Manjusri's (Manjusri) teaching and transformation, there are twelve and a half lines of sutra, explaining Sariputra (Sariputra) and the six thousand Bhikkhus following Manjusri (Manjusri) southward. Second, from when the Venerable Sariputra (Sariputra) downwards, to the white hair mark light illuminating his body, entering from the crown, there are sixteen lines of sutra, explaining Sariputra (Sariputra) advising the Bhikkhus to observe Manjusri (Manjusri) as he travels along the road.

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十種福相嚴身及道路分。

三爾時尊者舍利弗已下。至此諸比丘愿得奉覲。有十行半經。明舍利弗讚歎文殊師利十無量德諸比丘眾咸欲愿見文殊師利舍利弗為白文殊師利分。

四爾時文殊師利童子已下。至愿我一切悉當具得。有六行半經。明六千比丘頂禮文殊師利自發大愿佛證知分。

五爾時文殊師利菩薩告諸比丘已下至近如來地。有十八行經。明文殊師利菩薩為諸比丘說十種無疲厭法行不墮二乘地入如來地分。

六時諸比丘聞此法已下。至住菩提心堅固不動。有十六行經。明六千比丘聞文殊師利說法得無礙眼三昧於一切法各得十十法解脫門分。

七爾時文殊師利菩薩勸諸比丘已下。至卷末。有六行經。明文殊師利重勸比丘住普賢行便得不離文殊師利足下普賢於十方佛所悉現身具足一切佛法分。

隨文釋義者。六千比丘表信心亦入位故。以十信心十住十行十回向十地十一地路上一時總得故。故云六千前後圍繞。以舍利弗為主。自余為伴。主伴同行。明升進求正法故。出自住處者。出自聲聞及諸權見故。趣求法界大菩提故。繞佛三匝。皆順佛正教故。繞佛三匝。皆是右繞自南向東向北向西至南。如是三匝。以為右繞成法。令人返左行。如是六千比丘是舍利弗同住。出家未久非是羅

【現代漢語翻譯】 現代漢語譯本

十種福相嚴身及道路分。

三、爾時，尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）以下，至此諸比丘愿得奉覲。有十行半經。說明舍利弗讚歎文殊師利（Manjusri，象徵智慧的菩薩）十無量德，諸比丘眾咸欲愿見文殊師利，舍利弗為白文殊師利分。

四、爾時，文殊師利童子以下，至愿我一切悉當具得。有六行半經。說明六千比丘頂禮文殊師利，自發大愿，佛證知分。

五、爾時，文殊師利菩薩告諸比丘以下，至近如來地。有十八行經。說明文殊師利菩薩為諸比丘說十種無疲厭法行，不墮二乘地，入如來地分。

六、時諸比丘聞此法已下，至住菩提心堅固不動。有十六行經。說明六千比丘聞文殊師利說法，得無礙眼三昧（Samadhi，一種高度集中的冥想狀態），於一切法各得十十法解脫門分。

七、爾時，文殊師利菩薩勸諸比丘以下，至卷末。有六行經。說明文殊師利重勸比丘住普賢（Samantabhadra，象徵菩薩的行愿）行，便得不離文殊師利足下，普賢於十方佛所悉現身，具足一切佛法分。

隨文釋義者。六千比丘表信心亦入位故。以十信心十住十行十回向十地十一地路上一時總得故。故云六千前後圍繞。以舍利弗為主。自余為伴。主伴同行。明升進求正法故。出自住處者。出自聲聞（Sravaka，聽聞佛法而修行的弟子）及諸權見故。趣求法界大菩提（Bodhi，覺悟）故。繞佛三匝。皆順佛正教故。繞佛三匝。皆是右繞自南向東向北向西至南。如是三匝。以為右繞成法。令人返左行。如是六千比丘是舍利弗同住。出家未久非是羅漢（Arhat，已證得涅槃的修行者）。

【English Translation】 English version

Ten Kinds of Blessed Appearances Adorning the Body and the Divisions of the Path.

1. At that time, Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) and others, up to 'these Bhikshus wish to pay homage.' There is a sutra of ten and a half lines. It explains Sariputra's praise of Manjusri's (Manjusri, the Bodhisattva symbolizing wisdom) ten immeasurable virtues. All the Bhikshus wished to see Manjusri, so Sariputra spoke to Manjusri on their behalf.

2. At that time, Manjusri Bodhisattva, from 'I wish to fully attain everything,' there is a sutra of six and a half lines. It explains the six thousand Bhikshus prostrating to Manjusri, making great vows, and the Buddha acknowledging their vows.

3. At that time, Manjusri Bodhisattva told the Bhikshus, up to 'close to the Tathagata's (Tathagata, 'Thus Come One', an epithet of the Buddha) ground.' There is a sutra of eighteen lines. It explains Manjusri Bodhisattva speaking to the Bhikshus about the ten kinds of tireless Dharma practices, not falling into the Two Vehicles, and entering the Tathagata's ground.

4. When the Bhikshus heard this Dharma, up to 'abiding in the Bodhi (Bodhi, enlightenment) mind, firm and unmoving.' There is a sutra of sixteen lines. It explains the six thousand Bhikshus hearing Manjusri's Dharma, attaining the Samadhi (Samadhi, a state of deep concentration) of unobstructed eyes, and each attaining ten times ten Dharma doors of liberation in all Dharmas.

5. At that time, Manjusri Bodhisattva exhorted the Bhikshus, up to the end of the scroll. There is a sutra of six lines. It explains Manjusri repeatedly exhorting the Bhikshus to abide in the practice of Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva), so that they would not leave Manjusri's feet, and Samantabhadra would appear in the presence of all Buddhas in the ten directions, fully possessing all Buddha-Dharmas.

Regarding the explanation of the text: The six thousand Bhikshus represent faith and entering the position. Because the ten faiths, ten abidings, ten practices, ten dedications, ten grounds, and eleventh ground are all attained at once on the path. Therefore, it is said that six thousand surround him. Sariputra is the main figure, and the others are companions. The main figure and companions travel together, clarifying advancement in seeking the true Dharma. 'Coming from their dwelling place' means coming from the Sravakas (Sravaka, a disciple who hears and practices the Buddha's teachings) and all expedient views. They aspire to seek the great Bodhi (Bodhi, enlightenment) of the Dharma realm. Circumambulating the Buddha three times means following the Buddha's correct teachings. Circumambulating the Buddha three times is always clockwise, from south to east, to north, to west, to south. Such three circumambulations are considered clockwise, completing the Dharma, causing people to reverse their leftward path. These six thousand Bhikshus dwell with Sariputra. They have not been ordained for long and are not Arhats (Arhat, a practitioner who has attained Nirvana).

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漢。宿世有種皆易發心。經云。六千比丘悉曾供養無量諸佛深植善根解力廣大信眼明徹者。明往昔曾種信根今生信種已熟。舍利弗勸諸比丘令觀文殊師利菩薩福德圓光映徹者。是心凈之常光。能令見者歡喜。光網者。是法網圓滿明其教光。嚴身見者。滅苦故。文殊師利所行之路左右八步平坦。莊嚴者。明身心常與八正道俱故。週迴十方常有道場者。化行常滿十方。諸佛說法之時。放眉間光灌文殊頂者。明文殊師利是十方佛創蒙發心。法身無相智慧之頂。一切諸佛初發心時。入此智慧而生佛家故。一切眾生初發菩提心。皆以此法身無相智慧為體。一切眾生皆自有之。皆須方便三昧。方能明現故。樹皆寶嚴。明因行報生六千比丘觀察文殊師利及所聞十種無疲厭法。便獲得無礙眼三昧者。得法身中無相智眼明凈。以執亡見謝智眼圓通非肉眼故。身邊等五見亡法自明矣。即十方礙盡。初一切法中各明十法。以明三昧力創始。初明後勸普賢願行加進一切諸明悉達。此已上明六千比丘發心竟。后明覺城化緣利物。如舍利弗。是示現聲聞。前已述訖。已上余義可解之意。如文自明。

第二入俗人間。說普照法界修多羅門。即在福城東娑羅林大塔廟處也。又此一段從爾時文殊師利菩薩勸諸比丘已下。至娑羅林中大塔廟處。有十五

【現代漢語翻譯】 現代漢語譯本：漢。宿世有種皆易發心。《經》中說，『六千比丘都曾供養無量諸佛，深深地植下善根，理解能力廣大，信心的眼睛明亮透徹』，這說明往昔曾經種下信根，今生信種已經成熟。舍利弗勸諸比丘觀看文殊師利菩薩（Manjusri Bodhisattva）福德圓滿的光芒映照透徹，這是心清凈的常光，能讓見到的人歡喜。光網，是法網圓滿，彰顯其教化的光明。以光明莊嚴其身，見到者，能滅除痛苦。文殊師利（Manjusri）所行走的路，左右八步平坦莊嚴，說明其身心常常與八正道同在。周圍十方常常有道場，說明其教化常滿十方。諸佛說法的時候，從眉間放出光明灌注文殊（Manjusri）的頭頂，說明文殊師利（Manjusri）是十方諸佛最初發蒙發心之處。法身無相，智慧之頂，一切諸佛最初發心的時候，都進入這種智慧而生於佛家。一切眾生最初發菩提心，都以這種法身無相的智慧為本體，一切眾生都自己具有這種智慧，都需要方便三昧，才能使其明顯顯現。樹木都以寶物莊嚴，說明因行報生。六千比丘觀察文殊師利（Manjusri）以及所聽聞的十種沒有疲厭的法，便獲得無礙眼三昧，得到法身中無相智眼，明凈透徹，因為執著于虛妄的見解而捨棄了智慧之眼，圓融通達，不是肉眼所能比擬的。身邊等五種見解消失，法自然就明瞭了。十方障礙全部消失。最初在一切法中各自闡明十法，用以闡明三昧的力量創始。最初闡明，後來勸導，普賢（Samantabhadra）的願行加進，一切諸明悉達。以上闡明六千比丘發心完畢。後面闡明覺城化緣利物，如同舍利弗（Sariputra），是示現聲聞，前面已經敘述完畢。以上剩餘的意義可以理解，如同文字自身所闡明的那樣。 第二，進入世俗人間，宣說普照法界修多羅門，就在福城東邊的娑羅林大塔廟處。另外，這一段從『爾時文殊師利菩薩（Manjusri Bodhisattva）勸諸比丘』以下，到『娑羅林中大塔廟處』，有十五。

【English Translation】 English version: Han. Those who have planted seeds in past lives easily awaken the aspiration for enlightenment. The Sutra says, 'Six thousand Bhikshus (monks) have all made offerings to immeasurable Buddhas, deeply planted roots of goodness, have great understanding, and their eyes of faith are bright and clear.' This indicates that they planted seeds of faith in the past, and now these seeds have matured in this life. Sariputra (Sariputra) encourages the Bhikshus to observe the perfect and radiant light of Manjusri Bodhisattva (Manjusri Bodhisattva), which is the constant light of a pure mind, capable of bringing joy to those who see it. The net of light signifies the perfection of the Dharma net, illuminating its teaching. Adorning the body with light, those who see it can eliminate suffering. The path walked by Manjusri (Manjusri) is level and adorned for eight steps to the left and right, indicating that his body and mind are always in harmony with the Eightfold Path. The presence of the Bodhimanda (place of enlightenment) constantly fills the ten directions, indicating that his teachings constantly pervade the ten directions. When the Buddhas preach the Dharma, they emit light from their eyebrows and pour it upon the crown of Manjusri's (Manjusri) head, indicating that Manjusri Bodhisattva (Manjusri Bodhisattva) is where the Buddhas of the ten directions initially awaken their minds. The Dharmakaya (Dharma body) is without form, the peak of wisdom. When all the Buddhas initially awaken their minds, they enter this wisdom and are born into the Buddha's family. When all sentient beings initially awaken their Bodhicitta (mind of enlightenment), they all take this formless wisdom of the Dharmakaya (Dharma body) as their essence. All sentient beings possess it themselves, and they all need skillful means and Samadhi (meditative absorption) to make it manifest. The trees are all adorned with jewels, indicating the karmic result of causes and actions. When six thousand Bhikshus (monks) observe Manjusri (Manjusri) and the ten tireless Dharmas they have heard, they attain the Samadhi (meditative absorption) of unobstructed vision, obtaining the clear and pure wisdom eye without form in the Dharmakaya (Dharma body), because they have abandoned attachment to false views and relinquished the wisdom eye, which is perfectly penetrating and not comparable to the physical eye. When the five views such as the view of self disappear, the Dharma will naturally become clear. All obstacles in the ten directions will disappear. Initially, ten Dharmas are elucidated in each of all Dharmas, in order to clarify the power of Samadhi (meditative absorption) in initiating. Initially elucidating, later encouraging, the vows and practices of Samantabhadra (Samantabhadra) are added, and all the elucidations are accomplished. The above elucidates the completion of the awakening of the minds of six thousand Bhikshus (monks). Later, it elucidates the transformation and benefiting of beings in Awakened City, like Sariputra (Sariputra), who is a manifestation of a Sravaka (disciple), which has already been described earlier. The remaining meanings above can be understood, as the text itself clarifies. Secondly, entering the secular world, expounding the Sutra (discourse) of Universal Illumination of the Dharma Realm, which is located at the great stupa temple in the Salavana (Sal tree forest) east of Fortune City. Furthermore, this section from 'At that time, Manjusri Bodhisattva (Manjusri Bodhisattva) encouraged the Bhikshus (monks)' down to 'the great stupa temple in the Salavana (Sal tree forest)' contains fifteen.

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行半經。復分為兩段。

一爾時文殊師利菩薩已下。至人與非人之所供養。有七行半經。明文殊師利行往人間至所堪授化緣之分。

二時文殊師利與其眷屬已下。至大塔廟處。有八行經。明文殊師利說普照法界修多羅門聞法獲益分。

爾時文殊師利菩薩勸諸比丘發菩提心都結前法漸次南行經歷人間者。明菩薩接引向明以離為明。經人間者。明菩薩大悲為不請之友就根引化故。福城者。約人多修福以立城名。亦約聖者所止皆為福德莊嚴。幢者有二義。一過去諸佛曾於此處難捨能捨破所著故。名之為幢。二此處古佛塔廟並有林木森竦高妙之所莊嚴。大塔廟者。名稱十方佛國遠聞。名之為大。亦約說法界門無裡外中間見亡。名之為大。于中安置尊者之形像不可毀壞。名之為塔廟。亦名為幢。有梵僧云。其此塔廟。南邊打鼓。北邊不聞。故世間名為大也。娑羅云高竦也天龍夜叉已下。明天龍八部及人常所供養故。文殊師利與其眷屬者。所同來菩薩神天六千之眾。說普照法界修多羅者。是根本智明徹遍周隨根遍故。百萬億那由他者。當此溝也。大意明不可說修多羅以為眷屬。此明差別智遍周應根授益。修多羅此云長行經。說此經時于大海中已下。明無量龍聞法悉舍龍身生天人中。一萬諸龍于無上菩提得不退轉

【現代漢語翻譯】 現代漢語譯本： 行半經。復分為兩段。

一、爾時文殊師利菩薩（Manjushri Bodhisattva，智慧的象徵）已下。至人與非人之所供養。有七行半經。明文殊師利行往人間至所堪授化緣之分。

二、時文殊師利與其眷屬已下。至大塔廟處。有八行經。明文殊師利說普照法界修多羅（Sutra，佛經）門聞法獲益分。

爾時文殊師利菩薩勸諸比丘（Bhikkhu，佛教僧侶）發菩提心都結前法漸次南行經歷人間者。明菩薩接引向明以離為明。經人間者。明菩薩大悲為不請之友就根引化故。福城者。約人多修福以立城名。亦約聖者所止皆為福德莊嚴。幢者有二義。一、過去諸佛曾於此處難捨能捨破所著故。名之為幢。二、此處古佛塔廟並有林木森竦高妙之所莊嚴。大塔廟者。名稱十方佛國遠聞。名之為大。亦約說法界門無裡外中間見亡。名之為大。于中安置尊者之形像不可毀壞。名之為塔廟。亦名為幢。有梵僧云。其此塔廟。南邊打鼓。北邊不聞。故世間名為大也。娑羅云高竦也天龍夜叉（Yaksa，一種神）已下。明天龍八部及人常所供養故。文殊師利與其眷屬者。所同來菩薩神天六千之眾。說普照法界修多羅者。是根本智明徹遍周隨根遍故。百萬億那由他（Nayuta，古代印度數字單位）者。當此溝也。大意明不可說修多羅以為眷屬。此明差別智遍周應根授益。修多羅此云長行經。說此經時于大海中已下。明無量龍聞法悉舍龍身生天人中。一萬諸龍于無上菩提得不退轉

【English Translation】 English version: Half a line of scripture. Divided into two sections again.

1. Then, from Manjushri Bodhisattva (Manjushri Bodhisattva, symbol of wisdom) downwards, to those who are worshiped by humans and non-humans. There are seven and a half lines of scripture, explaining Manjushri's journey to the human world to the extent that he can teach and transform beings.

2. At the time, from Manjushri and his retinue downwards, to the place of the Great Stupa Temple. There are eight lines of scripture, explaining Manjushri's discourse on the 'Universal Illumination of the Dharma Realm Sutra' (Sutra, Buddhist scripture) and the benefits gained from hearing the Dharma.

At that time, Manjushri Bodhisattva encouraged the Bhikkhus (Bhikkhu, Buddhist monks) to generate Bodhicitta (Bodhicitta, the mind of enlightenment), concluding the previous Dharma and gradually traveling south through the human world, indicating that the Bodhisattva guides towards enlightenment by using detachment as illumination. Traveling through the human world indicates that the Bodhisattva, with great compassion, acts as an uninvited friend, guiding and transforming beings according to their roots. 'City of Blessings' refers to establishing the name of the city based on the fact that many people cultivate blessings there, and also that the place where the saints reside is adorned with blessings and virtues. 'Banner' has two meanings: 1. In the past, all Buddhas had been able to relinquish what was difficult to relinquish and break attachments in this place, hence it is called a 'Banner'. 2. This place is adorned with ancient Buddha stupas and temples, as well as forests and trees that are tall and exquisite. 'Great Stupa Temple' means that its name is widely known throughout the Buddha lands in the ten directions, hence it is called 'Great'. It also refers to the gate of the Dharma realm, where there is no inside, outside, or middle, and the perception of self is lost, hence it is called 'Great'. Within it, the image of the venerable one is placed, which cannot be destroyed, hence it is called a 'Stupa Temple', and also called a 'Banner'. A Brahmin monk said that if one beats a drum on the south side of this stupa temple, it cannot be heard on the north side, hence the world calls it 'Great'. 'Sala' means tall and towering. From the 'Devas, Dragons, and Yakshas' (Yaksa, a type of spirit) downwards, it indicates that the eight classes of gods and dragons, as well as humans, constantly offer worship. Manjushri and his retinue refer to the six thousand Bodhisattvas, gods, and celestial beings who came together. The 'Universal Illumination of the Dharma Realm Sutra' is the fundamental wisdom that is clear, thorough, and pervasive, benefiting beings according to their roots. 'Millions of billions of Nayutas' (Nayuta, an ancient Indian numerical unit) refers to this ditch. The main idea is that countless Sutras are considered as his retinue. This explains that differentiated wisdom is pervasive and benefits beings according to their roots. 'Sutra' is called a long passage scripture. When this scripture was spoken, from the great ocean downwards, it indicates that countless dragons, upon hearing the Dharma, all relinquished their dragon bodies and were born among gods and humans. Ten thousand dragons attained non-retrogression in unsurpassed Bodhi.

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及無數眾生於三乘中各得調伏。明各自依根隨差別智得自根性法門。已上明普照法界修多羅隨根濟門如經自具。

第三辨根與法成行門。從無量大眾從其城出。直至經末。總是為文殊師利觀察善財及其數。並往南方妙峰山上。以次南行詢求五十三人。為善知識。用五位因果進修行門。欲令後人仿之成行。劫名辨根與法成行門。於此一段之中。復分為兩段。

第一從無量大眾從其城出已下。至爾時文殊師利菩薩如象王回。有九十四行經。明福城四眾咸集文殊師利隨所樂求為其說法令得清凈及觀善財推其因果勸令親近善知識門。

第二爾時文殊師利如象王回已下。直至經末。名為知根與法令其成行發生後學門。從初第一段中。有九十四行經。約分為六段。

一從無量大眾從其城出來詣其所已下。至五百童女。有二十一行半經。是大眾來集分。

二爾時文殊師利童子已下。至迴向菩提無所障礙。有二十五行經。明文殊師利菩薩觀察善財名字所因及嘆往昔善根今生果報分。

三爾時文殊師利菩薩如是觀察善財童子已下。至說一切佛平等無二法。有六行半經。明文殊師利知善財根堪而為說法分。

四爾時文殊師利童子已下。至然後而去。有四行半經。明文殊師利為善財及大眾說法已

【現代漢語翻譯】 現代漢語譯本： 以及無數眾生在聲聞乘、緣覺乘和菩薩乘（三乘）中各自得到調伏。說明他們各自依據根器和隨之而來的差別智慧，獲得適合自己根性的法門。以上說明了《普照法界修多羅》（經名）如何根據眾生的根器來救濟他們，這些內容經文字身已經具備。

第三部分是辨別根器與法，成就修行之門。從『無量大眾從其城出』開始，直到經文結束，都是爲了描述文殊師利（Manjushri）觀察善財（Sudhana）及其同伴的數量，並前往南方妙峰山，依次南行參訪五十三位善知識（Kalyanamitra），運用五位因果來精進修行的方法，希望後人能夠效仿併成就修行。這一部分名為辨別根器與法，成就修行之門。在這一段中，又可以分為兩段。

第一段從『無量大眾從其城出』開始，到『爾時文殊師利菩薩如象王回』，共有九十四行經文，說明福城（城市名）的四眾弟子聚集，文殊師利菩薩根據他們各自的喜好為其說法，使他們得到清凈，並觀察善財的因果，勸導他親近善知識。

第二段從『爾時文殊師利如象王回』開始，直到經文結束，名爲了解根器與法，使其成就修行，啓發後學之門。在最初的第一段中，有九十四行經文，大約可以分為六段。

第一段從『無量大眾從其城出來詣其所』開始，到『五百童女』，共有二十一行半經文，是大眾來集的部分。

第二段從『爾時文殊師利童子』開始，到『迴向菩提無所障礙』，共有二十五行經文，說明文殊師利菩薩觀察善財名字的由來，以及讚歎他往昔的善根和今生的果報。

第三段從『爾時文殊師利菩薩如是觀察善財童子』開始，到『說一切佛平等無二法』，共有六行半經文，說明文殊師利知道善財的根器堪能，因此為他說法。

第四段從『爾時文殊師利童子』開始，到『然後而去』，共有四行半經文，說明文殊師利為善財和大眾說法完畢。

【English Translation】 English version: And countless sentient beings in the Three Vehicles (Triyana) were each tamed and subdued. It explains how each of them, based on their individual faculties and the corresponding differentiated wisdom, obtained the Dharma gates suitable to their own nature. The above explains how the Avatamsaka Sutra (name of sutra) universally illuminates the Dharma Realm, providing expedient means according to the faculties of beings, as the sutra itself contains.

The third part is distinguishing faculties and Dharma, accomplishing the practice path. From 'countless multitudes came out from their city' until the end of the sutra, it is all to describe Manjushri (Manjushri) observing Sudhana (Sudhana) and the number of his companions, and going south to Mount Myu, visiting fifty-three good advisors (Kalyanamitra) in sequence, using the five positions of cause and effect to diligently cultivate the path, hoping that later people can emulate and accomplish the practice. This part is called distinguishing faculties and Dharma, accomplishing the practice path. Within this section, it can be further divided into two parts.

The first part starts from 'countless multitudes came out from their city' to 'at that time, Bodhisattva Manjushri returned like an elephant king', with ninety-four lines of scripture, explaining that the fourfold assembly of Fort City (name of city) gathered, Bodhisattva Manjushri preached the Dharma according to their respective preferences, enabling them to attain purity, and observing Sudhana's causes and effects, advising him to be close to good advisors.

The second part starts from 'at that time, Manjushri returned like an elephant king' until the end of the sutra, named understanding faculties and Dharma, enabling them to accomplish practice, inspiring the door for later learners. In the initial first part, there are ninety-four lines of scripture, which can be roughly divided into six parts.

The first part starts from 'countless multitudes came out from their city and went to his place' to 'five hundred young girls', with twenty-one and a half lines of scripture, which is the part where the multitude gathers.

The second part starts from 'at that time, Manjushri' to 'dedicating merit towards Bodhi without any obstacles', with twenty-five lines of scripture, explaining Manjushri observing the origin of Sudhana's name, and praising his past good roots and present life's karmic rewards.

The third part starts from 'at that time, Bodhisattva Manjushri observed Sudhana in this way' to 'speaking of the equality and non-duality of all Buddhas' Dharma', with six and a half lines of scripture, explaining that Manjushri knows that Sudhana's faculties are capable, therefore he preaches the Dharma to him.

The fourth part starts from 'at that time, Manjushri' to 'and then left', with four and a half lines of scripture, explaining that Manjushri finished preaching the Dharma to Sudhana and the multitude.

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而去分。

五爾時善財童子已下。至而說頌曰。有兩行半經。明善財聞法生信已勤求無上菩提向文殊師利說頌自嘆三有苦輪及請法教授分。

六說頌中。有三十四行頌明善財自嗟苦本以頌請法自利利他分。其此一段三十四行頌中。初四行頌自嗟生死苦因已下。有三十行頌。是嘆文殊師利菩薩德。及請法門分。

隨文釋義者。如初一段中四眾來集。經云。無量大眾從其城出及其列數但言五百者。此明約能發菩提心以五位十波羅蜜。成其數不從人為數。以五位修行中十波羅蜜互體有百為一中有十故。且如檀波羅蜜為主。餘九為伴。戒波羅蜜為主。餘九為伴。忍波羅蜜為主。餘九為伴。皆仿此。如是百波羅蜜。於十住十行十向十地十一地升進見道治惑習氣深淺上隨行名殊。安立五百若約普賢行。總該法界無盡剎海。即有不可說不可說佛剎微塵數諸波羅蜜。今且但約五位中。一位有百波羅蜜。五位五百。前言一萬龍皆發菩提心者。即明萬行圓滿。須達多者。此世善給。施無依怙者。亦名給孤獨。婆須達多者。此云財施。日有善行。如是四眾並一萬龍。發菩提心。眾數有五眾。如龍眾及五百優婆塞五百優婆夷。並是居世俗流。信心純厚。童子童女皆是二十已下。年未弱冠。無染世欲。清信男女。名曰童子童女

【現代漢語翻譯】 現代漢語譯本 而去分。

五、爾時善財童子已下，至而說頌曰。有兩行半經，說明善財童子聽聞佛法後生起信心，勤求無上菩提，向文殊師利菩薩說頌，自嘆三有（三界：欲界、色界、無色界）苦輪，以及請法教授的部分。

六、說頌中，有三十四行頌，說明善財童子自嗟苦本，以頌請法，自利利他的部分。其中這段三十四行頌中，最初四行頌自嗟生死苦因，以下有三十行頌，是讚歎文殊師利菩薩的功德，以及請法的法門的部分。

隨文解釋意義，如最初一段中四眾來集。經文說：『無量大眾從其城出，及其列數但言五百者』，這說明大約能發起菩提心，以五位（五種修行階段）十波羅蜜（十種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），成就其數，不從人為數。以五位修行中，十波羅蜜互為一體，有一百，為一中有十的緣故。且如檀波羅蜜（佈施波羅蜜）為主，其餘九種為伴；戒波羅蜜（持戒波羅蜜）為主，其餘九種為伴；忍波羅蜜（忍辱波羅蜜）為主，其餘九種為伴，都仿照這個例子。像這樣一百波羅蜜，於十住（菩薩修行十個階段的最初階段）、十行（菩薩修行的第二個階段）、十向（菩薩修行的第三個階段）、十地（菩薩修行的第四個階段）、十一地（菩薩修行的最高階段，即佛果）升進，見道（證悟真理的道路），治惑（斷除迷惑），習氣深淺上，隨行名稱不同，安立五百。若約普賢行（普賢菩薩的行愿），總括法界無盡剎海，即有不可說不可說佛剎微塵數諸波羅蜜。現在且只約五位中，一位有一百波羅蜜，五位五百。前面說一萬龍都發菩提心，即說明萬行圓滿。須達多（Anathapindika）者，此世善給，施無依怙者，也名給孤獨（Giver to the lonely and helpless）。婆須達多（Vasudatta）者，此云財施，日有善行。如是四眾並一萬龍，發菩提心。眾數有五眾，如龍眾及五百優婆塞（Upasaka，男居士）、五百優婆夷（Upasika，女居士），並是居世俗流，信心純厚。童子童女都是二十歲以下，年未弱冠，無染世欲，清信男女，名叫童子童女。

【English Translation】 English version And go to separate.

1. Then Sudhana（Sudhana） was already down. To and said the verse. There are two and a half lines of scripture, clarifying that Sudhana, after hearing the Dharma, generated faith, diligently sought unsurpassed Bodhi, spoke verses to Manjushri（Manjushri）, lamented the suffering wheel of the Three Realms（Three Realms: Desire Realm, Form Realm, Formless Realm）, and requested Dharma teachings.

2. In the verses, there are thirty-four lines of verses, clarifying that Sudhana lamented his own root of suffering, requested Dharma through verses, benefiting himself and others. Among these thirty-four lines of verses, the first four lines lament the cause of suffering in birth and death, and the following thirty lines praise the virtues of Manjushri Bodhisattva and the Dharma gate of requesting Dharma.

Explaining the meaning according to the text, such as the gathering of the four assemblies in the first section. The scripture says: 'Countless masses came out of their city, and their number is only said to be five hundred.' This clarifies that it is about being able to generate Bodhicitta, using the five positions（five stages of practice） and ten Paramitas（ten perfections: generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, knowledge）, to accomplish their number, not counting people. In the five positions of practice, the ten Paramitas are interconnected, with one hundred, because there are ten in one. For example, Dana Paramita（Generosity Paramita） is the main one, and the other nine are companions; Sila Paramita（Morality Paramita） is the main one, and the other nine are companions; Ksanti Paramita（Patience Paramita） is the main one, and the other nine are companions, all following this example. Like this, one hundred Paramitas, in the ten abodes（the initial stage of the ten stages of a Bodhisattva's practice）, ten practices（the second stage of a Bodhisattva's practice）, ten dedications（the third stage of a Bodhisattva's practice）, ten grounds（the fourth stage of a Bodhisattva's practice）, and the eleventh ground（the highest stage of a Bodhisattva's practice, i.e., Buddhahood）, advance, seeing the path（the path to enlightenment）, curing delusions（eliminating delusions）, and the depth of habitual tendencies, the names of the practices vary, establishing five hundred. If according to Samantabhadra's practice（Samantabhadra's vows and practices）, encompassing the Dharma realm and endless Buddha lands, there are unspeakable and unspeakable numbers of Paramitas like dust particles in Buddha lands. Now, let's just say that in the five positions, one position has one hundred Paramitas, and five positions have five hundred. Earlier, it was said that ten thousand dragons all generated Bodhicitta, which means that ten thousand practices are complete. Sudatta（Anathapindika） means 'good giver' in this world, giving to the helpless, also known as Anathapindika（Giver to the lonely and helpless）. Vasudatta（Vasudatta） means 'wealth giving', with good deeds every day. Thus, the four assemblies and ten thousand dragons all generated Bodhicitta. The number of assemblies is five, such as the dragon assembly and five hundred Upasakas（Upasaka, male lay devotees）, five hundred Upasikas（Upasika, female lay devotees）, all living in the secular world, with pure and deep faith. Boys and girls are all under twenty years old, not yet adults, without worldly desires, pure believing men and women, called boys and girls.

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。年幼創啟初心。歸法流而受教。名曰童子童女。童者創蒙也。立下里為童。為年居未長立志德于閭里之間。號曰童子。年居長者能有清凈信心。但云清信士女。已上列眾。但隨名下義。是所修之德。或以形貌立名。如大智居士女。以父之號故約德立名。余準知之。經云。威光赫奕者。明文殊師利身色盛明映于大眾。如文殊師利觀察善財名字因緣以初入胎時于其宅內自然出七寶樓閣者。此從因感果不可無因而有報生。明先世信心能信自心是具足白凈無垢法身及無依住普光明智以為信種。名之為胎。如信位中普光明殿說金色世界不動智者。是以白凈無垢法身。名為金色世界也。普光明智號為不動智佛為本無性可動故。即今號無明者。是為往世信此自心無明及一切眾生無明。總是一切諸佛法身清凈智種。以此信心。名之為胎。以此信胎生於世間。報得七寶樓閣。此信時以智慧觀照力之所成就。云七寶及七伏藏者。並約七種助道分之所報生。已下七數例然。處胎十月者。于信心中。行十波羅蜜。世法滿也。誕生者出世智生也。形體支分端正者。以八正道法之所成就故。宅中自然而有五百寶器種種諸物自然盈滿諸寶器中間映相嚴者。明於先世信種之中信佛因果五位行門十波羅蜜五百行門七覺八正同異萬行始終因果總在信中之所

【現代漢語翻譯】 現代漢語譯本 年幼時開始發起最初的願心，歸入佛法之流而接受教導，（這樣的人）被稱為童子（tóng zǐ，年輕的男子）或童女（tóng nǚ，年輕的女子）。童，是開始啓蒙的意思。在鄉里之間立下志願，雖然年紀尚小，卻能在鄉里之間樹立德行，這樣的人被稱為童子。年紀稍長的人，如果能有清凈的信心，就稱為清信士（qīng xìn shì，有清凈信仰的男子）或信女（xìn nǚ，有清凈信仰的女子）。以上所列舉的各種人，都只是根據其名稱的含義，以及他們所修的德行來稱呼。也有根據形貌來命名的，比如大智居士女（dà zhì jū shì nǚ），因為她父親的名號，所以用『約德』來確立她的名字。其餘情況可以依此類推。經書中說，『威光赫奕者』，是說明文殊師利（Wénshū Shīlì，Manjusri）的身色盛大光明，照耀著大眾。比如文殊師利觀察善財（Shàncái，Sudhana）名字的因緣，是因為他最初入胎的時候，在他的宅內自然涌現出七寶樓閣。這是從因感果，不可能沒有原因而有果報產生。說明前世的信心，能夠相信自己的心，是具足白凈無垢法身（bái jìng wú gòu fǎshēn，pure and undefiled Dharmakaya），以及無依住普光明智（wú yī zhù pǔ guāngmíng zhì，unsupported universal light wisdom），作為信心的種子，這被稱為胎。如同信位中普光明殿（pǔ guāngmíng diàn，universal light palace）所說的金色世界（jīnsè shìjiè，golden world）不動智者（bù dòng zhì zhě，immovable wisdom），因此，白凈無垢法身，被稱為金色世界。普光明智被稱為不動智佛（bù dòng zhì fó，immovable wisdom Buddha），因為其本性不可動搖。現在被稱為無明（wúmíng，ignorance）的，是往世相信自己心中的無明，以及一切眾生的無明，總而言之，是一切諸佛法身清凈智種（zhū fó fǎshēn qīngjìng zhì zhǒng，all Buddhas' Dharmakaya pure wisdom seed）。以此信心，被稱為胎。以此信心的胎在世間出生，報得七寶樓閣。這種信心，是以智慧觀照的力量所成就的。所說的七寶（qī bǎo，seven treasures）及七伏藏（qī fúzàng，seven hidden treasures），都是指七種助道分（qī zhǒng zhù dào fēn，seven factors of enlightenment）所產生的果報。以下出現的七這個數字也是如此。處胎十月，是指在信心中，修行十波羅蜜（shí bōluómì，ten paramitas），世間法圓滿。誕生，是指出世智慧產生。形體支分端正，是以八正道法（bā zhèng dào fǎ，eightfold noble path）所成就的緣故。宅中自然而有五百寶器，種種諸物自然盈滿，諸寶器中間互相輝映，是指前世信心的種子中，信佛因果五位行門（xìn fó yīnguǒ wǔ wèi xíngmén，belief in the Buddha's cause and effect five stages of practice），十波羅蜜，五百行門（wǔbǎi xíngmén，five hundred practices），七覺（qī jué，seven factors of enlightenment），八正道，同異萬行（tóng yì wàn xíng，ten thousand practices of similarities and differences），始終因果，都包含在信心之中。

【English Translation】 English version When young, one initiates the original aspiration, returns to the Dharma stream and receives teachings, and is called a 'Child' (Tóng zǐ, young boy) or 'Girl' (Tóng nǚ, young girl). 'Child' means the beginning of enlightenment. Establishing aspirations in the village, although young, one can establish virtue among the villagers, and is called a 'Child'. Those who are older and have pure faith are called 'Pure Believer' (Qīng xìn shì, male lay devotee) or 'Believing Woman' (Xìn nǚ, female lay devotee). The above listed people are named according to the meaning of their names and the virtues they cultivate. Some are named according to their appearance, such as 'Dazhi Laywoman' (Dàzhì Jūshì Nǚ), who is named after her father's title, hence 'named by virtue'. The rest can be inferred accordingly. The sutra says, 'The one with majestic and radiant light' refers to Manjusri's (Wénshū Shīlì) body color being grand and bright, illuminating the masses. For example, Manjusri observes the karmic conditions of Sudhana's (Shàncái) name because when he first entered the womb, seven-jeweled pavilions naturally emerged in his house. This is from cause to effect; there cannot be a result without a cause. It shows that the faith of the previous life, being able to believe in one's own mind, is complete with the pure and undefiled Dharmakaya (bái jìng wú gòu fǎshēn), and the unsupported universal light wisdom (wú yī zhù pǔ guāngmíng zhì) as the seed of faith, which is called the womb. Like the golden world (jīnsè shìjiè) immovable wisdom (bù dòng zhì zhě) spoken of in the Universal Light Palace (pǔ guāngmíng diàn) in the stage of faith, therefore, the pure and undefiled Dharmakaya is called the golden world. Universal light wisdom is called the immovable wisdom Buddha (bù dòng zhì fó) because its nature is immovable. What is now called ignorance (wúmíng) is the ignorance of believing in one's own mind in the past life, and the ignorance of all sentient beings. In short, it is the pure wisdom seed of the Dharmakaya of all Buddhas (zhū fó fǎshēn qīngjìng zhì zhǒng). With this faith, it is called the womb. This womb of faith is born into the world, and the reward is the seven-jeweled pavilion. This faith is achieved by the power of wisdom contemplation. The seven treasures (qī bǎo) and seven hidden treasures (qī fúzàng) refer to the rewards generated by the seven factors of enlightenment (qī zhǒng zhù dào fēn). The number seven below is similar. Being in the womb for ten months means practicing the ten paramitas (shí bōluómì) in the mind of faith, and the worldly Dharma is complete. Birth means the arising of transcendent wisdom. The uprightness of the physical body is due to the achievement of the eightfold noble path (bā zhèng dào fǎ). The natural presence of five hundred precious vessels and various objects naturally filling the house, with the reflections shining brightly among the vessels, indicates that in the seed of faith from the previous life, there is belief in the Buddha's cause and effect five stages of practice (xìn fó yīnguǒ wǔ wèi xíngmén), the ten paramitas, the five hundred practices (wǔbǎi xíngmén), the seven factors of enlightenment (qī jué), the eightfold noble path, the ten thousand practices of similarities and differences (tóng yì wàn xíng), and the beginning and end cause and effect, all contained within the faith.

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報得。是今生以此信還能發心。不離一生。一百一十城之法門。一時頓印無虧。信處成一百一十之法門。不出娑羅之林。而身遍游諸國。只為塵含法界性自如然智該三世古今一念。此乃約法界實。然不依凡情虛妄。余義向下對文方明。此已約因辨名約報辨因竟。經云。又此童子已曾供養過去諸佛深種善根信解廣大者。明往世信種今生信滿。爾時文殊師利菩薩已下。所謂一切佛積集法者。明積集十波羅蜜四攝四無量三十七品助道之分五位加行一百一十城之法門。一百一十城之法門者。以五位中有五十個所修之因果。即如前十住中十個慧菩薩。是即十個佛果。同號為月者是。如是十行中十林菩薩十眼佛等十回向中十幢菩薩十妙佛等。如是十地十一地。皆依此十回向中菩薩佛因果。如是五位五十重因果上。各具進修因果。分為一百。不離根本三世諸佛恒常法界體中十波羅蜜為一百一十。以初從十住之中。以方便三昧顯發法身根本智慧。乘法界乘行普賢行。以治習氣安立次第。治惑習氣差別之門。以此一百個因果。以為治惑習之升降次第。十個波羅蜜下理智悲願之因果。即是法界體中普賢常爾之行。與一切發菩提心者。以為履踐之跡故。是故名乘如來乘直至道場。以初發心即乘法界中文殊普賢體用理智大悲願行門故。即道場本

【現代漢語翻譯】 現代漢語譯本：報得，是指今生憑藉此信心還能發起菩提心，不離一生，就能頓悟一百一十城（比喻眾多法門）的法門，一時之間頓然印證，毫無虧缺。信心所至之處，成就一百一十種法門。不出娑羅雙樹林（佛陀涅槃之地），而身已遍游諸國。只因爲微塵中包含法界之性，自然如如不動，智慧涵蓋過去、現在、未來三世古今，只在一念之間。這乃是依據法界實相而言，而不是依據凡夫的虛妄情感。其餘的意義在下文對照經文時會更加明白。以上是依據因來辨別名號，依據果報來辨別因的說明完畢。經中說：『又此童子已曾供養過去諸佛，深種善根，信解廣大者。』說明往昔所種的信心種子，今生得以圓滿。『爾時文殊師利菩薩已下，所謂一切佛積集法者。』說明積集十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），四攝（佈施、愛語、利行、同事），四無量心（慈、悲、喜、舍），三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分）等助道之分，五位加行（資糧位、加行位、見道位、修道位、究竟位），一百一十城之法門。一百一十城之法門，是指在五位修行階段中，有五十個所修的因果。例如前面的十住位中，十個慧菩薩，就是十個佛果，都以『月』為名。像這樣，十行位中的十林菩薩、十眼佛等，十回向位中的十幢菩薩、十妙佛等。像這樣，十地位和十一地，都是依據這十回向位中的菩薩和佛的因果。像這樣，在五位五十重因果之上，各自具備進修的因果，分為一百個。不離根本的三世諸佛恒常的法界本體中的十波羅蜜，合起來就是一百一十個。最初從十住位之中，以方便三昧顯發法身根本智慧，乘坐法界之乘，行普賢行，以此來治理習氣，安立次第，治理迷惑習氣的差別之門。用這一百個因果，作為治理迷惑習氣的升降次第。十個波羅蜜下的理智悲願的因果，就是法界本體中普賢菩薩恒常的行持，與一切發菩提心的人，作為履行的足跡。所以名為乘坐如來之乘，直至道場。因為最初發心，就是乘坐法界中文殊菩薩和普賢菩薩的體用、理智、大悲、願行之門，即是道場之本。

【English Translation】 English version: 'Report' means that in this life, with this faith, one can still generate the Bodhi mind, without leaving this lifetime, and instantly realize the Dharma doors of one hundred and ten cities (a metaphor for numerous Dharma doors), instantly and completely verified without any deficiency. Where faith resides, one achieves one hundred and ten kinds of Dharma doors. Without leaving the Sal grove (the place of Buddha's Nirvana), one's body has traveled to various countries. It is only because the dust contains the nature of the Dharma realm, naturally as it is, and wisdom encompasses the past, present, and future, all in a single thought. This is based on the reality of the Dharma realm, not on the false emotions of ordinary beings. The remaining meanings will become clearer when comparing with the scriptures below. The above is the explanation of distinguishing names based on causes and distinguishing causes based on retribution. The sutra says: 'Moreover, this youth has already made offerings to past Buddhas, planted deep roots of goodness, and has great faith and understanding.' This explains that the seeds of faith planted in the past are now fulfilled in this life. 'Then, Manjushri Bodhisattva and below, so-called all Buddhas accumulating Dharma.' This explains the accumulation of the Ten Paramitas (generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, knowledge), the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation), the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), the Thirty-seven Limbs of Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of miraculous powers, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path) as auxiliary divisions, the Five Stages of Practice (accumulation stage, application stage, seeing stage, cultivation stage, ultimate stage), and the Dharma doors of one hundred and ten cities. The Dharma doors of one hundred and ten cities refer to the fifty causes and effects cultivated in the five stages of practice. For example, in the previous Ten Abodes, the ten Wisdom Bodhisattvas are the ten Buddha fruits, all named 'Moon'. Similarly, in the Ten Practices, there are the Ten Forest Bodhisattvas, the Ten Eye Buddhas, etc., and in the Ten Dedications, there are the Ten Banner Bodhisattvas, the Ten Wonderful Buddhas, etc. Similarly, the Ten Grounds and the Eleventh Ground are all based on the causes and effects of Bodhisattvas and Buddhas in these Ten Dedications. Thus, above the fifty layers of causes and effects in the five stages, each possesses the causes and effects of further cultivation, divided into one hundred. Without leaving the fundamental Ten Paramitas in the constant Dharma realm essence of the Buddhas of the three times, together they are one hundred and ten. Initially, from the Ten Abodes, the fundamental wisdom of the Dharma body is revealed through skillful means Samadhi, riding the vehicle of the Dharma realm, practicing the conduct of Samantabhadra, in order to govern habits, establish order, and govern the differences in deluded habits. These one hundred causes and effects are used as the ascending and descending order for governing deluded habits. The causes and effects of reason, wisdom, compassion, and vows under the Ten Paramitas are the constant practice of Samantabhadra in the essence of the Dharma realm, serving as the footsteps for all who generate the Bodhi mind. Therefore, it is called riding the Tathagata's vehicle until the Bodhi-tree place. Because the initial generation of the mind is riding the gate of the essence, function, reason, wisdom, great compassion, vows, and practices of Manjushri Bodhisattva and Samantabhadra Bodhisattva in the Dharma realm, which is the root of the Bodhi-tree place.

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之體用也。已下善財童子善知識五十三人。是入道五位中行相故。明前五位但說其法。恐迷其行今此文殊師利菩薩。欲令善財起求法之樣。重明前菩薩五位中行相法則令其後學者仿之故。安立此五十三人。成一百一十重之因果門故。明於法界體中。安立文殊為法身佛根本智。普賢為差別智。彌勒佛是此文殊普賢理行中無作之果。以此三法。成一法界體用自在無礙之門。遍與五位中五十個菩薩。以為因果。還如前以法界體中十波羅蜜為所乘之行。隨其勝進中五位上五十重波羅蜜。皆有因果。如是五十善知識中一中有二。五十中有百。通法界中本常行十波羅蜜。為一百一十。文殊普賢彌勒佛果。此三法但為一法界無功用中大用自在門。但與一切勝進菩薩作因果以明勝進之功。然自無因果故。猶如帝王自無階品。但如威德自在。而與一切官屬。隨有功者而作階品故。

問曰。何故在此取彌勒佛為佛果。何不取毗盧遮那如來以為佛果。

答曰。明毗盧遮那是已成之果。彌勒是當來之佛果。明如今毗盧遮那佛所初發菩提心。一念成當來彌勒佛果契會相應。故同於彌勒樓閣之內。會三世時劫日月。總一時故。明以根本智印印三世古今無前後故。經云。積集法說一切佛相續法乃至說一切佛次第法。總如上釋說。一切佛眾

【現代漢語翻譯】 現代漢語譯本：這是關於本體和作用的討論。接下來的善財童子參訪五十三位善知識，是爲了闡明證入菩提道五個階段中的修行狀態。之前只是闡述了這五個階段的法理，恐怕人們會迷惑于實際的修行。現在文殊師利菩薩想要讓善財童子生起求法的榜樣，重新闡明之前菩薩五位中的修行狀態和法則，讓後來的學習者能夠效仿，所以安立了這五十三位善知識，成就了一百一十重的因果之門。這是爲了闡明在法界的本體之中，安立文殊菩薩為法身佛的根本智，普賢菩薩為差別智，彌勒佛是文殊菩薩和普賢菩薩所代表的理和行中無為的果。通過這三種法，成就一個法界本體作用自在無礙之門，普遍地與五位中的五十位菩薩結為因果。如同之前以法界本體中的十波羅蜜（Ten Perfections）作為所乘之行，隨著他們在勝進中的五個階段上，五十重波羅蜜都有因果。像這樣，五十位善知識中每一位都包含兩種含義，五十位就有一百種含義，通達法界中本來常行的十波羅蜜，就構成了一百一十種含義。文殊菩薩、普賢菩薩和彌勒佛的果位，這三種法只是一個法界無功用中的大用自在之門，只是與一切勝進的菩薩結為因果，以此來闡明勝進的功德。然而自身並沒有因果，就像帝王自身沒有階品，只是擁有威德自在，而與一切官屬，根據他們的功勞而授予階品一樣。

問：為什麼在這裡選取彌勒佛（Maitreya Buddha）作為佛果，而不選取毗盧遮那如來（Vairocana Buddha）作為佛果？

答：因為毗盧遮那是已經成就的果，而彌勒是當來的佛果。這表明如今在毗盧遮那佛處初發菩提心，一念成就當來彌勒佛果，契合相應。所以才會在彌勒樓閣之內，彙集三世時劫日月，總歸於一時。這表明以根本智印證三世古今沒有前後之分。經中說：『積集法，說一切佛相續法，乃至說一切佛次第法』，總如以上解釋所說，一切佛眾。

【English Translation】 English version: This is a discussion about the substance and function. The following Sudhana's (Shancai Tongzi) pilgrimage to fifty-three good advisors (Kalyanamitra), is to clarify the state of practice in the five stages of entering the Bodhi path. Previously, only the Dharma principles of these five stages were explained, fearing that people would be confused about the actual practice. Now, Manjushri Bodhisattva (Wenshu Shili Pusa) wants to inspire Sudhana to seek the Dharma as an example, re-clarifying the state of practice and rules in the previous five stages of Bodhisattvas, so that later learners can emulate them. Therefore, these fifty-three good advisors are established, accomplishing one hundred and ten layers of cause and effect. This is to clarify that within the substance of the Dharmadhatu (Fajie), Manjushri Bodhisattva is established as the fundamental wisdom (Jnana) of the Dharmakaya Buddha (Fashen Fo), Samantabhadra Bodhisattva (Puxian Pusa) as the differential wisdom, and Maitreya Buddha is the non-active fruit in the principle and practice represented by Manjushri Bodhisattva and Samantabhadra Bodhisattva. Through these three Dharmas, a gate of unobstructed freedom in the substance and function of the Dharmadhatu is accomplished, universally connecting with the fifty Bodhisattvas in the five stages as cause and effect. Just as before, the ten Paramitas (Ten Perfections) in the substance of the Dharmadhatu are taken as the practice to ride on. As they progress in the five stages, the fifty layers of Paramitas all have cause and effect. In this way, each of the fifty good advisors contains two meanings, so fifty advisors have one hundred meanings. Understanding the ten Paramitas that are originally and constantly practiced in the Dharmadhatu constitutes one hundred and ten meanings. The fruits of Manjushri Bodhisattva, Samantabhadra Bodhisattva, and Maitreya Buddha, these three Dharmas are just a gate of great function and freedom in the non-effort of the Dharmadhatu, only connecting with all progressing Bodhisattvas as cause and effect, in order to clarify the merit of progress. However, they themselves have no cause and effect, just like an emperor has no rank himself, but only possesses majestic virtue and freedom, and grants ranks to all officials according to their merits.

Question: Why is Maitreya Buddha (Mile Fo) chosen here as the Buddha fruit, and not Vairocana Buddha (Piluzhena Rulai)?

Answer: Because Vairocana is the fruit that has already been achieved, while Maitreya is the Buddha fruit to come. This shows that now, at the place of Vairocana Buddha, the initial arising of Bodhicitta (Bodhi mind), in one thought, accomplishes the future Maitreya Buddha fruit, corresponding and harmonizing. Therefore, within the tower of Maitreya, the times and kalpas (aeons), sun and moon of the three worlds are gathered, all returning to one moment. This shows that the fundamental wisdom seals that the past and present of the three worlds have no before and after. The Sutra says: 'Accumulating Dharma, speaking of the continuous Dharma of all Buddhas, and even speaking of the sequential Dharma of all Buddhas', all as explained above, speaking of all Buddha assemblies.

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會清凈法。明一切佛眾會皆同一清凈故。身土眾會不相障礙。重重重重以相映徹故。自余如文自具。如此三十四行頌。初四行頌。自嘆生死由三有為首輪迴諸苦生老不休。已下有三十行頌。明善財嘆文殊德並及請法。三有為城郭者。明善財自嘆居三有中自固其身不出如處城郭。三有者。欲界有。色界有。無色界有。此三有身一切眾生不能出離。憍慢者。非禮為憍。輕他曰慢。又有七慢。慢。過慢。慢過慢。不如慢。增上慢。我慢。邪慢。諸趣者。所謂見趣戒趣。又有三趣。邪定趣。不定趣。正定趣。又有四惡趣。又人天五戒十善趣。又二乘厭苦出世間趣。大乘菩薩凈土趣。一乘菩薩智悲圓會未自在趣。如是等諸趣。隨善惡言之。皆是門戶所入之業。愛水為池塹者。以愛能津潤生死故。如池塹。愚癡者。能迷真諦號曰愚癡。凡夫有八萬四千。十地菩薩有二十二種隨位不了愚癡。若隨五位上一百一十種愚癡若了。成一百一十種解脫。貪恚火熾然者。三界煩惱以貪。為十使之首。恚為瞋之眷屬。無明為總。覆慢為輕。自輕他。疑與五見俱能障道。共成生死之因果。疑亡見謝智乃現前。十使之中。疑與五見俱能障聖道。貪瞋癡慢能障修道者行。若於行中不以道治之。還於生死中隨業流轉不得自在。今以經文略。言其貪恚二門。

【現代漢語翻譯】 現代漢語譯本 闡述清凈之法。闡明一切佛的集會都是同一清凈的緣故，身、國土、集會互不障礙，重重疊疊地相互輝映通徹的緣故。其餘部分如同經文自身所具備的含義。像這樣總共三十四行頌文，最初四行頌文，是善財童子自嘆生死輪迴，以三有為首，各種痛苦如生老病死無有止息。接下來的三十行頌文，闡明善財童子讚歎文殊菩薩的功德以及請法的過程。「三有為城郭」是指善財童子自嘆居住在三有之中，把自己牢牢困住，不能從中脫離，如同身處城郭之中。三有指的是欲界有、色界有、無色界有。一切眾生都不能脫離這三有之身。「憍慢」是指不合禮儀的行為稱為憍，輕視他人稱為慢。又有七慢：慢、過慢、慢過慢、不如慢、增上慢、我慢、邪慢。「諸趣」是指見趣、戒趣。又有三趣：邪定趣、不定趣、正定趣。又有四惡趣。又有作為人天道的五戒十善趣。又有二乘厭惡痛苦而出世間的趣。大乘菩薩的凈土趣。一乘菩薩的智慧和慈悲圓融匯合但尚未自在的趣。像這些各種趣，從善惡的角度來說，都是進入各種門戶的行業。「愛水為池塹」是指因為愛能夠滋潤生死，所以像池塘和護城河。「愚癡」是指能夠迷惑真諦，所以稱為愚癡。凡夫有八萬四千種愚癡，十地菩薩有二十二種隨著地位而產生的不了悟的愚癡。如果按照五位來分，上一百一十種愚癡如果了悟，就能成就一百一十種解脫。「貪恚火熾然」是指三界的煩惱以貪為十使之首，恚是嗔恨的眷屬，無明是總的覆蓋，慢是輕視，自己輕視他人。疑和五見都能夠障礙道，共同構成生死的因果。疑心消失，錯誤的見解消除，智慧才能顯現。十使之中，疑和五見都能夠障礙聖道。貪嗔癡慢能夠障礙修道者的修行。如果在修行中不以道來治理它們，就會在生死中隨著業力流轉而不得自在。現在用經文簡略地說明貪和恚這兩個門戶。

【English Translation】 English version Explaining the Dharma of Purity. Clarifying that all Buddha assemblies are the same in purity, because the body, land, and assemblies do not obstruct each other, but reflect and penetrate each other in layers. The rest is as the text itself possesses. Like these thirty-four lines of verse, the first four lines of verse are Shan Cai's (Sudhana) self-lamentation of the cycle of birth and death, with the Three Realms ('Threefold Existence') as the head, and various sufferings such as birth, old age, sickness, and death without ceasing. The following thirty lines of verse explain Shan Cai's praise of Manjushri's (Wenshu) virtues and the process of requesting the Dharma. 'The Three Realms as a fortress' refers to Shan Cai's self-lamentation of dwelling in the Three Realms, trapping himself firmly, unable to escape from them, as if being in a fortress. The Three Realms refer to the Desire Realm (Kāmadhātu), the Form Realm (Rūpadhātu), and the Formless Realm (Arūpadhātu). All sentient beings cannot escape from these Three Realms. 'Arrogance and pride' refers to behavior that is not in accordance with etiquette is called arrogance, and looking down on others is called pride. There are also seven types of pride: pride, excessive pride, pride of being more than pride, pride of being less, increased pride, ego-pride, and wrong pride. 'Various destinies' refers to the destinies of views and precepts. There are also three destinies: wrong fixed destiny, unfixed destiny, and right fixed destiny. There are also the Four Evil Destinies. There are also the Five Precepts and Ten Virtues destinies of humans and gods. There are also the destinies of the Two Vehicles who are disgusted with suffering and leave the world. The Pure Land destiny of the Mahayana Bodhisattvas. The destiny of the One Vehicle Bodhisattvas whose wisdom and compassion are perfectly integrated but not yet free. Like these various destinies, from the perspective of good and evil, they are all the karma of entering various gateways. 'Love-water as ponds and moats' refers to the fact that love can nourish birth and death, so it is like ponds and moats. 'Ignorance' refers to the ability to delude the true meaning, so it is called ignorance. Ordinary people have eighty-four thousand kinds of ignorance, and the Ten-Ground Bodhisattvas have twenty-two kinds of ignorance that arise with their position. If divided according to the five positions, the one hundred and ten kinds of ignorance above, if understood, can achieve one hundred and ten kinds of liberation. 'Greed and hatred blazing fiercely' refers to the fact that the afflictions of the Three Realms take greed as the head of the ten envoys, hatred is the family of anger, ignorance is the general covering, and pride is contempt, oneself despising others. Doubt and the five views can all obstruct the path, and together constitute the cause and effect of birth and death. When doubt disappears and wrong views are eliminated, wisdom can appear. Among the ten envoys, doubt and the five views can all obstruct the holy path. Greed, anger, ignorance, and pride can obstruct the practice of those who cultivate the path. If they are not governed by the path in practice, they will still flow in birth and death according to karma and will not be free. Now, the sutra briefly explains the two gateways of greed and hatred.

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餘八總例其義。以此貪恚二障。一切善根不生故。如火熾然。魔王作君主者。所謂四魔。陰魔。煩惱魔。天魔。生死魔童。蒙依止住者。所謂覆障令心不明。名為童蒙。貪愛為徽纏者。前因貪起恚。此因貪起愛。以自纏縛。徽纏者。執縛罪人之繩。諂誑為轡勒者。明樂虛誑被制御故。疑惑覆其明者。以于正道生疑。趣入。諸邪道者。以于無性理智生疑即邪道生也。慳嫉憍盈故者。慳有五種。住處家舍。財物不樂。稱讚他善。於法悕惜。不樂與人。是為五。嫉者。憎余勝己。憍者。自縱為憍。不抱禮故。奢者。不儉也。如愛恚慢嫉慳。但為地獄五結。色愛無色愛掉舉慢無明。通上界地獄五結。以如是十使正結四魔。入於三惡道。生老病死苦不得出世者。已上善財嘆三界生死苦因緣竟。已下三十行頌。嘆德請法。如文自明。如是三界煩惱。初地二地治地獄惑。三地治上二界惑。四地出三界。五地習世伎。六地出世慧具足。七地入生死等三界六道行行大慈悲。八地無功用智悲圓。九地佛用方滿。十地普賢行周。十一地功齊法界理智恒然。十住法則一分與此十地行門法用相似。但勝進不同。十行但論無染行門。十回向中會融悲願。如下五十三善知識具彰至位具明。第二文殊師利知根與法令其成行發生後學門中。約立五門。一明

【現代漢語翻譯】 現代漢語譯本 總而言之，以上八種譬喻是爲了說明這個道理：因為貪慾和嗔恚這兩種障礙，一切善根都無法生起。就像火焰熾烈燃燒一樣。魔王作為君主，指的是四種魔：蘊魔（五蘊熾盛之苦），煩惱魔（貪嗔癡等煩惱），天魔（障礙修行的魔），以及死魔（生死輪迴之苦）。那些被矇蔽而依賴停留的人，指的是被覆蓋和障礙，導致內心不明，被稱為童蒙。貪愛像繩索一樣纏繞著人，是因為先前的貪慾引起嗔恚，而現在的貪慾又引起愛戀，從而自我纏縛。『徽纏』指的是捆綁罪人的繩索。諂媚和虛誑就像韁繩和籠頭一樣，使人被虛假的快樂所控制。疑惑遮蔽了光明，是因為對正道產生懷疑。趨向各種邪道，是因為對無自性的真理和智慧產生懷疑，邪道因此產生。慳吝、嫉妒、驕慢和自滿，是因為慳吝有五種：對住處、家舍、財物不捨得，不樂於稱讚他人的優點，對佛法吝惜，不樂於給予他人。嫉妒是指憎恨別人勝過自己。驕慢是指放縱自己，不遵守禮儀。奢侈是指不節儉。像愛、嗔、慢、嫉妒、慳吝，只是地獄五種煩惱的繫縛。色愛、無色愛、掉舉、慢、無明，是通於上界和地獄的五種煩惱的繫縛。因為這十種根本煩惱，以及四種魔的束縛，眾生墮入三惡道，無法脫離生老病死的痛苦。以上是善財童子讚歎三界生死輪迴痛苦的因緣的結束。以下三十行頌文，是讚歎功德並請求佛法的開始，文義明白易懂。像這樣的三界煩惱，初地和二地菩薩對治地獄的迷惑，三地菩薩對治上界二界的迷惑，四地菩薩超出三界，五地菩薩學習世間的技藝，六地菩薩出世間的智慧具足，七地菩薩進入生死等三界六道，行持廣大的慈悲，八地菩薩無功用智和悲心圓滿，九地菩薩佛的功用圓滿，十地菩薩普賢菩薩的行愿周遍。十住位的法則，一部分與這十地位的行門法用相似，只是勝進的程度不同。十行位只是論述沒有染污的行門，十回向位中會融悲心和願力。如下面的五十三位善知識會詳細闡明證位的過程。第二部分，文殊師利菩薩瞭解眾生的根器，給予相應的法，使他們成就修行，啓發後學，其中確立了五個方面：一、闡明……

【English Translation】 English version In summary, the above eight analogies are to illustrate this principle: because of the two obstacles of greed and hatred, all good roots cannot arise. It is like a blazing fire. The demon king as the ruler refers to the four demons: Skandha-mara (the suffering of the five aggregates), Klesha-mara (afflictions such as greed, anger, and ignorance), Devaputra-mara (demons that obstruct practice), and Mrtyu-mara (the suffering of birth and death). Those who are deluded and rely on staying refer to being covered and obstructed, causing the mind to be unclear, and are called the ignorant. Greed and love are like ropes that entangle people, because previous greed caused anger, and present greed causes love, thereby self-entangling. 'Entanglement' refers to the ropes that bind criminals. Flattery and falsehood are like reins and bridles, causing people to be controlled by false pleasures. Doubt obscures the light because of doubting the right path. Tending towards various evil paths is because of doubting the truth and wisdom of no-self-nature, and evil paths therefore arise. Stinginess, jealousy, pride, and complacency are because stinginess has five types: being unwilling to part with dwellings, homes, possessions, unwilling to praise the merits of others, being stingy with the Dharma, and unwilling to give to others. Jealousy refers to hating others who are superior to oneself. Pride refers to indulging oneself and not observing etiquette. Extravagance refers to not being frugal. Like love, anger, pride, jealousy, and stinginess, they are only the bonds of the five lower realms. Attachment to form, attachment to formlessness, restlessness, pride, and ignorance are the bonds of the five that connect the upper and lower realms. Because of these ten fundamental afflictions and the bondage of the four demons, sentient beings fall into the three evil paths and cannot escape the suffering of birth, old age, sickness, and death. The above is the end of Sudhana's praise of the causes and conditions of the suffering of birth and death in the three realms. The following thirty lines of verse are the beginning of praising merits and requesting the Dharma, and the meaning of the text is clear and easy to understand. Like the afflictions of the three realms, Bodhisattvas of the first and second bhumis (stages) subdue the delusions of the lower realm, Bodhisattvas of the third bhumi subdue the delusions of the upper two realms, Bodhisattvas of the fourth bhumi transcend the three realms, Bodhisattvas of the fifth bhumi learn worldly skills, Bodhisattvas of the sixth bhumi possess complete transcendental wisdom, Bodhisattvas of the seventh bhumi enter the three realms and six paths of samsara, practicing great compassion, Bodhisattvas of the eighth bhumi have effortless wisdom and perfect compassion, Bodhisattvas of the ninth bhumi have complete Buddha functions, and Bodhisattvas of the tenth bhumi have the pervasive vows of Samantabhadra. The rules of the ten abodes are partly similar to the practice and functions of these ten bhumis, but the degree of advancement is different. The ten practices only discuss undefiled practice, and the ten dedications integrate compassion and vows. The following fifty-three good advisors will explain the process of attaining the position in detail. The second part, Manjushri Bodhisattva understands the faculties of sentient beings, gives corresponding Dharma, enables them to achieve practice, and inspires later learners, in which five aspects are established: First, clarify...

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信心已發。二明聖者攝受。三明聖者勸親近善友。四明善財請法。五明文殊指授修行所歸。

一明信心已發者。如經云。善男子。汝已發阿耨多羅三藐三菩提心者。是此信心菩提入位菩提。以三昧行方能顯得理行。相顯業盡純明。

二明聖者攝受者。經云。爾時文殊師利菩薩如象王回者。是攝受義。如大聖無方智圓形遍隨根對現不背眾生一切眾生如應見者。皆悉對面時諸眾生各不相知。但謂聖者獨與我語。今言文殊師利見善財所請如象王回者。是知根采顧攝受與法故。

三明聖者勸親近善友者。經云。善男子。親近供養諸善知識是具足一切智最初因緣。是故於此勿生疲厭。此一切智是菩提心無所得。因此而現名根本智。以無所得為體。而照現萬法為用。

四明善財請法者。經云。云何學菩薩道。有十一問請菩薩道。

問曰。何故但云求菩薩道。不云學菩提心。

答曰。為菩提無所得無所修無所學無所行。是故但求菩薩道學菩薩行。然菩提心自恒明現。如下妙峰山上得憶念諸佛智慧光明門者。明託事表法。以艮為山。為止。以約止心無念。妄想不生正慧現前。名為憶念。以正慧與一切諸佛無相妙理合故。以此無相正慧現前普照心境。身邊等五見總亡萬境虛寂。見亡業謝。名曰光明

【現代漢語翻譯】 現代漢語譯本：信心已發。一、說明信心已經發起。二、說明聖者攝受。三、說明聖者勸導親近善友。四、說明善財童子請法。五、說明文殊菩薩指點修行的歸宿。

一、說明信心已經發起。如經文所說：『善男子，你已經發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』這信心是菩提的入位菩提，憑藉三昧的修行才能顯現道理和修行。理行相互顯現，業障消盡，純凈光明。

二、說明聖者攝受。經文說：『這時，文殊師利菩薩（Manjusri Bodhisattva）如象王回首。』這就是攝受的含義。如同大聖沒有固定的智慧，其智慧圓滿周遍，隨著眾生的根器而顯現，不背離眾生。一切眾生如其所應見到的，都好像面對面交談，但眾生彼此並不知曉，只認為聖者單獨與自己說話。現在說文殊師利菩薩見到善財童子的請求，如象王回首，這是瞭解他的根器，關懷攝受並給予佛法。

三、說明聖者勸導親近善友。經文說：『善男子，親近供養各位善知識（Kalyanamitra）是具足一切智慧的最初因緣。因此，對於此事不要感到疲倦厭煩。』這『一切智』就是菩提心（Bodhi-citta），是無所得的。因此而顯現，名為根本智（Jnana）。以無所得為本體，而照亮顯現萬法為作用。

四、說明善財童子請法。經文說：『如何學習菩薩道？』有十一問，請教菩薩道。

問：為什麼只說求菩薩道，而不說學菩提心？

答：因為菩提是無所得、無所修、無所學、無所行的。所以只求菩薩道，學習菩薩行。然而菩提心自然恒常顯現。如下妙峰山上得到憶念諸佛智慧光明門，說明託事來表達佛法。以艮卦為山，艮為止的意思。用以約束停止妄念，妄想不生，正慧現前，名為憶念。因為正慧與一切諸佛無相妙理相合。因此無相正慧現前，普遍照耀心境，身邊等五種錯誤的見解全部消失，萬境虛空寂靜。錯誤的見解消失，業障消除，名叫光明。

【English Translation】 English version: Confidence has been generated. 1. Explaining that confidence has already arisen. 2. Explaining the acceptance by the sage. 3. Explaining the sage's encouragement to be close to good friends. 4. Explaining Sudhana's request for Dharma. 5. Explaining Manjusri Bodhisattva's guidance on the destination of practice.

1. Explaining that confidence has already arisen. As the sutra says: 'Good man, you have already generated the Anuttara-samyak-sambodhi-citta (unexcelled complete enlightenment mind).' This confidence is the Bodhi of entering the position of Bodhi, and only through the practice of Samadhi can the principle and practice be revealed. The principle and practice manifest each other, karmic obstacles are eliminated, and it is purely bright.

2. Explaining the acceptance by the sage. The sutra says: 'At this time, Manjusri Bodhisattva turned back like an elephant king.' This is the meaning of acceptance. Like the Great Sage without fixed wisdom, his wisdom is complete and pervasive, manifesting according to the roots of sentient beings, not turning away from sentient beings. All sentient beings, as they should see, seem to be talking face to face, but sentient beings do not know each other, only thinking that the sage is talking to them alone. Now it is said that Manjusri Bodhisattva saw Sudhana's request, turning back like an elephant king, which means understanding his roots, caring for and accepting him, and giving him the Dharma.

3. Explaining the sage's encouragement to be close to good friends. The sutra says: 'Good man, being close to and making offerings to all Kalyanamitras (good spiritual friends) is the initial cause for possessing all wisdom. Therefore, do not feel tired or bored with this matter.' This 'all wisdom' is the Bodhi-citta (mind of enlightenment), which is unobtainable. Therefore, it manifests and is called Fundamental Wisdom (Jnana). Taking unobtainability as its essence, it illuminates and manifests all dharmas as its function.

4. Explaining Sudhana's request for Dharma. The sutra says: 'How to learn the Bodhisattva path?' There are eleven questions asking about the Bodhisattva path.

Question: Why only say seeking the Bodhisattva path, but not learning the Bodhi-citta?

Answer: Because Bodhi is unobtainable, uncultivated, unlearned, and unpracticed. Therefore, only seek the Bodhisattva path and learn the Bodhisattva practice. However, the Bodhi-citta naturally and constantly manifests. Obtaining the door of remembering the wisdom and light of all Buddhas on Mount Wonderful Peak illustrates expressing the Dharma through events. The Gen trigram is the mountain, and Gen means stopping. It is used to restrain and stop delusional thoughts, delusional thoughts do not arise, and correct wisdom appears, which is called remembrance. Because correct wisdom is in harmony with the formless and wonderful principle of all Buddhas. Therefore, formless correct wisdom appears, universally illuminating the mind and environment, the five erroneous views such as self and surroundings all disappear, and all realms are empty and silent. Erroneous views disappear, karmic obstacles are eliminated, and it is called light.

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。故言憶念諸佛智慧光明門。此明三昧禪定是方便行。能顯理智體用二門。圓周自在。乃至不可說三昧。總是現正智之方便行故。如十波羅蜜中唯智波羅蜜。是無功用自在之果。餘九波羅蜜。是助顯之行。從初發心住。十十互參。如煉真金轉轉明凈。而令成就種種莊嚴。業亡智滿。行周入因陀羅網法門。方可稱法界。功堪任運。從初發心住。皆以菩提心無作用。無所修無所行為體。而求修學普賢一切無盡行門。以此但求菩薩道學菩薩行。無作菩提隨行自明。以行行之中常有禪波羅蜜助顯。體用理智轉令明白自在故。大意初發心住以無念無作三昧加行方便。助顯菩提。以菩提無體無性。與一切諸行作無住之緣。以此求菩薩諸行。以諸行即菩提無體性故。若於行外別修菩提。聲聞緣覺及空觀菩薩菩提。非一乘文殊普賢理智萬行悲願自在菩提。以是如來對權教菩薩。說諸行無常是生滅法。以權教菩薩修行。法明空觀破三界有。如來對此說諸行無常。未明三界諸有即菩提用故。以此一乘實教菩薩。但求菩薩道行菩薩行。即菩提用。明理智體用總該不別求也。若也別求菩提即體用各別二見恒存。不名乘不思議乘故。是故但求菩薩道無別菩提也。以明菩提無求無發心無所行無處所無問無答無得無證。行一切行具普賢道。無行無修。

是菩提大用圓滿故。但求菩薩道學菩薩行故。始可得名初發心時便成正覺。

五明文殊師利指授修行所歸者。經云。善男子。於此南方有一國土。名為勝樂。其國有山名曰妙峰。于彼山中有一比丘。名曰德云者是也。又於此知根與法令其成行發生後學門中。直至經末。長科為八段。

一從爾時文殊師利如象王回已下。至爾時文殊師利菩薩說此頌已。並頌。有二十二行。明文殊師利勸發善財童子親近善知識。明趣入十住以定會理契真門。即妙峰山上德云比丘所得憶念諸佛智慧光明門。是以次向下至王女慈行童女。有十個善知識。總是十住位中善知識也。從此妙峰山已下約立七門。

一從信趣入十住以定會理契真門。十住品是。

二依真發起諸行門。即善見比丘並已下。共有十善知識。是十行品是。

三理智大悲願行會融門。即從鬻香長者青蓮花等。已下十善知識。是十回向品是。

四蘊修悲智成德門。即夜神婆珊婆演底並已下共有十善知識。是十地品是。

五悲終起智成佛門。即佛母摩耶夫人並下共有十善知識。是十定品已下共有十品是。

六修行已滿佛果門。即慈氏如來。是如來出現品經是。

七法界自在無功大用如因陀羅網互參圓融門。無功法界大用。是

【現代漢語翻譯】 是菩提大用圓滿的緣故。但求菩薩道，學習菩薩行，因此才可得名為初發心時便成就正覺（Anuttara-samyak-sambodhi，無上正等正覺）。

五明文殊師利（Manjusri）指授修行所歸之處。《華嚴經》中說：『善男子，在此南方有一國土，名為勝樂。其國有山，名曰妙峰。在那山中有一比丘（Bhikkhu），名叫德云。』又在此可知根源與法令其成行，發生後學門中，直至經文末尾，長科分為八段。

一、從爾時文殊師利如象王回開始，至爾時文殊師利菩薩說此頌完畢，連同頌文，共有二十二行。說明文殊師利勸發善財童子（Sudhana）親近善知識（Kalyanamitra），闡明趣入十住位，以禪定會合理契入真如之門，即妙峰山上德云比丘所得的憶念諸佛智慧光明門。因此依次向下至王女慈行童女，共有十位善知識，都是十住位中的善知識。從此妙峰山以下，大約設立七個門。

一、從信趣入十住位，以禪定會合理契入真如之門，即《十住品》。

二、依真如發起諸行之門，即善見比丘以及之後的共有十位善知識，即《十行品》。

三、理智大悲願行會融之門，即從鬻香長者青蓮花等開始，之後的十位善知識，即《十回向品》。

四、蘊修悲智成就功德之門，即夜神婆珊婆演底以及之後的共有十位善知識，即《十地品》。

五、悲心究竟，發起智慧，成就佛果之門，即佛母摩耶夫人以及之後的共有十位善知識，即《十定品》以及之後的共有十品。

六、修行已經圓滿，證得佛果之門，即慈氏如來（Maitreya），即《如來出現品經》。

七、法界自在，無功用大用，如因陀羅網（Indra's net）互相參入，圓滿融合之門。無功用法界大用。

【English Translation】 It is because the great function of Bodhi is complete and perfect. Only by seeking the Bodhisattva path and learning the Bodhisattva practice can one be named as achieving perfect enlightenment (Anuttara-samyak-sambodhi) at the very moment of initial aspiration.

The Fivefold Illuminating Manjusri (Manjusri) Points Out Where Practice Should Lead. The Sutra says: 'Good man, in this southern direction, there is a country named Joyful Victory. In that country, there is a mountain called Wonderful Peak. In that mountain, there is a Bhikkhu (Bhikkhu) named Virtue Cloud.' Furthermore, here we can understand the root and the Dharma, enabling them to become practice, giving rise to subsequent learning. From here until the end of the Sutra, the long section is divided into eight parts.

1. From 'At that time, Manjusri turned back like an elephant king' down to 'At that time, Manjusri Bodhisattva spoke this verse,' including the verse, there are twenty-two lines. It explains how Manjusri encourages Sudhana (Sudhana) to draw near to good spiritual friends (Kalyanamitra), clarifying the entry into the Ten Abodes, using Samadhi to comprehend the principle and enter the gate of Suchness, which is the gate of remembering the wisdom and light of all Buddhas obtained by the Bhikkhu Virtue Cloud on Wonderful Peak Mountain. Therefore, sequentially down to the royal daughter Compassionate Conduct and the maiden, there are ten good spiritual friends, all of whom are good spiritual friends in the Ten Abodes. From this Wonderful Peak Mountain onward, approximately seven gates are established.

2. From faith, entering the Ten Abodes, using Samadhi to comprehend the principle and enter the gate of Suchness, which is the 'Ten Abodes Chapter'.

3. Relying on Suchness to initiate the gate of all practices, which is the Bhikkhu Good Vision and the following ten good spiritual friends, which is the 'Ten Practices Chapter'.

4. The gate of the fusion of principle, wisdom, great compassion, vows, and practices, which starts from the incense seller Qinglianhua (Blue Lotus), and the following ten good spiritual friends, which is the 'Ten Dedications Chapter'.

5. The gate of accumulating and cultivating compassion and wisdom to achieve virtue, which is the night goddess Vasumitra and the following ten good spiritual friends, which is the 'Ten Grounds Chapter'.

6. The gate of ultimate compassion giving rise to wisdom and achieving Buddhahood, which is Buddha's mother Maya and the following ten good spiritual friends, which is the 'Ten Samadhis Chapter' and the following ten chapters.

7. The gate of practice being completed and attaining the fruit of Buddhahood, which is Maitreya (Maitreya), which is the 'Tathagata Appearance Chapter Sutra'.

8. The gate of the Dharma Realm being free and unhindered, with great effortless function, like Indra's net (Indra's net) interpenetrating and perfectly fusing. The great function of the effortless Dharma Realm.

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法界品是。明總法界該括所收。如是五十三善知識起此行門。方便令發菩提心者識其五位進修行門。令易解故。前雖法說在行恐迷。是故令善財重起行門。表示令學者不錯謬故。第一從信趣入十住以定會理契真門中。從爾時文殊師利菩薩如象王回已下。至愿學普賢乘並頌有二十二行經。於此段中分為四段。

一爾時文殊師利菩薩如象王回已下。至是故於此勿生疲厭。有五行經。明文殊師利稱歎善財發菩提心勸親近善知識勿生疲厭分。

二善財白言已下。至云何令普賢行速得圓滿。有五行半經。明善財請問十一問菩薩所行分。

三爾時文殊師利菩薩已下。可有一行經。明文殊師利說頌讚嘆善財分。

四正申其頌。云若有諸菩薩不厭生死苦則具普賢道一切無能壞者。明以生死苦為菩提即無所壞若離生死苦修菩薩行發菩提心即有所壞。何以故。即有生死涅槃染凈二障所壞。即有是非二見斷常所壞。又云若入方便海安住佛菩提能隨導師學當成一切智者。明以大愿大悲萬行海為方便方可安住佛菩提。若於一切法一切行。一法不明。一行不行。即菩提心不得圓滿。以菩提心無障礙無體性。一法一行上有取有舍。即有障礙但以法界普光明智印印之。無法不徹。以此但求菩薩行滿。即菩提心圓滿。以菩薩行與

【現代漢語翻譯】 現代漢語譯本： 《法界品》闡明了總法界涵蓋一切。就像五十三位善知識發起這個修行之門，方便地引導發菩提心的人認識修行的五個階段，使他們容易理解。雖然前面已經說法，但恐怕在修行中產生迷惑，所以讓善財童子重新開始修行之門，以此表示，使學習者不會犯錯。第一段是從信入門，進入十住位，以禪定來體會真理，契入真如之門。從『爾時文殊師利菩薩如象王回』以下，到『愿學普賢乘』，連同頌文共有二十二行經文。在這段中，分為四個小段。

一、從『爾時文殊師利菩薩如象王回』以下，到『是故於此勿生疲厭』，有五行經文。闡明文殊師利菩薩稱讚善財童子發菩提心，勸勉他親近善知識，不要產生疲厭之情。

二、從『善財白言』以下，到『云何令普賢行速得圓滿』，有五行半經文。闡明善財童子請問十一個關於菩薩所行的問題。

三、從『爾時文殊師利菩薩』以下，大約有一行經文。闡明文殊師利菩薩以頌文讚歎善財童子。

四、正式地闡述頌文。『若有諸菩薩不厭生死苦則具普賢道一切無能壞者』，闡明以生死之苦為菩提，就沒有什麼可以破壞的。如果離開生死之苦來修菩薩行，發菩提心，就會有所破壞。為什麼呢？因為會被生死涅槃、染凈二障所破壞，會被是非二見、斷常所破壞。又說『若入方便海安住佛菩提能隨導師學當成一切智者』，闡明以大愿、大悲、萬行之海作為方便，才可以安住于佛菩提。如果對於一切法、一切行，有一種法不明白，有一種行不能實行，那麼菩提心就不能圓滿。因為菩提心沒有障礙，沒有實體性。如果對於一種法、一種行，有所取捨，就會產生障礙。只要用法界普光明智印來印證它，就沒有什麼不能通達的。因此，只要追求菩薩行圓滿，菩提心自然就圓滿。因為菩薩行與菩提心是相應的。

【English Translation】 English version: The 『Dharmadhatu Chapter』 elucidates that the total Dharmadhatu (法界, Dharma Realm) encompasses everything. Just as the fifty-three good advisors initiate this practice path, expediently guiding those who aspire to Bodhicitta (菩提心, Bodhi Mind) to recognize the five stages of practice, making it easy for them to understand. Although the Dharma has been spoken before, there is concern about confusion arising in practice, so Sudhana (善財童子, Shancai Tongzi) is made to restart the practice path, thereby indicating that learners will not make mistakes. The first section is entering from faith, entering the ten abodes (十住, ten abodes), using Samadhi (禪定, meditation) to experience truth, and entering the gate of Suchness (真如, true thusness). From 『Then, Manjushri Bodhisattva (文殊師利菩薩, Wenshu Shili Pusa) turned like an elephant king』 down to 『Wishing to learn the practice of Samantabhadra (普賢, Universal Worthy)』, together with the verses, there are twenty-two lines of scripture. In this section, it is divided into four subsections.

1. From 『Then, Manjushri Bodhisattva turned like an elephant king』 down to 『Therefore, do not be weary of this』, there are five lines of scripture. It elucidates Manjushri Bodhisattva praising Sudhana's aspiration for Bodhicitta, exhorting him to be close to good advisors, and not to be weary.

2. From 『Sudhana said』 down to 『How can the practice of Samantabhadra be quickly perfected?』, there are five and a half lines of scripture. It elucidates Sudhana asking eleven questions about the practices of Bodhisattvas.

3. From 『Then, Manjushri Bodhisattva』 down, there is approximately one line of scripture. It elucidates Manjushri Bodhisattva praising Sudhana with verses.

4. Formally expounding the verses. 『If there are Bodhisattvas who are not weary of the suffering of Samsara (生死, birth and death), then they possess the path of Samantabhadra, which nothing can destroy』, elucidating that taking the suffering of Samsara as Bodhi (菩提, enlightenment), there is nothing that can be destroyed. If one leaves the suffering of Samsara to cultivate the practice of Bodhisattvas and aspire to Bodhicitta, then there will be something that can be destroyed. Why? Because it will be destroyed by the two obstacles of Samsara and Nirvana (涅槃, Nirvana), defilement and purity, and will be destroyed by the two views of right and wrong, permanence and impermanence. It also says 『If one enters the ocean of skillful means and dwells in the Bodhi of the Buddha, and can follow the guidance of the teacher, one will become all-knowing』, elucidating that taking the ocean of great vows, great compassion, and myriad practices as skillful means, one can dwell in the Bodhi of the Buddha. If, for all Dharmas (法, Dharma) and all practices, one Dharma is not understood, one practice is not carried out, then Bodhicitta cannot be perfected. Because Bodhicitta has no obstacles and no substantiality. If, for one Dharma and one practice, there is acceptance and rejection, then there will be obstacles. As long as one uses the Dharmadhatu Universal Light Wisdom Seal to seal it, there is nothing that cannot be penetrated. Therefore, as long as one seeks the perfection of Bodhisattva practice, Bodhicitta will naturally be perfected. Because Bodhisattva practice corresponds to Bodhicitta.

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菩提心無一不俱無合散故。二俱不可得故。如是而行菩薩行故。生死涅槃二俱不可得故。住于生死安住涅槃。如是修行一切菩薩行。長大慈大悲大愿。滿普賢道故。自余如文自明。又第一從信趣入十住以定會理契真門中。從爾時文殊師利菩薩說此頌已下。至德云比丘當爲汝說。有十二行半經。分為五段。

一從爾時已下。有兩行半經。明文殊師利嘆善財發無上菩提心分。

二善男子已下。至倍更為難。有兩行經。明嘆善財求善知識倍更為難分。

三善男子已下。至應決定求真善知識。有一行經。明求一切智應決定求真善知識分。

四善男子已下。至勿見過失。有兩行半經。明文殊師利教誡善財見善知識勿生厭足勿見過失分。

五善男子已下。至德云比丘當爲汝說。有四行半經。約有五法。一示善知識所居方面。二示善知識所居國土。三示善知識所居處所。四舉善知識約德立名。五舉善知識道德堪能演說何法如文具說。

新華嚴經論卷第三十三 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十四

長者李通玄撰

從此已下七卷。總是善財善知識。自此已下十個善知識是十住門。

一示善知識所居方面者。何故令往南方。以

【現代漢語翻譯】 現代漢語譯本 『菩提心』（Bodhi-citta，覺悟之心）無所不包，既不聚合也不離散。因為『二俱』（生死和涅槃）都不可得。因此，要這樣修行菩薩行。因為『生死』（Samsara，輪迴）和『涅槃』（Nirvana，解脫）都不可得。安住于『生死』，也安住于『涅槃』。這樣修行一切菩薩行，增長大慈、大悲、大愿，圓滿『普賢道』（Samantabhadra-carya，普賢菩薩的行愿）。其餘部分如經文自身所闡明。此外，第一步是從信心趣入『十住』（Dasabhumi，菩薩修行的十個階段），在禪定中體會真理，契入真如之門。從那時起，『文殊師利菩薩』（Manjusri Bodhisattva，智慧的象徵）說了這首偈頌之後，到『德云比丘』（Bhiksu Deva-megha，一位比丘的名字）將為你宣說，有十二行半的經文，分為五個段落。

第一段從『爾時』以下，有兩行半經文，闡明『文殊師利』讚歎『善財』（Sudhana，求道者）發起無上菩提心的部分。

第二段從『善男子』以下，到『倍更為難』，有兩行經文，闡明讚歎『善財』求善知識倍加困難的部分。

第三段從『善男子』以下，到『應決定求真善知識』，有一行經文，闡明爲了求得一切智，應該堅定地尋求真正的善知識的部分。

第四段從『善男子』以下，到『勿見過失』，有兩行半經文，闡明『文殊師利』教誡『善財』，見到善知識不要生厭倦，不要看到過失的部分。

第五段從『善男子』以下，到『德云比丘當爲汝說』，有四行半經文，大約有五方面的內容：一是指示善知識所居住的方位；二是指示善知識所居住的國土；三是指示善知識所居住的處所；四是舉出善知識，根據其德行來命名；五是舉出善知識的道德堪能，能夠演說什麼法，如經文具體所說。

《新華嚴經論》卷第三十三 《大正藏》第36冊 No. 1739 《新華嚴經論》

《新華嚴經論》卷第三十四

長者『李通玄』（Li Tongxuan，人名）撰

從這以下七卷，都是關於『善財』和善知識的故事。從這以下十個善知識是『十住』之門。

一是指示善知識所居住的方位，為什麼要讓他前往南方？因為南方...

【English Translation】 English version 『Bodhi-citta』 (the mind of enlightenment) lacks nothing, neither uniting nor scattering. Because 『both』 (Samsara and Nirvana) are unattainable. Therefore, one should practice the Bodhisattva path in this way. Because 『Samsara』 (the cycle of birth and death) and 『Nirvana』 (liberation) are both unattainable. Abiding in 『Samsara』, and also abiding in 『Nirvana』. Practicing all Bodhisattva practices in this way, increasing great loving-kindness, great compassion, and great vows, fulfilling the 『Samantabhadra-carya』 (the practices and vows of Samantabhadra Bodhisattva). The rest is as explained in the text itself. Furthermore, the first step is to enter the 『Dasabhumi』 (the ten stages of Bodhisattva practice) from faith, experiencing truth in meditation, and entering the gate of Suchness. From the time when 『Manjusri Bodhisattva』 (the embodiment of wisdom) spoke this verse, until 『Bhiksu Deva-megha』 (a Bhiksu's name) will explain it to you, there are twelve and a half lines of scripture, divided into five sections.

The first section, from 『At that time』 onwards, has two and a half lines of scripture, clarifying the part where 『Manjusri』 praises 『Sudhana』 (a seeker of truth) for generating the unsurpassed Bodhi-citta.

The second section, from 『Good man』 onwards, to 『even more difficult』, has two lines of scripture, clarifying the part where 『Sudhana』 is praised for the increased difficulty in seeking good teachers.

The third section, from 『Good man』 onwards, to 『should definitely seek a true good teacher』, has one line of scripture, clarifying the part where, in order to seek omniscience, one should steadfastly seek a true good teacher.

The fourth section, from 『Good man』 onwards, to 『do not see faults』, has two and a half lines of scripture, clarifying the part where 『Manjusri』 instructs 『Sudhana』 not to become weary upon seeing a good teacher, and not to see faults.

The fifth section, from 『Good man』 onwards, to 『Bhiksu Deva-megha will explain it to you』, has four and a half lines of scripture, with approximately five aspects: first, indicating the direction in which the good teacher resides; second, indicating the country in which the good teacher resides; third, indicating the place in which the good teacher resides; fourth, mentioning the good teacher, naming him according to his virtues; fifth, mentioning the moral capabilities of the good teacher, what Dharma he is capable of expounding, as specifically stated in the text.

New Avatamsaka Sutra Commentary, Volume 33 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 34

Written by Elder 『Li Tongxuan』 (a person's name)

From here onwards, the seven volumes are all about the stories of 『Sudhana』 and good teachers. From here onwards, the ten good teachers are the gates to the 『Dasabhumi』.

First, indicating the direction in which the good teacher resides, why is he being sent to the South? Because the South...

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明托方隅而表法。以南為正。為離為明。以離中虛。以中虛故。離為明為日。為九天。在身為頭為目為心。心達虛無智日自明故取之像表其道也。是故經云。明煉十方一切儀式主方神。方者法也。但取其法大像無方如日行於天明麗於地。智行於空。明麗於萬物。無不知無不明。取之一法十方混然。

二示善知識所居國土者。南方有國名為勝樂者。為明理智虛無能凈煩惱。名為勝樂。

三示善知識所居處所者。其國有山名曰妙峰。無念靜禪名之為山。心空智現名之為妙理。凈智明慧能破惑名之為峰。以艮為山。為止。為童蒙。為小男。為門闕。以正為初。明以三陽爻生之始。為正月。一下止則正字也。以十一月一陽生十二月二陽生正月三陽生故取。之為正月故三。陽生故以三為正。又三陽生處火生於寅。以火為日。日生於寅。以日生於寅。是明初生處故。名為童蒙小男位故。取之以像。表之以法。以文殊師利居東北方清涼山者。取摩竭提國菩提場之東北方。此山是此南閻浮提菩提場之東北。是此閻浮提之眾山之王。以艮為山故。萬菩薩于中止住。是文殊師利主伴萬行圓滿之侶也。故以文殊主法。身根本智之妙慧。為一切諸佛啓蒙之師。有一切處文殊師利。亦乃一切眾生皆自有之。皆從此法初入聖智也。初生

【現代漢語翻譯】 現代漢語譯本： 明托（Minto，方位名稱）方位而表法。以南為正位，象徵離卦（Li，八卦之一，代表火、光明）為光明。離卦中間是虛的，因為中間是虛的，所以離卦代表光明、太陽、九天。在人身上，代表頭、眼睛、心。心達到虛無的境界，智慧之日自然光明，所以取這個形象來表達它的道理。因此經書上說：『明煉十方一切儀式主方神』，方就是法。只是取它法大的形象，沒有固定的方位，就像太陽在天上執行，光明照耀大地。智慧在空中執行，光明照耀萬物，沒有不知道的，沒有不明白的。取這一個法，十方世界渾然一體。

第二，指示善知識所居住的國土。南方有個國家名叫勝樂國（Shengle Guo，殊勝喜樂之國），象徵明理智虛無，能夠凈化煩惱，所以叫做勝樂。

第三，指示善知識所居住的處所。那個國家有座山名叫妙峰山（Miaofeng Shan，奇妙的山峰）。沒有雜念的禪定叫做山，心空了智慧顯現叫做妙理，清凈的智慧和明亮的慧能破除迷惑叫做峰。用艮卦（Gen，八卦之一，代表山）代表山，代表停止，代表童蒙，代表小男孩，代表門闕。以正位為開始，說明三陽爻（Sanyang Yao，易經中的陽爻）產生的開始，為正月。一下停止就是正字。因為十一月一陽生，十二月二陽生，正月三陽生，所以取這個形象。因為是正月，所以三陽生，所以用三代表正。又三陽產生的地方，火產生於寅位（Yin Wei，十二地支之一）。用火代表太陽，太陽產生於寅位。因為太陽產生於寅位，說明最初產生的地方，所以叫做童蒙小男位。取這個形象，用它來表達佛法。文殊師利（Wenshu Shili，智慧的象徵）居住在東北方的清涼山（Qingliang Shan，清涼之山），取摩竭提國（Magheti Guo，古印度國名）菩提場（Puti Chang，菩提樹下的場地）的東北方。這座山是南閻浮提（Nanyanfuti，我們所居住的世界）菩提場的東北方，是這個閻浮提的眾山之王。用艮卦代表山。萬菩薩在這裡止住，是文殊師利主要的同伴，萬行圓滿的伴侶。所以用文殊來主持佛法，以身根本智的妙慧，作為一切諸佛啓蒙的老師。有一切處的文殊師利，也就是一切眾生都自己具有的，都從此法最初進入聖智。最初產生。

【English Translation】 English version: It expresses the Dharma by referring to the Minto (Minto, a direction name) direction. South is taken as the correct position, symbolizing Li (Li, one of the Eight Trigrams, representing fire and light) as brightness. The middle of Li is empty, and because the middle is empty, Li represents light, the sun, and the nine heavens. In the body, it represents the head, eyes, and heart. When the heart reaches the state of emptiness, the sun of wisdom naturally shines brightly, so this image is taken to express its principle. Therefore, the scriptures say: 'Clearly refine all rituals in the ten directions, the main directional deity.' Direction is Dharma. It simply takes the image of the Dharma being vast and without fixed direction, like the sun moving in the sky, shining brightly on the earth. Wisdom moves in the sky, shining brightly on all things, with nothing unknown and nothing unclear. Taking this one Dharma, the ten directions become a unified whole.

Second, it indicates the country where the virtuous friend resides. There is a country in the south called Shengle Guo (Shengle Guo, a country of supreme joy), symbolizing the emptiness of understanding, reason, and wisdom, which can purify afflictions, hence it is called Shengle.

Third, it indicates the place where the virtuous friend resides. In that country, there is a mountain called Miaofeng Shan (Miaofeng Shan, a wondrous peak). Samadhi without thoughts is called a mountain, the manifestation of wisdom when the mind is empty is called wondrous reason, and pure wisdom and bright intelligence can break through delusion, hence it is called a peak. Gen (Gen, one of the Eight Trigrams, representing mountain) is used to represent the mountain, representing stopping, representing ignorance, representing a young boy, representing a gate tower. The correct position is taken as the beginning, indicating the beginning of the generation of the three yang lines (Sanyang Yao, yang lines in the Book of Changes), which is the first month. Stopping once is the character 'zheng' (正, correct). Because one yang is born in the eleventh month, two yangs are born in the twelfth month, and three yangs are born in the first month, this image is taken. Because it is the first month, three yangs are born, so three is used to represent correctness. Also, the place where the three yangs are produced, fire is produced in the Yin position (Yin Wei, one of the twelve Earthly Branches). Fire is used to represent the sun, and the sun is produced in the Yin position. Because the sun is produced in the Yin position, it indicates the place of initial generation, so it is called the position of ignorance and a young boy. This image is taken and used to express the Dharma. Manjushri (Wenshu Shili, the embodiment of wisdom) resides on Qingliang Shan (Qingliang Shan, a mountain of coolness) in the northeast, taking the northeast of the Bodhi field (Puti Chang, the place under the Bodhi tree) in Magheti Guo (Magheti Guo, an ancient Indian kingdom). This mountain is the northeast of the Bodhi field in Nanyanfuti (Nanyanfuti, the world we live in), and it is the king of all the mountains in this Jambudvipa. Gen is used to represent the mountain. Ten thousand Bodhisattvas dwell here, and they are Manjushri's main companions, companions who have perfected ten thousand practices. Therefore, Manjushri is used to preside over the Dharma, with the wonderful wisdom of the fundamental wisdom of the body, as the teacher who enlightens all Buddhas. Manjushri is everywhere, which means that all sentient beings possess it themselves, and they all initially enter sacred wisdom from this Dharma. The initial generation.

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佛家。與一切諸佛同一智慧解脫知見。從茲之後學差別智發起願行成大慈悲。號曰普賢法界行也。是故如來取像世間法則用表其法。令易解故。即以勝樂國妙峰山取像。明其三陽生處艮以為止。以止則明初生故。以明初生號曰童蒙。亦以文殊師利以發矇入聖之初故。故號文殊為童子。菩薩因化立名故。以發起一切眾生。入無相妙智慧故。此明以方便三昧現根本智。初生一切諸佛智慧家故故立名也。故以取像表法。令學者先以心無念慮寂靜不動如山王。無相妙理智慧便現。自心智慧得解脫。清涼即不要身足登山也。是故十住位於須彌山頂上。說十個隨位升進佛果。皆號之為月同此。妙峰山德云比丘已下十個善知識。創從凡得法清涼樂也。此明善財舉行用彰十住門。言妙峰山者。意明從定方能顯發自心根本智慧。如諸佛見萬法無性萬法無相萬法無依萬法無有本末住處。契此法已。名為住佛所。住方得見亡業謝。生聖智流中。學差別智。成就法界無限普賢大用。廣化無盡一切法界眾生。皆使入于根本智之知見故。亦可凡初學先入山樂靜方學定心用現正智。亦是方便。亦可得名勝樂國妙峰山也。以心離俗境樂山寂靜亦是勝樂義。引凡方便種種利生。但不住其中也。

四舉善知識約德立名。名為德云者。以德云能雨法灑潤

【現代漢語翻譯】 現代漢語譯本 佛家。與一切諸佛具有相同的智慧、解脫和知見。從此之後，學習差別智，發起願行，成就大慈悲，名為普賢法界行。因此，如來取像於世間法則，用以表述其法，使之容易理解。即以勝樂國（a land of supreme bliss）的妙峰山（wonderfully high mountain）取像，表明其三陽生髮之處，以艮卦作為止境。以止境則能明白初生之義。以明白初生，故名為童蒙。也以文殊師利（Manjushri, the Bodhisattva of Wisdom）代表發矇入聖之初。所以稱文殊為童子。菩薩因應教化而立名，以此發起一切眾生，進入無相妙智慧。這表明以方便三昧（skillful meditative absorption）顯現根本智（fundamental wisdom），初生一切諸佛的智慧之家，故而立名。所以取像表法，使學者先以心無念慮，寂靜不動如山王，無相妙理智慧便會顯現，自心智慧得以解脫，清涼自在，即不需要用身足登山。因此，十住位（ten abodes）位於須彌山（Mount Sumeru）頂上，宣說十個隨位升進的佛果，都可稱之為月亮。妙峰山的德云比丘（Virtuous Cloud Bhikshu）以下的十個善知識（spiritual friends），最初從凡夫獲得清涼之樂。這表明善財（Sudhana）的舉動彰顯了十住之門。所說妙峰山，意在表明從禪定中才能顯發自心根本智慧。如諸佛所見，萬法無自性，萬法無相，萬法無所依，萬法沒有本末住處。契合此法，名為住佛所住之處。安住其中，方能得見亡業謝滅，于聖智之流中產生，學習差別智，成就法界無限的普賢大用，廣為教化無盡的一切法界眾生，都使他們進入根本智的知見。也可以說，凡夫初學，先入山林，樂於寂靜，方能學習定心，用以顯現正智，這也是一種方便。因此可以得名勝樂國妙峰山。以心遠離俗世之境，樂於山林寂靜，也是勝樂之義。引導凡夫的種種方便，都是爲了利益眾生，但不應執著于其中。

四、舉出善知識，按照德行立名。名為德云，是因為德云能夠降下法雨，滋潤萬物。

【English Translation】 English version Buddhism. Possessing the same wisdom, liberation, and knowledge as all Buddhas. From this point forward, learning differential wisdom, initiating vows and practices, and achieving great compassion is called the Universal Worthy's Dharma Realm Practice. Therefore, the Tathagata takes images from worldly principles to represent the Dharma, making it easier to understand. Specifically, it takes the image of Mount Myofeng (wonderfully high mountain) in the Land of Supreme Bliss (a land of supreme bliss), indicating the place where the three yangs arise, with the trigram Gen as the limit. With the limit, the meaning of initial birth becomes clear. Because of understanding initial birth, it is called 'childlike ignorance.' Also, Manjushri (Manjushri, the Bodhisattva of Wisdom) represents the beginning of enlightenment and entry into sagehood. Therefore, Manjushri is called a 'child.' Bodhisattvas are named according to their transformative actions, thus initiating all sentient beings to enter into the wonderful wisdom of non-form. This clarifies that fundamental wisdom (fundamental wisdom) is manifested through skillful meditative absorption (skillful meditative absorption), initially giving rise to the wisdom home of all Buddhas, hence the name. Therefore, taking images to represent the Dharma allows practitioners to first have a mind without thoughts, quiet and unmoving like a mountain king, and then the wonderful wisdom of non-form will manifest, and the wisdom of one's own mind will be liberated, cool and free, without needing to climb the mountain with one's physical feet. Therefore, the ten abodes (ten abodes) are located on the summit of Mount Sumeru (Mount Sumeru), proclaiming the ten stages of advancement towards Buddhahood, all of which can be called the moon. The ten spiritual friends (spiritual friends) from Virtuous Cloud Bhikshu (Virtuous Cloud Bhikshu) of Mount Myofeng onwards initially obtain the bliss of coolness from being ordinary beings. This clarifies that Sudhana's (Sudhana) actions manifest the gate of the ten abodes. The mention of Mount Myofeng intends to clarify that the fundamental wisdom of one's own mind can only be manifested through meditation. As seen by all Buddhas, all dharmas are without self-nature, all dharmas are without form, all dharmas are without reliance, and all dharmas have no beginning, end, or dwelling place. Being in accordance with this Dharma is called dwelling where the Buddhas dwell. Only by dwelling there can one see the extinction of past karma, arise in the stream of holy wisdom, learn differential wisdom, accomplish the boundless great function of Universal Worthy in the Dharma Realm, and widely transform endless sentient beings in the entire Dharma Realm, enabling them all to enter into the knowledge and vision of fundamental wisdom. It can also be said that beginners should first enter the mountains, delight in tranquility, and then learn to settle the mind, using it to manifest correct wisdom, which is also a skillful means. Therefore, it can be named Mount Myofeng in the Land of Supreme Bliss. The mind being apart from worldly realms and delighting in the tranquility of the mountains is also the meaning of supreme bliss. All kinds of skillful means for guiding ordinary beings are for the benefit of sentient beings, but one should not be attached to them.

Fourth, the spiritual friends are mentioned, named according to their virtues. Named Virtuous Cloud because Virtuous Cloud can rain down the Dharma, nourishing all things.

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眾生令得清涼之義。比丘者。此云滅諍。以滅有無是非煩惱之諍。故云滅諍。以身邊等五見及有無二見能障道故。先須以無念無思三昧止之正智方現。故云滅諍。故以妙峰山表其比丘三昧行。智現定亡寂用自在。方能說教以潤童蒙。名為德云。故居艮為蒙位。以止是潤生啟明之。初以比丘德云居山之頂。取像表法。明此位從信心凡夫。創始以三昧加行啓蒙。入聖位中。十住之首至法頂故。與無相妙智慧會處。號為妙峰。以妙智慧能說教處潤益含生號名德云。修學如是方便現其自心正智現前。其妙峰山德云比丘之義。總在己躬。乃至文殊普賢佛果。總皆自有。以方便三昧理智現前利眾生行。行之。即是一。如經具明。此明於法界品中安立如是五位行門。明五位方便修行行門總以法界佛果為體。以法界普光明根本智具普賢差別智為大用故。始終本末不移此也。以進修生熟處安立諸位。起一百一十城之法門。總共同一十波羅蜜行。一三十七道品一四攝四無量心。總別同異成壞六門在其中也。以智照之可見。一百一十城義如前福城東已釋訖。

五舉善知識道德所能者。此善知識堪說示菩薩行之加行。具普賢行五位門戶。是故文殊令善財問德云比丘。云何學菩薩行。云何修菩薩道。乃至云何于普賢行。疾得圓滿。德云比丘

【現代漢語翻譯】 現代漢語譯本：使眾生獲得清涼的意義。『比丘』（bhiksu）這個詞，在這裡的意思是『滅諍』。通過止息對於有和無、是和非的煩惱爭論，所以稱為『滅諍』。因為身見、邊見等五種邪見以及有無二見能夠障礙修道，所以首先必須用無念無思的三昧來止息這些見解，真正的智慧才能顯現，因此稱為『滅諍』。所以用妙峰山來象徵比丘的三昧修行。智慧顯現，禪定消亡，寂靜而能自在運用，才能說法教化，滋潤矇昧的眾生，名為『德云』。所以居住在代表矇昧的艮位。用止息來滋潤生命，開啟智慧的開端，最初以比丘德云居住在山頂，取其形象來表達佛法。說明這個位置是從具有信心的凡夫開始，以三昧的加行來開啓蒙昧，進入聖位之中，是十住之首到達法頂的境界，與無相的妙智慧相會之處，號為『妙峰』。用妙智慧能夠說法教化，潤澤利益一切眾生，號名為『德云』。修學這樣的方便法門，使自己的自心正智顯現於前。這妙峰山和德云比丘的意義，總在於自身。乃至文殊（Manjusri）、普賢（Samantabhadra）以及佛果，總都是自己本自具有的。用方便三昧的理智顯現於前，利益眾生的行為。實行它，就是唯一。如經文詳細說明。這說明在《法界品》中安立這樣的五位行門，說明五位方便修行的行門總以法界佛果為本體。因為法界普光明根本智具有普賢的差別智作為大用，所以始終本末都不離開這個。用進修生熟之處來安立各個位次，發起一百一十城的法門，總共同於十波羅蜜（paramita）行、三十七道品、四攝、四無量心。總別同異成壞六門都在其中。用智慧照見就可以明白。一百一十城的意義如前面福城東已經解釋完畢。

五、舉出善知識的道德和能力。這位善知識堪能宣說指示菩薩行的加行，具備普賢行的五位門戶。所以文殊菩薩讓善財童子去請教德云比丘，『如何學習菩薩行？如何修菩薩道？』乃至『如何對於普賢行，迅速得到圓滿？』德云比丘（Bhiksu）。

【English Translation】 English version: It means to bring coolness to sentient beings. The term 'Bhiksu' (bhiksu), here means 'extinguishing disputes'. It is called 'extinguishing disputes' because it extinguishes the disputes of afflictions about existence and non-existence, right and wrong. Because the five views such as the view of self, the view of extremes, and the two views of existence and non-existence can obstruct the path of cultivation, one must first use the samadhi of no-thought and no-mind to stop these views, and then true wisdom can manifest, hence it is called 'extinguishing disputes'. Therefore, Mount Myofeng (Mount Wonderful Peak) is used to symbolize the Bhiksu's practice of samadhi. When wisdom manifests, meditation ceases, and one can use stillness freely, then one can preach and teach, nourishing the ignorant sentient beings, and is called 'Virtue Cloud' (De Yun). Therefore, residing in the Gen position, which represents ignorance. Using cessation to nourish life and initiate the beginning of wisdom, initially the Bhiksu Virtue Cloud resides on the top of the mountain, taking its image to express the Dharma. It explains that this position starts from ordinary people with faith, using the practice of samadhi to initiate ignorance, entering the realm of the saints, it is the head of the ten abodes reaching the realm of the Dharma peak, the place where it meets with the wonderful wisdom of no-form, and is called 'Mount Myofeng'. Using wonderful wisdom to be able to preach and teach, nourishing and benefiting all sentient beings, it is called 'Virtue Cloud'. Cultivating and learning such expedient methods, so that one's own mind's right wisdom manifests before one. The meaning of this Mount Myofeng and Bhiksu Virtue Cloud is all within oneself. Even Manjusri (Manjusri), Samantabhadra (Samantabhadra), and the fruit of Buddhahood, are all inherently possessed by oneself. Using the intellect of expedient samadhi to manifest before one, the act of benefiting sentient beings. Practicing it is the only way. As the sutra explains in detail. This explains that in the 'Dharmadhatu Chapter', such five positions of practice are established, explaining that the five positions of expedient practice all take the Dharmadhatu Buddha-fruit as the body. Because the Dharmadhatu Universal Light Fundamental Wisdom possesses Samantabhadra's differential wisdom as its great function, therefore from beginning to end, it does not deviate from this. Using the place of advancing cultivation to generate familiarity to establish the various positions, initiating the Dharma gate of one hundred and ten cities, all together with the ten paramitas (paramita) practices, the thirty-seven factors of enlightenment, the four immeasurables, and the four all-embracing virtues. The six gates of totality, difference, sameness, otherness, success, and failure are all within it. It can be understood by illuminating it with wisdom. The meaning of the one hundred and ten cities has already been explained in the previous Fortune City East.

Fifth, to cite the virtue and ability of the good teacher. This good teacher is capable of expounding and instructing the preliminary practices of the Bodhisattva path, possessing the five gateways of Samantabhadra's practice. Therefore, Manjusri Bodhisattva had Sudhana ask Bhiksu Virtue Cloud, 'How to learn the Bodhisattva practice? How to cultivate the Bodhisattva path?' and even 'How to quickly attain the perfection of Samantabhadra's practice?' Bhiksu (Bhiksu) Virtue Cloud.

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當爲汝說。此是入十住之初心名初發心住。又爾時善財童子聞是語已歡喜踴躍已下至我唯得此憶念一切諸佛境界智慧光明普見法門。有三十八行經。義有十一門。一得聞善知識名歡喜。二頂禮文殊足下繞無數匝辭退南行。三至處求覓德云比丘。四求經七日。五見比丘在別山上徐步經行。六右繞三匝。七申請所求。八德云嘆善財二種難法皆能發行。九先舉善財所求十種菩薩之行。十自申己德授與善財。十一我唯得此憶念一切諸佛境界智慧光明普見法門。是都結自己當位法門授與善財竟。已下是更推勝進前位。

一得聞善知識名歡喜者。經云聞是語已歡喜踴躍。舉身離地為踴。再踴不已為躍。

二頂禮文殊足下繞無數匝辭退南行者。頭頂禮足。以已之尊高。至彼之足下。是敬極之禮也。繞無數匝敬順法心辭退南行。升進明智。

三至處求覓德云比丘者。明至勝樂國妙峰山。表無染寂靜為勝樂。身心不動如山。是習定也。十方求覓是觀也。是十方觀圓融心境。使無邊等虛空故。

四求經七日者。明七覺分推求勝進除沉掉心也。處定曰沈。出定曰掉。去此二障。

五見比丘在別山上徐步經行者。表同其體。已登山頂義也。明初居定。體猶有定心以七覺支分推來正覺法身本無定亂體故。初心有禪

【現代漢語翻譯】 現代漢語譯本：我現在為你說。這就是進入十住位的最初心，名為初發心住。當時善財童子聽到這些話后，歡喜踴躍，從『我僅僅獲得了憶念一切諸佛境界智慧光明普見法門』開始，有三十八行經文，義理有十一門。第一，得聞善知識之名而歡喜。第二，頂禮文殊菩薩足下，繞無數圈后辭別，向南方行走。第三，到達目的地，尋覓德云比丘（virtuous cloud bhiksu）。第四，尋求經典七日。第五，看見比丘在別的山上緩慢地行走。第六，向右繞三圈。第七，申請所求之法。第八，德云讚歎善財童子兩種難得之法都能發起。第九，首先舉出善財童子所求的十種菩薩之行。第十，自己陳述自己的功德，授予善財童子。第十一，『我僅僅獲得了憶念一切諸佛境界智慧光明普見法門』。這是總結自己當位的法門，授予善財童子完畢。以下是更進一步地推向前面的位次。 第一，得聞善知識之名而歡喜。經文中說：『聽到這些話后歡喜踴躍』。舉身離地叫做踴，再次踴躍不停叫做躍。 第二，頂禮文殊菩薩足下，繞無數圈后辭別，向南方行走。頭頂禮足，以自己的尊貴高尚，到達他的足下，這是極其恭敬的禮節。繞無數圈，是敬順佛法的決心，辭別後向南方行走，是提升明智。 第三，到達目的地，尋覓德云比丘。說明到達勝樂國妙峰山（Myriad Peak Mountain in the Land of Supreme Bliss）。表示沒有污染，寂靜安寧為勝樂。身心不動如山，這是習定。向十方尋覓，這是觀。這是十方觀圓融心境，使之無邊無際如同虛空。 第四，尋求經典七日。說明用七覺支（seven factors of enlightenment）來推求，不斷進步，去除昏沉和掉舉之心。處於禪定狀態叫做昏沉，離開禪定狀態叫做掉舉。去除這兩種障礙。 第五，看見比丘在別的山上緩慢地行走。表示與他同體，已經登上山頂的意思。說明最初安住于禪定，身體中仍然有禪定之心，用七覺支來推求，正覺法身（Dharmakaya）本來就沒有禪定和散亂的體性。初心有禪定。

【English Translation】 English version: Now I will speak to you. This is the initial mind entering the ten abodes, called the Initial Aspiration Abode. At that time, after Sudhana (Śreṣṭhidāraka) heard these words, he rejoiced and leaped for joy, starting from 'I have only obtained this recollection of the wisdom and light of the realm of all Buddhas, the Universal Vision Dharma Gate.' There are thirty-eight lines of scripture, with eleven aspects of meaning. First, hearing the name of a virtuous friend brings joy. Second, he prostrates at the feet of Manjushri (Mañjuśrī), circumambulates countless times, and takes his leave to travel south. Third, he arrives at his destination to seek out the Bhikshu Dev মেঘ (Bhikṣu Dev মেঘ). Fourth, he seeks the scripture for seven days. Fifth, he sees the Bhikshu slowly walking on another mountain. Sixth, he circumambulates three times to the right. Seventh, he requests what he seeks. Eighth, Dev মেঘ praises Sudhana for being able to initiate two difficult Dharmas. Ninth, he first mentions the ten practices of a Bodhisattva that Sudhana seeks. Tenth, he states his own virtues and bestows them upon Sudhana. Eleventh, 'I have only obtained this recollection of the wisdom and light of the realm of all Buddhas, the Universal Vision Dharma Gate.' This concludes the Dharma Gate of his own position, which he bestows upon Sudhana. The following is a further advancement to the previous position. First, hearing the name of a virtuous friend brings joy. The scripture says: 'Hearing these words, he rejoiced and leaped for joy.' Lifting the body off the ground is called leaping; leaping repeatedly is called jumping. Second, he prostrates at the feet of Manjushri, circumambulates countless times, and takes his leave to travel south. He prostrates with his head at the feet, using his own nobility and high status to reach his feet. This is the utmost respect. Circumambulating countless times shows a respectful and obedient heart towards the Dharma. Taking his leave to travel south signifies advancing in wisdom. Third, he arrives at his destination to seek out the Bhikshu Dev মেঘ. This indicates arriving at Myriad Peak Mountain in the Land of Supreme Bliss. It signifies that being free from defilement and tranquil is supreme bliss. The body and mind are as still as a mountain, which is the practice of meditation. Seeking in the ten directions is observation. This is the perfect fusion of mind and environment through observation in the ten directions, making it boundless like space. Fourth, he seeks the scripture for seven days. This indicates using the seven factors of enlightenment (sapta bojjhaṅgāḥ) to seek advancement, removing dullness and agitation. Being in a state of meditation is called dullness; leaving a state of meditation is called agitation. Removing these two obstacles. Fifth, he sees the Bhikshu slowly walking on another mountain. This indicates being one with him, meaning he has already reached the summit. It indicates that initially dwelling in meditation, the body still has a meditative mind. Using the seven factors of enlightenment to seek, the Dharmakaya (Dharmakāya) of perfect enlightenment originally has no nature of meditation or distraction. The initial mind has meditation.

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可定。故云遙見德云住居別山頂也。徐步者。不居亂體也。經行者。表不住凈心也。定亂兩融方明契會。又雖得同十方一切諸佛正覺慧現前。自此方堪求菩薩之行成普賢行。為明不住用故。故云徐步不住定故。修菩薩行故。故云經行。夫修道者。皆須信心。之後當須要以定門以為方便。得定之後方堪起十方觀七覺支觀。用會心境遍周。定亂雙融。身邊見謝始名見道。方堪修菩薩道。具菩薩行。隨俗多生在真一念。

六右繞三匝者。勝進敬順體會心成也。右繞者。左尊右卑以自卑已順尊正教。三匝者。一三五七九是陽之位。二四六八十是陰之位。陽生陰殺。以三生義也。

七申請所求者。經云我已先發無上菩提心而未知菩薩云何學菩薩行如是乃至云何于普賢行速得圓滿。

八德云比丘嘆善財二種難法皆能發行者。嘆菩提心難發先已發。菩薩行難修今能行。云我已發無上菩提心者。已於文殊師利所發菩提心。為知菩提無證修無所求故。但求菩薩方便三昧加行。其菩提心自然明白無垢。猶如空中有云云亡其虛空自空。不復云求虛空也。以明但修菩薩三昧觀照以治執障。然菩提心無有修作留除之體。在凡不減在聖不增。是故今以妙峰山頂。以止觀二門七菩提分助顯方便菩提心自明白。及至菩提明白即菩薩行

【現代漢語翻譯】 現代漢語譯本：因此說（善財童子）遠遠地看見德云比丘住在別的山頂上。『徐步』（緩慢行走）表示不執著于禪定狀態。『經行』（來回走動）表示不執著于清凈心。禪定和散亂兩種狀態融合才能明白契合真理。而且，即使獲得了與十方一切諸佛相同的正覺智慧顯現，從此才能開始尋求菩薩的修行，成就普賢行，爲了說明不執著于（禪定的）作用。所以說『徐步』是因為不執著于禪定，爲了修行菩薩行，所以說『經行』。修行佛道的人，都必須要有信心，之後應當需要以禪定之門作為方便法門。獲得禪定之後才能開始十方觀和七覺支觀，用以體會心境的普遍周全，禪定和散亂雙重融合，身邊所見的事物消逝，才叫做見道。才能開始修行菩薩道，具備菩薩的修行，隨順世俗，多生多世都存在於真如的唯一念頭中。 『六、右繞三匝』，表示殊勝的進步，恭敬順從，體會心性而成就。『右繞』表示左邊為尊，右邊為卑，用自我謙卑來順從尊貴的正教。『三匝』表示一、三、五、七、九是陽數的位置，二、四、六、八、十是陰數的位置，陽生陰殺，用三來表示生長的意義。 『七、申請所求』，經文中說『我已先發無上菩提心，而未知菩薩云何學菩薩行，如是乃至云何于普賢行速得圓滿』。 『八、德云比丘讚歎善財兩種難得之法都能發起』，讚歎菩提心難以發起，（善財童子）已經發起。菩薩行難以修行，現在能夠修行。說『我已發無上菩提心』，是指已經在文殊師利菩薩那裡發了菩提心。因為知道菩提沒有證得，修行沒有所求，所以只求菩薩的方便三昧加行。他的菩提心自然明白沒有污垢，猶如空中有云，云消散了，天空自然空曠，不再需要去尋求天空的空曠。這是爲了說明只需要修行菩薩三昧觀照來治理執著障礙。然而菩提心沒有修作、停留、去除的體性，在凡夫不減少，在聖人不增加。因此現在用妙峰山頂，用止觀二門和七菩提分來輔助顯現方便，菩提心自然明白。等到菩提明白，就是菩薩行。

【English Translation】 English version: Therefore, it is said that Sudhana (善財童子) saw Bhikshu Deva-megha (德云比丘) dwelling on a separate mountain peak from afar. 'Walking slowly' indicates not being attached to the state of Samadhi (禪定). 'Walking back and forth' indicates not being attached to a pure mind. Only by merging the two states of Samadhi and distraction can one clearly understand and accord with the truth. Moreover, even if one obtains the manifestation of the same Right Enlightenment wisdom as all the Buddhas (諸佛) of the ten directions, only from this point can one begin to seek the practice of a Bodhisattva (菩薩), accomplishing the Samantabhadra's practice (普賢行), in order to illustrate not being attached to the function (of Samadhi). Therefore, it is said 'walking slowly' because of not being attached to Samadhi; in order to cultivate the practice of a Bodhisattva, it is said 'walking back and forth'. Those who cultivate the path must all have faith, and afterwards they should use the gate of Samadhi as a skillful means. Only after obtaining Samadhi can one begin the Ten Directions Contemplation (十方觀) and the Seven Factors of Enlightenment Contemplation (七覺支觀), using them to experience the universality of mind and environment, merging Samadhi and distraction. Only when the things seen around one disappear is it called seeing the Tao (見道). Only then can one begin to cultivate the Bodhisattva path, possessing the practice of a Bodhisattva, following customs, and existing in the one thought of True Thusness (真如) through many lifetimes. 'Six, circumambulating three times to the right' indicates excellent progress, respectful obedience, experiencing the nature of mind and accomplishing it. 'Circumambulating to the right' indicates that the left is honored and the right is humble, using self-humility to obey the venerable correct teachings. 'Three times' indicates that one, three, five, seven, and nine are the positions of Yang (陽), and two, four, six, eight, and ten are the positions of Yin (陰). Yang generates and Yin kills, using three to represent the meaning of growth. 'Seven, requesting what is sought', the sutra says, 'I have already generated the unsurpassed Bodhi mind (無上菩提心), but I do not know how a Bodhisattva learns the Bodhisattva practice, and how to quickly perfect the Samantabhadra's practice'. 'Eight, Bhikshu Deva-megha praises Sudhana for being able to generate two difficult Dharmas', praising that the Bodhi mind is difficult to generate, and (Sudhana) has already generated it. The Bodhisattva practice is difficult to cultivate, and now he is able to cultivate it. Saying 'I have already generated the unsurpassed Bodhi mind' refers to having already generated the Bodhi mind at Manjushri Bodhisattva's (文殊師利菩薩) place. Because he knows that Bodhi has no attainment and cultivation has no seeking, he only seeks the Bodhisattva's skillful means of Samadhi and preparatory practices. His Bodhi mind is naturally clear and without defilement, like clouds in the sky; when the clouds dissipate, the sky is naturally empty, and there is no need to seek the emptiness of the sky. This is to illustrate that one only needs to cultivate the Bodhisattva's Samadhi contemplation to cure clinging obstacles. However, the Bodhi mind has no nature of being cultivated, staying, or being removed; it does not decrease in ordinary beings and does not increase in sages. Therefore, now using the peak of Mount Miao (妙峰山頂), using the two gates of cessation and contemplation (止觀) and the Seven Factors of Enlightenment (七菩提分) to assist in revealing the skillful means, the Bodhi mind is naturally clear. When Bodhi is clear, it is the Bodhisattva practice.

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諸三昧即是菩提。不復別有菩提而自明白。以明菩薩處於世間修諸萬行。世間萬行乃至菩提涅槃性自離故。以將此法教化迷流不了此者。而令悟達性空無垢之智。以凈諸業令苦不生。名為大悲。猶如化人教化幻士。以智觀業。隨時隨根。十方等利。無心意識。智幻利生。以此義故。但求菩薩一切諸行。以明即行是菩提一切無生滅故。云我已發無上菩提心者。以明信心菩提雖未有三昧加行顯發以知無所修無所求故。今菩薩行者。以明方便三昧相印。方明行及菩提如實無二。於此之中不可說言諸行無常是生滅法。經云一切法不生一切法不滅。若能如是見諸佛常現前。以是下文。得見四維上下十方無數佛等。為得此見解故。如來於三乘中說諸行無常者。為執諸行作實者說。非為大根眾生頓受法界佛乘理智體用無礙者說故。是故發菩提心者。須識教之權實。可以堪發大心。

問曰。何故不于文殊師利一個善知識邊求法。豈不足耶。何故須經歷五十三善知識處求菩薩行也。

答曰。明治習氣之淺深。修差別智之廣狹。大慈悲之厚薄。攝化之多少。以此安立五位修行法則。隨位善知識五十三人。一百一十因果。總別同異成壞之相。令進修法界不謬。不滯其功。不迀其行故。從此妙峰山。以方便三昧加行因緣。顯自法身

自體清凈本無依住。普光明智與菩薩行寂用無二門已下諸位以普光明智用修差別智。及治習氣。並以大愿起悲智門長養大悲行周法界。如下具明一一次第。

九德云先舉善財所求十種菩薩之行者。從所謂求菩薩行已下。總有十種菩薩行。是總舉十住十十行十十回向十。十地十十一地十。如是五位中各十十。總在此十種菩薩行中。且如初第一所謂求菩薩行者向十住中。配初發心住。以檀波羅蜜門為主。餘九為伴。以方便三昧為檀行體。能捨一切法故。二求菩薩境界者。配治地住。以戒波羅蜜為體。餘九為伴。以法身根本智為戒體。大悲及差別智為用。如海云比丘所觀察大海見佛出興。達十二緣產生根本智。便以差別智說普眼經。及十王是悲智之行。如下至位方明。此同十地中第二地治欲界惑。三求菩薩出離道者。配修行住。此同十地中第三地。修上二界禪超彼禪定位故。治上二界惑。如此修行住中第三善知識。于海岸國善住比丘。在於虛空中來往經行。明得不住三界及禪定。得智自在故。十王恭敬者。明智悲並濟不偏修故。至位方明。此以忍波羅蜜為體。餘九為伴。此明三界惑儘是出離道故。四求菩薩清凈道者。如十住中第四生貴住及十地中第四地。三界心盡出世智現前。方學世間文字句義智。五住五地方滿。六

【現代漢語翻譯】 現代漢語譯本：自體清凈，原本就沒有任何依傍和執著。普遍光明的智慧與菩薩的寂靜作用，這兩者並非截然不同的法門。從這裡開始，各個位次的菩薩都以普遍光明的智慧來運用和修習差別智，以此來去除習氣。並且以廣大的誓願發起悲智之門，增長廣大的慈悲，使菩薩的行持周遍整個法界。具體內容將在下文逐一詳細闡述。

九德云：首先列舉善財童子所尋求的十種菩薩之行，從『所謂求菩薩行』開始，總共有十種菩薩行。這概括了十住、十行、十回向、十地、以及等覺和妙覺這五個位次中各自的十種修行。所有這些都包含在這十種菩薩行之中。例如，最初的第一種，即『所謂求菩薩行』，對應於十住中的初發心住，以檀波羅蜜（Dānapāramitā，佈施波羅蜜）為主要修行，其餘九種波羅蜜為輔助。以方便三昧為佈施的本體，因為能夠捨棄一切法。第二種，『求菩薩境界』，對應于治地住，以戒波羅蜜（Śīlapāramitā，持戒波羅蜜）為本體，其餘九種波羅蜜為輔助。以法身根本智為持戒的本體，以大悲和差別智為作用。例如海云比丘所觀察的大海，見到佛陀出現，領悟十二因緣生起根本智，然後以差別智宣說《普眼經》和十王，這就是悲智的行持。這些將在後面的位次中詳細說明。這類似於十地中的第二地，即離垢地，主要在於去除欲界的迷惑。第三種，『求菩薩出離道』，對應于修行住，類似於十地中的第三地，即發光地，修習上二界的禪定，超越這些禪定的位置。因此，去除上二界的迷惑。例如修行住中的第三位善知識，海岸國的善住比丘，能夠在虛空中來往行走，表明他已經證悟到不住於三界和禪定，獲得了智慧的自在。十王恭敬他，表明他的智慧和慈悲並濟，沒有偏頗地修習。這些將在後面的位次中詳細說明。這裡以忍波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）為本體，其餘九種波羅蜜為輔助。這說明三界的迷惑消除殆盡，就是出離之道。第四種，『求菩薩清凈道』，對應於十住中的第四位生貴住，以及十地中的第四地，即焰慧地。三界的心念完全止息，出世間的智慧顯現，然後才開始學習世間的文字句義的智慧。五住和五地都圓滿，六

【English Translation】 English version: Self-nature is pure, originally without any reliance or attachment. The universally radiant wisdom and the tranquil function of a Bodhisattva are not two separate paths. From here on, Bodhisattvas of various stages utilize and cultivate differential wisdom with universally radiant wisdom to eliminate habitual tendencies. Furthermore, they initiate the gate of compassion and wisdom with great vows, nurturing great compassion and extending the Bodhisattva's conduct throughout the entire Dharma realm. The specifics will be elaborated in detail one by one below.

Jiude Yun: First, it lists the ten types of Bodhisattva conduct sought by Sudhana (Śreṣṭhidāraka, 善財童子), starting from 'so-called seeking Bodhisattva conduct,' there are a total of ten types of Bodhisattva conduct. This summarizes the ten abodes (Daśa-bhūmi, 十住), ten practices (Daśacaryā, 十行), ten dedications (Daśapariṇāmanā, 十回向), ten grounds (Daśabhūmi, 十地), and the stages of near-perfect enlightenment (Samantabhadra, 等覺) and perfect enlightenment (Buddhahood, 妙覺), each with ten aspects. All of these are contained within these ten types of Bodhisattva conduct. For example, the very first one, 'so-called seeking Bodhisattva conduct,' corresponds to the initial aspiration abode (Prathamacittotpāda-bhūmi, 初發心住) among the ten abodes, with the giving perfection (Dānapāramitā, 檀波羅蜜) as the primary practice and the other nine perfections as support. Expedient Samadhi (Upāya-samādhi, 方便三昧) is the essence of giving, because it can relinquish all dharmas. The second one, 'seeking the realm of a Bodhisattva,' corresponds to the ground-taming abode (Adhimukti-bhūmi, 治地住), with the discipline perfection (Śīlapāramitā, 戒波羅蜜) as the essence and the other nine perfections as support. The fundamental wisdom of the Dharmakaya (Dharmakāya-jñāna, 法身根本智) is the essence of discipline, with great compassion and differential wisdom as its function. For example, the ocean observed by Bhikshu Haiyun (海云比丘), seeing the Buddha appear, realizing the fundamental wisdom of the twelve links of dependent origination (Dvādaśāṅgapratītyasamutpāda, 十二因緣), and then expounding the Universal Eye Sutra (普眼經) and the Ten Kings (十王) with differential wisdom, this is the conduct of compassion and wisdom. These will be explained in detail in later stages. This is similar to the second ground in the ten grounds, the stainless ground (Vimalā-bhūmi, 離垢地), which mainly focuses on removing the delusions of the desire realm. The third one, 'seeking the path of liberation of a Bodhisattva,' corresponds to the practice abode (Ācāra-bhūmi, 修行住), similar to the third ground in the ten grounds, the illuminating ground (Prabhākarī-bhūmi, 發光地), cultivating the dhyana (meditative states, 禪定) of the upper two realms, surpassing the positions of these dhyanas. Therefore, it removes the delusions of the upper two realms. For example, the third good knowing friend (Kalyāṇamitra, 善知識) in the practice abode, Bhikshu Shanzhu (善住比丘) of the coastal country, being able to come and go in the empty space, indicates that he has realized non-abiding in the three realms and dhyana, and has obtained the freedom of wisdom. The Ten Kings respect him, indicating that his wisdom and compassion are both cultivated without bias. These will be explained in detail in later stages. Here, the patience perfection (Kṣāntipāramitā, 忍辱波羅蜜) is the essence, with the other nine perfections as support. This indicates that the complete elimination of the delusions of the three realms is the path of liberation. The fourth one, 'seeking the pure path of a Bodhisattva,' corresponds to the fourth noble birth abode (Janma-bhūmi, 生貴住) in the ten abodes, and the fourth ground in the ten grounds, the blazing wisdom ground (Arciṣmatī-bhūmi, 焰慧地). The thoughts of the three realms are completely ceased, the transcendental wisdom appears, and then one begins to learn the wisdom of worldly words and meanings. The five abodes and five grounds are all perfected, six

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住中如海幢比丘得離出入息。寂滅神通化身周遍十方。如是十種所求所修菩薩道一中。十十之行五位齊彰。一一如上配之。于中意況文義炳然。不悟讀之虛談且過。一一須得其意。如十住法。與后位及十地作樣。已后諸位仿此規模慣習已終。方依初法。

十自申己德授與善財者。經云。善男子。我得自在決定解力信眼清凈智光照。曜普觀境界離一切。障善巧觀察普眼明。徹具清凈行往詣十方一切國土。恭敬供養一切諸佛。此明舉本果法令凡信樂修行從初發心修行慣習十地功終。方依此初時本樣果法也。還以法界中時不遷智不異慈悲不異願行不異之所成就。以於法界大智無延促中修行故。不如情解。有修行者莫作延促。時分修學。應須善觀法界體用。莫如世情作一剎那計作三僧祇計。如法界中都無修短遠近故。以此解行如法修行。于諸境界善照生滅。令使執盡而成智之大用。于自心境莫浪攝持。但知放蕩任性坦然。習定觀照執盡智現。生滅自無業垢自凈。會佛境界同如來心。佛見自會非由捉搦。謾作別治令心狂惑。但自明心境見融執業便謝見亡執謝。一切萬法本自無瘡。智境朗然名為佛國也。無煩強生見執。永自沉淪。自作自殃非他能與。

十一自此善男子我得自在決定信解力已下至善男子我唯得此憶念一

【現代漢語翻譯】 現代漢語譯本： 住的境界就像海幢比丘那樣，能夠脫離出入息（呼吸）。寂滅的神通化身周遍十方。像這樣的十種所求所修的菩薩道，在「一」中，十十之行和五位（菩薩修行的五個階段）同時彰顯。每一個都像上面那樣對應。其中意境和文義都非常明顯。不明白的人讀起來就像空談一樣過去了。每一個都必須理解其中的意思。比如十住法，可以作為後面階段和十地的榜樣。以後各個階段都仿照這個規模，習慣了就結束了。然後依據最初的法則。 十、自己陳述所證得的功德，並授予善財童子。經中說：『善男子，我獲得了自在決定解力、信眼清凈智光照耀，普遍觀察境界，遠離一切障礙，善巧觀察普眼明徹，具足清凈行，前往十方一切國土，恭敬供養一切諸佛。』這說明舉出根本的果法，讓凡夫信樂修行，從最初發心修行，習慣了，十地的功德圓滿，然後依據這最初的本來的果法。仍然以法界中時間不遷移、智慧不改變、慈悲不改變、願行不改變的成就。因為在法界大智沒有延遲和縮短中修行，所以不要像情識那樣理解。有修行的人不要把修行當作延遲和縮短的時間來修學。應該好好觀察法界的體和用。不要像世俗的情感那樣，作一剎那的計算，作三大阿僧祇劫的計算。因為在法界中，根本沒有修行的長短遠近。用這樣的理解和行動如法修行，在各種境界中好好照見生滅，使執著消失，成就智慧的大用。對於自己的心境，不要隨便攝取和保持。只要知道放蕩任性坦然。習慣了禪定觀照，執著消失，智慧就顯現。生滅自然消失，業障自然清凈。會合佛的境界，同如來心。佛的知見自然會合，不是通過捉拿和把握。胡亂地作其他的治理，會讓心狂亂迷惑。只要明白自己的心境，見解融合，執著和業障就會消失。一切萬法本來就沒有創傷。智慧的境界明朗，就叫做佛國。沒有必要勉強產生見解和執著，永遠會自我沉淪。自作自受，不是別人能給你的。 十一、從這裡開始，『善男子，我獲得了自在決定信解力』以下，直到『善男子，我唯獨獲得了這種憶念』

【English Translation】 English version: The state of dwelling is like the Bhikshu Hai Chuang, who can detach from incoming and outgoing breaths. The Samadhi (state of meditative consciousness) and supernatural transformation body pervade the ten directions. Like these ten kinds of Bodhisattva paths sought and cultivated, in the 'One', the ten-ten practices and the five stages (of Bodhisattva practice) are simultaneously manifested. Each one corresponds as above. Among them, the artistic conception and the meaning of the text are very clear. Those who do not understand read it as empty talk. Each one must understand its meaning. For example, the Ten Dwellings Dharma can serve as a model for the later stages and the Ten Grounds. In the future, each stage will follow this scale, and once accustomed to it, it will end. Then rely on the initial Dharma. 10. Declaring one's own attained merits and bestowing them upon Sudhana. The sutra says: 'Good man, I have obtained the power of self-mastery and decisive understanding, the pure wisdom light of the eye of faith, illuminating and universally observing realms, free from all obstacles, skillfully observing the clear and thorough universal eye, possessing pure conduct, going to all lands in the ten directions, reverently making offerings to all Buddhas.' This explains that the fundamental fruit Dharma is brought forth, allowing ordinary people to believe and practice, starting from the initial aspiration to practice, becoming accustomed to it, and the merits of the Ten Grounds are perfected, and then relying on this initial original fruit Dharma. Still using the achievements of time not migrating, wisdom not changing, compassion not changing, and vows and practices not changing in the Dharma Realm. Because one practices in the great wisdom of the Dharma Realm without delay or shortening, do not understand it like emotional consciousness. Those who practice should not regard practice as delayed or shortened time for learning. One should carefully observe the substance and function of the Dharma Realm. Do not, like worldly emotions, make calculations of a moment, or calculations of three great Asankhya kalpas. Because in the Dharma Realm, there is fundamentally no length or distance of practice. Use such understanding and action to practice according to the Dharma, and in various realms, carefully illuminate the arising and ceasing, so that attachment disappears and the great function of wisdom is achieved. Regarding one's own mind and realm, do not casually grasp and maintain. Just know to be unrestrained, willful, and frank. Accustomed to Samadhi contemplation, attachment disappears, and wisdom appears. Arising and ceasing naturally disappear, and karmic obstacles naturally become pure. Meeting the realm of the Buddha is the same as the Tathagata's mind. The Buddha's knowledge and vision will naturally meet, not through grasping and holding. Randomly doing other governance will cause the mind to be chaotic and confused. Just understand your own mind and realm, and when views merge, attachments and karmic obstacles will disappear. All dharmas are originally without wounds. The realm of wisdom is clear, and it is called the Buddha Land. There is no need to force the generation of views and attachments, and one will eternally sink oneself. One makes one's own calamity, and no one else can give it to you. 11. From here, 'Good man, I have obtained the power of self-mastery and decisive understanding' down to 'Good man, I have only obtained this kind of recollection.'

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切諸佛境界智慧光明普見法門。有十九行半經。明普見十方一切諸佛又諸國土境界無礙門。是此位中之果也。此明本來如是佛境清凈。比來妄作客塵。今從文殊師利所得決定信眼。以止觀二門七覺支分。至此真境。契會無差別。普見一切眾生心境及以自心本來解脫佛國。此名初發心住。以自心會佛所住故。以檀波羅蜜為主。餘九為伴。自此已下但有所見佛及佛境界。總是位中之果也。自此已下。推功前位。治地住中已下。一一善知識邊。皆有本位升進二門。第二治地住善知識名字法門。如下一初升進門中。從豈能了知諸大菩薩無邊智慧清凈行門已下至辭退而去。有三十八行半經。是推德勝進分。於此段中約分四段。一豈能了知諸大菩薩無邊智慧已下至云何能知能說彼功德行有二十九行半經。明仰推勝德令善財進修分。二南方有國名為海門。是示善知識處。三彼有比丘名為海云。是示善知識名。四禮德云足是辭去而升進前位。此明一一位中與十法門令入授十法門令修。皆一位有正入本位之果授前位之因。已下仿此例然。初二十九行半經。明未申善知識名玄嘆其德自推無能。后九行半經明舉善知識名重舉十法而令預聞一。一如經具明。

第二治地住本位門中復分為五段。一爾時善財已下正念觀十法。二南行至海門國

【現代漢語翻譯】 現代漢語譯本： 『切諸佛境界智慧光明普見法門』（能斷除所有佛的境界，以智慧光明普遍照見的法門）。有十九行半的經文，闡明普遍照見十方一切諸佛以及所有國土境界的無礙法門。這是此位（初發心住）中的果。這說明本來就是如此的佛境清凈，之前都是虛妄的客塵。現在從文殊師利（Manjushri）處獲得決定的信眼，以止觀二門和七覺支分，到達這真實的境界，契合而無差別，普遍照見一切眾生的心境以及自身本來解脫的佛國。這名為初發心住（the stage of initial resolve）。因為以自心契會佛所住之處，所以以檀波羅蜜（Dānapāramitā，佈施波羅蜜）為主，其餘九種波羅蜜為伴。自此以下，凡是所見到的佛以及佛的境界，都是此位中的果。 自此以下，是推功於前一位。治地住（the stage of taming the ground）中以下，每一位善知識處，都有本位升進二門。第二治地住善知識名字法門，如下一初升進門中，從『豈能了知諸大菩薩無邊智慧清凈行門』以下至辭退而去，有三十八行半經。這是推德勝進分。於此段中約分四段。一、『豈能了知諸大菩薩無邊智慧』以下至『云何能知能說彼功德行』，有二十九行半經，闡明仰推勝德，令善財（Sudhana）進修之分。二、南方有國名為海門（Ocean Gate），是顯示善知識處。三、彼有比丘名為海云（Meghasri），是顯示善知識名。四、禮德云（Gunashri）足，是辭去而升進前位。此說明每一位中，給予十法門令入，授予十法門令修，每一位都有正入本位之果，授予前位之因。以下仿照此例。初二十九行半經，闡明未申善知識名，玄妙地讚歎其德，自謙無能。后九行半經，闡明舉善知識名，再次舉出十法而令預聞。一一如經文具體闡明。 第二治地住本位門中，又分為五段。一、爾時善財以下，正念觀十法。二、南行至海門國。

【English Translation】 English version: 'The Dharma Gate of Universally Seeing All Buddha Realms with Wisdom Light' (cutting off all Buddha realms, universally illuminating with wisdom light). It has nineteen and a half lines of scripture, elucidating the unobstructed Dharma Gate of universally seeing all Buddhas in the ten directions and all lands and realms. This is the fruit within this stage (the stage of initial resolve). This explains that the Buddha realm is originally pure as it is, and before were all illusory guest dusts. Now, from Manjushri (Manjushri), one obtains the determined eye of faith, and with the two gates of cessation and contemplation and the seven factors of enlightenment, one arrives at this true realm, in accord without difference, universally seeing the mind realms of all sentient beings and one's own originally liberated Buddha land. This is called the stage of initial resolve (the stage of initial resolve). Because one accords with the place where the Buddha dwells with one's own mind, Dānapāramitā (Dānapāramitā, Perfection of Giving) is the main one, with the other nine perfections as companions. From here on, all the Buddhas and Buddha realms that are seen are the fruit within this stage. From here on, it is attributing merit to the previous stage. In the stage of taming the ground (the stage of taming the ground) and below, at each good knowing advisor's place, there are two gates: advancement in the present stage. The second Dharma Gate of the name of the good knowing advisor of the stage of taming the ground, as in the first gate of initial advancement below, from 'How can one know the boundless wisdom and pure conduct of all great Bodhisattvas' down to taking leave and departing, there are thirty-eight and a half lines of scripture. This is attributing merit for superior advancement. In this section, it is divided into four parts. 1. From 'How can one know the boundless wisdom of all great Bodhisattvas' down to 'How can one know and speak of their meritorious conduct', there are twenty-nine and a half lines of scripture, elucidating the attribution of superior merit, causing Sudhana (Sudhana) to advance in cultivation. 2. There is a country in the south called Ocean Gate, which shows the place of the good knowing advisor. 3. There is a Bhikshu there named Meghasri (Meghasri), which shows the name of the good knowing advisor. 4. Bowing to the feet of Gunashri (Gunashri) is taking leave and advancing to the previous stage. This explains that in each stage, ten Dharma Gates are given to enter, and ten Dharma Gates are bestowed to cultivate. Each stage has the fruit of correctly entering the present stage, and bestowing the cause of the previous stage. The following follows this example. The first twenty-nine and a half lines of scripture elucidate that the name of the good knowing advisor has not been stated, subtly praising their virtue, and humbly stating one's own inability. The latter nine and a half lines of scripture elucidate stating the name of the good knowing advisor, and again mentioning the ten Dharmas to allow them to be heard in advance. Each and every one is clearly explained in the scripture. In the second gate of the present stage of taming the ground, it is again divided into five parts. 1. At that time, Sudhana and below, correctly contemplate the ten Dharmas. 2. Traveling south to the country of Ocean Gate.

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。三至海云比丘頂禮其足。四正申所求。五海云比丘稱歎善財示所觀法。如海門國者。明觀生死海為。廣大佛海。海云比丘者。因所觀法立名。其心如海。以法潤生如雲。又性戒如海不宿死屍。一切生滅死屍至於根本智海。皆為智海無生滅故。五海云比丘稱歎善財與所觀之法者。所謂觀察大海。云我住此海門國十有二年者。明不離十二緣生生死海故。如是十二有支。一切凡夫無明所覆常處其中。權教菩薩及以二乘。皆厭而舍之。一乘菩薩以此無明十二有支。以為如來一切智智之海。為大智海無有生滅。本來如是凡夫不了。妄系生死無明故。云我住此海門國十有。二年。經云常以大海為其境界已下有十種思惟大海。意明一切眾生十二緣生生死之海廣大無量。無有中邊性相可得。便為佛海思惟大海無量眾寶奇妙莊嚴者。明觀生死緣生海。便成自性清凈佛之智海。即一切智寶功德莊嚴思惟大海。積無量水者。以諸愛水為大悲水思惟大海。水色不同者。根本智中起無量差別智慈思惟大海。無量眾生之所住處者。以明佛海中有無量眾生之所住處不覺不知思惟大海。容受種種大身眾生者。明無量菩薩咸處生死海中。一一身土咸滿其中。如影如光不相障蔽思惟大海。能受大云所雨之雨者。菩薩心海堪受大云諸佛法雨思惟大海。無增無

【現代漢語翻譯】 現代漢語譯本：三、海云比丘頂禮善財童子的雙足。 四、正式陳述所求。 五、海云比丘稱讚善財童子，並開示他所觀修的法門。例如，『海門國』象徵著觀照生死之海，即廣大無邊的佛海。『海云比丘』的名字，是根據他所觀修的法門而立的，他的心如同大海一般深廣，以佛法滋潤眾生如同雲朵普降甘霖。而且，他的戒行如同大海一樣，不會容留屍體。一切生滅的『屍體』最終都會歸於根本智海，因為智海是沒有生滅的。五、海云比丘稱讚善財童子以及他所觀修的法門，就是觀察大海。他說：『我住在這海門國已經十二年了』，這表明他不曾離開十二緣起的生死之海。這十二有支，一切凡夫都被無明所覆蓋，常常處於其中。權教菩薩以及二乘聖者，都厭惡而捨棄它。而一乘菩薩則將這無明十二有支，視為如來一切智智之海，因為大智之海是沒有生滅的，本來就是如此。凡夫不明白這個道理，妄自執著于生死無明。所以他說：『我住在這海門國已經十二年了。』經中說：『常常以大海作為他的境界』，以下有十種思惟大海的方式，意在說明一切眾生的十二緣起生死之海廣大無量，沒有邊際，沒有固定的自性。因此它就是佛海。思惟大海有無量眾寶奇妙莊嚴，表明觀照生死緣起之海，就能成就自性清凈佛的智海，也就是一切智寶功德莊嚴。思惟大海積聚無量水，是以諸愛之水作為大悲之水。思惟大海水色不同，是說根本智中生起無量差別智。慈悲。思惟大海是無量眾生的住所，表明佛海中有無量眾生的住所，他們卻不覺不知。思惟大海能夠容納種種大身眾生，表明無量菩薩都處於生死海中，每一個身土都充滿其中，如同影子和光芒一樣，互不障礙。思惟大海能夠接受大云所降之雨，表明菩薩的心海能夠承受大云諸佛的法雨。思惟大海沒有增 English version: Three, Haiyun Bhikshu (Sea Cloud Bhikshu) prostrated at the feet of Sudhana (Good Wealth). Four, he formally stated his request. Five, Haiyun Bhikshu praised Sudhana and revealed the Dharma he contemplated. For example, 'Seagate Country' symbolizes contemplating the sea of birth and death, which is the vast Buddha-sea. 'Haiyun Bhikshu's' name is based on the Dharma he contemplates; his mind is as deep and vast as the sea, and he nourishes sentient beings with the Dharma like clouds showering sweet rain. Moreover, his precepts are like the sea, which does not harbor corpses. All corpses of birth and death ultimately return to the root wisdom-sea, because the wisdom-sea has no birth or death. Five, Haiyun Bhikshu praised Sudhana and the Dharma he contemplated, which is observing the great sea. He said, 'I have lived in this Seagate Country for twelve years,' indicating that he has never left the sea of birth and death of the twelve links of dependent origination. These twelve links are where all ordinary beings are covered by ignorance and constantly dwell. Provisional teachings of Bodhisattvas and the Two Vehicles all detest and abandon it. However, the One Vehicle Bodhisattva regards these twelve links of ignorance as the sea of the Tathagata's all-knowing wisdom, because the sea of great wisdom has no birth or death and is originally like this. Ordinary beings do not understand this principle and falsely cling to the ignorance of birth and death. Therefore, he said, 'I have lived in this Seagate Country for twelve years.' The sutra says, 'Constantly taking the great sea as his realm,' followed by ten ways of contemplating the great sea, intending to illustrate that the sea of birth and death of the twelve links of dependent origination of all sentient beings is vast and boundless, without boundaries, and without a fixed nature. Therefore, it is the Buddha-sea. Contemplating the great sea with countless treasures and wonderful adornments indicates that contemplating the sea of dependent origination of birth and death can accomplish the wisdom-sea of the self-nature pure Buddha, which is the adornment of all-knowing treasure merits. Contemplating the great sea accumulating limitless water is using the water of all kinds of love as the water of great compassion. Contemplating the great sea with different colors of water means that limitless differentiated wisdom arises from the root wisdom. Compassion. Contemplating the great sea as the dwelling place of limitless sentient beings indicates that there are limitless sentient beings dwelling in the Buddha-sea, but they are unaware and unknowing. Contemplating the great sea capable of accommodating various large-bodied sentient beings indicates that limitless Bodhisattvas are all in the sea of birth and death, and each body and land is filled with them, like shadows and light, without obstructing each other. Contemplating the great sea capable of receiving the rain poured by the great clouds indicates that the Bodhisattva's mind-sea can receive the Dharma rain of the Buddhas of the great clouds. Contemplating the great sea without increase

【English Translation】 English version: Three, Haiyun Bhikshu (Sea Cloud Bhikshu) prostrated at the feet of Sudhana (Good Wealth). Four, he formally stated his request. Five, Haiyun Bhikshu praised Sudhana and revealed the Dharma he contemplated. For example, 'Seagate Country' symbolizes contemplating the sea of birth and death, which is the vast Buddha-sea. 'Haiyun Bhikshu's' name is based on the Dharma he contemplates; his mind is as deep and vast as the sea, and he nourishes sentient beings with the Dharma like clouds showering sweet rain. Moreover, his precepts are like the sea, which does not harbor corpses. All corpses of birth and death ultimately return to the root wisdom-sea, because the wisdom-sea has no birth or death. Five, Haiyun Bhikshu praised Sudhana and the Dharma he contemplated, which is observing the great sea. He said, 'I have lived in this Seagate Country for twelve years,' indicating that he has never left the sea of birth and death of the twelve links of dependent origination. These twelve links are where all ordinary beings are covered by ignorance and constantly dwell. Provisional teachings of Bodhisattvas and the Two Vehicles all detest and abandon it. However, the One Vehicle Bodhisattva regards these twelve links of ignorance as the sea of the Tathagata's all-knowing wisdom, because the sea of great wisdom has no birth or death and is originally like this. Ordinary beings do not understand this principle and falsely cling to the ignorance of birth and death. Therefore, he said, 'I have lived in this Seagate Country for twelve years.' The sutra says, 'Constantly taking the great sea as his realm,' followed by ten ways of contemplating the great sea, intending to illustrate that the sea of birth and death of the twelve links of dependent origination of all sentient beings is vast and boundless, without boundaries, and without a fixed nature. Therefore, it is the Buddha-sea. Contemplating the great sea with countless treasures and wonderful adornments indicates that contemplating the sea of dependent origination of birth and death can accomplish the wisdom-sea of the self-nature pure Buddha, which is the adornment of all-knowing treasure merits. Contemplating the great sea accumulating limitless water is using the water of all kinds of love as the water of great compassion. Contemplating the great sea with different colors of water means that limitless differentiated wisdom arises from the root wisdom. Compassion. Contemplating the great sea as the dwelling place of limitless sentient beings indicates that there are limitless sentient beings dwelling in the Buddha-sea, but they are unaware and unknowing. Contemplating the great sea capable of accommodating various large-bodied sentient beings indicates that limitless Bodhisattvas are all in the sea of birth and death, and each body and land is filled with them, like shadows and light, without obstructing each other. Contemplating the great sea capable of receiving the rain poured by the great clouds indicates that the Bodhisattva's mind-sea can receive the Dharma rain of the Buddhas of the great clouds. Contemplating the great sea without increase

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減者。諸佛智性之海無有增減。乃至四種無過廣大深廣。便見海中有大蓮華。忽然出現其上有佛說普眼經。意明自觀生死海。便為自己如來清凈智海。自佛出興根本智差別智。究竟不離此生死海中圓滿故。十力四無畏一切智智海皆回生死海廣大業力而成就之。生死業果盡一切智智海如是。成自己如來廣大智海普賢行海。不離一切眾生及自己十二有支緣生行海中。若離此者別有成佛處所法者。無有是處。從海出蓮華。其蓮華上所有莊嚴眾寶。是達無明及諸有支為大智海。以智隨行功德報生。因陀羅者。主也。尼羅者。青色。此寶青色為眾寶中之主。為蓮華莖芬敷布濩者。言此蓮華開敷廣大遍佈大海。此明以行隨智用無染業所成。百萬阿修羅王執持其莖者。百萬隨智用處生死而不沒。像阿修羅處大海而才沒半身。表萬行隨智以智為主。明智悲萬行處生死海而恒不沒。一切眾苦波濤故。此明根本智差別智大悲萬行一時同舉。明前妙峰山得佛境界無相智慧光明海但得普見諸佛智慧光明境界門。此治地住中。以將無相智慧光明。照十二有支。成根本智。差別智。大悲萬行齊備。百萬摩尼寶莊嚴網彌覆其上者。明以根本智起差別智。設教遍周之所報生。百萬龍王雨以香水者。明以智隨悲行雨戒定慧解脫知見香水浴眾生心垢。百萬迦

樓羅王銜諸瓔珞及寶繒帶周匝垂下者。智隨萬行垂大慈悲。同於生死引接義也。百萬羅剎王慈心觀察者。羅剎王者即毗沙門王。主令此眾也。此云持國。在須彌北面而居。明守護義。取其像以表法。明菩薩以大慈悲常居生死海守護眾生。令一切眾生慈心相向。百萬夜叉王恭敬禮拜者。取之像表離憍慢殘害。夜叉常恭敬。號之為王。明勝於生死惡害心故。明主當護持生死惡害不生自在如王也。百萬乾闥婆王種種音樂讚歎供養者。明法樂以樂眾生故。百萬天王雨諸天華鬘香及衣服幢幡蓋等者。明廣大饒益皆悉自在。萬事備周如天王。已下例然。總明回生死海中無量不善。作無量善根。表以十王。明於生死海達無明十二緣行一切不善。成大智大悲善行滿足。寄喻如王。舉諸寶莊嚴充滿大海。義亦如之。以回一切不善行。作一切善行之所報生。隨智隨悲莊嚴滿剎。皆以無為無性智法印。普印生死海。總成福海。以法身無依住自性清凈普光明大平等智印。印生死海。總成法界解脫法門。以差別智印。印眾生根之所調伏。而為說法。號之為佛出興也。普眼遍知諸法緣起。善知總別同異本末生起。號之為普眼法門。應當如是觀生死海。觀如來海。觀如來無差別智海。觀如來差別智海。觀如來大慈悲海。乃至普賢行愿海無邊法門海。總

【現代漢語翻譯】 現代漢語譯本 樓羅王佩戴著各種瓔珞和用寶繒做成的帶子，週身垂下：這象徵著智慧伴隨著萬行，垂示廣大的慈悲，如同在生死輪迴中引導接引眾生。

百萬羅剎王以慈悲之心觀察：羅剎王即毗沙門王（多聞天王），是統領這些部眾的首領。毗沙門王又名持國天，居住在須彌山的北面，象徵守護的意義。這裡借用羅剎王的形象來表法，說明菩薩以大慈悲之心常住在生死苦海中，守護眾生，使一切眾生都能以慈悲之心相待。

百萬夜叉王恭敬禮拜：借用夜叉王的形象，表示遠離憍慢和殘害。夜叉常常恭敬，被稱為王，說明勝過生死中的惡害之心。這表明修行者應當護持，使生死中的惡害之心不生起，自在如王。

百萬乾闥婆王用各種音樂讚歎供養：說明用佛法的音樂使眾生快樂。

百萬天王降下各種天花、花鬘、香以及衣服、幢幡、寶蓋等：說明廣大饒益，一切都自在完備，如同天王一樣。以下的情況也類似。總的來說，就是將生死苦海中無量的不善，轉化為無量的善根。用十王來代表，說明在生死苦海中通達無明十二因緣，行一切不善，最終成就大智大悲，善行圓滿。這用國王來比喻，舉出各種寶物莊嚴充滿大海，意義也是如此。用轉化一切不善的行為，作為一切善行的果報。隨著智慧和慈悲，莊嚴充滿剎土，都用無為無性的智慧法印，普遍印在生死苦海中，總成就福德之海。用以法身為根本，無所依住，自性清凈，普光明大平等智印，印在生死苦海中，總成就法界解脫法門。用差別智印，印在眾生根器所能調伏之處，而為他們說法，這被稱為佛出世。

普眼遍知諸法緣起，善於瞭解總相、別相、同相、異相、本末、生起，這被稱為普眼法門。應當這樣觀察生死苦海，觀察如來海，觀察如來無差別智海，觀察如來差別智海，觀察如來大慈悲海，乃至普賢行愿海無邊法門海，總而言之。

【English Translation】 English version King Narayana adorned with various necklaces and belts made of precious silk, hanging all around: This symbolizes wisdom accompanying myriad practices, displaying great compassion, like guiding and receiving beings in the cycle of birth and death (samsara).

A million Rakshasa (demon) kings observing with compassionate hearts: Rakshasa kings are the same as King Vaishravana (guardian of the north), who is the leader of these assemblies. Vaishravana is also called Dhritarashtra (holder of the country), residing on the north side of Mount Sumeru, symbolizing the meaning of protection. Here, the image of the Rakshasa king is borrowed to represent the Dharma, illustrating that Bodhisattvas, with great compassion, constantly reside in the sea of suffering of birth and death, protecting sentient beings, so that all beings can treat each other with compassionate hearts.

A million Yaksha (spirit) kings respectfully bowing: The image of the Yaksha king is borrowed to represent being far from arrogance and harm. Yakshas are often respectful and are called kings, indicating victory over the evil and harmful thoughts in birth and death. This indicates that practitioners should protect and maintain, so that the evil and harmful thoughts in birth and death do not arise, being as free and at ease as a king.

A million Gandharva (celestial musician) kings praising and making offerings with various kinds of music: This illustrates using the music of the Dharma to bring joy to sentient beings.

A million Deva (god) kings raining down various celestial flowers, garlands, incense, as well as clothing, banners, canopies, etc.: This illustrates vast benefits, with everything being free and complete, just like a Deva king. The following situations are similar. In general, it is about transforming the immeasurable non-virtues in the sea of birth and death into immeasurable roots of goodness. Using the ten kings to represent, it illustrates understanding the twelve links of dependent origination (nidanas) in the sea of birth and death, practicing all non-virtues, and ultimately achieving great wisdom and great compassion, with virtuous practices being complete. This is likened to a king, with various treasures being mentioned to adorn and fill the great sea, the meaning being the same. Using the transformation of all non-virtuous actions as the retribution of all virtuous actions. Following wisdom and compassion, adorning and filling the Buddha-fields, all using the wisdom seal of non-action and no-self-nature, universally imprinted in the sea of birth and death, totally accomplishing the ocean of merit. Using the Dharmakaya (body of truth) as the foundation, without any reliance, with self-nature being pure, the universally illuminating great equality wisdom seal, imprinted in the sea of birth and death, totally accomplishing the Dharma realm liberation Dharma gate. Using the discriminating wisdom seal, imprinted in the places where the faculties of sentient beings can be tamed, and speaking the Dharma for them, this is called the Buddha appearing in the world.

The all-seeing eye knows the arising of all Dharmas, is good at understanding the general characteristics, specific characteristics, same characteristics, different characteristics, beginning and end, arising, this is called the all-seeing eye Dharma gate. One should observe the sea of birth and death in this way, observe the sea of the Tathagata (Buddha), observe the sea of the non-discriminating wisdom of the Tathagata, observe the sea of the discriminating wisdom of the Tathagata, observe the sea of the great compassion of the Tathagata, and even the boundless Dharma gate sea of the Samantabhadra's practices and vows, in short.

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在此一切眾生十二有支生死海生。若出此海外。別有成佛處所。無有是處。當知諸佛及以國土生居此生住居。此住無別處也。從時海云比丘告善財言善男子汝已發阿耨多羅三藐三菩提耶已下。至善男子我唯知此普眼法門。有九十二行經。是正入本位法門。從如諸菩薩已下。是升進前位法門。前妙峰山以止觀門顯諸佛境界。智慧光明普見法門。以成真諦。此位直以智慧觀察世間俗諦十二有支為佛境界。通修大悲普賢願行。以戒波羅蜜為主。餘九為伴。約智三界通觀同治。約位偏治欲界惑障。已下諸位。但有所見境界。及如來名號。總是自心佛果所會之法。若自心不會對面無睹見之期。第三修行住。一從如諸菩薩摩訶薩已下至辭退而去。是此位中推德升進。二爾時善財童子已下至我唯知此普速疾供養諸佛成就眾生無礙解脫門。有八十行經。明入本位法門。於前升進門中。從如諸菩薩已下。至辭退而去有十三行經。明升進分。於此段中約分四門。一嘆推先德。二示善知識住處。三舉其名號。四禮敬辭去。文義如經自具。如從此南行六十由旬者。南行如前所釋。六十由旬者。明此位治上二界四禪四空八禪惑也。過前位欲界六天業故。故言六十由旬。海岸聚落者。明超過欲界第六慾天故。此位治上二界住禪息念障。約升進之德立

【現代漢語翻譯】 現代漢語譯本 在此，一切眾生於十二有支（Bhavacakra，生命之輪的十二個環節）的生死之海中產生。如果離開這片生死之海，另有成佛之處，這是不可能的。應當知曉，諸佛以及他們的國土都生於、居於此生死之海。此生住之處沒有其他地方。當時，海云比丘（Haiyun Bhiksu）告訴善財（Sudhana）說：『善男子，你已經發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）嗎？』以下內容，直到『善男子，我只知道這普眼法門（Puyan Dharma-paryaya）。有九十二行經文，是正入本位法門（Zheng ru benwei dharma-paryaya）。』從『如諸菩薩（Ru zhu Pusa）』以下，是升進前位法門（Shengjin qianwei dharma-paryaya）。之前在妙峰山（Miaofeng Mountain），以止觀門（Zhiguan men）顯現諸佛境界，智慧光明普見法門（Pujian dharma-paryaya），以成就真諦（Paramartha）。此位直接以智慧觀察世間俗諦（Samvriti-satya）的十二有支，作為佛的境界，普遍修習大悲（Mahakaruna）和普賢願行（Samantabhadra pranidhana），以戒波羅蜜（Sila-paramita）為主，其餘九種波羅蜜為伴。從智慧上來說，是通觀三界（Trailokya），共同治理；從位次上來說，偏重於治理欲界（Kama-dhatu）的惑障。以下各個位次，但凡所見境界，以及如來名號，都是自心佛果所顯現的法。如果自心不能領會，即使面對面也無法得見。第三修行住（Xingzhu），一是從『如諸菩薩摩訶薩（Ru zhu Pusa-mahasattva）』以下，直到辭退而去，是此位中推崇德行，使其升進。二是『爾時善財童子（Ershi Sudhana）』以下，直到『我只知道這普速疾供養諸佛成就眾生無礙解脫門（Pusu jisu gongyang zhufo chengjiu zhongsheng wuai jietuo men）。』有八十行經文，闡明入本位法門。於之前的升進門中，從『如諸菩薩（Ru zhu Pusa）』以下，直到辭退而去，有十三行經文，闡明升進的部分。於此段中，大約分為四門：一是讚歎推崇先前的德行，二是展示善知識（Kalyanamitra）的住處，三是舉出他們的名號，四是禮敬辭別。文義都詳細地記載在經文中。如『從此南行六十由旬（Yojana）』，南行如前文所解釋。『六十由旬』，說明此位治理上二界（色界Rupa-dhatu和無色界Arupa-dhatu）的四禪（Dhyana）和四空（Samapatti）的八禪惑。超過前一位的欲界六天（Kama-avacara）的業，所以說『六十由旬』。『海岸聚落』，說明超過欲界第六慾天。此位治理上二界的住禪息念障，根據升進的德行而立。

【English Translation】 English version Here, all sentient beings are born in the sea of birth and death of the twelve Nidanas (Bhavacakra, the twelve links of the wheel of life). If one leaves this sea of birth and death, and there is another place to attain Buddhahood, that is impossible. It should be known that all Buddhas and their lands are born and reside in this sea of birth and death. This place of birth and dwelling has no other place. At that time, the Bhiksu Haiyun (Haiyun Bhiksu) told Sudhana (Sudhana) saying: 'Good man, have you already generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the mind of unsurpassed complete enlightenment)?' The following content, until 'Good man, I only know this Puyan Dharma-paryaya (Puyan Dharma-paryaya). There are ninety-two lines of scripture, which is the Zheng ru benwei dharma-paryaya (Zheng ru benwei dharma-paryaya).' From 'Ru zhu Pusa (Ru zhu Pusa)' onwards, it is the Shengjin qianwei dharma-paryaya (Shengjin qianwei dharma-paryaya). Previously, at Miaofeng Mountain (Miaofeng Mountain), the realm of all Buddhas was revealed through the Zhiguan men (Zhigan men), the Pujian dharma-paryaya (Pujian dharma-paryaya) of wisdom and light, to achieve Paramartha (Paramartha). This position directly observes the twelve Nidanas of the worldly Samvriti-satya (Samvriti-satya) with wisdom, as the realm of the Buddha, universally cultivating Mahakaruna (Mahakaruna) and Samantabhadra pranidhana (Samantabhadra pranidhana), with Sila-paramita (Sila-paramita) as the main practice, and the other nine Paramitas as companions. In terms of wisdom, it is a comprehensive view of the Trailokya (Trailokya), jointly governing; in terms of position, it focuses on governing the afflictions and obstacles of the Kama-dhatu (Kama-dhatu). The realms seen in the following positions, as well as the names of the Tathagatas, are all the Dharma manifested by one's own mind's Buddha-fruit. If one's own mind cannot comprehend, even if face to face, there is no hope of seeing. The third Xingzhu (Xingzhu), one is from 'Ru zhu Pusa-mahasattva (Ru zhu Pusa-mahasattva)' onwards, until departing, which is to promote virtue and advance in this position. The second is 'Ershi Sudhana (Ershi Sudhana)' onwards, until 'I only know this Pusu jisu gongyang zhufo chengjiu zhongsheng wuai jietuo men (Pusu jisu gongyang zhufo chengjiu zhongsheng wuai jietuo men).' There are eighty lines of scripture, explaining the Dharma-paryaya of entering the original position. In the previous advancement gate, from 'Ru zhu Pusa (Ru zhu Pusa)' onwards, until departing, there are thirteen lines of scripture, explaining the advancement part. In this section, it is roughly divided into four gates: one is to praise and promote the previous virtues, the second is to show the dwelling place of the Kalyanamitra (Kalyanamitra), the third is to mention their names, and the fourth is to pay respects and bid farewell. The meaning of the text is recorded in detail in the scriptures. Such as 'From here, go south sixty Yojana (Yojana)', going south as explained in the previous text. 'Sixty Yojana' indicates that this position governs the eight Dhyanas afflictions of the four Dhyanas (Dhyana) and four Samapattis (Samapatti) of the upper two realms (Rupa-dhatu and Arupa-dhatu). Exceeding the karma of the six Kama-avacara (Kama-avacara) heavens of the previous position, hence the saying 'sixty Yojana'. 'Coastal settlements' indicate exceeding the sixth Kama heaven of the desire realm. This position governs the dwelling in meditation and cessation of thought obstacles of the upper two realms, established according to the virtue of advancement.

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名。此位治三界惑盡住無所住。名為善住。此位與第六海幢比丘得無三界業見。齊有習氣。未得第六住寂滅定神通自在。又世間文字技藝未具。且得一分出三界粗業。得一分神通。未於世間中出世間。即如下海幢比丘是。三界定亂二業不能拘留也。第二入當位法門中。約分五門。一念善知識所授之教。二次第南行。三詣善知識處。四見善知識恭敬禮拜。五正申所求。見此比丘于虛空中來往經行者。明不住上二界息心住念禪。不住出三界禪。不住不出故言來往經行。十王恭敬供養。明攝眾生行遍故。表十波羅蜜行智自在故。如王空中莊嚴。約法空中起行報生龍王。表智自在。震雷明法音普震激電。明智慧破惑。緊那羅王奏眾樂音。明以法音悅樂一切眾生故。摩睺羅是恭敬義。阿修羅是處生死海不沒義。迦樓羅王作童子形婇女之所圍繞。是離慢謙下智悲義。羅剎王者。是住生死海。大悲守護眾生義。夜叉王者。是大智守護眾生義。為能行於虛空速疾故。如智速疾自在故。梵天王恭敬義。凈居天空中與宮殿俱。表智悲自在含育義。如是皆云不思議數者。皆錶行周萬有普遍含生故。此第五正申所求中請菩薩所修十種佛法。並求十種不捨之法。具如經文。時善住比丘告善財言已下。是正受其法。經云。善男子。我已成就菩薩無礙

解脫門者。明得法空智慧。在空中經行。明不著靜亂。于染凈二障不能留滯。名為無礙解脫。得解脫已。若來若去若行若止。隨順思惟觀察即時獲諸智慧光明。名究竟無礙。從此已去即他心宿命神足等十無障礙。明以法空觀察三界細習。凈業現前。即得此十無障礙法門。此明以法空觀照力治三界習氣。及出三界習氣已。自然而得此十無障礙法。是故嘆善財言。今復發心求問佛法一切智法自然者。法明佛出世一切智法用照世間。意明以所得法空用治染凈二習。神通道力自然顯著。一切自在皆自然現前。已下至我唯知此普速疾供養諸佛成就眾生無礙解脫門。是都結所入當位法門竟。已下以明升進前位門。此段以明將方便觀照門佛智自然智神通道力自至以此不捨方便而成就佛法。不捨佛法成菩薩行教化眾生。此以忍波羅蜜為主。餘九為伴。此三比丘明入十住中得出三界解脫心。還以比丘表之。已下彌伽是俗人居住市肆。明處煩阓而不亂故。教諸人眾輪字莊嚴法門者。明修世技文字令圓滿故。意明先修出三界解脫方修世法住于生死故。約智一位通修諸法。約位偏修世智。為明前三知識已得出三界解脫神通故。先修出世方學世間。自在無業不染著世間故。又以出世間智學世間智易明瞭故。第二升進前位中。從諸菩薩持大悲戒已下

【現代漢語翻譯】 現代漢語譯本 『解脫門』是指明白通達『法空』（一切事物皆無自性）的智慧。能在空中行走，表明不執著于靜止或混亂的狀態。對於染污和清凈這兩種障礙，都不會被其束縛停留，這被稱為『無礙解脫』。獲得解脫之後，無論是來、去、行走、停止，都能隨順思惟觀察，即時獲得各種智慧光明，這稱為『究竟無礙』。從此之後，就能獲得他心通、宿命通、神足通等十種無障礙的能力。這表明以『法空』的智慧來觀察三界（欲界、色界、無色界）中細微的習氣，當清凈的業力顯現時，就能獲得這十種無障礙的法門。這說明以『法空』的觀照力量來對治三界的習氣，以及在脫離三界習氣之後，自然而然地獲得這十種無障礙的法。因此，讚歎善財童子說，如今再次發心，求問佛法中關於一切智法自然生起的問題。『法』指的是佛陀出世時，一切智慧之法用來照亮世間。意思是說，用所獲得的『法空』智慧來對治染污和清凈這兩種習氣，神通和道力自然會顯著地顯現，一切自在都會自然而然地呈現。從下文『我唯知此普速疾供養諸佛成就眾生無礙解脫門』開始，是總結所證入的當位法門完畢。下面開始說明升進到前一位的法門。這段說明將方便觀照門、佛智、自然智、神通和道力自然而然地達到，以此不捨棄方便而成就佛法，不捨棄佛法而成就菩薩的行持，教化眾生。這裡以忍辱波羅蜜（忍耐的完美）為主，其餘九種波羅蜜為輔。這三位比丘（佛教僧侶）表明進入十住位（菩薩修行的十個階段）中，獲得了脫離三界的心。仍然用比丘來代表。下面的彌伽是居住在市井中的俗人，表明身處喧囂煩雜的環境中而不受干擾。教導眾人『輪字莊嚴法門』，表明修習世間的技藝和文字，使其圓滿。意思是說，先修習脫離三界的解脫，然後才修習世間的法，安住于生死之中。從智慧的角度來說，可以同時修習各種法；從果位的角度來說，則偏重於修習世間的智慧。這是爲了說明前面的三位善知識已經獲得了脫離三界的神通，所以先修習出世間的法，然後才學習世間的法，自在而沒有業力的束縛，不染著世間。而且用出世間的智慧來學習世間的智慧更容易明白。在第二升進前一位中，從諸菩薩持大悲戒開始。

【English Translation】 English version 『The Gate of Liberation』 refers to the wisdom of clearly understanding 『Dharma-sunyata』 (the emptiness of all phenomena). Being able to walk in the air indicates not being attached to stillness or chaos. Not being bound or detained by the two obstacles of defilement and purity is called 『unobstructed liberation』. After attaining liberation, whether coming, going, walking, or stopping, one can follow thoughts and observations, immediately obtaining various wisdom lights, which is called 『ultimate unobstructedness』. From then on, one can obtain the ten unobstructed abilities such as telepathy, knowledge of past lives, and supernatural powers. This indicates that using the wisdom of 『Dharma-sunyata』 to observe the subtle habits in the Three Realms (Desire Realm, Form Realm, Formless Realm), when pure karma manifests, one can obtain these ten unobstructed Dharma gates. This explains that using the power of 『Dharma-sunyata』 contemplation to counteract the habits of the Three Realms, and after escaping the habits of the Three Realms, one naturally obtains these ten unobstructed Dharmas. Therefore, it is praised that Sudhana Kumara (a seeker of enlightenment) now again aspires to inquire about the natural arising of all-knowing Dharma in the Buddha-dharma. 『Dharma』 refers to the all-knowing Dharma used to illuminate the world when the Buddha appears in the world. It means that using the obtained wisdom of 『Dharma-sunyata』 to counteract the two habits of defilement and purity, supernatural powers and spiritual strength will naturally manifest significantly, and all freedom will naturally appear. From the following 『I only know this universal and swift offering to all Buddhas, accomplishing the unobstructed liberation gate of sentient beings』, it is the conclusion of the Dharma gate of the position attained. The following begins to explain the Dharma gate of advancing to the previous position. This section explains that the expedient contemplation gate, Buddha-wisdom, natural wisdom, supernatural powers, and spiritual strength naturally reach, thereby not abandoning expedients to accomplish the Buddha-dharma, and not abandoning the Buddha-dharma to accomplish the Bodhisattva's practice of teaching sentient beings. Here, the Paramita of Patience (perfection of patience) is the main one, with the other nine Paramitas as companions. These three Bhikkhus (Buddhist monks) indicate entering the Ten Abodes (ten stages of Bodhisattva practice) and obtaining the mind of liberation from the Three Realms. Bhikkhus are still used to represent it. The following Migaka is a layman living in the marketplace, indicating being in a noisy and chaotic environment without being disturbed. Teaching the 『Dharma gate of wheel-letter adornment』 to the public indicates cultivating worldly skills and writing to make them complete. It means that one first cultivates liberation from the Three Realms, and then cultivates worldly Dharmas, dwelling in birth and death. From the perspective of wisdom, one can cultivate various Dharmas simultaneously; from the perspective of position, one focuses on cultivating worldly wisdom. This is to explain that the previous three good advisors have already obtained supernatural powers of liberation from the Three Realms, so one first cultivates the Dharma of transcending the world, and then learns the Dharma of the world, being free and without the bondage of karma, not being attached to the world. Moreover, it is easier to understand using transcendental wisdom to learn worldly wisdom. In the second advancement to the previous position, it starts from the Bodhisattvas holding the Great Compassion Precepts.

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。至辭退而去。有九行半經。約分為五門。一嘆推先德。二示善知識所居之國。三示其居處。四舉知識之名。五辭退而去。國名達里鼻荼者。其國在南印土境。名義未譯。彌伽此云能伏。為出世智。已恒現前。世間智已得具足。真俗二智已滿。能伏邪見異論故。故名能伏。亦名為云以能有德蔭俗雨法故。故名為云。城名自在者。明出世智已得現前。於世名言義智自在。故名自在。此依主立名也。

第一正入當位法門。從爾時善財童子已下至妙音陀羅尼光明法門。有六十七行經。約分為十門。一正念其所授之法思惟勝進。二南行至處推覓彌伽。三見已致敬禮畢。四正申所求。五彌伽遽自下座五體投地敬初發心。六散金銀華無價寶為座令善財坐上。七稱讚善財而能發無上大菩提心為世所依。八彌伽面門放光集眾。九彌伽為眾說輪字品莊嚴門。十彌伽授與善財妙音陀羅尼光明法門。自我唯知此妙音陀羅尼已下。是推德升進。彌伽所以遽自下座五體投地致敬善財者。遽者疾也。明彌伽致敬能發大菩提心者。與十方諸佛。同一體性。同一智慧。同一解脫。人天所依何得不敬。以善財先於前三善知識。已得出世菩提心。已得同於十方諸佛法身根本智。至彌伽所。學世間差別言音名字句義智。明世間俗智。敬出世間真智慧故。

【現代漢語翻譯】 現代漢語譯本：於是（善財童子）告辭離去。有九行半的經文，大約分為五部分。一是讚歎推崇先前的善知識的功德。二是指出善知識所居住的國家。三是指出善知識的住處。四是列舉善知識的名字。五是（善財童子）告辭離去。國名叫達里鼻荼（Daradri-bhuta），這個國家在南印度境內，名字的含義沒有翻譯。彌伽（Megha），這裡翻譯為『能伏』，因為他具有出世間的智慧，並且已經恒常顯現於前，世間的智慧也已經完全具備。真諦和俗諦兩種智慧已經圓滿，能夠降伏邪見和異端，所以叫做『能伏』。也可以稱為『云』，因為他能夠以德行庇廕世俗，降下佛法的甘霖，所以叫做『云』。城名叫自在，表明出世間的智慧已經顯現於前，對於世間的名言和義理的智慧運用自如，所以叫做自在。這是依主釋的命名方式。

第一，進入正位的法門。從『爾時善財童子』以下，到『妙音陀羅尼光明法門』，有六十七行經文，大約分為十部分。一是正念他所接受的佛法，思惟並不斷進步。二是向南方行走，到各處去尋找彌伽。三是見到彌伽后，向他致敬並頂禮。四是正式陳述自己所求的佛法。五是彌伽立刻從座位上下來，五體投地，敬重（善財童子）最初發起的菩提心。六是散佈金銀花和無價的珍寶，作為座位，讓善財童子坐在上面。七是稱讚善財童子能夠發起無上的大菩提心，成為世間的依靠。八是彌伽從面門放出光明，聚集大眾。九是彌伽為大眾宣說輪字品莊嚴門。十是彌伽授予善財童子妙音陀羅尼光明法門。從『自我唯知此妙音陀羅尼』以下，是推崇彌伽的功德並不斷進步。（彌伽）之所以立刻從座位上下來，五體投地向善財童子致敬，是因為『遽』的意思是迅速。表明彌伽敬重能夠發起大菩提心的人，（這樣的人）與十方諸佛具有同一體性，同一智慧，同一解脫，是人天所依靠的，怎麼能不敬重呢？因為善財童子先前在前三位善知識那裡，已經得到了出世間的菩提心，已經得到了等同於十方諸佛法身根本智的智慧，來到彌伽這裡，學習世間差別言音名字句義的智慧，表明世間的俗智，敬重出世間的真智慧的緣故。

【English Translation】 English version: Then he took his leave and departed. There are nine and a half lines of scripture, roughly divided into five sections. First, praising and extolling the merits of the previous virtuous teachers. Second, indicating the country where the virtuous teacher resides. Third, indicating the dwelling place of the virtuous teacher. Fourth, listing the names of the virtuous teachers. Fifth, (Sudhana) took his leave and departed. The country is called Daradri-bhuta (達里鼻荼) (name of a country in South India, meaning not translated). Megha (彌伽) (meaning 'able to subdue'), here translated as 'Able to Subdue,' because he possesses transcendent wisdom, which is constantly present, and worldly wisdom is also fully possessed. The two wisdoms of truth and convention are complete, and he is able to subdue heretical views and heterodoxies, hence the name 'Able to Subdue.' He can also be called 'Cloud,' because he can shelter the world with virtue and rain the Dharma, hence the name 'Cloud.' The city is called Self-Mastery, indicating that transcendent wisdom has manifested, and he is free to use wisdom in worldly names and meanings, hence the name Self-Mastery. This is a possessive compound naming.

First, the Dharma gate of entering the correct position. From 'At that time, the youth Sudhana' down to 'The Light Gate of the Wondrous Sound Dharani,' there are sixty-seven lines of scripture, roughly divided into ten sections. First, rightly contemplating the Dharma he received, contemplating and advancing. Second, traveling south to search for Megha everywhere. Third, upon seeing Megha, paying respects and prostrating. Fourth, formally stating what he seeks. Fifth, Megha immediately descends from his seat, prostrates with five limbs to the ground, and reveres the initial Bodhi mind (of Sudhana). Sixth, scattering gold, silver flowers, and priceless treasures as a seat, inviting Sudhana to sit upon it. Seventh, praising Sudhana for being able to arouse the unsurpassed Great Bodhi Mind and becoming the reliance of the world. Eighth, Megha emits light from his face, gathering the assembly. Ninth, Megha expounds the Adornment Gate of the Wheel-Character Chapter for the assembly. Tenth, Megha bestows upon Sudhana the Light Gate of the Wondrous Sound Dharani. From 'I only know this Wondrous Sound Dharani' onwards, it is extolling Megha's merits and continuously advancing. The reason why (Megha) immediately descends from his seat and prostrates with five limbs to the ground to pay respects to Sudhana is because 'immediately' means quickly. It indicates that Megha respects those who can arouse the Great Bodhi Mind, (such people) have the same essence, the same wisdom, and the same liberation as all Buddhas in the ten directions, and are relied upon by humans and gods, how can he not respect them? Because Sudhana had previously obtained the transcendent Bodhi Mind from the previous three virtuous teachers, and had obtained the fundamental wisdom of the Dharma body equal to all Buddhas in the ten directions, he came to Megha to learn the wisdom of worldly differentiated sounds, names, phrases, and meanings, indicating that worldly conventional wisdom respects transcendent true wisdom.

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以明約真而有世間俗智。即真俗自在故。故城名自在。是以彌伽敬彼善財所得諸佛出世間智慧。是世間智慧根本故。是以敬之。以表俗諦差別智敬真諦根本智。以俗智是根本智中起故。令後學者貴出世道根本智故。以根本智與一切眾生作無明生死之因果。善財初覺。彌伽敬之。十方一切諸菩薩恒常頂禮初發心。以貴初覺根本智。是出三界智慧相應。與一切諸佛智慧解脫。同一體性故。普賢行海因茲而起。是故彌伽敬之而禮。又表無知法慢故。又此第四生貴住。明三界業謝。名生在佛家。第四地亦名生在佛家。與此住位同知同得。同見其法。依本而安立之。修學者。初生后熟。輪字品莊嚴法門者。明於一名字法門於一音聲。言音無二體。名字無二性。莊嚴種種名字。以為助伴。而為人天六道眾生。說種種法門。令生歡喜令得解脫。然其不離無聲一聲無名一名。為隨順眾生世間言詞故。說一切世間諸法。無時。即以無名字為主。即以有一切出世間法為莊嚴。若說無有出世間法時。即以有一切世間為莊嚴。如是互為主伴。互為莊嚴。有無緣起皆無自性。將用教化眾生。隨根開解令得解脫。眾生及名字言音皆無自性。以此名字圓滿清凈音聲無所障礙。以一音聲說無量名。皆以一音聲。與無量名無量字作體故。即無量名無量字總

【現代漢語翻譯】 現代漢語譯本： 以闡明真諦，同時具備世間俗智。因為真諦與俗諦自在融合，所以這座城市名為『自在』。因此，彌伽（姓名，意義不詳）尊敬善財（Sudhana，求道者）所獲得的諸佛出世間智慧，因為這是世間智慧的根本。所以尊敬他，以此來表示以俗諦的差別智，尊敬真諦的根本智。因為俗智是從根本智中產生的。爲了讓後來的學習者重視出世之道的根本智。因為根本智與一切眾生構成無明生死的因果。善財初次覺悟，彌伽尊敬他。十方一切諸菩薩恒常頂禮初發心的人，因為珍視初覺的根本智。這與超出三界的智慧相應，與一切諸佛的智慧解脫，具有同一體性。普賢行海（Samantabhadra's practices，普賢菩薩的行愿）因此而興起。所以彌伽尊敬他並禮拜。又表示沒有無知和法慢。此外，這第四生貴住（fourth stage of Bodhisattva development，菩薩修行的第四個階段），闡明了三界業力的消謝，名為生在佛家。第四地（fourth Bhumi，菩薩十地中的第四地）也名為生在佛家。與此住位相同知、相同得、相同見其法。依據根本而安立它。修行學習者，初生后成熟。『輪字品莊嚴法門』（Wheel of Letters Adornment Dharma，一種佛法）闡明，對於一個名字法門，在一個音聲中，言語和聲音沒有兩個本體，名字沒有兩個自性。莊嚴種種名字，作為助伴，而為天、人、六道眾生，宣說種種法門，使他們生起歡喜，使他們得到解脫。然而，它不離無聲、一聲、無名、一名。爲了隨順眾生世間的言詞，所以宣說一切世間諸法。沒有（說）的時候，就以沒有名字為主。就以有一切出世間法作為莊嚴。如果說沒有出世間法的時候，就以有一切世間法作為莊嚴。像這樣互相作為主伴，互相作為莊嚴，有無緣起都沒有自性。將用它來教化眾生，隨順他們的根器開解，使他們得到解脫。眾生以及名字言語聲音都沒有自性。因此，名字圓滿清凈，聲音沒有所障礙。以一個音聲宣說無量名，都以一個音聲，與無量名、無量字作為本體。即無量名、無量字總集。

【English Translation】 English version: To clarify the truth while possessing worldly wisdom. Because the true and conventional are freely integrated, the city is named 'Free'. Therefore, Migga (name, meaning unknown) respects the supramundane wisdom of all Buddhas attained by Sudhana (seeker of truth), because it is the root of worldly wisdom. Therefore, he respects him, to indicate that he uses the discriminating wisdom of the conventional truth to respect the fundamental wisdom of the ultimate truth. Because worldly wisdom arises from fundamental wisdom. To make later learners value the fundamental wisdom of the path of transcendence. Because fundamental wisdom and all sentient beings constitute the cause and effect of ignorance, birth, and death. When Sudhana first awakened, Migga respected him. All Bodhisattvas in the ten directions constantly bow to those who initially aspire to enlightenment, because they value the fundamental wisdom of initial awakening. This corresponds to the wisdom that transcends the three realms, and has the same nature as the wisdom and liberation of all Buddhas. Samantabhadra's practices arise from this. Therefore, Migga respects him and bows. It also indicates the absence of ignorance and pride in the Dharma. Furthermore, this fourth stage of noble dwelling (fourth stage of Bodhisattva development) clarifies the dissipation of the karma of the three realms, and is called being born into the Buddha's family. The fourth Bhumi (fourth Bhumi) is also called being born into the Buddha's family. It shares the same knowledge, attainment, and vision of the Dharma as this dwelling stage. It is established based on the fundamental. Practitioners learn, initially born and then matured. The 'Wheel of Letters Adornment Dharma' clarifies that for a single name Dharma, in a single sound, speech and sound have no two entities, and names have no two natures. It adorns various names as companions, and speaks various Dharma gates for gods, humans, and sentient beings in the six realms, causing them to rejoice and attain liberation. However, it does not depart from no sound, one sound, no name, one name. In order to accord with the worldly language of sentient beings, it speaks of all worldly Dharmas. When there is no (speaking), it takes no name as the main thing. It uses all supramundane Dharmas as adornment. If it says there are no supramundane Dharmas, it uses all worldly Dharmas as adornment. In this way, they mutually serve as main and companion, mutually serve as adornment, and the arising of existence and non-existence has no self-nature. It will be used to teach sentient beings, according to their capacities, to open and liberate them. Sentient beings, as well as names, speech, and sounds, have no self-nature. Therefore, names are perfectly pure, and sounds are unobstructed. With one sound, it speaks countless names, all with one sound, and takes countless names and countless letters as its body. That is, countless names and countless letters are all gathered together.

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是一字故。以聲性無體故。無量名字與一切聲作體故。即以名字型。自無能所分別性相故。以眾生自無性故。以此無聲之聲。無名之名。無說之說。教化一切無性眾生。令其破業至其本地又以無依之智。無聲之聲。無名之名。猶如虛空。遍一切六道眾生音聲。同其類音為其說法。令其歡喜。然身心智慧名字六根。總無受者說者。然一字中遍含多字之義。互為主伴。然亦各不相知無彼無此故。是故當知。一切名字。皆以有無二字為緣起。若說一切法有字時。即一切有法自具無故。自相成壞自有自無。自在說一切法本自無。即有法自具。以有無自相成壞故。即無與有自在從有無體如法緣生無盡名言。互為主伴。隨世安立更相成壞。皆一一字中有無盡義。猶如帝網影像相入。若究之本源皆約緣有各無主宰。當知名不與聲作聲。聲不與名作字。智慧本無。猶如虛空。遍一切處。等眾生界。以智體性隨其類音。皆令歡喜而得解脫故。名妙音陀羅尼光明法門。此第四生貴住善知識。以精進波羅蜜為體。餘九為伴。若約智通修五位。若約位偏修俗智輪字莊嚴法門。前三善友明出世智慧。明三比丘表之。此彌伽及解脫長者二人。明處世間解脫故。還以俗士表之。余義如文自具。

第二升進。前位門中。從如諸菩薩摩訶薩已下至辭

退而行。有十四行經。約分為四門。一推德于先。二示其善友所在。三舉善友之名。四頂禮辭去。此不推別有國土但南行有一聚落者。明同處俗流。以精進波羅蜜與禪波羅蜜大體不二故。所以不別國也。為此二友並是俗流故。明從真入俗以和會真俗無二門。世與出世體無有二。第一正入當位法門中。從時善財童子已下。至善男子我唯於此如來無礙莊嚴解脫門而得入出。有一百四十行半經。於此段中約分十門。一正念所授之法思惟勝進。二漸次遊行十有二年至住林城。三推求解脫長者。四見已致敬正申所求。五解脫長者即入菩薩三昧。現其身中十方各十佛剎土。答善財所請令其同入。六解脫長者從定而起。又以言說說其定中十佛境界大會道場。七明解脫長者隨心應念諸佛現前。八心念無體見佛如影。九心無表裡遍至十方而無去來。十善男子我於此如來無礙莊嚴解脫門而得入出。是正示三昧之名及出入自在分。自此已下是升進前位。云漸次遊行者。明勝進不住於前法也。十有二年者。如前第二海門國海云比丘住海門國十有二年。明直觀十二緣以為出世間解脫。以表比丘是出世解脫故。以生死海為佛體故。善財來至此住林城漸次遊行十有二年。為明十二緣生法中行於世間。然以十二緣生以為禪體。以解脫長者是世間俗士。表

處俗行真名為解脫前海云比丘。不住生死。觀十二緣生。得出世心。此解脫長者。於十二緣生法中。處於生死。不壞緣生。不著緣生。故云遊行十二年。是不住義故。是生死涅槃無二義故。是生死涅槃無出沒義故。若約智通治。以十波羅蜜為體。此約位別治。以明同別自在。以此第五禪波羅蜜門。以法界自體無作禪中諸有緣生性自離故。一切心境莫不自是法界無礙解脫禪定林故。是故城名住林。一切心境作而無用。性自住故。推求者。觀察勝進也。得見解脫長者者。明以真會俗真俗自體本性解脫也。見已五體投地。真俗無依五位同會也。亦明五蘊十二緣總禪林也。合掌者。真俗會而不二也。已上以觀照禪定冥會。已下以言更申所求。已下入三昧十方各現十佛剎者。明定體遍周圓滿故。以十為圓數也。又已下以從定中所見十佛如來及上首菩薩。是三昧所現自位佛果及行故。又已下隨念而見諸佛者。以自心應真是佛故。所念皆是佛境界更無餘也。明自心是佛諸念總佛。余如文自具。此是第五具足方便住。以禪波羅蜜為體。餘九為伴。若以智境之中。即五位通修。若以約位之中。偏治真俗靜亂二障。會五蘊十二緣。為法界性自禪用而無作緣生之定。門以明一切世間心境總皆禪也。第二明升進前位中也。

新華嚴經論卷

【現代漢語翻譯】 現代漢語譯本：處俗行真名為解脫前海云比丘（Haiyun Bhikkhu，一位名為Haiyun的比丘）。不住生死，觀察十二緣起（Twelve Nidānas，佛教關於生命輪迴的理論），得出世之心。這位解脫長者（Liberated Elder）於十二緣起法中，處於生死，不壞緣起，不著緣起，所以說『十二年』，是不住的意義。是生死涅槃（Nirvana，佛教術語，指解脫）無二的意義，是生死涅槃無出沒的意義。若從智通（Jnana，智慧）來治理，以十波羅蜜（Ten Paramitas，佛教中的十種修行）為體。這是從位別來治理，以明同別自在。以此第五禪波羅蜜（Fifth Dhyana Paramita，第五種禪定修行）門，以法界（Dharmadhatu，宇宙萬法的總稱）自體無作禪中諸有緣生性自離故，一切心境莫不自是法界無礙解脫禪定林故。是故城名住林。一切心境作而無用，性自住故。推求者，觀察勝進也。得見解脫長者者，明以真會俗真俗自體本性解脫也。見已五體投地，真俗無依五位同會也。亦明五蘊（Five Skandhas，構成個體的五種要素）十二緣總禪林也。合掌者，真俗會而不二也。已上以觀照禪定冥會，已下以言更申所求。已下入三昧（Samadhi，禪定）十方各現十佛剎（Buddhaksetra，佛的國土）者，明定體遍周圓滿故。以十為圓數也。又已下以從定中所見十佛如來（Tathagata，如來，佛的稱號）及上首菩薩（Bodhisattva，菩薩，指立志成佛的修行者），是三昧所現自位佛果及行故。又已下隨念而見諸佛者，以自心應真是佛故。所念皆是佛境界更無餘也。明自心是佛諸念總佛。余如文自具。此是第五具足方便住，以禪波羅蜜為體，餘九為伴。若以智境之中，即五位通修。若以約位之中，偏治真俗靜亂二障。會五蘊十二緣，為法界性自禪用而無作緣生之定。門以明一切世間心境總皆禪也。第二明升進前位中也。 新華嚴經論卷

【English Translation】 English version: Practicing truth while living in the mundane world, he is named Haiyun Bhikkhu (Haiyun Bhikkhu, a Bhikkhu named Haiyun) who is before liberation. Not dwelling in birth and death, he contemplates the Twelve Nidānas (Twelve Nidānas, the Buddhist theory of the cycle of life), and brings forth the mind of renunciation. This Liberated Elder, within the Dharma of the Twelve Nidānas, dwells in birth and death, without destroying the arising of conditions, without being attached to the arising of conditions. Therefore, it is said 'twelve years,' which is the meaning of non-dwelling. It is the meaning of birth and death and Nirvana (Nirvana, a Buddhist term referring to liberation) being non-dual, it is the meaning of birth and death and Nirvana having no arising or ceasing. If governed by Jnana (Jnana, wisdom), it takes the Ten Paramitas (Ten Paramitas, the ten practices in Buddhism) as its essence. This is governed from the perspective of different positions, to clarify the freedom of sameness and difference. With this Fifth Dhyana Paramita (Fifth Dhyana Paramita, the fifth meditation practice) gate, because all conditioned natures are inherently separate in the uncreated Dhyana of the Dharmadhatu (Dharmadhatu, the totality of all phenomena in the universe) itself, all states of mind and objects are inherently the unobstructed liberation Dhyana forest of the Dharmadhatu. Therefore, the city is named Dwelling Forest. All states of mind and objects act without purpose, because their nature inherently dwells. The seeker is one who observes progress. To see the Liberated Elder is to clarify that the true meets the mundane, and the true and mundane are inherently liberated in their own nature. Having seen this, he prostrates with his five limbs to the ground, the true and mundane are without reliance, and the five positions converge. It also clarifies that the Five Skandhas (Five Skandhas, the five elements that constitute an individual) and the Twelve Nidānas are the total Dhyana forest. Joining palms indicates that the true and mundane meet without duality. The above is a hidden meeting through contemplative Dhyana, and the following uses words to further express what is sought. The following entering Samadhi (Samadhi, meditation) and the ten directions each manifesting ten Buddhaksetras (Buddhaksetra, Buddha's land) clarifies that the essence of Dhyana is universally complete and perfect. Ten is used as a complete number. Furthermore, the following uses the ten Buddhas Tathagatas (Tathagata, Tathagata, the title of Buddha) and foremost Bodhisattvas (Bodhisattva, Bodhisattva, referring to practitioners who aspire to become Buddhas) seen in Dhyana, which are the Buddha fruit and practices of one's own position manifested by Samadhi. Furthermore, the following seeing all Buddhas according to one's thoughts is because one's own mind corresponds to the true Buddha. All that is thought is the realm of the Buddha, and there is nothing else. It clarifies that one's own mind is the Buddha, and all thoughts are the Buddha. The rest is as the text itself contains. This is the Fifth Dwelling of Complete Expediency, taking the Dhyana Paramita as its essence, and the other nine as companions. If within the realm of wisdom, the five positions are cultivated together. If within the perspective of positions, it specifically governs the two obstacles of true and mundane, stillness and disturbance. It unites the Five Skandhas and the Twelve Nidānas, as the Dharmadhatu's inherent Dhyana function and the uncreated conditioned arising of Dhyana. The gate clarifies that all worldly states of mind and objects are all Dhyana. The second clarifies advancement into the previous position. New Avatamsaka Sutra Treatise, Volume

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第三十四 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十五

長者李通玄撰

如諸菩薩摩訶薩已下至辭退而去。有十六行經。約分為四門。一明推德於前。二示善知識方所及國土。三舉善知識名號。四善財敬戀善友流淚辭去。

第一推德於前者。明解脫長者推德於前位善知識有十種殊勝。勸令善財進求加行。第二南行。如前初位已釋。至閻浮提畔者。明此位正心住。是得出世間及處世間智慧神通之極畔故。故云閻浮提畔。唯得世間出世大悲心。未得入俗同纏行圓滿大慈悲心故。故以比丘表之。於世間中出俗相故。后位即明入俗大悲心圓滿。即以優婆夷滿愿表之。有一國土名摩利伽羅者。此梵本未譯。有比丘名海幢者。明約以德智慧如海能破眾生業惑處。名之為幢。幢者摧壞義故。

第一正入當位門中。從爾時善財童子一心正念已下。至我唯知此一般若波羅蜜三昧光明。此一段經約分為五門。一正念前法令其增長。二漸次南行至閻浮提畔摩利聚落。三週遍求覓海幢比丘是進求觀照。四乃見在經行地側結跏趺坐入於三昧離出入息無別思覺。五明入三昧中身份出衆十方教化。何故在經行地側結跏趺坐入於三昧表寂用自在。以經行地是用三昧是寂。表依用有寂

【現代漢語翻譯】 現代漢語譯本 第三十四

《新華嚴經論》卷三十五

長者李通玄 撰

從『如諸菩薩摩訶薩』以下到『辭退而去』，有十六行經文，大約可以分為四門：一是說明在前一位善知識處的功德；二是指出善知識的處所和國土；三是列舉善知識的名號；四是善財童子敬慕愛戀善友，流淚辭別。

第一，說明在前一位善知識處的功德。說明解脫長者推崇前一位善知識有十種殊勝之處，勸勉善財童子進一步尋求加行。第二，向南方行走。如同前面初位已經解釋的那樣，到達閻浮提畔（Jambudvipa，指我們所居住的這個世界）的地方，說明此位是正心安住之處，是得到出世間和處世間智慧神通的極點。所以說『閻浮提畔』。只是得到了世間出世的大悲心，還沒有得到入世間同行的圓滿大慈悲心。所以用比丘（bhiksu，佛教出家男眾）來表示，在世間中顯現出離世俗的形象。後面的位次就說明了入世間大悲心圓滿，就用優婆夷（upasika，在家女居士）滿愿來表示。有一個國土名叫摩利伽羅（Marigala），這個梵文字沒有翻譯。有一位比丘名叫海幢（Hai幢），說明憑藉德行智慧如海，能夠破除眾生的業障迷惑之處，名為『幢』。『幢』有摧毀破壞的含義。

第一，正式進入當位之門。從『爾時善財童子一心正念』以下，到『我唯知此一般若波羅蜜三昧光明』，這一段經文大約可以分為五門：一是正念前法，使其增長；二是逐漸向南行走，到達閻浮提畔的摩利聚落；三是周遍尋求海幢比丘，這是進求觀照；四是看見海幢比丘在經行地旁邊結跏趺坐，進入三昧（samadhi，禪定），沒有呼吸出入，沒有其他的思慮覺察；五是說明進入三昧中，身份顯現眾多，在十方教化。為什麼在經行地旁邊結跏趺坐進入三昧？表示寂靜和作用自在。因為經行地是用，三昧是寂靜，表示依靠用而有寂靜。

【English Translation】 English version Thirty-fourth

New Avatamsaka Sutra Treatise, Volume 35

Composed by Elder Li Tongxuan

From 'As all Bodhisattvas Mahasattvas' down to 'taking their leave and departing,' there are sixteen lines of scripture, which can be roughly divided into four sections: First, elucidating the virtues of the previous position; second, indicating the location and land of the virtuous teacher; third, listing the names of the virtuous teachers; fourth, Sudhana (善財, Shancai) reverently longing for the virtuous friend, tearfully bidding farewell.

First, elucidating the virtues of the previous position. It explains that Elder Jietuo (解脫, Jietuo) praises the previous virtuous teacher for having ten kinds of extraordinary qualities, encouraging Sudhana to further seek practice. Second, traveling south. As explained in the initial position, reaching the edge of Jambudvipa (閻浮提, Yanfuti, referring to the world we live in), it indicates that this position is where the correct mind abides, the extreme point of obtaining wisdom and supernatural powers of both transcending and engaging in the world. Therefore, it is called 'the edge of Jambudvipa.' Only obtaining the great compassion of both worldly and transcendental realms, not yet obtaining the perfect great loving-kindness of entering the world and acting in concert. Therefore, it is represented by a Bhiksu (比丘, Biqiu, a Buddhist monk), manifesting an image of renouncing the world within the world. The later position explains the perfection of great compassion in entering the world, represented by the Upasika (優婆夷, Yupoiyi, a female lay Buddhist) Manyuan (滿愿).

There is a country named Marigala (摩利伽羅), which is not translated in this Sanskrit version. There is a Bhiksu named Hai幢 (海幢, Haichuang), indicating that virtue and wisdom are like the sea, capable of destroying the afflictions and delusions of sentient beings, hence the name '幢' (Chuang, banner). '幢' means to destroy and break apart.

First, formally entering the gate of the current position. From 'At that time, Sudhana was single-mindedly mindful' down to 'I only know this light of Prajnaparamita Samadhi (般若波羅蜜三昧, Boreboluomi Sanmei, Perfection of Wisdom Samadhi),' this section of scripture can be roughly divided into five sections: First, being mindful of the previous Dharma, causing it to grow; second, gradually traveling south, reaching the Mariga settlement on the edge of Jambudvipa; third, extensively seeking Bhiksu Hai幢, which is seeking to contemplate; fourth, seeing Bhiksu Hai幢 sitting in the lotus position beside the walking path, entering Samadhi (三昧, Sanmei, meditation), without inhalation or exhalation, without other thoughts or perceptions; fifth, explaining that upon entering Samadhi, the body manifests in many forms, teaching and transforming in the ten directions. Why sit in the lotus position beside the walking path and enter Samadhi? It represents stillness and the freedom of function. Because the walking path is function, Samadhi is stillness, representing that stillness exists by relying on function.

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。地側者。表不住寂用之中而任運自在故。離出入息。明稱理而寂稱理而用性自遍周非同二乘作寂滅證也。此同十地中第六地也。以十地行依此十住行樣。修行至彼同此本故。是故第六地菩薩得寂滅定神通現前。此是隨空慧寂用門十地大悲寂用。從第五身出衆海十方教化中。約有二十三種法門。

一足下出無數百千億長者居士婆羅門眾周遍十方者。表足是所行之行還從其中出行故。為長者居士婆羅門是世間仁士之行故。

二從兩膝出無數百千億剎帝利婆羅門眾皆悉聰慧者。以兩膝是起止坐臥卷舒自在之所由。膝還出清凈王種。表智制生死如王自在。剎帝利者。是王種也。婆羅門者。是凈行也。表智隨生死自在。如王無染也。聰慧智慧明白萬法故。種種色相者。從智化現也。余皆是智中之行故。以義取之。

三從其腰間出等眾生數無量仙人者。表腰間是世間行五欲之境。表以智幻生同眾生行利眾生事。自無五欲也。故出仙人。

四從兩脅出不思議龍及龍女眾者。表兩脅是覆蔭義故。于中出龍雨潤眾生故。

五從胸前卐字中出無數百千億阿修羅王。皆悉示現不可思議自在幻力。令百千世界皆大震動者。胸是勇猛義卐者清涼義故。于中出修羅眾。表精勤勇猛震動摧破煩惱魔軍高慢山王諂愛宮

【現代漢語翻譯】 現代漢語譯本： 『地側者』（Dì cè zhě）：表示不住于寂靜之用中，而是任運自在的緣故。離開出入息，表明稱合於理，寂靜也稱合於理，其性自遍周，並非如同二乘之人所作的寂滅之證。這等同於十地中的第六地。因為十地的修行依據此十住的修行方式，修行至彼處與此地相同。因此，第六地菩薩獲得寂滅定，神通顯現於前。這是隨順空慧寂用之門，十地的大悲寂用。從第五身涌出眾海，在十方教化之中，大約有二十三種法門。

一、從足下涌出無數百千億長者（Zhǎngzhě，有德之人）、居士（Jūshì，在家信徒）、婆羅門（Póluómén，印度教祭司）眾，周遍十方：表示足是所行之行，還從其中出行，所以為長者、居士、婆羅門是世間仁士之行。

二、從兩膝涌出無數百千億剎帝利（Chàdìlì，統治者階層）、婆羅門眾，都非常聰慧：因為兩膝是起止坐臥、卷舒自在的所在，膝還涌出清凈王種，表示智慧制伏生死，如王一般自在。剎帝利是王種。婆羅門是凈行。表示智慧隨生死自在，如王一般沒有染污。聰慧，智慧明白萬法。種種色相，是從智慧化現而來。其餘都是智慧中的修行，所以取其意義。

三、從其腰間涌出等同眾生數量的無量仙人：表示腰間是世間行五欲之境，表示以智慧幻化生起，與眾生同行，利益眾生之事，自身沒有五欲。所以涌出仙人。

四、從兩脅涌出不可思議的龍及龍女眾：表示兩脅是覆蔭之義，于其中涌出龍雨潤澤眾生。

五、從胸前卍字中涌出無數百千億阿修羅王（Āxiūluō wáng，非天），都示現不可思議的自在幻力，令百千世界都大大震動：胸是勇猛之義，卍字是清涼之義，于其中涌出修羅眾，表示精勤勇猛，震動摧破煩惱魔軍、高慢山王、諂愛宮。

【English Translation】 English version: 'Dì cè zhě' (地側者, One who dwells on the ground): Indicates not dwelling in the function of stillness, but being naturally at ease. Leaving behind the in-and-out breaths signifies being in accordance with reason, stillness also being in accordance with reason, its nature pervading everywhere, not like the stillness attained by the two vehicles (聲聞乘 and 緣覺乘). This is equivalent to the sixth ground of the ten grounds (十地). Because the practice of the ten grounds relies on the practice of these ten abodes (十住), practicing to that point is the same as this. Therefore, the Bodhisattva of the sixth ground attains the Samadhi of Stillness, and supernatural powers manifest before them. This follows the gate of the function of emptiness-wisdom-stillness, the great compassion-stillness function of the ten grounds. From the fifth body emerging a sea of beings, teaching and transforming in the ten directions, there are approximately twenty-three kinds of Dharma gates.

1. From beneath the feet emerge countless hundreds of thousands of billions of elders (Zhǎngzhě, 長者, virtuous people), householders (Jūshì, 居士, lay practitioners), and Brahmins (Póluómén, 婆羅門, Hindu priests), pervading the ten directions: This indicates that the feet are the practice of what is walked, and from within that, walking forth, therefore being elders, householders, and Brahmins is the practice of benevolent people in the world.

2. From both knees emerge countless hundreds of thousands of billions of Kshatriyas (Chàdìlì, 剎帝利, ruling class) and Brahmins, all of whom are very intelligent: Because the two knees are where rising, stopping, sitting, lying, curling, and stretching freely originate, the knees also bring forth the pure royal lineage, indicating that wisdom subdues birth and death, as a king is at ease. Kshatriyas are the royal lineage. Brahmins are pure conduct. This indicates that wisdom follows birth and death freely, like a king without defilement. Intelligent, the intellect understands all dharmas. The various forms and appearances are transformed and manifested from wisdom. The rest are practices within wisdom, so take their meaning.

3. From the waist emerge countless immortals equal to the number of beings: This indicates that the waist is the realm of the five desires practiced in the world, indicating that with wisdom, illusions arise, walking alongside beings, benefiting the affairs of beings, while oneself has no five desires. Therefore, immortals emerge.

4. From both sides emerge inconceivable dragons and dragon daughters: This indicates that the two sides are the meaning of covering and sheltering, and from within them, dragon rain emerges to moisten beings.

5. From the swastika (卍) on the chest emerge countless hundreds of thousands of billions of Asura Kings (Āxiūluō wáng, 阿修羅王, non-heavenly beings), all manifesting inconceivable, free, illusory powers, causing hundreds of thousands of worlds to greatly shake: The chest is the meaning of courage, the swastika is the meaning of coolness, and from within them, Asura beings emerge, indicating diligence and courage, shaking and destroying the armies of afflictions, the mountain king of arrogance, and the palace of flattery and love.

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殿故。令清涼故。

六從其背上出無數百千億二乘者。表背是背眾生之方所。還從其中出二乘眾。表二乘背佛大智大悲萬行利眾生事及法界體用故。

七從其兩肩出無數百千億諸夜叉羅剎王者。表兩肩是荷負守禦之處。還從負中出夜叉羅剎可畏之狀。守護行眾善業之眾生。及向十住及正入十住十行位者。乃至現作執金剛神。守護諸佛及佛住處。

八從其腹出無數百千億緊那羅王及女。及出無數百千乾闥婆王。及各奏無數百千天樂及歌讚歎一切諸佛及法者。表腹包含眾法義。還於其中出歌詠音樂之神稱讚諸佛及法故。

九從其面門出轉輪王者。明口是轉法輪王之所由。還於其中出輪王之眾故。

十從其兩目出無數百千日輪普照地獄趣者。表目是慈悲破暗處故。及一切眾寶國土。以作種種光明莊嚴顯曜。及照一切眾生無量事業。

十一從其眉間白毫相中。出無數百千帝釋者。表眉間白毫相中道十地之果。還於其中出帝釋身。表住于中道。得法之頂者。能為世主主導眾生以帝釋號能主故。

十二從額上出無數百千億梵天。

十三從其頭上出無量佛剎微塵數諸菩薩眾者。明修行至法之頭錶行遍滿故。

十四從其頂上出無數百千億如來身。明佛果故。如隨位雨法。如經

【現代漢語翻譯】 現代漢語譯本： 殿堂因此清涼。

六、從他的背上涌現出無數百千億的聲聞緣覺乘（二乘：指聲聞乘和緣覺乘）。背部代表背對眾生的方向。又從背部涌現出二乘眾，表明二乘背離佛的大智慧、大慈悲以及萬行利眾生的事業，也背離了法界的體和用。

七、從他的兩肩涌現出無數百千億的夜叉（Yaksa，一種守護神）羅剎（Rakshasa，一種惡鬼）王者。雙肩代表荷負和守護的地方。又從荷負之處涌現出夜叉羅剎這些可畏的形象，守護修行眾善業的眾生，以及趨向十住位、正進入十住十行位的修行者，乃至顯現為執金剛神，守護諸佛以及佛的住處。

八、從他的腹部涌現出無數百千億的緊那羅（Kinnara，一種天神，善於歌舞）王及其眷屬，以及涌現出無數百千的乾闥婆（Gandharva，一種天神，善於音樂）王，他們各自演奏無數百千的天樂，歌頌讚嘆一切諸佛及佛法。腹部代表包含眾多的法義。又從腹部涌現出歌詠音樂之神，稱讚諸佛及佛法。

九、從他的面門涌現出轉輪王（Cakravartin，擁有輪寶的統治者）。說明口是轉法輪王所由生之處。又從口中涌現出輪王之眾。

十、從他的雙目涌現出無數百千的日輪，普照地獄道的眾生。眼睛代表慈悲破除黑暗的地方，以及一切眾寶國土，用以化作種種光明莊嚴顯耀，照耀一切眾生的無量事業。

十一、從他的眉間白毫相中，涌現出無數百千的帝釋（Indra，天帝）。眉間白毫相代表中道十地的果位。又從眉間白毫相中涌現出帝釋身，表明安住于中道，得到佛法頂點的修行者，能夠成為世間的主宰，主導眾生，以帝釋之名能夠主宰。

十二、從額頭上涌現出無數百千億的梵天（Brahma，色界天之主）。

十三、從他的頭上涌現出無量佛剎微塵數般的諸菩薩眾。說明修行到達佛法的頂端，代表修行圓滿。

十四、從他的頂上涌現出無數百千億的如來身。說明證得佛果。如同隨順眾生的根器降下法雨，如經文所說。

【English Translation】 English version: Therefore, the palace is cool and refreshing.

Six: From his back emerge countless hundreds of thousands of billions of Sravakas and Pratyekabuddhas (Two Vehicles: referring to the Sravaka Vehicle and the Pratyekabuddha Vehicle). The back represents the direction facing away from sentient beings. The emergence of the Two Vehicles from his back indicates their turning away from the Buddha's great wisdom, great compassion, the myriad practices of benefiting sentient beings, and the essence and function of the Dharmadhatu (realm of reality).

Seven: From his two shoulders emerge countless hundreds of thousands of billions of Yaksha (a type of guardian deity) and Rakshasa (a type of demon) kings. The shoulders represent the place of bearing and guarding. The emergence of the fearsome forms of Yakshas and Rakshasas from this place of bearing signifies their protection of sentient beings who cultivate virtuous deeds, those approaching the Ten Abodes, and those rightly entering the Ten Abodes and Ten Practices, even manifesting as Vajra-bearing deities to protect all Buddhas and the places where Buddhas reside.

Eight: From his abdomen emerge countless hundreds of thousands of billions of Kinnara (a type of celestial being, skilled in music and dance) kings and their retinues, as well as countless hundreds of thousands of Gandharva (a type of celestial being, skilled in music) kings, each playing countless hundreds of thousands of celestial instruments, singing and praising all Buddhas and the Dharma. The abdomen represents the containment of numerous Dharma meanings. The emergence of deities of song and music from the abdomen signifies their praise of all Buddhas and the Dharma.

Nine: From his facial gateway emerges the Cakravartin (wheel-turning king, a ruler possessing the wheel jewel). This indicates that the mouth is the origin of the wheel-turning king. The emergence of the assembly of wheel-turning kings from his mouth signifies this.

Ten: From his two eyes emerge countless hundreds of thousands of sun wheels, universally illuminating beings in the hell realms. The eyes represent the place of compassion that dispels darkness, as well as all jeweled lands, transforming into various radiant adornments, illuminating the immeasurable activities of all sentient beings.

Eleven: From the white hair-curl between his eyebrows emerges countless hundreds of thousands of Sakras (Indra, the lord of the devas). The white hair-curl between the eyebrows represents the fruition of the Ten Grounds of the Middle Way. The emergence of Sakra from the white hair-curl signifies that those who abide in the Middle Way and attain the pinnacle of the Dharma can become the rulers of the world, guiding sentient beings, with the name Sakra signifying the ability to rule.

Twelve: From his forehead emerge countless hundreds of thousands of billions of Brahmas (lords of the Form Realm).

Thirteen: From his head emerge as many Bodhisattvas as there are dust motes in countless Buddha lands. This indicates that cultivation has reached the pinnacle of the Dharma, representing the perfection of practice.

Fourteen: From the crown of his head emerge countless hundreds of thousands of billions of Tathagata bodies. This signifies the attainment of Buddhahood. It is like raining down Dharma according to the capacities of sentient beings, as stated in the sutras.

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自具。

十五又海幢比丘從身一切毛孔一一皆出阿僧祇佛剎微塵數光明網者。表全身總是法界般若波羅蜜妙慧三空無礙解脫教眾生之光重重無盡故。

十六爾時善財童子。一心觀察已下。是善財觀察善知識所作三昧境界事業。

十七六月六日已下海幢出定善財稱歎。

十八聖者已下是善財問三昧之名。

十九海幢比丘舉三昧之號名普眼捨得。又名般若波羅蜜境界清凈光明。又號普莊嚴清凈門。

二十明海幢比丘舉修般若波羅蜜門所得三昧有百萬阿僧祇三昧莊嚴。

二十一善財重問三昧境界。

二十二海幢比丘重說此三昧。為說二十二種無障礙法。

二十三我唯知此一般若波羅蜜三昧光明。推德于先。令善財升進善財以如上十法。觀察海幢比丘。又住立思惟觀察經一日一夜者。明檀波羅蜜。七日七夜者。明七支戒。半月者。忍波羅蜜。以明忍但自益不益於人故。半月表之。一月者。以明精進自利利他故。一月表之。六月者。第六住也。復經六日者。是第六波羅蜜故。以為海幢比丘是十住中第六正心住修般若波羅蜜智慧日故。故云六月。是第六正心住。六日是第六波羅蜜智慧日故。此是十住中。第六正心住般若波羅蜜為主。餘九為伴。以約智門中諸位通治。以約

【現代漢語翻譯】 現代漢語譯本 自具。 十五、海幢比丘從身上每一個毛孔都發出阿僧祇（asaṃkhya，無數）佛剎微塵數的光明網，這表示他全身都是法界般若波羅蜜（Prajñāpāramitā，智慧到彼岸）的妙慧，三空（人空、法空、空空）無礙解脫，用以教化眾生的光明重重無盡。 十六、爾時善財童子，一心觀察以下的內容，是善財觀察善知識所作的三昧（samādhi，禪定）境界事業。 十七、六月六日以下，是海幢出定后，善財稱讚。 十八、聖者以下，是善財問三昧的名稱。 十九、海幢比丘舉出三昧的名稱，名為普眼捨得，又名般若波羅蜜境界清凈光明，又號普莊嚴清凈門。 二十、說明海幢比丘修習般若波羅蜜門所得的三昧，有百萬阿僧祇三昧莊嚴。 二十一、善財再次詢問三昧的境界。 二十二、海幢比丘再次解說此三昧，為他說了二十二種無障礙法。 二十三、我只知道這一般若波羅蜜三昧光明，將功德推讓給先前的善知識，令善財升進。善財用如上的十法觀察海幢比丘，又站立思惟觀察經過一日一夜，表明檀波羅蜜（Dāna-pāramitā，佈施到彼岸）；七日七夜，表明七支戒；半個月，表明忍波羅蜜（Kṣānti-pāramitā，忍辱到彼岸），因為忍辱只是自益而不益於人，所以用半個月來表示；一個月，表明精進自利利他，所以用一個月來表示；六個月，是第六住；又經過六日，是第六波羅蜜的緣故，認為海幢比丘是十住中第六正心住，修習般若波羅蜜智慧日，所以說六月，是第六正心住，六日是第六波羅蜜智慧日的緣故。這是十住中，第六正心住以般若波羅蜜為主，其餘九個為伴，以約智門中諸位通治，以約

【English Translation】 English version Self-possessed. Fifteen, the Bhikshu (monk) Hai幢 (Hai幢) emits from every pore of his body as many light-networks as dust motes in countless Asankhya (asaṃkhya, countless) Buddha-lands. This signifies that his entire body is the wondrous wisdom of Dharma-realm Prajñāpāramitā (Prajñāpāramitā, Perfection of Wisdom), the unobstructed liberation of the three emptinesses (emptiness of self, emptiness of phenomena, emptiness of emptiness), used to teach sentient beings with endless layers of light. Sixteen, at that time, Sudhana (善財童子) single-mindedly observes the following, which is Sudhana's observation of the Samadhi (samādhi, concentration) realm activities performed by the Wise Advisor. Seventeen, from the sixth day of the sixth month onwards, Hai幢 emerges from Samadhi, and Sudhana praises him. Eighteen, from 'Holy One' onwards, is Sudhana asking the name of the Samadhi. Nineteen, the Bhikshu Hai幢 cites the name of the Samadhi as 'Universal Eye Giving' (普眼捨得), also named 'Prajñāpāramitā Realm Pure Light' (般若波羅蜜境界清凈光明), and also called 'Universal Adornment Pure Gate' (普莊嚴清凈門). Twenty, it explains that the Samadhi obtained by Bhikshu Hai幢 through cultivating the Prajñāpāramitā gate is adorned with a million Asankhya Samadhis. Twenty-one, Sudhana asks again about the realm of the Samadhi. Twenty-two, Bhikshu Hai幢 explains this Samadhi again, speaking of twenty-two kinds of unobstructed Dharmas for him. Twenty-three, 'I only know this general Prajñāpāramitā Samadhi light, deferring the merit to the previous Wise Advisor, causing Sudhana to advance.' Sudhana observes Bhikshu Hai幢 with the above ten Dharmas, and stands thinking and observing for one day and one night, indicating Dāna-pāramitā (Dāna-pāramitā, Perfection of Giving); seven days and seven nights, indicating the seven-branch precepts; half a month, indicating Kṣānti-pāramitā (Kṣānti-pāramitā, Perfection of Patience), because patience only benefits oneself and does not benefit others, so it is represented by half a month; one month, indicating diligence benefiting both oneself and others, so it is represented by one month; six months, is the sixth stage; and after six days, it is because of the sixth Pāramitā, considering Bhikshu Hai幢 to be the sixth Right-Minded Abiding in the Ten Abodes, cultivating the Prajñāpāramitā wisdom sun, so it is said to be six months, which is the sixth Right-Minded Abiding, and six days is because of the sixth Pāramitā wisdom sun. This is in the Ten Abodes, the sixth Right-Minded Abiding takes Prajñāpāramitā as the main, and the other nine as companions, using the wisdom gate to universally govern all positions, using

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位門中。第六波羅蜜。偏治世間出世間寂用不自在障。得寂用神通自在門。猶出世慈悲心多入俗。常住世間慈悲猶劣故。以海幢比丘表之。雖有慈悲。但得無染行清凈之慈。不得同眾生行等眾生事。一無有違方便取一切眾生故。即以後位俗士休舍優婆夷。其行明處真不證知真行俗。

第二明升進。前位第七不退住中。如諸菩薩入智慧海已下。至辭退而行。有十六行經。約分為五門。一推德于先。二示善知識居處。三舉善知識所居園林。四舉善知識名號。五明善財正念海幢比丘教戀慕辭退而去。南行義如前已釋。住處名海潮者。明善知識住生死海。廣度眾生如應引化。而無失時。猶如大海潮不失時故。以所居以表其行。園林名普莊嚴者。以一切生死海為園。以萬行海為林。以行此大悲無盡無邊之行海。以嚴凈十方眾生海。令成佛海故。園林名普莊嚴。于園中有優婆夷名為休舍者。此云滿愿自滿本願遍化眾生故。優婆夷者。表慈悲行也。此是十地中第七遠行地大慈悲行之軌樣。從此仿之至彼地功熟故。以神表之。明神用自在。前位是出世無染大悲法門。即以比丘表之。此位入俗處染而不污。處真同俗之慈悲。即以優婆夷表之。漸成力用自在故余如文自具。

第一正入當位法門中。從爾時善財已下至我唯知此一

【現代漢語翻譯】 現代漢語譯本： 位門中。第六波羅蜜（Paramita，意為「到彼岸」）。主要對治世間和出世間寂靜作用不自在的障礙，從而獲得寂靜作用神通自在之門。但出世的慈悲心偏多，入世的慈悲心較少，常住世間的慈悲心仍然不足。因此用海幢比丘（Bhiksu，佛教出家男眾）來象徵。雖然有慈悲心，但只得到無染的清凈之慈，不能像眾生一樣行事，無法用方便法門度化一切眾生。所以用后位的俗士休舍優婆夷（Upasika，佛教在家女眾）來象徵，她的行為表明，真如不證知真如，而是在世俗中修行。 第二，闡明升進。前位第七不退住中，如諸菩薩進入智慧海之後，到辭退而行，有十六行經，大約分為五門。一是推崇先前的功德，二是展示善知識的居處，三是舉出善知識所居住的園林，四是舉出善知識的名號，五是闡明善財童子正念海幢比丘，教導他戀慕辭退而去，向南行進的意義如前已解釋。住處名為海潮，表明善知識住在生死海中，廣度眾生，根據情況引導教化，而不會錯過時機，就像大海潮不會錯過時機一樣。用所居住的地方來象徵他的行為。園林名為普莊嚴，以一切生死海為園，以萬行海為林，以行此大悲無盡無邊之行海，來莊嚴清凈十方眾生海，使之成就佛海。因此，園林名為普莊嚴。在園林中有一位優婆夷名為休舍，意思是滿愿，滿足本願，普遍教化眾生。優婆夷，象徵慈悲行。這是十地中第七遠行地大慈悲行的軌範。從此效仿，直到彼地功德成熟。用神力來象徵，表明神用自在。前一位是出世無染的大悲法門，因此用比丘來象徵。此位入世，處於染污而不被污染，處於真如而同於世俗的慈悲，因此用優婆夷來象徵。逐漸成就力用自在，其餘的意義在經文中都有。 第一，正式進入當位法門中。從爾時善財開始，直到我只知道這一個。

【English Translation】 English version: In the position gate. The sixth Paramita (Perfection, meaning 'to the other shore'). It mainly counteracts the obstacles of not being free in the tranquil function of both the mundane and supramundane, thereby obtaining the gate of tranquil function and supernatural power. However, the supramundane compassionate mind is more prevalent, while the mundane compassionate mind is less. The compassion that constantly resides in the world is still insufficient. Therefore, it is symbolized by Bhiksu (Buddhist monk) Hai幢. Although there is compassion, it only obtains the untainted pure compassion, unable to act like sentient beings, unable to use expedient means to liberate all sentient beings. Therefore, it is symbolized by the layperson Upasika (Buddhist laywoman) 休舍 in the later position, whose actions demonstrate that true reality does not recognize true reality, but cultivates in the mundane. Secondly, clarifying advancement. In the seventh irreversible dwelling of the previous position, such as when the Bodhisattvas enter the sea of wisdom, until they bid farewell and depart, there are sixteen practices, roughly divided into five gates. First, praising the previous merits; second, showing the residence of the virtuous teacher; third, mentioning the garden where the virtuous teacher resides; fourth, mentioning the name of the virtuous teacher; fifth, clarifying that Sudhana (善財童子) is mindful of Bhiksu Hai幢, teaching him to yearn, bid farewell, and depart, the meaning of going south has been explained previously. The dwelling place is named 海潮 (Sea Tide), indicating that the virtuous teacher dwells in the sea of birth and death, extensively liberating sentient beings, guiding and teaching according to circumstances, without missing the opportunity, just like the sea tide never misses its time. The place of residence symbolizes his actions. The garden is named 普莊嚴 (Universal Adornment), taking all the sea of birth and death as the garden, taking the sea of myriad practices as the forest, using the sea of endless and boundless practices of great compassion to adorn and purify the seas of sentient beings in the ten directions, enabling them to achieve the sea of Buddhas. Therefore, the garden is named Universal Adornment. In the garden, there is an Upasika named 休舍, meaning fulfilling vows, satisfying original vows, and universally teaching sentient beings. Upasika symbolizes compassionate practice. This is the model of the great compassionate practice of the seventh Far-Going Ground in the Ten Grounds. Emulate from this until the merits of that ground are mature. Use divine power to symbolize, indicating the freedom of divine function. The previous position is the supramundane untainted great compassionate Dharma gate, therefore it is symbolized by a Bhiksu. This position enters the world, dwelling in defilement without being defiled, dwelling in true reality while being the same as the mundane compassion, therefore it is symbolized by an Upasika. Gradually achieving the freedom of power and function, the remaining meanings are all in the text. First, formally entering the Dharma gate of the current position. Starting from 'At that time, Sudhana...' until 'I only know this one.'

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解脫門。於此段中約分為十三門。一念善知識教思惟勝進。二漸漸南行至海潮處。三見普莊嚴園林莊嚴眾寶。四入其園中周遍推求。五見優婆夷往詣其所。六致敬禮拜正申所求。七休舍優婆夷為說自己所行之法。八善財白言聖者發無上菩提心其已久如。九善財童子言聖者久如當得成無上菩提。十休舍優婆夷正答成佛久近因緣。十一善財請說解脫法門如何名目。十二休舍優婆夷正答其名名離憂安隱幢。十三我唯知此一解脫門。已下推德升進。如園林眾事及宮殿眾事皆眾寶所嚴者。表約行愿廣大盡佛界眾生界故。依報莊嚴廣大無限。容貌端正及諸嚴飾。表慈心悲慜益物利生調順柔和體道無我。十波羅蜜無順逆行十方諸佛身遍奉侍供養。所感正報容止可觀。見者除惑人天崇重。表大悲行示現女身而非女心。所有莊嚴及以宮殿樓閣池沼。皆約悲智萬行報生。如前先約略表示。所有嚴飾如經自明。意明此位方便波羅蜜慈悲行廣莊嚴報廣。經云善男子其有眾生得見我者。皆于阿耨多羅三藐三菩提得不退轉者明來至此位要修至三空解脫世間智。出世間智慧現前。成廣大慈悲行。方來至此方便入生死門。達生死性與佛福智海本來一性。便得離憂安隱幢解脫門。方名不退住。雖復知空無我。常于生死有畏。未入離憂安隱幢。常居退位設不

【現代漢語翻譯】 現代漢語譯本 解脫門。此段內容大致可分為十三部分。第一，憶念善知識的教誨，並精進思惟。第二，逐漸向南行走，到達海潮之處。第三，見到普莊嚴園林，其中以各種珍寶裝飾。第四，進入園林中，四處尋訪。第五，見到一位名叫休舍的優婆夷（在家女信徒），前去拜訪。第六，向她致敬禮拜，並表明自己的來意。第七，休舍優婆夷為善財童子講述自己所修行的法門。第八，善財童子請教說：『聖者，您發起無上菩提心已經多久了？』第九，善財童子又問：『聖者，您多久才能成就無上菩提？』第十，休舍優婆夷正面回答了成就佛果的時間長短以及相關的因緣。第十一，善財童子請問她所修的解脫法門，其名稱是什麼。第十二，休舍優婆夷正面回答說，此法門名為『離憂安隱幢』。第十三，她說：『我只知道這一個解脫門。』 以下是推崇其功德，使其境界提升的內容。例如，園林中的各種事物以及宮殿中的各種陳設，都以各種珍寶裝飾，這表明其行愿廣大，遍及佛界和眾生界，因此其所依的果報莊嚴廣大無邊。她的容貌端正以及各種裝飾，表明她具有慈悲之心，能夠利益眾生，調柔順和，體悟大道，達到無我的境界。她修持十波羅蜜（十種到彼岸的方法），無論是順行還是逆行，都遍及十方諸佛，並奉侍供養他們。因此，她所感得的正報是容止可觀，見到她的人都能消除迷惑，人天都崇敬她。這表明她以大悲行示現女身，但內心並非女人的心。她所有的莊嚴以及宮殿、樓閣、池沼，都是由悲智萬行所感得的果報。以上是先作簡略的表示，所有莊嚴的詳細情況，如經文自身所闡明的那樣。意思是說，此位菩薩的方便波羅蜜以及慈悲行廣大，因此其果報也廣大。 經文中說：『善男子，如果有眾生能夠見到我，都將於阿耨多羅三藐三菩提（無上正等正覺）得不退轉。』這表明來到此位，需要修習到三空解脫（人空、法空、空空），世間智慧和出世間智慧同時顯現，成就廣大的慈悲行，才能來到此位，方便地進入生死之門，通達生死的本性與佛的福德智慧之海本來就是一體的，便能得到『離憂安隱幢』解脫門，才能稱為不退住。即使知道空無我，但如果常常對生死有所畏懼，沒有進入『離憂安隱幢』，常常處於退轉的位置，即使不...

【English Translation】 English version The Gate of Liberation. This section can be roughly divided into thirteen parts. First, contemplate the teachings of the wise teacher and strive for excellence. Second, gradually travel south to the place of the sea tide. Third, see the universally adorned garden, adorned with various treasures. Fourth, enter the garden and search everywhere. Fifth, see the Upasika (female lay devotee) named Hyusya and go to visit her. Sixth, pay respects and state one's purpose. Seventh, Hyusya Upasika explains to Sudhana the Dharma she practices. Eighth, Sudhana asks: 'Holy one, how long have you been aspiring to Anuttara-samyak-sambodhi (unsurpassed complete enlightenment)?' Ninth, Sudhana asks again: 'Holy one, how long will it take for you to attain Anuttara-samyak-sambodhi?' Tenth, Hyusya Upasika directly answers the causes and conditions for attaining Buddhahood and how long it will take. Eleventh, Sudhana asks what the name of the liberation Dharma she practices is. Twelfth, Hyusya Upasika directly answers that its name is 'Dwelling of Tranquility Free from Sorrow'. Thirteenth, she says: 'I only know this one gate of liberation.' The following is to extol her merits and elevate her state. For example, the various things in the garden and the various furnishings in the palace are all adorned with various treasures, which indicates that her vows and practices are vast, encompassing the Buddha realm and the realm of sentient beings, so the adornment of her dependent retribution is vast and boundless. Her dignified appearance and various adornments indicate that she has a compassionate heart, can benefit sentient beings, is gentle and harmonious, understands the Great Way, and attains the state of no-self. She practices the ten Paramitas (ten perfections), whether in forward or reverse order, and serves and makes offerings to all the Buddhas in the ten directions. Therefore, the proper retribution she receives is a dignified appearance, and those who see her can eliminate confusion, and humans and devas respect her. This indicates that she manifests a female body with great compassion, but her heart is not that of a woman. All her adornments, palaces, pavilions, pools, etc., are the retribution born from the myriad practices of compassion and wisdom. The above is a brief indication first, and the details of all the adornments are as explained in the sutra itself. The meaning is that the skillful means Paramita and compassionate practice of this Bodhisattva are vast, so her retribution is also vast. The sutra says: 'Good man, if there are sentient beings who can see me, they will all attain non-retrogression in Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).' This indicates that to come to this position, one needs to cultivate to the liberation of the three emptinesses (emptiness of self, emptiness of dharma, and emptiness of emptiness), and worldly wisdom and transcendental wisdom manifest simultaneously, achieving great compassionate practice, in order to come to this position, conveniently enter the gate of birth and death, and understand that the nature of birth and death is originally one with the Buddha's ocean of merit and wisdom, and then one can obtain the 'Dwelling of Tranquility Free from Sorrow' liberation gate, and then one can be called non-retrogressive. Even if one knows emptiness and no-self, but if one is often afraid of birth and death, and has not entered the 'Dwelling of Tranquility Free from Sorrow', one is often in a state of retrogression, even if not...

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退還凡夫。還退作二乘。及生凈土別欣樂果。故云十方諸佛悉來至我所于寶座上為我說法。表悲與智會。明此位以悲成無功之智門。第十住中王女慈行童女。明以智成悲自在門。師子幢王。表是十住位中無功用智自在。女表無染之慈也。至第十灌頂。住智悲滿故。第十地是蘊積大悲成行門。以九個女天一個如來妻表之。十一地是大悲行滿以悲起智成佛門。即以摩耶生佛表之。以此十一地中十個善知識。總佛果已滿善知識。以具普賢行故。遍作世間人中仁士之行。童子師居士長者童子童女行同凡士。此明果極行遍故。大約以智發心。從初發心住。即悲智齊發為其始。學出世道根本智為先以此立五位五十個行門。以簡生熟同別。由茲五十個波羅蜜五位中五重練磨。簡其智悲廣狹生熟出世入纏逆順。和會福慧多少勝劣不同。令發心者不住一法及三四五十百千即以為足故。意令進升至于無限廣大如法界故。就諸五位五十重中。一一具有智悲二行。五十個波羅蜜互相參徹。約有五百個波羅蜜門。共為主伴。圓此悲智世及出世心量廣狹生熟之門。方明總別同異成壞六義。如此十住門十波羅蜜。直以約法界體實法安立。十法圓融互參成一百法門。以初發菩提心。以此佛本果行為樣。修行從此本樣。修行五重加行練磨方始得依初樣。雖

【現代漢語翻譯】 現代漢語譯本 退還凡夫，還會退回到二乘（聲聞乘和緣覺乘）。以及往生凈土，對特別欣樂的果報感到歡喜。所以說十方諸佛都來到我這裡，在寶座上為我說法。這表示悲與智的會合。說明這個位次以悲成就無功用的智慧之門。第十住中的王女慈行童女，說明以智慧成就悲的自在之門。師子幢王，表示這是十住位中無功用智的自在。女表示沒有染污的慈悲。到了第十灌頂，是因為智慧和慈悲圓滿的緣故。第十地是蘊積大悲成就行門。用九個女天和一個如來妻來表示它。第十一地是大悲行圓滿，以悲起智成就佛果之門。就是用摩耶夫人（釋迦牟尼佛的生母）生佛來表示它。因此，這十一地中的十個善知識，總括了佛果已經圓滿的善知識。因為具足普賢菩薩的行愿，普遍地做世間人中的仁士之行。童子師、居士、長者、童子、童女的行持與凡夫相似。這說明果位的極致和行持的普遍。大體上以智慧發心，從初發心住開始，就是悲智同時發起作為它的開端。首先學習出世道的根本智，以此建立五位五十個行門，用來區分生熟、同異。由此，在五十個波羅蜜（到達彼岸的方法）的五位中，進行五重練習和磨礪，區分其智慧和慈悲的廣狹、生熟、出世和入世、逆和順，以及和合的福慧多少、殊勝和低劣的不同。使發心的人不住於一法，以及三、四、五十、百、千，就認為足夠。用意是使他們進步提升，達到無限廣大如同法界的境界。在各個五位五十重中，每一個都具有智慧和慈悲兩種行持。五十個波羅蜜互相滲透，大約有五百個波羅蜜門，共同作為主伴，圓滿這悲智世間和出世間心量的廣狹、生熟之門。從而明白總別、同異、成壞這六種意義。像這樣，十住門和十波羅蜜，直接以法界體性的真實法來安立。十法圓融互相滲透，成就一百個法門。以初發菩提心，以此佛的本果行為榜樣。修行從這個根本榜樣開始，修行五重加行練磨，才能夠依據最初的榜樣。雖然

【English Translation】 English version Returning to ordinary beings, one can also regress to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). And being reborn in the Pure Land, rejoicing in the particularly delightful fruits. Therefore, it is said that all the Buddhas of the ten directions come to me and preach the Dharma to me on the jeweled throne. This represents the union of compassion and wisdom. It explains that this position uses compassion to achieve the gate of effortless wisdom. The royal daughter Cihang (慈行) maiden in the tenth stage of abiding (住), illustrates the gate of freedom achieved through wisdom and compassion. Lion Banner King (師子幢王) represents the effortless wisdom and freedom in the tenth stage of abiding. The 'woman' represents undefiled compassion. Reaching the tenth Abhiṣeka (灌頂, consecration), it is because wisdom and compassion are complete. The tenth Bhūmi (地, ground) is the accumulation of great compassion to achieve the gate of practice. It is represented by nine female deities and one wife of the Tathāgata. The eleventh Bhūmi is the fulfillment of great compassionate practice, using compassion to generate wisdom and achieve the gate of Buddhahood. This is represented by Māyā (摩耶), the mother of the Buddha, giving birth to the Buddha. Therefore, the ten good advisors in these eleven Bhūmis encompass the good advisors who have already completed the fruit of Buddhahood. Because they are endowed with the vows and practices of Samantabhadra (普賢), they universally perform the deeds of benevolent people among the world. The conduct of the teacher of children, the layperson, the elder, the boy, and the girl is similar to that of ordinary people. This illustrates the ultimate attainment of the fruit and the universality of practice. Generally, with the mind of wisdom, starting from the initial stage of abiding in the aspiration for enlightenment, compassion and wisdom arise simultaneously as its beginning. First, learn the fundamental wisdom of transcending the world, and establish the five stages and fifty practices based on this, to distinguish between the ripe and unripe, the same and different. From this, in the five stages of the fifty Pāramitās (波羅蜜, perfections), conduct fivefold practice and refinement, distinguishing the breadth and narrowness, ripeness and unripeness, transcendence and entanglement, opposition and compliance of their wisdom and compassion, as well as the differences in the amount of combined merit and wisdom, superiority and inferiority. It prevents those who aspire for enlightenment from dwelling on one Dharma, and from considering three, four, fifty, one hundred, or one thousand as sufficient. The intention is to enable them to progress and ascend, reaching an infinitely vast realm like the Dharmadhātu (法界, the realm of Dharma). In each of the five stages and fifty levels, each possesses both wisdom and compassionate practices. The fifty Pāramitās interpenetrate each other, with approximately five hundred Pāramitā gates, jointly serving as the main and supporting factors, perfecting the breadth and narrowness, ripeness and unripeness of this compassionate and wise worldly and transcendental mind. Thus, the six meanings of totality and particularity, sameness and difference, formation and destruction are clarified. Like this, the ten gates of abiding and the ten Pāramitās are directly established with the true Dharma of the nature of the Dharmadhātu. The ten Dharmas interpenetrate and mutually complete, achieving one hundred Dharma gates. With the initial aspiration for Bodhi (菩提, enlightenment), take the original conduct of the Buddha's fruit as a model. Starting the practice from this fundamental model, practicing fivefold preliminary practices and refinement, one can then rely on the initial model. Although

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復練磨生熟差別。然智悲不異初心。日月時節亦無遷轉。以約智發心本無三世時分故。此優婆夷。表對第六住是世間出世間法故。為回彼出世心多者。令依滿本願故。起愛處生死。愛度眾生。成慈行故。以優婆夷名滿愿表之。以取其志養育子孫無疲勞故。表大悲菩薩養育一切法界眾生。若善不善皆無舍離。未曾起不濟之心。化種種身。未曾舍一眾生如毛髮許。恒常對現一切眾生前。種種教化令成就故。此位約回第六住出世心多不斷生死愛度眾生猶在愛習。以優婆夷表之故。名有行有開發。第十灌頂中以一分無功智成。以智生悲無有愛習。以師子幢王女慈行童女表之。此是當十住位中調治和會智悲生熟之意。如上我有八萬四千那由他同行眷屬常居此園。明以眾生八萬四千那由他諸煩惱園林悉皆與之同行而接引之。善財問優婆夷發菩提心久近者。意明求解脫無有久近。一發即三世一時求。解脫體中無有久近故。明大悲行中問發心久近者。意明大慈大悲深厚。還與眾生界住劫久近相似。若眾生界無盡大悲願行無盡。后問久如成佛。意亦如之。且舉三十恒河沙為量。已去唯佛所知意不可極也。又前三比丘得出世心是一十。至彌伽海幢比丘。得了世間出世間心。是二十。至此第七住入世行慈悲。是三十也。明發心久近。俱枳羅鳥

梵本未譯。毗盧遮那摩尼寶者。名為光明遍照如意無價寶也。寶多羅樹形。如此方棕櫚。以妙寶所成。阿盧那香此云赤色香。婆樓那天佛。此雲水天解脫。名離憂安隱幢者。此有二義一教化眾生使令離憂。是菩薩安隱幢。眾生未離生死。菩薩不自取安隱故。因化成名。二菩薩雖達生死性空。于生死有畏。未為究竟安隱無憂。若能入生死教化眾生。達生死眾生及以教化者。總涅槃行無出無沒。方名離憂安隱幢故。此是十住中第七不退住。方便波羅蜜為主餘九為伴。約智門中五位通治。約位門中偏治世間出世間心大悲心劣。而令悲智得圓滿故。

第二推德升進前位中。如諸菩薩摩訶薩已下至辭退而行。有十六行半經。于中文義約分為五門。一推德于先令其勝進。二示善知識處名為海潮。三示其國土名那羅素。四舉善知識名號。五頂禮流淚辭退而行。此流淚者。表大悲弘深。又敬法貴入情至厚重。又表智悲自在垂悲俗流傷嗟苦趣聖心廣濟悲嘆難勝此。南方有海潮處者與前位同名海潮處者。表悲智同會以將前位慈悲之門。升進會於智體。以將第八愿波羅蜜。發起智業會其悲門。智若不發興大願行悲。趣寂無由起用。是故十地中至此第八地位。諸佛三加七勸。令念本願方能生大慈悲。是故二位同名海潮。明第八愿波羅蜜會

【現代漢語翻譯】 現代漢語譯本：梵本未譯。『毗盧遮那摩尼寶』（Vairochana Mani Jewel，意為光明遍照的如意無價之寶），其形狀如寶多羅樹，類似於此地的棕櫚樹，由各種珍妙的寶物構成。『阿盧那香』（Aruna Fragrance，意為赤色香），『婆樓那天佛』（Varuna Deva Buddha，意為水天解脫）。名為『離憂安隱幢』（Free from Sorrow and Peaceful Banner）者，此有二義：一，教化眾生，使令遠離憂愁，是菩薩的安隱幢。眾生未脫離生死，菩薩不自求安穩，因此因教化而得名。二，菩薩雖已通達生死性空，但對於生死仍有畏懼，未達究竟安隱無憂。若能入生死教化眾生，通達生死、眾生以及教化者，總歸於涅槃之行，無出無沒，方可稱為『離憂安隱幢』。此為十住中第七不退住，以方便波羅蜜為主，其餘九種波羅蜜為伴。從智門角度而言，五位皆可通達；從位門角度而言，則偏重於治理世間和出世間的心，以及大悲心之不足，從而使悲智得以圓滿。 第二，推崇功德，使其升進至前一位。如諸菩薩摩訶薩以下，直至辭退而行，共有十六行半經。于文義上可分為五門：一，推崇功德于先，使其勝進；二，指示善知識所在之處，名為『海潮』（Ocean Tide）；三，指示其國土，名為『那羅素』（Narasu）；四，舉出善知識的名號；五，頂禮流淚，辭退而行。此流淚，表示大悲弘深，又敬法貴入情至厚重，又表示智悲自在，垂悲於世俗之流，傷嗟于苦難之境，聖心廣濟，悲嘆難以勝數。此南方有『海潮處』（Ocean Tide Place）者，與前一位同名『海潮處』，表示悲智同會，以將前位的慈悲之門，升進會於智體，以將第八愿波羅蜜，發起智業，會其悲門。智慧若不發起大願行悲，趨向寂滅則無從起用。因此，十地之中，至此第八地位，諸佛三番加持，七次勸勉，令其憶念本願，方能生起大慈悲。因此，二位同名『海潮』，表明第八愿波羅蜜會合。

【English Translation】 English version: Not translated in the Sanskrit text. 'Vairochana Mani Jewel' (meaning the all-illuminating, wish-fulfilling, priceless jewel), its shape is like the寶多羅 tree, similar to the palm trees here, made of various exquisite treasures. 'Aruna Fragrance' (meaning red fragrance), 'Varuna Deva Buddha' (meaning liberation from the water realm). Named 'Free from Sorrow and Peaceful Banner', this has two meanings: first, to teach sentient beings, causing them to be free from sorrow, is the peaceful banner of the Bodhisattva. Sentient beings have not escaped birth and death, the Bodhisattva does not seek peace for themselves, therefore the name is derived from teaching. Second, although the Bodhisattva has understood the emptiness of the nature of birth and death, they still have fear of birth and death, not yet reaching ultimate peace and freedom from sorrow. If one can enter birth and death to teach sentient beings, understanding birth and death, sentient beings, and the teacher, all return to the practice of Nirvana, without arising or ceasing, then it can be called 'Free from Sorrow and Peaceful Banner'. This is the seventh non-retreating dwelling in the ten dwellings, with the skillful means Paramita as the main, and the other nine Paramitas as companions. From the perspective of the wisdom gate, all five positions can be penetrated; from the perspective of the position gate, it focuses on governing the minds of the mundane and supramundane, and the deficiency of great compassion, so that compassion and wisdom can be perfected. Second, to promote merit and advance to the previous position. Like all the Bodhisattvas Mahasattvas below, until they depart, there are sixteen and a half lines of scripture. In terms of textual meaning, it can be divided into five sections: first, to praise merit first, so that it advances; second, to indicate the location of the good teacher, named 'Ocean Tide'; third, to indicate its country, named 'Narasu'; fourth, to list the names of the good teachers; fifth, to prostrate and weep, departing. This weeping represents great compassion and profoundness, and also respects the Dharma, values entering into emotions, and is extremely profound. It also represents the freedom of wisdom and compassion, showing compassion to the flow of the mundane, lamenting the realm of suffering, the sacred heart widely aiding, and the sighing is difficult to overcome. This southern place called 'Ocean Tide Place' has the same name as the previous position, 'Ocean Tide Place', indicating that compassion and wisdom meet together, to advance the gate of compassion of the previous position to the body of wisdom, to initiate the karma of wisdom with the eighth vow Paramita, and to meet its gate of compassion. If wisdom does not initiate great vows and practice compassion, approaching stillness will have no way to arise. Therefore, among the ten grounds, up to this eighth ground, all Buddhas add three blessings and encourage seven times, causing them to remember their original vows, so that great compassion can arise. Therefore, the two positions have the same name 'Ocean Tide', indicating that the eighth vow Paramita meets.

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其悲智一體方得無功大用行廣利而無思。猶如海潮泛洪波而不作像此位菩薩以無功智化諸群品知根而不失時也。是故二位同名海潮。此會智悲不二。國名那羅素者。此云不懶惰。為第八住入無功之智稱本智遍周利生無懈無疲勞懶惰之心。此位是十地中八地之樣。從此而起。初跡至第八地。中方與本樣會同。此中一分相應十地中第八地。大用一體無功智周佛地方滿。至如來出現品是其滿處。以法界品為源始。根本智恒爾無功大用故。以初發大菩提心者。元依法界普光明智體。發心功熟即是本來法界。但約智悲生熟廣狹。上明位次第。仙人名毗目瞿沙者。此云出聲可畏。為智目增明善摧邪論出言契當異論息心故。名出聲可畏。善財悲泣流淚思惟有十難事。如經具明。

第一正入當位法門中從初爾時善財童子已下至我得無勝幢解脫門。此一段文約分為十三門。一念教誨思惟勝進。二漸次遊行至那羅索國。三週遍推求毗目瞿沙。四見一大林阿僧祇樹以為莊嚴。五見彼仙人旃檀樹下敷草而坐領徒一萬六申其所求。七仙人稱歎善財。八仙人示其善財法門名字。九善財問其無勝幢解脫境界。十仙人以手摩善財頂執其手令善財自見其身往十方佛剎微塵數世界中。十一善財見佛獲益。十二仙人放善財手還在本處。十三我唯知此無勝

【現代漢語翻譯】 現代漢語譯本：其悲智合一，方能成就無功之大用，廣泛利益眾生而無需思慮。猶如海潮泛起洪波，卻不執著于形象。此位菩薩以無功之智教化各類眾生，瞭解其根器而不失時機。因此，這兩個位階都名為海潮。此會中，智慧與慈悲不二。國名那羅素（Narāsu）的意思是『不懶惰』。這是第八住位，進入無功之智，稱之為本智，普遍周遍，利益眾生，沒有懈怠和疲勞的懶惰之心。此位是十地中第八地的樣本。從此而起，最初的跡象到第八地，中間才與本來的樣本會合。此中一部分相應於十地中的第八地。大用一體，無功之智周遍佛的境界，達到圓滿。至《如來出現品》是其圓滿之處，以《法界品》為源始。根本智恒常如此，具有無功之大用。因此，最初發大菩提心的人，原本依據法界普光明智體。發心功德成熟，就是本來的法界。只是根據智悲的生熟廣狹，上面說明了位次的次第。仙人名毗目瞿沙（Vimuktaghoṣa），意思是『出聲可畏』。因為智慧之眼增明，善於摧伏邪論，所說之言契合真理，使異端邪說平息。所以名為出聲可畏。善財童子悲泣流淚，思惟有十種難事，如經中所詳細說明。 第一，正入當位法門中，從最初『爾時善財童子已下』至『我得無勝幢解脫門』。這一段文字大約分為十三門：一、念教誨，思惟勝進。二、漸次遊歷至那羅索國（Narāsu）。三、周遍推求毗目瞿沙（Vimuktaghoṣa）。四、見到一大林，其中無數的樹木作為莊嚴。五、見到那位仙人在旃檀樹下鋪草而坐。六、帶領徒弟一萬六千人，陳述他所尋求的。七、仙人稱讚善財。八、仙人向善財展示法門的名字。九、善財詢問無勝幢解脫的境界。十、仙人以手摩善財的頭頂，執其手，令善財自己見到其身前往十方佛剎微塵數的世界中。十一、善財見佛獲益。十二、仙人放開善財的手，使他回到本處。十三、我只知道這無勝幢解脫門。

【English Translation】 English version: Its compassion and wisdom united, then one can achieve the great function of non-effort, widely benefiting sentient beings without deliberation. It is like the ocean tide surging with great waves, yet not clinging to forms. Bodhisattvas in this position transform all kinds of beings with the wisdom of non-effort, understanding their capacities without missing the opportune time. Therefore, these two stages are both named 'Ocean Tide'. In this assembly, wisdom and compassion are not two. The name of the country, Narāsu (meaning 'not lazy'). This is the eighth dwelling, entering the wisdom of non-effort, called the fundamental wisdom, universally pervasive, benefiting sentient beings, without the laziness of weariness and fatigue. This position is a sample of the eighth ground among the ten grounds. Starting from here, the initial traces reach the eighth ground, and in the middle, they converge with the original sample. A portion of this corresponds to the eighth ground among the ten grounds. The great function is one, the wisdom of non-effort pervades the Buddha's realm, reaching fulfillment. The 'Appearance of the Tathagata Chapter' is where it is fulfilled, with the 'Dharmadhatu Chapter' as its origin. The fundamental wisdom is always like this, possessing the great function of non-effort. Therefore, those who initially generate the great Bodhi mind originally rely on the Dharmadhatu's universal light of wisdom. The merit of generating the mind matures, which is the original Dharmadhatu. It is only based on the maturity, breadth, and narrowness of wisdom and compassion that the order of positions is explained above. The name of the immortal is Vimuktaghoṣa (meaning 'voice that inspires fear'). Because the eye of wisdom is increasingly bright, he is good at subduing heretical theories, and his words are in accordance with the truth, causing heterodoxies to cease. Therefore, he is named 'voice that inspires fear'. Sudhana (Śrīmanta) wept and shed tears, contemplating ten difficult matters, as explained in detail in the sutra. First, entering the Dharma gate of the proper position, from the beginning 'Then, Sudhana (Śrīmanta) onward' to 'I obtained the Unsurpassed Banner Liberation Gate'. This passage is roughly divided into thirteen sections: 1. Reciting teachings, contemplating progress. 2. Gradually traveling to the country of Narāsu. 3. Universally seeking Vimuktaghoṣa. 4. Seeing a great forest, with countless trees as adornments. 5. Seeing that immortal sitting on grass spread under a sandalwood tree. 6. Leading sixteen thousand disciples, stating what he seeks. 7. The immortal praises Sudhana (Śrīmanta). 8. The immortal shows Sudhana (Śrīmanta) the name of the Dharma gate. 9. Sudhana (Śrīmanta) asks about the realm of the Unsurpassed Banner Liberation. 10. The immortal strokes Sudhana (Śrīmanta)'s head with his hand, holding his hand, causing Sudhana (Śrīmanta) to see himself going to countless worlds of dust motes in the ten directions. 11. Sudhana (Śrīmanta) sees the Buddha and obtains benefits. 12. The immortal releases Sudhana (Śrīmanta)'s hand, causing him to return to his original place. 13. I only know this Unsurpassed Banner Liberation Gate.

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幢解脫已下是推德升進。波吒羅樹者。似此方楸樹。其氣香其花紫色。尼拘律樹者。葉似此方柹葉。其子似枇杷子。子下承蒂如柹。其種類耐老。于諸樹中最高大。領徒一萬。明行具足。

問曰。何故此位見仙人何意。

答曰。此有二義。一表智凈如仙。為明此位無功智現。無染如仙。二為無功智現以大悲行能同異道同事接生。其居處林樹莊嚴。明蔭覆利物。池沼蓮花莊嚴。明慈悲處世而無染行。仙人于旃檀樹下敷草而坐。表智樹覆蔭。熏戒定慧解脫知見香。遍周法界敷草而坐。明無功之智慧善治貪亂。明少欲之相。鹿皮草衣。示行少欲知足。髻鬟垂鬢者。無功之智圓滿。如是徒眾前後圍繞者。明主伴萬行圓滿。善財見已往詣其所五體投地者。明敬法重人之禮。又表以五塵之境皆歸智地。嘆言真善知識。善知識者。無功之智本自真故。無勝幢解脫者。明此位無功用智性自遍周利益一切眾生摧破煩惱無有斷絕下位不如故。云無勝幢。仙人以手摩善財頂者。示以安慰接善財。手者表引接也。善財自見其身往詣十方十佛剎微塵數世界中。及到十佛剎微塵數佛所者。明會智境遍周也。凡至十住中第八住十地中第八地。皆須諸佛聖者。灌頂勸發加持。及第十灌頂住及第十法雲地。總須諸佛灌頂加持故。若不加持。或

【現代漢語翻譯】 現代漢語譯本： 幢解脫之後是推德升進的階段。波吒羅樹（Pāṭala tree，一種樹名，類似於此地的楸樹，氣味芬芳，花朵呈紫色）和尼拘律樹（Nyagrodha tree，一種樹名，葉子類似於此地的柿子樹葉，果實類似於枇杷，果實下端連線樹蒂，類似於柿子，這種樹的種類非常耐老，在各種樹木中最高大）象徵著領徒一萬，並且在明行方面都具備圓滿的品質。

有人問：為什麼在這個階段會見到仙人，這有什麼含義？

回答說：這裡面包含兩層含義。第一層含義是表明智慧清凈如同仙人一般，是爲了闡明這個階段無需功用，智慧自然顯現，沒有像仙人一樣的染污。第二層含義是說明無功用的智慧顯現后，以大悲心行事，能夠與外道相同事，接引眾生。仙人居住的地方，林木莊嚴，表明其廕庇利益眾生。池沼蓮花莊嚴，表明其以慈悲之心處世而沒有染污的行為。仙人在旃檀樹下鋪草而坐，表明智慧之樹覆蓋廕庇，散發著戒、定、慧、解脫、知見的香氣，遍佈整個法界。鋪草而坐，表明無功用的智慧能夠很好地治理貪慾和散亂，表明少欲的品行。身穿鹿皮草衣，顯示出行持少欲知足。頭頂髮髻，鬢髮下垂，表明無功用的智慧圓滿。像這樣，徒眾前後圍繞，表明主伴萬行圓滿。善財童子見到仙人後，前往仙人處所，五體投地，表明敬法重人的禮儀，也表明以五塵之境都歸於智慧之地。讚歎仙人為真正的善知識。善知識，是因為無功用的智慧本來就是真實的。沒有勝過幢解脫的，表明這個階段無功用智的自性遍佈週遭，利益一切眾生，摧毀煩惱沒有斷絕，下位不如這個階段，所以說沒有勝過幢解脫。仙人用手摩善財童子的頭頂，表示安慰和接引善財童子。手，表示引導和接引。善財童子自己看到他的身體前往十方十佛剎微塵數世界中，以及到達十佛剎微塵數佛的處所，表明會合智慧的境界遍佈週遭。凡是到達十住中的第八住和十地中的第八地，都需要諸佛聖者灌頂勸發加持，以及第十灌頂住和第十法雲地，總共都需要諸佛灌頂加持。如果沒有加持，或許...

【English Translation】 English version: After Dhvaja-vimoksha (Banner Liberation) comes the stage of promoting virtue and advancement. Pāṭala trees (a type of tree similar to the catalpa tree in this region, with fragrant aroma and purple flowers) and Nyagrodha trees (a type of tree with leaves similar to persimmon leaves in this region, and fruits similar to loquats, with the fruit connected to the stem like a persimmon; this type of tree is very long-lived and the tallest among all trees) symbolize leading ten thousand disciples and possessing complete qualities in both understanding and practice.

Someone asks: Why does one see immortals (仙人, xiānrén) at this stage, and what is the meaning of this?

The answer is: There are two meanings contained herein. The first meaning is to indicate that wisdom is as pure as an immortal, to clarify that at this stage, there is no need for effort, and wisdom naturally manifests, without the defilement like an immortal. The second meaning is to explain that after the manifestation of effortless wisdom, one acts with great compassion, being able to engage in the same affairs as non-Buddhist paths and receive sentient beings. The place where the immortal resides, adorned with forests and trees, indicates that they shelter and benefit sentient beings. The ponds and lotus flowers are adorned, indicating that they live in the world with compassion and without defiled actions. The immortal sits on grass spread under a sandalwood tree, indicating that the tree of wisdom covers and shelters, emitting the fragrance of precepts, concentration, wisdom, liberation, and knowledge, pervading the entire Dharma realm. Sitting on grass indicates that effortless wisdom can well govern greed and distraction, indicating the quality of desiring little. Wearing deerskin and grass clothing shows the practice of desiring little and being content. The hair in a topknot and the temples with hanging hair indicate the perfection of effortless wisdom. Like this, the disciples surrounding him indicate the perfection of the main and accompanying ten thousand practices. When Sudhana (善財, Shàncái) sees the immortal, he goes to the immortal's place and prostrates with his five limbs, indicating the etiquette of respecting the Dharma and valuing people, and also indicating that the realm of the five dusts all returns to the ground of wisdom. He praises the immortal as a true good knowing advisor (善知識, shàn zhīshì). A good knowing advisor is so because effortless wisdom is originally true. There is nothing surpassing Dhvaja-vimoksha (Banner Liberation), indicating that the nature of effortless wisdom at this stage pervades all around, benefiting all sentient beings, destroying afflictions without cessation; the lower stages are not as good as this stage, so it is said that there is nothing surpassing Dhvaja-vimoksha. The immortal strokes Sudhana's head with his hand, indicating comfort and receiving Sudhana. The hand indicates guidance and reception. Sudhana himself sees his body going to the number of dust motes in ten directions of Buddha-lands, and arriving at the places of the number of dust motes of Buddhas in ten Buddha-lands, indicating that the realm of the meeting of wisdom pervades all around. Whenever one reaches the eighth abode in the ten abodes and the eighth ground in the ten grounds, one needs the Buddhas and sages to perform the abhiseka (灌頂, guàndǐng), encourage, inspire, and bless, as well as the tenth abhiseka abode and the tenth Dharma-cloud ground, all of which require the abhiseka and blessing of the Buddhas. If there is no blessing, perhaps...

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時滯寂。或不了佛境界故。無能自進。為創初不達佛無功用智之境界故。已下見佛境界。如經具明。阿庾多者。此方一兆之數。那由他者。此方一溝。仙人放善財手善財即見身還本處。明以智力加持入法。既得法已自力常然。雖復聖者舍其加持一見見無有異故。如舟濟度于岸。不可負舟而行。此是童真住明創初童蒙入真無功智之界。以愿波羅蜜為主。餘九為伴。明此位無功智現恐當滯寂。以大愿門興其智用故。又令念本願廣度眾生有此節級。以法防之令不滯寂故。以智門中諸位通治。約位門中此位會七住中悲行。第八住中無功之智。以大愿波羅蜜興作。令使智悲任用自在。

第二推德升進中。從如諸菩薩摩訶薩已下至辭退南行有十二行半經。于中義意約分六門。一推德于先。二示善知識所在。三舉聚落名伊沙那。四示善知識名為勝熱。五勸令致問所行法門。六禮敬辭退南行。南方如初所釋。聚落名伊沙那者。此示長直。為表此善知識攝化長其直道無諸諂誑。故名長直。婆羅門者。此云凈也。為表此善知識無染寂靜故。名勝熱者。表勝世間煩惱熱故。示勝盛火炎熱故。此是第九法王子住得法自在。明第九力波羅蜜法力自在示同外道五熱炙身。引接邪徒令歸正智。明得智同邪接諸邪見妄行苦行者。令皆信伏。下自具

【現代漢語翻譯】 現代漢語譯本 時滯寂（因為停留在寂靜的狀態）。或許因為不瞭解佛的境界，所以無法自我提升。這是因為最初沒有達到佛的無功用智的境界。以下所見是佛的境界，如經文詳細說明。阿庾多（Ayuta）是指此地的一兆。那由他（Nayuta）是指此地的一溝。仙人放開善財（Sudhana）的手，善財立即看見自己回到原來的地方。這說明以智慧的力量加持進入佛法。既然已經得到佛法，自身的力量就會自然而然地增長。即使聖者捨棄了他的加持，所見也沒有任何不同。如同乘船渡河到達岸邊，不能揹著船行走。這是童真住（Kumara-bhuta）說明最初的童蒙進入真實無功智的境界，以愿波羅蜜（Pranidhana-paramita）為主，其餘九種波羅蜜為伴。說明這個階段的無功智顯現，恐怕會停留在寂靜的狀態，所以用大愿之門來興起智慧的作用。又讓人憶念根本的誓願，廣泛地度化眾生，有這樣的階段。用佛法來防止停留在寂靜的狀態。用智慧之門中的各個階段來普遍治理。從階段的角度來說，這個階段會合七住（Saptasthita）中的悲行，第八住（Astamasthita）中的無功之智，用大愿波羅蜜來興起作用，使得智慧和慈悲能夠自由自在地運用。 第二部分是推崇德行，提升境界。從『如諸菩薩摩訶薩』以下到『辭退南行』，有十二行半的經文。其中意義可以分為六個方面：一是推崇德行在先；二是指出善知識（Kalyanamitra）所在；三是舉出聚落的名字伊沙那（Isana）；四是指出善知識的名字是勝熱（Vijayottara）；五是勸告善財去請教所修行的法門；六是禮敬告辭，向南方行走。南方如同最初所解釋的。聚落的名字伊沙那，這裡表示長直，是爲了表明這位善知識攝受教化，增長正直的道路，沒有各種諂媚虛誑。所以叫做長直。婆羅門（Brahmana），這裡的意思是清凈，是爲了表明這位善知識沒有污染，寂靜。名字叫做勝熱，表示勝過世間的煩惱熱。顯示勝過盛大的火焰熱。這是第九法王子住（Dharmakumaravastha），得到佛法自在。說明第九力波羅蜜（Balaparamita）的法力自在，顯示如同外道用五熱炙身，引導接引邪徒歸向正智。說明得到智慧如同邪道，接引各種邪見妄行苦行的人，讓他們都信服。下面會詳細說明。

【English Translation】 English version Remaining in a state of quiescence. Perhaps due to not understanding the realm of the Buddha, one is unable to advance oneself. This is because initially, one has not attained the realm of the Buddha's wisdom of non-contrivance. What follows is seeing the realm of the Buddha, as the sutra clearly explains. Ayuta (阿庾多) refers to one trillion in this land. Nayuta (那由他) refers to one 'gou' in this land. The celestial being releases Sudhana's (善財) hand, and Sudhana immediately sees himself returning to his original place. This illustrates that one enters the Dharma through the power of wisdom's blessing. Once the Dharma is obtained, one's own strength naturally increases. Even if the sage relinquishes his blessing, what is seen remains the same. It is like crossing a river by boat to reach the shore; one cannot carry the boat while walking. This is the Kumara-bhuta (童真住), illustrating that the initial innocent enters the realm of true wisdom of non-contrivance, with Pranidhana-paramita (愿波羅蜜) as the main focus, accompanied by the other nine paramitas. It indicates that the wisdom of non-contrivance manifests at this stage, fearing that it may remain in a state of quiescence, so the gate of great vows is used to arouse the function of wisdom. It also reminds one to remember the fundamental vows and extensively liberate sentient beings, having such stages. The Dharma is used to prevent remaining in a state of quiescence. The various stages within the gate of wisdom are used to universally govern. From the perspective of stages, this stage converges with the compassionate conduct in the seventh stage (Saptasthita) and the wisdom of non-contrivance in the eighth stage (Astamasthita), using Pranidhana-paramita to arouse function, enabling wisdom and compassion to be used freely. The second part is extolling virtue and advancing the state. From 'Like all Bodhisattva-Mahasattvas' down to 'bidding farewell and heading south,' there are twelve and a half lines of sutra. The meaning within can be divided into six aspects: first, extolling virtue comes first; second, indicating the location of the Kalyanamitra (善知識); third, mentioning the name of the settlement, Isana (伊沙那); fourth, indicating the name of the Kalyanamitra as Vijayottara (勝熱); fifth, advising Sudhana to inquire about the Dharma practices being cultivated; sixth, paying respects, bidding farewell, and heading south. South is as explained initially. The name of the settlement, Isana, here indicates 'long and straight,' to show that this Kalyanamitra embraces and transforms, increasing the straight path, without any flattery or deceit. Therefore, it is called 'long and straight.' Brahmana (婆羅門) here means 'pure,' to show that this Kalyanamitra is free from defilement and tranquil. The name Vijayottara indicates surpassing the heat of worldly afflictions. It shows surpassing the intense heat of flames. This is the ninth Dharmakumaravastha (法王子住), attaining freedom in the Dharma. It illustrates that the power of Balaparamita (力波羅蜜) is free and unhindered, showing resemblance to the external paths using the five heats to scorch the body, guiding and receiving heretical followers to return to correct wisdom. It illustrates that attaining wisdom is like the heretical paths, receiving various people with heretical views, reckless actions, and ascetic practices, causing them all to believe and submit. The following will explain in detail.

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文。

第一正入當位法門中。從爾時善財童子已下至我唯得此無盡輪解脫。此一段經約分為二十五門。一得無勝幢法光所照入諸佛不思議神力。二念善知識教漸次南行。三至長直聚落見彼勝熱修苦行四面火如大山。四中有刀山高峻無極登彼山上投身入火。五善財頂禮咨問所求。六婆羅門令善財上其刀山投身入火。七善財人身難得心有懷疑。八十千梵天在虛空中勸念此是金剛焰定光明。九有十千諸魔在虛空中勸念善財嘆婆羅門德行。十復有十千自在天王于虛空中告語善財不令生疑。十一復有十千化樂天王亦在虛空嘆婆羅門德。十二復有十千兜率天王在空稱歎。十三複有十千三十三天于虛空中雨天鬘陀羅花供養。十四十千龍王。十五十千夜叉王。十六十千乾闥婆王。十七十千阿修羅王。十八十千迦樓羅王。十九十千緊那羅王。二十有無量欲界諸天如是等十三種眾。皆在空中稱歎婆羅門德。勸念善財不生疑惑。二十一善財悔過。二十二婆羅門為善財說頌。二十三善財順教登其刀山入大火聚。二十四善財入火聚時獲益。二十五我唯得此菩薩無盡輪已下是推德升進。如上婆羅門示行此行時。隨諸眾生總見行門。各自差別。約表法中。刀山是法王子住中力波羅蜜。智慧為體。成修行者達生死苦難。但見法界性解脫。須得無有

【現代漢語翻譯】 現代漢語譯本 第一正入當位法門中。從那時起，善財童子以下，直到我僅僅獲得了這無盡輪解脫。這一段經文大約可以分為二十五個方面： 一、獲得無勝幢法光照耀，進入諸佛不可思議的神力。 二、憶念善知識的教導，逐漸向南方行走。 三、到達長直聚落，看見那位勝熱婆羅門修行苦行，四面都是火焰，如同大山一般。 四、火焰中有刀山，高聳峻峭，沒有邊際，登上那座山，然後投身進入火焰之中。 五、善財童子頂禮，請教他所尋求的。 六、婆羅門命令善財童子登上刀山，投身進入火焰之中。 七、善財童子想到人身難得，心中有所懷疑。 八、一萬個梵天在虛空中勸說，說這是金剛焰定光明。 九、有一萬個魔在虛空中勸說善財童子，讚歎婆羅門的德行。 十、又有一萬個自在天王在虛空中告訴善財童子，不要讓他產生懷疑。 十一、又有一萬個化樂天王也在虛空中讚歎婆羅門的德行。 十二、又有一萬個兜率天王在空中稱讚。 十三、又有一萬個三十三天在虛空中降下天鬘陀羅花供養。 十四、一萬個龍王。 十五、一萬個夜叉王。 十六、一萬個乾闥婆王 (Gandharva，一種天神)。 十七、一萬個阿修羅王 (Asura，一種惡神)。 十八、一萬個迦樓羅王 (Garuda，一種金翅鳥神)。 十九、一萬個緊那羅王 (Kinnara，一種歌神)。 二十、有無量欲界諸天，像這樣等十三種眾生，都在空中稱讚婆羅門的德行，勸說善財童子不要產生疑惑。 二十一、善財童子懺悔過錯。 二十二、婆羅門為善財童子說了偈頌。 二十三、善財童子聽從教誨，登上刀山，進入大火堆中。 二十四、善財童子進入火堆時獲得了利益。 二十五、我僅僅獲得了這菩薩無盡輪以下，是推崇德行，提升境界。 如上面的婆羅門所示現的這種行為，隨著各種眾生總體的見解和行為方式，各自有所差別。從表法的角度來說，刀山是法王子 (Dharmaraja，佛的兒子) 住在中力波羅蜜 (Paramita，到彼岸) 的境界。智慧是它的本體，成就修行者通達生死苦難，但見法界性解脫，必須得到沒有（的境界）。

【English Translation】 English version In the first Dharma gate of rightly entering one's position, from the time of Sudhana (善財童子, a youth who sought enlightenment) onward, I have only attained this inexhaustible wheel liberation. This section of the scripture can be roughly divided into twenty-five aspects: 1. Obtaining the illumination of the invincible banner Dharma light and entering the inconceivable spiritual power of all Buddhas. 2. Recalling the teachings of the wise teacher and gradually traveling south. 3. Arriving at the village of Long Straightness and seeing that Bhramin Srighana (勝熱, a Brahman) practicing asceticism, with flames on all four sides like great mountains. 4. Within the flames is a mountain of knives, towering and steep without limit. Climbing that mountain and throwing oneself into the fire. 5. Sudhana prostrates and inquires about what he seeks. 6. The Brahman orders Sudhana to climb the mountain of knives and throw himself into the fire. 7. Sudhana thinks that human life is hard to obtain and has doubts in his mind. 8. Ten thousand Brahma heavens in the empty sky advise him, saying that this is the Vajra Flame Samadhi (金剛焰定, Diamond Flame Concentration) light. 9. Ten thousand demons in the empty sky advise Sudhana, praising the Brahman's virtues. 10. Again, ten thousand kings of the Paranirmitavasavartin heaven (自在天王, Heaven of Those Who Control the Creations of Others) in the empty sky tell Sudhana not to have doubts. 11. Again, ten thousand kings of the Nirmanarati heaven (化樂天王, Heaven of Those Who Delight in Creation) also praise the Brahman's virtues in the empty sky. 12. Again, ten thousand kings of the Tushita heaven (兜率天王, Heaven of Satisfaction) praise in the sky. 13. Again, ten thousand Trayastrimsa heavens (三十三天, Heaven of Thirty-three) in the empty sky rain celestial Mandarava flowers as offerings. 14. Ten thousand Dragon Kings (龍王). 15. Ten thousand Yaksha Kings (夜叉王, a type of nature spirit). 16. Ten thousand Gandharva Kings (乾闥婆王, a type of celestial musician). 17. Ten thousand Asura Kings (阿修羅王, a type of demigod). 18. Ten thousand Garuda Kings (迦樓羅王, a type of bird-like deity). 19. Ten thousand Kinnara Kings (緊那羅王, a type of celestial musician). 20. There are countless heavens of the desire realm, like these thirteen kinds of beings, all praising the Brahman's virtues in the sky, advising Sudhana not to have doubts. 21. Sudhana repents of his faults. 22. The Brahman speaks a verse for Sudhana. 23. Sudhana follows the teaching, climbs the mountain of knives, and enters the great fire. 24. Sudhana obtains benefits when he enters the fire. 25. I have only attained this Bodhisattva's inexhaustible wheel onward, which is to promote virtue and elevate the state. Like the behavior shown by the Brahman above, with the overall views and behaviors of various beings, there are differences. From the perspective of symbolic Dharma, the mountain of knives is where the Dharma prince (法王子, son of the Dharma) dwells in the power of the Middle Way Paramita (波羅蜜, perfection). Wisdom is its essence, accomplishing practitioners who understand the suffering of birth and death, but see the liberation of the Dharma realm nature, it is necessary to obtain the state of non-existence.

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怖畏。堪力用自在。火焰是金剛智之光明。亦名金剛三昧。如上諸天已說。伊那跋羅龍王。往因由破戒損其極臭樹。遂頭上生此臭樹。故以名之也。優婆者。清信也。難陀者。此云歡喜。明此龍聞法信樂歡喜故。菩薩無盡輪解脫者。意明法王子住得法師位。以此一行隨諸眾生樂欲不同。各見說法及行門無盡差別。明稱眾生根圓滿故名無盡輪。此是法王子住。以力波羅蜜為主。餘九為伴。以約智門中以五位通治。以約位門中以治說法不自在障。同十地中第九地。從此果行修行至第九善慧地。功熟仿此。十住中本果還以法界體普光明智為大用。

第二推德升進門中。約分為四門。一推德升進。二示善知識處雲南方有城名師子奮迅。三舉善知識名云童女慈行。四頂禮勝熱婆羅門足辭退而去。南方義如前初位釋。城名師子奮迅者。是師子幢王所居之城其王是慈行女父。表智自在為王大悲行遍為女。明此從智生悲處生死染而與不染等。明習氣盡故。前第七住中休舍優婆夷。明故存愛習用成悲門。以未斷愛度眾生之愛習故。號優婆夷。以此成大慈悲之行滿。八住中無功之智方成。即明以從悲生智。此位以從智生悲故。即師子幢王女是童女也。表此位任運利生無染習也。第一正入當位法門中。約經文義分為二十二門。一于善知

【現代漢語翻譯】 現代漢語譯本：怖畏（指令人恐懼的事物）。堪力用自在（具有力量且運用自如）。火焰是金剛智（指堅不可摧的智慧）的光明。也稱為金剛三昧（指堅固的禪定）。如上諸天已經說過。伊那跋羅龍王（龍王名），往昔因為破戒損壞了極臭樹，因此頭上生出這種臭樹，所以因此得名。優婆者（Upasaka），指清信士。難陀（Nanda），這裡的意思是歡喜。說明此龍聽聞佛法后，信受佛法，心生歡喜的緣故。菩薩無盡輪解脫（菩薩的無盡輪解脫法門），意思是說明法王子安住于得法師的地位，憑藉這一行，隨著眾生喜好的不同，各自見到說法和行門無盡的差別。說明稱合衆生的根器而圓滿，所以名為無盡輪。這是法王子所安住的境界，以力波羅蜜（力量的圓滿）為主，其餘九種波羅蜜為伴。從智門的角度來說，以五位通達治理。從位門的角度來說，治理說法不自在的障礙，等同於十地中的第九地。從此果行修行到第九善慧地，功德成熟后可以效仿。十住中，本果仍然以法界體普光明智作為最大的作用。 第二推德升進門中，大約分為四門。一是推德升進，二是顯示善知識所在之處，說南方有一座城名叫師子奮迅（獅子奮迅）。三是舉出善知識的名字，叫做童女慈行。四是頂禮勝熱婆羅門（婆羅門名）的足，然後告辭離去。南方的含義如前面初位所解釋的那樣。城名師子奮迅，是師子幢王（獅子幢王）所居住的城，這位國王是慈行女的父親。表示智慧自在為王，大悲行遍為女。說明這是從智慧產生悲心的地方，處於生死染污之中卻與不染污相等。說明習氣已經斷盡的緣故。前面第七住中，休舍優婆夷（休舍優婆夷），說明故意保留愛習，用來成就悲門。因為沒有斷除愛而度化眾生的愛習的緣故，所以稱為優婆夷。憑藉這個成就大慈悲的行圓滿。第八住中，無功用的智慧才得以成就。也就是說明從悲心產生智慧。這個位次是從智慧產生悲心，所以師子幢王的女是童女。表示這個位次任運利生，沒有染污的習氣。第一正入當位法門中，大約按照經文的意義分為二十二門。一是處於善知識

【English Translation】 English version: Fearful (referring to things that inspire fear). Capable of using power freely. The flame is the light of Vajra Wisdom (indestructible wisdom). It is also called Vajra Samadhi (firm concentration). As the above Devas have already said. Inabala Dragon King (name of a Dragon King), in the past, because he broke the precepts and damaged the extremely foul-smelling tree, this foul-smelling tree grew on his head, hence the name. Upasaka (Upasaka), refers to a lay devotee. Nanda (Nanda), here it means joy. It explains that this dragon, after hearing the Dharma, believed in the Dharma and felt joy in his heart. Bodhisattva's Inexhaustible Wheel Liberation (Bodhisattva's inexhaustible wheel liberation Dharma gate), meaning to explain that the Dharma prince abides in the position of a Dharma master, and with this practice, according to the different preferences of sentient beings, each sees endless differences in Dharma teachings and practices. It explains that it is called the Inexhaustible Wheel because it is in accordance with the faculties of sentient beings and is complete. This is the realm in which the Dharma prince abides, with the Power Paramita (perfection of power) as the main focus, and the other nine Paramitas as companions. From the perspective of the Wisdom Gate, it is governed by penetrating the five positions. From the perspective of the Position Gate, it governs the obstacles to the freedom of teaching the Dharma, equivalent to the ninth of the Ten Grounds. From this fruit practice, cultivate to the ninth Good Wisdom Ground, and after the merits are mature, you can imitate it. Among the Ten Abodes, the original fruit still uses the Dharmadhatu Body Universal Light Wisdom as the greatest function. In the second gate of promoting virtue and advancement, it is roughly divided into four gates. The first is promoting virtue and advancement, the second is showing the location of a good advisor, saying that there is a city in the south called Lion's Swiftness. The third is to mention the name of the good advisor, called Maiden's Compassionate Practice. The fourth is to prostrate at the feet of the Brahman Shengre (name of a Brahman), and then take leave and depart. The meaning of the south is as explained in the initial position in the front. The city name Lion's Swiftness is the city where Lion Banner King (Lion Banner King) resides, and this king is the father of the Compassionate Practice Maiden. It indicates that wisdom is the king, and great compassion pervades as the daughter. It explains that this is the place where compassion arises from wisdom, and being in the defilement of birth and death is equal to being undefiled. It explains that the habits have been exhausted. In the seventh abode in the front, the Upasika Xiushe (Upasika Xiushe), explains that deliberately retaining the habits of love is used to achieve the gate of compassion. Because of not cutting off love and transforming the habits of love of sentient beings, it is called Upasika. With this, the practice of great compassion is fulfilled. In the eighth abode, the wisdom of no effort is achieved. That is to say, wisdom arises from compassion. This position is where compassion arises from wisdom, so the daughter of Lion Banner King is a maiden. It indicates that this position spontaneously benefits sentient beings without defiled habits. In the first gate of entering the position, it is roughly divided into twenty-two gates according to the meaning of the scriptures. The first is being in a good advisor

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識心生尊重。二念教升進。三漸次南行。四至師子奮迅城。五推求慈行童女。六聞其童女族姓王種。七五百童女以為侍從。八明女所居之殿。九明女所坐之座。十善財聞已往詣。十一善財入已睹見童女依正報得莊嚴。十二善財見已正申所求。十三童女令善財觀其依果所居報得知其行因。十四善財觀已合掌瞻仰慈行童女。十五童女告善財法門名般若波羅蜜普莊嚴門。十六童女告善財所修行法門見佛之數。十七正舉其見佛之數有三十六恒河沙諸佛名號不同。十八明童女受此法門諸佛各以異門而入。十九諸佛一說更不重宣。二十善財白言問此法門之境界。二十一正舉所修觀察法門時得普總持門。其數有百萬阿僧祇總持法門。其大數有一百一十七。二十二我唯知此般若波羅蜜普莊嚴門已下明推德升進漸次南行者勝進也。至師子奮迅城周遍推求慈行童女者。會智悲無二體也聞此童女是師子幢王女五百童女以為侍從者。明信此十住位中灌頂住普該五位智悲二門總如此十住中修更無異路故。名師子幢王女。五百侍從以聞法者。是此當位中修行也。信此一位都攝。五位智悲總如此門。方名此十住門。名住佛所住。當如是知。以此住中善知識依報之境總與佛果報所得境界名體俱同。皆具因陀羅網互參之佛境身土。重重含容。時劫歲月都無

【現代漢語翻譯】 現代漢語譯本 一、認識到心識的重要性，從而產生尊重之心。 二、通過二念（指正念和邪念）的教導，使修行不斷提升進步。 三、逐漸向南方行走。 四、到達師子奮迅城（Simhavijrmbhita-nagara，意為『獅子奮迅』之城）。 五、四處尋訪慈行童女（Maitrayani-kumari）。 六、得知這位童女是王族血統。 七、有五百位童女作為她的侍從。 八、說明童女所居住的宮殿。 九、說明童女所坐的座位。 十、善財童子聽聞后前往拜訪。 十一、善財童子進入宮殿後，親眼目睹了童女及其所依之環境，都是正報和依報所成就的莊嚴景象。 十二、善財童子見到童女后，鄭重地表達了自己的請求。 十三、童女讓善財童子觀察她所居住的依果之報，從而得知她修行的因地。 十四、善財童子觀察后，合掌瞻仰慈行童女。 十五、童女告訴善財童子，這個法門名為般若波羅蜜普莊嚴門（Prajnaparamita-sarva-alamkara-mukha，意為『般若波羅蜜一切莊嚴之門』）。 十六、童女告訴善財童子，她所修行的法門能夠見到無數的佛。 十七、具體列舉了她所見到的佛的數量，有三十六恒河沙數之多的諸佛，名號各不相同。 十八、說明諸佛各自以不同的方式進入童女所證得的法門。 十九、諸佛說法一次，不再重複宣說。 二十、善財童子請教此法門的境界。 二十一、具體說明在修習觀察法門時，能夠獲得普總持門（Samanya-dharani-mukha，意為『普遍總持之門』）。其數量有一百萬阿僧祇之多的總持法門，其中最主要的有一百一十七個。 二十二、我只知道這個般若波羅蜜普莊嚴門。以下說明推求功德，提升進步，逐漸向南方行走，是爲了更加精進。到達師子奮迅城，周遍推求慈行童女，是爲了會合智慧和慈悲，使其成為一體。聽說這位童女是師子幢王女（Simhadhvaja-raja-kumari，意為『獅子旗王之女』），有五百童女作為侍從，說明相信這十住位（dasa-vihara-sthitah，菩薩修行十個階段的住所）中的灌頂住（abhiseka-sthitah，第十個住所）普遍包含五位，智慧和慈悲二門總攝於此。如此在十住中修行，更沒有其他的道路。所以名為師子幢王女。五百侍從是聽聞佛法的人，是此當位中的修行者。相信這一位都攝五位，智慧和慈悲總攝於此門。才可稱為此十住門，名為安住于佛所安住之處。應當這樣理解。以此住中善知識的依報之境，總與佛果報所得的境界名體相同，都具備因陀羅網（Indra's net）互相滲透的佛境身土，重重含容，時間和歲月都無法衡量。

【English Translation】 English version 1. Recognizing the importance of mind, thereby generating respect. 2. Through the teachings of two thoughts (referring to right and wrong thoughts), continuously elevate and progress in practice. 3. Gradually travel southwards. 4. Arrive at Simhavijrmbhita-nagara (City of Lion's Springing Forth). 5. Seek everywhere for Maitrayani-kumari (Compassionate Conduct Maiden). 6. Learn that this maiden is of royal lineage. 7. Have five hundred maidens as her attendants. 8. Describe the palace where the maiden resides. 9. Describe the seat where the maiden sits. 10. Sudhana (善財童子) goes to visit after hearing about her. 11. After entering the palace, Sudhana personally witnesses the maiden and her environment, all of which are adorned with the splendor of retribution and circumstances. 12. After seeing the maiden, Sudhana earnestly expresses his request. 13. The maiden allows Sudhana to observe the retribution of her dwelling, thereby understanding the causes of her practice. 14. After observing, Sudhana respectfully gazes at Maitrayani-kumari with palms joined. 15. The maiden tells Sudhana that this Dharma gate is called Prajnaparamita-sarva-alamkara-mukha (The Gate of Universal Adornment of Prajnaparamita). 16. The maiden tells Sudhana that the Dharma gate she practices can see countless Buddhas. 17. Specifically enumerates the number of Buddhas she has seen, with as many as thirty-six Ganges sands of Buddhas, each with different names. 18. Explains that the Buddhas each enter the Dharma gate attained by the maiden in different ways. 19. The Buddhas speak the Dharma once and do not repeat it. 20. Sudhana asks about the realm of this Dharma gate. 21. Specifically explains that when practicing the observation Dharma gate, one can obtain Samanya-dharani-mukha (The Gate of Universal Dharani). The number of Dharani gates is one million Asankhyeyas, with one hundred and seventeen being the most important. 22. I only know this Prajnaparamita-sarva-alamkara-mukha. The following explains that seeking merit, advancing and progressing, and gradually traveling southwards is for greater diligence. Arriving at Simhavijrmbhita-nagara and seeking everywhere for Maitrayani-kumari is to unite wisdom and compassion, making them one. Hearing that this maiden is Simhadhvaja-raja-kumari (Lion Banner King's Daughter), with five hundred maidens as attendants, explains the belief that the Abhiseka-sthitah (tenth dwelling) in these Dasa-vihara-sthitah (ten abodes) universally encompasses the five positions, and the two gates of wisdom and compassion are all included here. Practicing in the ten abodes in this way, there is no other path. Therefore, she is called Simhadhvaja-raja-kumari. The five hundred attendants are those who hear the Dharma, and are practitioners in this position. Believing that this one position encompasses the five positions, and that wisdom and compassion are all included in this gate, can be called this ten abodes gate, called dwelling where the Buddha dwells. It should be understood in this way. The environment of the good teacher in this abode is the same as the realm obtained by the Buddha's retribution, with the same names and entities, all possessing the Buddha's realm of Indra's net (Indra's net) interpenetrating each other, containing layers upon layers, and time and years are immeasurable.

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延促。一一門各各具足無量一切法門。如經文自具。令善財觀察者是。如慈行童女所居之殿名毗盧遮那藏殿者。即是佛果包含眾德。五位行藏佛因果門。總在此位之中故。龍勝旃檀足金線網天衣座上而說妙法者。明以大慈悲身坐一切智智座上為龍勝也。說一切戒定慧解脫解脫知見五分法身之香白凈教網。覆護引接一切眾生。以之為座。善財聞已詣王宮門求見彼女見無量眾來入宮中者。明此智殿悲宮是一切眾生共所入處五位菩薩共所居都。善財問言。諸人今者何所往詣。咸報之言。我等欲詣慈行童女聽受妙法者。此明信而無疑善財童子即作是念。此王宮門既無限礙我亦應入者。自念信已當入。入已見毗盧遮那藏殿者。自心智悲萬行與五位因果智悲一時會入故。[王*頗]璃為地者。明以此寶似水精然紅白赤碧不同但以明凈類。以法身報得。琉璃為柱者以凈行住持萬德。金剛為壁者。智凈防護也。閻浮檀金以為垣墻者。表凈戒外嚴也。百千光明而為窗牖者。以教光明照俗報得也。阿僧祇摩尼而為莊絞者。離垢行嚴報生。寶藏摩尼鏡周匝莊嚴者。根本智起差別智照眾生根本報生也。以世間最上摩尼寶而為莊飾者。凈行無染世間行報生也。無數寶網羅覆其上者。即能設教網報生也。百千金鈴出妙音聲者。明聲遍十方說法之音所

【現代漢語翻譯】 現代漢語譯本 長短（延促）。每一扇門都各自完備地具備無量的一切法門。如同經文自身具備一樣。讓善財童子觀察的就是這個。例如慈行童女所居住的殿宇名為毗盧遮那藏殿（Vairochana Treasury Palace），這正是佛果包含了所有的功德。五位（五種階位）的修行都藏於佛的因果之門中，全部都在這個位置之中。龍勝旃檀足金線網天衣座上說法，表明以大慈悲身坐在一切智智（sarvajnajnana）的寶座上，即是龍勝的含義。宣說一切戒、定、慧、解脫、解脫知見五分法身之香，清凈的教法之網，覆蓋、保護、引導一切眾生，以此作為寶座。善財童子聽聞后，前往王宮門請求拜見慈行童女，看到無數人前來進入宮中，表明這座智慧之殿、慈悲之宮是一切眾生共同進入的地方，是五位菩薩共同居住的都城。善財童子問道：『諸位現在要前往哪裡？』眾人都回答說：『我們想要前往慈行童女那裡聽受妙法。』這表明信而無疑。善財童子隨即這樣想：『這座王宮門既然沒有阻礙，我也應該進入。』自己確信之後就進入了，進入后見到了毗盧遮那藏殿，這是因為自心的智慧、慈悲、萬行與五位的因果智慧、慈悲一時匯入的緣故。以[王*頗]璃（sphatika）為地面，表明這種寶物類似水晶，然而有紅、白、赤、碧等不同的顏色，但都以明亮潔凈為特點。以法身報得。以琉璃為柱子，以清凈的修行住持所有的功德。以金剛為墻壁，用智慧清凈來防護。以閻浮檀金（Jambudvipa gold）作為圍墻，表明清凈的戒律在外在的莊嚴。以成百上千的光明作為窗戶，用教法光明照耀世俗的報應所得。用阿僧祇（asamkhya）摩尼（mani）來莊嚴纏繞，遠離塵垢的修行莊嚴報應而生。寶藏摩尼鏡（treasure mani mirror）在四周莊嚴，根本智（fundamental wisdom）生起差別智（differential wisdom）照耀眾生的根本報應而生。用世間最上的摩尼寶來莊飾，清凈的修行沒有沾染世間之行報應而生。無數的寶網羅覆蓋在上面，就能設定教法之網報應而生。成百上千的金鈴發出美妙的聲音，表明聲音遍佈十方，是說法的聲音。

【English Translation】 English version Short and long (Yan Cu). Each and every door fully possesses immeasurable and all Dharma doors. Just as the scriptures themselves possess. This is what Sudhana (Sudhana) is to observe. For example, the palace where the Maiden Cihang (Cihang) resides is named Vairochana Treasury Palace, which is the Buddha-fruit containing all virtues. The five positions (five stages) of practice are hidden in the Buddha's cause-and-effect door, all within this position. Speaking the wonderful Dharma on the Dragon-Victorious Sandalwood Foot Golden Thread Net Heavenly Clothes Seat indicates that sitting on the throne of all-knowing wisdom (sarvajnajnana) with a body of great compassion is the meaning of Dragon-Victorious. Proclaiming the fragrance of the fivefold Dharma-body of all precepts, concentration, wisdom, liberation, and liberation-knowledge, the pure teaching net covers, protects, and guides all sentient beings, using this as the seat. After Sudhana heard this, he went to the palace gate to request an audience with the Maiden Cihang, seeing countless people coming to enter the palace, indicating that this wisdom palace, compassion palace, is a place where all sentient beings commonly enter, a capital where the five positions of Bodhisattvas commonly reside. Sudhana asked: 'Where are you all going now?' Everyone replied: 'We want to go to the Maiden Cihang to listen to the wonderful Dharma.' This indicates believing without doubt. Sudhana then thought: 'Since this palace gate has no obstruction, I should also enter.' After believing, he entered, and after entering, he saw the Vairochana Treasury Palace, because his own wisdom, compassion, myriad practices, and the cause-and-effect wisdom and compassion of the five positions merged at once. Using [king*頗]璃 (sphatika) as the ground indicates that this treasure is similar to crystal, but has different colors such as red, white, scarlet, and blue, but all are characterized by brightness and purity. Obtained by the Dharma-body as retribution. Using lapis lazuli as pillars, using pure practice to uphold all virtues. Using diamond as walls, using wisdom and purity to protect. Using Jambudvipa gold as walls indicates that pure precepts are externally solemn. Using hundreds of thousands of lights as windows, using the light of teaching to illuminate the retribution obtained by the mundane. Using asamkhya mani to adorn and entwine, the practice of being free from defilement adorns and is born as retribution. The treasure mani mirror adorns the surroundings, fundamental wisdom arises, and differential wisdom illuminates the fundamental retribution of sentient beings and is born. Using the most supreme mani treasure in the world to adorn, pure practice is not contaminated by the retribution of mundane practice and is born. Countless treasure nets cover it, which can set up the net of teaching and is born as retribution. Hundreds of thousands of golden bells emit wonderful sounds, indicating that the sound pervades the ten directions and is the sound of preaching the Dharma.

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報生也已下明正報莊嚴。慈行童女面板金色。明法身白凈心無垢報生。金色應真菩薩皆金色也。目發皆悉紺青。以凈智照矚覆護諸眾生法故。梵音聲者。清朗遠聞十方也。令善財觀其依報者。明知果即識其法門也。於一一鏡中所現一切佛境界互相含者。具如經說。云此是般若波羅蜜普莊嚴門。我於三十六恒河沙佛所求得此法者。明十住十行十回向為三十故。六恒河沙佛所求得法者。通攝六位十信十地十一地佛果行總在十住十行十回向法中。成彼前後六位法故。以前信位具信未是實入住位故。十地十一地因果行門。但依十住十行十回向法。會融理智悲願行門已。備十地十一地。依而仿之。令使慣熟。更無新法故。以後十地十一地中。不立隨位進修佛果名號。亦無遙見佛來。亦無迎佛法事。上下隨文看之。意自現爾。以是此第十灌頂住中。智悲二行。總收十住十行十回向智悲願行。總在其內。故云三十。教雖文字有前後安立之跡。約智悲願行。歲月日劫總是一法。總是一時。乃至十信心亦爾。十地十一地亦爾。此一位中一切總別同異成壞法無不在中故。如此位經文中。令善財童子觀莊嚴境界見一一壁中一一柱中一一鏡中一一相中一一形中乃至一一寶中。悉見法界。一切如來從初發心修菩薩行。成滿大愿具足功德。成等正覺

轉妙法輪。乃至示現入于涅槃。如是影像靡不皆現如水中普現虛空星宿日月所有眾。像廣如經。說以此境界用明一位總含諸位諸劫日月時分皆不遷移。故云我於三十六恒河沙佛所求此法門。一說不再說悉皆領受。即須知十住十行十回向此三種十法。總在十住中一住中行故。亦以智中有此三十個法門。悲中亦有三十個法門。亦為六十恒河沙佛也。以一一位皆有遍法界行門故。以恒河沙略舉。其遍義故。亦取一位通該六位故。亦表一切智慧解脫不離三空六波羅蜜故。一一位中有六位故。一一六位皆有無盡行愿故。以下舉一百七個陀羅尼門。明此一位總攝十信十住十行十回向十地十一地因果。不出此位。一百七個總持收故。如是一百七大總持門。不出十波羅蜜中行。互參有百波羅蜜。如是百波羅蜜不出三十七覺支。以為互參助伴。成三賢十聖等妙六位。共名三十六恒河沙佛所求此般若波羅蜜普莊嚴門。以此恒河沙是此經中最初小數故。故舉之明初發心中十住門即遍該六位中六十法故除十信不入位。深細思之可解。大意智此十住十行十回向三賢位。一一皆含十地十一地及妙覺地法界門。總通收一法界故。一智慧一慈悲一解脫一劫一歲一月一日一時。無前後無別異門。然安立種種隨世差別法門故。終可不作延促長短見故。如初善

【現代漢語翻譯】 現代漢語譯本 轉動妙法輪，乃至示現進入涅槃。這樣的影像沒有不全部顯現的，就像水中普遍顯現虛空中的星宿、日月所有的景像一樣，詳細情況如經文所說。用這種境界來說明，一個位次總包含所有位次，所有劫數、日月時分都不會遷移。所以說，『我於三十六恒河沙佛（比喻極多的佛）所求此法門』。一說不再說，全部領受。即要知道十住（菩薩修行十個階位中的最初階位）、十行（菩薩修行的十個階段）、十回向（菩薩修行過程中的十個階段），這三種十法，總在十住中的一個住位中修行。也因為智慧中有這三十個法門，慈悲中也有三十個法門，也代表六十恒河沙佛。因為每一位都具有遍法界的修行法門。用恒河沙來略舉，是取其周遍的含義。也取一位通攝六位的含義。也表示一切智慧解脫不離三空（空、無相、無愿）六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。每一位中都有六位，每一個六位都有無盡的行愿。下面舉一百零七個陀羅尼門（總持法門），說明這個位次總攝十信（十種信心）、十住、十行、十回向、十地（菩薩修行的十個階段）、十一地（等覺菩薩的果位）的因果，不出這個位次，被一百零七個總持所收攝。像這樣一百零七個大總持門，不出十波羅蜜中修行。互相參照有百波羅蜜。像這樣百波羅蜜不出三十七覺支（三十七種幫助覺悟的方法），因為互相參照幫助，成就三賢（十住、十行、十回向）十聖（十地）等妙六位。共同名為三十六恒河沙佛所求此般若波羅蜜普莊嚴門。用這恒河沙是因為這部經中最開始的小數，所以舉出來說明初發心中十住門就普遍包含六位中的六十法，除去十信不入位。深入仔細地思考可以理解。大意是說，這十住、十行、十回向三賢位，每一個都包含十地、十一地以及妙覺地（佛的果位）的法界門，總共通收一個法界。一個智慧、一個慈悲、一個解脫、一個劫、一個歲、一個月、一日、一時，沒有前後沒有差別異門。然而安立種種隨世間差別的法門，最終可以不作延促長短的見解。如初善

【English Translation】 English version Turning the wonderful Dharma wheel, even manifesting entry into Nirvana. Such images are all manifested, just like the universal manifestation of all the stars, sun, and moon in the sky in the water, as described in the scriptures. Using this state to explain, one position totally contains all positions, and all kalpas, days, months, and moments do not shift. Therefore, it is said, 'I sought this Dharma door from thirty-six Ganges sand Buddhas (a metaphor for extremely many Buddhas)'. Once said, it is not said again, and all is received. That is, one must know the Ten Dwellings (the initial stage of the ten stages of a Bodhisattva's practice), the Ten Practices (ten stages of a Bodhisattva's practice), and the Ten Dedications (ten stages in the process of a Bodhisattva's practice). These three sets of ten Dharmas are all practiced within one dwelling of the Ten Dwellings. Also, because there are these thirty Dharma doors in wisdom, and there are also thirty Dharma doors in compassion, it also represents sixty Ganges sand Buddhas. Because each position has the Dharma door of practice that pervades the Dharma realm. Using Ganges sand as a brief example is to take its meaning of pervasiveness. It also takes the meaning of one position encompassing six positions. It also indicates that all wisdom and liberation are inseparable from the Three Emptinesses (emptiness, signlessness, wishlessness) and the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom). There are six positions in each position, and each of the six positions has endless vows of practice. Below, one hundred and seven Dharani doors (total holding Dharma doors) are given to illustrate that this position totally encompasses the causes and effects of the Ten Faiths (ten kinds of faith), Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds (ten stages of a Bodhisattva's practice), and Eleventh Ground (the fruition of Equal Enlightenment Bodhisattva), without going beyond this position, being contained by the one hundred and seven total holdings. Like this, one hundred and seven great total holding doors do not go beyond the practice in the Ten Paramitas. Mutually referencing, there are one hundred Paramitas. Like this, one hundred Paramitas do not go beyond the Thirty-seven Limbs of Enlightenment (thirty-seven methods to aid enlightenment), because they mutually reference and assist, accomplishing the Six Positions of the Three Sages (Ten Dwellings, Ten Practices, Ten Dedications) and Ten Saints (Ten Grounds). Together, they are named the Prajna Paramita Universal Adornment Door sought by thirty-six Ganges sand Buddhas. Using this Ganges sand is because it is the smallest number at the beginning of this sutra, so it is brought up to illustrate that the Ten Dwelling doors in the initial aspiration mind universally encompass the sixty Dharmas in the six positions, excluding the Ten Faiths from entering the position. Deep and careful thought can understand it. The general idea is that these Ten Dwellings, Ten Practices, and Ten Dedications, the Three Sage positions, each contain the Dharma realm doors of the Ten Grounds, Eleventh Ground, and Wonderful Enlightenment Ground (the fruition of Buddhahood), totally and commonly receiving one Dharma realm. One wisdom, one compassion, one liberation, one kalpa, one year, one month, one day, one hour, without before or after, without different doors. However, establishing various Dharma doors that differ according to the world, ultimately one can avoid making views of prolongation or shortening. Like the initial goodness

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財童子于善知識所起最極尊重心。生廣大清凈解。常唸佛乘專求佛智。愿見諸佛觀法境界。無障礙智常現在前。不合云常念大乘。以此經是法界佛果門。與二乘無比對分。亦與權教大乘十地之後安立佛果者。亦非比對。何得云專念大乘。以大者比小者說大。此法門所有發心。皆依佛果發心。所有心量願行智悲之境。皆非比對。不可以將比對大小之乘惑亂佛乘之門。令使失其經意妄傳教門。此是譯經者不達誤言也。如后應專求佛乘一切智乘不思議乘佛果乘。以佛果文殊普賢法界。才初發心總入故。又終始不分時劫差別。絕情所量。唯是智故。余如經文。此灌頂住位以智波羅蜜為主。餘九為伴。此位以智治修行前後差別及智悲不均平障。入智悲圓滿前後自在無二門。

問曰。此灌頂住位智悲已滿。何故不以佛表之。何故將王女表之。

答曰。明此十住中一住即十住。明前德云比丘海云比丘善住比丘海幢比丘總是成佛出世間解脫位。彌伽解脫長者休舍優婆夷毗目仙人勝熱婆羅門王女慈行。總果中圓會菩薩道。以一位互體通收。總在其內具足。凡見比丘是表求佛果以莊嚴菩薩行凡見俗士即明求菩薩行不離佛果。或男或女長者外道神天。表法一一隨位行門配之方明。此已上十個善知識初德云比丘明以禪定觀照顯發自

【現代漢語翻譯】 現代漢語譯本 財童子對於善知識生起最極尊重的心，生起廣大的清凈理解，常常憶念佛乘，專心尋求佛的智慧，願意見到諸佛，觀法界境界，無障礙的智慧常常顯現在眼前。不應該說常常憶念大乘，因為這部經是法界佛果門，與二乘沒有可比性，也與權教大乘十地之後安立佛果的說法不同，沒有什麼可比性。怎麼能說專念大乘呢？所謂『大』，是相對於『小』來說的。這個法門所有發心，都是依佛果發心；所有心量、願行、智悲的境界，都不是可以比擬的。不可以將比對大小的乘，來迷惑佛乘之門，以致於失去經的本意，錯誤地傳授教門。這是譯經者沒有理解而造成的錯誤。如後文應說專心尋求佛乘、一切智乘、不可思議乘、佛果乘。因為佛果、文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）、法界，才開始發心就全部進入其中了。而且始終不分，時間長短沒有差別，超出情識所能衡量，唯有智慧才能理解。其餘的如同經文所說。這個灌頂住位以智波羅蜜（Prajnaparamita，智慧的完美）為主，其餘九種波羅蜜為伴。這個階段用智慧來治理修行前後差別以及智悲不均的障礙，進入智悲圓滿、前後自在的無二之門。

問：這個灌頂住位智悲已經圓滿，為什麼不用佛來代表，而用王女來代表？

答：說明這十住中一住即是十住。說明前面的德云比丘（Bhiksu Deva，比丘的名字）、海云比丘（Bhiksu Sagara-megha，比丘的名字）、善住比丘（Bhiksu Susthita，比丘的名字）、海幢比丘（Bhiksu Sagara-ketu，比丘的名字）總是成佛出世間解脫位。彌伽解脫長者（Mukti-datta，長者的名字）、休舍優婆夷（Sushe Upaasikaa，女居士的名字）、毗目仙人（Vimala Rsi，仙人的名字）、勝熱婆羅門（Uttaptatapa Brahmana，婆羅門的名字）、王女慈行（Royal Daughter Maitri-caritra，王女的名字），總是在果中圓滿菩薩道。以一位互為一體，全部收攝，全部在其中具足。凡是見到比丘，是表示求佛果以莊嚴菩薩行；凡是見到俗士，就是表明求菩薩行不離佛果。或者男或者女，長者、外道、神天，表法一一隨位行門配之方明。這以上十個善知識，最初的德云比丘，說明以禪定觀照顯發自性。

【English Translation】 English version The Child of Wealth generates the utmost respect towards the virtuous friends, giving rise to vast and pure understanding. He constantly contemplates the Buddha-vehicle, wholeheartedly seeking the wisdom of the Buddha, wishing to see all Buddhas and observe the realm of Dharma, with unobstructed wisdom constantly appearing before him. It should not be said that he constantly contemplates the Mahayana, because this sutra is the Dharma-realm Buddha-fruit gate, incomparable to the Two Vehicles, and also different from the provisional Mahayana that establishes the Buddha-fruit after the Ten Bhumis, with nothing comparable. How can it be said that he single-mindedly contemplates the Mahayana? The term 'great' is used in comparison to 'small'. All aspirations in this Dharma-gate arise based on the Buddha-fruit; all states of mind, vows, practices, wisdom, and compassion are incomparable. One should not confuse the gate of the Buddha-vehicle by comparing the great and small vehicles, causing one to lose the meaning of the sutra and transmit the teachings wrongly. This is a mistake caused by the translator's lack of understanding. As it should be said later, one should wholeheartedly seek the Buddha-vehicle, the all-knowing vehicle, the inconceivable vehicle, and the Buddha-fruit vehicle. Because the Buddha-fruit, Manjusri (symbol of wisdom), Samantabhadra (symbol of great vows and practices), and the Dharma-realm are all entered into from the very beginning of aspiration. Moreover, there is no distinction between beginning and end, and no difference in time, beyond what emotions can measure; only wisdom can understand. The rest is as stated in the sutra. This empowerment dwelling-place takes Prajnaparamita (perfection of wisdom) as the main focus, with the other nine paramitas as companions. This stage uses wisdom to govern the differences between the beginning and end of practice, as well as the obstacles of uneven wisdom and compassion, entering the non-dual gate of complete wisdom and compassion, with freedom before and after.

Question: This empowerment dwelling-place has already fulfilled wisdom and compassion. Why is it not represented by a Buddha, but by a royal daughter?

Answer: It clarifies that one dwelling-place among these ten dwelling-places is the same as all ten dwelling-places. It clarifies that the preceding Bhiksu Deva (name of a monk), Bhiksu Sagara-megha (name of a monk), Bhiksu Susthita (name of a monk), and Bhiksu Sagara-ketu (name of a monk) are always in the state of becoming a Buddha, transcending the world, and attaining liberation. Mukti-datta (name of a householder), Sushe Upaasikaa (name of a female lay follower), Vimala Rsi (name of a sage), Uttaptatapa Brahmana (name of a Brahmin), and Royal Daughter Maitri-caritra (name of a royal daughter) all gather in the fruit to complete the Bodhisattva path. One position mutually embodies and encompasses everything, fully contained within it. Whenever one sees a Bhiksu, it signifies seeking the Buddha-fruit to adorn the Bodhisattva practice; whenever one sees a layperson, it signifies seeking the Bodhisattva practice without departing from the Buddha-fruit. Whether male or female, householder, heretic, god, or celestial being, the representation of the Dharma is clearly matched with the practice gate according to each position. The ten virtuous friends mentioned above, starting with Bhiksu Deva, illustrate the manifestation of self-nature through meditative contemplation.

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心佛智慧普見諸佛境界光明門。第二海云比丘是觀生死海十二有支本來清凈佛國海門。第三善住比丘法身智自在無礙出俗門。第四彌伽長者明處俗修行世間文字門。第五解脫長者明處俗身舍無盡佛剎莊嚴自體萬境自性禪定門。第六海幢比丘真俗二達出纏寂用無礙神通門。第七休舍優婆夷處世成長大慈門。第八毗目瞿沙無功智現同邪門。第九勝熱婆羅門攝諸邪見苦行門。第十王女慈行明智悲圓滿總攝諸位智悲因果同時具足門。如是十門總攝六位因果。三十七道品互體圓融。一多具足。如帝網法門。此十住法門明自住佛所住。已下十行經明自利利他之行。已下推德升進入於十行位也。此童女慈行是智波羅蜜中大悲圓滿門。明總攝諸位同該。位位如是。故云三十六恒河沙佛所求此法門。三十為十住十行十回向是也。六云通佛果妙覺及五位。通收表智波羅蜜圓該三賢六位。總含一際約法門依報。表之如前。以六相明之。於此十行中。從初善見比丘已下至出家外道。名為遍行。是十行中十個善知識。於此第一初行中。如諸菩薩已下至辭退而去有十一行經。于中文義約分為五門。一推德升進。二示善知識方所。三舉國土名。四舉善知識名號。五禮敬辭去。從如諸菩薩摩訶薩已下是推德勝進。南方義如初釋。國土名三目者一法眼。二

【現代漢語翻譯】 現代漢語譯本 『心佛智慧普見諸佛境界光明門』。第二位是海云比丘（Hǎiyún Bǐqiū），他所證悟的是觀生死海十二有支本來清凈佛國海門。第三位是善住比丘（Shànzhù Bǐqiū），他所證悟的是法身智自在無礙出俗門。第四位是彌伽長者（Míqié Zhǎngzhě），他所證悟的是明處俗修行世間文字門。第五位是解脫長者（Jiětuō Zhǎngzhě），他所證悟的是明處俗身舍無盡佛剎莊嚴自體萬境自性禪定門。第六位是海幢比丘（Hǎichuáng Bǐqiū），他所證悟的是真俗二達出纏寂用無礙神通門。第七位是休舍優婆夷（Xiūshè Yōupóyí），她所證悟的是處世成長大慈門。第八位是毗目瞿沙（Pímù Jùshā），他所證悟的是無功智現同邪門。第九位是勝熱婆羅門（Shèngrè Póluómén），他所證悟的是攝諸邪見苦行門。第十位是王女慈行（Wángnǚ Cíxíng），她所證悟的是明智悲圓滿總攝諸位智悲因果同時具足門。如是十門總攝六位因果。三十七道品互體圓融。一多具足。如帝網法門。此十住法門明自住佛所住。已下十行經明自利利他之行。已下推德升進入於十行位也。此童女慈行是智波羅蜜中大悲圓滿門。明總攝諸位同該。位位如是。故云三十六恒河沙佛所求此法門。三十為十住十行十回向是也。六云通佛果妙覺及五位。通收表智波羅蜜圓該三賢六位。總含一際約法門依報。表之如前。以六相明之。於此十行中。從初善見比丘已下至出家外道。名為遍行。是十行中十個善知識。於此第一初行中，如諸菩薩已下至辭退而去有十一行經。于中文義約分為五門。一推德升進。二示善知識方所。三舉國土名。四舉善知識名號。五禮敬辭去。從如諸菩薩摩訶薩已下是推德勝進。南方義如初釋。國土名三目者一法眼。二

【English Translation】 English version 'The Mind-Buddha Wisdom Universally Sees the Light Gate of All Buddhas' Realms.' The second is Bhikshu Haiyun (Hǎiyún Bǐqiū, Sea Cloud Bhikshu), who realized the gate of the pure Buddha-land sea, originally pure in the twelve links of conditioned arising in the sea of birth and death. The third is Bhikshu Shanzhu (Shànzhù Bǐqiū, Well-Dwelling Bhikshu), who realized the gate of the unhindered transcendence of the mundane with the wisdom of the Dharmakaya. The fourth is Elder Miqie (Míqié Zhǎngzhě, Miqie Elder), who realized the gate of understanding and practicing worldly writing while living in the mundane world. The fifth is Elder Jietuo (Jiětuō Zhǎngzhě, Liberation Elder), who realized the gate of the Samadhi of the self-nature of myriad realms, adorning the endless Buddha-lands by relinquishing the body while living in the mundane world. The sixth is Bhikshu Haichuang (Hǎichuáng Bǐqiū, Sea Banner Bhikshu), who realized the gate of unobstructed supernatural powers, achieving both truth and convention, transcending entanglement and employing stillness. The seventh is Upasika Xiushe (Xiūshè Yōupóyí, Xiushe Upasika), who realized the gate of great compassion, growing in the world. The eighth is Vaimuktaghosha (Pímù Jùshā), who realized the gate of effortless wisdom appearing like heterodoxy. The ninth is the Brahmin Shengre (Shèngrè Póluómén, Victory Heat Brahmin), who realized the gate of gathering all heterodox views and ascetic practices. The tenth is Princess Cixing (Wángnǚ Cíxíng, Compassionate Conduct Princess), who realized the gate of perfect wisdom and compassion, comprehensively encompassing all positions, with wisdom and compassion, cause and effect, simultaneously complete. These ten gates comprehensively encompass the cause and effect of the six positions. The thirty-seven factors of enlightenment are mutually integrated and perfectly harmonized. One and many are complete, like the Dharma gate of Indra's net. These ten dwelling Dharma gates illuminate where one dwells and where the Buddha dwells. The following ten conduct sutras illuminate the conduct of benefiting oneself and others. The following promotes virtue and ascends into the ten conduct positions. This compassionate conduct of the maiden is the gate of great compassion, perfect within the Prajnaparamita. It illuminates the comprehensive encompassing of all positions. Each position is like this. Therefore, it is said that this Dharma gate is sought by thirty-six Ganges sands of Buddhas. The thirty are the ten dwellings, ten conducts, and ten dedications. The six are said to encompass the Buddha-fruit of wondrous enlightenment and the five positions. It comprehensively encompasses and represents the Prajnaparamita, perfectly encompassing the three sages and six positions. It comprehensively contains the realm of reality, relying on the Dharma gate and its retinue. It is represented as before, explained with the six aspects. Within these ten conducts, from the initial Bhikshu Shanjian (Shànjiàn Bǐqiū, Good View Bhikshu) downwards to the renunciate heretics, it is called pervasive conduct. These are the ten virtuous advisors within the ten conducts. Within this first initial conduct, from 'like all Bodhisattvas' downwards to 'taking leave and departing,' there are eleven conduct sutras. The meaning within the text is approximately divided into five gates: 1. Promoting virtue and ascending. 2. Indicating the location of virtuous advisors. 3. Citing the name of the country. 4. Citing the name and title of the virtuous advisors. 5. Paying homage and taking leave. From 'like all Bodhisattvas Mahasattvas' downwards is promoting virtue and ascending. The meaning of 'southern' is as explained initially. The name of the country, 'three eyes,' refers to: 1. Dharma eye. 2.

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智眼。三慧眼。如推德中。智眼無翳。普觀法界慧心廣大。此是三眼國土。明隨世利生。智眼觀根。法眼知法。慧眼抉擇正邪。此三是一。隨用說三。

第一正入當位法門中。自爾時已下至我唯知此菩薩隨順燈解脫門於此段中經文義分為六門。一善財思惟菩薩所住行有。一十三種甚深。二漸次遊行至三眼國。三推覓善見比丘。四見在林中經行往返天龍恭敬。五善財頂敬申請所求。六善見比丘授與善財經行恒遍十方菩薩隨順燈解脫門。比丘號善見者。明此法眼智眼慧眼善見諸法。善見一切眾生根性。應時教化而令解脫故。號善見也。比丘者。此名滅諍。能化眾生煩惱見諍故名比丘。

何故十行之初先見比丘。

答曰。為明菩薩所行之行。皆令一切眾生無諍離染出世間故。為行之首。皆須無染出世間。以此先見比丘。明心離世間方堪處俗同光利物。是故已下方明俗倫。在林中經行者。錶行廣多如林覆蔭根莖枝葉花果明濟。俗行如是故。林中經行往返者。明入生死度眾生。令諸眾生得出世涅槃之樂。又令不住涅槃起大悲願入于生死。又度眾生令至涅槃是往返義。如是轉轉無有休息。猶如一燈然百千燈冥者皆明明終不盡故。以隨順燈法門授與善財故以林中經行往返所表也。又壯年美貌端正可喜者。明能行諸

【現代漢語翻譯】 現代漢語譯本： 智眼（Buddhi-caksu，智慧之眼）、三慧眼（Tri-vidya-caksu，三種智慧之眼）。如推德（Tuṣita，知足天）之中。智眼沒有遮蔽，普遍觀察法界，慧心廣大。這是三眼國土（Tri-caksu-kṣetra，具有三種智慧之眼的國土）。明瞭隨順世間利益眾生。智眼觀察眾生的根器，法眼了知諸法，慧眼決斷正邪。這三者實為一體，隨其作用而說為三。

在第一正入當位法門中，從『自爾時已下』至『我唯知此菩薩隨順燈解脫門』這段經文中，義理可分為六個方面：一、善財（Sudhana）思惟菩薩所住之行有十三種甚深。二、逐漸到達三眼國。三、尋覓善見比丘（Sudarsana Bhiksu）。四、見到善見比丘在林中經行往返，天龍恭敬。五、善財頂禮敬拜，申請所求。六、善見比丘授予善財經行恒遍十方菩薩隨順燈解脫門。比丘名為善見，表明此法眼、智眼、慧眼善於觀察諸法，善於觀察一切眾生的根性，應時教化而令解脫，所以號為善見。比丘，此名滅諍，能夠化解眾生的煩惱和見解上的爭端，所以名為比丘。

為何在十行（Dasa-caryā，菩薩修行的十種行為）之初首先見到比丘？

回答說：爲了表明菩薩所行之行，皆令一切眾生沒有爭端，遠離染污，出離世間。作為修行的開端，都必須沒有染污，出離世間。因此先見到比丘，表明內心遠離世間，才能夠身處世俗，與世俗之人同光相處，利益眾生。所以接下來才闡明世俗倫理。在林中經行，表示所行廣大眾多，如林木般覆蓋廕庇根莖枝葉花果，表明救濟世俗的行為是這樣的。在林中經行往返，表明進入生死度化眾生，令諸眾生得到出世涅槃之樂。又令菩薩不住于涅槃，發起大悲願力，進入生死。又度化眾生令至涅槃，這就是往返的含義。如此輾轉不停，猶如一燈點燃百千燈，黑暗之處皆被照亮，光明終不會窮盡。因此以隨順燈法門授予善財，所以用林中經行往返來表示。又，壯年美貌，端正可喜，表明能夠行持各種

【English Translation】 English version: Buddhi-caksu (智眼, Eye of Wisdom), Tri-vidya-caksu (三慧眼, Three Wisdom Eyes). Like in Tuṣita (推德, Contentment Heaven). The Buddhi-caksu is without obstruction, universally observing the Dharma Realm, with a vast mind of wisdom. This is the Tri-caksu-kṣetra (三眼國土, Land of Three Eyes). Clearly following the world to benefit beings. The Buddhi-caksu observes the roots of beings, the Dharma-caksu knows the Dharma, and the Prajna-caksu discerns right from wrong. These three are one, spoken of as three according to their function.

In the first Dharma gate of Right Entry into Position, from 'from that time onwards' to 'I only know this Bodhisattva's Samantamukha-aloka-pravesa-dharma', the meaning of the sutra text in this section can be divided into six aspects: 1. Sudhana (善財) contemplates the practices in which the Bodhisattva dwells, which are thirteen kinds of profoundness. 2. Gradually arriving at the Tri-caksu-kṣetra. 3. Seeking out the Bhiksu Sudarsana (善見比丘). 4. Seeing the Bhiksu Sudarsana walking back and forth in the forest, revered by devas and nagas. 5. Sudhana prostrates and pays respects, requesting what he seeks. 6. The Bhiksu Sudarsana bestows upon Sudhana the Samantamukha-aloka-pravesa-dharma, which pervades the ten directions. The Bhiksu is named Sudarsana, indicating that this Dharma-caksu, Buddhi-caksu, and Prajna-caksu are skilled at observing all dharmas, skilled at observing the roots of all beings, teaching and transforming them at the appropriate time to liberate them, hence the name Sudarsana. Bhiksu, this name means 'extinguishing disputes', able to transform the afflictions and disputes in views of beings, hence the name Bhiksu.

Why is a Bhiksu seen first at the beginning of the Ten Practices (Dasa-caryā, 十行, Ten Conducts of a Bodhisattva)?

The answer is: To show that the practices performed by the Bodhisattva all cause beings to be without disputes, to be apart from defilement, and to leave the world. As the beginning of practice, it must be without defilement and leave the world. Therefore, seeing the Bhiksu first indicates that the mind is apart from the world, only then can one dwell in the mundane, be in harmony with the mundane, and benefit beings. Therefore, what follows explains mundane ethics. Walking in the forest indicates that the practices are vast and numerous, like a forest covering and sheltering roots, stems, branches, leaves, flowers, and fruits, indicating that the act of aiding the mundane is like this. Walking back and forth in the forest indicates entering birth and death to liberate beings, causing all beings to attain the bliss of Nirvana beyond the world. It also causes Bodhisattvas not to dwell in Nirvana, to arouse great vows of compassion, and to enter birth and death. Also, liberating beings to reach Nirvana, this is the meaning of going back and forth. Turning and turning like this without rest, like one lamp lighting hundreds and thousands of lamps, all dark places are illuminated, and the light will never end. Therefore, the Samantamukha-aloka-pravesa-dharma is bestowed upon Sudhana, so walking back and forth in the forest is used to represent this. Also, being of strong and beautiful appearance, upright and pleasing, indicates being able to practice all kinds of

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行為壯年也。美貌端正是行報生故。又心端行正名為端正。其發紺青右旋不亂者。心清行正所報生也。又右旋不亂者。順正法也。頂有肉髻者。智高德滿報生也。面板金色者。智凈心安素白無垢。慈悲利物業報所招。黃相是福德色也。頸文三道者。是不妄言出報所生故。額廣平正者。智寬博達之報也。眼目修廣如青蓮花者。以智悲慈所報得也。唇口丹潔如頻婆果者。明赤色也。是南方色。以為南為離離為日為虛無為心為法門。以智為日。口為說法之門。以智慧日。口能詮表正法。所生報也。胸標卍字者。業清涼所生。七處平滿者。兩手兩足兩肩馬王陰藏。為七處滿其臂纖長者。引接成善所生報業。其指網縵。以教漉眾生所生報業手足中有金剛輪。明轉法輪利眾生所生業果。如是廣嘆其福。皆具如經所明。皆是智行內修外嚴眾福因不虛棄。明知因識果。無量天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩喉羅伽釋梵護世人及非人前後圍繞者。明比丘所攝生依根遍故。以招其眾侍從隨之。亦是表法眾也。主方神隨方迴轉引導其前者。方法也。法隨眾生根器。迴轉引接眾生。方無定相。即法無定相。足行神持蓮花以承其足者。錶行無行無染無盡光神舒光破闇者。以教光破惑也。閻浮幢林神雨眾雜華者。明以廣多善言眾行引眾生。令住

【現代漢語翻譯】 現代漢語譯本：壯年時期的行為表現。美貌端莊是行為端正所帶來的果報。內心端正、行為正直，就叫做端正。頭髮呈紺青色，向右旋轉而不散亂，是內心清凈、行為正直所感召的果報。頭髮向右旋轉而不散亂，也象徵著順應正法。頭頂有肉髻（Ushnisha，佛頂的肉隆起），是智慧高超、德行圓滿所感召的果報。面板呈金色，是智慧清凈、內心安寧，長久保持純潔無垢，以慈悲之心利益眾生所感召的業報。黃色是福德之色。頸部有三道紋路，是不妄語的果報。額頭寬廣平正，是智慧寬廣通達的果報。眼睛修長寬廣，像青蓮花一樣，是以智慧、慈悲所感召的果報。嘴唇紅潤潔凈，像頻婆果一樣（Bimba fruit，一種紅色水果），是明亮的赤色，代表南方之色。南方代表離卦，離卦代表太陽，代表虛無，代表心，代表法門。以智慧為太陽，口為說法之門。用智慧之日，口能詮釋正法，這是所生的果報。胸前有卍字（Swastika，吉祥的標誌），是清凈的業所感召的。身體的七處平滿，即兩手、兩足、兩肩、馬王陰藏（Mahavajra』s concealed genitals），這七處飽滿。手臂纖細修長，是引導眾產生就善業所感召的果報。手指間有網縵（webbed fingers，指間有蹼），是以教化來救度眾生所感召的果報。手足中有金剛輪（Vajra wheel，象徵佛法的堅定和力量），表明轉動法輪利益眾生所產生的業果。像這樣廣泛地讚歎佛的福德，都如經文所說的那樣，都是智慧和行為內在的修養和外在的莊嚴，是眾多福德的因，而不是虛假的。明白因能識別果。無量的天龍（Devas and Nagas，天神和龍族）、夜叉（Yakshas，一種守護神）、乾闥婆（Gandharvas，天上的樂神）、阿修羅（Asuras，好戰的神）、迦樓羅（Garudas，一種巨鳥）、緊那羅（Kinnaras，半人半鳥的神）、摩睺羅伽（Mahoragas，一種巨蟒）、釋天（Shakra，帝釋天）、梵天（Brahma，創造神）、護世人以及非人前後圍繞，表明比丘所攝受的眾生依賴於他的根基遍佈。因此招來眾多侍從跟隨。這也是表法的眾生。主方神隨著方位迴轉引導在前面，這是方法。佛法隨著眾生的根器，迴轉引導接引眾生，方位沒有固定的形象，也就是法沒有固定的形象。足行神拿著蓮花來承托佛足，表明行為沒有行為，沒有污染，沒有窮盡。光神舒放光明破除黑暗，是用教化的光明破除迷惑。閻浮幢林神（Jambudvipa banner forest deity）降下各種各樣的鮮花，表明用廣博的善言和眾多的行為引導眾生，使他們安住于正法。

【English Translation】 English version: The behavior of a person in their prime. Beautiful and dignified appearance is the result of righteous conduct. A mind that is upright and actions that are just are called 'dignified.' Hair that is dark blue, spirals to the right, and is not disheveled is the result of a pure mind and righteous conduct. Hair spiraling to the right and not being disheveled also symbolizes conforming to the right Dharma. Having a fleshy protuberance on the crown of the head (Ushnisha), is the result of high wisdom and complete virtue. Golden skin is the result of pure wisdom, a peaceful mind, being perpetually pure and without defilement, and benefiting sentient beings with compassion. The color yellow is the color of merit and virtue. Having three lines on the neck is the result of not uttering falsehoods. A broad and even forehead is the result of broad and comprehensive wisdom. Eyes that are long and wide like blue lotus flowers are the result of wisdom and compassion. Lips that are red and pure like the Bimba fruit (Bimba fruit, a red fruit) are a bright red color, representing the color of the South. The South represents the trigram Li, Li represents the sun, represents emptiness, represents the mind, and represents the Dharma gate. Wisdom is the sun, and the mouth is the gate for expounding the Dharma. With the sun of wisdom, the mouth can express the right Dharma, which is the resulting retribution. Having a Swastika (Swastika, an auspicious symbol) on the chest is the result of pure karma. Having the seven places full and even, namely the two hands, two feet, two shoulders, and Mahavajra』s concealed genitals, these seven places are full. Having slender and long arms is the result of guiding sentient beings to accomplish good deeds. Having webbed fingers (webbed fingers, fingers with webbing) is the result of teaching and rescuing sentient beings. Having a Vajra wheel (Vajra wheel, symbolizing the firmness and power of the Dharma) in the hands and feet indicates the karmic result of turning the Dharma wheel to benefit sentient beings. Thus, extensively praising the Buddha's blessings, all are as stated in the scriptures, all are the inner cultivation of wisdom and conduct and the outer adornment, are the cause of many blessings, and are not falsely abandoned. Clearly understanding that the cause recognizes the effect. Countless Devas and Nagas (Devas and Nagas, gods and dragon clans), Yakshas (Yakshas, a type of guardian deity), Gandharvas (Gandharvas, celestial musicians), Asuras (Asuras, warlike gods), Garudas (Garudas, a type of giant bird), Kinnaras (Kinnaras, half-human half-bird gods), Mahoragas (Mahoragas, a type of giant serpent), Shakra (Shakra, Indra), Brahma (Brahma, the creator god), protectors of the world, humans, and non-humans surrounding him, indicates that the beings gathered by the Bhikshu rely on his pervasive roots. Therefore, attracting many attendants to follow. This is also a Dharma-representing assembly. The directional deities rotating with the directions and guiding in front are the method. The Dharma follows the capacities of sentient beings, rotating and guiding sentient beings, the directions have no fixed form, which means the Dharma has no fixed form. The foot-traveling deities holding lotus flowers to support the Buddha's feet indicate that the conduct is without conduct, without defilement, and without end. The light deities emitting light to break through the darkness use the light of teaching to break through delusion. The Jambudvipa banner forest deity raining down various flowers indicates using extensive good words and numerous actions to guide sentient beings, causing them to abide in the right Dharma.

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戒定慧香花故。不動藏地神現諸寶藏者。此是禪定行能現智慧之寶藏故。普光明虛空神莊嚴虛空者。明以正智慧觀照諸法莊嚴法空起差別智行差別行不離法空故。成就德海神雨摩尼寶者。明以普賢大愿成就大慈悲之德普雨法雨利益眾生故。須彌山神頭頂禮敬曲躬合掌者。明謙下離慢恭敬行也。無礙力風神雨妙香花者。明柔軟語敬語無我語和悅語無粗惡語知時語不妄語利益語如法語讚歎語一切眾善語。皆為無礙力。風神雨妙香花所聞之者。戒定慧香華悉皆具足。是故易云巽為言說。風行於地上可以觀。此明君子之典禮雅言也。有所仿學以成仁德。故云風行地。地者坤也。坤為眾人。仿君子言教故有所可觀。此經以正智慧。風神口出正教言音為風出。合典禮之言為香華。春和主夜神莊嚴其身舉體投地者。明慈悲和悅常處生死之夜令眾生見者皆悉歡喜。發生善根名為春和主夜神。莊嚴其身投地者。明大慈大悲願行莊嚴投于生死之地教化安樂一切眾生。常覺主晝神執普照諸方摩尼幢住在虛空放大光明者明法空根本智照諸眾生以差別智度令解脫故。時善財童子詣比丘所已下申請所求。皆云已發無上菩提心者。明於初文殊師利所已發菩提心。即達菩提體無行無修無求無得無證。以此求菩薩道。即不離菩提心。但求菩薩道成菩提心。

【現代漢語翻譯】 現代漢語譯本 以戒、定、慧之香花供養。不動藏地神顯現各種寶藏，這是因為禪定之行能夠顯現智慧的寶藏。普光明虛空神莊嚴虛空，闡明以正智慧觀照諸法，莊嚴法空，生起差別智，行差別行不離法空之理。 成就德海神降下摩尼寶，闡明以普賢大愿成就大慈悲之德，普降法雨利益眾生。須彌山神頭頂禮敬，彎腰合掌，闡明謙下離慢的恭敬之行。 無礙力風神降下美妙香花，闡明柔軟語、敬語、無我語、和悅語、無粗惡語、知時語、不妄語、利益語、如法語、讚歎語等一切善語，皆為無礙之力。風神降下美妙香花，凡是聽聞這些語言的人，戒、定、慧之香花都完全具足。所以《易經》說，巽代表言語，風行於地上，可以觀察。這闡明了君子的典禮雅言。有所效仿學習以成就仁德，所以說風行地。地代表坤，坤代表眾人。效仿君子的言教，所以有所可觀察。此經以正智慧，風神口中說出正教言音為風出，合乎典禮的言語為香華。 春和主夜神莊嚴自身，全身投地，闡明慈悲和悅，常處生死之夜，令眾生見者皆悉歡喜，發生善根，名為春和主夜神。莊嚴其身投地，闡明大慈大悲的願行莊嚴，投入生死之地教化安樂一切眾生。 常覺主晝神手執普照諸方的摩尼幢，住在虛空，放大光明，闡明法空根本智照耀諸眾生，以差別智度化令其解脫。 當時，善財童子前往比丘處，以下是申請所求的內容，都說『已發無上菩提心』，闡明在最初文殊師利處已經發了菩提心，即已通達菩提之體，無行無修無求無得無證。以此求菩薩道，即不離菩提心，只是求菩薩道成就菩提心。

【English Translation】 English version Offering incense and flowers of precepts, concentration, and wisdom. The Immovable Earth Treasury God manifests various treasures, because the practice of meditation can manifest the treasure of wisdom. The Universal Light Space God adorns space, illuminating the principle of observing all dharmas with correct wisdom, adorning the emptiness of dharmas, generating differential wisdom, and practicing differential practices without departing from the emptiness of dharmas. The God of Accomplished Virtue Sea rains down Mani jewels, illuminating the accomplishment of the virtue of great compassion through the great vows of Samantabhadra (Puxian, Universal Worthy), and universally raining down the Dharma rain to benefit sentient beings. The Sumeru (Xumi) Mountain God bows with his head and joins his palms, illuminating the practice of humility and respect, free from arrogance. The Unobstructed Power Wind God rains down wonderful fragrant flowers, illuminating gentle speech, respectful speech, selfless speech, harmonious speech, non-harsh speech, timely speech, truthful speech, beneficial speech, Dharma-like speech, praising speech, and all good speech, all of which are unobstructed power. The Wind God rains down wonderful fragrant flowers, and those who hear these words are fully equipped with the incense and flowers of precepts, concentration, and wisdom. Therefore, the Book of Changes says that Xun represents speech, and the wind travels on the earth, which can be observed. This illuminates the etiquette and refined language of a gentleman. Imitating and learning to achieve benevolence, therefore it is said that the wind travels on the earth. Earth represents Kun, and Kun represents the masses. Imitating the teachings of a gentleman, therefore there is something to observe. This sutra uses correct wisdom, and the Wind God speaks the sound of correct teachings as the wind comes out, and the words that conform to etiquette are fragrant flowers. The Spring Harmony Night God adorns his body and prostrates himself completely, illuminating compassion and harmony, constantly dwelling in the night of birth and death, causing all sentient beings who see him to rejoice and generate good roots, hence the name Spring Harmony Night God. Adorning his body and prostrating himself, illuminating the adornment of the vows and practices of great compassion, entering the land of birth and death to teach and bring peace and happiness to all sentient beings. The Constantly Awake Day God holds the Mani banner that illuminates all directions, dwells in space, and emits great light, illuminating the fundamental wisdom of the emptiness of dharmas illuminating all sentient beings, and liberating them with differential wisdom. At that time, Sudhana (Shancai) went to the Bhikshu (Biqiu, monk), and the following is the content of his request, all saying 'have already aroused the supreme Bodhi mind', illuminating that he had already aroused the Bodhi mind at the very beginning with Manjushri (Wenshushili), that is, he has already understood the essence of Bodhi, without practice, without cultivation, without seeking, without obtaining, without realization. Using this to seek the Bodhisattva path, that is, without departing from the Bodhi mind, but only seeking the Bodhisattva path to achieve the Bodhi mind.

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本自無成壞故。不可已求當求現求已發當發現發。若無如是念故。名為已發無上正覺之心故。出此三世心故。名為已發無上正覺之心。比丘答善財言我年既少出家又近。明始從十住初生諸佛智慧。而生此行。名為年少出家又近。此十行門列名前後行。是一時十回向亦然。此三法一時行以智境界不出一剎那際。都該十信及十地十一地六位一時故。又初始發心不見生老前後際故。名為年少出家又近。我此生中者。即明不見始終之生中也。於三十八恒河沙佛所凈修梵行者。明十住十行十回向以三十個法均調智悲以此三十個隨位佛因果法互參智悲無盡故云三十。不離八正道行門。故云三十八恒河沙佛所凈修梵行。前慈行童女。即云三十七恒河沙。即表三賢七覺之行。此云三十八恒河沙佛所者。即勝進至八正道故。三十八恒河沙佛者。總三賢之位八正道中佛因果也。總明發心之際正智現前破無明時。無量惡業滅無量智慧現前號為恒河沙佛數故。從一日一夜凈修梵行或七日七夜凈修梵行或有佛所半月一月一歲百歲乃至不可說歲乃至不可說劫滿足六波羅蜜者。此明出世道滿足六波羅蜜。餘四方便願力智波羅蜜等。是入生死成大悲行故。此是比丘但云六度不云十波羅蜜也。亦成道遺教入滅各差別悉能見者。明智境界順俗差殊智。無纖毫

【現代漢語翻譯】 現代漢語譯本 本自無成壞故：其本體原本就沒有成就和壞滅， 不可已求當求現求已發當發現發：不可以尋求已經過去的，應當尋求現在的，尋求已經發起的，應當尋求現在正在發起的。 若無如是念故，名為已發無上正覺之心故：如果沒有這樣的念頭，就叫做已經發起了無上正覺（Anuttara-samyak-sambodhi）之心。 出此三世心故，名為已發無上正覺之心：超出過去、現在、未來這三世之心，就叫做已經發起了無上正覺之心。 比丘答善財（Sudhana）言：我年既少出家又近，明始從十住（Dasabhumi）初生諸佛智慧，而生此行，名為年少出家又近：這位比丘回答善財說：『我年紀還小，出家時間也不長，明白是從十住開始產生諸佛的智慧，從而產生這種修行，所以叫做年紀小，出家時間短。』 此十行門列名前後行，是一時十回向（Dasabhumi）亦然：這十行（Dasacarita）之門，排列名稱有前有後，是一時的；十回向也是這樣。 此三法一時行以智境界不出一剎那際，都該十信（Dasadhyasaya）及十地（Dasabhumi）十一地（Ekadasabhumi）六位一時故：這三種法同時修行，以智慧的境界不超過一個剎那的界限，都包含十信以及十地、十一地這六個位次，都是同時的緣故。 又初始發心不見生老前後際故，名為年少出家又近：而且最初發心的時候，不見生老的前後界限，所以叫做年紀小，出家時間短。 我此生中者，即明不見始終之生中也：我這一生中，就是說明不見開始和終結的生命之中。 於三十八恒河沙佛所凈修梵行者，明十住十行十回向以三十個法均調智悲以此三十個隨位佛因果法互參智悲無盡故云三十：在三十八恒河沙（Ganges river sands）數的佛所清凈地修習梵行，說明十住、十行、十回向這三十個法，均勻地調和智慧和慈悲，用這三十個隨順位次的佛的因果之法，互相參照，智慧和慈悲無窮無盡，所以說三十。 不離八正道（Aryastangamarga）行門，故云三十八恒河沙佛所凈修梵行：不離開八正道的修行之門，所以說在三十八恒河沙數的佛所清凈地修習梵行。 前慈行童女，即云三十七恒河沙，即表三賢七覺之行：前面的慈行童女，就說三十七恒河沙，就是表示三賢七覺的修行。 此云三十八恒河沙佛所者，即勝進至八正道故：這裡說三十八恒河沙數的佛所，就是勝過前進到八正道的緣故。 三十八恒河沙佛者，總三賢之位八正道中佛因果也：三十八恒河沙數的佛，總括了三賢的位次，在八正道中的佛的因果。 總明發心之際正智現前破無明時，無量惡業滅無量智慧現前號為恒河沙佛數故：總的說明發心之際，正智現前，破除無明的時候，無量的惡業消滅，無量的智慧現前，號為恒河沙數的佛的緣故。 從一日一夜凈修梵行或七日七夜凈修梵行或有佛所半月一月一歲百歲乃至不可說歲乃至不可說劫滿足六波羅蜜（Satparamita）者，此明出世道滿足六波羅蜜：從一日一夜清凈地修習梵行，或者七日七夜清凈地修習梵行，或者在有的佛所半個月、一個月、一年、一百年，乃至不可說的年歲，乃至不可說的劫數，滿足六波羅蜜，這是說明出世之道滿足六波羅蜜。 餘四方便願力智波羅蜜等，是入生死成大悲行故：其餘四種方便、願力、智波羅蜜等，是進入生死成就大悲之行的緣故。 此是比丘但云六度不云十波羅蜜也：這是比丘只說六度，不說十波羅蜜。 亦成道遺教入滅各差別悉能見者，明智境界順俗差殊智，無纖毫：也成就道、遺留教法、進入涅槃各有差別，都能看見，說明智慧的境界順應世俗的差別，智慧沒有絲毫的...

【English Translation】 English version Because it inherently lacks formation and destruction: It cannot be sought in the past, but should be sought in the present; it cannot be sought in what has already arisen, but should be sought in what is currently arising. If there is no such thought, it is called having already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because it transcends the mind of the three times (past, present, and future), it is called having already generated the mind of Anuttara-samyak-sambodhi. The Bhikshu (monk) answered Sudhana (Good Wealth) saying: 'I am young and recently ordained, understanding that from the initial Dasabhumi (Ten Abodes) arises the wisdom of all Buddhas, and thus this practice arises. Therefore, I am called young and recently ordained.' These ten practices (Dasacarita), listed with names in sequence, are simultaneous, as are the ten dedications (Dasabhumi). These three dharmas (teachings) are practiced simultaneously, with the realm of wisdom not exceeding a kshana (instant), encompassing all ten faiths (Dasadhyasaya), ten bhumis (Dasabhumi), and the eleventh bhumi (Ekadasabhumi), all six stages at once. Moreover, because initially generating the mind does not see the boundaries of birth, old age, before and after, it is called young and recently ordained. 'In this life of mine' means not seeing the beginning and end of life. 'Having purely cultivated Brahma-conduct in the presence of thirty-eight Ganges river sands (Ganges river sands) of Buddhas' clarifies that the thirty dharmas of the ten abodes, ten practices, and ten dedications equally harmonize wisdom and compassion. These thirty dharmas of the Buddha's cause and effect, according to their respective positions, mutually refer to each other, and wisdom and compassion are inexhaustible, hence the term 'thirty'. Not departing from the path of the Eightfold Path (Aryastangamarga), hence the term 'having purely cultivated Brahma-conduct in the presence of thirty-eight Ganges river sands of Buddhas'. The previous maiden of loving-kindness practice spoke of thirty-seven Ganges river sands, representing the practices of the three sages and seven awakenings. Here, saying 'in the presence of thirty-eight Ganges river sands of Buddhas' means surpassing and advancing to the Eightfold Path. The thirty-eight Ganges river sands of Buddhas encompass the positions of the three sages and the Buddha's cause and effect within the Eightfold Path. It generally clarifies that at the moment of generating the mind, when correct wisdom appears and destroys ignorance, immeasurable evil karma is extinguished, and immeasurable wisdom appears, hence the term 'number of Buddhas like Ganges river sands'. 'From one day and one night of purely cultivating Brahma-conduct, or seven days and seven nights of purely cultivating Brahma-conduct, or in the presence of some Buddhas for half a month, a month, a year, a hundred years, or even unspeakable years, or even unspeakable kalpas (aeons), fulfilling the six paramitas (Satparamita)' clarifies that the path of transcending the world fulfills the six paramitas. The remaining four, such as skillful means, vows, power, and wisdom paramitas, are for entering birth and death to accomplish the practice of great compassion. This Bhikshu only speaks of the six perfections and not the ten paramitas. Also, being able to see the differences in achieving the path, leaving teachings, and entering Nirvana, clarifies that the realm of wisdom conforms to the differences of the mundane, and wisdom has not the slightest...

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時分遷也。已上日月歲劫明時不遷也。又云。善男子我經行時。一念中一切十方皆悉現前。乃至不可說佛剎皆悉嚴凈。乃至不可說眾生差別行皆悉現前。乃至成就普賢行滿願力故。一念領受不可說不可說如來法。廣如經說。此一段明遠近含容不可遷。不可具陳。總不出一念者。意明經行所表法身智體無依。以智無依故。即智無表裡中邊故。以智無表裡故。即十方不遠十方無近。以智無遠近。體若虛空。明照十方。隨愿起行。應根利物。不去不來。對現色身。如日現於眾水之內。以此智境界故。時日歲劫性自無遷。一念悉亡。古今多劫即纖毫不轉。遠近境界不出塵中。智為愿使。愿是智王。悲行神通普賢行海。皆由愿使智。如聲聞緣覺。雖有神通。以無大愿利眾生故。對普賢行愿神通。猶如百千日光比一個螢火也。余意如經自明。法門名菩薩隨順燈解脫門者。明菩薩以自如來普光明智。順諸眾生行起差別智。教化眾生恒令發明無有休息。名菩薩隨順燈解脫門。此是歡喜行行檀波羅蜜為主。餘九為伴。以約智門中一行之中通修眾行。以約位門中偏修六波羅蜜出世之行。此十行初門。以將十住中智波羅蜜門。普印三世一切佛境界眾生境界無盡劫。總一時故。不出毫內故。已下例然。初終總爾。

新華嚴經論卷第三十五

【現代漢語翻譯】 現代漢語譯本：時間是會流逝變化的。前面所說的日月、年歲、劫數，表明時間是不遷流變化的。經中又說：『善男子，我經行時，一念之中，一切十方世界都完全顯現在眼前，乃至不可言說的佛剎都完全莊嚴清凈，乃至不可言說的眾生差別行都完全顯現在眼前，乃至成就普賢行愿的圓滿力量。』因此，一念之間領受不可說不可說的如來之法，詳細內容如經文所說。這段經文說明遠近包含，不可遷流，不可完全陳述。總而言之，不離一念之間，意在說明經行所代表的法身智慧本體沒有依靠。因為智慧沒有依靠，所以智慧沒有表裡中邊。因為智慧沒有表裡，所以十方不遠，十方沒有近。因為智慧沒有遠近，本體就像虛空一樣，明亮地照耀十方。隨順願力而起行，應和眾生的根器而利益他們，不去不來，對眾生顯現色身，就像太陽顯現在眾水之中。因為這種智慧境界的緣故，時間、日月、年歲、劫數，其自性本來就沒有遷流變化。一念之間全部消亡，古今多劫就像纖毫一樣沒有轉動。遠近境界不出于微塵之中。智慧為願力所驅使，願力是智慧之王。悲心、行持、神通、普賢行海，都是由願力驅使智慧而產生的。就像聲聞、緣覺，雖然有神通，但因為沒有廣大的願力利益眾生，所以他們的神通與普賢行愿的神通相比，就像百千日光比一個螢火蟲一樣。其餘的意義如經文自身所闡明。這個法門名為菩薩隨順燈解脫門，說明菩薩以自身如來的普光明智，隨順眾生的行持而生起差別智，教化眾生，恒常使他們發明本性，沒有休息，名為菩薩隨順燈解脫門。這是歡喜行，以行檀波羅蜜（佈施，Dana Paramita）為主，其餘九行為伴。從智慧之門來說，在一行之中通修各種行持。從位階之門來說，偏重於修習六波羅蜜（六度，Six Paramitas）的出世之行。這是十行之初的法門，將十住中的智慧波羅蜜門，普遍印證三世一切佛的境界、眾生的境界，無盡的劫數總在同一時間，所以不出于毫毛之內。以下的情況也是如此，初末始終都是這樣。

《新華嚴經論》卷第三十五

【English Translation】 English version: Time is subject to change and transition. The previously mentioned sun, moon, years, and kalpas (aeons) indicate that time itself does not change or move. Furthermore, it is said: 'Good man, when I walk, in a single thought, all the ten directions are completely present before me, even the inexpressible Buddha-lands are completely adorned and purified, even the inexpressible different practices of sentient beings are completely present before me, even to the point of accomplishing the power of the complete vows of Samantabhadra's practice.' Therefore, in a single thought, one receives the inexpressible and inexpressible Dharma of the Tathagata (Thus Come One), as described extensively in the scriptures. This passage explains that near and far are contained, and there is no change or transition, and it cannot be fully stated. In short, it does not depart from a single thought, intending to explain that the Dharma-body's wisdom-essence represented by walking has no reliance. Because wisdom has no reliance, therefore wisdom has no inside, outside, middle, or edge. Because wisdom has no inside or outside, therefore the ten directions are not far, and the ten directions are not near. Because wisdom has no near or far, the essence is like empty space, brightly illuminating the ten directions. Following the power of vows, one arises in practice, responding to the faculties of sentient beings and benefiting them, neither going nor coming, appearing in a physical body before them, like the sun appearing in all waters. Because of this realm of wisdom, time, days, years, and kalpas are inherently without change or transition. All vanishes in a single thought, and many kalpas of the past and present are like a hair's breadth without turning. The realms of near and far do not go beyond the dust. Wisdom is used by vows, and vows are the king of wisdom. Compassion, practice, supernatural powers, and the ocean of Samantabhadra's practices all arise from vows using wisdom. Like the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), although they have supernatural powers, because they do not have great vows to benefit sentient beings, their supernatural powers compared to those of Samantabhadra's practices and vows are like a firefly compared to hundreds of thousands of suns. The remaining meanings are self-explanatory in the scriptures.

This Dharma gate is named the Bodhisattva's Following-the-Light Liberation Gate, explaining that the Bodhisattva uses his own Tathagata's Universal Light Wisdom to follow the practices of sentient beings and generate differentiated wisdom, teaching sentient beings constantly to awaken their inherent nature without rest, and is named the Bodhisattva's Following-the-Light Liberation Gate. This is the Joyful Practice, with the practice of Dana Paramita (Perfection of Giving) as the main practice, and the other nine practices as companions. From the perspective of the wisdom gate, one cultivates all practices within a single practice. From the perspective of the stage gate, one focuses on cultivating the transcendental practices of the Six Paramitas (Six Perfections). This is the initial gate of the Ten Practices, using the Wisdom Paramita gate in the Ten Dwellings to universally seal the realms of all Buddhas and the realms of sentient beings in the three times, with endless kalpas all at the same time, so it does not go beyond a hair's breadth. The following cases are similar, the beginning and the end are always like this.

New Avatamsaka Sutra Treatise, Volume 35

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大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十六

長者李通玄撰

第二推德升進門中。自諸菩薩摩訶薩已下至辭退而去有二十一行半經。于中文義約分五門。一推德升進。二示善知識方處國土。三示善知識居止處所在河渚中。四舉善知識名號名為自在主。五頂禮致敬辭退而去。從如諸菩薩已下是推德升進。其中南方義如初釋。國土號名聞者。依教主立名。為教主有名聞故。河渚中居止者。表戒為河流必入智海故。童子者。為明戒凈無染號為童子。名自在主者。為明已從如來法身智果。入俗利生。出世入纏。主導眾生皆自在故。以立名也。

第一正入當位門者從爾時善財童子已下至我唯知此工巧大神通智光明法門。於此段中約分為七門。一受教念持升進。二天龍夜叉眾圍繞。三至名聞國周遍求覓自在主童子。四天龍示其所在。五善財即詣其所見十千童子所共圍繞。六聚沙為戲善財見已頂禮申請所求之法。七自在主告善財所行之法。於此所修法中約有十門。一書。二數算。三印印手印符印等是。四界界者世界也。五處者處所也。即世界眾生住居處所。六療病。七工巧。八調練仙藥。九農商。十知眾生所出世根等。于中演算法阿僧祇品略序。此亦如彼也。此是菩薩

【現代漢語翻譯】 現代漢語譯本： 《新華嚴經論》卷第三十六

長者李通玄 撰

第二推德升進門中。自諸菩薩摩訶薩（ महान्त बोधिसत्त्व，偉大菩薩）已下至辭退而去有二十一行半經。于中文義約分五門。一推德升進。二示善知識（कल्याणमित्र，良師益友）方處國土。三示善知識居止處所在河渚中。四舉善知識名號名為自在主。五頂禮致敬辭退而去。從如諸菩薩已下是推德升進。其中南方義如初釋。國土號名聞者。依教主立名。為教主有名聞故。河渚中居止者。表戒為河流必入智海故。童子者。為明戒凈無染號為童子。名自在主者。為明已從如來（तथागत，如來）法身智果。入俗利生。出世入纏。主導眾生皆自在故。以立名也。

第一正入當位門者從爾時善財童子（सुधन，善財）已下至我唯知此工巧大神通智光明法門。於此段中約分為七門。一受教念持升進。二天龍夜叉（यक्ष，夜叉）眾圍繞。三至名聞國周遍求覓自在主童子。四天龍示其所在。五善財即詣其所見十千童子所共圍繞。六聚沙為戲善財見已頂禮申請所求之法。七自在主告善財所行之法。於此所修法中約有十門。一書。二數算。三印印手印符印等是。四界界者世界也。五處者處所也。即世界眾生住居處所。六療病。七工巧。八調練仙藥。九農商。十知眾生所出世根等。于中演算法阿僧祇（असंख्येय，無數）品略序。此亦如彼也。此是菩薩

【English Translation】 English version: New Avatamsaka Sutra Treatise, Volume 36

Composed by Elder Li Tongxuan

In the second gate of 'Promoting Virtue and Advancement,' there are twenty-one and a half lines of scripture from 'All the Bodhisattva-Mahasattvas (महान्त बोधिसत्त्व, Great Bodhisattvas)' down to 'taking leave and departing.' The meaning of the Chinese text can be divided into five sections: 1. Promoting virtue and advancement. 2. Indicating the location and country of the Kalyanamitra (कल्याणमित्र, spiritual friend). 3. Indicating that the Kalyanamitra resides in the riverbank. 4. Mentioning the name of the Kalyanamitra as 'Lord of Freedom'. 5. Bowing in reverence and taking leave. The section from 'Like all the Bodhisattvas' onwards is about promoting virtue and advancement. The meaning of 'southern' is as explained initially. The country is named 'Renown' based on the teaching master, because the teaching master has renown. Residing in the riverbank signifies that precepts are like a river that must enter the ocean of wisdom. 'Boy' signifies that precepts are pure and undefiled, hence the name 'Boy'. The name 'Lord of Freedom' signifies that one has attained the wisdom fruit of the Dharmakaya (法身, body of the Dharma) of the Tathagata (तथागत, Thus Come One), entered the mundane world to benefit beings, transcended the world and entered entanglement, and guides beings with freedom. Hence the name.

The first gate of 'Rightly Entering the Position' starts from when Sudhana (सुधन, Sudhana) says 'I only know this skillful, great, miraculous, wise, and luminous Dharma gate.' This section can be divided into seven parts: 1. Receiving teachings, reciting, and advancing. 2. Being surrounded by gods, dragons, and yakshas (यक्ष, yakshas). 3. Arriving in the country of Renown and seeking the Boy, Lord of Freedom, everywhere. 4. The gods and dragons indicate his location. 5. Sudhana immediately goes to the place and sees ten thousand boys surrounding him. 6. Playing by piling sand, Sudhana sees him, bows, and requests the Dharma he seeks. 7. The Lord of Freedom tells Sudhana about the Dharma he practices. The Dharma cultivated here has about ten aspects: 1. Writing. 2. Calculation. 3. Seals, including hand seals and talisman seals. 4. Realm, meaning the world. 5. Place, meaning location, which is the place where beings in the world reside. 6. Healing illnesses. 7. Skillful arts. 8. Preparing elixirs. 9. Agriculture and commerce. 10. Knowing the roots of beings that will emerge from the world. The chapter on calculating Asamkhyeya (असंख्येय, countless) is briefly introduced. This is also like that. This is a Bodhisattva.

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行以法算數而知。彼阿僧祇品佛智滿智眼自然而知。不須演算法也。自余如文自明。此是饒益行中戒波羅蜜為主。餘九為伴。若約智境法門。一位通修十行。若約位門中。此饒益行中。以書數算印農商相法並出世間。方名戒體。前十住中。但以法身法性理智為戒體。即是比丘觀十二有支生死海。為佛智海。是十回向中。以海師善入生死海為戒體。如十信中。即以畏罪修福離世間行為戒體。十地中即修大悲為戒體。即喜目觀察眾生夜天神。是在佛右面。左為智。右為悲。又喜目觀察眾生者。是慈悲之名。以之為戒。各隨五位戒體升進不同。以智通該。一位中五位總具。此中上下十善知識。約其行體論之。世技醫方供養等事如經具言。

第二推德升進。中從如諸菩薩摩訶薩已下。至辭退而去有十七行經。于中文義約分為五門。一推德升進。二示善知識住處及方所。三舉善知識所居城名海住。四舉善知識優婆夷名為具足。五禮敬辭退而去。從如諸菩薩已下是推德升進中城名海住者。表此優婆夷能含眾德如海。優婆夷名號具足者。明約德立名。表此優婆夷以住此忍波羅蜜中具十波羅蜜。以常能大舍具檀波羅蜜。素服清潔名之為持戒。被髮毀容名之為忍。心常不與世心和合名之為精進。智悲利俗不與識俱。名之禪定。已踐佛

【現代漢語翻譯】 現代漢語譯本：通過法則、算術可以瞭解（事物）。但阿僧祇品（Asankhyeya，無數）的佛智、滿智、佛眼是自然而知的，不需要通過算術。其餘部分如經文字身所闡明。這在饒益行中是以戒波羅蜜（Śīla-pāramitā，持戒到彼岸）為主，其餘九種波羅蜜為輔。如果從智慧境界的法門來說，一個位次可以通修十行。如果從位門來說，這饒益行中，以書寫、算術、算印、農商、相法以及出世間法，才能稱為戒體。前面的十住中，只是以法身、法性、理智作為戒體，也就是比丘觀察十二有支（十二因緣）的生死海，作為佛智海。在十回向中，以海師善於進入生死海作為戒體。如十信中，就以畏懼罪過、修習福德、遠離世間行為戒體。十地中就修習大悲心為戒體。喜目觀察眾生的夜天神，在佛的右面，左面是智，右面是悲。又喜目觀察眾生，是慈悲的名稱，以此作為戒。各自隨著五位的戒體升進不同，以智慧通達涵蓋，一個位次中五位全部具備。此中的上下十善知識，從他們的行體來論述，世間的技藝、醫方、供養等事情如經文所詳細說明。 第二，推崇德行並使其升進。其中從『如諸菩薩摩訶薩』（Rūpa Bodhisattva-mahāsattva，如諸位菩薩大士）以下，到『辭退而去』共有十七行經文。對其中的文義大約分為五門：一，推崇德行並使其升進；二，指示善知識的住處及方位；三，舉出善知識所居住的城名海住；四，舉出善知識優婆夷（Upasika，女居士）的名字為具足；五，禮敬辭退而去。從『如諸菩薩』以下是推崇德行並使其升進的內容。城名海住，表示這位優婆夷能包含眾多德行如大海一般。優婆夷的名號具足，說明是依據德行來立名，表示這位優婆夷安住于忍波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）中，具備十種波羅蜜。因為常常能夠大舍，所以具備檀波羅蜜（Dāna-pāramitā，佈施到彼岸）；素服清潔，稱之為持戒；披散頭髮，毀壞容貌，稱之為忍；內心常常不與世俗之心相合，稱之為精進；以智慧和慈悲利益世俗，不與識見同流合污，稱之為禪定；已經踐行了佛

【English Translation】 English version: One can understand through rules and arithmetic. However, the Buddha's wisdom, complete wisdom, and Buddha-eye of the Asankhyeya (countless) category are known naturally, without the need for arithmetic. The rest is as explained in the text itself. In the Benefiting Conduct, Śīla-pāramitā (perfection of morality) is the main aspect, with the other nine pāramitās as companions. If viewed from the Dharma gate of the realm of wisdom, one stage can encompass the cultivation of all ten conducts. If viewed from the perspective of stages, in this Benefiting Conduct, only when writing, arithmetic, calculation, seals, agriculture, commerce, divination, and transcendental Dharmas are present, can it be called the essence of precepts. In the preceding Ten Dwellings, the Dharmakāya (Dharma body), Dharmatā (Dharma nature), principle, and wisdom are taken as the essence of precepts, which is the Bhikshu (monk) observing the ocean of birth and death of the Twelve Nidānas (Twelve Links of Dependent Origination) as the ocean of Buddha's wisdom. In the Ten Dedications, taking the sea master's skill in entering the ocean of birth and death as the essence of precepts. As in the Ten Faiths, taking fearing sin, cultivating blessings, and renouncing worldly conduct as the essence of precepts. In the Ten Grounds, cultivating great compassion is taken as the essence of precepts. The night deity who observes sentient beings with joyful eyes is on the right side of the Buddha, with wisdom on the left and compassion on the right. Furthermore, observing sentient beings with joyful eyes is the name of loving-kindness and compassion, and this is taken as precepts. The essence of precepts advances differently according to the five stages, with wisdom encompassing all, and one stage possessing all five. The upper and lower ten good advisors here are discussed in terms of their conduct. Worldly skills, medicine, offerings, and other matters are as detailed in the scriptures. Secondly, promoting virtue and advancing it. Among them, from 'Rūpa Bodhisattva-mahāsattva' (like all Bodhisattvas and great Bodhisattvas) downwards, to 'departing after taking leave' there are seventeen lines of scripture. The meaning of the text is roughly divided into five sections: first, promoting virtue and advancing it; second, indicating the dwelling place and direction of good advisors; third, mentioning the name of the city where the good advisor resides as Sea Dwelling; fourth, mentioning the name of the good advisor Upasika (female lay practitioner) as Complete; fifth, paying respects and departing after taking leave. From 'like all Bodhisattvas' downwards is the content of promoting virtue and advancing it. The city name Sea Dwelling indicates that this Upasika can contain many virtues like the sea. The Upasika's name Complete indicates that the name is established based on virtue, indicating that this Upasika dwells in Kṣānti-pāramitā (perfection of patience) and possesses the ten pāramitās. Because she is always able to give greatly, she possesses Dāna-pāramitā (perfection of generosity); plain clothing and cleanliness are called morality; disheveled hair and ruined appearance are called patience; the mind is not always in harmony with worldly minds, which is called diligence; benefiting the world with wisdom and compassion, not associating with views, is called meditation; having already practiced the Buddha's

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果出世妙慧名為智慧。常處生死引接眾生。又心無女業示受女身。明大悲行。是名方便。常隨本願六道濟生。名之大愿。不畏生死常轉法輪。名之為力。隨智幻生一切剎海常施佛事。名之為智。具足如是十波羅蜜四攝四無量故。故名具足。善財聞已舉身毛豎者。為聞具足之名喜心驚悅。

第一正入當位法門中。從爾時善財童子已下至我唯知此無盡福德藏解脫門。於此一段約分為二十門。一念善知識教門廣大如海思惟升進。二漸次南行。三至海住城尋覓善友。四眾人告語在此城中。五善財詣門合掌而立。六所觀依果其宅廣博種種莊嚴。七善財入已見優婆夷處於寶座八觀其正報身相容儀可尊。九見其宅內敷施十億妙座十見其小器在於座前一萬童女以為侍衛更無諸餘衣服飲食。十一善財見已致敬申請。十二優婆夷告語善財所修之法門。十三舉其法門名菩薩無盡福德藏。十四以其小器十方六道眾生所須飲食種種美味悉皆具足。十五一生所繫菩薩食已皆于菩提樹下成佛。十六舉百萬阿僧祇同行之眾三業皆同。十七善財見無量眾生從四門入。十八隨愿所請隨所須食皆悉充滿。十九舉其我唯知此菩薩福德藏門。二十推德升進。以成後行。十千童女者。萬行具足。四門而入者四無量心。以一小器所施飲食遍周無限眾生皆充飽者。

【現代漢語翻譯】 現代漢語譯本： 『果出世妙慧』（Guo Chu Shi Miao Hui，指果位顯現的微妙智慧）名為智慧。常處生死引接眾生。又心無女業示受女身。明大悲行。是名方便。常隨本願六道濟生。名之大愿。不畏生死常轉法輪。名之為力。隨智幻生一切剎海常施佛事。名之為智。具足如是十波羅蜜（Shi Boluomi，指十種到達彼岸的方法）四攝（Si She，指四種攝受眾生的方法）四無量（Si Wuliang，指四種無限的慈悲喜捨心）故。故名具足。善財（Shancai，指善財童子）聞已舉身毛豎者。為聞具足之名喜心驚悅。

第一正入當位法門中。從爾時善財童子已下至我唯知此無盡福德藏解脫門。於此一段約分為二十門。一念善知識教門廣大如海思惟升進。二漸次南行。三至海住城尋覓善友。四眾人告語在此城中。五善財詣門合掌而立。六所觀依果其宅廣博種種莊嚴。七善財入已見優婆夷（You Po Yi，指在家修行的女性佛教徒）處於寶座八觀其正報身相容儀可尊。九見其宅內敷施十億妙座十見其小器在於座前一萬童女以為侍衛更無諸餘衣服飲食。十一善財見已致敬申請。十二優婆夷告語善財所修之法門。十三舉其法門名菩薩無盡福德藏。十四以其小器十方六道眾生所須飲食種種美味悉皆具足。十五一生所繫菩薩食已皆于菩提樹下成佛。十六舉百萬阿僧祇（Asengqi，指極大的數字單位）同行之眾三業皆同。十七善財見無量眾生從四門入。十八隨愿所請隨所須食皆悉充滿。十九舉其我唯知此菩薩福德藏門。二十推德升進。以成後行。十千童女者。萬行具足。四門而入者四無量心。以一小器所施飲食遍周無限眾生皆充飽者。

【English Translation】 English version: 'Guo Chu Shi Miao Hui' (果出世妙慧, the wonderful wisdom manifested from the fruition) is called wisdom. It constantly dwells in birth and death to guide sentient beings. Furthermore, although the mind is without female characteristics, it manifests in a female body, illuminating the practice of great compassion. This is called skillful means. Constantly following the original vows to deliver beings in the six realms is called the great vow. Not fearing birth and death, constantly turning the Dharma wheel is called strength. Following wisdom, it magically generates all Buddha lands and constantly performs Buddha deeds, which is called knowledge. Because it is complete with the ten Paramitas (十波羅蜜, ten perfections), the four Sangrahas (四攝, four means of attracting beings), and the four Immeasurables (四無量, four immeasurable minds), it is called complete. When Shancai (善財, Sudhana) heard this, the hairs on his body stood on end, because he was joyfully amazed to hear the name of completeness.

In the first Dharma gate of rightly entering the position, from the time of Sudhana onwards, until 'I only know this inexhaustible treasury of merit liberation gate,' this section is divided into twenty aspects. First, contemplating the teaching of a good teacher is as vast as the sea, and thinking about advancing. Second, gradually traveling south. Third, arriving at Hai Zhu City (海住城) to seek good friends. Fourth, the people tell him that they are in this city. Fifth, Sudhana goes to the gate, puts his palms together, and stands there. Sixth, observing the dependent fruition, his residence is vast and adorned in various ways. Seventh, after Sudhana enters, he sees the Upasika (優婆夷, laywoman) sitting on a jeweled throne. Eighth, observing her proper reward body, her appearance is venerable. Ninth, he sees that within her residence, ten billion wonderful seats are arranged. Tenth, he sees that in front of her seat is a small vessel, and ten thousand young girls are serving as attendants, with no other clothes or food. Eleventh, after Sudhana sees this, he pays his respects and makes a request. Twelfth, the Upasika tells Sudhana about the Dharma gate she cultivates. Thirteenth, she mentions that the name of the Dharma gate is the Bodhisattva's Inexhaustible Treasury of Merit. Fourteenth, with her small vessel, all the food and various delicacies needed by sentient beings in the ten directions and six realms are fully provided. Fifteenth, the Bodhisattvas who are bound to one more life will become Buddhas under the Bodhi tree after eating. Sixteenth, she mentions that millions of Asankhyas (阿僧祇, countless) of companions have the same three karmas. Seventeenth, Sudhana sees countless sentient beings entering from the four gates. Eighteenth, whatever they request and whatever food they need is completely fulfilled. Nineteenth, she mentions that she only knows this Bodhisattva's Treasury of Merit gate. Twentieth, she promotes virtue and advances to accomplish future practices. The ten thousand young girls represent the perfection of ten thousand practices. Entering through the four gates represents the four immeasurable minds. With one small vessel, the food provided pervades and fills countless sentient beings.

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明器雖量小約以法界施智入因陀羅門小含無盡。又加法界智願力廣大之心以一微塵許之。食令十方一切所生眾生食之充足。元來不減毫末以一微塵許之食即法界量。無裡外中邊限所礙故。法門名菩薩福德藏者。明施愿廣大也。此是第三無違逆行。以忍波羅蜜為主。餘九為伴。約智門中十行五位通修。約位門中以忍為體。以忍為小器。無行不具足故以謙無不利。

第二推德升進中。從如諸菩薩摩訶薩已下至辭退而去有八行半經。于中義意約分四門。一推德升進。二示善知識方所及所居之城。三舉城名大興及知識名明智居士。四善財頂禮辭退而去。從如諸菩薩已下名推德升進城名大興者。約教主立名。以精進波羅蜜大興利益。以立城名居士名明智者。約第四無屈撓行。見根利物仰視虛空即財法俱施。故名明智。此是十住中生貴住。十地中第四地得出世智現前。三界業盡當生佛家故。此十行中為明智居士者。居處處俗懷道利生。故名居士。

第一正入當位法門中。從爾時善財童子已下至我唯知此隨意出生福德藏解脫門。於此段中義分為十門。一念善知識所授之教思惟升進。二漸次南行至大興城推求明智居士。三于善知識心生渴仰。四念當承事諸善知識心無懈倦。五見其居士在城內市四衢道七寶臺上處無數寶莊嚴

【現代漢語翻譯】 現代漢語譯本 明器雖然數量小而簡略，但以法界（Dharmadhatu，宇宙萬法所依之處）的智慧施捨，進入因陀羅網（Indra's net，比喻宇宙萬物相互關聯）中，小小的包含著無盡。又加上法界智慧和願力的廣大之心，以一微塵大小的食物，令十方一切所生眾生食用都充足。原本不會減少絲毫，以一微塵大小的食物就是法界的量，沒有裡外中邊限制阻礙的緣故。這個法門名為菩薩福德藏，說明施捨和願力廣大。這是第三無違逆行，以忍辱波羅蜜（Kshanti Paramita，忍耐的完美）為主，其餘九種波羅蜜為伴。從智慧之門來說，十行和五位可以共同修習。從位門來說，以忍辱為本體。以忍辱為小器，沒有哪種修行不具備，所以謙虛就沒有什麼不利的。 第二，推崇德行，提升境界。從『如諸菩薩摩訶薩』以下到『辭退而去』，有八行半經文。其中意義大約分為四門：一、推崇德行，提升境界；二、指示善知識（Kalyanamitra，指引正道的人）的處所和所居住的城市；三、舉出城市的名字叫大興，以及善知識的名字叫明智居士；四、善財（Sudhana）頂禮辭退而去。從『如諸菩薩』以下名為推崇德行，提升境界，城市的名字叫大興，是根據教主（指佛或菩薩）來命名的，因為精進波羅蜜（Virya Paramita，精進的完美）能大大興盛利益。用以建立城名，居士名為明智，是根據第四無屈撓行。見到根器銳利的人，仰視虛空就能同時佈施財物和佛法，所以名叫明智。這是十住（Dasabhumi，菩薩修行的十個階段）中的生貴住，十地（Dasabhumi，菩薩修行的十個階段）中的第四地，能得出世智慧現前，三界（Trailokya，欲界、色界、無色界）的業力消盡，應當出生在佛家。這十行中，說明智居士，居住在世俗之中，懷抱佛道，利益眾生，所以名叫居士。 第一，正式進入當位法門。從『爾時善財童子』以下到『我唯知此隨意出生福德藏解脫門』。在這段中，意義分為十門：一、憶念善知識所傳授的教誨，思考如何提升境界；二、逐漸向南行走，到達大興城，尋找明智居士；三、對善知識心生渴求仰慕；四、想到應當承事諸位善知識，心中沒有懈怠疲倦；五、看見那位居士在城內市中心的四通八達的道路上，七寶臺上，處於無數珍寶的莊嚴之中。

【English Translation】 English version Although the ritual implements are small in quantity and simple, they are offered with the wisdom of Dharmadhatu (the realm where all phenomena arise), entering into Indra's net (a metaphor for the interconnectedness of all things), the small containing the inexhaustible. Furthermore, adding the vast heart of Dharmadhatu wisdom and vows, with a portion of food the size of a mote of dust, all sentient beings born in the ten directions are satisfied when they eat it. Originally, it does not diminish in the slightest; a portion of food the size of a mote of dust is the measure of Dharmadhatu, because there are no inner, outer, middle, or boundary limitations to obstruct it. This Dharma gate is named Bodhisattva's Treasury of Merit, clarifying the vastness of giving and vows. This is the third non-contradictory practice, with Kshanti Paramita (Perfection of Patience) as the main focus, and the other nine Paramitas as companions. From the perspective of the wisdom gate, the Ten Practices and Five Positions can be cultivated together. From the perspective of the position gate, patience is the essence. Taking patience as a small vessel, no practice is incomplete, so humility is always beneficial. Second, in promoting virtue and advancing progress, from 'Like all the Bodhisattvas Mahasattvas' down to 'taking leave and departing,' there are eight and a half lines of scripture. Within this, the meaning is roughly divided into four sections: 1. Promoting virtue and advancing progress; 2. Indicating the location of the Kalyanamitra (spiritual friend) and the city where they reside; 3. Mentioning the city's name as Great Flourishing and the spiritual friend's name as Wise Layman; 4. Sudhana (Good Wealth) prostrates, takes leave, and departs. From 'Like all the Bodhisattvas' onward is named promoting virtue and advancing progress. The city's name is Great Flourishing, named after the teaching master (referring to a Buddha or Bodhisattva), because Virya Paramita (Perfection of Diligence) greatly flourishes benefits. Establishing the city name and the layman's name as Wise, it is based on the fourth unyielding practice. Seeing those with sharp faculties, looking up at the empty sky, one can simultaneously bestow wealth and Dharma, hence the name Wise. This is the Noble Birth Abode in the Ten Abodes (Dasabhumi, ten stages of Bodhisattva practice), and the fourth ground in the Ten Grounds (Dasabhumi, ten stages of Bodhisattva practice), able to manifest transcendent wisdom. The karma of the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm) is exhausted, and one should be born into the Buddha's family. Among these ten practices, the Wise Layman dwells in the secular world, cherishing the Buddhist path, and benefiting sentient beings, hence the name Layman. First, formally entering the Dharma gate of the present position. From 'At that time, Sudhana' down to 'I only know this Samadhi of the Treasury of Merit, which spontaneously produces all blessings.' Within this section, the meaning is divided into ten parts: 1. Recalling the teachings imparted by the spiritual friend, contemplating how to advance progress; 2. Gradually traveling south, arriving at the city of Great Flourishing, seeking the Wise Layman; 3. Generating thirst and admiration in the heart for the spiritual friend; 4. Thinking that one should serve all the spiritual friends, without laziness or weariness in the heart; 5. Seeing that layman in the city's central crossroads, on a seven-jeweled platform, situated amidst countless precious adornments.

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座。六善財申請所求。七長者稱歎能發大菩提心求菩薩道。八長者示其善財能發大菩提心之眾。九長者告善財所行之法門名隨意出生福德藏解脫門。凡有所須悉皆滿足。十待眾來集示其施法。仰觀虛空如其所須從空而下皆悉充滿。然後說法。從我唯知此隨意出生福德藏解脫門已下是推德升進。前位優婆夷。以其小器。以明忍門離慢怠高心施其飲食充滿。此位之中。表精進之心無屈撓行。常行空觀以除煩惱。得無上智心。一切依正法報人天善根。總在其中。居士云生如來家長白凈法者。明此位是第四生貴住行。亦是十地中第四地三界業盡生如來家。唯有世間智慧滿足五住中及第五地中修學六住及六地真俗二智。俱終得寂滅定。三空現前任運神通十方教化。然後七住及七地已去入俗起同凡行。行大慈悲門。八地分得無功。十地佛十力方滿。十一地任運利生。是故於此仰視虛空。是所修行精進之行。一切業苦皆悉除斷一切佛法及人天福德咸在其中。但修法空達緣起寂一門。一切煩惱自然不現。一切明智自然現前。且約舉大要。廣義如經自明。此第四無屈撓行以精進為主。餘九為伴。約智門中五位十行同行。約位門中觀法空門。了緣生解脫為勝治。三界余習法身智現生如來家。十住初心創開佛慧生如來家。第四住治三界惑凈佛

【現代漢語翻譯】 現代漢語譯本 六、善財童子（Sudhana）申請所求。 七、長者稱讚善財童子能發起大菩提心，尋求菩薩道。 八、長者向善財童子展示能發起大菩提心的眾人。 九、長者告訴善財童子所修行的法門名為『隨意出生福德藏解脫門』（Samudgata-nidhi-nirhāra-mukha）。凡有所需，都能得到滿足。 十、等待眾人聚集，長者展示他的佈施之法。仰望虛空，如他們所需要的，從空中降下，全部充滿。然後長者開始說法。 從『我唯知此隨意出生福德藏解脫門』以下，是推崇功德，提升境界。之前的優婆夷（Upasika），因為她的器量較小，所以通過明瞭忍辱之門，去除傲慢懈怠之心，佈施飲食使人滿足。而這位長者，則表現出精進之心，沒有屈撓的修行，常行空觀以去除煩惱，獲得無上智慧之心。一切依報、正報、法報、人天善根，都在其中。 居士說『生如來家，長白凈法』，表明此位是第四生貴住行，也是十地（Bhumi）中的第四地，三界業盡，生於如來之家。只有世間智慧滿足五住（Panca-vasa）中及第五地（Pancami-bhumi）中修學六住（Sad-vasa）及六地（Sasthi-bhumi）真俗二智，最終才能得到寂滅定。三空現前，任運神通，十方教化。然後七住（Sapta-vasa）及七地（Saptami-bhumi）以後，入俗世，行同凡人，行大慈悲門。八地（Astami-bhumi）分得無功用行，十地（Dasami-bhumi）佛的十力（Dasa-bala）才圓滿。十一地（Ekadasami-bhumi）任運利生。因此，在這裡仰視虛空，是所修行的精進行，一切業苦都能消除斷絕，一切佛法及人天福德都在其中。只要修法空，通達緣起寂滅這一法門，一切煩惱自然不會顯現，一切明智自然會現前。這裡只是大概地舉例說明，更廣闊的意義如經文自身所闡明。 這第四無屈撓行以精進為主，其餘九行為伴。從智慧之門來說，五位十行同行。從位門來說，觀法空門，了達緣生解脫最為殊勝。三界余習，法身智慧顯現，生於如來之家。十住（Dasa-vasa）初心，開始開啟佛的智慧，生於如來之家。第四住（Caturtha-vasa）治理三界惑業，清凈佛土。

【English Translation】 English version 6. Sudhana (善財童子) requests what he seeks. 7. The elder praises Sudhana for generating the great Bodhicitta (菩提心) and seeking the Bodhisattva path. 8. The elder shows Sudhana the assembly of those who can generate the great Bodhicitta. 9. The elder tells Sudhana that the Dharma gate he practices is called 'Samudgata-nidhi-nirhāra-mukha' (隨意出生福德藏解脫門), the 'Gate of Liberation of the Treasure of Merit Born at Will'. Whatever is needed will be satisfied. 10. Waiting for the assembly to gather, the elder demonstrates his method of giving. Looking up at the empty sky, according to their needs, it descends from the sky and fills everything. Then the elder begins to preach the Dharma. From 'I only know this Samudgata-nidhi-nirhāra-mukha' onwards, it is to extol merit and elevate the state. The previous Upasika (優婆夷) , because of her small capacity, through understanding the gate of patience, removing arrogance and laziness, gives food and drink to satisfy people. This elder, however, demonstrates the mind of diligence, without yielding in practice, constantly practicing emptiness to remove afflictions, and obtaining the mind of supreme wisdom. All dependent retribution, proper retribution, Dharma retribution, and the roots of goodness of humans and gods are all within it. The layman says 'Born in the family of the Tathagata (如來), growing pure Dharma', indicating that this position is the fourth stage of 'Noble Birth', and also the fourth Bhumi (十地) in the Ten Bhumis, where the karma of the Three Realms is exhausted, and one is born in the family of the Tathagata. Only when worldly wisdom satisfies the five abodes (Panca-vasa) and in the fifth Bhumi (Pancami-bhumi) studying the six abodes (Sad-vasa) and the true and conventional wisdom of the sixth Bhumi (Sasthi-bhumi), can one finally attain the Samadhi of Nirvana. The three emptinesses manifest, and one teaches and transforms in the ten directions with effortless supernatural powers. Then, after the seventh abode (Sapta-vasa) and the seventh Bhumi (Saptami-bhumi), one enters the mundane world, acting like ordinary people, practicing the great gate of compassion. The eighth Bhumi (Astami-bhumi) obtains effortless practice, and the ten powers (Dasa-bala) of the Buddha in the tenth Bhumi (Dasami-bhumi) are fulfilled. The eleventh Bhumi (Ekadasami-bhumi) benefits beings effortlessly. Therefore, looking up at the empty sky here is the diligent practice being cultivated, all karmic suffering can be eliminated and cut off, and all Buddhist Dharma and the merits of humans and gods are all within it. As long as one cultivates the emptiness of Dharma and understands the gate of dependent origination and quiescence, all afflictions will naturally not appear, and all wisdom will naturally appear. This is just a brief example, and the broader meaning is explained in the sutra itself. This fourth unyielding practice takes diligence as the main thing, with the other nine practices as companions. From the gate of wisdom, the five positions and ten practices go together. From the gate of position, contemplating the emptiness of Dharma and understanding the liberation of dependent origination is the most excellent cure. The remaining habits of the Three Realms, the wisdom of the Dharmakaya (法身) manifests, and one is born in the family of the Tathagata. The initial mind of the ten abodes (Dasa-vasa) begins to open the wisdom of the Buddha and is born in the family of the Tathagata. The fourth abode (Caturtha-vasa) governs the delusions of the Three Realms and purifies the Buddha land.

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智慧現前生如來家。第八住中無功智現前生如來無功智慧家。第十住中智悲普濟受佛職位。亦是生如來家。十地位中一依此樣而成地位。十住是十地勝進之樣。不同權教佛果在十地之後。三乘四十心地前為加行。十地為見道。此華嚴經十住為見道。十行十回向十一地為加行。修行令慣熟故。佛果於初先現。以普賢悲願。令智悲大用慣熟自在故。以自如來根本普光明智先現故。始終本末。總無延促時日分齊故。以法身根本智如實而言。不同三乘權教情所解故。皆須約本而觀之。畢竟佛果慣習已成。普賢行已滿。一往但以教化一切眾生為常恒從初至末。無始無終。無成無壞。但以普遍十方一切六道。以智對現利生為永業也。從初發心起信修行時。發如是信樂。發如是志願。起如是志求。見如是道。從初發心住。以定觀力契會法身。顯根本普光明智。照知一切自他生死海性自解脫。但為教化眾生令其迷解離妄想苦故。亦不見自身成佛不成佛故。若也起心圖成佛念。當知此人去佛道遠。若也但以法身無性之力。自他性離無成壞心。起方便力。興大願力。起大悲門。無作而發無限志願。教化一切法界中無性眾生。使令迷解。還令省悟得自心無性之理。妄想繫著自無。不言成佛。不言不成佛。不可作如是圖念之情。如此華嚴經安立

【現代漢語翻譯】 現代漢語譯本 智慧現前，生於如來之家（指佛陀的家族或傳承）。第八住（菩薩修行階位）中，無功用智（不需刻意努力就能自然生起的智慧）現前，生於如來無功用智慧之家。第十住中，以智慧和慈悲普度眾生，接受佛的職位，這也是生於如來之家。十地位（菩薩修行的十個階位）中的每一位，都是依照這樣的方式成就的。十住是十地勝進的開端。這與權教（方便教法）的佛果在十地之後不同。三乘（聲聞乘、緣覺乘、菩薩乘）的四十心位之前是加行位（為進入見道位所做的準備）。十地是見道位。此《華嚴經》的十住是見道位，十行、十回向、十一地是加行位。修行是爲了使之慣熟，所以佛果在最初就顯現。以普賢菩薩的悲願，使智慧和慈悲的大用慣熟自在。因為自如來的根本普光明智（佛陀本有的普遍照亮一切的智慧）先顯現的緣故，始終本末，總沒有時間上的延緩或緊迫，沒有時日的界限。以法身（佛陀的真身）的根本智如實而言，不同於三乘權教的情識所理解的。都必須依據根本而觀察。畢竟佛果的慣習已經成就，普賢行已經圓滿。一概以教化一切眾生為常恒，從初至末，無始無終，無成無壞。只是普遍十方一切六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道），以智慧對現，利益眾生為永恒的事業。從最初發心，生起信心修行時，發起這樣的信樂，發起這樣的志願，生起這樣的志求，見到這樣的道。從最初發心住，以定觀之力契合法身，顯現根本普光明智，照知一切自他生死海的本性是自解脫。只是爲了教化眾生，使他們從迷惑中解脫，遠離妄想的痛苦。也不見自身成佛或不成佛。如果生起想要成佛的念頭，應當知道這個人離佛道很遠。如果只是以法身無自性的力量，自他本性遠離成壞之心，生起方便力，興起大願力，生起大悲門，無作而發起無限的志願，教化一切法界中無自性的眾生，使他們從迷惑中解脫，還令他們省悟得到自心無自性的道理。妄想的繫縛自然消失，不言成佛，不言不成佛，不可作這樣的圖念之情。如此是《華嚴經》的安立。

【English Translation】 English version Wisdom manifests, born into the Tathagata's family (referring to the lineage or family of the Buddha). In the eighth stage of dwelling (a stage in the Bodhisattva path), effortless wisdom (wisdom that arises naturally without deliberate effort) manifests, born into the Tathagata's family of effortless wisdom. In the tenth stage of dwelling, universally saving sentient beings with wisdom and compassion, receiving the position of a Buddha, this is also being born into the Tathagata's family. Each of the ten Bhumis (ten stages of the Bodhisattva path) is accomplished in this way. The ten stages of dwelling are the beginning of the advancement towards the ten Bhumis. This is different from the Buddha-fruit of expedient teachings (skillful means teachings) which comes after the ten Bhumis. Before the forty minds of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are the preparatory stages (preparation for entering the path of seeing). The ten Bhumis are the path of seeing. The ten stages of dwelling in this Avataṃsaka Sūtra are the path of seeing, while the ten practices, ten dedications, and the eleventh Bhumi are the preparatory stages. Cultivation is to make it familiar, so the Buddha-fruit manifests in the beginning. With the vows of Samantabhadra (普賢), the great function of wisdom and compassion becomes familiar and unhindered. Because the fundamental universal light wisdom (普光明智) of the Tathagata manifests first, there is no delay or urgency in time between beginning and end, no limit of days. Speaking truthfully with the fundamental wisdom of the Dharmakaya (法身, the body of truth), it is different from what is understood by the emotions of the Three Vehicles' expedient teachings. All must be observed based on the fundamental. After all, the familiarity with the Buddha-fruit has been accomplished, and the practice of Samantabhadra has been fulfilled. Universally, teaching all sentient beings is constant, from beginning to end, without beginning or end, without accomplishment or destruction. It is simply to universally benefit all sentient beings in the ten directions and the six realms (heavenly realm, human realm, Asura realm, hell realm, hungry ghost realm, and animal realm) with wisdom as an eternal endeavor. From the initial arising of the mind, generating faith and practicing, generating such faith and joy, generating such vows, arising such aspirations, seeing such a path. From the initial stage of dwelling, uniting with the Dharmakaya with the power of meditative observation, manifesting the fundamental universal light wisdom, illuminating and knowing that the nature of the sea of samsara (生死海) of oneself and others is self-liberation. It is only to teach sentient beings, to liberate them from delusion, and to distance them from the suffering of delusion. One does not see oneself becoming a Buddha or not becoming a Buddha. If one arises the thought of wanting to become a Buddha, one should know that this person is far from the Buddha-path. If one simply uses the power of the non-self-nature of the Dharmakaya, the nature of oneself and others is far from the mind of accomplishment and destruction, arising the power of skillful means, raising the power of great vows, arising the gate of great compassion, effortlessly generating limitless vows, teaching all sentient beings in the Dharma-realm who are without self-nature, causing them to be liberated from delusion, and causing them to awaken to the principle of the non-self-nature of their own mind. The bondage of delusion naturally disappears, one does not speak of becoming a Buddha, one does not speak of not becoming a Buddha, one should not have such thoughts of planning. Such is the establishment of the Avataṃsaka Sūtra.

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五位教門。但為引接未得謂得未至謂至未滿云滿滯染凈障于菩提道及菩薩行有止足心有休息想。安立五十重因果一百一十重法門。使不滯住止息休廢之心。滿普賢願行。至無盡極故。

第二推德升進門中。從如諸菩薩摩訶薩已下至辭退而去有十五行半經。約分為五門。一推德升進者。從如諸菩薩已下是。二示善知識方所者。雲南方如前所釋。三示善知識所居城者。城名師子宮。此約化主立名。師子是無畏義。明此第五離癡亂行中以禪定為宮。四有長者號法寶髻者。表此長者所行禪行是法界體用自在無礙禪。總攝十波羅蜜行。八正道咸在其中。如下長者所居其宅十層樓閣宅有八門者。是明定體遍該諸行。名法寶髻者。表𣡩攝諸位故至。法頂故五。禮敬辭去。

第一正入當位法門中。從爾時善財已下至我唯知此菩薩無量福德寶藏解脫。門於此段中義分為十門。一念善知識教增長福德海。二漸次南行向師子城。三週遍推求寶髻長者。四見在市中禮敬正申所求。五長者執善財手將詣所居之宅。六令善財觀其報居之宅眾寶所成十層八門。七善財觀已問其所修之因。八長者為說往昔所修之因。九並陳迴向三處。十推德升進。隨文釋義者。周遍推求寶髻長者者。明遍觀心境空有三界定亂升進無依無得無證之定門。市中而

【現代漢語翻譯】 現代漢語譯本：五位教門，是爲了引導那些未得謂得、未至謂至、未滿謂滿的人，避免他們執著于染凈之分，障礙菩提道和菩薩行，產生止步不前、休息停滯的想法。因此，安立五十重因果和一百一十重法門，使他們不滯留、不止息、不休廢，最終圓滿普賢願行，到達無盡的境界。

第二，在推德升進門中，從『如諸菩薩摩訶薩』開始，到『辭退而去』，共有十五行半的經文。大致可以分為五門：一、推德升進，從『如諸菩薩』開始。二、指示善知識的方位，即南方，如前文所解釋。三、指示善知識所居住的城市，名為師子宮（Simha-guhya）。這是根據教化之主而立的名，師子象徵無畏。表明這第五離癡亂行中，以禪定為宮殿。四、有一位長者，名叫法寶髻（Dharma-ratna-ketu），表示這位長者所修行的禪定是法界體用自在無礙的禪定，總攝十波羅蜜行和八正道。如下文所說，長者所居住的宅邸有十層樓閣，宅邸有八個門，表明禪定的本體遍及各種修行。名為法寶髻，表示統攝各個位次，到達法的頂端。五、禮敬辭去。

第一，在正入當位法門中，從『爾時善財』開始，到『我唯知此菩薩無量福德寶藏解脫』。這段經文的意義可以分為十門：一、憶念善知識的教誨，增長福德海。二、逐漸向南方行走，前往師子城（Simha-guhya）。三、周遍尋找寶髻長者（Dharma-ratna-ketu）。四、在市集中見到長者，恭敬地表達自己的請求。五、長者握住善財（Sudhana）的手，將他帶到自己居住的宅邸。六、讓善財觀看他所居住的宅邸，由眾寶構成，有十層樓閣和八個門。七、善財觀看后，詢問長者所修行的因。八、長者講述自己往昔所修行的因。九、並陳述迴向三處。十、推德升進。隨文解釋意義，周遍尋找寶髻長者，表明普遍觀察心境空有三界，禪定不亂，升進無依無得無證的禪定之門。在市集中...

【English Translation】 English version: The five positions of teaching are solely for guiding those who have not attained but claim to have attained, have not reached but claim to have reached, have not fulfilled but claim to have fulfilled, preventing them from being attached to the distinction between defilement and purity, obstructing the Bodhi path and the practice of Bodhisattvas, and generating thoughts of stopping, resting, and stagnating. Therefore, fifty layers of cause and effect and one hundred and ten layers of Dharma gates are established to prevent them from dwelling, stopping, resting, or abandoning, ultimately fulfilling the vows and practices of Samantabhadra (Universal Virtue) and reaching the endless realm.

Secondly, in the gate of promoting virtue and advancement, from 'As the Bodhisattvas Mahasattvas' to 'departing after taking leave,' there are fifteen and a half lines of scripture. It can be roughly divided into five gates: 1. Promoting virtue and advancement, starting from 'As the Bodhisattvas.' 2. Indicating the location of the Kalyanamitra (virtuous friend), which is the south, as explained earlier. 3. Indicating the city where the Kalyanamitra resides, named Simha-guhya (Lion Palace). This name is based on the lord of teaching, with 'lion' symbolizing fearlessness. It indicates that in this fifth practice of being free from delusion and confusion, Dhyana (meditation) is the palace. 4. There is a householder named Dharma-ratna-ketu (Jeweled Crest of Dharma), representing that the Dhyana practiced by this householder is the unhindered Dhyana of the essence and function of the Dharmadhatu (Dharma Realm), encompassing the ten Paramitas (perfections) and the Eightfold Noble Path. As mentioned below, the householder's residence has ten stories and eight gates, indicating that the essence of Dhyana pervades all practices. The name Dharma-ratna-ketu signifies encompassing all positions and reaching the peak of Dharma. 5. Paying respects and taking leave.

Firstly, in the gate of rightly entering the position, from 'At that time, Sudhana' to 'I only know this Bodhisattva's immeasurable treasury of blessings and liberation.' The meaning of this passage can be divided into ten gates: 1. Recalling the teachings of the Kalyanamitra, increasing the ocean of blessings. 2. Gradually traveling south towards Simha-guhya (Lion Palace). 3. Thoroughly seeking Dharma-ratna-ketu (Jeweled Crest of Dharma). 4. Meeting the householder in the marketplace and respectfully expressing one's request. 5. The householder takes Sudhana's (Good Wealth) hand and leads him to his residence. 6. Allowing Sudhana to observe his residence, made of various treasures, with ten stories and eight gates. 7. After observing, Sudhana asks about the causes the householder cultivated. 8. The householder recounts the causes he cultivated in the past. 9. And presents the dedication to the three places. 10. Promoting virtue and advancement. Explaining the meaning according to the text, thoroughly seeking Dharma-ratna-ketu indicates universally observing the mind and environment, the three realms of emptiness and existence, Dhyana without confusion, and the gate of Dhyana of advancement without reliance, attainment, or realization. In the marketplace...

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見者。明寂亂等也。若望十住中解脫長者即入三昧。明身含佛剎之門。表創居之體。此十行中定。明行體恒定。表處生死市廛攝化眾生無虧定體。明動用。俱寂性自離故。遽即往詣頂禮者。速會其定體不遲滯也。已下正舉申請中。執善財手者。引接也。將詣所居示其舍宅令善財觀察者。令知所因也。舍宅清凈光明真金所成者。約位以禪波羅蜜為主餘九為伴。明定體白凈無垢報成光明。真金為舍宅之大體白銀為墻者。以禪體成。戒為防護義。頗梨為殿者。以禪體顯智成忍。此寶似水精明凈。然有眾色不同。紺琉璃寶而為樓閣者。以禪體而作精進。觀照更增明凈清潔也。車𤦲妙寶而為其柱者。以禪為行。住持諸法故。已下自余莊嚴。以次依十波羅蜜次第排之。十層樓閣亦準此十波羅蜜。從下向上排之自有次第。宅開八門者。一而各有兩門。四方都八也。明八正道行也。第十層中明第十智波羅蜜。圓會三世佛因果。一念而滿。教化眾生及入涅槃。總皆不移也。智約境界法爾如斯故。已下九層中初以檀度。二以戒。三忍配之。自有次第。並是以行報生表法。為善財說本因中。云我念過去過佛剎微塵數劫。有世界名圓滿莊嚴。佛號無邊光明法界普莊嚴王。彼佛入城時我奏樂音並燒一丸香。以此供養迴向三處得此界報。所居舍宅如

【現代漢語翻譯】 現代漢語譯本 『見者』，是指明了寂靜和混亂等狀態。如果從十住位的角度來看解脫長者，他已經進入三昧（Samadhi，一種冥想狀態）。這表明他的身體包含了佛剎（Buddha-kshetra，佛的國土）之門，象徵著最初居住的本體。這十行中，『定』（Samadhi，禪定）表明行為的本體是恒定不變的，象徵著處於生死輪迴的市集中，攝受和教化眾生而沒有虧損禪定的本體。這表明他的行動和作用，都處於寂靜的狀態，自性自然遠離。因此，立刻前往頂禮，是爲了迅速領會他的禪定本體，不遲疑拖延。 以下正式開始陳述申請的內容。『執善財手』，是引導和接引的意思。『將詣所居示其舍宅令善財觀察者』，是爲了讓善財童子瞭解其中的因緣。『舍宅清凈光明真金所成者』，從果位的角度來說，是以禪波羅蜜（Dhyana Paramita，禪定波羅蜜）為主，其餘九種波羅蜜為伴。表明禪定的本體是潔白清凈，沒有污垢，報應成就光明。真金是舍宅的大體，白銀是墻壁，這是以禪定的本體成就的，戒律起著防護的作用。『頗梨為殿者』，是以禪定的本體顯現智慧，成就忍辱。這種寶物類似水晶，明亮潔凈，但有多種顏色不同。『紺琉璃寶而為樓閣者』，是以禪定的本體而作精進，觀照更加明亮潔凈。『車𤦲妙寶而為其柱者』，是以禪定作為行為，住持諸法。 以下是其餘的莊嚴，依次按照十波羅蜜的順序排列。十層樓閣也按照這十波羅蜜的順序，從下向上排列，自有次第。『宅開八門者』，每一面各有兩扇門，四面共有八扇門，表明八正道（Arya Ashtanga Marga，八聖道）的修行。第十層樓閣中，闡明第十種智波羅蜜（Jnana Paramita，智慧波羅蜜），圓滿彙集三世諸佛的因果，在一念之間圓滿。教化眾生以及進入涅槃，總體上都不會改變。智慧是關於境界的，法爾如是。 以下九層樓閣中，第一層以檀那（Dana，佈施）為主，第二層以戒律（Shila，持戒）為主，第三層以忍辱（Kshanti，忍辱）相配。這些都是以行為的果報來顯現佛法，為善財童子講述根本的因緣。說『我念過去過佛剎微塵數劫』，在過去超過像佛剎微塵數量的劫數之前，『有世界名圓滿莊嚴』，有一個世界名為圓滿莊嚴，『佛號無邊光明法界普莊嚴王』，佛號為無邊光明法界普莊嚴王。『彼佛入城時我奏樂音並燒一丸香』，那位佛入城的時候，我演奏音樂並燒了一丸香。『以此供養迴向三處得此界報』，用這個供養迴向三個地方，得到了這個世界的果報，所居住的舍宅就像這樣。

【English Translation】 English version 『The Seer』 refers to one who understands the states of serenity and confusion. If viewed from the perspective of the Ten Abodes, the Elder of Liberation has already entered Samadhi (a state of meditation). This indicates that his body contains the gates of the Buddha-kshetra (Buddha-field), symbolizing the essence of the original dwelling. Among these Ten Practices, 『Samadhi』 indicates that the essence of action is constant, symbolizing being in the marketplace of birth and death, embracing and teaching sentient beings without diminishing the essence of Samadhi. This shows that his actions and functions are in a state of serenity, and his nature naturally departs. Therefore, immediately going to prostrate is to quickly grasp his Samadhi essence without delay. The following formally begins to state the content of the request. 『Holding Sudhana』s hand』 means to guide and receive. 『Taking him to his residence to show him his dwelling for Sudhana to observe』 is to let Sudhana know the causes and conditions within. 『The dwelling is pure, bright, and made of true gold』 from the perspective of the fruition position, Dhyana Paramita (Perfection of Meditation) is the main aspect, with the other nine Paramitas as companions. It indicates that the essence of Samadhi is pure white, without defilement, and the retribution achieves brightness. True gold is the main body of the dwelling, and silver is the wall, which is achieved by the essence of Samadhi, with precepts serving as protection. 『The palace is made of crystal』 is that the essence of Samadhi manifests wisdom and achieves forbearance. This treasure is similar to crystal, bright and clean, but has different colors. 『The pavilions are made of dark lapis lazuli treasure』 is that the essence of Samadhi makes diligent progress, and contemplation becomes brighter and cleaner. 『The pillars are made of precious chariots』 is that Samadhi is used as action, upholding all dharmas. The following are the remaining adornments, arranged in order according to the Ten Paramitas. The ten-story pavilions are also arranged in this order of the Ten Paramitas, from bottom to top, with their own sequence. 『The house has eight doors』 each side has two doors, and the four sides have a total of eight doors, indicating the practice of the Eightfold Path (Arya Ashtanga Marga). In the tenth floor pavilion, the tenth Jnana Paramita (Perfection of Wisdom) is explained, perfectly gathering the causes and effects of the Buddhas of the three times, fulfilled in a single thought. Teaching sentient beings and entering Nirvana, overall, will not change. Wisdom is about the realm, and it is naturally so. In the following nine-story pavilions, the first floor is mainly Dana (Generosity), the second floor is mainly Shila (Discipline), and the third floor is matched with Kshanti (Patience). These are all manifesting the Dharma with the retribution of actions, telling Sudhana the fundamental causes and conditions. Saying 『I remember in the past, passing kalpas as numerous as Buddha-kshetra dust particles』, before the past, beyond kalpas as numerous as dust particles in Buddha-fields, 『there was a world named Perfect Adornment』, there was a world named Perfect Adornment, 『the Buddha was named Boundless Light Dharma Realm Universally Adorning King』, the Buddha was named Boundless Light Dharma Realm Universally Adorning King. 『When that Buddha entered the city, I played music and burned a ball of incense』, when that Buddha entered the city, I played music and burned a ball of incense. 『Using this offering to dedicate to three places, I obtained the retribution of this world』, using this offering to dedicate to three places, I obtained the retribution of this world, and the dwelling I live in is like this.

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是者。明得定體。以十住位中已得定體故言佛剎微塵為數量者。明定越迷塵自智慧現入此十行禪門故。故表越迷塵智現以善說法為樂音。表因定起慧也。定香但燒一丸五分法身周備。迴向三處者。但入此隨行寂用無礙定門。即能永離貧乏常見諸佛及善知識。恒聞正法。是為三處。如經具言。我唯知此菩薩無量福德寶藏解脫門者。明隨行寂用無礙定門能攝福智及以大慈大悲四攝四無量法皆在其內。是故號此長者名為寶髻。表此隨行定門。總為髻攝法義。自余如文自具。此一段是第五離癡亂行。以禪波羅蜜為主餘九為伴。約智門中諸位同治。約位之中此位治世間出世間定亂。如此長者十層樓閣。總攝十住十行十回向十地十一地及佛果。皆悉通收。以法界無依無性禪為體故。皆以自體無依無住禪體中十波羅蜜。以為莊嚴。論主以頌釋曰。

無作自性禪園苑　　普光明智為大宅 　差別觀照嚴樓閣　　佈施法食滿眾生 　凈戒寶衣恒普著　　精進慈心為婇女 　禪定善達世間智　　五地通明菩薩住 　寂滅般若第六層　　七層方便住生死 　無功八層用自在　　九層一生法王居 　第十層中佛果滿　　如是次第而修學 　畢竟不居初中末　　以此眾法利群生 　依正二報于中得

此略釋大況廣意如文。意明一行中十

【現代漢語翻譯】 現代漢語譯本： 『是這樣。』明白禪定的本體。因為在十住位（Dashabhumi，菩薩修行的十個階段）中已經獲得禪定的本體，所以說『佛剎微塵為數量』，表明禪定超越迷惑的塵埃，自身的智慧顯現，進入這十行（Ten Conducts，菩薩修行的十個行為）的禪門。因此，用善於說法作為喜悅的聲音，來表示超越迷惑的塵埃，智慧顯現，這是因為禪定而生智慧。禪定之香只需燒一丸，五分法身（Dharmakaya，佛的法身）就周遍完備。迴向於三處，只需進入這隨行寂用無礙的禪定之門，就能永遠脫離貧乏，常見諸佛和善知識，恒常聽聞正法。這就是三處。如經文所說，『我只知道這位菩薩無量福德寶藏解脫門』，表明隨行寂用無礙的禪定之門能夠攝取福德和智慧，以及大慈大悲的四攝（Four Embracing Dharmas）和四無量法（Four Immeasurables），都在其中。因此，稱這位長者為寶髻（Ratnakuta，意為珍寶之頂），表示這隨行禪定之門，總以寶髻來攝取法的意義。其餘的就像經文自身所具備的。這一段是第五離癡亂行，以禪波羅蜜（Dhyana Paramita，禪定波羅蜜）為主，其餘九個波羅蜜為伴。從智慧之門的角度來說，各個位次共同治理。從位次的角度來說，這個位次治理世間和出世間的禪定之亂。就像這位長者的十層樓閣，總攝十住、十行、十回向（Ten Dedications）、十地（Ten Grounds）和十一地（Eleventh Ground，佛果），全部都包含在內。以法界無依無自性的禪為本體，所以都以自體無依無住的禪定本體中的十波羅蜜（Ten Paramitas）作為莊嚴。論主用偈頌解釋說：

『無作自性禪園苑，普光明智為大宅，差別觀照嚴樓閣，佈施法食滿眾生，凈戒寶衣恒普著，精進慈心為婇女，禪定善達世間智，五地通明菩薩住，寂滅般若第六層，七層方便住生死，無功八層用自在，九層一生法王居，第十層中佛果滿，如是次第而修學，畢竟不居初中末，以此眾法利群生，依正二報于中得。』

這簡略地解釋了大體的狀況，廣闊的意義就像經文所說。意思是說，一行之中有十（波羅蜜）。

【English Translation】 English version: 『It is so.』 Understanding the substance of Samadhi (meditative consciousness). Because the substance of Samadhi has already been attained in the Ten Abodes (Dashabhumi, the ten stages of a Bodhisattva's practice), it is said that 『the number is like the dust motes of Buddha-lands,』 indicating that Samadhi transcends the dust of delusion, and one's own wisdom manifests, entering the Samadhi gate of these Ten Conducts (Ten Conducts, the ten practices of a Bodhisattva). Therefore, using skillful speech as the sound of joy indicates that wisdom manifests by transcending the dust of delusion, which arises from Samadhi. The incense of Samadhi only needs to be burned in one pellet, and the fivefold Dharmakaya (Dharmakaya, the body of the Dharma) is completely perfected. Dedicating to the three places means that by entering this Samadhi gate of following conduct, tranquil function, and unobstructedness, one can forever be free from poverty, constantly see all Buddhas and good advisors, and always hear the correct Dharma. These are the three places. As the sutra says, 『I only know this Bodhisattva's immeasurable treasury of blessings and virtues, the liberation gate,』 indicating that the Samadhi gate of following conduct, tranquil function, and unobstructedness can gather blessings and wisdom, as well as the Four Embracing Dharmas (Four Embracing Dharmas) of great loving-kindness and great compassion, and the Four Immeasurables (Four Immeasurables), all of which are within it. Therefore, this elder is called Ratnakuta (Ratnakuta, meaning Jewel Crest), indicating that this Samadhi gate of following conduct is generally gathered by the Jewel Crest, which encompasses the meaning of the Dharma. The rest is as the text itself possesses. This section is the fifth conduct of leaving behind delusion and confusion, with Dhyana Paramita (Dhyana Paramita, the perfection of meditation) as the main focus, and the other nine Paramitas as companions. From the perspective of the wisdom gate, the various positions are governed together. From the perspective of the positions, this position governs the confusion of Samadhi in the mundane and supramundane realms. Like this elder's ten-story pavilion, it encompasses all of the Ten Abodes, Ten Conducts, Ten Dedications (Ten Dedications), Ten Grounds (Ten Grounds), and the Eleventh Ground (Eleventh Ground, the fruit of Buddhahood), all of which are included. Because the nature of the Dharma realm is based on Samadhi that is without reliance or self-nature, all are adorned with the Ten Paramitas (Ten Paramitas) within the Samadhi substance of self-nature that is without reliance or abiding. The commentator explains with a verse:

『The garden of Samadhi with non-action as its self-nature, the great mansion of universally illuminating wisdom, the adorned pavilion of differentiated contemplation, the giving of Dharma food fills all beings, the pure precepts and jeweled robes are always universally worn, diligent loving-kindness serves as the attendants, Samadhi skillfully understands worldly wisdom, the Bodhisattva dwells in the clear Fifth Ground, the sixth level is the stillness of Prajna (Prajna, wisdom), the seventh level is the skillful means of dwelling in birth and death, the eighth level is the effortless freedom of function, the ninth level is the abode of the Dharma King for one lifetime, the tenth level is the fulfillment of the fruit of Buddhahood, thus one cultivates in sequence, ultimately not dwelling in the beginning, middle, or end, using these many Dharmas to benefit sentient beings, the rewards of both the primary and secondary are obtained within it.』

This briefly explains the general situation, and the broad meaning is as the text says. It means that within one conduct, there are ten (Paramitas).

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行齊行無始無終。例皆如是。

第二推德升進中。從如諸菩薩摩訶薩已下。至辭退而去。有十行半經。于中約分為六門。一推德令進。二示善知識之方所云南方。三示善知識之國土名藤根。四示善知識所居之城名普門。五舉善知識名號曰普眼。六致敬辭去。隨文釋義者。推德令善財升進如嘆德中。有八行經。如文具明。國名藤根者。表善知識第六般若深固徹眾生源故。如藤根深固徹于大地至水際故。取堅實穿達義。以類智慧觀達世出世法皆徹源底故。城名普門者。明以普眼遍知諸法。依法主立名。長者名曰普眼者。智慧過人天。名之為長者。世及出世無不遍知。名為普眼。已下勸令往詣。如文自具。

第一正入當位法門中。爾時已下至我唯知此令一切眾生普見諸佛歡喜門。於此段中約分為八門。一正念善知識教思惟升進。二往藤根國推問求覓普門城。三在衢路見長者正申所求。四長者授與善財所行之事。其所行事有四。一善治眾病。二善說對治諸根法門。三善和合諸香供養普見諸佛。四推德升進隨文釋義者。其城雉堞崇峻重堞。最高曰雉。雉重曰堞。城高曰崇。難升曰峻。明此善知識住第六行中智慧重重無盡尊高難入故。衢路寬平者。三空智慧蕩無涯際。世及出世智無不周。善治諸病者。世間四大不和病

【現代漢語翻譯】 現代漢語譯本 行齊行無始無終。例皆如是。

第二推德升進中。從如諸菩薩摩訶薩已下。至辭退而去。有十行半經。于中約分為六門。一推德令進。二示善知識（Kalyana-mitra，指引人向善的良師益友）之方所云南方。三示善知識之國土名藤根。四示善知識所居之城名普門。五舉善知識名號曰普眼。六致敬辭去。隨文釋義者。推德令善財升進如嘆德中。有八行經。如文具明。國名藤根者。表善知識第六般若（Prajna，智慧）深固徹眾生源故。如藤根深固徹于大地至水際故。取堅實穿達義。以類智慧觀達世出世法皆徹源底故。城名普門者。明以普眼遍知諸法。依法主立名。長者名曰普眼者。智慧過人天。名之為長者。世及出世無不遍知。名為普眼。已下勸令往詣。如文自具。

第一正入當位法門中。爾時已下至我唯知此令一切眾生普見諸佛歡喜門。於此段中約分為八門。一正念善知識教思惟升進。二往藤根國推問求覓普門城。三在衢路見長者正申所求。四長者授與善財所行之事。其所行事有四。一善治眾病。二善說對治諸根法門。三善和合諸香供養普見諸佛。四推德升進隨文釋義者。其城雉堞崇峻重堞。最高曰雉。雉重曰堞。城高曰崇。難升曰峻。明此善知識住第六行中智慧重重無盡尊高難入故。衢路寬平者。三空智慧蕩無涯際。世及出世智無不周。善治諸病者。世間四大不和病

【English Translation】 English version The practice is consistent, without beginning or end. All examples are like this.

In the second section, 'Promoting Merit and Advancement,' from 'Like all Bodhisattva-Mahasattvas' down to 'taking leave and departing,' there are ten and a half lines of scripture. Within this, it is divided into six sections: 1. Promoting merit to encourage advancement. 2. Indicating the location of the Kalyana-mitra (spiritual friend), saying it is in the South. 3. Indicating the name of the Kalyana-mitra's country as 'Tenggen' (藤根, Vine Root). 4. Indicating the name of the city where the Kalyana-mitra resides as 'Pumen' (普門, Universal Gate). 5. Mentioning the Kalyana-mitra's name as 'Puyan' (普眼, Universal Eye). 6. Expressing respect and taking leave. Explaining the meaning according to the text, promoting merit to encourage Sudhana's advancement is like the eight lines of scripture in 'Praising Merit,' as clearly stated in the text. The country name 'Tenggen' signifies that the Kalyana-mitra's sixth Prajna (般若, wisdom) is deeply rooted, penetrating the source of all beings, just as a vine's root is deeply rooted, penetrating the earth to the water's edge. It takes the meaning of firmness and penetration, using wisdom to observe and understand worldly and other-worldly dharmas, all penetrating to the source. The city name 'Pumen' clarifies that all dharmas are universally known through 'Universal Eye,' establishing the name according to the Dharma Lord. The elder's name is 'Puyan,' meaning his wisdom surpasses humans and devas, hence the title 'Elder.' He universally knows everything worldly and other-worldly, hence the name 'Universal Eye.' The following encourages him to go there, as detailed in the text.

In the first section, 'Entering the Dharma Gate of Proper Position,' from 'At that time' down to 'I only know this gate of causing all beings to universally see the Buddhas and rejoice.' Within this section, it is divided into eight sections: 1. Right mindfulness of the Kalyana-mitra's teachings, contemplating advancement. 2. Going to Tenggen country to inquire and seek Pumen city. 3. Seeing the elder on the main road and directly stating the request. 4. The elder bestows upon Sudhana the things to be done. The things to be done are four: 1. Skillfully curing all illnesses. 2. Skillfully explaining the Dharma gate of counteracting the roots. 3. Skillfully harmonizing all incense to make offerings to universally see the Buddhas. 4. Promoting merit and advancement. Explaining the meaning according to the text, the city's battlements are lofty and towering, with multiple layers. The highest is called '雉' (chi, parapet). Multiple parapets are called '堞' (die, crenellations). The city's height is called '崇' (chong, lofty). Difficult to ascend is called '峻' (jun, steep). This clarifies that this Kalyana-mitra dwells in the sixth stage, with wisdom endlessly layered,尊貴(zun gui, honorable) and difficult to enter. The main road is wide and flat, the wisdom of the three emptinesses is vast and boundless. Worldly and other-worldly wisdom encompasses everything. Skillfully curing all illnesses refers to the illnesses of the worldly four great elements being out of harmony.

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以湯藥治。如煩惱病以五停心觀十波羅蜜治。善和合諸香者。以戒定慧解脫法身智身香。隨根普熏。自佛出現。如上之事。皆約事表法。有事有法。皆含世間出世間二義。如十住中第六正心住。以海幢比丘入寂滅定身出化云遍周饒益。表第六住中般若寂用無礙門。今此十行位中。第六般若善現行中。舉純用是寂。得成就寂靜身語意行。如上能療治眾病者。實有是行。表法者。風病明想念多者。以數息對治。引令內止方便令所緣所息。順無作定顯智用神通利化一切。黃病者。表貪慾多者。對以不凈觀。痰熱病者。表愚癡多者。對以十二緣生觀。鬼魅病者。表取著妙相不離魔業及天報神通對以空觀。蠱毒者。表一切有所得心能生一切諸纏害業。愛業喻水。瞋業喻火。如是等病皆能對治。如和合諸香者。亦實有如是行。表法者。即明智慧善說教香令熏破諸惡報業故。隨諸惡業為臭。隨智慧行為香。如辛頭波羅香者。辛頭即阿耨達池西面金牛口中所出大河。流入信度國。波羅者。此云岸也。明此香出此河之岸上。表此第六善現行三空智慧四辯無礙如彼大池涌出四河潤澤大地覆成大海。一切戒定慧解脫解脫知見五分法身香。皆生其中。若有眾生聞而入信。皆得度脫超升彼岸。經舉其一。餘三河準之仿之。阿盧那跋底香者。此云赤

色鮮明香。表赤色是南方正色。又表離為虛無為日為明為心。以離法心故。離猶麗也。像此位三空四辯無相智慧光明。麗於一切眾生心境。皆得智慧解脫香故。烏洛迦栴檀香者。烏洛迦。蛇名。栴檀者。香樹也。明此蛇最毒常患毒熱。以身繞此香樹其毒氣便息。表若有眾生聞說心境俱空。本無體相無有處所。一法可得之香。信而悟入。一切煩惱毒熱自然清凈。餘香如名可解。如是八種智慧香。熏諸眾生邪見識種。令依八正道行入如來智慧香故。善男子。我唯知此令一切眾生普見諸佛歡喜法門。明如上對治諸法智慧開諸佛智慧方便皆令眾生入佛智慧皆歡喜故。已下明推德升進。此名第六善現行中善知識以般若波羅蜜為主餘九為伴。若約智門中諸位同治。若約位門中治隨行寂用不自在障。令隨行成就寂靜身語意行純清凈故。

第二推德升進分中。從如諸菩薩已下至辭退而去有九行半經。約分為四門。一推德升進。二示善知識所居方所及所居之城名多羅幢。三舉其王名無厭足。四敬辭而去。城名多羅幢者。此名明凈。約化主立名。以第七無著行中以出世間凈智慧。善入世間作慈悲主。善知諸根化身同事不忘接生故。王名無厭足者。利生無厭故因行成名。余如文自具。

第一正入當位門中。從爾時善財童子已下至

【現代漢語翻譯】 色鮮明香。表赤色是南方正色。又表離（八卦之一，代表火）為虛無為日為明為心。以離法心故。離猶麗也。像此位三空四辯無相智慧光明。麗於一切眾生心境。皆得智慧解脫香故。烏洛迦栴檀香者。烏洛迦（蛇名）。栴檀（香樹）者。香樹也。明此蛇最毒常患毒熱。以身繞此香樹其毒氣便息。表若有眾生聞說心境俱空。本無體相無有處所。一法可得之香。信而悟入。一切煩惱毒熱自然清凈。餘香如名可解。如是八種智慧香。熏諸眾生邪見識種。令依八正道行入如來智慧香故。善男子。我唯知此令一切眾生普見諸佛歡喜法門。明如上對治諸法智慧開諸佛智慧方便皆令眾生入佛智慧皆歡喜故。已下明推德升進。此名第六善現行中善知識以般若波羅蜜（智慧到彼岸）為主餘九為伴。若約智門中諸位同治。若約位門中治隨行寂用不自在障。令隨行成就寂靜身語意行純清凈故。 第二推德升進分中。從如諸菩薩已下至辭退而去有九行半經。約分為四門。一推德升進。二示善知識所居方所及所居之城名多羅幢。三舉其王名無厭足。四敬辭而去。城名多羅幢者。此名明凈。約化主立名。以第七無著行中以出世間凈智慧。善入世間作慈悲主。善知諸根化身同事不忘接生故。王名無厭足者。利生無厭故因行成名。余如文自具。 第一正入當位門中。從爾時善財童子已下至

【English Translation】 The color is bright and fragrant. The red color represents the correct color of the South. It also represents Li (one of the Eight Trigrams, representing fire) as emptiness, the sun, brightness, and the heart. Because of the Li-method heart. Li is like 'adhering'. It resembles the light of the wisdom of the three emptinesses, four eloquences, and no-form in this position. It adheres to the minds and realms of all sentient beings, so they all obtain the fragrance of wisdom and liberation. The Urokachandalwood fragrance: Urokacha (snake's name). Chandalwood (fragrant tree) is a fragrant tree. It illustrates that this snake is very poisonous and often suffers from poisonous heat. When it wraps its body around this fragrant tree, its poisonous energy subsides. It represents that if there are sentient beings who hear that the mind and realm are both empty, originally without substance, without a place, the fragrance of one Dharma can be obtained. If they believe and awaken to it, all afflictions, poisons, and heat will naturally be purified. The remaining fragrances can be understood as their names suggest. These eight kinds of wisdom fragrances熏 (fumigate) the seeds of evil views in all sentient beings, causing them to rely on the Eightfold Noble Path and enter the Tathagata's (如來) wisdom fragrance. Good man, I only know this Dharma-gate of joy that allows all sentient beings to universally see all Buddhas. It explains that the wisdom to counteract all Dharmas as above opens the wisdom and skillful means of all Buddhas, causing all sentient beings to enter the Buddha's wisdom and all rejoice. The following explains the promotion of virtue. This is called the good knowledge in the sixth Good Manifestation Practice, with Prajna Paramita (般若波羅蜜, Perfection of Wisdom) as the main and the other nine as companions. If based on the wisdom gate, all positions are governed together. If based on the position gate, it governs the accompanying practice, the stillness of function, the unfree obstacles, so that the accompanying practice achieves a pure and still body, speech, and mind. In the second section of promoting virtue, there are nine and a half sutras from 'Like all Bodhisattvas' to 'bidding farewell and leaving'. It can be divided into four sections: 1. Promoting virtue. 2. Showing the location of the good knowledge and the name of the city where they reside, Taradhvaja. 3. Mentioning the name of the king, Anityasita. 4. Respectfully bidding farewell and leaving. The city name Taradhvaja means 'clear and pure'. It is named after the transformation master. In the seventh Unattached Practice, with pure worldly wisdom, one skillfully enters the world to be the master of compassion, skillfully knowing the roots, transformation bodies, working together, not forgetting to receive beings. The king's name Anityasita means 'insatiable in benefiting beings', hence the name is based on practice. The rest is as the text itself contains. In the first section of properly entering the position, from 'At that time, the youth Sudhana' to

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我唯得此如幻解脫。此一段經約分十四門。一正念善知識升進。二往多羅幢城。三問眾人其王所在。四眾人答言今在正殿。五善財往詣遙見彼王處那羅延金剛之座。六見王報嚴身殿皆是眾寶七。見王苦其罰惡痛切難當。八善財心生疑惑。九空中天告用善知識言。令除疑惑。十善財疑除往詣王所頂禮正申所求。十一其王執善財手將入宮中令觀報境。十二其王舉如幻解脫門化現其身自作惡業受種種苦令實眾生心生惶怖起諸善根發菩提心。十三其王自申所行常于身口意乃至一蚊一蟻不生苦害之心況復人耶。十四推德升進。阿那羅王者。此云無厭足也。如十住第七住慈悲位。以休舍優婆夷表之。此十行第七慈悲行以無厭足王表之。以明治惡人之行。自化作惡自苦治之。令實眾生厭世修德成菩提道。第七回向以觀世音主之。第七遠行地中。以夜天名開敷樹花主之。如是皆是隨位成就慈悲之別名。自余如經具明。此是第七善現行善知識。以方便波羅蜜為主。餘九為伴。約智門中諸位通治。約位門中以治處生死中染凈二行不自在障。令得住生死中大智大悲得自在故。

第二推德升進門中。從諸菩薩已下至辭退而去有八行半經。約分四門。一推德升進。二示善知識方處及所居之城名為妙光。三舉善知識王名大光。四頂禮辭去。經

【現代漢語翻譯】 現代漢語譯本 我僅僅獲得了這種如幻的解脫。這一段經文大約可以分為十四個部分。第一，正念善知識的提升。第二，前往多羅幢城（Tara Banner City）。第三，詢問眾人國王的所在。第四，眾人回答說國王現在正在正殿。第五，善財童子前往拜見，遠遠地看見國王坐在那羅延金剛之座（Narayana Vajra Throne）上。第六，看見國王的報嚴身殿（Retribution Adorned Body Palace）全部都是各種珍寶。第七，看見國王懲罰罪惡非常嚴厲，痛苦難以忍受。第八，善財童子心中產生疑惑。第九，空中的天人告訴他要依靠善知識的教導，從而消除疑惑。第十，善財童子消除疑惑后，前往國王處頂禮，正式陳述自己的請求。第十一，國王握住善財童子的手，將他帶入宮中，讓他觀看果報的境界。第十二，國王展示如幻解脫之門，化現自身，親自造作惡業，承受各種痛苦，使真實的眾生心中產生恐懼，生起各種善根，發起菩提心。第十三，國王陳述自己的行為，常常在身、口、意上，乃至對一隻蚊子、一隻螞蟻，都不生起傷害之心，更何況是人呢。第十四，推崇其功德，使其提升進步。 阿那羅王（Anala King），這裡的意思是『無厭足』。如同十住位的第七住位是慈悲位，用休舍優婆夷（H休舍 Upasika）來表示。這十行位的第七慈悲行，用無厭足王來表示。用以闡明調伏惡人的行為。自己化作惡人，自己承受苦難來調伏自己。使真實的眾生厭離世間，修習功德，成就菩提道。第七回向以觀世音菩薩（Avalokitesvara）為主導。第七遠行地中，以夜天（Night Goddess）之名，作為開敷樹花的主導。這些都是隨著位階成就而產生的慈悲的別名。其餘的詳細內容如經文所說。這是第七位善知識，善現行（Virtuous Manifestation Conduct），以方便波羅蜜（Upaya Paramita）為主，其餘九種波羅蜜為伴。從智慧之門來說，可以統攝各個位階。從位階之門來說，可以調伏處於生死輪迴中的染污和清凈兩種行為的不自在的障礙，使人能夠安住于生死輪迴中，以大智慧和大慈悲獲得自在。 第二，在推崇功德，使其提升進步的部分中，從『諸菩薩』以下到『辭退而去』，有八行半經文。大約可以分為四個部分。第一，推崇功德，使其提升進步。第二，指示善知識所在的地方和所居住的城市，名為妙光（Wonderful Light）。第三，舉出善知識國王的名字，名為大光（Great Light）。第四，頂禮告辭。經文。

【English Translation】 English version I have only attained this illusion-like liberation. This section of the sutra can be divided into approximately fourteen parts. First, the advancement of right mindfulness of a good teacher. Second, going to Tara Banner City. Third, asking the crowd where the king is. Fourth, the crowd answers that the king is now in the main hall. Fifth, Sudhana goes to pay his respects and sees the king from afar sitting on the Narayana Vajra Throne. Sixth, he sees that the king's Retribution Adorned Body Palace is full of various treasures. Seventh, he sees that the king's punishment of evil is very severe and the suffering is unbearable. Eighth, doubt arises in Sudhana's mind. Ninth, the devas in the sky tell him to rely on the teachings of a good teacher to dispel his doubts. Tenth, Sudhana dispels his doubts and goes to the king to prostrate and formally state his request. Eleventh, the king takes Sudhana's hand and leads him into the palace, allowing him to observe the realm of retribution. Twelfth, the king displays the gate of illusion-like liberation, transforming himself, personally creating evil karma, and enduring various sufferings, causing real sentient beings to feel fear in their hearts, generate various good roots, and arouse Bodhicitta (the mind of enlightenment). Thirteenth, the king states his actions, always in body, speech, and mind, not even causing harm to a mosquito or an ant, let alone a human being. Fourteenth, promoting his merits and advancing him. King Anala, here means 'insatiable'. Just as the seventh stage of the ten abodes is the stage of compassion, represented by the Upasika 休舍. The seventh compassionate conduct of these ten conducts is represented by King Anala. It is used to elucidate the behavior of subduing evil people. Transforming oneself into an evil person, enduring suffering oneself to subdue oneself. Causing real sentient beings to become disgusted with the world, cultivate virtue, and achieve the path to enlightenment. The seventh dedication is led by Avalokitesvara. In the seventh Far-Going Ground, the Night Goddess is named as the leader of the blossoming tree flowers. These are all different names of compassion that arise with the accomplishment of the stages. The rest of the details are as stated in the sutra. This is the seventh good teacher, Virtuous Manifestation Conduct, with Upaya Paramita as the main, and the other nine Paramitas as companions. From the gate of wisdom, it can encompass all stages. From the gate of stages, it can subdue the unfreedom of the two behaviors of defilement and purity in the cycle of birth and death, enabling one to abide in the cycle of birth and death, and attain freedom with great wisdom and great compassion. Second, in the part of promoting merits and advancing them, from 'all Bodhisattvas' down to 'taking leave and departing', there are eight and a half lines of sutra text. It can be divided into approximately four parts. First, promoting merits and advancing them. Second, indicating the place where the good teacher is located and the city where he resides, named Wonderful Light. Third, mentioning the name of the good teacher king, named Great Light. Fourth, prostrating and taking leave. The sutra.

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云城名妙光者。此同第八住第八地無功智慧妙用。是本位之中差別智滿。王名大光者。名根本智。自余如文自具。

第一正入當位法門中。從爾時善財童子已下至我唯知此菩薩大慈為首隨順世間三昧門。於此一段經約分為十五門。一念善知識教思惟升進。二漸次遊行人間城邑。三然後乃至妙光大城。四問人求覓所居人咸報言今此城是。五善財得聞城所居住處歡喜踴躍。六明善財入妙光城所見依果報境眾寶莊嚴。七明善財見如上妙境及男女諸。六塵境界皆無愛著但一心思惟究竟之法。八漸次遊行見大光王所住之處。九見王依正二報身土莊嚴。十善財五體投地頂禮其足。十一正申所求。十二王告善財所行之行名菩薩大慈幢行。十三妙光城隨心所見凈穢不同。十四王入大慈為首隨順世間三昧門。時所有報嚴寶地宮殿皆六種震動。樹林低首泉涌歸王。萬姓天人龍神恭敬。夜叉羅剎咸起慈心。八部諸王無不頂敬。皆生歡喜發起善根。以此大慈為首三昧之力法如是故。十五推德令善財升進隨文釋義者。漸次遊行或至人間城邑聚落曠野巖谷然後乃至妙光大城者。明周巡觀照治前位中智劣大悲不圓滿習。治令智悲均平。智悲自在方至第八無功妙用之行城故。問眾人言妙光城今在何處者。明以觀照之力智悲齊等猶不自識。是故須問

【現代漢語翻譯】 現代漢語譯本：云城名為妙光（妙光：指第八住位和第八地菩薩的無功用智慧的妙用）。這表示在本位中差別智已經圓滿。國王名為大光（大光：指根本智）。其餘部分如原文所述，意義自明。 在第一正入當位法門中，從『爾時善財童子』開始，到『我唯知此菩薩大慈為首隨順世間三昧門』為止，這段經文大約可以分為十五個方面：一、憶念善知識的教導，思惟並提升自己。二、逐漸遊歷人間城邑。三、然後到達妙光大城。四、向人詢問妙光菩薩的住所，人們都說就在這座城裡。五、善財童子聽到妙光菩薩居住在此城，歡喜踴躍。六、闡明善財童子進入妙光城所見到的依報和果報之境，都以眾寶莊嚴。七、闡明善財童子見到上述美妙的境界以及男女等六塵境界，都沒有愛著，只是一心思維究竟之法。八、逐漸遊歷，見到大光王所居住的地方。九、見到大光王依報和正報的國土莊嚴。十、善財童子五體投地，頂禮大光王的足。十一、正式陳述自己的請求。十二、大光王告訴善財童子所修行的法門名為菩薩大慈幢行。十三、妙光城隨著各人內心的不同，所見到的景像有凈有穢。十四、大光王進入以大慈為首的隨順世間三昧門時，所有依報的莊嚴寶地宮殿都發生六種震動，樹林低頭，泉水涌出歸向大光王，萬姓、天人、龍神都恭敬大光王，夜叉、羅剎都生起慈心，八部諸王沒有不頂禮恭敬的，都生起歡喜心，發起善根。這是因為以大慈為首的三昧之力所致。十五、推崇大光王的功德，令善財童子提升境界。按照經文解釋，逐漸遊歷，或者到達人間城邑、聚落、曠野、巖谷，然後到達妙光大城，這是爲了表明周遍巡視觀照，治理前一位中智慧不足、大悲不圓滿的習氣，治理到智慧和大悲均等，智慧和大悲自在，才能到達第八無功用妙用的修行之城。詢問眾人說妙光城現在何處，這是表明即使以觀照之力使智慧和大悲齊等，仍然不能自己認識，所以需要詢問。

【English Translation】 English version: The Cloud City named Miaoguang (妙光: Miaoguang, referring to the wonderful function of effortless wisdom of the eighth Abode and eighth Bhumi Bodhisattva). This indicates that differential wisdom is fulfilled within its original position. The King named Daguang (大光: Daguang, referring to fundamental wisdom). The rest is as described in the text, and the meaning is self-evident. In the first Dharma gate of rightly entering the position, from 'Then, Sudhana' to 'I only know this Bodhisattva's Samadhi gate of Great Compassion leading and according with the world', this passage can be roughly divided into fifteen aspects: 1. Recalling the teachings of the wise teacher, contemplating and advancing oneself. 2. Gradually traveling through human cities and towns. 3. Then arriving at the great city of Miaoguang. 4. Asking people for the residence of Bodhisattva Miaoguang, and people say it is in this city. 5. Sudhana rejoices and leaps upon hearing that Bodhisattva Miaoguang resides in this city. 6. Explaining the dependent and resultant realms seen by Sudhana upon entering the city of Miaoguang, all adorned with various treasures. 7. Explaining that Sudhana, upon seeing the aforementioned wonderful realms and the six sense objects such as men and women, has no attachment, but single-mindedly contemplates the ultimate Dharma. 8. Gradually traveling and seeing the place where King Daguang resides. 9. Seeing the adornments of King Daguang's dependent and principal lands. 10. Sudhana prostrates himself with his five limbs to the ground, bowing at the feet of King Daguang. 11. Formally stating his request. 12. King Daguang tells Sudhana that the Dharma he practices is called the Bodhisattva's Banner of Great Compassion practice. 13. The city of Miaoguang, depending on the different minds of each person, has pure and impure sights. 14. When King Daguang enters the Samadhi gate of according with the world led by Great Compassion, all the adorned treasure lands and palaces of the dependent realm experience six kinds of vibrations, the trees bow their heads, and springs gush forth towards King Daguang, all people, devas, and nagas respectfully honor King Daguang, yakshas and rakshasas all generate compassion, and none of the eight classes of kings fail to prostrate themselves in reverence, all generating joy and arousing good roots. This is due to the power of the Samadhi led by Great Compassion. 15. Praising the merits of King Daguang, causing Sudhana to advance his realm. According to the explanation of the scripture, gradually traveling, or arriving at human cities, towns, villages, wildernesses, and rocky valleys, and then arriving at the great city of Miaoguang, this is to indicate pervasive inspection and contemplation, governing the habits of insufficient wisdom and incomplete great compassion in the previous position, governing until wisdom and great compassion are equal, and wisdom and great compassion are free, in order to reach the eighth city of effortless and wonderful practice. Asking the crowd where the city of Miaoguang is now, this is to indicate that even with the power of contemplation making wisdom and great compassion equal, one still cannot recognize oneself, so it is necessary to ask.

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舊住之人。表無功之位智悲難會。眾人咸報言妙光城者。今此城是大光王之所住處者。明善財契會智悲自在如王之門。善財歡喜者。入法樂也。作如是念已下。自念必當更聞勝法菩薩所行。作如是十種念已入妙光城。明以前第七行中修世間慈悲之行入第八無功智之城。名入妙光城。為明達智朗然大慈增廣。已下入城所見寶嚴地樹宮閣臺觀池沼等。皆明入此行門約智非報生一不虛來。皆以慈宮智殿觀樓種種智閣法性行花七菩提塹八正道水隨菩提行樹防護一切眾生身口意。業以為垣墻。一如十回向初配當埤堄者是垣。上傾看之孔也。皆以寶嚴。此七重。以七菩提行之所報成。舉七數仿此。其城縱廣一十由旬。由旬者。若約佛本行集經第十二云。以七微塵成一窗牖塵。七窗牖塵成一兔毫頭塵。七兔毫頭塵成一羊毛頭塵。七羊毛頭塵成一牛毛頭塵。七牛毛頭塵成一蟣。七蟣成一虱。七虱成一芥子。七芥子成一大麥。七大麥成一指節。七指節成半尺。二半尺成一肘。四肘成一弓。五弓成一丈。二十丈名一息。八十息成一俱盧舍。八俱盧舍成一由旬。計此方尺量。二里餘八十步。當一俱盧舍。八俱盧舍為一由旬。一由旬合有一十七里。其城一十由旬者。合東西南北一百七十里。若準其城內有十億衢道。一一道間皆有無量萬億眾生於

【現代漢語翻譯】 現代漢語譯本 『舊住之人』，表示處於無功用的地位，智慧和慈悲難以融合。『眾人咸報言妙光城者』，現在這座城市是大光王所居住的地方。說明善財童子契合智慧和慈悲，能夠像國王一樣自在出入。『善財歡喜者』，是進入佛法的喜悅。產生這樣的想法之後，自認為必定能夠聽到更殊勝的佛法和菩薩的修行。產生這樣的十種想法之後，進入妙光城。說明從第七行中修習世間的慈悲之行，進入第八無功用智慧之城，名為進入妙光城。爲了闡明通達的智慧明亮，廣大的慈悲增長。以下進入城市所見到的寶嚴地、樹、宮閣、臺觀、池沼等，都說明進入此修行之門，憑藉智慧而非報應而生，一無虛假。都以慈悲為宮殿，智慧為殿堂，觀樓是各種智慧的樓閣，法性是修行的花朵，七菩提是護城河，八正道是水，隨著菩提樹的修行來防護一切眾生的身口意業，以此作為城墻。一如十回向的最初，配當埤堄（城墻上的矮墻）的是城墻。向上傾斜觀看的孔洞也是用寶物莊嚴的。這七重，是以七菩提行的果報成就的。用七這個數字來比擬。這座城市縱橫都是十由旬。由旬（長度單位）是，如果按照《佛本行集經》第十二卷所說，七個微塵組成一個窗牖塵，七個窗牖塵組成一個兔毫頭塵，七個兔毫頭塵組成一個羊毛頭塵，七個羊毛頭塵組成一個牛毛頭塵，七個牛毛頭塵組成一個蟣（nǐ，虱子的卵），七個蟣組成一個虱子，七個虱子組成一個芥子，七個芥子組成一個大麥，七個大麥組成一個指節，七個指節組成半尺，兩個半尺組成一肘，四個肘組成一弓，五個弓組成一丈，二十丈稱為一息，八十息組成一個俱盧舍，八個俱盧舍組成一個由旬。按照此地的尺度來衡量，二里多八十步相當於一個俱盧舍，八個俱盧舍為一個由旬。一個由旬合有一十七里。這座城市十由旬，合東西南北一百七十里。如果按照城內有十億條道路來計算，每一條道路之間都有無量萬億的眾生。

【English Translation】 English version 'The old inhabitants' represent being in a position of no merit, where wisdom and compassion are difficult to reconcile. 'The crowd all reported that the city of Wonderful Light' is now the place where the Great Light King resides. It explains that Sudhana (善財) is in harmony with wisdom and compassion, and can freely enter and exit like a king. 'Sudhana's joy' is entering the joy of the Dharma. After having such thoughts, he thought that he would surely hear more excellent Dharma and the practice of Bodhisattvas. After having these ten kinds of thoughts, he entered the city of Wonderful Light. It explains that from the seventh line, practicing worldly compassion enters the eighth city of no merit and wisdom, called entering the city of Wonderful Light. In order to clarify that the wisdom of understanding is bright and the great compassion is increasing. Below, entering the city and seeing the jeweled ground, trees, palaces, pavilions, terraces, ponds, etc., all explain that entering this gate of practice relies on wisdom rather than retribution, and nothing is in vain. All use compassion as palaces, wisdom as halls, viewing pavilions as various wisdom pavilions, Dharma-nature as the flowers of practice, the Seven Bodhi (七菩提) as moats, the Eightfold Path (八正道) as water, and protect all sentient beings' body, speech, and mind karma with trees that follow the Bodhi practice, using this as the city wall. Just like the beginning of the Ten Dedications (十回向), the parapet (矮墻) corresponds to the city wall. The holes that slant upwards to look through are also adorned with treasures. These seven layers are accomplished by the retribution of the Seven Bodhi practices. Use the number seven as an analogy. The city is ten yojanas (由旬, a unit of distance) in length and width. A yojana is, according to the twelfth volume of the 'Collection of the Fundamental Practices of the Buddha Sutra' (佛本行集經), seven minute dust particles make up one window dust particle, seven window dust particles make up one rabbit hair tip dust particle, seven rabbit hair tip dust particles make up one sheep wool tip dust particle, seven sheep wool tip dust particles make up one cow hair tip dust particle, seven cow hair tip dust particles make up one nit (蟣, egg of a louse), seven nits make up one louse, seven lice make up one mustard seed, seven mustard seeds make up one barley, seven barley make up one finger joint, seven finger joints make up half a foot, two half feet make up one elbow, four elbows make up one bow, five bows make up one zhang (丈, a unit of length), twenty zhang are called one breath, eighty breaths make up one krosa (俱盧舍), and eight krosa make up one yojana. According to the scale of this place, two li (里, a unit of distance) plus eighty steps is equivalent to one krosa, and eight krosa is one yojana. One yojana is equivalent to seventeen li. The city is ten yojanas, which is equivalent to one hundred and seventy li in the east, west, north, and south. If calculated according to the city having ten billion roads, there are countless trillions of sentient beings between each road.

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中止住者。即非是此世間小由旬量之所能容。即是以根本智為大城。一即十故。體用徹也。差別智為衢道。十智之中。一中有一億同別之用乃至無盡。八正道為八門。四八三十二。明十波羅蜜七覺分。八正道分共為進修十住十行十回向。和合圓融智悲二行。令使自在。號根本智。曰大光王之。隨諸眾生根品上中下見。名妙光大城。廣狹不同凈穢差別。所有眾寶莊城及地樹宮殿。總約智悲報生。如文自具。此城有一樓閣名正法藏。大光王常處其中者。此是差別智之報境。根本智自在王。常處其中。善財見大光王去所住樓閣不遠。於四衢道中坐如意摩尼寶蓮華藏廣大莊嚴師子之座者。此明四智四無量四攝法引接眾生為四衢。以南北東西通過大道。名為四衢。此一四衢攝多道路。乃至百千。總以一四衢收故。以隨意接生皆令無垢故。以如意離垢寶以為其座。以行無染故。號蓮花琉璃為座足者。明智隨萬行明凈無障。金繒為帳者。表智隨慈含育眾生。寶網者以約妙說教網報生也。天衣以為茵蓐者。以智無依為座體。茵蓐者。有文彩蓐也。以智無依。具足四無礙辯之文章。引接眾生故。其王于上結跏趺坐者。智悲二業交徹自在。二十八種大人之相者。明十住十行二位智悲已修。猶有十回向未滿。以此未具三十二相。明以三賢位極

【現代漢語翻譯】 現代漢語譯本： 『中止住者，即非是此世間小由旬（yóu xún，古印度長度單位）量之所能容。』意思是說，如果停止在某個境界，就不能被這個小小的世間所容納。『即是以根本智為大城。一即十故。體用徹也。』 意思是將根本智（gēn běn zhì，佛教用語，指證得真如理體的智慧）比作一座大城，因為一即是十，本體和作用是貫通的。『差別智為衢道。十智之中。一中有一億同別之用乃至無盡。』 意思是將差別智（chā bié zhì，佛教用語，指認識諸法差別的智慧）比作四通八達的道路，在十智（shí zhì，佛教用語，指十種智慧）之中，每一種智慧都有一億種相同和不同的作用，乃至無窮無盡。 『八正道為八門。四八三十二。明十波羅蜜七覺分。八正道分共為進修十住十行十回向。和合圓融智悲二行。令使自在。號根本智。』 意思是將八正道（bā zhèng dào，佛教用語，通往涅槃的八條正確途徑）比作八個門，四八三十二，闡明十波羅蜜（shí bō luó mì，佛教用語，指達到彼岸的十種方法）、七覺分（qī jué fēn，佛教用語，又稱七菩提分，指七種覺悟的因素）和八正道共同作為進修十住（shí zhù，佛教用語，菩薩修行的十個階段）、十行（shí xíng，佛教用語，菩薩修行的十個階段）、十回向（shí huí xiàng，佛教用語，菩薩修行的十個階段）的基礎，融合圓滿智慧和慈悲兩種修行，使其自在，稱為根本智。 『曰大光王之。隨諸眾生根品上中下見。名妙光大城。廣狹不同凈穢差別。所有眾寶莊城及地樹宮殿。總約智悲報生。如文自具。』 意思是說，根據眾生根性的上中下不同，所見到的妙光大城也不同，大小不同，清凈和污穢也有差別。所有用各種珍寶裝飾的城池、土地、樹木和宮殿，都是智慧和慈悲的果報所生，具體內容如經文所述。 『此城有一樓閣名正法藏。大光王常處其中者。此是差別智之報境。根本智自在王。常處其中。』 意思是說，這座城裡有一座樓閣，名叫正法藏，大光王（Dà guāng wáng，佛經人物）常常居住在其中，這是差別智的果報之境。根本智自在王（Gēn běn zhì zì zài wáng，佛經人物）也常處其中。 『善財見大光王去所住樓閣不遠。於四衢道中坐如意摩尼寶蓮華藏廣大莊嚴師子之座者。』 意思是說，善財童子（Shàn cái tóng zǐ，佛教人物）看到大光王離他所居住的樓閣不遠，在四通八達的道路中間，坐在如意摩尼寶蓮華藏廣大莊嚴的獅子座上。 『此明四智四無量四攝法引接眾生為四衢。以南北東西通過大道。名為四衢。此一四衢攝多道路。乃至百千。總以一四衢收故。以隨意接生皆令無垢故。以如意離垢寶以為其座。以行無染故。』 意思是說，這表明用四智（sì zhì，佛教用語，指四種智慧）、四無量心（sì wú liàng xīn，佛教用語，指四種廣大的心境，即慈、悲、喜、舍）和四攝法（sì shè fǎ，佛教用語，指四種攝受眾生的方法，即佈施、愛語、利行、同事）來引導接引眾生，形成四通八達的道路，南北東西的大道通過，稱為四衢。這一個四衢包含了許多道路，乃至成百上千，都歸於這一個四衢，因為可以隨意接引眾生，使他們沒有煩惱。用如意離垢寶作為他的座位，因為他的行為沒有污染。 『號蓮花琉璃為座足者。明智隨萬行明凈無障。金繒為帳者。表智隨慈含育眾生。寶網者以約妙說教網報生也。天衣以為茵蓐者。以智無依為座體。茵蓐者。有文彩蓐也。以智無依。具足四無礙辯之文章。引接眾生故。』 意思是說，稱蓮花琉璃為座足，表明智慧隨著萬行而明凈無礙。用金繒作為帷帳，表示智慧隨著慈悲而含育眾生。用寶網，是因為用微妙的說法教化眾生的果報所生。用天衣作為茵蓐，因為智慧沒有依賴，是座位的本體。茵蓐，是有文采的褥子。因為智慧沒有依賴，所以具備四無礙辯（sì wú ài biàn，佛教用語，指四種無礙的辯才）的文章，用來引導接引眾生。 『其王于上結跏趺坐者。智悲二業交徹自在。二十八種大人之相者。明十住十行二位智悲已修。猶有十回向未滿。以此未具三十二相。明以三賢位極』 意思是說，大光王在上面結跏趺坐，智慧和慈悲兩種事業交相輝映，自在無礙。具有二十八種大人之相，表明十住和十行兩個階段的智慧和慈悲已經修成，但還有十回向沒有圓滿，因此還沒有具備三十二相（sān shí èr xiàng，佛教用語，佛所具有的三十二種殊勝的相貌），說明是以三賢位（sān xián wèi，佛教用語，指菩薩修行過程中的三個階段，即十住、十行、十回向）為最高境界。

【English Translation】 English version: 'To stop and dwell' cannot be contained by the small yojanas (yóu xún, an ancient Indian unit of distance) of this world. This means that if one stops at a certain state, one cannot be contained by this small world. 'To regard Fundamental Wisdom as a great city, because one is ten, the essence and function are thorough.' This means that Fundamental Wisdom (gēn běn zhì, in Buddhism, the wisdom that realizes the true nature of reality) is likened to a great city, because one is ten, and the essence and function are interconnected. 'Differential Wisdom is the thoroughfare. Among the ten wisdoms, one has a billion uses of sameness and difference, even to infinity.' This means that Differential Wisdom (chā bié zhì, in Buddhism, the wisdom that recognizes the differences between all dharmas) is likened to a thoroughfare, and among the ten wisdoms (shí zhì, in Buddhism, the ten kinds of wisdom), each wisdom has a billion uses of sameness and difference, even to infinity. 'The Eightfold Path is the eight gates. Four eights are thirty-two. Clarifying the Ten Paramitas, the Seven Factors of Enlightenment, and the Eightfold Path together are for advancing in the Ten Dwellings, Ten Practices, and Ten Dedications. Harmonizing and integrating the two practices of wisdom and compassion, making them free, is called Fundamental Wisdom.' This means that the Eightfold Path (bā zhèng dào, in Buddhism, the eight correct paths to Nirvana) is likened to eight gates, four eights are thirty-two, clarifying the Ten Paramitas (shí bō luó mì, in Buddhism, the ten methods to reach the other shore), the Seven Factors of Enlightenment (qī jué fēn, in Buddhism, also known as the Seven Bodhi Factors, the seven factors of enlightenment) and the Eightfold Path together serve as the foundation for advancing in the Ten Dwellings (shí zhù, in Buddhism, the ten stages of Bodhisattva practice), Ten Practices (shí xíng, in Buddhism, the ten stages of Bodhisattva practice), and Ten Dedications (shí huí xiàng, in Buddhism, the ten stages of Bodhisattva practice), integrating and perfecting the two practices of wisdom and compassion, making them free, is called Fundamental Wisdom. 'It is called Great Light King. According to the superior, middle, and inferior views of the roots of all beings, it is called the Wonderful Light Great City. The breadth and narrowness are different, and the purity and impurity are different. All the jeweled cities, lands, trees, and palaces are all about the wisdom and compassion of retribution. As the text itself has it.' This means that according to the superior, middle, and inferior nature of beings, the Wonderful Light Great City seen is also different, the size is different, and the purity and impurity are also different. All the cities, lands, trees, and palaces decorated with various treasures are all born from the retribution of wisdom and compassion, as described in the text. 'This city has a pavilion called the Treasury of the True Dharma. The Great Light King often dwells in it. This is the realm of retribution of Differential Wisdom. The Fundamental Wisdom自在王 (Zì zài wáng, King of Freedom) also often dwells in it.' This means that there is a pavilion in this city called the Treasury of the True Dharma, and the Great Light King (Dà guāng wáng, a figure in Buddhist scriptures) often dwells in it, which is the realm of retribution of Differential Wisdom. The Fundamental Wisdom King of Freedom (Gēn běn zhì zì zài wáng, a figure in Buddhist scriptures) also often dwells in it. 'Sudhana saw the Great Light King not far from the pavilion where he lived, sitting on a lion throne of vast adornment in the lotus treasury of the Mani jewel of wish fulfillment in the middle of the four-way intersection.' This means that Sudhana (Shàn cái tóng zǐ, a Buddhist figure) saw the Great Light King not far from the pavilion where he lived, sitting on a lion throne of vast adornment in the lotus treasury of the Mani jewel of wish fulfillment in the middle of the four-way intersection. 'This clarifies that the Four Wisdoms, Four Immeasurables, and Four Ways of Gathering beings are the four-way intersection. The great roads pass through north, south, east, and west, called the four-way intersection. This one four-way intersection encompasses many roads, even hundreds of thousands. All are gathered into one four-way intersection. Because beings are received at will, all are made without defilement. The throne is made of the wish-fulfilling, defilement-free jewel. Because the practice is without defilement.' This means that this shows that the Four Wisdoms (sì zhì, in Buddhism, the four kinds of wisdom), Four Immeasurable Minds (sì wú liàng xīn, in Buddhism, the four vast states of mind, namely loving-kindness, compassion, joy, and equanimity) and Four Ways of Gathering (sì shè fǎ, in Buddhism, the four methods of gathering beings, namely giving, kind speech, beneficial action, and cooperation) are used to guide and receive beings, forming a four-way intersection. The great roads of north, south, east, and west pass through, called the four-way intersection. This one four-way intersection encompasses many roads, even hundreds of thousands, all of which belong to this one four-way intersection, because beings can be received at will, making them without defilement. The throne is made of the wish-fulfilling, defilement-free jewel, because his actions are without defilement. 'Calling the lotus lapis lazuli the foot of the throne clarifies that wisdom follows myriad practices, clear and unobstructed. The golden silk is the curtain, which represents that wisdom follows compassion and nurtures beings. The jeweled net is born from the retribution of subtly speaking the teaching net. The heavenly clothes are the mattress, because wisdom has no reliance as the body of the throne. The mattress is a colorful mattress. Because wisdom has no reliance, it is complete with the articles of the Four Unimpeded Eloquences, to guide and receive beings.' This means that calling the lotus lapis lazuli the foot of the throne clarifies that wisdom follows myriad practices, clear and unobstructed. Using golden silk as the curtain represents that wisdom follows compassion and nurtures beings. The jeweled net is born from the retribution of subtly speaking the teaching net. Using heavenly clothes as the mattress is because wisdom has no reliance as the body of the throne. The mattress is a colorful mattress. Because wisdom has no reliance, it is complete with the articles of the Four Unimpeded Eloquences (sì wú ài biàn, in Buddhism, the four kinds of unimpeded eloquence), used to guide and receive beings. 'The king sits in the lotus position on it, the two activities of wisdom and compassion interpenetrate freely. The twenty-eight kinds of marks of a great man clarify that the wisdom and compassion of the two positions of the Ten Dwellings and Ten Practices have been cultivated, but the Ten Dedications are not yet complete. Therefore, the thirty-two marks are not yet complete, clarifying that the Three Worthies are the ultimate position.' This means that the Great Light King sits in the lotus position on it, the two activities of wisdom and compassion interpenetrate freely and without obstruction. Having twenty-eight kinds of marks of a great man shows that the wisdom and compassion of the two stages of the Ten Dwellings and Ten Practices have been cultivated, but the Ten Dedications have not yet been completed, so the thirty-two marks (sān shí èr xiàng, in Buddhism, the thirty-two auspicious marks of a Buddha) have not yet been completed, indicating that the Three Worthies (sān xián wèi, in Buddhism, the three stages in the Bodhisattva path: the Ten Dwellings, Ten Practices, and Ten Dedications) are the highest state.

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方成轉輪王之三十二相故。此約智境不動念。而和會諸位同異總別之義也。必不得作。如情延促量也。即全虧經意。設此經教。金輪王即如隨好光明功德品中所說金網轉輪王。此轉輪王于百千億那由他佛剎微塵數世界中教化眾生。此王放摩尼髻中清凈光明。若有眾生遇斯光者。皆得菩薩十地位。成無量智慧光明。得十種清凈眼。十種清凈意。八十隨好者。以隨好上界梵天王同得是世間好故。非同三賢位滿三十二相八十種好。如頂生王等。是轉輪王。以凌帝釋便失神通。仍居退墜。此是三乘中一四天下小金輪王也。亦有三十二相八十種好。皆具福相。就中不同。如此十行中大光王是人王攝化境界。周滿十方百千萬億那由他世界。悉皆化現普資引接故。如三乘中金輪王但化四天下人不及諸天。此十行中第八難得行為人王。攝化十方無邊境界及上界天王人天六道。無不遍攝故。以得佛智故。已下嘆王福智二業。如文具明。經云。亦如虛空顯現種種法門星象者。明主方神以方隅成法。即八卦九宮是也。上方干像其中二十八宿及十二時支幹及日月五星諸列宿等。皆有法則。其世人王法之以施德令。佛以取之用表說法。自除如文自具。其座前種種珍寶周滿衢路者。是王所施之物。如經廣明其王身如金山者。應真色也。以凈智內明行

慈祐物之所感也。端正女人皆具六十四能未詳。我凈修菩薩大慈幢行者明從十行之初至第六行修行出世智慧之門。從第七行至此第八行前。修處世慈悲起智之行。至此第八行處世無功用智現前。常以大慈悲為首。智隨破惑。名之為幢。從此已去至於第十行中。遍行外道。以大慈悲行乃為九十六種外道身。我皆為之接諸邪見。是一終行滿故。凈名經云彼外道六師所墮汝亦隨墮。乃可取食。王言。我于無量百千佛所問難此法思惟觀察修習莊嚴者。意斷善財疑也。前十住中第八童真住。見毗目瞿沙仙人。亦五體投地。於此第八行中見大光王。亦五體投地者何也。意明此位修悲至智總五位通該。以表智悲普遍故以此表之。但五位中第八位。皆明菩薩行圓。從此第八位已去皆修如來十種力用自在。以五位中第十位皆是智波羅蜜為主。餘九為伴故。從此已去後位任運自成。其大光王入菩薩大慈為首三昧。顯所行慈心業用饒益自在。令後學者仿之。以明無依之智入等眾生心與之同體無有別性。有情無情皆悉同體入此三昧所感業故。令一切眾生及以樹林涌泉悉皆歸流悉皆低枝悉皆稽首。夜叉羅剎悉皆息惡以明智隨一切眾生皆與同其業用一性無二。如世間帝王有慈悲於人。龍神順伏鳳集驎祥。何況人焉。而不歸仰。況此大光王。智徹真源

【現代漢語翻譯】 現代漢語譯本 慈祐是萬物所感應的。端正的女人都具備六十四種才能，具體內容尚不清楚。我（指善財童子）凈修菩薩的大慈悲幢行，明白從十行之初到第六行，是修行出世智慧之門。從第七行到現在的第八行之前，是修習處世的慈悲，生起智慧的行為。到了這第八行，處世的無功用智顯現。常常以大慈悲為首要，智慧隨之破除迷惑，這被稱為『幢』。從這裡開始，直到第十行中，遍行於外道之中，以大慈悲行化身為九十六種外道的身形。我都會接引他們的各種邪見。這是因為一個終行圓滿的緣故。《維摩詰經》說，『那些外道六師所墮落的地方，你也隨之墮落，才可以取食。』 王（指德生童子）說：『我于無量百千佛所，問難此法，思惟觀察修習莊嚴。』 這是爲了斷除善財的疑惑。之前的十住中，第八童真住，見到毗目瞿沙仙人（Vimuktaghosha），也五體投地。而在此第八行中，見到大光王（Mahaprabha），也五體投地，這是為什麼呢？意思是說明這個位次修習慈悲，直至智慧，總共包含五種位次，普遍涵蓋，以此來表示智慧和慈悲的普遍性。但五位中的第八位，都說明菩薩的行持圓滿。從此第八位之後，都是修習如來的十種力用自在。因為五位中的第十位，都是以智波羅蜜（Prajnaparamita）為主，其餘九種為伴。所以從此之後，後面的位次自然而然地成就。這位大光王進入菩薩大慈為首三昧（Samadhi），顯示所行的慈心業用饒益自在，讓後來的學習者效仿。以此來說明無所依的智慧進入等同眾生的心，與之同體，沒有分別的自性。有情和無情都完全同體，進入此三昧所感應的業力，使一切眾生以及樹林、涌泉都歸順，都低下枝條，都叩頭致敬。夜叉（Yaksa）羅剎（Rakshasa）都停止作惡，以此來說明智慧隨著一切眾生，都與他們同其業用，一性無二。如同世間的帝王有慈悲之心對待人民，龍神就會順從，鳳凰（Phoenix）聚集，麒麟（Qilin）呈祥。何況是人呢，而不歸順仰慕？更何況這位大光王，智慧徹悟真源。

【English Translation】 English version Compassionate blessing is what all things are sensitive to. Upright women all possess sixty-four abilities, the details of which are not yet clear. I (referring to Sudhana) purely cultivate the Bodhisattva's Great Compassion Banner practice, understanding that from the beginning of the Ten Practices to the sixth practice, it is the gate of cultivating transcendent wisdom. From the seventh practice to before this eighth practice, it is the practice of cultivating worldly compassion, giving rise to wisdom. Arriving at this eighth practice, the effortless wisdom of engaging in the world manifests. Always taking great compassion as the foremost, with wisdom following to break through delusion, this is called the 'Banner'. From here onwards, until the tenth practice, pervading among the external paths, with the practice of great compassion, transforming into the forms of ninety-six kinds of external paths. I will receive all their various wrong views. This is because one complete practice is fulfilled. The Vimalakirti Sutra says, 'Those places where the six teachers of external paths fall, you also fall into, then you can take food.' The King (referring to Devasri) said, 'I have questioned and studied this Dharma at countless hundreds of thousands of Buddhas, contemplating, observing, cultivating, and adorning it.' This is to dispel Sudhana's doubts. In the previous Ten Dwellings, the eighth, the True Child Dwelling, seeing the sage Vimuktaghosha, also prostrated with five limbs to the ground. And in this eighth practice, seeing King Mahaprabha, also prostrating with five limbs to the ground, why is this? It means to illustrate that this position cultivates compassion until wisdom, encompassing a total of five positions, universally covering, to represent the universality of wisdom and compassion. But the eighth position in the five positions all illustrate the Bodhisattva's practice is complete. From this eighth position onwards, all cultivate the Tathagata's ten powers and uses of freedom. Because the tenth position in the five positions is all based on Prajnaparamita, with the other nine as companions. Therefore, from here onwards, the later positions are naturally accomplished. This King Mahaprabha enters the Bodhisattva's Great Compassion-foremost Samadhi, displaying the benefit and freedom of the practiced compassionate mind, allowing later learners to emulate it. This is to illustrate that the wisdom without reliance enters the minds of equal beings, being of the same essence, without separate nature. Sentient and non-sentient beings are completely of the same essence, entering this Samadhi, the karma that is sensed causes all beings, as well as forests and springs, to all return and flow, all lower their branches, all bow their heads in reverence. Yakshas and Rakshasas all cease evil, to illustrate that wisdom follows all beings, all sharing the same karma and use, one nature without two. Just as worldly emperors have compassion for the people, dragons and gods will submit, phoenixes will gather, and qilin will appear auspiciously. How much more so would people not return and admire? Moreover, this King Mahaprabha, whose wisdom thoroughly understands the true source.

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行齊法界。慈心為首。神會含靈。與眾物而同光。為萬有之根本。如摩尼寶與物同色。而本色不違。如聖智無心以物心為心而物無違也。明同體大慈悲心與物同用對現色身而令發明故。山原及諸草樹無不迴轉。向王禮敬陂池泉井。及以河海悉皆騰溢流注王前者。以智境大慈法合如此。若眾生情識所變之境。即眾生不能為之。如蓮華藏世界中境界。盡作佛事。以是智境非情所為故。聖者以智歸情。令有情眾生報得無情草木山泉河海悉皆隨轉以智迴轉以末為本故。如世間有至孝於心冰池涌魚冬竹抽筍。尚自如斯。況真智從慈者歟此第八行中明智從悲行用故。以是列眾之中先標十千龍王。以為眾首者。表智恒游空垂慈雨法。以龍遊空興云注雨表之次如他化自在天王已下諸眾皆明。以大慈為首。三昧業用所招之眾。如文具明。從頂禮于王已下有四行半經。明攝化廣狹及推德善財升進。此是第八難得行善知識。以愿波羅蜜為主。餘九為伴。約智門中諸位通治。約位門中治第八行中智悲不自在障令得自在。大慈為首智為先導。已前以慈修智。已后第九十二位以智行悲。前十住中亦如是。后十向十地亦仿此意明以無功之智用成慈悲等眾生之業用無自功可成。如來十力四無畏任運自至。

第二推德升進中。從如諸菩薩已下至辭退

{ "translations": [ "現代漢語譯本：\n行齊法界（行爲準則與整個法界一致）。以慈悲心為首要。精神意志與萬物相通，與所有事物一同閃耀光芒。作為萬有的根本。如同摩尼寶珠（如意寶珠，能涌現各種珍寶）與周圍物體顏色相同，但其本色不變。如同聖人的智慧沒有分別心，以眾生的心為心，而眾生也不會覺得有所違背。明白同體大慈悲心，與萬物共同發揮作用，顯現色身，從而啓發眾生。所以山川原野以及各種草木，沒有不迴轉方向，向國王禮敬的；水池泉井，以及河流海洋，全都騰涌溢出，流向國王面前。這是因為智慧的境界與大慈悲的法則相結合就是這樣。如果是眾生情識所變現的境界，眾生自己是無法做到的。如同蓮華藏世界（華藏世界，佛教宇宙觀中的一個世界）中的境界，一切都在做佛事。因為這是智慧的境界，不是情識所能為的。聖者以智慧迴歸于情感，使有情眾生得到回報，無情的草木山泉河海都隨著轉動，這是以智慧迴轉，以末為本的緣故。如同世間有至孝之心，冰封的池塘里涌出魚，寒冬的竹子長出新筍，尚且如此。更何況真正的智慧是從慈悲出發的呢？這第八行中說明智慧是從慈悲的行動中產生的。因此，在列出的眾多聽眾之中，首先標明十千龍王（守護佛法的神祇），作為眾人的首領，表示智慧恒常在空中游動，垂下慈悲的雨水，以龍在空中游動，興云降雨來象徵。其次如他化自在天王（欲界第六天之主）以下的各位聽眾，都表明以大慈悲為首要。這是三昧（禪定）的業力所感召來的聽眾，如經文所詳細說明。從『頂禮于王』以下有四行半經文，說明攝受教化的範圍廣闊，以及推崇德行，善財童子（《華嚴經》中的求道者）的升進。這是第八難得行善知識，以愿波羅蜜（菩薩修行的六種方法之一，發願）為主，其餘九種為伴。從智慧之門來說，各個位次都普遍治理。從位次之門來說，治理第八行中智慧和慈悲不自在的障礙，使之得到自在。以大慈悲為首，智慧為先導。前面是以慈悲修習智慧，後面第九十二位是以智慧施行慈悲。前十住（菩薩修行的十個階段）中也是這樣。后十向（菩薩修行的十個階段），十地（菩薩修行的十個階段）也仿照這個意思，說明以無功用的智慧成就慈悲等眾生的事業，沒有自己的功勞可以成就。如來（佛的稱號）的十力（佛所具有的十種力量），四無畏（佛所具有的四種無所畏懼的品質）自然而然地到來。", "第二推崇德行，使之升進的內容。從『如諸菩薩』以下至『辭退』。" ], "english_translations": [ "English version:\n'The conduct is aligned with the entire Dharma Realm (the totality of all phenomena). Compassionate heart is paramount. The spirit and consciousness are connected with all beings, shining together with all things. It serves as the foundation of all existence. Like a Mani jewel (wish-fulfilling jewel) that takes on the color of its surroundings, yet its original color remains unchanged. Like the wisdom of a sage without discrimination, taking the minds of beings as its own, without causing any sense of violation in them. Understanding the great compassion of oneness, working together with all things, manifesting the physical body, thereby enlightening beings. Therefore, mountains, plains, and all kinds of grasses and trees, without exception, turn around to pay homage to the king; ponds, springs, and rivers and seas, all surge and overflow, flowing towards the king. This is because the realm of wisdom combined with the law of great compassion is like this. If it is a realm transformed by the emotions and consciousness of beings, beings themselves cannot accomplish it. Like the realm in the Lotus Treasury World (a world in Buddhist cosmology), everything is doing the work of the Buddha. Because this is the realm of wisdom, not something that emotions can accomplish. The sage returns wisdom to emotions, enabling sentient beings to receive rewards, and insentient grasses, trees, mountains, springs, rivers, and seas all follow and turn, because wisdom is used to turn things around, taking the end as the beginning. Just as in the world, there is utmost filial piety in the heart, fish emerge from frozen ponds, and winter bamboo sprouts new shoots, it is already like this. How much more so is true wisdom that originates from compassion? This eighth line explains that wisdom arises from compassionate action. Therefore, among the many listeners listed, the ten thousand Dragon Kings (deities who protect the Dharma) are first marked as the leaders of the assembly, indicating that wisdom constantly roams in the sky, sending down the rain of compassion, symbolized by dragons roaming in the sky, causing clouds and rain. Secondly, like the hosts beginning with the Paranirmitavasavartin King (the lord of the sixth heaven of the desire realm), all indicate that great compassion is paramount. These are the listeners drawn by the karmic power of Samadhi (meditative absorption), as explained in detail in the sutra. From \'bowing to the king\' onwards, there are four and a half lines of sutra, explaining the breadth of the scope of conversion and teaching, and praising the virtue and advancement of Sudhana (a seeker of enlightenment in the Avatamsaka Sutra). This is the eighth difficult-to-obtain good knowing friend, with the Vow Paramita (one of the six perfections of a Bodhisattva, making vows) as the main focus, and the other nine as companions. From the perspective of the gate of wisdom, all positions are universally governed. From the perspective of the gate of positions, it governs the obstacles to the non-freedom of wisdom and compassion in the eighth practice, enabling them to attain freedom. With great compassion as the head and wisdom as the guide. The former is to cultivate wisdom with compassion, and the latter, in the ninety-second position, is to practice compassion with wisdom. The first ten abodes (ten stages of Bodhisattva practice) are also like this. The latter ten directions (ten stages of Bodhisattva practice) and ten grounds (ten stages of Bodhisattva practice) also follow this meaning, explaining that with the wisdom of no effort, the activities of compassion and other beings are accomplished, and there is no self-effort that can be accomplished. The Ten Powers (ten powers of a Buddha) and Four Fearlessnesses (four kinds of fearlessness of a Buddha) of the Tathagata (title of a Buddha) naturally arrive.'", "The second part praises virtue and promotes advancement. From 'Like all Bodhisattvas' onwards to 'resignation'." ] }

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而去。可有十六行經。約分五門。一推德于先令善財升進。二示善知識方所。三舉善知識所居城名曰安住。四舉善知識優婆夷名為不動。五致敬辭退而去。隨文釋義者。有一王都者。明此位是第九法王子菩薩所居。故號王都。凡五位中。第九位皆是法王子位得說法自在。優婆夷者。是清信女也。年已長大。二十已上不嫁自居。修德離俗無染清潔。號優婆夷。名不動者。明此女人自發心來經閻浮提微塵數劫所生之中。於世五欲及以瞋恨更無所動。名為不動。

第一正入當位法門。於此段中。從爾時已下至我唯得此求一切法無厭足三昧光明為一切眾生說微妙法皆令歡喜。於此段中約分十七門。一念善知識教思惟升進。二如是思惟善知識眾善深恩悲泣流淚。三善財童子如是悲哀思念之時有隨逐覺悟菩薩如來使天于虛空中便加勸譽令往安住王都。四從彼智光明三昧起漸次遊行至安住城。五週遍推求不動優婆夷。六眾人咸告之言。此是童女在其家內父母守護。七善財聞已往詣不動優婆夷所入其宅內見其依報所居。八蒙堂宇光照其身得五百三昧門。九次觀正報身相殊勝。十明善財說頌嘆德正申所求。十一優婆夷正說自行之法。十二善財所請三昧境界云何。十三優婆夷自說自行本因發起時劫緣起。十四正說空中佛為說法。十五

{ "translations": [ "現代漢語譯本", "然後離去。這裡有十六行經文，大約分為五個部分。一是推崇善知識的德行，使善財（Sudhana）得以提升進步。二是指出善知識所在的方位。三是舉出善知識所居住的城名，叫做安住（Ānūpaka）。四是舉出善知識優婆夷（Upāsikā，女居士）的名字，叫做不動（Acalā）。五是表達敬意后告辭離去。隨文解釋意義如下：", "『有一王都』，說明這位善知識是第九位法王子菩薩所居住的地方，所以稱為王都。在五位菩薩中，第九位都是法王子位，能夠自在說法。『優婆夷』，是清信女的意思，年紀已經長大，二十歲以上不嫁人，自己居住，修習德行，遠離世俗，沒有污染，清凈，稱為優婆夷。『名不動』，說明這位女子自從發心以來，經歷了像閻浮提（Jambudvīpa）微塵數一樣多的劫數，在所生的世間中，對於五欲以及嗔恨，再也沒有動搖過，所以叫做不動。", "第一，正式進入當位法門。在這段經文中，從『爾時』以下，到『我唯得此求一切法無厭足三昧光明為一切眾生說微妙法皆令歡喜』，這段經文大約分為十七個部分。一是憶念善知識的教誨，思惟如何提升進步。二是像這樣思惟善知識的眾多恩德，悲傷哭泣，流下眼淚。三是善財童子像這樣悲哀思念的時候，有隨逐覺悟菩薩，如來派遣天人在虛空中加以勸勉讚揚，讓他前往安住王都。四是從彼智光明三昧（Jñāna-ālokā-samādhi）起身，逐漸遊歷到安住城。五是周遍地尋找不動優婆夷。六是眾人全都告訴他說，這位童女在她家中，父母守護著她。七是善財聽了之後，前往不動優婆夷的住所，進入她的宅內，看到她所居住的依報環境。八是蒙受堂宇的光芒照耀自身，得到五百三昧門。九是接著觀察不動優婆夷的正報身相，非常殊勝。十是說明善財說頌讚嘆不動優婆夷的德行，正式陳述自己所求的法。十一是不動優婆夷正式宣說自己修行的法門。十二是善財請問不動優婆夷所修行的三昧境界是怎樣的。十三是不動優婆夷親自述說自己修行的本因，發起的時間和劫數，以及緣起的經過。十四是正式宣說空中佛為她說法的場景。十五是", "" ], "english_translations": [ "English version", "Then he departed. There are sixteen lines of scripture here, roughly divided into five sections. First, praising the virtues of the Kalyāṇa-mitra (spiritual friend), enabling Sudhana to advance and progress. Second, indicating the location of the Kalyāṇa-mitra. Third, mentioning the name of the city where the Kalyāṇa-mitra resides, called Ānūpaka. Fourth, mentioning the name of the Kalyāṇa-mitra Upāsikā (female lay practitioner), called Acalā. Fifth, expressing respect and then taking leave. The meanings are explained according to the text as follows:", "『There is a royal city,』 indicating that this Kalyāṇa-mitra resides in the place of the ninth Dharma-prince Bodhisattva, hence it is called a royal city. Among the five positions of Bodhisattvas, the ninth position is always the Dharma-prince position, able to freely expound the Dharma. 『Upāsikā』 means a faithful woman, who is already grown up, over twenty years old and unmarried, residing alone, cultivating virtues, detached from the mundane, without defilement, pure, and is called Upāsikā. 『Named Acalā,』 indicating that this woman, since making her initial aspiration, has experienced as many kalpas (aeons) as there are dust particles in Jambudvīpa, and in the worlds she has been born into, she has never been moved by the five desires or by hatred, hence she is called Acalā.", "First, formally entering the Dharma-gate of the current position. In this section of the scripture, from 『At that time』 down to 『I have only attained this Samādhi (state of meditative consciousness) of insatiable light for seeking all Dharmas, speaking subtle Dharma for all sentient beings, making them all rejoice,』 this section is roughly divided into seventeen parts. First, recollecting the teachings of the Kalyāṇa-mitra, contemplating how to advance and progress. Second, contemplating the numerous kindnesses of the Kalyāṇa-mitra in this way, grieving and weeping, shedding tears. Third, when Sudhana Kumāra (youth) was grieving and contemplating in this way, a Bodhisattva who follows and awakens, the Tathāgata (Thus Come One) dispatched devas (gods) in the empty sky to encourage and praise him, telling him to go to the royal city of Ānūpaka. Fourth, arising from that Jñāna-ālokā-samādhi (Samādhi of the Light of Wisdom), gradually traveling to the city of Ānūpaka. Fifth, extensively seeking Acalā Upāsikā. Sixth, everyone told him that this maiden is in her home, protected by her parents. Seventh, after hearing this, Sudhana went to the residence of Acalā Upāsikā, entered her house, and saw the dependent environment where she resided. Eighth, receiving the illumination of the hall, he obtained five hundred Samādhi-gates. Ninth, then observing Acalā Upāsikā's physical characteristics, which were extremely extraordinary. Tenth, explaining that Sudhana recited verses praising Acalā Upāsikā's virtues, formally stating the Dharma he sought. Eleventh, Acalā Upāsikā formally proclaimed the Dharma she practiced. Twelfth, Sudhana asked what the realm of Samādhi practiced by Acalā Upāsikā was like. Thirteenth, Acalā Upāsikā personally described the original cause of her practice, the time and kalpa when she initiated it, and the circumstances of its arising. Fourteenth, formally proclaiming the scene of the Buddha speaking Dharma for her in the sky. Fifteenth," "" ] }

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自說發心已來經閻浮提微塵數劫。于爾所劫中修世間出世間一切眾技。藝法。未曾廢舍一文一句。十六優婆夷問善財得見菩薩求一切法無厭足莊嚴門不。善財答云欲見。十七優婆夷入此三昧不可說佛剎微塵數世界六種震動悉皆清凈琉璃所成。善財皆見已下推德升進。隨文釋義者。

問曰。何故此位念善知識悲泣流淚何意。

答曰。為明從智修悲滿佛十力故。

又問曰。此位善知識何故為女人。

答曰。如下文云。過去有佛號曰修臂。修者。長也。明引接義。表此從無功之智以愿波羅蜜行慈接引一切眾生。故王名電。授者。是智也。為明智慧破迷見道速疾如電光也。唯有一女者。慈悲也。明第六行至第七行。以悲修智。自第八行已去以智修慈故。故以王女表之。是童女者。第八住第八行已前慈悲位。猶有染習。此第九住第九行。從智起悲無有染習故。故以童女表之。在家父母守護者。以方便為父。智度為母。以守護慈心為女。無染障故。凈習障至十一地。方無如十定品中灌頂菩薩猶三求推覓不見普賢者其樣式是也。善男子。我得菩薩難摧伏智慧藏解脫門者。明第九法師行中善摧邪論。已入如是十力智分故。如下文云。我于彼佛所。聞如是法求一切智。求佛十力求佛辯才。又以法師位中。表素潔

【現代漢語翻譯】 現代漢語譯本 自從我發菩提心以來，經歷了像閻浮提（Jambudvipa，指我們所居住的這個世界）的微塵數量一樣多的劫（kalpa，佛教的時間單位，指極長的時間）。在這麼多的劫中，我修習了世間和出世間的一切技能和藝術，從未放棄哪怕一個字一句。十六位優婆夷（Upasika，在家女居士）問善財童子，是否得見菩薩求一切法永不滿足的莊嚴之門。善財童子回答說想要得見。十七位優婆夷進入此三昧（Samadhi，指禪定），不可說佛剎（Buddha-kshetra，佛所居住的國土）微塵數的世界發生六種震動，一切都由清凈的琉璃構成。善財童子都見到了這些景象，由此推德升進。以下是對經文的解釋。

問：為什麼在這個階段，善財童子會思念善知識而悲泣流淚？

答：這是爲了闡明從智慧修習到慈悲，最終圓滿佛的十種力量。

又問：為什麼這個階段的善知識是女人？

答：如下文所說，過去有一尊佛，名號為修臂（長臂）。『修』，是長的意思，表明引導接引的含義。這表明從無功用的智慧出發，以愿波羅蜜（Prāramitā，指到達彼岸的方法，此處指願力）行慈悲，接引一切眾生。所以國王名為電（閃電）。『授』，是智慧的意思，表明智慧能夠像電光一樣迅速地破除迷惑和錯誤的見解。只有一位女兒，代表慈悲。表明第六行到第七行，是以慈悲修習智慧；從第八行開始，是以智慧修習慈悲。所以用王女來表示。這個童女，代表第八住（菩薩的修行階段）第八行以前的慈悲位，仍然有染污的習氣。而這第九住第九行，是從智慧生起的慈悲，沒有染污的習氣，所以用童女來表示。在家父母守護，是以方便（Upāya，善巧的方法）為父親，智度（Prajñā，智慧）為母親，守護慈心為女兒，沒有染污的障礙。清凈的習氣障礙要到十一地（菩薩的修行位階）才能完全消除。就像《十定品》中，灌頂菩薩三次尋求普賢菩薩而不得見，就是這種情況。善男子，我得到菩薩難摧伏智慧藏解脫門，表明第九法師行中，能夠善於摧毀邪論，已經進入了佛的十力智慧的範疇。如下文所說，我在那尊佛的處所，聽聞了這樣的法，求一切智（Sarvajña，佛的智慧），求佛的十力，求佛的辯才。又以法師的地位，表明素潔（純潔）。

【English Translation】 English version Since I generated the Bodhi mind, I have passed through as many kalpas (aeons) as the dust particles in Jambudvipa (the continent where we live). During those kalpas, I cultivated all worldly and transcendental skills and arts, never abandoning even a single word or phrase. Sixteen Upasikas (female lay practitioners) asked Sudhana whether he had seen the Adornment Door of the Bodhisattva's Insatiable Desire for All Dharmas. Sudhana replied that he wished to see it. Seventeen Upasikas entered this Samadhi (meditative absorption), causing the worlds as numerous as the dust particles in unspeakable Buddha-kshetras (Buddha-fields) to shake in six ways, all made of pure lapis lazuli. Sudhana saw all these scenes, thereby advancing in virtue. The following is an explanation of the text.

Question: Why does Sudhana, at this stage, think of his good teachers and weep with tears?

Answer: It is to clarify that from wisdom, one cultivates compassion, ultimately perfecting the ten powers of the Buddha.

Question: Why is the good teacher in this stage a woman?

Answer: As the following text says, in the past there was a Buddha named Susu-bahu (Long Arms). 'Susu' means long, indicating the meaning of guiding and receiving. This indicates that from effortless wisdom, one practices compassion with the Vow Paramita (perfection of vows), receiving and guiding all sentient beings. Therefore, the king is named Vidyut (lightning). 'Giving' represents wisdom, indicating that wisdom can quickly break through delusion and wrong views like lightning. Having only one daughter represents compassion. It indicates that from the sixth stage to the seventh stage, one cultivates wisdom with compassion; from the eighth stage onwards, one cultivates compassion with wisdom. Therefore, the princess is used to represent it. This maiden represents the stage of compassion before the eighth dwelling (stage of Bodhisattva practice), before the eighth practice, which still has defiled habits. This ninth dwelling, ninth practice, is compassion arising from wisdom, without defiled habits, so it is represented by a maiden. The parents guarding at home represent Upaya (skillful means) as the father, Prajna (wisdom) as the mother, guarding the compassionate heart as the daughter, without defilement or obstacles. The obstacles of pure habits are completely eliminated only at the eleventh Bhumi (stage of Bodhisattva practice). Just like in the 'Ten Samadhis Chapter,' the Crown Prince seeks Samantabhadra three times but cannot find him, that is the situation. Good man, I have attained the Liberation Door of the Bodhisattva's Invincible Treasury of Wisdom, indicating that in the ninth Dharma Master practice, one is good at destroying heretical arguments and has entered the realm of the Buddha's ten powers of wisdom. As the following text says, in that Buddha's place, I heard such Dharma, seeking Sarvajna (Buddha's omniscience), seeking the Buddha's ten powers, seeking the Buddha's eloquence. Also, the position of Dharma Master represents purity.

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清高慈悲和悅謙下無慢。以女表之。非即女也。善財入其宅內見彼堂宇金色光明普皆照曜者。明此第九法師位悲室教光所燭故。觸善財身即得五百三昧門者。一了相本凈自體光明。二達心境無依不居空有性自寂靜。三如是三昧能於世間無所染著。四普眼捨得三昧者。明智眼無依名之為舍。善知萬有名之為得。五如來藏三昧門者。明一智之內含容萬德。舉此五數。以明五百都含五位五百法門善財入此三昧。如七日胎者。同此位中以智入慈柔和懌適悅也。一切眾生見此女人皆無染著心一切煩惱自然消滅者。明智相福資仁慈端正無染愛業以受其身所生其身無有淫相。天人恭敬見者惑亡。善財以一行頌。嘆此女人修戒忍精進三種行得光明照世間身。如經具明。優婆夷入定顯求一切法無厭足。三昧門令善財見。如文具明。不空輪三昧者。須學世間出世間皆具足故。十力智輪三昧者。會佛差別智輪滿故。佛種無盡藏三昧門者。智無不含化無斷絕故。此三三昧是總。一萬三昧是別。明一多相容自在入因陀羅網教門。已下推德升進。此是第九善法行中善知識。以力波羅蜜為主。餘九為伴。約智門中諸位通治。約位門中治說法不自在障令得自在。

第二推德升進中。從如諸菩薩已下至辭退而去。有十五行半經。于中約分四門。一推

【現代漢語翻譯】 現代漢語譯本：清凈高尚、慈悲為懷、和藹可親、謙虛謹慎、沒有傲慢之心。用女子來象徵，但並非就是指女子本身。善財童子進入她的住所，見到那裡的殿堂宇舍，金色光明普遍照耀，這是說明第九位法師的地位，悲室的教化之光所照耀的緣故。接觸到善財童子的身體，就得到五百種三昧法門，這說明：一、了知諸法之相，其本性清凈，自體光明。二、通達心與境無所依賴，不執著于空與有，其自性寂靜。三、這樣的三昧能夠在世間不被污染。四、普眼捨得三昧，說明智慧之眼無所依賴，稱之為『舍』；善於知曉萬法之名，稱之為『得』。五、如來藏三昧門，說明一個智慧之內包含容納萬種功德。列舉這五種，是爲了說明五百種三昧都包含五位，五百種法門。善財童子進入這種三昧，如同七日之胎，如同在此位中用智慧進入慈悲，柔和喜悅。一切眾生見到這個女人，都沒有染著之心，一切煩惱自然消滅，說明智慧之相、福德資糧、仁慈端正，沒有染愛之業，因此受生此身，所生的身體沒有淫慾之相。天人恭敬，見到的人迷惑消亡。善財童子用一行頌，讚歎這個女人修持戒、忍、精進三種行，得到光明照耀世間的身體，如經文詳細說明。優婆夷（Upasika，女居士）入定，顯示求一切法沒有厭足。三昧門令善財童子見到，如經文詳細說明。不空輪三昧，需要學習世間和出世間法都具足的緣故。十力智輪三昧，是融會佛的差別智輪圓滿的緣故。佛種無盡藏三昧門，是智慧沒有不包含的，教化沒有斷絕的緣故。這三種三昧是總說，一萬種三昧是別說，說明一多相容，自在進入因陀羅網（Indra's net）教門。以下是推崇德行，提升境界。這是第九善法行中的善知識，以力波羅蜜（power Paramita，力量波羅蜜）為主，其餘九種為伴。從智慧之門來說，各個位次都可以通達治理。從位次之門來說，治理說法不自在的障礙，使之得到自在。 第二段：第二推崇德行，提升境界中。從『如諸菩薩』以下到『辭退而去』，有十五行半經。其中大約分為四門。一推崇

【English Translation】 English version: Pure and noble, compassionate, kind and amiable, humble and modest, without arrogance. It is symbolized by a woman, but it is not just referring to a woman herself. Sudhana (善財, a seeker of enlightenment) entered her residence and saw that the halls and buildings there were illuminated by golden light everywhere. This illustrates the position of the ninth teacher, illuminated by the light of teaching in the chamber of compassion. When Sudhana touched her body, he obtained five hundred Samadhi (三昧, meditative absorption) gates, which illustrate: 1. Knowing the characteristics of all Dharmas (法, teachings), their nature is pure and their self-nature is luminous. 2. Understanding that the mind and environment are independent, not attached to emptiness or existence, and their nature is tranquil. 3. Such Samadhi can be unpolluted in the world. 4. The Samadhi of Universal Eye Giving and Receiving illustrates that the eye of wisdom is independent, called 'giving'; being good at knowing the names of all Dharmas is called 'receiving'. 5. The Tathagatagarbha (如來藏, Buddha-nature) Samadhi gate illustrates that one wisdom contains and accommodates ten thousand virtues. Listing these five is to illustrate that the five hundred Samadhis all contain five positions and five hundred Dharma gates. Sudhana entering this Samadhi is like a seven-day-old fetus, like using wisdom to enter compassion, gentleness, joy, and delight in this position. When all sentient beings see this woman, they have no attachment in their minds, and all afflictions naturally disappear, illustrating that the characteristics of wisdom, the resources of merit, kindness, uprightness, and no karma of attachment and love, therefore, receive this body, and the body that is born has no lustful appearance. Devas (天, deities) and humans are respectful, and those who see her lose their delusions. Sudhana uses a verse to praise this woman for cultivating the three practices of precepts, patience, and diligence, and obtaining a body that illuminates the world with light, as the Sutra (經, scripture) explains in detail. Upasika (優婆夷, female lay practitioner) enters Samadhi, showing that there is no satiety in seeking all Dharmas. The Samadhi gate allows Sudhana to see, as the text explains in detail. The Unempty Wheel Samadhi requires learning that both worldly and supramundane Dharmas are complete. The Ten Powers Wisdom Wheel Samadhi is because it integrates the Buddha's differentiated wisdom wheel to be complete. The Buddha-seed Inexhaustible Treasury Samadhi gate is because wisdom contains everything, and teaching is uninterrupted. These three Samadhis are general, and the ten thousand Samadhis are specific, illustrating that one and many are compatible, freely entering the teaching gate of Indra's net. The following is to promote virtue and elevate the realm. This is the virtuous friend in the ninth virtuous practice, with the Power Paramita (力波羅蜜, perfection of power) as the main, and the other nine as companions. From the gate of wisdom, all positions can be universally governed. From the gate of position, govern the obstacles of not being free in teaching the Dharma, so that they can be free. Second paragraph: In the second promotion of virtue and elevation of realm, from 'Like all Bodhisattvas' to 'bidding farewell and leaving', there are fifteen and a half lines of Sutra. Among them, it is roughly divided into four gates. One is to promote.

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德令善財升進。二示善友方所及舉城名都薩羅。三舉善友之名行為出家外道名為遍行。四禮敬辭去。隨文釋義者。城名無量都薩羅。都云喜樂。薩羅云出生。謂此城出生無量喜樂等事表。此善知識智度圓滿行同十地已終佛果遍行諸行宜應所見。普現其身同彼行門。接生利俗皆令歡喜故。城名出生無量喜樂等事。號出家外道名為遍行者。智齊佛果名為出家。為化邪流示同邪見。名為外道。益眾生行及以三乘盡同其事。名為遍行。所行無染。名為出家。以菩薩行中化邪不化正。名為外道。處行無染。名為出家。乃至九十六種外道我皆為之南方義如初釋。

第一正入當位法門中從爾時善財童子已下至我唯知此至一切處菩薩行。總分五門。一念善知識思惟升進。二漸次遊行推求善友。三見在山上平地經行。山頂是智。平地是法身。表不離法身大智同於邪見。四往詣致敬正申所求。五遍行善友與善財所行之法。隨文釋義者。言外道名遍行者。菩薩化邪不化正名為外道。凡所修進未至究竟。一乘法界理智妙行。一多同異自在身土交徹十方世界如因陀羅網門。皆是外見。如是通凡及聖。盡以同行方便引之。名為遍行外道。行即如此孔丘莊老之流亦是其類。如潛名隱相隨類而行眾生。但受其益總不知。誰是誰非。如是之行。常遍

【現代漢語翻譯】 現代漢語譯本 德令善財（Sudhana）繼續前進。第二，指示善友（kalyāṇa-mitra）所在的地方，並提及都薩羅（Dhūtasāra）城的名字。都薩羅，都（Dhūta）意為喜樂，薩羅（Sāra）意為出生，意味著這座城市誕生了無量的喜樂等事物。第三，提及善友的名字和行為，指出家外道名為遍行（Parivrājaka）。第四，禮敬告辭。按照文意解釋，這座城市名為無量都薩羅。都，意味著喜樂。薩羅，意味著出生。意味著這座城市誕生了無量的喜樂等事物。表明這位善知識的智慧和德行圓滿，行為如同十地菩薩，已經到達佛果，遍行諸行，應該去拜見他。普遍示現其身，與他們相同的行為方式，接引眾生，使他們都感到歡喜。因此，這座城市的名字意味著誕生無量的喜樂等事物。稱出家外道為遍行，智慧等同於佛果，稱為出家。爲了教化邪見之人，示現與他們相同的邪見，稱為外道。利益眾生的行為以及三乘的修行都與他們相同，稱為遍行。所行之事沒有污染，稱為出家。在菩薩的修行中，教化邪見之人而不教化正見之人，稱為外道。所處之行沒有污染，稱為出家。乃至九十六種外道，我都為他們示現南方義，如同最初的解釋。

第一，進入正位法門中，從爾時善財童子以下，到我只知道這些，到一切處菩薩行。總共分為五個方面。第一，思念善知識，思考如何提升自己。第二，逐漸推求善友。第三，看見善友在山上和平地上經行。山頂象徵智慧，平地象徵法身。表明不離法身，大智與邪見相同。第四，前往拜訪，表達敬意，正式提出所求。第五，遍行善友給予善財所修行的法門。按照文意解釋，稱外道為遍行，菩薩教化邪見之人而不教化正見之人，稱為外道。凡是所修行的，還沒有達到究竟，一乘法界的理智妙行，一多同異，自在身土交徹十方世界，如同因陀羅網門，都是外見。像這樣，包括凡人和聖人，都用相同的行為方便來引導他們，稱為遍行外道。行為就像孔丘、莊子、老子之流，也是這一類。如同隱藏姓名和身份，隨著不同的類別而行，眾生只接受他們的利益，總不知道誰是誰非。像這樣的行為，常常普遍存在。

【English Translation】 English version Sudhana continued to advance. Second, he was directed to the location of the kalyāṇa-mitra (beneficial friend), and the name of the city Dhūtasāra was mentioned. Dhūtasāra, Dhūta meaning joy and Sāra meaning birth, implies that this city gave birth to immeasurable joy and other things. Third, the name and conduct of the kalyāṇa-mitra were mentioned, indicating that the renunciate ascetic was named Parivrājaka. Fourth, he respectfully took his leave. According to the meaning of the text, the city is named Immeasurable Dhūtasāra. Dhūta means joy. Sāra means birth. It means that this city gave birth to immeasurable joy and other things. It indicates that this kalyāṇa-mitra's wisdom and virtue are complete, his conduct is like that of a tenth-ground Bodhisattva, and he has reached the fruit of Buddhahood, practicing all practices, and should be visited. Universally manifesting his body, with the same behavior as them, receiving sentient beings, making them all happy. Therefore, the name of this city means the birth of immeasurable joy and other things. Calling the renunciate ascetic Parivrājaka, his wisdom is equal to the fruit of Buddhahood, called renunciation. In order to teach those with wrong views, he manifests the same wrong views as them, called an ascetic. The actions of benefiting sentient beings and the practice of the Three Vehicles are the same as them, called Parivrājaka. What is practiced is without defilement, called renunciation. In the practice of the Bodhisattva, teaching those with wrong views but not teaching those with right views is called an ascetic. The place of practice is without defilement, called renunciation. Even the ninety-six kinds of ascetics, I manifest the meaning of the South for them, as in the initial explanation.

First, entering the Dharma gate of the correct position, from the time of Sudhana onwards, to I only know these, to the Bodhisattva's practice in all places. It is divided into five aspects in total. First, contemplating the kalyāṇa-mitra, thinking about how to improve oneself. Second, gradually seeking out beneficial friends. Third, seeing the kalyāṇa-mitra walking on the mountain and on the plain. The mountaintop symbolizes wisdom, and the plain symbolizes the Dharmakāya (Dharma body). It indicates that one does not leave the Dharmakāya, and great wisdom is the same as wrong views. Fourth, going to visit, expressing respect, and formally making the request. Fifth, the Parivrājaka gives Sudhana the Dharma gate to practice. According to the meaning of the text, calling the ascetic Parivrājaka, the Bodhisattva teaches those with wrong views but not teaching those with right views, is called an ascetic. All that is practiced has not yet reached the ultimate, the wonderful practice of reason and wisdom in the Dharma realm of the One Vehicle, one and many, same and different, the body and land are at ease, and the ten directions of the world are interpenetrating, like the net of Indra, are all external views. Like this, including ordinary people and sages, all are guided by the same expedient means of action, called Parivrājaka. Actions like those of Confucius, Zhuangzi, and Laozi are also of this kind. Like hiding their names and identities, acting according to different categories, sentient beings only receive their benefits, and do not know who is right and who is wrong. Such actions are often universal.

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十方。無時不現。如影隨形。如響應聲。非往來之質以智通萬有。常對現色身。如下文云。我已成就普觀世間三昧門。已成就無依無作神通力。已成就普門般若波羅蜜。我普於世間種種方所種種形貌種種解行饒益眾生。乃至普遍一切諸趣雖在世間常行利益。時諸人眾不知從何而至。不知不覺。是何人流。有眾生處一切行遍故。此是真實行善知識。以智波羅蜜為主。餘九為伴。此位治于生死中行不自在障令得自在。余廣意如文。前十住是入佛所住法門之樣。此十行是普賢行之樣式。十地仿此而成十回向是以此十住十行中。和融慈悲願力起智興悲。令使不偏修出世涅槃及染凈二障。使得常居十方一切生死海中。依自體法界佛果普賢大行。恒常充滿如因陀羅網境界無礙門故。以是安立乎。十回向門。和會智悲世及出世。咸使融通依本自在故。使偏修定業求出世者。和融無量想念。起大智用無定利故。安立十回向。使權學菩薩不一向妄求他方。別有佛凈土故。安立十回向。使得常居寂定身恒遍滿一切生死攝化眾生故。起十回向。使想念十方一切眾生數受想思惟憶念流注飄動。便成智用。起十回向。使微小如芥子許福田。令遍滿十方充滿法界。起十回向。令使世間諸見及微小神通成普賢大用。起十回向。令使八住八地智增菩薩憶

念本願廣利眾生方便起大神通力。遍興大利不住凈智中。起十回向。令使初發心菩薩起如來大愿具佛功德。起十回向。廣如十回向品說。若無此十回向門。一切發心者。總住二乘地。無有菩薩得成佛道具普賢行也。初地菩薩依此三法。以殊勝願力發心一依前三法。加行升進。至其功畢道滿如初發心。以明智不遷時日歲月不遷。還如慈氏返指文殊。明果不移因也。便見自身入普賢身中。明普賢行亦不離因內故。慈氏云。我當來下閻浮提。汝與文殊還來見我。明來世與今時不移。此乃約智實論。不同情識妄想虛變生多劫。見一乘之行見道。在初發心位初也。加行在初發心見諦之後。以此果行相資。方成萬用自在。三乘道前三賢菩薩有漏發心地上方成見道。十一地妙覺如來。又云。三千大千世界為佛報境。未通法界無限之境。互參無礙門已下推德升進十回向位。

新華嚴經論卷第三十六 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十七

長者李通玄撰

善財童子善知識十回向位。從推德升進中自如諸菩薩摩訶薩已下。至辭退而去。皆作五門。已下諸位仿此例然。一推德令善財升進。二示善知識方處國名廣大。三舉善知識號曰鬻香長者名優缽羅華。四勸善財往問五致

【現代漢語翻譯】 現代漢語譯本：唸誦本願，以廣大利益眾生，方便生起大神通力。普遍興盛大利益，安住于清凈智慧之中。發起十回向，令初發心的菩薩生起如來的大愿，具足佛的功德。發起十回向，詳細內容如《十回向品》所說。如果沒有這十回向之門，一切發心者都將停留在二乘（聲聞乘和緣覺乘）的境界，沒有菩薩能夠成就成佛的資糧，圓滿普賢菩薩的行愿。初地菩薩依靠這三種方法，以殊勝的願力發心，並依照前述三種方法，不斷修行精進，直至功行圓滿，證得的果位與最初發心時相同。這表明智慧的本質不會隨時間流逝而改變，就像慈氏菩薩（Maitreya）返回指示文殊菩薩（Manjusri），說明果不會改變其因。因此，便能見到自身融入普賢菩薩（Samantabhadra）的身中，表明普賢菩薩的行愿也離不開最初的因地。慈氏菩薩說：『我將來下生閻浮提（Jambudvipa，我們所居住的這個世界），你和文殊菩薩再來見我。』這表明未來世與現在世的本質沒有改變。這乃是就智慧的實相而言，不同於情識妄想的虛幻變化，經歷多劫。見到一乘（Ekayana，成佛的唯一道路）的行持，見到道，就在最初發心之位。加行在初發心見諦之後。以此果地的行持與因地的智慧相互資助，才能成就萬用的自在。三乘道（聲聞乘、緣覺乘、菩薩乘）之前的賢位菩薩，以有漏的發心，在地上才能成就見道。十一地妙覺如來（Buddha），又說：『三千大千世界為佛的報身所依之境，』尚未通達法界無限的境界。互相參照無礙之門以下，推崇功德，提升進入十回向位。 《新華嚴經論》卷第三十六 大正藏第36冊No.1739《新華嚴經論》 《新華嚴經論》卷第三十七 長者李通玄撰 善財童子（Sudhana）親近善知識，進入十回向位。從『推崇功德，提升精進』中，從諸菩薩摩訶薩（Bodhisattva-Mahasattva）開始，到辭退離去，都分為五門。以下各個位次都仿照這個例子。一、推崇功德，令善財童子提升精進。二、指示善知識所處的方位、國土名稱廣大。三、舉出善知識的名號，稱為鬻香長者，名為優缽羅華（Utpala）。四、勸善財童子前往請問。五、達到。

【English Translation】 English version: Reciting the original vows, to broadly benefit sentient beings, expediently generating great supernatural powers. Universally flourishing great benefits, abiding in pure wisdom. Arousing the Ten Transferences, enabling Bodhisattvas who have initially awakened the aspiration for enlightenment to generate the great vows of the Tathagata (Thus Come One), possessing the merits of the Buddha. Arousing the Ten Transferences, as described in detail in the chapter on the Ten Transferences. If there were no gate of these Ten Transferences, all those who have awakened the aspiration for enlightenment would remain in the realm of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), and no Bodhisattva would be able to accomplish the requisites for Buddhahood, fulfilling the practices and vows of Samantabhadra (Universal Virtue). Bodhisattvas of the first ground rely on these three methods, generating the aspiration for enlightenment with supreme vows, and according to the aforementioned three methods, continuously cultivate and advance, until the completion of merit and the fulfillment of the path, just like the initial awakening of aspiration. This indicates that the essence of wisdom does not change with the passage of time, just as Maitreya (The Benevolent One) returns to instruct Manjusri (Gentle Glory), indicating that the result does not change its cause. Therefore, one can see oneself entering the body of Samantabhadra, indicating that the practices and vows of Samantabhadra are also inseparable from the initial causal ground. Maitreya said: 'In the future, I will descend to Jambudvipa (the world we live in), and you and Manjusri will come to see me again.' This indicates that the essence of the future world and the present world has not changed. This is discussed in terms of the reality of wisdom, different from the illusory changes of emotional consciousness and delusion, experiencing many kalpas (eons). Seeing the practice of the One Vehicle (Ekayana, the only path to Buddhahood), seeing the path, is in the position of the initial awakening of aspiration. Further practice is after seeing the truth in the initial awakening of aspiration. With this practice of the resultant ground and the wisdom of the causal ground mutually assisting each other, one can achieve the freedom of myriad uses. Before the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), the virtuous Bodhisattvas, with defiled aspiration, can only achieve seeing the path on the ground. The Eleventh Ground, the Wonderful Enlightenment of the Tathagata (Buddha), also said: 'The three thousand great thousand worlds are the realm relied upon by the reward body of the Buddha,' not yet penetrating the infinite realm of the Dharma Realm. Referring to each other, the gate of unobstructedness and below, promoting merit, advancing into the position of the Ten Transferences. New Avatamsaka Sutra Commentary, Volume 36 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Commentary New Avatamsaka Sutra Commentary, Volume 37 Composed by Elder Li Tongxuan Sudhana's (Good Wealth) approach to good teachers, entering the position of the Ten Transferences. From 'promoting merit, advancing and progressing,' from the Bodhisattva-Mahasattvas (Great Beings) onwards, to the departure and retreat, all are divided into five gates. The following positions all follow this example. 1. Promoting merit, enabling Sudhana to advance and progress. 2. Indicating the location of the good teacher, the vastness of the country's name. 3. Mentioning the name of the good teacher, called the Fragrance-Selling Elder, named Utpala (Blue Lotus). 4. Encouraging Sudhana to go and inquire. 5. Reaching.

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敬辭去。隨文釋義者。嘆德中以無礙愿住一切劫得如帝網諸無等行者。即是十回向中願行方便。又以善知眾香法門和合香藥以充賣鬻。以表迴向和合。智悲生死涅槃染凈想念分別。總成一丸定慧解脫知見香。生死涅槃總自在。如此合香。以其眾香合為一丸。互相資益皆無自性。不失自德同異自在。此將鬻香長者。青蓮華表十回向和融理智大悲大愿萬行總別自在總為一丸。義無著故。南方義如前十住初釋也。國名廣大者。廣興大愿。起行無邊。普接一切群品故。此愿是萬行之風。令行無邊故。又愿是智風。令一切想念成大智神通自在用故。愿是開敷一切三昧定風。引發滯染凈眾生。令無所依得無依智寂用自在遍一切眾生故。如十住之首。以妙峰山而表無相智慧。十行之首。以三眼國比丘而表。明行出纏。十回向之首。以合香長者而表迴向和融智悲萬行涅槃生死。此是隨位意趣。思之可詳其意。此五十三善知識。皆是升進修行意趣。甚須知之。不妄修學此鬻香是表十回向。以大愿和融十住十行理智慈悲入于生死一切無礙法界門。名號青蓮花。錶行不染生死不染涅槃於二不二而中不污如青蓮花。要以淤泥濁水之中而生不染泥水之性色香第一。明菩薩以此大愿迴向力故。處於生死淤泥之中方始成法界佛果普賢萬行功德果報。色

【現代漢語翻譯】 現代漢語譯本： 敬辭退。接下來是隨文釋義：讚歎鬻香長者在證德過程中，以無礙的願力安住於一切劫，獲得如同帝釋天之網般重重無盡的諸種無等等行，這正是十回向中所說的願行方便。又以善於調配各種香料的法門，將眾香和合製成香藥來售賣，以此來表徵迴向的和合之義，即智慧、慈悲、生死、涅槃、染、凈、想念、分別，總和成一丸，象徵定慧解脫知見的妙香。生死與涅槃總能自在。如此和合眾香，使其合為一丸，互相資助增益，皆無自性，不失各自的德用，同異自在。這位售香長者，以青蓮花來表徵十回向和融的理智、大悲、大愿、萬行，總別自在，總歸為一丸，義理上沒有執著的緣故。南方之義，如同前面十住初釋所說。 國名「廣大」表示廣發大愿，發起無邊的行動，普遍接引一切眾生。此愿是萬行之風，使行動沒有邊際。而且，愿是智慧之風，使一切想念都成為大智慧神通自在的妙用。愿是開敷一切三昧定的風，引發滯留在染凈中的眾生，使他們無所依賴而得到無依的智慧，寂靜妙用自在遍及一切眾生。如同十住之首，以妙峰山來表示無相智慧；十行之首，以三眼國比丘來表示明行出離纏縛；十回向之首，以合香長者來表示迴向和融智悲萬行涅槃生死。這些都是隨順位次的意趣，仔細思考可以詳知其意。這五十三位善知識，都是升進修行的意趣，務必深知，不要妄自修學。這售香之舉是表徵十回向，以大愿和融十住十行理智慈悲，進入生死一切無礙的法界之門。名號為青蓮花，表示行不染生死，不染涅槃，於二者不二之中而不被污染，如同青蓮花。要在淤泥濁水之中生長，而不被泥水的性質所污染，色香第一。說明菩薩以此大愿迴向之力，處於生死淤泥之中，方才成就法界佛果普賢萬行功德果報的色身。

【English Translation】 English version: I respectfully withdraw the previous explanation. What follows is an interpretation based on the text: Praising the perfumer (vender of incense) in the process of attaining virtue, abiding in all kalpas with unobstructed vows, obtaining the countless and unequaled practices like the net of Indra (Indra's net, a metaphor for interconnectedness), which is precisely the expedient of vows and practices in the Ten Dedications (ten parinamana). Furthermore, with the skillful Dharma of harmonizing various fragrances, he combines various incenses to create fragrant medicines for sale, thereby symbolizing the harmony of dedication, that is, wisdom, compassion, birth and death, nirvana, defilement, purity, thoughts, and discriminations, all combined into one ball, symbolizing the wonderful fragrance of samadhi (concentration), prajna (wisdom), liberation, and knowledge and vision. Birth and death and nirvana are all freely controlled. Thus, harmonizing the various incenses, combining them into one ball, mutually aiding and benefiting each other, all without inherent nature, not losing their respective virtues, with freedom in sameness and difference. This perfumer, with the blue lotus (utpala) flower, symbolizes the harmonious fusion of reason and wisdom, great compassion, great vows, myriad practices of the Ten Dedications, with freedom in totality and individuality, all unified into one ball, without attachment in meaning. The meaning of the south is like that explained in the initial explanation of the Ten Dwellings (ten bhumis). The country named 'Vast' (Vipula) signifies broadly making great vows, initiating boundless actions, universally receiving all beings. This vow is the wind of myriad practices, making actions without limit. Moreover, the vow is the wind of wisdom, transforming all thoughts into the wonderful function of great wisdom, supernatural powers, and freedom. The vow is the wind that blossoms all samadhi concentrations, inspiring beings dwelling in defilement and purity, enabling them to attain wisdom without reliance, with the silent and wonderful function freely pervading all beings. Like the head of the Ten Dwellings, using Mount Wondrous Peak (adbhuta-parvata) to represent wisdom without characteristics; the head of the Ten Practices, using the Bhiksu (monk) of the Three-Eyed Country to represent the clear practice of emerging from entanglement; the head of the Ten Dedications, using the perfumer to represent the harmonious fusion of wisdom, compassion, myriad practices, nirvana, and birth and death. These are all the intentions following the positions, careful consideration can reveal their meaning in detail. These fifty-three good advisors are all the intentions of ascending and progressing in practice, it is essential to deeply understand them, do not cultivate and study them falsely. This selling of incense symbolizes the Ten Dedications, using great vows to harmonize the reason, wisdom, compassion of the Ten Dwellings and Ten Practices, entering the gate of the Dharma realm of birth and death, all without obstruction. The name is Blue Lotus, indicating that practice does not defile birth and death, does not defile nirvana, and is not polluted in the non-duality of the two, like the blue lotus flower. It must grow in the mud and turbid water, without being polluted by the nature of the mud and water, with color and fragrance being the foremost. It illustrates that the Bodhisattva (enlightenment being), with the power of this great vow of dedication, is situated in the mud of birth and death, only then can he accomplish the Dharma realm, the fruit of Buddhahood, the meritorious rewards of Samantabhadra's (a bodhisattva who exemplifies great practice) myriad practices.

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香第一余莫能勝。諸花中青蓮花為色香殊勝。如諸行中以十回向和融生死涅槃智悲萬行為一法界。教化一切眾生皆令無苦顯大智香。此為殊勝。余別求出世者。皆悉不如故。以青蓮花合香長者表之令易解故。

第一正入當位法門中從爾時善財已下至我唯知此調和香法。於此段中以立五門。餘下諸位亦仿此樣例然。一正念善知識教思惟升進。二漸次遊行至長者所。三致敬禮足。四正申所求。五長者說其自行授與善財。隨文釋義者。從爾時善財童子已下有十大愿門。明入迴向以愿和融一切真俗染凈智悲無礙之門。漸次遊行者。升進也。至廣大國者。以愿起智興無盡行接引眾生也。乃至如十方世界微塵剎中。一一塵內有無盡佛法及身行接引眾生。一切十方國剎塵中。悉皆如是。如帝網重重無盡。以願行廣大。國名廣大。于第四正申所求門中。長者答言。我善別知一切諸香有二義。一實知世間諸香。二以香表法。一實知諸香者。即經所說。所謂一切香總體。燒涂末是別陳。香王出處已下是隨生業類。所生諸香且如已下人間有五種香。羅剎中一種香。天中有四種香。總共有十種香。其功能如經自具。以將如上諸香表十回向。香為明香性無依能發眾善滅一切惡。明大愿無依能興無量善根故。起無量大智之雲雨無量白凈法雨。

【現代漢語翻譯】 現代漢語譯本： 香中第一，沒有其他香可以勝過它。在各種花中，青蓮花在顏色和香味上都特別殊勝。如同在各種修行中，以十回向將生死涅槃的智慧和慈悲與萬行融合爲一法界。教化一切眾生，使他們沒有痛苦，彰顯大智慧之香。這是最殊勝的。其他那些特別尋求出世的人，都比不上它。因此用青蓮花和合香來代表，使人容易理解。

在第一正入當位法門中，從那時起，善財（Sudhana）從我這裡開始，只知道這種調和香的方法。在這段中，設立了五個方面。其餘的各個位次也仿照這個例子。一是正念善知識的教導，思考並提升自己。二是逐漸接近長者（Elders）的住所。三是表達敬意，禮拜雙足。四是正式提出所求。五是長者講述自己的修行，並傳授給善財。隨文解釋含義，從那時起，善財童子（Sudhana）有十大愿門。闡明進入迴向，以願力融合一切真俗、染凈、智慧和慈悲，使其無礙。逐漸接近，就是提升進步。到達廣大國，是用願力生起智慧，興起無盡的修行，接引眾生。乃至如十方世界微塵剎中，每一個微塵內都有無盡的佛法以及身行來接引眾生。一切十方國剎塵中，都像這樣。如同帝網重重無盡，以願行廣大，所以國名叫廣大。在第四個正式提出所求的方面中，長者回答說，我善於分辨一切香，有兩種含義。一是真實地瞭解世間的各種香。二是用香來表達佛法。一是真實地瞭解各種香，就是經文所說的。所謂一切香總體，燒、涂、末是分別陳述。香王出處以下是隨其所生的行業種類。所生的各種香，比如人間有五種香，羅剎（Rakshasa）中有一種香，天中有四種香，總共有十種香。它們的功能如經文所記載。用以上各種香來表達十回向。香表明香的自性沒有依靠，能夠引發各種善行，滅除一切惡行。表明大愿沒有依靠，能夠興起無量善根。生起無量大智慧的云，降下無量清凈的法雨。

【English Translation】 English version: Among fragrances, this is the foremost, and no other fragrance can surpass it. Among all flowers, the blue lotus (Utpala) is especially outstanding in color and fragrance. Just as in all practices, the Ten Transferences (Dasaparivarta) integrate the wisdom and compassion of birth-and-death and Nirvana with all practices into the One Dharma Realm. It teaches all sentient beings, freeing them from suffering and manifesting the fragrance of great wisdom. This is the most excellent. Those others who especially seek to transcend the world are all inferior to it. Therefore, the compound fragrance of the blue lotus is used to represent it, making it easy to understand.

In the first Dharma Gate of Rightly Entering the Position, from that time on, Sudhana, starting with me, only knows this method of harmonizing fragrances. In this section, five aspects are established. The remaining positions also follow this example. First, it is the right mindfulness of the teachings of the Wise Friend (Kalyanamitra), contemplating and elevating oneself. Second, it is gradually approaching the residence of the Elder (Elders). Third, it is expressing respect, bowing at the feet. Fourth, it is formally stating the request. Fifth, it is the Elder recounting his own practice and imparting it to Sudhana. Explaining the meaning according to the text, from that time on, Sudhana has the Ten Great Vows. It elucidates entering the transference, using the power of vows to integrate all that is true and mundane, defiled and pure, wisdom and compassion, making them unobstructed. Gradually approaching means advancing and progressing. Reaching the Vast Country is using the power of vows to generate wisdom, initiating endless practices, and receiving sentient beings. Even like in the dust motes of the ten directions' worlds, within each dust mote there are endless Buddha-dharmas and bodily practices to receive sentient beings. In all the dust motes of the ten directions' lands, it is all like this. Like the endless layers of Indra's net, with the vastness of vows and practices, the country is named Vast. In the fourth aspect of formally stating the request, the Elder answers, 'I am skilled at distinguishing all fragrances, which have two meanings. First, it is truly understanding all the fragrances of the world. Second, it is using fragrance to express the Dharma. First, it is truly understanding all kinds of fragrances, which is what the sutra says. The general category of all fragrances, burning, applying, and powdering are stated separately. The origin of the Fragrance King and below follows the types of karma that arise. The various fragrances that arise, for example, there are five kinds of fragrances in the human realm, one kind of fragrance among the Rakshasas, and four kinds of fragrances in the heavens, totaling ten kinds of fragrances. Their functions are as recorded in the sutra. Using the above fragrances to express the Ten Transferences. Fragrance indicates that the nature of fragrance is without reliance, capable of initiating all good deeds and eliminating all evil deeds. It indicates that the Great Vow is without reliance, capable of initiating limitless roots of goodness. Generating clouds of limitless great wisdom, raining down limitless pure Dharma rain.'

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行無量大慈悲行。化無量眾生。令得滅苦發無上意。若無大愿不成發起大菩提心。設修解脫悉皆二乘。人間有香名為象藏。此香因龍斗所生燒之一丸起大香云彌覆王都。於七日中雨細香雨若沾著身身則金色者。表如十住位中初發心時。以七覺之香起大愿云。廣興悲行。普覆一切眾生求一切智。以止觀龍與十二有支煩惱共鬥。徹空無際生智慧火燃大智香。起慈悲雲雨白法雨。眾生沾者即初發心時便成正覺。若著衣服宮殿樓閣亦皆金色者。明因起大愿迴向香所有一切世間忍辱慈悲觀智總會法界自在白凈法故。若因風吹入宮殿中。眾生嗅者七日七夜離諸憂苦。不驚不怖不亂不恚慈心相向志意清凈者。明轉轉而聞亦皆歡喜發大愿門起七覺意。我知是已而為說法者。明欲勸眾生髮無上覺心者。要先勸發廣大愿迴向。起堅誠誓願之心。先敷三十七品覺行華。方堪為說至真之道。如是勸修萬無失一。摩羅耶山者。此山在南天竺境摩利伽耶國。此國依此山立名。此山多出白旃檀香。此山出旃檀香名牛頭。若以涂身設入火坑。火不能燒。明治地住以起大願力及迴向力。以上上十善法身無性之理以成戒體。用涂其身。迴向入生死火坑。貪瞋愛火不能燒害。海中有香名為無能勝。若以涂鼓及諸螺貝。其聲發時一切敵軍皆自退散者。明修行住以

【現代漢語翻譯】 現代漢語譯本 行無量大慈悲行。化無量眾生。令得滅苦發無上意。若無大愿不成發起大菩提心。假設修習解脫，最終也只是二乘的境界。人間有一種香，名為象藏（一種香的名字）。這種香是因龍爭鬥而產生的，焚燒一丸，便會升起巨大的香云，瀰漫覆蓋整個王都。在七日之中，降下細微的香雨，如果沾染到身上，身體就會變成金色。這象徵著十住位（菩薩修行的十個階段）中初發心時，以七覺支（七種覺悟的因素）之香，升起廣大的誓願之云，廣泛地興起慈悲的行為，普遍地覆蓋一切眾生，以求得一切智慧。用止觀（佛教的兩種修行方法）之龍與十二有支（十二因緣）的煩惱共同戰鬥，徹悟空性，生起無邊的智慧之火，燃燒廣大的智慧之香，升起慈悲之云，降下白凈之法的雨。眾生沾染到，就如同初發心時便成就正覺。如果沾染到衣服、宮殿、樓閣，也都會變成金色，這表明因為升起廣大的誓願，迴向于香，所有一切世間的忍辱、慈悲、觀智，總會於法界，成就自在白凈之法。如果因為風吹入宮殿中，眾生聞到這種香，七日七夜遠離各種憂愁痛苦，不驚慌、不恐懼、不混亂、不嗔恚，以慈悲之心互相對待，心志意念清凈，這表明輾轉相聞，也都會歡喜，開啓發起廣大誓願之門，生起七覺支的意念。我知道這些之後才為眾生說法，這表明想要勸導眾生髮起無上覺悟之心，要先勸導他們發起廣大的誓願並回向，生起堅定真誠的誓願之心，先鋪設三十七道品（三十七種修行方法）的覺悟之行之花，才能為他們宣說至真之道。像這樣勸導修行，萬無一失。摩羅耶山（山名），這座山在南天竺境內的摩利伽耶國。這個國家依這座山而得名。這座山多出產白旃檀香。這座山出產的旃檀香名為牛頭（一種旃檀香的名字）。如果用它塗抹身體，即使進入火坑，火也不能燒燬。這表明住在實地，以升起廣大的願力以及迴向之力，以上上的十善法身無性之理來成就戒體，用它塗抹身體，迴向進入生死火坑，貪婪、嗔恨、愛慾之火不能燒害。海中有一種香，名為無能勝（一種香的名字）。如果用它塗抹鼓以及各種螺貝，其聲音發出時，一切敵軍都會自動退散，這表明修行住在 修行住以

【English Translation】 English version Practicing the immeasurable great compassion, transforming immeasurable sentient beings, enabling them to be free from suffering and to generate the supreme aspiration. Without great vows, the great Bodhi mind cannot be aroused. Even if one cultivates liberation, it will only lead to the realm of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). In the human world, there is a fragrance called Elephant Treasure (Xiangzang) (name of a fragrance). This fragrance is produced by the fighting of dragons. Burning a small amount of it will create a great cloud of fragrance that covers the entire royal capital. For seven days, it will rain fine fragrant rain. If it touches the body, the body will turn golden. This symbolizes that in the stage of the Ten Dwellings (Daśa-bhūmi) (ten stages of a Bodhisattva's practice), when the initial aspiration is aroused, the fragrance of the Seven Factors of Enlightenment (sapta bojjhaṅgāḥ) is used to create a great cloud of vows, extensively promoting compassionate actions, universally covering all sentient beings, seeking all wisdom. Using the dragon of Śamatha-Vipassanā (calm abiding and insight meditation) to fight against the afflictions of the Twelve Nidānas (twelve links of dependent origination), thoroughly realizing emptiness, generating the fire of boundless wisdom, burning the fragrance of great wisdom, creating clouds of compassion, raining down the rain of pure white Dharma. Those sentient beings who are touched by it will attain perfect enlightenment at the moment of their initial aspiration. If it touches clothes, palaces, and pavilions, they will also turn golden. This indicates that because of the arising of great vows, dedicating the merit to the fragrance, all worldly endurance, compassion, contemplation, and wisdom will converge in the Dharma realm, accomplishing the unconditioned pure Dharma. If the wind carries it into the palace, those sentient beings who smell this fragrance will be free from all sorrows and sufferings for seven days and seven nights. They will not be alarmed, not fearful, not confused, not angry, but will treat each other with compassion, and their minds will be pure. This indicates that hearing about it through others will also bring joy, opening the door to generating great vows, and arousing the intention of the Seven Factors of Enlightenment. Knowing this, I then preach the Dharma to sentient beings. This indicates that if one wants to encourage sentient beings to arouse the supreme mind of enlightenment, one must first encourage them to arouse great vows and dedicate the merit, generating a firm and sincere vow. First, one must lay out the flowers of the Thirty-seven Factors of Enlightenment (bodhipakkhiyadhamma) (thirty-seven practices leading to enlightenment) before one can preach the ultimate truth to them. Encouraging cultivation in this way will never fail. Mount Malaya (name of a mountain) is located in the country of Malaya in South India. This country is named after this mountain. This mountain produces a lot of white sandalwood. The sandalwood produced on this mountain is called Ox-head (name of a sandalwood). If one smears it on the body, even if one enters a fire pit, the fire cannot burn. This indicates that dwelling on solid ground, with the power of great vows and the power of dedication, using the principle of the non-nature of the supreme ten wholesome Dharmas to accomplish the precepts, using it to smear the body, dedicating the merit to entering the fire pit of birth and death, the fires of greed, hatred, and desire cannot harm. In the sea, there is a fragrance called Invincible (name of a fragrance). If one smears it on drums and various conch shells, when the sound is emitted, all enemy troops will retreat on their own. This indicates that practicing dwelling in Practicing dwelling in

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法忍成就。回入生死海中教化眾生。以忍辱心聞一切善惡聲音鼓。惡邪怨敵自然退散。阿耨達池邊有沉水香名蓮花藏。其香一丸如麻子大。若以燒之一丸香氣普熏閻浮提界。眾生聞者離一切罪戒品清凈。明生貴住達三界業皆無障礙。常生佛家無垢清凈。此同第四地位得出三界業。以本四弘誓願之心。回入生死四流大池中。教化一切沉溺生死眾生。皆無染著名蓮花藏。演微妙法香遍熏十方。聞者罪滅戒品清凈。雪山有香名阿盧那。是赤色香也。堪以染緋。若眾生嗅此香者其心決定離諸染著者。此是具足方便住禪波羅蜜門。以大愿迴向生死令諸眾生離諸染習禪波羅蜜得入離垢三昧。以雪山表是禪定體自白凈無垢體故。羅剎界中有香名海藏。其香但為輪王所用。若燒一丸而以熏之王及四軍皆悉騰空者。明表以第六正心住。以三空智慧為羅剎回入生死海。以般若輪王燒智慧海藏香。熏生死海王四種魔皆升法空已下總表十回向。以十住十行中願行和融生死涅槃真俗二智悲智二門使令自在。十地依此而修。成就法界自性無作緣起道理。以燒香涂香合香以表之。令學者易解。皆仿此知之。若十住十行十地中。若無迴向大智力。但得二乘之道。不可有成佛者故。有修行之士。大須善得其義明觀教意總別同異成壞六相。從我唯知此調和香

法者。明調和真俗二諦智悲願行生死涅槃染凈自在之香及以青蓮花名號表之。已下推德升進。余義如文自明。

第二推德升進中。如諸菩薩已下至辭退而去有十行經。分為五門。一推德升進。二示善知識方所。三舉善知識所居城名樓閣。四舉船師名婆施羅。五頂禮辭去。隨文釋義者。南方義如初釋。城名樓閣者。此近南海下濕人多以作樓閣而居。亦約差別智。以十回向中和融萬法總別同異重重。以立城名。船師婆施羅者。此云自在。明於生死海而得自在。此為十回向中以能入生死海行大慈悲。以為戒體。十住中以觀生死海十二緣生以為性自清凈本。唯佛智故。以為戒體。十行之中明工巧法相法。演算法世間技藝饒益眾生。以為戒體。此十回向以真入俗處生死海主導眾產生慈悲行以為戒體。如是三位修戒各有同異升進法則。船師者師以大慈悲為戒體。常處生死海往來渡眾生故。如嘆德中具明。大意云。具足成就無所著戒。如船師渡人不住此岸不住彼岸。

第一正入當位法門中從爾時善財已下至我唯知此大悲幢行若有見我及以聞我與我同住憶念我者皆悉不。空於此段中分為五門。一念善知識教思惟升進。二漸次遊行往詣彼城。三見其船師在城門外海岸上住。四禮敬合掌申其所求。五船師授與善財自行法門。隨文

【現代漢語翻譯】 現代漢語譯本： 法，是指用青蓮花的名號來表明調和真諦和俗諦的智慧、慈悲、願行、生死涅槃、染凈自在之香。以下是推崇功德，使其升進。其餘含義如文中所述，自然明白。 第二部分是推崇功德，使其升進。如諸菩薩以下至辭退而去，共有十行經，分為五個方面：一、推崇功德，使其升進；二、指示善知識的處所；三、列舉善知識所居住的城名樓閣；四、列舉船師的名字婆施羅（意為自在）；五、頂禮辭去。隨文解釋含義：南方，含義如最初的解釋。城名樓閣，這裡靠近南海，地勢低窪潮濕，人們大多建造樓閣居住。也比喻差別智，用十回向中和融萬法，總別同異重重疊疊，來建立城名。船師婆施羅（Vashira），意思是自在。表明在生死之海中獲得自在。這是十回向中，能夠進入生死之海，行大慈悲，作為戒體。十住中，以觀察生死之海的十二因緣生，作為自性清凈的根本，唯有佛的智慧，才能作為戒體。十行之中，闡明工巧法相法、演算法、世間技藝，饒益眾生，作為戒體。這十回向以真入俗，處於生死之海，主導眾生，成就慈悲之行，作為戒體。像這樣，三個階段修持戒律，各有相同和不同，升進的法則。船師，是以大慈悲為戒體，常處生死之海，往來渡化眾生，所以稱為船師。如讚歎功德中所詳述的，大意是說，具足成就無所執著的戒律，如同船師渡人，不住在此岸，也不住在那岸。 第一部分是正式進入當位法門，從爾時善財以下至我唯知此大悲幢行，若有見我及以聞我與我同住憶念我者皆悉不空於此段中，分為五個方面：一、憶念善知識的教誨，思惟如何升進；二、逐漸前往那個城市；三、看見那位船師在城門外的海岸上居住；四、禮敬合掌，陳述自己的請求；五、船師授予善財自行法門。隨文解釋。

【English Translation】 English version: The 'Dharma' refers to the fragrance of wisdom, compassion, vows, practices, Samsara-Nirvana, purity-impurity, and freedom, which harmonizes the two truths of conventional and ultimate reality, symbolized by the name of the blue lotus flower. The following section promotes merit and advancement. The remaining meanings are self-evident in the text. The second part is about promoting merit and advancement. From 'As the Bodhisattvas' down to 'taking leave and departing,' there are ten practices, divided into five aspects: 1. Promoting merit and advancement; 2. Indicating the location of the Kalyanamitra (spiritual friend); 3. Listing the names of the city and pavilions where the Kalyanamitra resides; 4. Listing the name of the ferryman, Vashira (meaning 'freedom'); 5. Bowing and taking leave. Explaining the meaning according to the text: 'South' has the same meaning as the initial explanation. 'City name and pavilions' refers to the fact that this area is near the South Sea, a low-lying and humid area where people mostly build pavilions to live in. It also symbolizes differential wisdom, using the ten dedications to harmonize all dharmas, with their totality, differences, similarities, and dissimilarities layered upon each other, to establish the city name. 'Ferryman Vashira' means 'freedom.' It indicates obtaining freedom in the sea of Samsara. This is in the ten dedications, being able to enter the sea of Samsara, practicing great compassion, as the precept body. In the ten abodes, observing the twelve links of dependent origination in the sea of Samsara as the inherently pure nature, only the wisdom of the Buddha can serve as the precept body. Among the ten practices, clarifying skillful means, Dharma characteristics, arithmetic, and worldly skills to benefit sentient beings as the precept body. These ten dedications use the truth of entering the mundane, being in the sea of Samsara, leading sentient beings, and accomplishing compassionate actions as the precept body. Thus, the three stages of practicing precepts each have similarities and differences, and the principles of advancement. The ferryman takes great compassion as the precept body, constantly being in the sea of Samsara, coming and going to ferry sentient beings, hence the name 'ferryman.' As detailed in the praise of merit, the general idea is that one fully accomplishes precepts free from attachment, like a ferryman ferrying people, not dwelling on this shore, nor dwelling on that shore. The first part is formally entering the Dharma gate of the present position, from 'At that time, Sudhana' down to 'I only know this practice of the Great Compassion Banner. If anyone sees me, hears me, dwells with me, or remembers me, none will be in vain.' This section is divided into five aspects: 1. Remembering the teachings of the Kalyanamitra and contemplating how to advance; 2. Gradually proceeding to that city; 3. Seeing the ferryman residing on the seashore outside the city gate; 4. Paying respects with palms together, stating one's request; 5. The ferryman bestowing upon Sudhana the Dharma gate of self-practice. Explaining according to the text.

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釋義者。見船師在城門外海岸上住百千商人及余大眾圍繞。此有二義。一實有此行。以主匯入海商人及采寶者。為海險難非聖智不知。二表法。以自得真門出纏離苦。以其願行成大悲海。常臨生死海岸引接眾生。商人百千表戒波羅蜜中萬行圓滿。無量大眾錶行遍周。滿一切諸行。經云。往一切智大寶洲因成就不壞摩訶衍因者。摩訶云大。衍云說。所乘之教。總云大乘教。遠離二乘怖畏生死住寂靜三昧旋還。此明嘆譽善財。法明能以寂靜三昧處生死旋還利生不出故。善男子。我知此海中一切寶洲一切寶處一切寶類一切寶種一切寶器。如是寶聖智所知世間諸法。表法者。我知海中一切寶洲者。明達一切智洲。一切寶處者。善別賢能諸根利純。一切寶類者。善知同行類別行類。一切寶種者。善知大小乘差別種。我知一切寶器者。知眾生大小根器堪與何法而成就之。一切寶用者應根與法令任其作用。一切寶境界者。三乘三寶境界。一切寶光明者。三乘一乘智慧大小光明。我知凈一切寶者。三十七道品十波羅蜜五停心觀方便是。凈一切智寶方便鉆一切寶者。止觀二門是出一切寶者。善能依根教令現智寶故。作一切寶者。以無相智起差別智。以大愿風興大慈雲雨諸寶雨。化一切眾生和合心境。令使無依自能顯現一切智寶故。一切龍

宮難處者。凈土菩薩如龍分有慈悲游空神足一分自在。夜叉喻聲聞能害三毒亦得神通。羅剎害難處者。喻緣覺居涅槃海能害無明及諸佛一切智種不現前故。如是等難悉皆以迴向願力同處生死。不害無明十二有支。達取無明成種種智。處法界緣生自在門。名為悉皆迴避免其諸難。亦善別知漩澓深淺者。愛取有業深淺也。波濤遠近者。情識想念攀緣多少。水色好惡者愛心善惡。亦善別知日月星宿運度數量晝夜晨晡晷漏延促者。明瞭世事中明陰陽玄像五星行度數風起時分晷漏四時延促皆悉知之。表法中明三位進修及三乘差別教分行門隨行隨根迴轉軌則方法時熟日月歲劫所經多少悉能知之。其舡鐵木堅脆機關澀滑水之大小風之逆順。如是一切安危之相無不明瞭者。實知此事。表法者。明善知三乘迴心堪入生死不堪入生死根品成熟及未成熟。一乘中菩薩第六住第六地。現前處生死中得出生死心。三空智慧心三空智慧。寂滅現前。七住七地菩薩于出生死中常處生死。八住八地得無生忍現前菩薩無功智現前任運利生。九住九地學佛十力四無畏。十住十地十分與如來出世智慧解脫知見齊圓住佛灌頂位。十一地方學普賢神通妙行。至普賢行品方終。如來出現品中佛果文殊普賢三法法身根本智差別智方始理智大慈悲。如先發愿。稱願圓滿。

【現代漢語翻譯】 現代漢語譯本： 對於身處困境的人，凈土的菩薩就像龍一樣，分有一份慈悲，憑藉神通自在地在空中游走。夜叉比喻聲聞，能夠傷害三種毒害，也能獲得神通。羅剎傷害身處困境的人，比喻緣覺居住在涅槃之海，能夠傷害無明以及諸佛的一切智慧種子，使之不能顯現。像這樣的困境，都能夠憑藉迴向的願力一同處於生死之中，不傷害無明和十二有支，通達並獲取無明，成就種種智慧，處於法界緣起自在之門，這被稱為完全能夠迴向避免各種困難。也善於辨別漩渦的深淺，這指的是愛、取、有、業的深淺。波濤的遠近，指的是情識、想念攀緣的多少。水色好壞，指的是愛心的善惡。也善於辨別日月星宿執行的度數和數量，晝夜晨昏的時刻長短，這表明通曉世事，明白陰陽玄妙的現象，五星執行的度數，風起的時間，時刻長短，四季變化，都完全知曉。在表法中，這表明明白三位的進修以及三乘的差別，教義的分判，行持的法門，隨著行持和根器迴轉的法則和方法，時機成熟，日月歲劫所經歷的多少，都能夠知曉。船隻的鐵木是否堅固，機關是否澀滯，水的大小，風的順逆，像這樣一切安全與危險的徵兆，沒有不明白的，這是真正知道這些事情。在表法上，這表明善於瞭解三乘迴心，能夠進入生死和不能進入生死，根器品性成熟與否。在一乘中，菩薩第六住（Sixth Dwelling）第六地（Sixth Bhumi），在現前處於生死之中，得到出生死之心，三空智慧心（Three emptiness wisdom），三空智慧（Three emptiness wisdom）寂滅現前。七住（Seventh Dwelling）七地（Seventh Bhumi）菩薩于出生死中常處生死。八住（Eighth Dwelling）八地（Eighth Bhumi）得到無生忍（Anutpattika-dharma-kshanti）現前，菩薩無功用智現前，自然而然地利益眾生。九住（Ninth Dwelling）九地（Ninth Bhumi）學習佛的十力（Ten Powers of a Buddha）四無畏（Four Fearlessnesses）。十住（Tenth Dwelling）十地（Tenth Bhumi）十分與如來出世智慧解脫知見齊圓，住于佛的灌頂位。十一地（Eleventh Bhumi）方學習普賢（Samantabhadra）神通妙行，直至普賢行品才結束。如來出現品中，佛果文殊（Manjusri）普賢（Samantabhadra）三法法身（Dharmakaya）根本智（Jnana）差別智（Visesa-jnana）才開始顯現理智大慈悲。如先前所發之愿，稱心如意地圓滿。

【English Translation】 English version: For those in difficult situations, the Bodhisattvas of the Pure Land are like dragons, possessing a share of compassion and freely roaming the sky with supernatural powers. Yakshas are metaphors for Sravakas, who can harm the three poisons and also attain supernatural powers. Rakshasas, who harm those in difficult situations, are metaphors for Pratyekabuddhas dwelling in the ocean of Nirvana, who can harm ignorance and the seeds of all the Buddhas' wisdom, preventing them from manifesting. Such difficulties can all be overcome by sharing the merit of vows and remaining in samsara together, without harming ignorance and the twelve links of dependent origination. By understanding and acquiring ignorance, one can achieve various kinds of wisdom and abide in the gate of spontaneous arising in the Dharma realm. This is called being able to completely dedicate oneself to avoiding all kinds of difficulties. Also, being skilled at discerning the depth of whirlpools refers to the depth of love, grasping, existence, and karma. The distance of waves refers to the amount of emotional consciousness, thoughts, and clinging. The quality of the water's color refers to the goodness or badness of loving-kindness. Also, being skilled at discerning the movement and quantity of the sun, moon, and stars, the length of days and nights, mornings and evenings, and the duration of time, indicates a clear understanding of worldly affairs, understanding the mysterious phenomena of yin and yang, the degrees of movement of the five planets, the time when the wind rises, the duration of time, and the changes of the four seasons. In terms of Dharma symbolism, this indicates understanding the cultivation of the three positions and the differences between the three vehicles, the division of teachings, the methods of practice, the rules and methods of turning according to practice and capacity, the ripening of time, and the amount of time that has passed through suns, moons, years, and kalpas. Knowing whether the iron and wood of the boat are strong or weak, whether the mechanisms are stiff or smooth, the size of the water, and whether the wind is favorable or unfavorable, indicates a complete understanding of all aspects of safety and danger. This is truly knowing these things. In terms of Dharma symbolism, this indicates a good understanding of the turning of the minds of the three vehicles, whether one is capable of entering samsara or not, and whether the qualities of one's roots are mature or not. In the One Vehicle, the Bodhisattva of the Sixth Dwelling (Sixth Dwelling) and Sixth Bhumi (Sixth Bhumi), being present in samsara, attains the mind of transcending samsara, the mind of the three emptinesses wisdom (Three emptiness wisdom), and the tranquility of the three emptinesses wisdom (Three emptiness wisdom) manifests. The Bodhisattva of the Seventh Dwelling (Seventh Dwelling) and Seventh Bhumi (Seventh Bhumi) constantly abides in samsara while transcending samsara. The Bodhisattva of the Eighth Dwelling (Eighth Dwelling) and Eighth Bhumi (Eighth Bhumi) attains the realization of non-origination (Anutpattika-dharma-kshanti), and the effortless wisdom of the Bodhisattva manifests, naturally benefiting sentient beings. The Bodhisattva of the Ninth Dwelling (Ninth Dwelling) and Ninth Bhumi (Ninth Bhumi) learns the Ten Powers of a Buddha (Ten Powers of a Buddha) and the Four Fearlessnesses (Four Fearlessnesses). The Bodhisattva of the Tenth Dwelling (Tenth Dwelling) and Tenth Bhumi (Tenth Bhumi) fully perfects the wisdom, liberation, and knowledge and vision of the Tathagata, and abides in the position of the Buddha's anointment. The Bodhisattva of the Eleventh Bhumi (Eleventh Bhumi) learns the supernatural powers and wonderful practices of Samantabhadra (Samantabhadra), until the end of the Samantabhadra Practice Chapter. In the Tathagata's Appearance Chapter, the Dharma body (Dharmakaya), fundamental wisdom (Jnana), and differential wisdom (Visesa-jnana) of the Buddha-fruit Manjusri (Manjusri) and Samantabhadra (Samantabhadra) begin to manifest the great compassion of reason and wisdom. As the vows made previously, they are fulfilled as desired.

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如三乘教中后得智。以普賢行教化眾生。此一乘中教法。說似前後。如是升進不出一剎那際。三乘因前果。后道滿三祇。一乘見道。在初發心住中加行。行因在十行十回向十地十一地。如是舡之鐵木安危澀滑悉知之。乃至知根遲速應止即止。三乘及以人天法中乃至五停心觀。根若熟者應行即行。令使升進一乘法中。以生死性十二有支。便為法事大智用故。已下大意如此。善男子。我將好舡運諸商眾至安隱道乃至引至寶洲與其珍寶咸令充足然後將領還閻浮提者。是事表法中。明從初發心住得佛根本智。自此已去經后諸位中。皆與說其妙法。至於十地一切智之。珍寶已滿。十一地中。還當送至本所舊住生死海中。以此所得一切智之珍寶。廣利無盡眾生。此明約修行升進作如是說。使令易解。而亦不出生死海中成大寶洲。自余如文自具。此皆約事說託事表法。令眾生易解故。此是第二不壞迴向善知識舡師云我將大舡如是往來無有令其一損壞者。若有眾生得見我身聞我法者。令其永不怖生死海。必得入於一切智海者。是不壞迴向義。以戒波羅蜜為主。餘九為伴。約智門中諸位通治約位門中。以成大慈悲戒。以海中舡師所表往來常不出生死海故。成大悲幢行已下推德升進。

第二推德升進中。從如諸菩薩已下至辭退而去。

【現代漢語翻譯】 現代漢語譯本 在三乘教法中，后得智（證得真理后的智慧）通過普賢行（普賢菩薩的行愿）教化眾生。而在這一乘（佛乘）的教法中，雖然說法上似乎有先後次第，但這樣的提升進步實際上不離一剎那（極短的時間）之間。三乘的修行，因在前，果在後，需要經歷三大阿僧祇劫才能圓滿。而一乘的見道，在初發心住（菩薩修行階位）的加行位（修行準備階段）就開始。修行的因地包括十行、十回向、十地和十一地。這就好比船工完全瞭解船隻的鐵木結構是否安全、順暢。乃至知道眾生的根器是遲鈍還是敏銳，應該停止就停止，應該前進就前進。三乘以及人天乘的法門，乃至五停心觀（五種止息妄念的觀法），如果眾生的根器成熟，就應該引導他們進入一乘的法門。將生死之性的十二有支（十二因緣），轉變為法事，發揮大智慧的作用。以下的大意就是如此。善男子，我將好的船隻運送眾多商人到達安穩的道路，乃至引導他們到達寶洲（充滿珍寶的島嶼），讓他們得到充足的珍寶，然後帶領他們返回閻浮提（我們所居住的世界）。這件事在表法上，說明從初發心住就獲得了佛的根本智（根本的智慧）。從這裡開始，在之後的各個階位中，都為他們宣說微妙的佛法，直到十地（菩薩的第十個階位）時，一切智（對一切事物無所不知的智慧）的珍寶已經圓滿。在十一地（菩薩的最高階位）中，還要將他們送回原本居住的生死海中。用所獲得的一切智的珍寶，廣泛利益無盡的眾生。這說明是就修行的提升進步而作這樣的譬喻，使人容易理解。實際上並沒有離開生死海，到達一個成為大寶洲的地方。其餘的含義可以參考原文。這些都是就事論事，通過事物來表達佛法，使眾生容易理解。這是第二不壞迴向（永不退轉的迴向）的善知識船師說：『我將大船這樣往來，沒有讓它損壞的。如果有眾生得見我的身，聽聞我的法，讓他們永遠不怖畏生死海，必定能夠進入一切智海。』這就是不壞迴向的含義。以戒波羅蜜（持戒的圓滿）為主，其餘九種波羅蜜為伴。從智慧的角度來說，各個階位都可以通達治理；從階位的角度來說，成就大慈悲戒。就像海中的船師所象徵的，往來於生死海而不出生死海，成就大悲幢（偉大的慈悲象徵）的修行。以下是推崇功德，使其升進。 第二推崇功德，使其升進。從『如諸菩薩』以下，到『辭退而去』。

【English Translation】 English version In the Three Vehicle teachings, the subsequent wisdom (wisdom attained after enlightenment) educates sentient beings through the practices of Samantabhadra (Universal Virtue Bodhisattva). In this One Vehicle (Buddha Vehicle) teaching, although the teachings seem to have a sequential order, such advancement occurs within an instant. In the Three Vehicles, the cause is in the beginning, and the result is later, requiring three great Asankhya kalpas (incalculable eons) to complete. However, in the One Vehicle, the path of seeing begins in the initial stage of the Mind of Enlightenment (stage of Bodhisattva practice) during the preparatory stage. The causes of practice include the Ten Practices, Ten Dedications, Ten Bhumis (grounds), and the Eleventh Bhumi. This is like a shipwright who fully understands the safety and smoothness of the ship's iron and wood structure. Furthermore, knowing whether beings' faculties are dull or sharp, stopping when necessary and advancing when appropriate. The teachings of the Three Vehicles, as well as the human and deva (god) vehicles, and even the Five Contemplations for Stopping the Mind (five methods to cease deluded thoughts), if beings' faculties are mature, they should be guided into the teachings of the One Vehicle. Transforming the Twelve Nidanas (Twelve Links of Dependent Origination) of the nature of birth and death into Dharma activities, utilizing great wisdom. The general meaning below is like this. Good son, I will transport many merchants in a good ship to a safe path, and even guide them to the Treasure Island (an island full of treasures), allowing them to obtain sufficient treasures, and then lead them back to Jambudvipa (the world we live in). This matter, in terms of symbolic teaching, illustrates that from the initial stage of the Mind of Enlightenment, one obtains the fundamental wisdom of the Buddha (fundamental wisdom). From here on, in the subsequent stages, the wonderful Dharma is preached to them, until the Tenth Bhumi (the tenth stage of a Bodhisattva), the treasures of Omniscience (wisdom that knows everything) are complete. In the Eleventh Bhumi (the highest stage of a Bodhisattva), they must be sent back to the sea of birth and death where they originally resided. Using the treasures of Omniscience obtained, they extensively benefit countless sentient beings. This explains that this metaphor is made in terms of the advancement of practice, making it easy to understand. In reality, one does not leave the sea of birth and death to reach a place that becomes a great Treasure Island. The remaining meanings can be found in the original text. These are all based on events, using events to express the Dharma, making it easy for sentient beings to understand. This is the good knowing shipmaster of the Second Imperishable Dedication (dedication that never regresses) who says: 'I will travel back and forth with this great ship, without letting it be damaged. If there are sentient beings who see my body and hear my Dharma, let them never fear the sea of birth and death, and they will surely be able to enter the sea of Omniscience.' This is the meaning of Imperishable Dedication. Taking the Sila Paramita (perfection of morality) as the main, with the other nine Paramitas as companions. From the perspective of wisdom, all stages can be understood and governed; from the perspective of stages, the Great Compassionate Precept is achieved. Just as the shipmaster in the sea symbolizes, traveling back and forth in the sea of birth and death without leaving it, achieving the practice of the Great Compassion Banner (symbol of great compassion). The following is to promote merit and advance it. The second is to promote merit and advance it. From 'Like all Bodhisattvas' onwards, to 'taking their leave and departing.'

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有十行經。約分為五門。一推德升進。二示善知識所止之方三舉善知識所居之城名可樂。四舉善知識之名號曰無上勝。五禮敬辭去。城名可樂者。以長者善明斷決人間種種諸事復能說出世之法。眾生樂之不捨故。城名可樂。長者號無上勝者。此是忍波羅蜜門。處眾行之中。忍為殊勝。又德藝過世間故。號為無上勝。余行約前嘆德中所說。

第一正入當位法門中從爾時善財童子已下至一切處修菩薩行清凈法門無依無作神通之力。於此段中約立五門。一念善知識教思惟升進。二漸次經歷到于彼城。三見無上勝長者在其城東無憂林中。無量商眾百千居士之所圍繞。四投身於地禮敬而起。五正申所請隨文釋義者。漸次經歷到彼城內見無上勝在其城內者。升進入位名內。見無上勝在城東者。明以智利生為東。表不住本位。東方表智。以就俗引眾生。發明生位也。西方表慈悲。如下以觀世音菩薩住金剛山之西阿表慈悲位也。以是等一切諸佛迴向。佛者覺也。以角宿在東方之宿。以角主僧尼道士眾善之門俗作此角計所主屬。合作此覺也。為主眾善門故。角為天門眾善也。以此在城東普賢智行。以東表之。表明生眾善之首。觀音大慈悲行以西方表之。以西方是金。金為白虎。主秋主殺。以是經云明練十方儀式主方神。又主方神。

【現代漢語翻譯】 現代漢語譯本： 有十行經，大約分為五部分。一是推崇德行，使其提升進步；二是展示善知識所居住的地方；三是舉出善知識所居住的城市名稱為可樂（令人喜愛的）；四是舉出善知識的名號，稱為無上勝（至高無上的勝利）；五是禮敬告辭。

城市名為可樂的原因是，長者善於明智地決斷人間各種事務，又能說出世間的佛法，眾生喜愛他而不願離開，所以城市名為可樂。長者號為無上勝的原因是，這是忍辱波羅蜜（忍耐到達彼岸）的法門，在各種修行中，忍辱最為殊勝。而且他的德行和技藝超越世間，所以號為無上勝。其他的修行，可以參照前面讚歎德行中所說的內容。

第一，在正式進入當位的法門中，從『爾時善財童子』以下，直到『一切處修菩薩行清凈法門無依無作神通之力』。在這段中，大約設立五個部分：一是憶念善知識的教誨，思考如何提升進步；二是逐漸經歷到達那個城市；三是見到無上勝長者在城東的無憂林中，被無數的商人、成百上千的居士所圍繞；四是投身於地，禮敬而起；五是正式陳述所請教的問題。隨著經文解釋意義，逐漸經歷到達那個城市，見到無上勝在城內，升進並進入位置，所以稱為『內』。見到無上勝在城東，表明用智慧利益眾生為『東』，表示不住在本位。東方代表智慧，因為接近世俗引導眾生，闡明產生的位置。西方代表慈悲，如下文以觀世音菩薩住在金剛山的西邊，來表示慈悲的位置。用這些等同於一切諸佛的迴向。佛，是覺悟的意思。用角宿在東方的星宿，用角宿主管僧尼道士等各種善行的門徑，世俗將此角宿計算所主管的歸屬。合作此『覺』字，因為主管各種善行的門徑，所以角宿是天門，是各種善行的門徑。因此用在城東的普賢智行，用『東』來表示。表明產生各種善行的開端。觀音大慈悲行用西方來表示。因為西方是金，金為白虎，主管秋季，主管殺伐。因此經中說，明練十方儀式，主管方位神。又主管方位神。

【English Translation】 English version: There are ten lines of scripture, roughly divided into five sections. First, to promote virtue and advance it; second, to show the place where the wise and virtuous teacher resides; third, to mention the name of the city where the wise and virtuous teacher resides as 'Kaleka' (delightful); fourth, to mention the name of the wise and virtuous teacher, called 'Anuttarasri' (supreme victory); fifth, to pay respects and take leave.

The reason why the city is named Kaleka is that the elder is good at wisely deciding various affairs in the human world and can also speak the Dharma of transcending the world. Sentient beings love him and are unwilling to leave, so the city is named Kaleka. The reason why the elder is named Anuttarasri is that this is the gate of Ksanti-paramita (patience to reach the other shore). Among all practices, patience is the most supreme. Moreover, his virtue and skills surpass the world, so he is named Anuttarasri. The other practices can refer to what was said in the previous praise of virtue.

First, in the Dharma gate of formally entering the position, from 'At that time, the youth Sudhana' down to 'Everywhere cultivating the pure Dharma gate of Bodhisattva practice, the power of unobstructed and uncreated spiritual powers.' In this section, roughly establish five sections: first, to remember the teachings of the wise and virtuous teacher and think about how to improve and advance; second, to gradually experience arriving at that city; third, to see the elder Anuttarasri in the Worry-Free Forest in the east of the city, surrounded by countless merchants and hundreds of thousands of laypeople; fourth, to prostrate on the ground, pay respects, and rise; fifth, to formally state the questions to be asked. As the scripture explains the meaning, gradually experience arriving at that city, seeing Anuttarasri in the city, advancing and entering the position, so it is called 'inner'. Seeing Anuttarasri in the east of the city indicates that using wisdom to benefit sentient beings is 'east', indicating not dwelling in the original position. The east represents wisdom, because it approaches the mundane to guide sentient beings, elucidating the position of arising. The west represents compassion, as below, using Avalokitesvara Bodhisattva residing in the west of Mount Vajra to represent the position of compassion. Use these equal to the dedication of all Buddhas. Buddha means enlightenment. Use the Horn constellation in the eastern constellation, use the Horn constellation to manage the gates of various good deeds such as monks, nuns, and Taoists. The world calculates the affiliation managed by this Horn constellation. Cooperate with this word 'enlightenment', because it manages the gates of various good deeds, so the Horn constellation is the heavenly gate, the gate of various good deeds. Therefore, use the wisdom practice of Samantabhadra in the east of the city, use 'east' to represent it. Indicates the beginning of producing various good deeds. The great compassion practice of Avalokitesvara is represented by the west. Because the west is metal, metal is the White Tiger, which governs autumn and governs killing. Therefore, the scripture says, 'Clearly practice the rituals of the ten directions, managing the gods of the directions.' Also managing the gods of the directions.

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隨方迴轉。意明隨方法迴轉以度眾生。然實大象性自無形體虛融而非跡隨方表法。法逐緣分。聖人垂訓于俗纏。還以俗緣中事物而表法。只如亡言之理。不可以引蒙。絕像真原。不可以益俗。是故以方隅而表法。執之者還非利俗啟迷。廢之者。復失今者利俗啟迷以城東。是引迷明生起眾善之義亦以房為青龍是世間福德之位。無憂林中者。此主忍波羅蜜。以忍成滿處行無憂故。林者。以此長者行遍十方隨形而廣蔭群品。以行廣多覆蔭故為林。亦以化他令無憂故。為無憂林也。無量商人百千居士之所圍繞者。是所化之眾。表以愚易智以智易愚以惡易善。亦為商人。常處生死。以行仁德化利群品。名為居士。此約行釋。善財童子觀長者為眾說法已以身投地。表十回向大體約回真入俗以大慈悲善忍為地。再云我是善財者。表求法深重也。亦明達我無我以成忍也。已下長者告善財所行之行名。成就至一切。處菩薩行。以明如一切諸佛迴向十方一切世界一切眾生所行無不遍故。如下文具明。如十住中。從初至第三住見三比丘。表從世間修出世間法。此從初回向見三長者。是純俗流。合香船師無上勝等。明從真入俗名為迴向。此是等一切諸佛迴向中善知識。以忍波羅蜜為主。餘九為伴。約智門中諸位通治。約位門中治入生死海中忍不

自在障。令得法忍自在。前十住十行。修出世間離苦忍。此位明入世間中成就慈悲余饒益忍。以此十回向中捨身肉手足國城妻子。有來乞者。無厭恨心倍增歡喜。

第二推德升進中。從如諸菩薩已下至辭退而去有十行半經。分為五門。一推德升進。二示善友所住之國。三示善知識所居之城四舉。善知識名號。五禮敬辭去。城名迦陵林者。此云相鬥諍。以此比丘尼位。同十住中第四住十地中第四地。出三界纏生如來家。以回真入俗成無染慈。明比丘是出俗義尼是慈音。明迴向行位門非男女性。示相表法也。以實而言。此尼是此位法故。以表以真入俗和融真俗是非染凈二見諍故。成法性理智處俗。恒真無染之慈。以滅真俗有無染凈二見斗諍故。成就第四至一切處迴向。行精進慈。以此城名斗諍林者。明慈行遍周覆蔭廣多故。名為林。亦約此比丘尼報得莊嚴寶林樹廣多。故號為林。國名輸那此云勇猛者。是精進義。為此是第四精進波羅蜜此教皆是托處託事以表法也。尼名師子頻申者。約德行成名。如師子頻申者。明慈悲適悅。行遍十方教化眾生。無有疲勞法樂義也。如人身心舒適悅樂也。表比丘尼雖行遍十方善和斗諍心恒出俗也。迴向中處纏無染慈故。

第一正入當位法門中從爾時善財童子已下至我唯知此成就

【現代漢語翻譯】 現代漢語譯本 自在障（Zizaizhang）：使（善財童子）獲得對法的安忍自在。之前的十住、十行，修習出世間的離苦安忍。此位表明進入世間后，成就慈悲，剩餘的饒益安忍。因此，在這十回向中，捨棄身肉、手足、國城、妻子。如有前來乞討者，沒有厭恨之心，反而倍增歡喜。

第二，在推崇德行、提升進境中，從『如諸菩薩』以下，到『辭退而去』，有十行半經文。分為五部分：一、推崇德行、提升進境；二、展示善友所居住的國度；三、展示善知識所居住的城池；四、列舉善知識的名號；五、禮敬告辭。城名迦陵林（Kalingalin）：這裡的意思是『相鬥諍』。以此比丘尼的地位，等同於十住中的第四住，十地中的第四地，脫離三界纏縛，生於如來之家。以迴轉真如，進入世俗，成就無染的慈悲。表明比丘是出世俗之義，尼是慈悲之音。表明迴向行位，不分男女，只是示相表法。實際上，這位比丘尼就是此位的法。以示現真如進入世俗，調和真俗、是非、染凈這兩種對立的觀點。成就法性理智，處於世俗，恒常真實，沒有染污的慈悲。以滅除真俗、有無、染凈這兩種對立的斗諍，成就第四至一切處迴向，行精進慈。因此，這城名『斗諍林』，表明慈行遍佈周全，覆蓋蔭庇廣闊眾多，所以稱為『林』。也指這位比丘尼因果報應所得的莊嚴寶林樹廣闊眾多，所以號為『林』。國名輸那（Shuna）：這裡的意思是『勇猛』，是精進之義。因為這是第四精進波羅蜜（paramita），這些教義都是依託處所、依託事物來表達佛法。 尼名師子頻申（Shizi Pin Shen）：根據德行成就而命名。如師子頻申，表明慈悲適悅，行遍十方，教化眾生，沒有疲勞，是法樂之義。如同人的身心舒適悅樂。表明比丘尼雖然行遍十方，善於調和斗諍之心，恒常出離世俗。在迴向中，處於纏縛而無染污的慈悲。

第一，在正式進入當位法門中，從『爾時善財童子』以下，到『我唯知此成就』

【English Translation】 English version Zizaizhang (Unobstructed Freedom): Enables (Sudhana) to attain unobstructed forbearance of the Dharma. The previous Ten Dwellings and Ten Practices cultivated the world-transcending forbearance of detachment from suffering. This position signifies entering the world and accomplishing compassion, with remaining abundant beneficial forbearance. Therefore, in these Ten Dedications, one relinquishes body, flesh, hands, feet, countries, cities, wives, and children. If there are those who come to beg, there is no resentment, but rather increased joy.

Secondly, in the advancement of virtue and progress, from 'Like all Bodhisattvas' down to 'departing and leaving,' there are ten and a half lines of scripture. It is divided into five sections: 1. Advancing virtue and progress; 2. Showing the country where the virtuous friend resides; 3. Showing the city where the virtuous teacher dwells; 4. Listing the names of the virtuous teachers; 5. Paying respects and taking leave. The city name Kalingalin: Here it means 'mutual strife.' With this Bhikshuni's (female monastic) position, it is equivalent to the fourth dwelling in the Ten Dwellings and the fourth ground in the Ten Grounds, escaping the entanglements of the Three Realms and being born into the family of the Tathagata (Thus Come One). By turning back to True Thusness and entering the mundane world, one accomplishes undefiled compassion. It indicates that Bhikshu (male monastic) signifies leaving the mundane, and Ni is the sound of compassion. It indicates that the dedication practice position is not about male or female, but merely showing the form to represent the Dharma. In reality, this Bhikshuni is the Dharma of this position. By showing True Thusness entering the mundane, harmonizing the mundane and the transcendent, right and wrong, defilement and purity, these two views are in contention. One accomplishes the Dharma-nature, the wisdom of reason, being in the mundane, constantly true, and without defiled compassion. By extinguishing the contention of the two views of mundane and transcendent, existence and non-existence, defilement and purity, one accomplishes the fourth dedication to all places, practicing diligent compassion. Therefore, this city is named 'Strife Forest,' indicating that compassionate practice is pervasive and complete, covering and sheltering widely and abundantly, hence it is called 'Forest.' It also refers to the Bhikshuni's karmic reward of a vast and abundant adorned treasure forest, hence it is called 'Forest.' The country name Shuna: Here it means 'valiant,' which is the meaning of diligence. Because this is the fourth diligence paramita (perfection), these teachings all rely on places and things to represent the Dharma. The Ni's name is Shizi Pin Shen: Named according to the accomplishment of virtue and practice. Like Shizi Pin Shen, it indicates that compassion is appropriate and joyful, practicing throughout the ten directions, teaching and transforming sentient beings, without fatigue, which is the meaning of Dharma joy. Like a person's body and mind being comfortable and joyful. It indicates that although the Bhikshuni practices throughout the ten directions, she is good at harmonizing the mind of strife, constantly departing from the mundane. In dedication, she dwells in entanglement without defiled compassion.

First, in the Dharma gate of formally entering the position, from 'At that time, Sudhana' down to 'I only know this accomplishment'

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一切智解脫門。於此段中約分五段。一漸次遊行至彼國城。二週遍推求此比丘尼。三眾人告語比丘尼之所在。四善財詣勝光王日光園中觀察見比丘尼所有依報。五善財合掌申請所求。比丘尼授與善財自行之法。如第四善財詣勝光王日光園中。觀察見比丘尼所有依報中。及大眾莊嚴有十三種。一寶樹莊嚴。二七寶流泉陂池及華莊嚴。三寶樹下師子座莊嚴。四眾寶嚴地。五林雨華香莊嚴。六音樂樹及眾寶鈴樂音和鳴莊嚴。七天衣莊嚴。八百千寶樓閣莊嚴及寶蓋莊嚴。九如須彌峰光明莊嚴。十宮殿莊嚴。十一嘆比丘尼所有功德出世善根供養諸佛之所生起。十二嘆比丘尼志德三業現化業用周遍見者不空。十三明大眾圍繞。此已下三十種眾。皆明此比丘尼攝生行遍隨根授法各各不同。直至十一地金剛智。次鄰佛位已來眾。總皆攝化明一位遍五位行故。一一位皆然。皆行遍法界。如是重重煉磨。以五十三法一百一十城法。方稱總別同異成壞無盡自在之法。一一位中皆遍一切位也。為顯一法遍多法故。以一位遍一切行故。為顯多法入一法故。以五位五百法門入一法故。明總不異別別不異總如網相入也。如上勝光王之所舍施者。是事表法者。明一切智忍慈三法總會故。比丘出家舍飾好是忍義。尼是慈悲義。勝光王。是智明以願力迴向入

【現代漢語翻譯】 現代漢語譯本 一切智解脫門。在此段中大約分為五個部分。一是逐漸到達那個國都。二是周遍地尋找這位比丘尼（bhikshuni，佛教女修行者）。三是眾人告知比丘尼所在的地方。四是善財童子前往勝光王（Vikrantamati，國王名）的日光園中，觀察並見到比丘尼所有的依報（所居住的環境和憑藉）。五是善財童子合掌，虔誠地請求所求之法。比丘尼傳授給善財童子自行修持的方法。如同第四部分，善財童子前往勝光王的日光園中，觀察並見到比丘尼所有的依報中，以及大眾的莊嚴景象，共有十三種。一是寶樹的莊嚴。二是七寶流泉、陂池以及華的莊嚴。三是寶樹下的師子座（simhasana，座位）的莊嚴。四是眾寶嚴飾的大地。五是林中飄落的花香的莊嚴。六是音樂樹以及眾寶鈴發出的和諧美妙的樂音的莊嚴。七是天衣的莊嚴。八是成百上千的寶樓閣的莊嚴以及寶蓋的莊嚴。九是如同須彌山（Sumeru，佛教中的聖山）般的光明莊嚴。十是宮殿的莊嚴。十一是讚歎比丘尼所有的功德、出世的善根，以及供養諸佛所生起的功德。十二是讚歎比丘尼的志向、德行、身口意三業所展現的化現和作用，周遍一切，凡是見到的人都不會空過。十三是說明大眾的圍繞。這以下三十種大眾，都是說明這位比丘尼攝受眾生，行遍一切處，隨順眾生的根器而傳授不同的佛法，直至十一地（Ekadasabhumi，菩薩修行的十一個階段）的金剛智（Vajra-jnana，堅固的智慧）。接下來鄰近佛位的這些大眾，總括起來都是攝受教化，說明一位遍及五位的修行，所以每一位都是如此，都是行遍法界。像這樣重重地煉磨，以五十三法和一百一十城法，才能夠稱為總別同異、成壞無盡自在之法。每一位中都遍及一切位。爲了彰顯一法遍及多法，以一位遍及一切行。爲了彰顯多法入於一法，以五位五百法門入於一法。說明總不異於別，別不異於總，如同網的相互交織。如同上面勝光王所舍施的，這是以事表法，說明一切智、忍、慈這三種法總會合在一起。比丘出家，捨棄裝飾和美好的事物，這是忍的含義。尼是慈悲的含義。勝光王，是智慧明亮，以願力迴向進入。

【English Translation】 English version The Door of Liberation of All-Knowing Wisdom. This section can be roughly divided into five parts. First, gradually reaching that kingdom's city. Second, thoroughly seeking out this bhikshuni (Buddhist nun). Third, the crowd informs where the bhikshuni is located. Fourth, Sudhana (seeker of enlightenment) goes to King Vikrantamati's (King's name) Sunlight Garden, observing and seeing all the bhikshuni's supportive environment. Fifth, Sudhana joins his palms together, sincerely requesting the Dharma he seeks. The bhikshuni imparts to Sudhana the method of self-cultivation. As in the fourth part, Sudhana goes to King Vikrantamati's Sunlight Garden, observing and seeing all the bhikshuni's supportive environment, and the adornments of the assembly, there are thirteen types. First, the adornment of jeweled trees. Second, the adornment of seven-jeweled flowing springs, ponds, and flowers. Third, the adornment of the lion throne (simhasana, seat) under the jeweled tree. Fourth, the ground adorned with various jewels. Fifth, the adornment of fragrant flowers falling in the forest. Sixth, the adornment of musical trees and the harmonious and beautiful sounds of various jeweled bells. Seventh, the adornment of celestial garments. Eighth, the adornment of hundreds and thousands of jeweled pavilions and jeweled canopies. Ninth, the adornment of light like Mount Sumeru (holy mountain in Buddhism). Tenth, the adornment of palaces. Eleventh, praising all the bhikshuni's merits, transcendent roots of goodness, and the merits arising from offering to all Buddhas. Twelfth, praising the bhikshuni's aspirations, virtues, and the manifestations and functions of her body, speech, and mind, pervading everywhere, so that whoever sees her will not pass by in vain. Thirteenth, explaining the surrounding of the assembly. The following thirty types of assemblies all explain that this bhikshuni embraces sentient beings, practices everywhere, and imparts different Dharmas according to the capacities of sentient beings, up to the Vajra-jnana (Diamond Wisdom) of the Eleventh Ground (Ekadasabhumi, eleven stages of Bodhisattva practice). Next, these assemblies close to the position of the Buddha, are all embracing and transforming, explaining that one position pervades the practice of five positions, so every position is like this, all practicing pervading the Dharma Realm. Like this, repeatedly refining, with the fifty-three Dharmas and the one hundred and ten city Dharmas, one can be called the Dharma of total and separate, same and different, arising and ceasing, endless and unhindered. Every position pervades all positions. In order to manifest that one Dharma pervades many Dharmas, with one position pervading all practices. In order to manifest that many Dharmas enter one Dharma, with the five positions and five hundred Dharma doors entering one Dharma. Explaining that the total is not different from the separate, and the separate is not different from the total, like the interweaving of a net. Like what King Vikrantamati gave away above, this is using events to represent the Dharma, explaining that the three Dharmas of all-knowing wisdom, forbearance, and compassion all come together. A bhikshu leaving home, abandoning decorations and beautiful things, this is the meaning of forbearance. 'Ni' is the meaning of compassion. King Vikrantamati, is bright wisdom, with the power of vows turning towards entering.

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俗行精進行和會忍智慈總攝五位之行總為一法界體用故。以師子頻申是法界門中法悅樂故。從此精進行中。會此三法忍智慈。至第七第八回向位中。見觀音正趣菩薩。方始齊故。后之二位修佛十力作用也。前三長者非無此智忍慈。此約升進勝劣言之長者。表智多悲劣。尼表悲心處世無染。童女表染而不污。波利質多羅樹者。此云香遍。此樹莖枝葉悉皆遍熏忉利諸天。此乃約行遍熏法界。迦鄰衣。此云細綿衣。婆樓那天此雲水天。普眼捨得等十般若門。如經具明。是比丘尼所說之法。如是無數百萬般若門。日光園者。以忍智慈為園體。善財合掌住立申請不致禮敬但與園中眾樹悉皆右繞者。表明眾樹是行報生。明以眾行園林以忍智慈三法具故。以表三行圓滿但與行圍繞。是所敬法故。無別禮也。與眾樹圍繞。明會入忍智慈三行故。是此位精進義。善財申請比丘尼與法名成就一切智者。此約根本智中忍智慈悲。一切差別智。從此三法而具足出生。此攝化之眾。直至十地之後金剛智神通。善財又請此法門境界如何。如經云。善男子。我入此智光明門得出生一切法三昧王以此三昧故得意生身已下。是此法門所作業用境界。如經具明。大意約以根本智起忍智慈悲萬行。大用自在差別法門。稱法界境界故。從此樣式修行相稱。即號觀

【現代漢語翻譯】 現代漢語譯本： 世俗的精進行和會合忍辱、智慧、慈悲，總攝這五種行為，總歸為一個法界本體和作用的緣故。如同獅子伸展身體，這是在法界之門中體驗法喜快樂的緣故。從這種精進行中，會合忍辱、智慧、慈悲這三種法，直到第七、第八回向位中，見到觀音正趣菩薩，才算達到齊平的程度。之後的兩個位次是修習佛的十力作用。前面的三位長者並非沒有忍辱、智慧、慈悲，這裡是從升進的殊勝和不足來說的。長者代表智慧多而慈悲少。比丘尼代表慈悲心處世而沒有被污染。童女代表被染污而不被污染。波利質多羅樹，這裡翻譯為香遍。這種樹的莖、枝、葉都遍熏忉利諸天。這是從行為遍熏法界來說的。迦鄰衣，這裡翻譯為細綿衣。婆樓那天，這裡翻譯為水天。普眼捨得等十種般若門，如經文詳細說明。這是比丘尼所說的法。像這樣無數百萬種般若門。日光園，以忍辱、智慧、慈悲為園林的本體。善財合掌站立申請，不致以禮敬，只是與園中的眾樹都右繞，表明眾樹是行為的果報所生。說明以眾行為園林，以忍辱、智慧、慈悲三種法具足的緣故。以此來表示三種行為圓滿，只是與行為圍繞，是因為所敬重的是法。沒有其他的禮敬。與眾樹圍繞，表明會入忍辱、智慧、慈悲三種行為的緣故。這是這個位次的精進的意義。善財申請比丘尼所說的法，名為成就一切智者。這是從根本智中的忍辱、智慧、慈悲，一切差別智。從此三種法而具足出生。這是攝化的大眾，直至十地之後的金剛智神通。善財又請問這種法門的境界如何。如經文所說：『善男子，我入此智慧光明門，得到出生一切法三昧王，以此三昧的緣故，得意生身』以下。這是這種法門所作業的作用境界。如經文詳細說明。大意是大約以根本智生起忍辱、智慧、慈悲的萬行。大用自在的差別法門，與法界境界相稱的緣故。從此樣式修行相稱，就稱為觀音。

【English Translation】 English version: The mundane diligent practice and the union of forbearance, wisdom, and compassion, encompassing these five practices, are collectively for the sake of the Dharma Realm's essence and function. Like a lion stretching its body, this is experiencing the joy of Dharma within the gate of the Dharma Realm. From this diligent practice, unite these three Dharmas of forbearance, wisdom, and compassion, until in the seventh and eighth stages of dedication, one sees Avalokiteshvara (Guanyin) Bodhisattva who is rightly progressing, only then is it considered to have reached parity. The subsequent two stages are cultivating the ten powers of the Buddha. The preceding three elders are not without forbearance, wisdom, and compassion, but this is spoken of in terms of the superiority and inferiority of advancement. The elder represents much wisdom but little compassion. The Bhikkhuni (nun) represents a compassionate heart dwelling in the world without being tainted. The maiden represents being tainted but not defiled. The Pārijāta tree, here translated as 'fragrance pervading,' the stems, branches, and leaves of this tree all pervade and perfume the Trayastrimsa heavens. This is spoken of in terms of the practice pervading and perfuming the Dharma Realm. Kālinga cloth, here translated as 'fine cotton cloth.' Varuna, here translated as 'water god.' The ten Prajna gates such as 'Universal Eye' and 'Giving,' as explained in detail in the sutra. This is the Dharma spoken by the Bhikkhuni. Like this, countless millions of Prajna gates. The Sunlight Garden, with forbearance, wisdom, and compassion as the essence of the garden. Sudhana (Shancai) joins his palms and stands requesting, not offering prostrations, but only circumambulating all the trees in the garden to the right, indicating that the trees are born from the retribution of actions. Explaining that with numerous actions as the garden, with the three Dharmas of forbearance, wisdom, and compassion complete. Using this to represent the perfection of the three practices, only circumambulating the actions, because what is revered is the Dharma. There are no other prostrations. Circumambulating the trees, indicating the union and entry into the three practices of forbearance, wisdom, and compassion. This is the meaning of diligence in this stage. Sudhana requests the Dharma spoken by the Bhikkhuni, named 'Accomplishing All Wisdom.' This is from the forbearance, wisdom, and compassion within the fundamental wisdom, all differential wisdom. From these three Dharmas, one is fully born. This is the assembly being transformed, until the Vajra Wisdom and supernatural powers after the tenth Bhumi (stage). Sudhana then asks how is the realm of this Dharma gate. As the sutra says: 'Good man, I enter this gate of wisdom light, obtaining the Samadhi King of giving birth to all Dharmas, because of this Samadhi, obtaining the mind-born body' and below. This is the realm of the functions performed by this Dharma gate. As explained in detail in the sutra. The general idea is approximately using the fundamental wisdom to generate the myriad practices of forbearance, wisdom, and compassion. The differential Dharma gate of great function and freedom, corresponding to the realm of the Dharma Realm. From this style of practice being corresponding, it is then called Avalokiteshvara (Guanyin).

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世音。亦名正趣菩薩。無功之智及慈悲齊等故。是故第七回向中觀世音與正趣同會一處。善男子。我見一切眾生不分別眾生相以智眼明見故乃至聽聞語言音聲佛法僧皆無所著以智眼所見法眠所知故已下。推德令善財升進。

第二如諸菩薩摩訶薩已下。是推德升進。於此升進分中有十二行經。分為五門。一推德升進。二示善知識方所及所居之國。三舉所居之城名寶莊嚴。四示善知識名號。五禮敬辭去。南方如初釋國名險難者。為此女人行禪波羅蜜門。嘆德之中。一身端坐充滿法界。于自身中現一切剎。善惡境界總以法界禪體遍該。普含眾行。普攝眾生。普皆同事。徹滿十方一切諸境。或有世人見其染行者。見難信故。號國名險難也。城名寶莊嚴者。見聞難信名為險難。信而悟入心境皆無。稱性惑除生死永盡獲自神通。名寶莊嚴。明二乘及出纏菩薩離而不為名為解脫。此十回向中。第五回向出纏行中。第五清凈無染禪。入於世間。同爲俗事。遍行利生之中。乃至示行染法。未曾一念染污之心。故號女也。而實體中非男非女。以取妙智理性。本真大慈悲體如女。非如世情起男女等見。若存世情起男女見者。亦自不見此之法門。此約菩薩以妙智用起慈悲之行。宜同俗行。周備十方。對現色身。應宜設化。於此位中表菩薩

【現代漢語翻譯】 現代漢語譯本： 世音（Avalokiteśvara，觀世音菩薩的另一種稱謂），也名正趣菩薩（Samantabhadra，普賢菩薩的另一種稱謂）。因為他們無功用智（effortless wisdom）和慈悲心平等無二。所以，在第七回向中，觀世音菩薩與正趣菩薩一同聚集。善男子，我見到一切眾生，不分別眾生的表相，用智慧之眼明晰地觀察，乃至聽聞語言音聲、佛法僧，都沒有任何執著，因為這是智慧之眼所見、法性之眠所知。以下是讚歎功德，促使善財童子更加精進。 第二，如諸菩薩摩訶薩（Bodhisattva-Mahāsattva，菩薩摩訶薩，指大菩薩）以下，是讚歎功德，促使善財童子更加精進。在這精進的部分，有十二行經文，分為五個方面：一是讚歎功德，促使精進；二是指示善知識（Kalyāṇa-mitra，能引導人們走上正道的良師益友）的處所和所居住的國家；三是舉出所居住的城市的名字，叫做寶莊嚴；四是說明善知識的名號；五是禮敬告辭。南方，如最初解釋國名險難，是因為這位女人修行禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）的法門。在讚歎功德之中，一身端坐，充滿法界（Dharmadhātu，宇宙萬法本體）。在自身中顯現一切剎土（Buddhakṣetra，佛所教化的國土）。善惡境界都以法界禪定的本體普遍包含，普遍包含各種修行，普遍攝受眾生，普遍共同參與一切事務，徹滿十方一切境界。或許有世人見到她行持染污之行，因為難以置信，所以稱國名為險難。城名寶莊嚴，是因為見聞之後難以置信，所以名為險難；如果相信並且覺悟，心境皆空，符合自性，惑業消除，生死永遠斷絕，獲得自身的神通，就叫做寶莊嚴。說明二乘（聲聞乘和緣覺乘）以及脫離纏縛的菩薩遠離而不作為，叫做解脫。這十回向中，第五回向是出纏行，第五是清凈無染的禪定，進入世間，如同世俗之事，普遍行持利益眾生的事業，乃至示現行持染污之法，也未曾有一念染污之心，所以號為女。而實體中非男非女，因為取用妙智理性，本真大慈悲的本體如同女性，並非如同世俗之情，生起男女等分別之見。如果存有世俗之情，生起男女之見，也就不能見到此法門。這是指菩薩以妙智之用，生起慈悲之行，適宜與世俗之行相同，周遍完備十方，對機顯現色身，應機施設教化。在此位中，代表菩薩。

【English Translation】 English version: Śyeyin (Avalokiteśvara, another name for Guanshiyin Bodhisattva), also named Zhengqu Bodhisattva (Samantabhadra, another name for Puxian Bodhisattva). It is because their effortless wisdom and compassion are equally without difference. Therefore, in the seventh Parināmanā (dedication), Avalokiteśvara Bodhisattva and Samantabhadra Bodhisattva gather together. Good man, I see all sentient beings, without distinguishing the characteristics of sentient beings, observing clearly with the eyes of wisdom, even hearing languages, sounds, the Buddha's teachings, and the Sangha, without any attachment, because this is what is seen by the eyes of wisdom and known by the sleep of Dharma-nature. The following is praising merits, prompting Sudhana to be more diligent. Secondly, 'Like all Bodhisattva-Mahāsattvas' below, is praising merits, prompting Sudhana to be more diligent. In this diligent part, there are twelve lines of scripture, divided into five aspects: first, praising merits, prompting diligence; second, indicating the location of the Kalyāṇa-mitra (spiritual friend) and the country where they reside; third, mentioning the name of the city where they reside, called Baozhuangyan (Treasure Adornment); fourth, explaining the name of the Kalyāṇa-mitra; fifth, paying respects and taking leave. In the south, as initially explaining the country name Xiannan (Dangerous and Difficult), it is because this woman practices the Dharma of Dhyāna-pāramitā (Perfection of Meditation). Among the praises of merits, one body sits upright, filling the Dharmadhātu (Dharma Realm). Manifesting all Buddha-kṣetras (Buddha-fields) within oneself. Good and evil realms are all universally encompassed by the essence of Dharmadhātu meditation, universally including various practices, universally embracing sentient beings, universally participating in all affairs, thoroughly filling all realms of the ten directions. Perhaps some people see her practicing defiled actions, because it is difficult to believe, so the country is named Xiannan (Dangerous and Difficult). The city is named Baozhuangyan (Treasure Adornment) because it is difficult to believe after seeing and hearing; if one believes and awakens, the mind and realm are both empty, conforming to one's nature, karmic obstacles are eliminated, birth and death are forever cut off, and one obtains one's own supernatural powers, which is called Baozhuangyan (Treasure Adornment). Explaining that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas who have escaped entanglement are detached and do not act, which is called liberation. Among these ten dedications, the fifth dedication is the practice of escaping entanglement, the fifth is pure and undefiled meditation, entering the world, like worldly affairs, universally practicing the cause of benefiting sentient beings, even showing the practice of defiled Dharmas, without ever having a single thought of defilement, so she is called a woman. But in essence, she is neither male nor female, because she takes the wonderful wisdom and rationality, the original true great compassionate essence is like a woman, not like worldly emotions, giving rise to views of male and female distinctions. If one holds worldly emotions and gives rise to views of male and female distinctions, one will also not see this Dharma gate. This refers to Bodhisattvas using the function of wonderful wisdom to generate compassionate actions, which should be the same as worldly actions, universally complete in the ten directions, manifesting physical bodies according to the situation, and establishing teachings according to the opportunity. In this position, it represents the Bodhisattva.

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有如是德。處真不證。在纏不污。法門遍周法界。誰是誰非。此非世情思度故。亦非世情愚惑所行。自非智徹真原行齊法界。宜應所為知根備俗者。方能體會斯道歟。婆須蜜女者。此云世友。或雲天友。為遍與天人作師友故。或云以寶易財。或示現世間淫染之行。易以財事。此皆世行難可了知三界六道人天地獄無行不備也。此是不染而染。唯普賢智所及。

第一正入當位法門中從爾時善財童子已下至我唯知此菩薩離貪慾際解脫門。於此段中約立五門。一念善知識教思惟升進。二漸次遊行至險難國寶莊嚴城。三處處推求婆須蜜女。四於此城內市廛之北于自宅內而得見之。五見之禮敬正申所求。隨文釋義中。善財見於市廛之北自宅中住者。以生死煩多為市廛。北為坎位。是北方主黑也。是眾迷愚眾生之位也。菩薩居此迷流愛海。阛阓之處。同行接生令其發明。自宅中住者。以眾生生死海是菩薩自所住宅。菩薩以大悲故。住一切眾生生死宅中。度脫眾生。成就普賢之行。具足無量功德。如經云。善財童子往詣其門見其住宅廣博嚴麗已下。廣說莊嚴。此是初見其依報。次爾時善財見此女人顏貌端嚴乃至面板金色是見其正報及諸藝能已下。具如經說。爾時善財前詣其所已下申請所求。善男子已下。正授善財所行之法。菩薩

【現代漢語翻譯】 現代漢語譯本：具有這樣的德行，處於真如境界卻不執著于證悟，身處煩惱之中卻不被污染。佛法遍佈整個法界，誰是誰非難以分辨。這不是世俗情感所能思量揣度的，也不是世俗愚昧迷惑的行為所能理解的。除非是智慧通達真如本源，行為與法界齊同，應該是有所作為、深知眾生根性、具備世俗智慧的人，才能體會這種道理吧。婆須蜜女（Vāsumitrā，意為世友或天友）的意思是，她普遍與天人和眾生結為師友的緣故。或者說，她用珍寶換取錢財，或者示現在世間做出淫染的行為，用錢財來賙濟他人。這些都是世俗行為難以理解的，她遍及三界六道，人、天、地獄，沒有哪個地方沒有她的足跡。這是不被污染而示現污染，只有普賢菩薩的智慧才能達到這種境界。

在第一正入當位法門中，從『爾時善財童子已下』到『我唯知此菩薩離貪慾際解脫門』這段經文中，大約設立了五個方面：一是憶念善知識的教導，思惟並不斷提升；二是逐漸參訪到達險難國寶莊嚴城；三是到處推求婆須蜜女；四是在這座城市的市廛之北，在她的住宅中見到了她；五是見到她后恭敬禮拜，正式提出自己的請求。在隨文解釋經義中，善財童子在市廛之北的住宅中見到她，是因為把生死煩惱比作市廛，北方是坎位，是北方主黑色，是迷惑愚癡眾生的位置。菩薩居住在這個迷惑漂流的愛慾之海，在熱鬧的場所，與眾生同行，接引他們覺悟。在自己的住宅中居住，是因為眾生的生死之海就是菩薩自己的住宅。菩薩因為大悲心的緣故，住在一切眾生的生死宅中，救度眾生，成就普賢菩薩的行愿，具足無量的功德。如經文所說：『善財童子往詣其門見其住宅廣博嚴麗已下』，詳細地描述了住宅的莊嚴。這是初次見到她的依報（所居住的環境）。其次，『爾時善財見此女人顏貌端嚴乃至面板金色』，是見到她的正報（自身），以及她所具備的各種才藝，具體內容如經文所說。『爾時善財前詣其所已下申請所求』，是善財童子正式提出自己的請求。『善男子已下』，是婆須蜜女正式傳授善財童子所修行的法門。菩薩

【English Translation】 English version: Possessing such virtues, one dwells in the realm of Suchness without clinging to enlightenment, and remains unpolluted while amidst afflictions. The Dharma pervades the entire Dharma Realm, making it difficult to discern right from wrong. This is beyond the comprehension of worldly emotions and the actions of worldly ignorance. Unless one's wisdom penetrates the true origin and one's actions align with the Dharma Realm, and unless one is capable of acting, deeply understands the nature of beings, and possesses worldly wisdom, can one truly comprehend this path. Vāsumitrā (meaning 'Friend of the World' or 'Friend of the Gods') signifies that she universally serves as a teacher and friend to gods and humans. Alternatively, she exchanges treasures for wealth, or manifests worldly acts of lust, using wealth to aid others. These are worldly actions difficult to understand; she traverses the Three Realms and Six Paths, including humans, gods, and hells, without exception. This is being stained without being defiled, attainable only by the wisdom of Samantabhadra (Universal Worthy).

In the first Dharma Gate of Rightly Entering the Position, from 'At that time, Sudhana (Śrīmanta-mati) and so on' to 'I only know this Bodhisattva's liberation gate of detachment from desire,' approximately five aspects are established in this passage: First, recollecting the teachings of the wise teacher, contemplating and continuously advancing; second, gradually visiting and arriving at the perilous and magnificent city of Jewel Adornment; third, seeking Vāsumitrā everywhere; fourth, seeing her in her residence north of the marketplace in this city; fifth, after seeing her, respectfully bowing and formally making his request. In the explanation of the sutra, Sudhana seeing her in her residence north of the marketplace is because birth and death and afflictions are likened to the marketplace, the north is the Kan position, the master of the north and black, the position of deluded and ignorant beings. The Bodhisattva dwells in this sea of delusion and drifting love, in the bustling place, walking with beings, guiding them to awaken. Dwelling in one's own residence is because the sea of birth and death of beings is the Bodhisattva's own residence. Because of great compassion, the Bodhisattva dwells in the house of birth and death of all beings, liberating beings, accomplishing the vows of Samantabhadra, and possessing immeasurable merits. As the sutra says, 'Sudhana went to her door and saw her residence was vast and magnificent and so on,' describing in detail the magnificence of the residence. This is the first time seeing her circumstantial reward (the environment in which she lives). Secondly, 'At that time, Sudhana saw this woman's face was dignified and even her skin was golden,' is seeing her direct reward (herself), as well as the various talents she possesses, the specific content as the sutra says. 'At that time, Sudhana went to her place and so on, requesting what he sought,' is Sudhana formally making his request. 'Good man and so on,' is Vāsumitrā formally transmitting the Dharma that Sudhana practices. Bodhisattva

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解脫名離貪慾際。以此解脫隨其樂欲而為現身。十方三界所見不同。如經具明。又經云。若有眾生暫見我者。即離貪慾得菩薩歡喜三昧者。明有信者而修禪定禪悅其心故。若有眾生暫與我語者即離貪慾得菩薩無量音聲三昧者。明從定發慧了音聲無體。若有眾生執我手者即離貪慾得菩薩遍往一切佛剎三昧者。是引接義。如是已下升座。是無相智增暫觀於我是觀照義。頻申是法悅義。目瞬是見諦入佛智境也。抱持於我者。攝受不捨眾生義。咂我唇吻者。受教說法義。凡有親近於我一切皆得離貪慾際入菩薩一切智地者。都舉諸有親近無空過者皆獲一切智門。此明二乘及出纏菩薩但求離苦。未入大慈悲入于生死海同事接生不達法界自在智王。處染凈而無垢會無依普光明智圓滿十方。任運利生無縛無解。方名永離貪慾際也。厭而出纏無大悲行。智未究竟。有所依在。修行不應。以有所得心一分無相無愿無作空解脫門。莫以為足。應修智悲發起愿求。誓度眾生。學差別智。盡三界法。無不皆知明。用三界事便成法界。善照自他十二緣生。成一切智。了無邊劫與今無二。不求余處別有出世解脫涅槃。以無作無依智。印三界法本如是無別思求。一依十住十行十回向法門圓會自當稱。此婆須蜜女。是會第五無盡功德藏迴向門。為以行齊。

【現代漢語翻譯】 現代漢語譯本：解脫的名稱是遠離貪慾的邊際（際：邊緣，界限）。憑藉這種解脫，（菩薩）可以根據眾生的喜好而顯現不同的身形。十方三界所見到的（菩薩）形象各不相同，正如經文詳細說明的那樣。又有經文說：『如果有眾生短暫地見到我，就能遠離貪慾，獲得菩薩歡喜三昧（三昧：一種精神集中和專注的狀態）』，這說明有信仰的人通過修行禪定，使內心充滿禪悅的緣故。『如果有眾生短暫地與我交談，就能遠離貪慾，獲得菩薩無量音聲三昧』，這說明從禪定中生髮智慧，了悟音聲的本質是空無自性。『如果有眾生執持我的手，就能遠離貪慾，獲得菩薩遍往一切佛剎（佛剎：佛所居住的國土）三昧』，這是引導接引的含義。像這樣，以下（菩薩）升座，是無相之智增長。（眾生）短暫地觀看我，是觀照的含義。頻申（伸出舌頭）是法喜充滿的含義。目瞬（眨眼）是見諦（見證真理）進入佛智境界。擁抱我的人，是攝受不捨棄眾生的含義。親吻我的嘴唇，是接受教誨，宣說佛法的含義。凡是親近我的人，一切都能遠離貪慾的邊際，進入菩薩一切智地（一切智地：對一切事物具有完全的知識和理解的境界），總而言之，所有親近我的人都不會空過，都能獲得一切智慧之門。這說明二乘（聲聞乘和緣覺乘）以及脫離煩惱的菩薩，只是尋求脫離痛苦，沒有進入大慈悲的境界，進入生死輪迴的大海中，與眾生一同受苦，不通達法界自在的智慧之王，處於染污和清凈之中而沒有染著，彙集無所依賴的普光明智，圓滿十方，自然而然地利益眾生，沒有束縛也沒有解脫，才稱為永遠脫離貪慾的邊際。厭惡（生死）而脫離煩惱，沒有廣大的慈悲行為，智慧沒有達到究竟，有所依賴，這樣的修行是不正確的。不要以有所得的心，以一分無相、無愿、無作的空解脫門為滿足，應該修習智慧和慈悲，發起願望和祈求，發誓度化眾生，學習差別智，窮盡三界（欲界、色界、無色界）的一切法，沒有不全部知曉的，明白用三界的事情就能成就法界。善於照見自己和他人十二緣起（十二緣起：佛教解釋生命輪迴的十二個環節），成就一切智慧。了知無邊的劫數與現在沒有差別，不尋求其他地方有另外的出世解脫涅槃，以無作無依的智慧，印證三界法的本質就是如此，沒有其他的思慮和尋求，完全依靠十住、十行、十回向的法門，圓滿匯合自然會相應。這位婆須蜜女，是彙集第五無盡功德藏迴向門，因為以行為達到齊等。

【English Translation】 English version: The name of liberation is the boundary of being free from greed (際: boundary, limit). With this liberation, (the Bodhisattva) can manifest different forms according to the desires of sentient beings. The images (of the Bodhisattva) seen in the ten directions and the three realms are different, as the scriptures explain in detail. Furthermore, the scriptures say: 'If there are sentient beings who briefly see me, they can be free from greed and attain the Bodhisattva's Samadhi of Joy (三昧: a state of mental concentration and focus),' which explains that it is because people of faith cultivate meditation, filling their hearts with the joy of meditation. 'If there are sentient beings who briefly speak with me, they can be free from greed and attain the Bodhisattva's Samadhi of Immeasurable Sounds,' which explains that wisdom arises from meditation, realizing that the essence of sound is emptiness and without self-nature. 'If there are sentient beings who hold my hand, they can be free from greed and attain the Bodhisattva's Samadhi of Traveling to All Buddha Lands (佛剎: the land where a Buddha resides),' this is the meaning of guiding and receiving. Like this, the following (the Bodhisattva) ascending the seat is the increase of wisdom without form. (Sentient beings) briefly watching me is the meaning of contemplation. Frequent stretching of the tongue is the meaning of being filled with the joy of Dharma. Blinking is the meaning of witnessing the truth and entering the realm of Buddha's wisdom. Those who embrace me are the meaning of embracing and not abandoning sentient beings. Kissing my lips is the meaning of receiving teachings and expounding the Dharma. All those who are close to me can be free from the boundary of greed and enter the Bodhisattva's Land of Omniscience (一切智地: the state of having complete knowledge and understanding of all things), in short, all those who are close to me will not pass in vain, and can obtain the gate of all wisdom. This explains that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Bodhisattvas who have escaped from afflictions only seek to escape from suffering, and have not entered the realm of great compassion, entering the sea of samsara (生死輪迴: cycle of birth and death) to suffer with sentient beings, not understanding the King of Wisdom of the Dharma Realm, being in defilement and purity without being defiled, gathering the Light of Universal Wisdom without reliance, fulfilling the ten directions, naturally benefiting sentient beings, without bondage and without liberation, is called eternally free from the boundary of greed. Disgusted (with samsara) and escaping from afflictions, without great compassionate actions, wisdom has not reached the ultimate, having reliance, such practice is incorrect. Do not be satisfied with a part of the gate of emptiness liberation without form, without wish, and without action with a mind of attainment, you should cultivate wisdom and compassion, initiate wishes and prayers, vow to liberate sentient beings, learn differential wisdom, exhaust all the dharmas of the Three Realms (Desire Realm, Form Realm, Formless Realm), there is nothing that is not fully known, understanding that using the affairs of the Three Realms can accomplish the Dharma Realm. Being good at illuminating the twelve links of dependent origination (十二緣起: the twelve links of dependent origination in Buddhism explaining the cycle of life and death) of oneself and others, accomplishing all wisdom. Knowing that the boundless kalpas (劫: eons) are no different from the present, not seeking other places for separate transcendent liberation and nirvana, with the wisdom of non-action and non-reliance, certifying that the essence of the dharmas of the Three Realms is like this, without other thoughts and seeking, completely relying on the Dharma gates of the Ten Abodes, Ten Practices, and Ten Dedications, complete convergence will naturally correspond. This Vasumitra woman is the convergence of the fifth inexhaustible treasure of merit dedication gate, because it is equal in action.

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生死是非見亡。以法界禪門真俗二染俱盡。以性等法界智周有無。無行不行。無生不利。招多福德故。名無盡功德藏。善財白言聖者種何善根修何功德已下。其女與善財說自往昔因。高行如來出世為長者妻佈施寶錢。及文殊師利勸發大菩提心。以是因緣得如斯解脫。我唯知此離貪慾際解脫者。明往因以舍所重寶錢。是離貪。文殊師利勸發無上菩提心。是離欲。如一寶錢。其所施不多。為心貴重故。能捨與多非異。此是無盡功德藏迴向。亦以禪波羅蜜為體。明圓通諸法。是寶錢義。約智門中諸位通治。約位以第五回向中。以出世禪入于生死。真俗染凈不自在障行不自在。遍眾生障治令自在故。

第二推德升進中。從如諸菩薩摩訶薩已下。至辭退而去。有六行經。分為五門。一推德升進。二示其方所及以城名善度。三舉善知識居士名鞞瑟胝羅。四舉善知識所行事業供養旃檀塔座。五禮敬辭退而去。隨文釋義者。南方如初釋。城名善度者。約此居士善度眾生故。居士名鞞瑟者。此云法胝羅者。此云包攝。為此居士智慧廣大包攝十方一切法門。具云悉怛履曳。此翻為慈氏為明以第六齣世智慧處俗行慈。方便利生以行成名故。

第一正入當位法門中。從爾時善財童子已下。至我唯知此菩薩所有佛不涅槃際解脫門。于

【現代漢語翻譯】 現代漢語譯本：生死、是非的觀念都消失了，所見皆空。以法界禪門達到真俗二諦、染凈二法都完全止息的境界。以與法界同等的智慧，周遍照了有和無。沒有作為的作為，沒有生起的生起，卻能招來眾多福德，所以稱為無盡功德藏。善財童子問道：『聖者您種下了什麼善根，修了什麼功德？』以下是該女子向善財童子講述自己往昔的因緣：高行如來出世時，她作為長者的妻子佈施寶錢，以及文殊師利菩薩勸她發起大菩提心。因為這些因緣，她得到了這樣的解脫。『我只知道這離貪慾際解脫』，說明了往昔因為捨棄珍貴的寶錢，所以是『離貪』。文殊師利菩薩勸她發起無上菩提心，所以是『離欲』。即使只是一枚寶錢，雖然佈施的不多，但因為心意珍貴，所以和佈施很多沒有區別。這就是無盡功德藏的迴向，也以禪波羅蜜（Dhyana Paramita）為體。闡明圓融通達一切諸法，就是寶錢的含義。從智慧之門來說，諸位菩薩都能通達治理。從果位來說，在第五回向中，以出世間的禪定進入生死輪迴，使真俗、染凈不再成為障礙，使菩薩的行持不再受到束縛，使菩薩能夠周遍救度眾生，消除他們的障礙，使他們獲得自在。 第二，在推崇功德、使其升進的部分，從『如諸菩薩摩訶薩（Bodhisattva-Mahasattva）』以下，到『辭退而去』，共有六行經文，分為五個方面：一、推崇功德使其升進；二、指示其所處的方位以及善度城的名字；三、舉出善知識居士的名字鞞瑟胝羅（Vaishtila）；四、舉出善知識所行的事業，供養旃檀塔座；五、禮敬告辭離去。逐句解釋經文，南方如前文所解釋。城名善度，是因為這位居士善於度化眾生。居士的名字叫鞞瑟胝羅，翻譯成漢語是『包攝』，因為這位居士智慧廣大，包攝十方一切法門。完整地說是悉怛履曳（Maitreya），翻譯成漢語是慈氏，是爲了說明以第六齣世間的智慧在世俗中行慈悲，方便利益眾生，以這樣的行為成就名號。 第一，在正式進入當位法門的部分，從『爾時善財童子』以下，到『我唯知此菩薩所有佛不涅槃際解脫門』。

【English Translation】 English version: The perceptions of life and death, right and wrong, have vanished, and all that is seen is emptiness. With the Dharma Realm Dhyana (Jhana) gate, one reaches the state where both the two truths (relative and absolute) and the two defilements (purity and impurity) are completely extinguished. With wisdom equal to the Dharma Realm, one illuminates both existence and non-existence. Acting without acting, arising without arising, yet attracting abundant merits, hence it is called the Inexhaustible Treasury of Merit. Sudhana (善財童子) asked: 'Sage, what good roots have you planted, what merits have you cultivated?' The following is the story of the woman telling Sudhana about her past causes and conditions: When the Tathagata (如來) of High Conduct appeared in the world, she, as the wife of an elder, gave offerings of precious coins, and Manjushri Bodhisattva (文殊師利菩薩) encouraged her to arouse the great Bodhi mind (大菩提心). Because of these causes and conditions, she attained this liberation. 'I only know this liberation from the boundary of greed,' indicating that in the past, because she gave up precious coins, it was 'freedom from greed.' Manjushri Bodhisattva encouraged her to arouse the unsurpassed Bodhi mind, so it was 'freedom from desire.' Even if it was only one precious coin, although the offering was not much, because the intention was precious, it was no different from giving a lot. This is the dedication of the Inexhaustible Treasury of Merit, which also takes Dhyana Paramita (禪波羅蜜) as its essence. Clarifying the perfect interpenetration of all Dharmas (諸法) is the meaning of the precious coin. From the perspective of the wisdom gate, all Bodhisattvas can understand and govern. From the perspective of the position, in the fifth dedication, entering the cycle of birth and death with transcendent Dhyana, so that the true and the false, the pure and the impure, no longer become obstacles, so that the Bodhisattva's actions are no longer bound, so that the Bodhisattva can universally save sentient beings, eliminate their obstacles, and enable them to obtain freedom. Second, in the section on promoting merit and advancing it, from 'Like all Bodhisattva-Mahasattvas (菩薩摩訶薩)' down to 'taking leave and departing,' there are six lines of scripture, divided into five aspects: one, promoting merit and advancing it; two, indicating the location and the name of the city of Sudarsana (善度); three, mentioning the name of the good knowing friend, the layman Vaishtila (鞞瑟胝羅); four, mentioning the deeds performed by the good knowing friend, offering sandalwood stupas; five, paying respects and taking leave. Explaining the scripture line by line, the south is as explained in the previous text. The city is named Sudarsana because this layman is good at delivering sentient beings. The layman's name is Vaishtila, which translates to 'encompassing' in Chinese, because this layman has great wisdom, encompassing all Dharmas of the ten directions. Fully speaking, it is Maitreya (悉怛履曳), which translates to 'compassionate one' in Chinese, in order to illustrate that with the sixth transcendent wisdom, one practices compassion in the mundane world, conveniently benefiting sentient beings, and accomplishing the name with such actions. First, in the section on formally entering the Dharma gate of the position, from 'At that time, Sudhana' down to 'I only know this Bodhisattva's liberation gate of the Buddha's non-Nirvana boundary.'

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此段中約立五門。一漸次遊行至善度城。二詣居士宅頂禮其足。三合掌而立正申所求。四居士為善財正說所行之法所行解脫門名不涅槃際五舉所現行。供養旃檀塔座。供養旃檀塔座者。經云我開旃檀座如來塔門。時得三昧。名佛種無盡者。明一切眾生分別心皆是如來智慧種同於諸佛智慧種無有生滅等相。此同十住中第六住十行中第六行十地中第六地。以十住十行中第六齣世間之智慧門。迴向入纏處俗中智慧利生之行故。為居士身。處世化俗置一塔室。于中安置一旃檀座。不置形像。表第六智慧門達無相法也。以此塔座供養諸佛現在其前。明無相法無有三世古今之見。為以自佛智慧與一切諸佛智慧無相體。同皆為一際。一切眾生亦與一切諸佛智慧本來一際。為諸眾生說如斯法。令諸眾生開佛知見入佛知見悟佛知見故。城名善度。居士名含攝。一切諸佛一切眾生智慧皆一體不生滅故。既是諸佛智慧無生滅性。一切眾生亦不生滅也。故得一切諸佛不入涅槃。此意明如座上無相是佛故。善財白言此三昧境界云何已下。是居士答。入此三昧見佛之數。此界他方三世諸佛。總皆得見所有見佛之數如經具明。意明諸佛眾生無生滅相方便以將其旃檀座塔引接。表示令一切眾生達自身心性相智慧。如旃檀座塔。本來佛也。明性相皆無俱不

【現代漢語翻譯】 現代漢語譯本： 這段經文中大約確立了五個方面：一是逐漸到達至善度城（形容達到最圓滿境界的城市）。二是前往居士（在家修行的佛教徒）的住所，頂禮他的雙足。三是合掌站立，鄭重地陳述自己的請求。四是居士為善財童子正確地講述他所修行的法門，所修行的解脫之門名為不涅槃際（不入涅槃的境界）。五是展示他所實行的行為，供養旃檀塔座（用旃檀木製作的塔的底座）。 關於供養旃檀塔座，經中說：『我開啟旃檀座如來塔門。』當時（善財童子）獲得三昧（佛教中的一種禪定狀態），名為佛種無盡（佛的種子永無止境）。這表明一切眾生的分別心都是如來智慧的種子，與諸佛的智慧種子相同，沒有生滅等相。這類似於十住（菩薩修行的十個階段）中的第六住，十行（菩薩修行的十種行為）中的第六行，十地（菩薩修行的十個階位）中的第六地。因為十住十行中的第六是出世間的智慧之門，迴向進入纏縛之處，在世俗中以智慧利益眾生，所以示現為居士之身，處在世間教化風俗，設定一個塔室，在其中安置一個旃檀座，不設定佛像，表示第六智慧門通達無相之法。用這個塔座供養諸佛，諸佛現在其前，表明無相之法沒有三世古今的分別。 這是因為以自身的佛的智慧與一切諸佛的智慧無相之體相同，都成為一體。一切眾生也與一切諸佛的智慧本來就是一體。為眾生宣說這樣的法，使眾生開啟佛的知見，進入佛的知見，覺悟佛的知見。城的名字叫善度，居士的名字叫含攝，一切諸佛和一切眾生的智慧都是一體，不生不滅。既然諸佛的智慧沒有生滅的性質，一切眾生也沒有生滅。因此得到一切諸佛不入涅槃的境界。這個意思表明如塔座上的無相就是佛。 善財童子問道：『這種三昧的境界是怎樣的？』以下是居士的回答。進入這種三昧所見到的佛的數量，這個世界和其他世界的過去、現在、未來諸佛，總共都能見到，所有見到的佛的數量如經文詳細說明。意思是表明諸佛和眾生沒有生滅之相，方便地用他的旃檀座塔來引導接引，表示讓一切眾生通達自身心性相和智慧，如旃檀座塔，本來就是佛。表明自性與現象都無，兩者都不存在。

【English Translation】 English version: In this passage, approximately five aspects are established: First, gradually reaching the 'City of Utmost Deliverance' (善度城, Shàn dù chéng) (describing a city where the most perfect state is attained). Second, going to the residence of the 'Upāsaka' (居士, Jūshì) (a lay Buddhist practitioner), and prostrating at his feet. Third, standing with palms together, solemnly stating one's request. Fourth, the Upāsaka correctly explains to Sudhana (善財, Shàncái) the Dharma he practices, the door to liberation he practices is called 'The Edge of Non-Nirvana' (不涅槃際, Bù nièpán jì) (the state of not entering Nirvana). Fifth, demonstrating his practiced actions, offering the 'Chandana Stupa Seat' (旃檀塔座, Zhāntán tǎ zuò) (a seat for a stupa made of Chandana wood). Regarding the offering of the Chandana Stupa Seat, the sutra says: 'I open the Chandana Seat, the Tathagata's Stupa Door.' At that time, (Sudhana) attains 'Samadhi' (三昧, Sānmèi) (a state of meditative consciousness in Buddhism), named 'The Endless Buddha-Seed' (佛種無盡, Fó zhǒng wújìn). This indicates that the discriminating mind of all sentient beings is the seed of the Tathagata's wisdom, the same as the wisdom-seed of all Buddhas, without characteristics of arising or ceasing. This is similar to the sixth stage of the Ten Dwellings (十住, Shí zhù) (ten stages of Bodhisattva practice), the sixth practice of the Ten Practices (十行, Shí xíng) (ten types of Bodhisattva conduct), and the sixth ground of the Ten Grounds (十地, Shí dì) (ten levels of Bodhisattva realization). Because the sixth of the Ten Dwellings and Ten Practices is the door of transcendent wisdom, turning towards the place of entanglement, using wisdom in the mundane world to benefit beings, therefore manifesting as the body of an Upāsaka, residing in the world to transform customs, setting up a stupa chamber, placing a Chandana seat within it, without setting up images, representing that the sixth wisdom door penetrates the Dharma of no-form. Using this stupa seat to make offerings to all Buddhas, the Buddhas are present before him, indicating that the Dharma of no-form has no distinctions of the three times (past, present, future). This is because one's own Buddha-wisdom is the same as the wisdom of all Buddhas in its formless essence, all becoming one. All sentient beings are also originally one with the wisdom of all Buddhas. Explaining such Dharma to sentient beings, enabling sentient beings to open the Buddha's knowledge and vision, enter the Buddha's knowledge and vision, and awaken to the Buddha's knowledge and vision. The name of the city is 'Good Deliverance' (善度, Shàn dù), the name of the Upāsaka is 'All-Embracing' (含攝, Hán shè), the wisdom of all Buddhas and all sentient beings is one body, without arising or ceasing. Since the wisdom of the Buddhas has no nature of arising or ceasing, all sentient beings also have no arising or ceasing. Therefore, one attains the state where all Buddhas do not enter Nirvana. This meaning indicates that the no-form on the seat is the Buddha. Sudhana asks: 'What is the state of this Samadhi?' The following is the Upāsaka's answer. The number of Buddhas seen upon entering this Samadhi, all the Buddhas of this world and other worlds, past, present, and future, can all be seen, the number of Buddhas seen is as detailed in the sutra. The meaning is to indicate that the Buddhas and sentient beings have no characteristics of arising or ceasing, conveniently using his Chandana Seat Stupa to guide and receive, indicating to enable all sentient beings to penetrate their own mind-nature, characteristics, and wisdom, like the Chandana Seat Stupa, which is originally the Buddha. Indicating that both nature and phenomena are non-existent, neither exists.

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生滅。達相如化了性如空。智無依住何有生滅。此是隨順堅固一切善根迴向。以般若波羅蜜為體。餘九為伴。此治出世智慧處生死中於大慈悲不自在障。令得自在故。

第二推德升進中。從如諸菩薩摩訶薩。至辭退而去並頌。有十四行經。分為五門。一推德升進。二示善知識方所。三舉山名補怛洛迦。四舉善知識名觀自在號觀世音。五禮敬辭退。隨文釋義者。山名補怛洛迦者。此云小白花樹山。多生白花樹。其花甚香。香氣遠及。為明此聖者修慈悲行門以謙下極小為行也。華者。明開敷萬行故。此慈悲謙下極小和悅行花開敷。教化行香。遠熏一切眾生。皆令聞其名者發菩提心故。舉善知識名觀自在者。以舊經云觀世音為正。梵云光世音。以慈悲光照世間。聞苦便救。有待念而方救者。意令彼迴心專緣善發心。令功德善根深固也。

問曰。觀自在可無慈悲。何以要須光世音。

答曰。夫一切菩薩約行成名。約名行表位。雖一切菩薩皆具智悲二門。今以名行表升進。要須以名錶法。今此第七隨順一切眾生迴向。成處世慈悲門。以光世音名。是慈悲之號。以為表位行門令升進也。觀自在者。但明觀照。成出世般若義自在故。以表觀世間苦。表悲門不如觀世音之號。法華中雲。普賢菩薩從東方寶威德上王佛

【現代漢語翻譯】 現代漢語譯本：生滅的現象，通達其相狀如幻化，瞭解其自性本空。智慧沒有依賴和執著，哪裡會有生滅呢？這是隨順並堅固一切善根的迴向，以般若波羅蜜（Prajna Paramita，智慧到彼岸）為本體，其餘九種波羅蜜為伴侶。這能對治出世智慧在生死輪迴中，對於大慈大悲不能自在的障礙，使之獲得自在的緣故。

在第二部分『推德升進』中，從『如諸菩薩摩訶薩』（Rulers, great beings）到『辭退而去並頌』，共有十四行經文，分為五個部分。一是推德升進，二是指示善知識的處所，三是舉出山名補怛洛迦（Potalaka），四是舉出善知識名觀自在（Avalokiteshvara）又號觀世音（Avalokitesvara），五是禮敬辭退。隨文解釋其含義：山名補怛洛迦，這裡翻譯為小白花樹山，山上生長著許多白花樹，其花非常香，香氣傳播很遠。這是爲了表明這位聖者修行慈悲之行，以謙卑到極小作為修行方式。花，表明開敷萬行。這慈悲謙下極小和悅的修行之花開放，教化之香，遠遠地薰染一切眾生，使所有聽到他名字的人都發起菩提心。

舉出善知識名觀自在，舊經中以觀世音為正名。梵文為光世音，以慈悲之光照耀世間，聽到苦難便去救助。需要等待唸誦才去救助的，是希望他們回心轉意，專心向善併發菩提心，使功德善根更加深厚牢固。

問：觀自在難道沒有慈悲嗎？為什麼一定要用光世音這個名號？

答：一切菩薩都是根據其修行而成就其名號，根據名號來表明其修行的位次。雖然一切菩薩都具備智慧和慈悲二門，但現在用名號來表明其升進，必須要用名號來表達其法。現在這第七種隨順一切眾生的迴向，成就處世的慈悲之門，用光世音這個名號，是慈悲的稱號，用來表明其位次和修行之門，使其升進。觀自在，只是表明觀照，成就出世的般若智慧，所以自在。用以表明觀察世間的苦難，表明悲憫之門不如觀世音這個名號。在《法華經》中說，普賢菩薩（Samantabhadra）從東方寶威德上王佛（Buddha）處而來。

【English Translation】 English version: The phenomena of arising and ceasing, understand their appearance as illusory transformations, and realize their self-nature as empty. When wisdom has no reliance or attachment, where can there be arising and ceasing? This is the dedication of all good roots in accordance with and strengthening them, with Prajna Paramita (Perfection of Wisdom) as its essence, accompanied by the other nine Paramitas. This remedies the obstruction of being unable to be at ease with great compassion in the cycle of birth and death due to transcendent wisdom, thus enabling one to attain freedom.

In the second part, 'Promoting Virtue and Advancement,' from 'Like all Bodhisattva Mahasattvas' to 'taking leave and departing with praise,' there are fourteen lines of scripture, divided into five sections. First, promoting virtue and advancement; second, indicating the location of virtuous teachers; third, mentioning the mountain name Potalaka; fourth, mentioning the virtuous teacher's name Avalokiteshvara, also known as Avalokitesvara; and fifth, paying respects and taking leave. Explaining the meaning according to the text: The mountain name Potalaka is translated here as White Small Flower Tree Mountain, where many white flower trees grow, and their flowers are very fragrant, with the fragrance spreading far. This is to show that this holy one cultivates the practice of compassion, taking humility to the extreme as a way of practice. The flower signifies the blossoming of myriad practices. This flower of compassion, humility, extreme smallness, and harmonious practice blossoms, and the fragrance of teaching spreads far, influencing all sentient beings, so that all who hear his name generate Bodhicitta (the mind of enlightenment).

Mentioning the virtuous teacher's name Avalokiteshvara, the old scripture takes Avalokitesvara as the correct name. The Sanskrit is Guang Shi Yin, illuminating the world with the light of compassion, and going to rescue upon hearing suffering. Needing to wait for recitation before rescuing is in the hope that they will turn their minds, focus on goodness, and generate Bodhicitta, making the merits and good roots deeper and more solid.

Question: Does Avalokiteshvara not have compassion? Why is it necessary to use the name Guang Shi Yin?

Answer: All Bodhisattvas achieve their names according to their practice, and the names indicate their position in practice. Although all Bodhisattvas possess both wisdom and compassion, now the name is used to indicate advancement, and the name must be used to express the Dharma. Now this seventh dedication in accordance with all sentient beings achieves the door of compassion in the world, and the name Guang Shi Yin is a title of compassion, used to indicate its position and practice, so that it may advance. Avalokiteshvara only indicates contemplation, achieving transcendent Prajna wisdom, so it is at ease. It is used to indicate observing the suffering of the world, indicating that the door of compassion is not as good as the name Avalokitesvara. In the Lotus Sutra, it is said that Samantabhadra Bodhisattva came from the Buddha of the Eastern Treasure Majesty King.

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所來者。又余經云。觀世音在西方阿彌陀佛所者。總是如來密意方便。表法成名。意云。東方是智。西方是悲。以方表法。實無方所。但約東為春陽發生日出普照。二十八宿中。東方角宿及房心等七星。皆為眾善位以表智門。西方七宿昴畢參等主白虎。秋殺義。昴為刑獄。多主罰惡。以觀世音主之。而實佛國一方滿十方。一塵含法界。何有方所而存自他隔得別佛也。先德翻經之士。以三乘教謂此方無觀世音。以觀自在充號。此非實。法界毗盧遮那如來境智道理。於法華經中會三入一門中。具有此三法。文殊普賢觀世音菩薩。表法身無相慧及根本智。即文殊之行主之。表從根本智起差別行。以普賢主之。表大慈悲心恒處苦流不求出離。以觀世音主之。以此三法屬於一人所行令具足。遍週一切眾生界。教化眾生令無有餘。名毗盧遮那佛。即明一切處文殊。一切處普賢。一切處觀世音。一切處毗盧遮那。乃至微塵中重重充遍。且約略明也。如海上有山多賢聖者。此約南海之上。亦主生死海上。余義如文具明。亦約慈悲為流泉。

第一正入當位法門中。從爾時善財童子已下。至我唯知此大悲行門。於此段中約立五門。一念善知識教思惟升進。二漸次遊行至於彼山。處處求覓此大菩薩。三見其西面巖谷之中觀世音菩薩于金

【現代漢語翻譯】 現代漢語譯本 關於『所來者』。另外，其他經典中說，觀世音（Avalokiteśvara，菩薩名，意為觀世間聲音的菩薩）在西方阿彌陀佛（Amitābha，佛名，意為無量光）處。這些都是如來（Tathāgata，佛的稱號之一，意為如實而來）的秘密方便，用以表法成名。意思是說，東方代表智慧，西方代表慈悲。用方位來表達佛法，實際上並沒有固定的方位。只是以東方象徵春陽發生、太陽升起、普照大地。二十八星宿中，東方的角宿、房宿、心宿等七星，都是眾善的位置，用來表示智慧之門。西方的七宿，昴宿、畢宿、參宿等，主白虎，象徵秋天的肅殺之義。昴宿代表刑獄，多主掌懲罰罪惡，由觀世音菩薩主管。而實際上，佛國一方充滿十方，一粒微塵包含整個法界，哪裡有方位之分，又哪裡存在自他隔閡的差別佛呢？ 先前的譯經者，以三乘教義認為此方世界沒有觀世音菩薩，而用觀自在菩薩來充當這個名號，這並非實情。法界毗盧遮那如來（Vairocana，佛名，意為光明遍照）的境智道理，在《法華經》中會三歸一的法門中，具有這三種法：文殊（Mañjuśrī，菩薩名，意為妙吉祥）、普賢（Samantabhadra，菩薩名，意為普皆賢善）和觀世音菩薩，分別代表法身無相的智慧和根本智，由文殊菩薩主管其行，表示從根本智生起差別行，由普賢菩薩主管其行，表示大慈悲心恒常處於苦難之中而不求出離，由觀世音菩薩主管其行。用這三種法屬於一人所行，使其具足，遍及一切眾生界，教化眾生沒有遺漏，名為毗盧遮那佛。這說明一切處都有文殊菩薩，一切處都有普賢菩薩，一切處都有觀世音菩薩，一切處都有毗盧遮那佛，乃至微塵中重重充滿。這只是一個簡略的說明。比如海上有山，山上有很多賢聖，這是指南海之上，也主掌生死之海。其餘的意義如經文所詳細說明。也用慈悲比作流動的泉水。 第一，在正入當位法門中，從那時起，善財童子（Sudhana，佛教故事人物）以下，直到『我只知道這種大悲行門』。在這段中，大約設立了五個門：一、念善知識的教導，思考並提升自己；二、逐漸行進到達那座山，處處尋求這位大菩薩；三、看見他在西面的巖谷之中，觀世音菩薩在金

【English Translation】 English version Regarding 'where does it come from'. Furthermore, other sutras say that Avalokiteśvara (Bodhisattva's name, meaning 'the one who observes the sounds of the world') is at the place of Amitābha (Buddha's name, meaning 'immeasurable light') in the West. These are all secret expedient means of the Tathāgata (one of the titles of the Buddha, meaning 'thus come') to represent the Dharma and establish names. The meaning is that the East represents wisdom, and the West represents compassion. Using directions to express the Dharma, there is actually no fixed direction. It is just that the East symbolizes the arising of spring sunlight, the rising of the sun, and universal illumination. Among the twenty-eight constellations, the seven stars in the East, such as the Horn, Room, and Heart constellations, are all positions of great goodness, used to represent the gate of wisdom. The seven constellations in the West, such as the Pleiades, Hyades, and Orion, are governed by the White Tiger, symbolizing the meaning of autumn's killing. The Pleiades represent prisons, mostly in charge of punishing evil, and are governed by Avalokiteśvara. In reality, one direction of the Buddha-land fills all ten directions, and one dust particle contains the entire Dharma realm. Where is there a distinction of direction, and where is there a separate Buddha with self and other divisions? Previous sutra translators, based on the teachings of the Three Vehicles, believed that there was no Avalokiteśvara in this world, and used Avalokiteśvara to fill this title, which is not the truth. The realm of wisdom and reason of Vairocana Tathāgata (Buddha's name, meaning 'light shining everywhere') in the Dharma realm, in the Dharma gate of the union of the three into one in the Lotus Sutra, possesses these three Dharmas: Mañjuśrī (Bodhisattva's name, meaning 'wonderful auspiciousness'), Samantabhadra (Bodhisattva's name, meaning 'universal goodness'), and Avalokiteśvara Bodhisattva, representing the wisdom and fundamental wisdom of the formless Dharmakaya, respectively. Mañjuśrī Bodhisattva governs its practice, representing the arising of differentiated practice from fundamental wisdom. Samantabhadra Bodhisattva governs its practice, representing the constant presence of great compassion in suffering without seeking liberation. Avalokiteśvara Bodhisattva governs its practice. Using these three Dharmas belonging to one person's practice, making them complete, pervading all realms of sentient beings, and teaching sentient beings without omission, is called Vairocana Buddha. This explains that Mañjuśrī Bodhisattva is everywhere, Samantabhadra Bodhisattva is everywhere, Avalokiteśvara Bodhisattva is everywhere, and Vairocana Buddha is everywhere, even filling every dust particle. This is just a brief explanation. For example, if there is a mountain on the sea, and there are many sages on the mountain, this refers to the South Sea, which also governs the sea of birth and death. The remaining meanings are explained in detail in the sutra text. Compassion is also used as a metaphor for flowing springs. First, in the Dharma gate of rightly entering the position, from that time on, Sudhana (character in Buddhist stories) and below, until 'I only know this great compassionate practice gate'. In this section, approximately five gates are established: one, contemplating the teachings of a good teacher, thinking and improving oneself; two, gradually progressing to that mountain, seeking this great Bodhisattva everywhere; three, seeing him in the rocky valley on the west side, Avalokiteśvara Bodhisattva is at the golden

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剛寶石上結跏趺坐。四善財見。已歡喜。觀世音遙見善財稱歎。五善財頂禮申請。觀世音為說大慈悲行解脫門。隨文釋義者。如第五婆須蜜女。以師子頻申引接成悲舉行。及報身相及境界所居皆寶莊嚴。至第六第七回向。為大悲至極熟物利生。不就自報。就眾生界穢境而居巖谷。泉流縈映樹林蓊鬱香草柔軟右旋布地。觀世音菩薩坐金剛寶石。無量菩薩皆坐寶石。此是所居處表巖谷。明險道趣。泉流縈映者。明慈悲瑩徹。樹林蓊鬱者。表慈心蔭密。香草柔軟者。表和言芳教重悅人心。右旋布地者。表眾生順化佈慈悲地令有所歸。觀世音菩薩坐金剛寶石者。表以金剛智用隨悲行堅實深重無所傾動也。結跏趺坐者。智悲交徹也。無量菩薩皆坐寶石者。悲行堅厚也。善財諦觀目不暫瞬者。敬法貴人慈心見徹無別念也。善財嘆德如經具明。善財往詣觀世音所。觀世音菩薩遙見善財。即云善來。並諸稱歎未及致敬先有是言者。明大悲深厚先致慰問及稱歎然後頂禮旋繞申其所請。觀世音菩薩授與善財大悲行解脫門。明回第六住第六地中修出世慈悲令成入俗慈悲之行。至此位中菩薩。是第七等隨順一切眾生迴向滿故。入俗智亦於此滿故。如下文指位。雖在東方有菩薩。名為正趣。及至見時還同會而居。表此位菩薩入俗現行悲智齊也。至

【現代漢語翻譯】 現代漢語譯本： 觀世音菩薩在剛寶石上結跏趺坐。善財童子（Sudhana，求法者）見到此景，心生歡喜。觀世音菩薩遠遠地看見善財童子，便稱讚他。善財童子頂禮觀世音菩薩，並提出請求。觀世音菩薩為善財童子宣說大慈悲行解脫門（Mahakaruna-vyuha-vimoksha-mukha）。 隨文解釋其意義：例如第五位善知識婆須蜜女（Vasumitra），以師子頻申（獅子伸腰）來引導接引，成就其悲舉之行。以及觀世音菩薩的報身相和境界所居之處，都以寶物莊嚴。到了第六和第七次迴向，是爲了大悲達到極致，成熟事物，利益眾生。不就自身的報身，而就在眾生界的污穢之境居住在巖谷之中。泉水流動縈繞，樹林茂盛，香草柔軟，向右旋轉鋪滿地面。 觀世音菩薩坐在金剛寶石上，無量菩薩也都坐在寶石上。這是所居住之處，表明巖谷，說明險道之趣。泉水流動縈繞，說明慈悲的晶瑩透徹。樹林茂盛，表明慈心的廕庇嚴密。香草柔軟，表明和藹的言語和芬芳的教誨，深受人們的喜愛。向右旋轉鋪滿地面，表明眾生順從教化，鋪設慈悲之地，使眾生有所歸宿。 觀世音菩薩坐在金剛寶石上，表明以金剛般的智慧運用，隨著慈悲之行，堅實深重，不可動搖。結跏趺坐，是智慧和慈悲交相輝映。無量菩薩都坐在寶石上，是慈悲之行堅固厚重。善財童子專注地觀看，眼睛不眨一下，是敬重佛法，尊重他人，慈悲之心徹悟，沒有其他雜念。 善財童子讚歎觀世音菩薩的功德，如經文所詳細說明。善財童子前往觀世音菩薩的住所。觀世音菩薩遠遠地看見善財童子，就說『善來』，並加以稱讚。還沒等善財童子致敬，先有這些話語，表明大悲深厚，先致以慰問和稱讚，然後才接受頂禮和旋繞，申述他的請求。 觀世音菩薩授予善財童子大悲行解脫門，表明在第六住位和第六地中，修習出世間的慈悲，使之成為入世間的慈悲之行。到達這個位次的菩薩，是第七等，隨順一切眾生，迴向圓滿的緣故。入世間的智慧也在此圓滿的緣故。如下文所指的位次。雖然在東方有菩薩，名為正趣（Samantabhadra），以及到見到正趣菩薩時，還如同聚會而居。表明此位次的菩薩入世間，現行悲智齊備。至

【English Translation】 English version: Avalokiteshvara Bodhisattva (Guanshiyin Pusa, the Bodhisattva of Compassion) sat in the lotus position on a vajra-gem (diamond-gem). Sudhana (Shancai Tongzi, the seeker of Dharma) saw this and rejoiced. Avalokiteshvara Bodhisattva saw Sudhana from afar and praised him. Sudhana prostrated himself before Avalokiteshvara Bodhisattva and made his request. Avalokiteshvara Bodhisattva expounded the Great Compassionate Conduct Liberation Door (Mahakaruna-vyuha-vimoksha-mukha) for Sudhana. To explain the meaning according to the text: For example, the fifth good friend, Vasumitra (Poshumini nu), used the lion's stretch (shizi pinshen) to guide and receive, accomplishing her practice of compassionate action. And Avalokiteshvara Bodhisattva's Sambhogakaya (reward body) form and the place where he dwells are all adorned with treasures. Reaching the sixth and seventh dedication, it is for the sake of great compassion reaching its peak, maturing things, and benefiting sentient beings. He does not abide in his own reward body, but dwells in the defiled realm of sentient beings, residing in rocky valleys. Springs flow around, forests are lush, fragrant grasses are soft, and they spread clockwise on the ground. Avalokiteshvara Bodhisattva sits on a vajra-gem, and countless Bodhisattvas also sit on gems. This is the place where they dwell, indicating rocky valleys, explaining the interest in dangerous paths. Springs flow around, indicating the crystal clarity of compassion. Lush forests indicate the dense shade of compassionate hearts. Fragrant grasses are soft, indicating gentle words and fragrant teachings that are deeply loved by people. Spreading clockwise on the ground indicates that sentient beings follow the teachings, laying out the ground of compassion, so that sentient beings have a place to return to. Avalokiteshvara Bodhisattva sitting on a vajra-gem indicates that with vajra-like wisdom, he follows compassionate conduct, being firm, profound, and unshakable. Sitting in the lotus position is the interpenetration of wisdom and compassion. Countless Bodhisattvas sitting on gems indicates that compassionate conduct is firm and profound. Sudhana attentively watches without blinking, which is respecting the Dharma, respecting others, and having a thorough understanding of compassion without other distracting thoughts. Sudhana praises the virtues of Avalokiteshvara Bodhisattva, as explained in detail in the scriptures. Sudhana went to Avalokiteshvara Bodhisattva's dwelling. Avalokiteshvara Bodhisattva saw Sudhana from afar and said, 'Welcome,' and praised him. Before Sudhana could pay his respects, these words came first, indicating that great compassion is profound, first offering comfort and praise, and then accepting prostration and circumambulation, stating his request. Avalokiteshvara Bodhisattva bestowed upon Sudhana the Great Compassionate Conduct Liberation Door, indicating that in the sixth dwelling and sixth ground, he cultivates transcendent compassion, making it the practice of worldly compassion. Bodhisattvas who reach this position are of the seventh rank, following all sentient beings, and dedicating their merits to perfection. Worldly wisdom is also perfected here. As indicated in the following text. Although there is a Bodhisattva in the east named Samantabhadra (Zhengqu), and when seeing Samantabhadra, they still reside together as if in a gathering. This indicates that Bodhisattvas in this position enter the world, manifesting both compassion and wisdom equally. To

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次下文和會。經云。善男子。我恒住此大悲行門。常在一切諸如來所。普現一切眾生之前。以四攝事攝諸眾生。廣如經說。意明。不離根本智。十方世界對現色身慈悲利物。已下廣明觀世音菩薩自所。誓願利眾生事行如。下具明。我唯得此菩薩大悲行門已下。是推德升進。此是等隨順一切眾生迴向門。方便波羅蜜為主。餘九為伴。約智門中諸位通治。約位門中治十住十行中出世大悲處俗。不自在障。令得自在。

第二推德升進。從如諸菩薩已下。至辭退而去。有十八行半經。分為五門。一推德升進。二示善知識方所。三舉善知識名為正趣。四重嘆善知識光明威德神通普化。五勸令往問。

問曰。此何意不云辭退而去。

答曰。為此觀世音菩薩會中見正趣菩薩。悲智二位在此位齊滿。表悲終即無明之智自成。明悲智無二體故不辭去也。又明從師子頻申比丘尼。修悲起智。從此第八回向已去至第十地神。即從智成悲。即天神是智。地神是悲。明智悲合體即普賢行自在。此明智悲應真體通神性。名之天地之神。非世鬼神也。觀世音菩薩云。東方有一菩薩名曰正趣者。明正智無邪故云正趣。從空而來者。明智體無依性無形質。神無不遍。自體真空起如幻身。應緣利物。一剎那際響應十方。性無往來。以虛空

【現代漢語翻譯】 現代漢語譯本： 接下來是下文和會。《經》中說：『善男子，我恒常安住於此大悲行門，常在一切諸如來之處，普遍顯現在一切眾生之前，以四攝事（佈施、愛語、利行、同事）攝受諸眾生。』 詳細內容如經文所說。意思是說，不離根本智，在十方世界對現色身，以慈悲利益眾生。以下廣泛闡明觀世音菩薩自身所發的誓願，利益眾生的事蹟，如下文具體說明。『我唯獨證得此菩薩大悲行門』以下，是推崇功德，使其升進。這是等同隨順一切眾生的迴向門，以方便波羅蜜為主，其餘九種波羅蜜為輔。從智慧之門來說，諸位菩薩普遍治理；從果位之門來說，治理十住、十行中出世間的大悲，使處在世俗中不自在的菩薩，能夠獲得自在。 第二部分是推崇功德，使其升進。從『如諸菩薩』以下，到『辭退而去』，有十八行半經文，分為五個方面：一是推崇功德，使其升進；二是指示善知識所在的地方；三是舉出善知識的名字為正趣（Zhengqu，正直趨向之意）；四是再次讚歎善知識的光明、威德、神通和普遍教化；五是勸令前往請教。 問：這裡為什麼不說辭退而去呢？ 答：因為觀世音菩薩（Guanshiyin，觀世間聲音的菩薩）在法會中見到正趣菩薩（Zhengqu，正直趨向之意的菩薩），悲智二種果位在此位達到圓滿，表明悲心終結之時，無明之智自然成就，說明悲智沒有兩個實體，所以不辭退離去。又說明從師子頻申比丘尼（Shizipin Shen Biqiuni）修習悲心而生起智慧，從這第八回向開始，到第十地神，就是從智慧成就悲心。天神是智慧的象徵，地神是悲心的象徵，說明智慧和悲心合為一體，就是普賢行（Puxianxing，普賢菩薩的行愿）的自在。這說明智慧和悲心應合於真如本體，通達神性，稱之為天地之神，而不是世俗的鬼神。觀世音菩薩說：『東方有一位菩薩，名叫正趣』，說明正智沒有邪念，所以稱為正趣。『從空而來』，說明智慧的本體沒有依靠，沒有形質，神妙無所不在，從自體真空生起如幻的身，應和因緣利益眾生，在一剎那之間響應十方，自性沒有往來，如同虛空。

【English Translation】 English version: Next is the connection and assembly of the following text. The Sutra says: 'Good man, I constantly abide in this Great Compassion Practice Gate, always present in all the places of all Tathagatas, universally appearing before all sentient beings, embracing all sentient beings with the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation).' The details are as described in the Sutra. The meaning is that without departing from the Fundamental Wisdom, I manifest a physical body in the ten directions to benefit sentient beings with compassion. The following extensively explains the vows made by Avalokiteshvara Bodhisattva (Guanshiyin, the Bodhisattva who observes the sounds of the world) himself and the deeds of benefiting sentient beings, as specifically explained below. 'I alone have attained this Great Compassion Practice Gate of the Bodhisattva' onwards, is to extol the merits and promote advancement. This is the dedication gate of equally according with all sentient beings, with the Paramita of Skillful Means as the main focus, and the other nine Paramitas as companions. From the perspective of the Wisdom Gate, all Bodhisattvas universally govern; from the perspective of the Stage Gate, they govern the great compassion that transcends the world in the Ten Abodes and Ten Practices, enabling Bodhisattvas who are not at ease in the mundane world to attain ease. The second part is to extol the merits and promote advancement. From 'Like all Bodhisattvas' onwards, to 'taking leave and departing,' there are eighteen and a half lines of sutra text, divided into five aspects: first, to extol the merits and promote advancement; second, to indicate the location of the Good Knowing Advisor; third, to mention the name of the Good Knowing Advisor as Zhengqu (Zhengqu, meaning Righteous Tendency); fourth, to praise again the light, majesty, spiritual power, and universal transformation of the Good Knowing Advisor; fifth, to encourage going to inquire. Question: Why does it not say 'taking leave and departing' here? Answer: Because Avalokiteshvara Bodhisattva (Guanshiyin, the Bodhisattva who observes the sounds of the world) saw Zhengqu Bodhisattva (Zhengqu, meaning Righteous Tendency) in the assembly, and the two stages of compassion and wisdom are fully attained in this position, indicating that when compassion ends, the wisdom of ignorance naturally arises, illustrating that compassion and wisdom are not two separate entities, so there is no taking leave and departing. It also explains that from the Bhikkhuni Shizipin Shen (Shizipin Shen Biqiuni) cultivating compassion and generating wisdom, from this eighth dedication onwards, to the tenth Earth Deity, it is from wisdom accomplishing compassion. The Heavenly Deity is a symbol of wisdom, and the Earth Deity is a symbol of compassion, illustrating that wisdom and compassion are united as one, which is the freedom of Samantabhadra's practice (Puxianxing, the vows and practices of Samantabhadra Bodhisattva). This illustrates that wisdom and compassion should accord with the true nature, penetrating the divine nature, and is called the Deity of Heaven and Earth, not the worldly ghosts and spirits. Avalokiteshvara Bodhisattva said: 'There is a Bodhisattva in the east named Zhengqu,' indicating that Righteous Wisdom has no evil thoughts, so it is called Zhengqu. 'Coming from emptiness,' illustrates that the essence of wisdom has no reliance, no form, and is mysteriously omnipresent, arising from the self-nature emptiness like an illusory body, responding to conditions to benefit sentient beings, responding to the ten directions in an instant, and the self-nature has no coming or going, like empty space.

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而現幻像。故云從空而來東方者。表是智也。雲南方表法為虛無。為離中虛為明為正為日。離者麗也。以明麗於地者。以北方為坎。為黑。以子為陰極。癸為陰終。以背黑。而從明背邪而從正。是初啓蒙之位。故往南方。今至第八真如相迴向。即明東方為智為震為雷為音聲為青龍為春生為福德為吉慶。日生於寅出於卯。定是非於辰巳也。至午巳東。總屬陽位。午為陽極未為陽終。自未至丑。是陰位。以此第八智明真如相迴向。即取東方為智。明照萬邪故。入于生死震動萬有令明生故。教化眾生達真如故。照愚夫道成君子之德故。破佞邪道成正智故。照一切惡生一切善故。長諸善根成白凈無垢吉祥福德故。故東方表智。西方表悲。以此二位明悲智齊故。正趣菩薩從東方以來白花山西一處而見。以明東表智西表悲。此觀音正趣會悲智二位。一分始終自此已去從智行悲也。即次後天地之神。是以明從悲行智即行狹不終以智行悲。即行廣無限自在故。如十地位滿智悲功成十一地中。還以悲為體以智為用。即摩耶是悲。生佛是智。如是一一位中升進皆有意趣。總別同異如東西南北。表自有趣求啟迷發明。即往南方表之。若明智悲益俗。即東西表之。觀音在白花山西者。白者金像也。西方白表金位也。主將位也。東方者。木位。主

青像。主相位也。相主生。將主殺。如來以約世間法則安立法門令世間易解故。以此殺害之處置大慈悲之門。以為救苦。以東方春生之位。置大智之門。以表智生眾善。令易達其事故。如老子云。上將軍居右。偏將軍居左。明上者而具慈恐妄殺也。而實大像混然。何有方形而可得也。但約法立名設其則也。然智悲之道。以一法而滿十方。以一行而遍一切萬行。雖然約世軌則設法。不無如世陳設者。是隨方應用也。是故此經觀世音菩薩云。東方有菩薩名為正趣。表第八智位。照世間大夜故。此同十住十行十地十一地第八無功智之大用故。位同升進生熟逆順有異。此正趣菩薩從空中來。至娑婆世界輪圍山頂。以足指按地。其娑婆世界六種震動者。表智慧破闇眾生惑滅境亡散也。智現妄亡。妄業所報得大地之境界亦亡散故地動。動者散也。如定現前妄亡智應報境盡亡。足指按地者。智之所行也。表以法空起智現。前眾執皆散。輪圍山是妄所執之報境。無依智現所執境無。以禪觀方明不可以想心斟酌。一切皆以眾寶莊嚴者。明妄亡境滅。隨智凈福相應即諸功德便現身放光明映蔽一切日月星電天龍八部釋梵護世四王所有光明皆如聚墨其光普照一切地獄畜生者。如三界之光。皆有漏業。隨生滅心功德所生。皆未離生滅我所。有漏業

【現代漢語翻譯】 現代漢語譯本： 青色之像，是主要顯現的相位。『相主生』，意味著相位主導著生髮；『將主殺』，意味著將領主導著殺伐。如來爲了適應世間的法則，安立了方便法門，使世人容易理解，所以將處置殺害的地方，設定為大慈悲之門，用以救助苦難。將代表東方春季生髮的方位，設定為大智慧之門，用以表明智慧能夠生髮各種善行，使人們容易明白其中的道理。如同老子所說：『上將軍居於右側，偏將軍居於左側』，說明上位者具備慈悲之心，謹慎地避免妄殺。而實際上，偉大的形象是渾然一體的，哪裡有什麼方形可以得到呢？只不過是依照法則而設立名稱，設定它的規則罷了。然而，智慧和慈悲的道路，以一種法門而充滿十方，以一種行為而遍及一切萬行。雖然依照世俗的規則而設立法則，但並非沒有像世間陳設那樣的事物，這是隨著不同的方位而應用。因此，這部經中觀世音菩薩說：『東方有菩薩名為正趣（Zhengqu）（指向正道的菩薩）』，代表第八智位，照亮世間的大黑暗。這等同於十住（Shizhu）、十行（Shixing）、十地（Shidi）、十一地（Shishiyi di）的第八無功智（Bagong zhi）的巨大作用，位階相同，升進、生熟、逆順各有不同。這位正趣（Zhengqu）菩薩從空中而來，到達娑婆世界（Suo Po Shijie）輪圍山（Lunwei Shan）頂，用腳趾按壓地面，使娑婆世界（Suo Po Shijie）發生六種震動，這表明智慧能夠破除黑暗，使眾生的迷惑消滅，境界消散。智慧顯現，虛妄消亡，虛妄之業所報應得到的大地境界也消亡散去，所以大地震動。震動，就是消散的意思。如同禪定顯現於前，虛妄消亡，智慧應于報應的境界，全部消亡。腳趾按壓地面，是智慧所執行的地方，表明以法空（Fa Kong）之理生起智慧，先前所有的執著都消散。輪圍山（Lunwei Shan）是虛妄所執著的報應境界，無所依靠的智慧顯現，所執著的境界消失。用禪觀才能明白，不可以用想像的心去揣測。一切都用各種寶物莊嚴，表明虛妄消亡，境界滅除，隨著智慧清凈的福報相應，各種功德便會顯現，身體放出光明，映蔽一切日月星辰、閃電、天龍八部、釋梵（Shi Fan）護世四王（Hushi Siwang）所有的光明，都像聚集在一起的墨一樣。光明普遍照耀一切地獄、畜生，如同三界的光明，都是有漏洞的業，隨著生滅之心功德所生，都沒有脫離生滅的我所，都是有漏洞的業。

【English Translation】 English version: The blue image is the primary manifested aspect. 'Aspect governs birth' means that the aspect leads to origination; 'General governs killing' means that the general leads to destruction. The Tathagata, in order to adapt to the worldly laws, established expedient teachings to make it easier for the world to understand. Therefore, the place of dealing with killing is set as the gate of great compassion, to help those in suffering. The direction representing the spring birth of the East is set as the gate of great wisdom, to show that wisdom can generate all kinds of goodness, making it easy for people to understand the reason. As Lao Tzu said: 'The senior general is on the right, and the junior general is on the left,' indicating that the superior has compassion and cautiously avoids wanton killing. In reality, the great image is a complete whole, where can any square shape be found? It is only according to the law that names are established and rules are set. However, the path of wisdom and compassion fills the ten directions with one Dharma, and pervades all ten thousand practices with one action. Although laws are established according to worldly rules, there are things that are arranged like worldly arrangements, which are applied according to different directions. Therefore, in this sutra, Avalokiteshvara Bodhisattva says: 'In the East, there is a Bodhisattva named Zhengqu (Zhengqu) (Bodhisattva who points to the right path),' representing the eighth wisdom position, illuminating the great darkness of the world. This is equivalent to the great function of the eighth non-effort wisdom (Bagong zhi) of the Ten Dwellings (Shizhu), Ten Practices (Shixing), Ten Grounds (Shidi), and Eleventh Ground (Shishiyi di). The positions are the same, but the advancement, maturity, reverse, and forward are different. This Zhengqu (Zhengqu) Bodhisattva comes from the sky and arrives at the summit of Mount Chakravada (Lunwei Shan) in the Saha World (Suo Po Shijie), pressing the ground with his toe, causing the Saha World (Suo Po Shijie) to experience six kinds of tremors. This indicates that intelligence can break through darkness, causing the confusion of sentient beings to disappear, and the realm to dissipate. When wisdom manifests and delusion vanishes, the realm of the earth obtained by the retribution of delusional karma also vanishes, so the earth trembles. Trembling means dissipation. Just as when Samadhi manifests, delusion vanishes, and wisdom responds to the realm of retribution, all vanishes. Pressing the ground with the toe is where wisdom operates, indicating that wisdom arises from the emptiness of Dharma (Fa Kong), and all previous attachments dissipate. Mount Chakravada (Lunwei Shan) is the realm of retribution clung to by delusion. When the wisdom of non-reliance manifests, the clung-to realm disappears. It can only be understood through Chan contemplation, and cannot be measured with an imaginative mind. Everything is adorned with various treasures, indicating that delusion vanishes, the realm is destroyed, and as the blessings of wisdom and purity correspond, all kinds of merits will manifest, the body will emit light, obscuring all the light of the sun, moon, stars, lightning, the Eight Classes of Gods and Dragons, Shakra (Shi Fan), Brahma, and the Four Guardian Kings (Hushi Siwang), all like gathered ink. The light universally illuminates all hells and animals, just like the light of the Three Realms, which are all leaky karma, born from the merits of the mind of birth and death, and have not escaped the ego and what belongs to me of birth and death, all are leaky karma.

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果。皆有自他能所。得業在如真理智無漏無我無作具法性清凈。任性大慈悲之智光。非世所及。無有隔障邊際分劑可及。十方洞徹六道遍周故。已下智悲之行。如經具明。

第一正入當位法門中。從爾時善財童子已下。至我唯知此菩薩普門速疾行解脫門。於此段中約立五門。一依教速往詣彼菩薩所。二頂禮合掌申請所求。三正趣菩薩說自所行法。名普門速疾行解脫。四善財致問。於何佛所得此法門所從來剎去此幾何。來已久如。五正說所緣因依得法所在久近之數。云善男子我從東方妙藏世界普勝生佛所而來此土。于彼佛所得此法門者。此約實而論。智無方所遠近之體。約以表法中雲東方妙藏世界普勝生佛所得此法門。明東方是眾善發生之位。妙藏世界者。是自妙理法身根本智藏性周圓滿普遍十方。名為世界。普勝生佛所得此法門者。明從根本智生差別智響應眾生。意明不移根本智大用而無功故。從彼發來已經不可說佛剎微塵數劫者。以根本智超塵出劫。不屬數量所收。一一念中。舉不可說不可說佛剎微塵數步者。明唸唸中超出過如是情量度量。一一步過不可說不可說世界微塵數佛剎。我皆遍入至其佛所。以妙供具而為供養。此諸供具。意明。根本智性自遍周。差別智業用亦如根本智遍周所作供養諸佛依根本智起

【現代漢語翻譯】 現代漢語譯本： 果。一切都具備自他、能所（能動者與被動者）的特性。所獲得的業果，在於如真理般的智慧，無有遺漏，無我無作，具備法性清凈的特質。任運自在的大慈悲智慧之光，不是世間所能企及的。沒有隔閡、障礙、邊際、分界可以達到。十方通透，六道遍佈，因此（以下經文）闡述了智悲的修行。正如經文明白地說明。

第一，在正入當位法門中，從『爾時善財童子』以下，到『我唯知此菩薩普門速疾行解脫門』。在這段經文中，大約設立了五個要點：一，依照教導迅速前往菩薩的住所。二，頂禮合掌，懇請所求。三，正式向菩薩陳述自己所修行的法門，名為普門速疾行解脫。四，善財童子提問：在何佛處得到此法門？從哪個佛剎而來？距離這裡有多遠？來此多久了？五，正式說明所緣的因緣，得到法門的處所，以及時間的長短。說『善男子，我從東方妙藏世界（指美好的寶藏世界）普勝生佛（普遍殊勝的佛）處而來此土，于彼佛所得此法門』，這是從實相的角度來論述。智慧沒有固定的處所，也沒有遠近的概念。從表法的角度來說，東方代表眾善發生的位置，妙藏世界代表自性妙理法身的根本智藏，其體性周遍圓滿，普遍十方，所以稱為世界。普勝生佛得到此法門，說明從根本智生出差別智，以迴應眾生。意思是說，不離開根本智的大用，而自然無功用。從那裡出發已經經過不可說佛剎微塵數劫，這是因為根本智超越塵世，超出劫數，不屬於數量所能衡量。每一念中，舉不可說不可說佛剎微塵數步，說明唸唸之中都超出了這樣的情量度量。每一步都超過不可說不可說世界微塵數佛剎，我都普遍進入，到達諸佛的處所，用美妙的供具來供養。這些供具，意思是說，根本智的體性自然遍周，差別智的業用也像根本智一樣遍周，所作的供養諸佛都是依根本智而起。

【English Translation】 English version: Fruits. All possess the characteristics of self and other, agent and object (the actor and the acted upon). The obtained karmic results lie in wisdom like truth, without leakage, selfless and without action, possessing the purity of Dharma-nature. The spontaneously arising wisdom-light of great compassion is beyond what the world can reach. There are no barriers, obstructions, boundaries, or divisions that can be attained. It penetrates the ten directions and pervades the six realms; therefore, (the following scriptures) elaborate on the practice of wisdom and compassion, as clearly explained in the scriptures.

First, in the Dharma-gate of Right Entry into Position, from 'At that time, the youth Sudhana' onwards, to 'I only know this Bodhisattva's Universal Gate of Swift Conduct Liberation Gate.' In this section, approximately five key points are established: One, according to the teachings, swiftly go to the Bodhisattva's abode. Two, prostrate and join palms, earnestly requesting what is sought. Three, formally state to the Bodhisattva the Dharma-gate one practices, called the Universal Gate of Swift Conduct Liberation. Four, Sudhana asks: From which Buddha did you obtain this Dharma-gate? From which Buddha-land did you come? How far is it from here? How long have you been here? Five, formally explain the conditions of the object of contemplation, the place where the Dharma-gate was obtained, and the length of time. Saying, 'Good man, I came to this land from the Eastern Wondrous Treasure World (referring to the world of wonderful treasures) of the Universally Victorious Buddha (the universally supreme Buddha), and I obtained this Dharma-gate from that Buddha,' this is discussed from the perspective of reality. Wisdom has no fixed location, nor does it have a concept of distance. From the perspective of representing the Dharma, the East represents the position where all virtues arise, and the Wondrous Treasure World represents the fundamental wisdom-treasury of the Dharma-body of self-nature, whose essence is pervasive, complete, and universally present in the ten directions, hence it is called a world. The Universally Victorious Buddha obtained this Dharma-gate, indicating that differential wisdom arises from fundamental wisdom in response to sentient beings. It means that without leaving the great function of fundamental wisdom, it is naturally effortless. Departing from there, it has already passed through inexpressible Buddha-lands of dust-mote kalpas, because fundamental wisdom transcends the mundane and exceeds kalpas, not belonging to what can be measured by quantity. In each thought, taking inexpressible inexpressible Buddha-lands of dust-mote steps, indicating that in every thought, one surpasses such emotional measurement. Each step surpasses inexpressible inexpressible worlds of dust-mote Buddha-lands, and I universally enter them, reaching the abodes of all Buddhas, offering wonderful offerings. These offerings mean that the essence of fundamental wisdom is naturally pervasive, and the function of differential wisdom is also pervasive like fundamental wisdom, and all the offerings made to the Buddhas arise from reliance on fundamental wisdom.

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。以根本無作智印。起如幻業用。普印諸供養具無功而自成。以用歸本故。明此第八回向已前以根本智行差別智。具大慈悲。及世所有一切功巧。五明技術之法饒益眾生。此位差別智終約用從本。總無功用。任法自成。教化眾生亦復如是。自余如經具明。此是真如相迴向。以愿波羅蜜為主。餘九為伴。約智門中諸位通治。約位門中以治有功用行入於世間。無功用智任運大悲。此位明有學諸法已終會令悲智一性無二遍周故。在觀音會中一處而見。第二推德升進門中。從如諸菩薩已下。至辭退而去。有八行半。經約立五門。一推德升進。二示善知識所在方所。三舉其城名墮羅缽底。四舉神名為大天。五禮敬辭去。隨文釋義者。城名墮羅缽底。此云有門。為此第九回向主大法師位。同十住中法王子住十地中第九妙善慧地。有大法門饒益眾生故。故城名有門問曰。何故此位見大天神。為明第九無縛無著解脫迴向智凈為天。其智無依不為不思而恒應萬有。故號天神。即是此界干神是也。自會此智道相應也。凡為天地日月五星名山大川五嶽四瀆河海社稷之神。皆是菩薩所為。非是凡世鬼神力所堪能故。以乾為天門。以凈無垢智現眾法故。巽為地戶。以巽為風。動生萬物。勝持萬物荷負大地故。以配長女主持陰位。如初會風神是也。

【現代漢語翻譯】 現代漢語譯本：以根本無作智印（根本無作智印：以根本智為基礎，不假造作的智慧印記），起如幻業用（如幻業用：像幻象一樣，雖然有作用，但本質是空性的），普遍印持一切供養之物，無需功勞而自然成就。因為作用迴歸于根本的緣故。闡明這第八回向之前，以根本智行持差別智（差別智：能夠辨別諸法差別的智慧），具備廣大的慈悲，以及世間所有一切工巧、五明技術之法，饒益眾生。此位差別智最終約用從本，總歸於無功用，任憑法性自然成就。教化眾生也是如此。其餘的如同經文詳細說明。這是真如相迴向（真如相迴向：迴向于證悟真如實相），以愿波羅蜜（愿波羅蜜：通過發願達到解脫的修行）為主，其餘九種波羅蜜為伴。從智慧之門來說，各個位次普遍統攝；從位次之門來說，以有功用的行為進入世間，以無功用的智慧任運生起大悲。此位闡明有學諸法已經終結，會令悲智合一，無二無別，周遍一切，所以在觀音法會中一處而見。 第二，推德升進門中，從『如諸菩薩』以下，到『辭退而去』，有八行半。經文大約設立了五個方面：一、推崇德行並使其升進；二、指示善知識所在的方位；三、舉出其城的名字叫墮羅缽底（墮羅缽底：意為『有門』）；四、舉出神的名字叫大天（大天：指具有清凈智慧的天神）；五、禮敬告辭離去。隨文解釋其含義：城名墮羅缽底，這裡解釋為『有門』。因為這第九回向是主大法師的位次，等同於十住中的法王子住位，十地中的第九妙善慧地（妙善慧地：菩薩十地中的第九地，具有微妙善良的智慧），具有大法門饒益眾生。所以城名叫做『有門』。問：為什麼此位見到大天神？爲了闡明第九無縛無著解脫迴向，智慧清凈如天，其智慧無所依賴，不假思索而恒常應現萬有，所以號為天神。就是此界干神。自然會與此智慧之道相應。凡是天地日月五星、名山大川、五嶽四瀆、河海社稷之神，都是菩薩所為，不是凡世鬼神的力量所能勝任的。以乾為天門，以清凈無垢的智慧顯現眾法的緣故。巽為地戶，因為巽代表風，風能發動產生萬物，能夠勝任地承載萬物，荷負大地。所以用它來配合長女，主持陰位，如同初會中的風神一樣。

【English Translation】 English version: With the fundamental non-action wisdom seal (根本無作智印: The wisdom seal based on fundamental wisdom, without artificiality), arising like illusory karmic activities (如幻業用: Like illusions, having effects but being empty in nature), universally sealing all offerings, accomplishing naturally without effort. Because the function returns to the origin. Clarifying that before this eighth dedication, with fundamental wisdom practicing differential wisdom (差別智: Wisdom that can distinguish the differences of all dharmas), possessing great compassion, and all skillful crafts, the five sciences and technologies of the world, benefiting sentient beings. This position's differential wisdom ultimately uses the origin, returning to non-effort, allowing the Dharma nature to accomplish naturally. Teaching sentient beings is also like this. The rest is as the sutra explains in detail. This is the dedication of true suchness (真如相迴向: Dedication to the realization of true suchness), with the vow paramita (愿波羅蜜: Practice of achieving liberation through vows) as the main, and the other nine paramitas as companions. From the perspective of the wisdom gate, all positions are universally governed; from the perspective of the position gate, entering the world with meritorious actions, with non-meritorious wisdom spontaneously arising great compassion. This position clarifies that the learning of all dharmas has ended, causing compassion and wisdom to be one nature, non-dual and pervasive, so it is seen in one place in the Avalokiteshvara assembly. Secondly, in the gate of promoting virtue and advancement, from 'Like all Bodhisattvas' down to 'taking leave and departing', there are eight and a half lines. The sutra roughly establishes five aspects: 1. Promoting virtue and advancing it; 2. Indicating the location of the good spiritual friend; 3. Mentioning the name of the city called Dvaravati (墮羅缽底: Meaning 'having doors'); 4. Mentioning the name of the deity called Mahadeva (大天: Referring to a deity with pure wisdom); 5. Respectfully taking leave and departing. Explaining the meaning according to the text: The city name Dvaravati, here explained as 'having doors'. Because this ninth dedication is the position of the main Dharma master, equivalent to the position of the Dharma prince in the ten abodes, the ninth Excellent Wisdom Ground in the ten grounds (妙善慧地: The ninth ground of the ten Bodhisattva grounds, possessing subtle and virtuous wisdom), having great Dharma doors to benefit sentient beings. Therefore, the city is called 'having doors'. Question: Why is the deity Mahadeva seen in this position? To clarify the ninth unbinding and non-attachment liberation dedication, wisdom is as pure as the heavens, its wisdom is independent, constantly responding to all phenomena without thinking, therefore it is called a deity. It is the dryad of this realm. Naturally corresponding to this path of wisdom. All the deities of heaven and earth, sun and moon, five planets, famous mountains and great rivers, five peaks and four rivers, rivers and seas, and the altar of the soil and grain, are all done by Bodhisattvas, not by the power of ordinary worldly ghosts and deities. Qian is the gate of heaven, manifesting all dharmas with pure and undefiled wisdom. Xun is the door of the earth, because Xun represents wind, which can initiate and generate all things, capable of bearing all things and carrying the great earth. Therefore, it is used to match the eldest daughter, presiding over the yin position, like the wind deity in the first assembly.

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今大天神城名有門。如天凈體現世一切所有法門。此依化主立名。有大法門故。城名有門。如天現像善惡俱示。如天無思。賞罰應時。此天神即是無為無作凈智為體。一切眾生同共有之。從自心迷惑智殊品。見各不同。凈穢皆別。若心凈者便為凈土。名第一義天。一切智天。非如五行生滅天也。此天神是應真名神為明。修行升進漸智通靈性。號之為神故。

第一正入當位法門中。從爾時善財童子已下。至我唯知。此雲網解脫門。於此段中約立五門。一念善知識教思惟升進。二漸次遊行至有門城。三推問諸人大天所在。四知其所在。往詣頂禮申請所求。五時大天出。四長手取四大海水。用洗其面。持金花以散善財而為說法。隨文釋義者。出四長手取四大海水自洗其面者。明發大菩提心者難得難見。取四大海水用洗面者。明貴發心者洗面方觀。持諸金花以散善財者。明貴重而觀貴敬供養能發大菩提心者故。又表四長手取四大海水以四無量心四攝法攝眾生故。用洗面者明以大悲水以從智用觀察眾生恒攝受也。如芬陀利華者。百葉白蓮華也。明端正香潔人皆樂見。菩薩亦爾。心端行正能說法。香薰澤人心。皆令解脫。人皆樂見。善男子我已成就雲網法門者。明大悲云普覆一切雨教如網漉眾生故。善財問言。此法門境界云

【現代漢語翻譯】 現代漢語譯本：現在的大天神城名為有門（意為存在門戶）。如同天上的凈體顯現世間一切法門。這是依據教化之主而立的名，因為有大法門，所以城名為有門。如同天上的景象，善與惡都顯現。如同天沒有思慮，賞賜與懲罰應時而至。這位天神就是以無為無作的清凈智慧為本體。一切眾生共同擁有它。由於各自內心的迷惑，智慧的品類不同，所見到的也各不相同，清凈與污穢也各有區別。如果內心清凈，那麼所見之處便是凈土，名為第一義天（指最高的真理之天），一切智天（指具有一切智慧的天）。不是像五行生滅的天。這位天神是應真（指已經證得真理的人）之名，神為明（指神具有光明）。修行升進，逐漸智慧通達靈性，所以號之為神。

在第一正入當位法門中，從那時起，善財童子以下，直到『我唯知』（指只知道這個法門）。這裡指的是雲網解脫門（指像雲網一樣覆蓋一切眾生的解脫法門）。在這段中，大約設立了五門：一是念善知識的教導，思惟升進；二是逐漸遊歷到達有門城；三是推問諸位人士大天（指具有大神通的天神）所在之處；四是知道他的所在之處，前往頂禮，申請所求；五是當時大天出現，用四隻長手取四大海水，用來洗他的面，拿著金花來散給善財，併爲他說法。隨著文義解釋，用四隻長手取四大海水來洗自己的面，表明發起大菩提心（指覺悟之心）的人難以得到，難以見到。取四大海水用來洗面，表明重視發心的人洗面后才能觀看。拿著各種金花來散給善財，表明貴重而觀看，貴重地恭敬供養能夠發起大菩提心的人。又表示四隻長手取四大海水，用四無量心（慈、悲、喜、舍）和四攝法（佈施、愛語、利行、同事）來攝受眾生。用洗面，表明用大悲水，用從智慧中生出的作用來觀察眾生，恒常地攝受他們。如同芬陀利華（Pundarika，百葉白蓮華），表明端正香潔，人人都樂於見到。菩薩也是這樣，內心端正，行為正直，能夠說法，香氣薰染人心，使人人都得到解脫，人人都樂於見到。善男子，我已經成就雲網法門，表明大悲云普遍覆蓋一切，降下教法之雨，像網一樣撈取眾生。善財問，這個法門的境界如何？

【English Translation】 English version: Now, the great divine city is named 'Yu Men' (有門, meaning 'having a gate'). It is like the pure essence of the heavens manifesting all Dharma gates in the world. This name is established based on the lord of transformation, because there are great Dharma gates, hence the city is named 'Yu Men'. It is like the phenomena in the heavens, showing both good and evil. It is like the heavens having no thought, rewards and punishments arriving at the appropriate time. This divine being is based on non-action and pure wisdom as its essence. All sentient beings share it. Due to the confusion in their own minds, the categories of wisdom differ, and what they see is also different, with purity and impurity being distinct. If the mind is pure, then what is seen is a pure land, named the First Principle Heaven (第一義天, the heaven of ultimate truth), the All-Knowing Heaven (一切智天, the heaven of all wisdom). It is not like the heavens of the five elements that are subject to birth and death. This divine being is named 'Ying Zhen' (應真, one who has attained the truth), with 'Shen' (神, spirit) meaning brightness. Through cultivation and advancement, gradually wisdom penetrates spirituality, hence it is called 'Shen'.

In the first Dharma gate of rightly entering the position, from that time on, starting with Sudhana (善財童子) down to 'I only know' (我唯知, referring to only knowing this Dharma gate). This refers to the Cloud Net Liberation Gate (雲網解脫門, the liberation Dharma gate that covers all beings like a cloud net). In this section, approximately five gates are established: first, contemplating the teachings of a good teacher and advancing through contemplation; second, gradually traveling to the city of Yu Men; third, inquiring among various people about the location of the Great Deva (大天, a great divine being); fourth, knowing his location, going to prostrate and request what is sought; fifth, at that time, the Great Deva appears, using four long arms to take the water of the four great oceans to wash his face, holding golden flowers to scatter on Sudhana, and speaking the Dharma for him. According to the explanation of the text, using four long arms to take the water of the four great oceans to wash his face indicates that those who generate the great Bodhicitta (菩提心, the mind of enlightenment) are difficult to obtain and difficult to see. Taking the water of the four great oceans to wash the face indicates that those who value generating the mind can only see after washing their face. Holding various golden flowers to scatter on Sudhana indicates valuing and watching, valuing and respectfully making offerings to those who can generate the great Bodhicitta. It also represents the four long arms taking the water of the four great oceans, using the four immeasurable minds (慈、悲、喜、捨, loving-kindness, compassion, joy, equanimity) and the four means of attraction (佈施、愛語、利行、同事, giving, kind speech, beneficial action, cooperation) to gather sentient beings. Using washing the face indicates using the water of great compassion, using the function arising from wisdom to observe sentient beings, constantly gathering them. Like the Pundarika flower (芬陀利華, a hundred-petaled white lotus), it indicates being upright and fragrant, with everyone delighting in seeing it. Bodhisattvas are also like this, with upright minds and righteous actions, able to speak the Dharma, the fragrance permeating people's hearts, causing everyone to be liberated, with everyone delighting in seeing them. Good man, I have already accomplished the Cloud Net Dharma Gate, indicating that the great cloud of compassion universally covers everything, raining down the rain of teachings, like a net scooping up sentient beings. Sudhana asked, 'What is the realm of this Dharma gate?'

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何。如下所明。金銀琉璃[王*頗]璃車𤦲瑪瑙大焰寶離垢藏寶大光明寶寶瓔珞寶耳珰及寶冠寶釧寶鎖珠網種種摩尼等及華鬘香一切衣服音樂等具皆如山聚。及無數百千億諸童女眾。而彼大天授與善財令其舍施攝受眾生如經廣說。及所教化饒益眾生之行。如經廣明。此是第九無縛無著解脫迴向行中善知識。以力波羅蜜為主。餘九為伴。約智門中同治。約位門中偏治處於三界菩薩人天眾中說法。不自在障。令得自在。入于靈智。神化自在轉正法輪。

第二推德升進中。如諸菩薩摩訶薩已下。至辭退而去。有十行經。約立五門。一推德升進。二示善知識所在云在。閻浮提摩竭提國菩提場中。三舉善知識地神名安住。四勸詣彼問。五禮敬辭去。隨文釋義者。

問曰。何故不雲南方。云閻浮提摩竭提國菩提場中有地神名安住者。

答曰。此同十住中第十灌頂住。回彼解脫入于生死。令隨智大慈悲饒益眾生悉圓滿故。但云閻浮提無別偏求。此以等法界迴向法故。又菩提場主地神是總攝義故。十地仿此樣式。摩竭提國者。前已釋也。菩提場主地神者。以前明天神主智圓滿。此云地神主慈悲圓滿。表地能荷負萬有長養眾生故。以表慈悲處下生諸法門育載荷負眾生皆令離生死苦故。以地神表之。亦明地神是此位菩薩

【現代漢語翻譯】 現代漢語譯本：什麼。[如下文所闡明的那樣]。金、銀、琉璃（一種寶石）、[王*頗]璃（一種寶石）、車磲（一種海貝）、瑪瑙（一種寶石）、大焰寶、離垢藏寶、大光明寶、寶瓔珞（一種裝飾品）、寶耳珰（一種耳飾）以及寶冠、寶釧（一種手鐲）、寶鎖、珠網、各種摩尼（一種寶珠）等等，以及華鬘（花環）、香、一切衣服、音樂等等，都像山一樣堆積。以及無數百千億的童女眾。而那位大天將這些授予善財童子，讓他舍施並攝受眾生，如經文廣泛敘述的那樣。以及所教化饒益眾生的行為，如經文廣為闡明的那樣。這是第九無縛無著解脫迴向行中的善知識，以力波羅蜜（力量的圓滿）為主，其餘九種波羅蜜為伴。從智慧之門來說，共同治理；從位階之門來說，偏重治理，處於三界（欲界、色界、無色界）菩薩人天眾中說法，解除不自在的障礙，使他們獲得自在，進入靈智，以神化自在的方式轉正法輪（佛法的教義）。

第二，在推德升進中。如諸菩薩摩訶薩以下，直到辭退而去。有十行經。約立五門：一、推德升進；二、指示善知識所在，說在閻浮提（我們所居住的這個世界）摩竭提國（古印度的一個國家）菩提場中；三、舉出善知識地神的名字叫安住；四、勸告前往拜訪請教；五、禮敬告辭離去。下面隨文解釋意義。

問：為什麼不說南方，而說在閻浮提摩竭提國菩提場中有地神名叫安住呢？

答：這如同十住（菩薩修行的十個階段）中的第十灌頂住（菩薩修行的一個階段），將解脫迴向于生死，使之隨著智慧和大慈悲饒益眾生而圓滿。所以只說閻浮提，沒有特別偏向的追求。這是因為以等同法界（宇宙萬法）的迴向法。而且菩提場主地神是總攝的意義。十地（菩薩修行的十個階段）也仿照這種樣式。摩竭提國，前面已經解釋過了。菩提場主地神，是因為前面說明天神主智圓滿，這裡說地神主慈悲圓滿。表示地能承載萬有，長養眾生。用以表示慈悲處於下位，產生諸法門，養育承載眾生，使他們都脫離生死之苦。用地神來表示。也說明地神是這個位階的菩薩。

【English Translation】 English version: What. [As explained below]. Gold, silver, lapis lazuli (a gemstone), [Wang*Po]li (a gemstone), tridacna (a giant clam), agate (a gemstone), Great Flame Treasure, Immaculate Treasure Trove, Great Light Treasure, jeweled necklaces (an ornament), jeweled earrings (an ear ornament), as well as jeweled crowns, jeweled bracelets (a bracelet), jeweled locks, pearl nets, various mani jewels (a precious gem), and so on, as well as garlands, incense, all kinds of clothing, music, etc., all piled up like mountains. And countless hundreds of thousands of millions of maiden attendants. And that Great Deva (a celestial being) bestows these upon Sudhana (a youth seeking enlightenment), allowing him to give alms and embrace sentient beings, as extensively described in the sutra. And the acts of teaching and benefiting sentient beings, as extensively explained in the sutra. This is the ninth good friend in the Unbound and Unattached Liberation Dedication Practice, with the Power Paramita (perfection of power) as the main focus, and the other nine paramitas as companions. From the perspective of the wisdom gate, they govern together; from the perspective of the stage gate, they focus on governing, preaching the Dharma among the bodhisattvas, humans, and devas in the Three Realms (Desire Realm, Form Realm, Formless Realm), removing the obstacles of non-freedom, enabling them to attain freedom, enter spiritual wisdom, and turn the Dharma wheel (teachings of Buddhism) with divine and unhindered power.

Secondly, in the Advancement of Virtue. As with all the Bodhisattva Mahasattvas (great enlightened beings) below, until they take their leave and depart. There are ten conduct sutras. Establishing five gates: 1. Advancement of Virtue; 2. Indicating the location of the good friend, saying they are in the Bodhi field in Magadha (an ancient kingdom in India) in Jambudvipa (the world we live in); 3. Naming the earth deity of the good friend as Anzhu (Peaceful Abode); 4. Encouraging to visit and inquire; 5. Paying respects and taking leave. Below, the meaning is explained according to the text.

Question: Why not say 'south,' but say that in the Bodhi field in Magadha in Jambudvipa there is an earth deity named Anzhu?

Answer: This is like the tenth Abhisheka Stage (a stage of bodhisattva practice) in the Ten Abodes (ten stages of bodhisattva practice), dedicating liberation to samsara (cycle of birth and death), making it complete as it benefits sentient beings with great wisdom and great compassion. Therefore, only Jambudvipa is mentioned, without any particular biased pursuit. This is because of the dedication method of equality with the Dharmadhatu (the universe and all its phenomena). Moreover, the Earth Deity Lord of the Bodhi field is the meaning of total embrace. The Ten Bhumis (ten stages of bodhisattva practice) also follow this pattern. Magadha has already been explained earlier. The Earth Deity Lord of the Bodhi field is because it was previously explained that the Deva Lord is the perfection of wisdom, and here it is said that the Earth Deity Lord is the perfection of compassion. It indicates that the earth can bear all things and nourish sentient beings. It is used to represent that compassion is in a lower position, generating all Dharma gates, nurturing and bearing sentient beings, enabling them all to escape the suffering of birth and death. It is represented by the Earth Deity. It also indicates that the Earth Deity is the bodhisattva of this stage.

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主持。即是此號地神也。明大悲厚載萬物。菩提場中者。此位會菩提理智慈悲五法為一。皆圓滿故。名安住神者。於此五法齊圓無所傾動故。

第一正入當位法門中。從爾時善財童子已下。至我唯知此不可壞智慧藏法門中。於此約立五門。一漸次遊行趣摩竭提國菩提場內安住神所。二百萬地神同在其中。同共稱歎善財至德。三百萬地神放大光明照大千界。普皆震吼莊嚴大地。四示善財往業善根。五舉自行法門。名菩薩不可壞智慧藏解脫門。授與善財。隨文釋義者。百萬地神表大慈悲行圓滿故。咸放光明照三千大千世界者。明智滿悲圓。又三千大千世界一時震吼者。皆明善財至此位智悲總圓滿。生死涅槃染凈業謝。福增報現致使如然。地神以足指按地。百千億阿僧祇寶藏自然涌出者。表善財自行所及故。足指按地。又表善財始發行入此位故。既入此位報境。便現所現寶藏是也。初舉地神自行報果。后舉善財所及處。我得菩薩解脫名不可壞智慧藏者。明悲從智起即無可壞故。藏者。以法界行。智無不含。悲無不滿。無生不濟。無苦不救。智悲遍周。名之為藏。於行不著名為解脫。凡所差別智中所行。大慈大悲皆是菩薩行故。唯法身根本智是佛也。善男子。我憶自從然燈佛已來。常隨菩薩恭敬守護觀察菩薩所有心行者

【現代漢語翻譯】 現代漢語譯本 主持。就是這位地神。彰顯其廣大慈悲，承載萬物。『菩提場中者』，指這位地神將菩提的理智、慈悲等五法合為一體，都圓滿具足，所以名為『安住神』。因為在這五法上達到齊頭並進的圓滿，沒有絲毫偏頗動搖。

在『第一正入當位法門』中，從『爾時善財童子』以下，到『我唯知此不可壞智慧藏法門』，這裡大約設立了五重門徑：一是逐漸前往摩竭提國（Magadha）菩提場（Bodhi-mandala）內的安住神處；二是百萬地神一同在那裡，共同稱讚善財童子的至高德行；三是百萬地神放出大光明，照耀大千世界，普遍震動轟鳴，莊嚴大地；四是向善財童子展示他過去的行業善根；五是舉出地神自己修行的法門，名為『菩薩不可壞智慧藏解脫門』，授予善財童子。隨文解釋其意義：百萬地神代表大慈悲行圓滿具足。一同放出光明照耀三千大千世界，表明智慧圓滿，慈悲具足。又三千大千世界一時震動轟鳴，都表明善財童子到達這個位次，智慧和慈悲都圓滿具足，生死涅槃、染凈諸業都已消謝，福德增長，果報顯現，以致如此。地神用腳趾按壓地面，百千億阿僧祇（asamkhya）寶藏自然涌出，表明善財童子自己修行的力量所及。腳趾按壓地面，又表明善財童子開始修行進入這個位次。既然進入這個位次的果報境界，便顯現出所應顯現的寶藏。先舉出地神自己修行的果報，后舉出善財童子所能達到的境界。『我得菩薩解脫名不可壞智慧藏者』，表明慈悲從智慧生起，所以無可毀壞。『藏』，是用法界來修行，智慧無所不包，慈悲無所不滿，沒有眾生不救度，沒有苦難不救濟，智慧和慈悲周遍圓滿，名為『藏』。在修行中不執著名相，名為解脫。凡是種種差別，都是在智慧中所行，大慈大悲都是菩薩的修行。只有法身的根本智才是佛的境界。『善男子，我憶自從然燈佛（Dipamkara Buddha）以來，常常跟隨菩薩，恭敬守護，觀察菩薩所有心行』。

【English Translation】 English version The presiding deity. This is the earth deity. Manifesting great compassion and bearing all things. 'In the Bodhi-mandala', refers to this earth deity uniting the five dharmas of Bodhi's reason, wisdom, and compassion into one, all being perfectly complete, hence the name 'Abiding Deity'. Because in these five dharmas, it achieves equal and complete perfection, without the slightest deviation or wavering.

In the 'First Right Entry into the Position Dharma Gate', from 'At that time, the youth Sudhana' onwards, to 'I only know this indestructible wisdom treasury Dharma Gate', here approximately five gates are established: First, gradually proceeding to the Abiding Deity in the Bodhi-mandala within Magadha; Second, a million earth deities are together there, jointly praising Sudhana's supreme virtue; Third, a million earth deities emit great light, illuminating the great thousand worlds, universally shaking and roaring, adorning the earth; Fourth, showing Sudhana his past karmic roots of goodness; Fifth, citing the deity's own practice Dharma Gate, named 'Bodhisattva Indestructible Wisdom Treasury Liberation Gate', bestowing it upon Sudhana. Explaining the meaning according to the text: A million earth deities represent the complete perfection of great compassion practice. Together emitting light illuminating the three thousand great thousand worlds, indicating wisdom is complete and compassion is full. Furthermore, the three thousand great thousand worlds shaking and roaring at once, all indicate that Sudhana, upon reaching this position, has wisdom and compassion completely perfected, birth and death, Nirvana, defiled and pure karmas have all ceased, merit increases, and the fruition appears, resulting in such. The earth deity presses the ground with a toe, and hundreds of thousands of millions of asamkhyas of treasures naturally emerge, indicating the extent of Sudhana's own practice. Pressing the ground with a toe, also indicates Sudhana beginning to practice and entering this position. Since entering the fruition realm of this position, the treasures that should appear then manifest. First, the earth deity's own practice fruition is cited, then Sudhana's attainable realm is cited. 'I obtained the Bodhisattva liberation named Indestructible Wisdom Treasury', indicating compassion arises from wisdom, therefore it is indestructible. 'Treasury', is using the Dharma Realm to practice, wisdom encompasses everything, compassion is completely full, no sentient being is not saved, no suffering is not relieved, wisdom and compassion are universally complete, named 'Treasury'. Not being attached to names and forms in practice is named liberation. All differences are practiced within wisdom, great compassion and great mercy are all Bodhisattva practices. Only the fundamental wisdom of the Dharmakaya is the realm of the Buddha. 'Good man, I remember since Dipamkara Buddha, I have always followed Bodhisattvas, respectfully guarding and observing all the thoughts and actions of Bodhisattvas'.

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。明從根本智起差別智學慈悲行也。乃至如下文廣明。善男子。乃往古世過須彌山微塵數劫。有劫名莊嚴。世界名月幢。佛號妙眼。于彼佛所得此法門。乃至不可說不可說佛剎。微塵數如來應正等覺悉皆承事者。明大悲行深廣自不求安。乃至示成正覺入涅槃。總是菩薩行收妙眼如來及世界。總是智慈自己之法故。如毗盧遮那如來處道滿圓極之報身報土。如是菩薩行無始無終。是尋常家事周滿十方。如因陀羅網也。自從此已去。入十地位中。所論發心近遠皆是多。表大悲深廣。不限其生及以劫量。無始無終然亦不出剎那之際也。隨世多劫約智無時。此是等法界無量回向。以智波羅蜜為主。餘九為伴。約智門中諸位通治。約位門中治出世智悲。回入生死中令自在故。已下推德升進入初地位中也。

新華嚴經論卷第三十七 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十八

長者李通玄撰

善財童子善知識十地位。自此已后十個地中修行。一依安住地神所智悲之行。以彼十住十行位中出世智悲之行。猶多滯凈。以十回向大愿和融出世間真俗二智。使恒處世間行大慈悲智無凈染。雖處世間。如凈蓮花處水不污開敷菡萏色香第一。菩薩處世大悲行花開敷功德第一。下九個

【現代漢語翻譯】 現代漢語譯本：明白從根本智（根本的智慧）生起差別智（區分諸法差別的智慧），學習慈悲之行。乃至如下文廣泛闡明。善男子，在過去無量劫之前，超過須彌山微塵數劫，有個劫名為莊嚴，世界名為月幢，佛號為妙眼（佛名）。在那位佛處得到此法門，乃至不可說不可說佛剎微塵數如來應正等覺都承事供養，表明大悲之行深廣，不求自身安樂，乃至示現成正覺入涅槃，這都是菩薩之行，總括了妙眼如來及其世界，總括了智慧和慈悲，是自己本具的法。如同毗盧遮那如來處於圓滿的報身報土，這樣的菩薩之行無始無終，是尋常家事，周遍充滿十方，如同因陀羅網。從這裡開始，進入十地位中，所論的發心，無論是近是遠，都是爲了表明大悲的深廣，不侷限於一生或者一個劫的時間，雖然無始無終，但也不離當下剎那。隨順世間多劫，約智來說則無時間限制。這是等法界無量回向，以智慧波羅蜜（到達智慧彼岸）為主，其餘九種波羅蜜為伴。約智門來說，各個地位都普遍治理；約位門來說，治理出世間的智慧和慈悲，回入生死中，使之自在。以下是推崇功德，升進入初地位中。

新華嚴經論卷第三十七 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十八

長者李通玄撰

善財童子善知識十地位。從這裡開始，在十個地位中修行，首先依據安住地神所具有的智慧和慈悲之行。因為在十住、十行位中，出世間的智慧和慈悲之行，還多有滯留在清凈的境界。用十回向的大愿來調和融合出世間的真俗二智，使得菩薩恒常處於世間，行大慈悲智，沒有清凈的染污。雖然處於世間，卻像清凈的蓮花處於水中而不被污染，盛開的蓮花，色香第一。菩薩處於世間，大悲之行如花開放，功德第一。下面的九個

【English Translation】 English version: Understanding arises from Fundamental Wisdom (the root wisdom), giving rise to Differentiated Wisdom (wisdom that distinguishes the differences between all dharmas), learning the practice of loving-kindness and compassion. This is extensively explained in the following text. Good man, in the distant past, beyond countless kalpas, more than the dust motes of Mount Sumeru, there was a kalpa named Adornment, a world named Moon Banner, and a Buddha named Wonderful Eye (Buddha's name). Having obtained this Dharma gate from that Buddha, and having served all the incalculable, unspeakable Buddha-lands' worth of dust-mote-like Tathagatas, Arhats, Samyak-sambuddhas, it demonstrates the depth and breadth of the practice of great compassion, not seeking one's own peace and happiness, even demonstrating the attainment of Perfect Enlightenment and entering Nirvana. All of this is the practice of a Bodhisattva, encompassing the Tathagata Wonderful Eye and his world, encompassing wisdom and compassion, which is one's own inherent Dharma. Just as Vairocana Tathagata dwells in the complete Reward Body and Reward Land, such is the Bodhisattva's practice, without beginning or end, an ordinary household matter, completely filling the ten directions, like Indra's net. From here onwards, entering the Ten Grounds, the discussed aspiration, whether near or far, is to express the depth and breadth of great compassion, not limited to one lifetime or one kalpa, although without beginning or end, it is also not apart from the present moment. Following the world's many kalpas, in terms of wisdom, there is no time limit. This is the equal Dharma Realm's immeasurable dedication, with Wisdom Paramita (reaching the other shore of wisdom) as the main focus, and the other nine Paramitas as companions. In terms of the Wisdom Gate, all the positions are universally governed; in terms of the Position Gate, the transcendental wisdom and compassion are governed, returning into birth and death, so as to be at ease. The following is to extol the virtues, ascending and entering the first ground.

New Avatamsaka Sutra Commentary, Volume 37 Taisho Tripitaka Volume 36, No. 1739, New Avatamsaka Sutra Commentary

New Avatamsaka Sutra Commentary, Volume 38

Written by Elder Li Tongxuan

Sudhana's Good Knowing Advisors of the Ten Grounds. From here onwards, cultivating in the ten grounds, first relying on the wisdom and compassion practices of the Earth Goddess who dwells in the ground. Because in the Ten Dwellings and Ten Practices positions, the transcendental wisdom and compassion practices still tend to linger in purity. Using the great vows of the Ten Dedications to harmonize and integrate the transcendental true and conventional wisdoms, enabling the Bodhisattva to constantly dwell in the world, practicing great loving-kindness and compassionate wisdom, without the defilement of purity. Although dwelling in the world, like a pure lotus flower in water, unsoiled, the blooming lotus, with its color and fragrance, is the best. The Bodhisattva dwelling in the world, the practice of great compassion is like a flower blooming, the merit is the best. The following nine

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天神一個瞿波女總是女類。並是俗流無出家類。明以前出世間入於世間如迴向法長養大悲。以女表之。夜神者。以明入於世間無明大夜以法照凡令開敷明解故。以出纏妙智入俗接生名之為神。亦以慈悲之行。處於天地晝夜之中。以為神位持世間法。則養眾生故。以家法以化初心。智未具者。若以智滿。便同俗士。現同外道工巧技術。智增悲妙。便入諸天地靈神位中。生持世法祐護眾生。以其靈智十方應現各不同。然其本身不離一切諸佛眾會。而亦不壞十方。示現佛身故。應知如是次第修學不滯其功。

第二推德升進中。從如諸菩薩摩訶薩已下。至辭退而去。有七行半經。約立五門。一推德升進。二示善知識所在。云在此閻浮提摩竭提國。三舉城之名號迦毗羅。四舉善知識夜神號婆珊婆演底。五禮敬辭去。隨文釋義者。城名迦毗羅者。此云黃色。此城上古有黃頭仙。於此修仙道故立名也。表法中。以夜神智會中道閤中宮黃色。黃為福慶之色。應真菩薩內懷白法外現黃色。是福德之色故。城名黃色。摩竭提國是如來示現成菩提道處。明此位升進會本位故。如十住中初位妙峰山頂。以方便定力。會佛出纏智慧妙理之體。此十地中初地菩薩位會如來智慧入纏大慈悲中菩提果故。已后例然。神名婆珊婆演底者。此云主當春

【現代漢語翻譯】 現代漢語譯本：天神中的瞿波女（Gopi），總是屬於女性。她們都是世俗之人，沒有出家之人。她們在光明之前出世間，又入於世間，如同迴向之法，長養大悲之心。用女性來代表她們。夜神，是因為光明進入世間，驅散無明大夜，用佛法照亮凡人，使他們開啟智慧，明白真理。因此，用脫離煩惱的微妙智慧進入世俗，接引眾生，稱之為神。她們也以慈悲的行為，處於天地晝夜之中，以神位來持有世間之法，從而養育眾生。用家法來教化初心之人。智慧尚未圓滿之人，如果智慧圓滿，就與世俗之人無異。她們示現如同外道，精通工巧技術。智慧增長，慈悲微妙，便進入諸天地靈神之位中，生起持有世間之法，庇佑守護眾生。因為她們的靈智在十方應現，各不相同。然而她們的本身不離一切諸佛眾會，而且也不壞十方，示現佛身。應當知道像這樣次第修學，不滯留于其功德。

第二部分是推崇功德，提升境界。從『如諸菩薩摩訶薩』以下，到『辭退而去』，有七行半經文。大約可以分為五個方面：一是推崇功德，提升境界；二是指出善知識所在，說是在這閻浮提（Jambudvipa）的摩竭提國（Magadha）；三是舉出城的名字，迦毗羅（Kapilavastu）；四是舉出善知識夜神的名字，婆珊婆演底（Vasantatilaka）；五是禮敬辭去。隨文解釋含義：城名迦毗羅，意思是黃色。這座城在上古時代有黃頭仙人在此修行仙道，因此得名。在表法方面，用夜神的智慧會合中道，合於中宮的黃色。黃色是福慶之色。應真菩薩內心懷有白法，外在顯現黃色，是福德之色，所以城名為黃色。摩竭提國是如來示現成就菩提道的地方。說明這個位次的提升會合于本位。如同十住中的初位妙峰山頂，用方便定力，會合佛陀脫離煩惱的智慧妙理之體。這十地中的初地菩薩位，會合如來智慧進入煩惱的大慈悲中，成就菩提果。以後的情況可以依此類推。神名婆珊婆演底，意思是主當春。

【English Translation】 English version: The Gopi goddesses are always female. They are all lay people, none of them are renunciates. They emerge from the world before enlightenment and enter the world again, like the practice of dedication, nurturing great compassion. They are represented by women. The night goddesses are so called because enlightenment enters the world, dispelling the great night of ignorance, illuminating ordinary people with the Dharma, enabling them to open their wisdom and understand the truth. Therefore, using the subtle wisdom of detachment from afflictions to enter the mundane world and receive sentient beings is called a goddess. They also use compassionate actions to dwell in the midst of heaven and earth, day and night, using the position of a goddess to uphold the laws of the world, thereby nurturing sentient beings. They use family methods to teach those who are new to the path. Those whose wisdom is not yet complete are no different from ordinary people if their wisdom becomes complete. They manifest like heretics, proficient in skillful techniques. As wisdom increases and compassion becomes subtle, they enter the positions of the spirits of heaven and earth, generating the Dharma to uphold the world, protecting and guarding sentient beings. Because their spiritual wisdom manifests differently in the ten directions. However, their essence does not depart from all the assemblies of Buddhas, and it also does not destroy the ten directions, manifesting the body of a Buddha. It should be known that cultivating and learning in this order does not stagnate its merit.

The second part is praising merit and advancing in realm. From 'Like all the Bodhisattva Mahasattvas' down to 'taking leave and departing', there are seven and a half lines of scripture. It can be roughly divided into five aspects: first, praising merit and advancing in realm; second, pointing out where the good teacher is, saying it is in this Jambudvipa (world) in the Magadha (country); third, mentioning the name of the city, Kapilavastu (city); fourth, mentioning the name of the good teacher, the night goddess Vasantatilaka (goddess); fifth, paying respects and taking leave. Explaining the meaning according to the text: the city name Kapilavastu means yellow. In ancient times, there was a yellow-headed immortal who cultivated the path of immortality here, hence the name. In terms of Dharma representation, the night goddess's wisdom meets the Middle Way, uniting with the yellow color of the central palace. Yellow is the color of fortune and celebration. The Arhat Bodhisattva inwardly cherishes the white Dharma and outwardly manifests yellow, which is the color of merit, hence the city is named yellow. Magadha is the place where the Tathagata manifested the attainment of Bodhi. It indicates that this advancement in position unites with the original position. Like the first position of the Ten Dwellings, the summit of Mount Myofeng, using skillful means and samadhi power, uniting with the essence of the Buddha's wisdom that is free from afflictions. The first Bhumi of the Ten Bhumis, the position of the Bodhisattva, unites the Tathagata's wisdom with the great compassion within afflictions, achieving the fruit of Bodhi. Subsequent situations can be inferred in this way. The goddess's name Vasantatilaka means 'ruler of spring'.

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生。為此神主當衆生春生諸苗稼也。表法中。是主當初地菩薩升進春生萬行之苗稼也。以能常于生死海破一切眾生為明暗故。名為夜天。又智自在故。名之為天。

第一正入當位法門中。從爾時善財童子已下至我唯知此破一切眾生癡暗法光明解脫門。于中約立五門。一念善知識教思惟升進。二漸次遊行至於彼城從東門入佇立未久便見日沒。三以四種念善知識勝德。四見夜神于虛空中處寶樓閣香蓮花藏師子座上身如金色目發紺青形貌端嚴。五善財見其夜神以身投地禮夜神申請所求。從見夜神已后復立六門。一見夜神身色端正面板金色目發紺青。二見夜神身著朱衣梵冠瓔珞。三見夜神星像炳然在體。四見夜神一一毛孔皆化度無量眾生隨根與法或生天上人間聲聞緣覺所得不同。五見夜神或示現菩薩三昧種種自在。六善財投身於地禮夜神足合掌申請所求法門。此之境界身量毛孔乃是法界之身。極其法界際境界也。令修行者仿而學之。十地方終舉樣極令學才得其分也。乃是全中之分故。以智之境界及時不遷。即全約位升進。即分于申請所求中。復立十七門。一善財冀望依善知識獲佛功德法藏。二夜神稱歎善財授與自己所行之法。三舉法門名目名菩薩破一切眾生癡暗法光明解脫。四善男子我于惡慧眾生已下。舉自所行大慈悲

【現代漢語翻譯】 現代漢語譯本： 生。這是因為神主掌管著眾生在春天生長各種莊稼。在表法方面，這象徵著初地菩薩提升進步，如春天般生長萬行的苗稼。因為他能常在生死苦海中破除一切眾生的愚癡和黑暗，所以被稱為夜天（守護夜晚的天神）。又因為智慧自在，所以被稱為天。

在第一正入當位法門中，從『爾時善財童子』以下，到『我唯知此破一切眾生癡暗法光明解脫門』，其中設立了五個方面：一、憶念善知識的教導，思惟並提升進步。二、逐漸遊歷到達那座城市，從東門進入，站立不久便看見太陽落山。三、以四種方式憶念善知識的殊勝功德。四、看見夜神（夜晚的天神）在虛空中處於寶樓閣香蓮花藏獅子座上，身體如金色，眼睛和頭髮呈紺青色，形貌端莊美麗。五、善財（善財童子）看見夜神，以身體投向地面，禮拜夜神，申請所求的法門。從看見夜神之後，又設立了六個方面：一、看見夜神身體顏色端正，面板呈金色，眼睛和頭髮呈紺青色。二、看見夜神身穿硃紅色衣服，頭戴梵天寶冠，佩戴瓔珞。三、看見夜神身上星辰的形象清晰明亮。四、看見夜神每一個毛孔都化度無量眾生，隨眾生的根器給予不同的法，或者使他們生到天上人間，或者使他們成為聲聞緣覺，所得的果位各不相同。五、看見夜神或者示現菩薩三昧種種自在。六、善財投身於地，禮拜夜神的腳，合掌申請所求的法門。這些境界，身量和毛孔，都是法界之身，窮盡法界邊際的境界。令修行者效仿學習。十方諸佛最終舉出榜樣，極力使學習者才能得到其中的一部分。這是全體中的一部分，所以以智慧的境界和時間的不遷流，就是完全地約位提升進步，就是一部分。在申請所求中，又設立了十七個方面：一、善財希望依靠善知識獲得佛的功德法藏。二、夜神稱讚善財，授予自己所修行的法。三、舉出法門的名目，名為菩薩破一切眾生癡暗法光明解脫（菩薩破除一切眾生愚癡黑暗的法光明解脫）。四、善男子，我對於惡慧眾生以下，舉出自己所行的大慈悲。

【English Translation】 English version: This is because the spirit master governs the spring growth of all kinds of crops for sentient beings. In terms of symbolic representation, it symbolizes the advancement of the Bodhisattva of the initial ground, like the spring growth of the seedlings of myriad practices. Because he can constantly break through the ignorance and darkness of all sentient beings in the sea of birth and death, he is called Yetian (Night Guardian Deity). Moreover, because of the freedom of wisdom, he is called Tian (Deity).

In the first Dharma gate of rightly entering the position, from 'At that time, Sudhana (Sudhana-śreṣṭhi-dāraka)' onwards to 'I only know this Dharma gate of the light of liberation that breaks through the ignorance and darkness of all sentient beings,' five aspects are established within it: 1. Recalling the teachings of the wise teacher, contemplating and advancing. 2. Gradually traveling to that city, entering from the east gate, and seeing the sun set after standing for a short time. 3. Recalling the excellent virtues of the wise teacher in four ways. 4. Seeing the Night Deity (Night Guardian Deity) in the void, residing on a jeweled pavilion, a fragrant lotus treasury, and a lion throne, with a body like gold, eyes and hair of sapphire blue, and a dignified and beautiful appearance. 5. Sudhana (Sudhana-śreṣṭhi-dāraka) sees the Night Deity, throws his body to the ground, prostrates to the Night Deity, and requests the Dharma gate he seeks. After seeing the Night Deity, six more aspects are established: 1. Seeing the Night Deity's body color is upright, skin is golden, and eyes and hair are sapphire blue. 2. Seeing the Night Deity wearing vermilion clothes, a Brahma crown, and necklaces. 3. Seeing the images of the stars on the Night Deity's body are clear and bright. 4. Seeing that each pore of the Night Deity transforms and delivers countless sentient beings, giving different Dharmas according to their roots, or causing them to be born in the heavens or the human realm, or causing them to become Śrāvakas or Pratyekabuddhas, with different attainments. 5. Seeing the Night Deity either manifesting the Samadhi of a Bodhisattva in various ways of freedom. 6. Sudhana throws himself to the ground, prostrates at the feet of the Night Deity, and requests the Dharma gate he seeks with palms together. These realms, body sizes, and pores are all the body of the Dharma realm, exhausting the boundaries of the Dharma realm. Causing practitioners to imitate and learn from it. The Buddhas of the ten directions ultimately set an example, striving to enable learners to obtain a portion of it. This is a portion of the whole, so with the realm of wisdom and the non-transience of time, it is a complete appointment to advance, which is a portion. In the request, seventeen aspects are established: 1. Sudhana hopes to obtain the Dharma treasury of the Buddha's merits by relying on the wise teacher. 2. The Night Deity praises Sudhana and bestows the Dharma he practices. 3. Mentioning the name of the Dharma gate, called the Bodhisattva's Light of Liberation that Breaks Through the Ignorance and Darkness of All Sentient Beings (Bodhisattva's Light of Liberation that Breaks Through the Ignorance and Darkness of All Sentient Beings). 4. Good man, regarding ignorant sentient beings, I will mention the great compassion that I practice.

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之行。五夜神說二十一行頌以自己所知之法勸善財修學令入。六善財白夜神發心久近。七又問夜神得此法門其已久如。八從乃往古世過如須彌山微塵數劫舉自發心久近劫數。九舉劫名寂靜光。十舉世界名出生妙寶。十一舉有四天下名寶月燈光。十二舉城名蓮花光王名善法度十三舉城東有一大菩提樹下有佛號一切法雷音王城正覺。十四舉有夜神名凈月所告有佛出興。十五舉自己身為王夫人名法慧月。因供養彼佛發菩提心。經須彌山微塵數劫。不生惡道種諸善根。經八十須彌山微塵數劫。常受安樂。于彼佛菩薩所常修善根。而未滿足菩薩善根。十六復過萬劫于賢劫前有劫名無憂。世界名離垢光。有五百佛于中出現。我為長者女名妙慧光明。其本夜神生在妙幢王城中作夜神。又來震動我宅放光現相。讚歎妙眼如來所有功德。自為前導引至佛所。我才見佛即得三昧。名出生見佛調伏眾生三世智光明輪。十七得三昧力故。得憶念如須彌山微塵數劫其中諸佛出現。于彼佛所聽聞妙法。以聞妙法故即得此破一切眾生癡暗法光明解脫。得此解脫已即見其身。遍往佛剎微塵數世界。已上明發心久近。已經八十一須彌山微塵數劫。又經萬劫。其中一須彌山微塵數劫又一萬劫。于佛菩薩所。修善根方得三昧。名見佛調伏眾生三世智光明輪。又

以憶念劫中得見一切須彌山微塵數佛。以諸佛所修行聽聞妙法。方得此破一切眾生癡暗法光明解脫門者。在憶念劫中。方得此破一切眾生癡暗法光明門。此明得法久近。總是八十二須彌山微塵數劫。又經一萬劫爾所劫中。常以女身行菩薩行。明修大慈悲心深厚。舉劫長遠。以最後憶念劫中該含三世一念普周皆是一念中多劫也。如初舉遍往佛剎微塵數世界一一世界中佛悉供養承事。次舉百佛剎微塵數世界。次千次百千次不可說佛剎微塵數佛剎悉皆遍往承事。及所說法門悉皆領受。漸漸增長滿十方法界供養諸佛。教化安樂一切眾生。此是初地以百為首。便滿十方一切法界無盡佛剎。不同三乘但言百佛不云百佛剎微塵及以不可說佛剎微塵世界等事。自余如經具明。意明處世行悲深厚不求出世之心盡窮劫也。此是初歡喜地善知識。以檀波羅蜜為主。餘九為伴。此明入俗同纏長養大慈悲門。具足檀波羅蜜令得圓滿。以修慈故。多生不離女身以表。無出世相。常處俗流也。此十地中總明處世長養大慈悲門。十個善知識無出家相。總為女天。說多生因本發菩提心時。亦是女身。以表十地是入眾生界長養大慈悲之行也。以表女是慈悲能長養子孫無疲勞故。用明菩薩養眾生故。

第二推德升進中。從如諸菩薩摩訶薩已下。至辭退而

【現代漢語翻譯】 現代漢語譯本：通過憶念無數劫，得以見到如須彌山微塵般眾多的佛（Buddha，覺悟者）。在諸佛處修行並聽聞微妙的佛法（Dharma，宇宙真理），才能獲得這破除一切眾生愚癡黑暗的法光明解脫門（Dharmaloka-mukti，證悟之門）。在憶念無數劫中，才能獲得這破除一切眾生愚癡黑暗的法光明門。這說明得法的時間長久。總是八十二個須彌山微塵數劫。又經過一萬劫那麼多的劫數，常常以女身行菩薩行（Bodhisattva-carya，菩薩的修行）。說明修習大慈悲心深厚，時間長遠。以最後的憶念劫中包含過去、現在、未來三世，一念普遍周遍，都是一念中的多個劫數。例如，最初舉例遍往如佛剎微塵數的世界，在每一個世界中都供養承事佛。其次舉例一百個佛剎微塵數的世界，再次一千次，再次百千次，再次不可說佛剎微塵數的佛剎，都普遍前往承事，以及所說的法門都全部領受。漸漸增長，充滿十方法界，供養諸佛，教化安樂一切眾生。這是初地菩薩以佈施波羅蜜（Dāna-pāramitā，佈施的圓滿）為首，其餘九種波羅蜜為伴。這說明進入世俗，與眾生同在，長養大慈悲之門，具足佈施波羅蜜，使其圓滿。因為修習慈悲的緣故，多次轉生為女身，以此表示沒有出世之相，常處世俗之中。這十地菩薩總的來說明處世長養大慈悲之門。十個善知識都沒有出家之相，總都是女天。說明多次轉生的因緣，最初發菩提心（Bodhi-citta，覺悟之心）的時候，也是女身。以此表示十地菩薩是進入眾生界長養大慈悲的修行。用女身來表示慈悲能夠長養子孫而沒有疲勞，用來說明菩薩養育眾生。第二部分是推崇功德的升進，從『如諸菩薩摩訶薩』以下，到『辭退而』

【English Translation】 English version: Through remembering countless kalpas (aeons), one is able to see Buddhas (enlightened ones) as numerous as the dust particles of Mount Sumeru. By practicing and listening to the wonderful Dharma (universal truth) at the Buddhas' places, one can obtain this Dharmaloka-mukti (gate of liberation through the light of Dharma) that destroys the ignorance and darkness of all sentient beings. It is through remembering countless kalpas that one can obtain this Dharmaloka-mukti that destroys the ignorance and darkness of all sentient beings. This illustrates the length of time it takes to attain the Dharma. It is always eighty-two Sumeru Mount dust particle number of kalpas. Furthermore, after ten thousand kalpas, one constantly practices the Bodhisattva-carya (practice of a Bodhisattva) in a female body. This illustrates the depth and longevity of cultivating great compassion. The final remembering kalpa encompasses the three times—past, present, and future—and a single thought pervades everywhere, all within a single thought of multiple kalpas. For example, initially, one goes to worlds as numerous as the dust particles of Buddha-ksetras (Buddha-fields), offering and serving the Buddhas in each world. Next, one goes to a hundred Buddha-ksetra dust particle number of worlds, then a thousand times, then a hundred thousand times, then inexpressible Buddha-ksetra dust particle number of Buddha-ksetras, one universally goes to serve, and receives all the Dharma doors that are taught. Gradually increasing, one fills the ten directions of the Dharma realm, offering to all Buddhas, teaching and bringing peace and happiness to all sentient beings. This is the first Bhumi (stage of a Bodhisattva), with Dāna-pāramitā (perfection of giving) as the leader, and the other nine pāramitās as companions. This illustrates entering the mundane world, being with sentient beings, cultivating the gate of great compassion, and fully possessing Dāna-pāramitā, making it complete. Because of cultivating compassion, one is often reborn in a female body, indicating that there is no intention to leave the world, and one remains in the mundane flow. These ten Bhumis generally illustrate cultivating the gate of great compassion while living in the world. All ten good advisors do not have the appearance of being renunciates; they are all female deities. It explains that in many lifetimes, when first generating Bodhi-citta (the mind of enlightenment), one is also in a female body. This indicates that the ten Bhumis are the practice of entering the realm of sentient beings and cultivating great compassion. Using the female body to represent that compassion can nurture offspring without fatigue, it is used to illustrate that Bodhisattvas nurture sentient beings. The second part is promoting the advancement of merit, starting from 'Like all Bodhisattva-Mahasattvas' down to 'retire and'

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去。長行有十五行半經。偈頌十行經。于中約立五門。一推德升進。二示善知識居處所在。云此閻浮提摩竭提國。菩提場內有主夜神名普德凈光三善財說頌嘆婆珊婆演底夜天神德。四善財說頌已頂禮夜神足。五辭退而去。此普德凈光夜神。是婆珊婆演底。往劫為王夫人時。于夜覺悟之。師於八十二須彌山微塵數劫。又經一萬劫。常為其師引接示導。如前所說者是。不雲南方。直云摩竭提國菩提場內者。表修行處生死之慈悲。不出菩提體別有世間慈悲行故。故閻浮提及摩竭提國是世間菩提場內者。表此世間在菩提場內。明會世間慈悲之行是菩提心內所行之行不別有也。表處纏大慈大悲之行與覺體一也。明果作因因果一也。如下善財嘆夜天頌云。多劫在惡趣。始得見聞汝。亦應歡喜受以滅煩惱故。以明修大慈悲行。要經多劫住生死苦海不以為厭。慈悲行方得成就故。明修出世道一念而即現前。行大慈大悲行不限劫數也。自余如文自具明也。多劫約俗一念約真。二事通融自體無礙。即乃是一念中多劫。多劫中一念。以真俗體不礙故。

第一正入當位法門中。從爾時善財童子已下。至我唯得此菩薩寂靜禪定樂普游步解脫門。於此段中。約立五門。一念善知識教思惟升進。二漸次遊行至普德凈光夜神所禮敬申請。三夜神為

【現代漢語翻譯】 現代漢語譯本： 去。長行有十五行半經。偈頌十行經。于中約立五門：一、推德升進；二、示善知識居處所在，云此閻浮提（Jambudvipa，指我們所居住的這個世界）摩竭提國（Magadha，古代印度的一個王國）菩提場內；有主夜神名普德凈光（Pude Jingguang）；三、善財（Sudhana）說頌嘆婆珊婆演底夜天神（Vasumitra）德；四、善財說頌已頂禮夜神足；五、辭退而去。此普德凈光夜神，是婆珊婆演底，往劫為王夫人時，于夜覺悟之。師於八十二須彌山微塵數劫，又經一萬劫，常為其師引接示導，如前所說者是。不雲南方，直云摩竭提國菩提場內者，表修行處生死之慈悲，不出菩提體別有世間慈悲行故。故閻浮提及摩竭提國是世間菩提場內者，表此世間在菩提場內，明會世間慈悲之行是菩提心內所行之行不別有也。表處纏大慈大悲之行與覺體一也。明果作因因果一也。如下善財嘆夜天頌云：『多劫在惡趣，始得見聞汝，亦應歡喜受以滅煩惱故。』以明修大慈悲行，要經多劫住生死苦海不以為厭，慈悲行方得成就故。明修出世道一念而即現前，行大慈大悲行不限劫數也。自余如文自具明也。多劫約俗一念約真，二事通融自體無礙，即乃是一念中多劫，多劫中一念，以真俗體不礙故。

第一正入當位法門中。從爾時善財童子已下，至『我唯得此菩薩寂靜禪定樂普游步解脫門』。於此段中，約立五門：一、念善知識教思惟升進；二、漸次**至普德凈光夜神所禮敬申請；三、夜神為

【English Translation】 English version: Go. The prose section has fifteen and a half lines of scripture. The verse section has ten lines of scripture. Within this, approximately establish five aspects: 1. Praising virtue and advancement; 2. Indicating the location of the wise and virtuous friend, saying it is within the Bodhimanda (place of enlightenment) in Magadha (ancient kingdom in India) of Jambudvipa (the world we live in); there is a night deity named Pude Jingguang (Universal Virtue Pure Light); 3. Sudhana (Good Wealth) speaks verses praising the virtues of the Vasumitra (Good Friend) night deity; 4. Sudhana, having spoken the verses, prostrates at the feet of the night deity; 5. Taking leave and departing. This Pude Jingguang night deity is Vasumitra, who, in a past kalpa (eon), as the king's consort, awakened at night. The teacher, for eighty-two Sumeru (mythical mountain) dust-mote kalpas, and again for ten thousand kalpas, constantly guided and instructed her, as previously mentioned. Not saying 'southward,' but directly saying 'within the Bodhimanda in Magadha,' indicates the compassion for life and death in the place of practice, not separating worldly compassionate actions from the essence of Bodhi (enlightenment). Therefore, Jambudvipa and Magadha being within the worldly Bodhimanda indicates that this world is within the Bodhimanda, clarifying that the practice of worldly compassion is the practice within the Bodhi mind, not separate. It indicates that the practice of great compassion amidst afflictions is one with the essence of enlightenment. It clarifies that cause and effect are one. As Sudhana praises the night deity in verses below: 'For many kalpas in evil realms, only now do I see and hear you; may I also joyfully receive this to extinguish afflictions.' This clarifies that cultivating great compassion requires enduring many kalpas in the sea of suffering of life and death without weariness, so that the practice of compassion can be accomplished. It clarifies that cultivating the transcendental path manifests immediately in a single thought, while practicing great compassion is not limited by kalpas. The rest is self-explanatory in the text. 'Many kalpas' refers to the conventional, while 'one thought' refers to the true. The two interpenetrate, and the self-nature is unobstructed, which is to say many kalpas within one thought, and one thought within many kalpas, because the true and conventional natures do not obstruct each other.

First, within the Dharma gate of rightly entering one's position, from 'At that time, the youth Sudhana' down to 'I have only attained this Bodhisattva's joy of peaceful samadhi (meditative state) and the gate of liberation of universally wandering.' Within this section, approximately establish five aspects: 1. Recalling the teachings of the wise and virtuous friend, contemplating and advancing; 2. Gradually approaching and arriving at the place of Pude Jingguang night deity, paying respects and requesting guidance; 3. The night deity for

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善財說種種法。四夜神說自行法門名。菩薩寂靜禪定樂普游步解脫門授與善財。五夜神正說以此法門。普見三世一切諸佛及國土道場眾會。及救護一切眾生故。隨文釋義者。法門名菩薩寂靜禪定樂普游步解脫門者。此是戒波羅蜜。以法身為戒體。即一切境界性自禪故。法界性禪即智自遍周。以智遍周所以普游步故。常處生死行大慈悲。長養自體大慈悲心。於法性之中具菩薩行遍法界故。菩薩寂靜禪定樂普游步解脫門。明處生死中菩提法樂。亦能具足菩薩大慈悲。復能遍行普賢道故。此明自心菩提場內菩薩大悲之行。名普德凈光夜神者。智悲遍周照眾生之長夜故。名為凈光。具慈育俗名之為德。其智不為性自大用遍周名之為神。如此禪體。以菩薩行大寂靜法界無礙大慈悲心。寂用遍周故。約其功用安四禪之名。經云。分明了達成就增長思惟觀察堅固莊嚴不起一切妄想分別大悲救護一切眾生一心不動修習初禪者。以法身根本智正緣念。度一切眾生不名妄想。以不緣惡法故。以法性理中所分別所緣利物。皆以智為依止。成大慈悲之門無世染習故。不名妄想。又云息一切意業攝一切眾生智力勇猛喜心悅豫修第二禪者。息一切意業是偏慈不普心也。喜心悅豫者。以此二地菩薩行以法性菩提之慈。以攝化一切眾生之法悅樂故。名為

【現代漢語翻譯】 現代漢語譯本 善財（Sudhana）請教了各種法門。四位夜神講述了他們修行的法門名稱。其中一位夜神將名為『菩薩寂靜禪定樂普游步解脫門』的法門授予善財。五位夜神主要講述了通過此法門，能夠普遍見到三世一切諸佛以及他們的國土、道場和集會，並且爲了救護一切眾生。隨文解釋其意義：法門名為『菩薩寂靜禪定樂普游步解脫門』，這實際上是戒波羅蜜（Śīla-pāramitā）。以法身（Dharmakāya）為戒體，即一切境界的自性本自就是禪定。法界（Dharmadhātu）的自性禪定即是智慧的自然遍佈周全。因為智慧遍佈周全，所以能夠普遍游步。常處生死之中，行廣大慈悲，長養自身的廣大慈悲心。在法性（Dharmatā）之中，具足菩薩的行持，遍及法界。『菩薩寂靜禪定樂普游步解脫門』，闡明了處於生死之中也能體驗菩提（Bodhi）的法樂，也能具足菩薩的廣大慈悲，並且能夠普遍地行持普賢（Samantabhadra）之道。這說明了自心菩提場內的菩薩大悲之行。名為『普德凈光夜神』，是因為他們的智慧和慈悲遍佈周全，照亮眾生的漫漫長夜，所以稱為『凈光』。具備慈悲之心來養育世俗之人，稱之為『德』。他們的智慧不為自性所限，其廣大的作用遍佈周全，稱之為『神』。這樣的禪定本體，以菩薩行的大寂靜法界無礙大慈悲心，寂靜的作用遍佈周全。根據其功用，安立四禪的名稱。經中說：『分明了達，成就增長，思維觀察，堅固莊嚴，不起一切妄想分別，大悲救護一切眾生，一心不動修習初禪』。以法身根本智（Mūlajñāna）正確地緣念，度化一切眾生，不稱為妄想，因為不緣惡法。以法性理中所分別所緣的利益之物，都以智慧為依止，成就大慈悲之門，沒有世俗的染習，所以不稱為妄想。又說：『息一切意業，攝一切眾生，智力勇猛，喜心悅豫，修第二禪』。息一切意業是偏慈，不是普心。喜心悅豫，是因為此二地菩薩的行持，以法性菩提的慈悲，以攝化一切眾生的法而感到喜悅快樂，所以稱為喜心悅豫。

【English Translation】 English version Sudhana inquired about various Dharma gates. The four night goddesses spoke of the names of their self-cultivation Dharma gates. One of the night goddesses bestowed upon Sudhana the Dharma gate named 'Bodhisattva's Tranquil Samādhi Blissful Universal Walking Liberation Gate'. The five night goddesses mainly spoke of how, through this Dharma gate, one can universally see all Buddhas of the three times, as well as their lands, Bodhimaṇḍas (enlightenment places), and assemblies, and for the sake of saving all sentient beings. Explaining the meaning according to the text: The Dharma gate is named 'Bodhisattva's Tranquil Samādhi Blissful Universal Walking Liberation Gate', which is actually Śīla-pāramitā (Perfection of Morality). Taking the Dharmakāya (Dharma Body) as the body of precepts, that is, the self-nature of all realms is inherently Samādhi. The self-nature Samādhi of the Dharmadhātu (Dharma Realm) is the natural pervasiveness of wisdom. Because wisdom is pervasive, one can universally walk. Constantly abiding in Saṃsāra (birth and death), practicing great compassion, and nurturing one's own great compassionate heart. Within Dharmatā (Dharma-nature), one is complete with the practice of a Bodhisattva, pervading the Dharma Realm. 'Bodhisattva's Tranquil Samādhi Blissful Universal Walking Liberation Gate' clarifies that even in Saṃsāra, one can experience the Dharma bliss of Bodhi (Enlightenment), and also be complete with the great compassion of a Bodhisattva, and be able to universally practice the path of Samantabhadra (Universal Worthy). This explains the Bodhisattva's practice of great compassion within the Bodhimaṇḍa of one's own mind. Named 'Universal Virtue Pure Light Night Goddess', because their wisdom and compassion are pervasive, illuminating the long night of sentient beings, hence called 'Pure Light'. Possessing a compassionate heart to nurture worldly people is called 'Virtue'. Their wisdom is not limited by self-nature, and its great function is pervasive, hence called 'Goddess'. Such a Samādhi essence, with the Bodhisattva's practice of great tranquil Dharma Realm unobstructed great compassionate heart, the tranquil function is pervasive. According to its function, the names of the four Dhyānas (meditative states) are established. The Sutra says: 'Clearly understanding, accomplishing and increasing, contemplating and observing, firmly adorning, not arising any deluded thoughts and discriminations, with great compassion saving all sentient beings, with one mind unmoving cultivating the first Dhyāna'. With the Mūlajñāna (Fundamental Wisdom) of the Dharmakāya, correctly contemplating, liberating all sentient beings, it is not called delusion, because it does not contemplate evil Dharmas. The beneficial things that are discriminated and contemplated in the Dharma-nature principle, all rely on wisdom, accomplishing the gate of great compassion, without worldly defilements, so it is not called delusion. It also says: 'Ceasing all mental karma, gathering all sentient beings, with vigorous wisdom power, joyful and delighted heart, cultivating the second Dhyāna'. Ceasing all mental karma is biased compassion, not a universal heart. Joyful and delighted heart, because the practice of the Bodhisattva of these two grounds, with the compassion of Dharma-nature Bodhi, with the Dharma of gathering and transforming all sentient beings, feels joyful and happy, hence called joyful and delighted heart.

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二禪。思惟一切眾生自性離生死。修第三禪者。明以普見一切眾生同一菩提法性自體解脫。以為禪體。不自獨見一身有禪體故。以一切眾生總體解脫故。修第三禪。經云。一切眾生自性厭離生死修第三禪者。自性厭離生死。此是譯經者誤也。應云一切眾生性自離生死故。修第三禪。悉能息滅一切眾生眾苦熱惱。修第四禪者。此一乘菩薩。從初發心乘如來菩提心根本智乘。修大悲行處生死海。觀達眾生根本源底同一如來菩提體用智海。便常以法界智日。常于不達迷暗之夜。為一切眾生解諸迷暗。不同前三乘別求自己清凈樂果而實未曾而得究竟一切樂果。是故說法華經會三歸一。來歸此法故。已下所有利眾生之行門。如經具明。此是持上上十善戒。以菩提體為戒體。以居菩提場內夜神表之。以菩提心成大慈悲為戒體。十回向以舡師為戒體。十行中釋天童子。以工巧諸技術以為戒體。十住中海云比丘。觀十二緣生法自體清凈以為戒體。於此第二地中。以菩提場內普德凈光夜神以為戒體。此明菩提中智處於世間修慈悲門。以為戒體。此是第二離垢地中善知識。以戒波羅蜜為主。餘九為伴。治菩提心處於生死海行於慈悲。不自在障令得自在故。此明和融菩提生死一不自在使令自在。此位中。以菩提體觀三界無生滅性。是總相觀。

【現代漢語翻譯】 現代漢語譯本 二禪。思惟一切眾生自性遠離生死。修第三禪者，明白以普遍照見一切眾生同一菩提法性自體解脫，作為禪的本體。不只是獨自看到自身有禪的本體，而是以一切眾生總體解脫的緣故，修第三禪。《經》中說：『一切眾生自性厭離生死修第三禪者』，自性厭離生死，這是譯經者的錯誤。應該說一切眾生性自離生死，所以修第三禪，全部能夠息滅一切眾生眾多的痛苦熱惱。 修第四禪者，這是一乘菩薩，從最初發心乘如來菩提心根本智乘，修大悲行處於生死海，觀察通達眾生根本源底同一如來菩提體用智海，便常常以法界智日，常在不通達迷暗的夜晚，為一切眾生解除各種迷暗。不同於前三乘分別求自己清凈樂果而實際上未曾得到究竟一切樂果。所以說法華經會三歸一，來歸於此法。以下所有利益眾生的行門，如經文詳細說明。這是持上上十善戒，以菩提體為戒體，以居住在菩提場內的夜神來表徵。以菩提心成就大慈悲為戒體，十回向以船師為戒體，十行中釋天童子，以工巧各種技術作為戒體，十住中海云比丘，觀察十二緣生法自體清凈作為戒體。於此第二地中，以菩提場內的普德凈光夜神作為戒體。這說明菩提中智處於世間修慈悲門，作為戒體。這是第二離垢地中的善知識，以戒波羅蜜為主，其餘九種波羅蜜為伴，治理菩提心處於生死海中行於慈悲，使不自在的障礙變得自在。這說明和融菩提生死，將不自在變為自在。此位中，以菩提體觀察三界無生滅性，這是總相觀。

【English Translation】 English version Second Dhyana (Zen). Contemplate that the self-nature of all sentient beings is free from birth and death. One who cultivates the Third Dhyana (Zen) understands and clearly sees that all sentient beings are the same in the self-liberation of Bodhi-dharma-nature, taking this as the essence of Dhyana (Zen). It is not just seeing that oneself has the essence of Dhyana (Zen), but because of the overall liberation of all sentient beings, one cultivates the Third Dhyana (Zen). The Sutra says: 'Those who cultivate the Third Dhyana (Zen) because the self-nature of all sentient beings is weary of birth and death.' The self-nature being weary of birth and death is a mistake by the translator of the Sutra. It should be said that because the nature of all sentient beings is inherently free from birth and death, one cultivates the Third Dhyana (Zen), and is able to extinguish all the sufferings and torments of all sentient beings. One who cultivates the Fourth Dhyana (Zen) is a One-Vehicle Bodhisattva, who from the initial aspiration rides the fundamental wisdom of the Tathagata's (如來) Bodhi-mind, cultivates great compassion, dwells in the sea of birth and death, observes and understands that the fundamental source of sentient beings is the same as the Tathagata's (如來) Bodhi-essence and wisdom-sea, and constantly uses the Dharma-realm wisdom-sun to dispel all darkness for all sentient beings in the night of ignorance. This is different from the previous Three Vehicles, which separately seek their own pure bliss, but in reality, have never attained ultimate and complete bliss. Therefore, the Lotus Sutra (法華經) integrates the Three Vehicles into One, returning to this Dharma. All the practices of benefiting sentient beings below are explained in detail in the Sutra. This is upholding the supreme Ten Wholesome Precepts, taking the Bodhi-essence as the essence of the precepts, symbolized by the night deity dwelling in the Bodhi-field. Taking the Bodhi-mind as the basis for great compassion as the essence of the precepts, the Ten Transferences (十回向) take the boatman as the essence of the precepts, the Shishi (釋) celestial child in the Ten Practices (十行) takes skillful techniques as the essence of the precepts, and the Bhikshu (比丘) Haiyun (海云) in the Ten Dwellings (十住) takes the self-nature purity of the Twelve Links of Dependent Origination as the essence of the precepts. In this Second Ground, the Universal Virtue Pure Light Night Deity (普德凈光夜神) in the Bodhi-field is taken as the essence of the precepts. This explains that the wisdom within Bodhi dwells in the world, cultivating the gate of compassion, taking this as the essence of the precepts. This is the good friend in the Second Stainless Ground, with the Precepts Paramita (戒波羅蜜) as the main practice and the other nine Paramitas as companions, governing the Bodhi-mind, dwelling in the sea of birth and death, practicing compassion, and making the unfree obstacles become free. This explains the harmony of Bodhi and Samsara (生死), transforming unfreedom into freedom. In this position, one observes the non-arising and non-ceasing nature of the Three Realms with the Bodhi-essence. This is the general aspect contemplation.

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第二推德升進中。從如諸菩薩摩訶薩已下。至辭退而去。長行並頌。有二十五行經。于中約立五門。一推德令善財升進。二示善知識處云去此不遠於菩提場右邊有一夜神名喜目觀察眾生。三普德凈光天重為善財說頌。四善財頂禮普德凈光神足。五辭退而去。釋曰。去此不遠者。明以菩提為第二戒波羅蜜在菩提場內。此第三忍波羅蜜還以菩提為忍行故。去此不遠。于菩提場右邊者。以右為智位。左為悲門。明以菩提起行成其忍慈。不忍即無慈故。明以有忍故。能行慈悲。有一夜神名喜目。觀察眾生者。是忍中之慈。名之喜目。不捨眾生。名為觀察。又觀根攝化名為觀察眾生夜天神者。前位以菩提為戒體。都凈三界有欲之心。地獄散動心欲上二界忻禪樂凈心欲。此第三發光地。以修八禪能同彼禪。不染禪性。能同欲界。不染欲性。名為發光地。名為夜天。其智應真。號之為神。於三界中教化眾生自在。名之為天。亦明此位一一別治三界中欲習令清凈。得三界中同別之相。名觀察眾生夜天神。四地生諸佛家。五地習世間藝能。六地三空寂滅神通定現前。得寂用神通自在。周遍十方攝化眾生。此已上得出世間中世間自在故。第七地已去入世間自在。如十回向中。亦有此勢分。十住十行亦然。又有勢分不同。如十回向中

【現代漢語翻譯】 現代漢語譯本 第二推德升進中。從『如諸菩薩摩訶薩』以下，到『辭退而去』，長行和頌文共有二十五行經文。其中設立五個方面：一、推崇功德，使善財童子升進；二、指示善知識所在，說從這裡去不遠，在菩提道場的右邊，有一位夜神名叫喜目，觀察眾生；三、普德凈光天神再次為善財童子說頌；四、善財童子頂禮普德凈光天神的足；五、辭別離去。 解釋：『去此不遠』，說明以菩提心為第二戒波羅蜜，在菩提道場之內。這第三忍波羅蜜，還是以菩提心為忍辱的修行，所以說『去此不遠』。『于菩提場右邊』，因為右邊代表智慧的位置，左邊代表慈悲之門，說明以菩提心發起修行，成就忍辱和慈悲。不能忍辱就沒有慈悲，所以說明因為有忍辱，才能行慈悲。『有一夜神名喜目，觀察眾生』，這是忍辱中的慈悲，所以名為喜目，不捨棄眾生，名為觀察。又觀察眾生的根器，攝受教化，名為觀察眾生。夜天神，前一位以菩提心為戒體，完全清凈三界中的慾望之心。地獄有散亂的慾望之心，上二界有欣慕禪樂的清凈慾望之心。這第三發光地，通過修習八禪，能夠等同於彼禪，但不染著禪的性質；能夠等同於欲界，但不染著慾望的性質，名為發光地，名為夜天。他的智慧真實不虛，所以號之為神。在三界中教化眾生，自在無礙，所以名之為天。也說明此位一一分別治理三界中的慾望習氣，使之清凈，得到三界中同相和異相，名為觀察眾生夜天神。四地生於諸佛之家，五地學習世間技藝才能，六地三空寂滅的神通定力現前，得到寂靜和作用的神通自在，周遍十方攝受教化眾生。這以上是得出世間中的世間自在，所以第七地以後進入世間自在，如十回向中，也有這種趨勢和部分。十住十行也是這樣。又有趨勢和部分不同，如十回向中。

【English Translation】 English version Second Advancement Through Praise. From 'Like all Bodhisattva-Mahasattvas' down to 'departing and leaving,' the prose and verses comprise twenty-five lines of scripture. Within this, five aspects are established: 1. Praising virtue to advance Sudhana; 2. Indicating the location of the wise friend, saying it is not far from here, on the right side of the Bodhi field, there is a night deity named Hrimukha (Joyful Gaze), who observes sentient beings; 3. The deity Prabhavati-vimala-prabha (Universal Virtue Pure Light) again speaks verses for Sudhana; 4. Sudhana bows at the feet of the deity Prabhavati-vimala-prabha; 5. Departing and leaving. Explanation: 'Not far from here' indicates that Bodhicitta (mind of enlightenment) is the second Sila-paramita (perfection of morality), within the Bodhi field. This third Ksanti-paramita (perfection of patience) still takes Bodhicitta as the practice of patience, hence 'not far from here.' 'On the right side of the Bodhi field' is because the right represents the position of wisdom, and the left represents the gate of compassion, indicating that initiating practice with Bodhicitta accomplishes patience and compassion. Without patience, there is no compassion, so it indicates that because there is patience, one can practice compassion. 'There is a night deity named Hrimukha, who observes sentient beings' is the compassion within patience, hence the name Hrimukha (Joyful Gaze), not abandoning sentient beings, which is called observation. Furthermore, observing the faculties of sentient beings, embracing and transforming them, is called observing sentient beings. The night deity, the previous position takes Bodhicitta as the essence of morality, completely purifying the mind of desire in the three realms. The lower realm has a scattered mind of desire, the upper two realms have a pure mind of desire that admires the joy of dhyana (meditative absorption). This third Prabhakari-bhumi (radiant ground), through cultivating the eight dhyanas, can be equal to those dhyanas, but not be tainted by the nature of dhyana; can be equal to the desire realm, but not be tainted by the nature of desire, called Prabhakari-bhumi (radiant ground), called night deity. His wisdom is genuine and true, so he is called a deity. In the three realms, he teaches and transforms sentient beings freely, so he is called a deva (god). It also indicates that this position individually governs the habits of desire in the three realms, making them pure, obtaining the similar and different aspects in the three realms, called the night deity who observes sentient beings. The fourth bhumi (stage) is born into the family of all Buddhas, the fifth bhumi learns worldly arts and skills, the sixth bhumi, the samadhi (concentration) of the three emptinesses and nirvana (cessation) manifests, obtaining the freedom of tranquil function and spiritual powers, universally embracing and transforming sentient beings in the ten directions. Above this is obtaining worldly freedom within the world beyond, so after the seventh bhumi, one enters worldly freedom, as in the Ten Transferences, there is also this tendency and portion. The Ten Dwellings and Ten Practices are also like this. There are also different tendencies and portions, as in the Ten Transferences.

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。即回十住十行中解脫入於世間。至第七回向位中。升進通聖。即見觀音正趣菩薩。至第九第十回向中。卻還世間。智通於神持眾生界。乃至九地總是神位。十地釋氏女瞿波。是如來往昔為太子時妻。表十地慈心法喜已滿故。從前十回向已后。修處世間慈悲之位。至第二地。菩提場內普德凈光神。是會菩提體一分之極。從此二地已后至三地。以于菩提場中起用。一一禪界同別修行六地中。方于菩提體中起用始寂用自在。第七地純是處纏。修菩提中慈悲及智使令圓滿。至八地方始智悲任用無功而自成猶須念本願及佛加持方始明瞭。九地十地方始學佛十力四無所畏。前從普光明殿說十信心位已。次昇天明五位升進。猶恐隨言說教中。不能具足體會其五位中升進同異之意。於此法界品中。以善財求善知識名目居處國土城名年歲。園林報果南北東西近遠男女聖凡天人龍神以法及像表之。令會其聖意升進次第之行。使令學者善得其宜。不令錯謬不滯其功。于中有十三行頌。嘆如來境界喜目夜神能知。如文具明。

第一正入當位法門中。從爾時善財童子已下。至我唯知此普喜幢解脫門。於此門中。約分五門。一念善知識教思惟升進。二善財意欲詣喜目觀察眾生夜神所。三夜神神力加持善財令知親近善知識多所饒益。四善財蒙

【現代漢語翻譯】 現代漢語譯本 即從十住、十行中解脫出來，進入世間。到達第七回向位時，提升並通達聖境，就能見到觀音正趣菩薩（Avalokiteśvara Bodhisattva）。到達第九、第十回向位時，又回到世間，智慧通達于神，持有眾生界。乃至九地都是神位。十地是釋迦族女子瞿波（Gopa），她是如來（Tathagata）往昔做太子時的妻子，象徵十地的慈心法喜已經圓滿。從之前的十回向之後，修習處於世間的慈悲之位，到達第二地。菩提場內的普德凈光神（Samantabhadra），是匯聚菩提體一分之極。從此第二地之後到第三地，在於菩提場中起用。每一個禪定境界都相同，分別修行六地中，才于菩提體中起用，開始寂靜自在。第七地純粹是處於纏縛之中，修習菩提中的慈悲和智慧，使之圓滿。到達第八地時，才開始智慧和慈悲任運自成，無需刻意作為，但仍然需要憶念本願和佛的加持，才能明瞭。第九地、第十地才開始學習佛的十力（Ten Powers）和四無所畏（Four Fearlessnesses）。之前從普光明殿（Universal Light Hall）宣說十信心位之後，再次昇天明五位，提升進步。仍然擔心在隨言說教中，不能完全體會這五位中提升進步的相同和不同之處。因此在這《法界品》中，以善財（Sudhana）求善知識（good spiritual teachers）的名目、居處、國土、城名、年歲、園林、報果、南北東西遠近、男女聖凡天人龍神，用法和形象來表達，使人領會其聖意，以及提升次第的修行，使學習者能夠很好地得到適宜的引導，不至於出錯，不至於停滯不前。其中有十三行頌，讚歎如來境界，喜目夜神（Pleased-Gaze Night Goddess）能夠知曉，如經文具體說明。

第一，進入當位法門中。從爾時善財童子以下，到『我唯知此普喜幢解脫門』。在此門中，大約分為五門：一，憶念善知識的教導，思惟提升進步；二，善財想要前往喜目觀察眾生夜神處；三，夜神以神力加持善財，使他知道親近善知識有很多饒益；四，善財蒙受……

【English Translation】 English version That is, from the Ten Dwellings and Ten Practices, one is liberated and enters the world. Upon reaching the Seventh Stage of Dedication, one advances and attains sainthood, and sees Avalokiteśvara Bodhisattva (Guanyin Zhengqu Bodhisattva). Upon reaching the Ninth and Tenth Stages of Dedication, one returns to the world, with wisdom penetrating the divine, holding the realm of sentient beings. Even the Ninth Ground is a divine position. The Tenth Ground is the Shakya woman, Gopa (Gopa), who was the wife of the Tathagata (Tathagata) when he was a prince, symbolizing the complete fulfillment of loving-kindness and Dharma joy of the Tenth Ground. After the previous Ten Dedications, one cultivates the position of worldly compassion, reaching the Second Ground. The Universal Virtue Pure Light Spirit (Samantabhadra) in the Bodhi field is the ultimate gathering of a portion of the Bodhi essence. From this Second Ground onwards to the Third Ground, one utilizes it in the Bodhi field. Each meditation realm is the same, separately cultivating the Six Grounds, and only then does one utilize it in the Bodhi essence, beginning with serene and unhindered use. The Seventh Ground is purely in entanglement, cultivating compassion and wisdom in Bodhi, making them complete. Upon reaching the Eighth Ground, wisdom and compassion begin to function effortlessly and spontaneously, but one still needs to remember the original vows and the Buddha's blessings to understand clearly. Only in the Ninth and Tenth Grounds does one begin to learn the Buddha's Ten Powers (Ten Powers) and Four Fearlessnesses (Four Fearlessnesses). After previously explaining the Ten Faith Positions in the Universal Light Hall (Universal Light Hall), one ascends again to the Five Positions of Heavenly Illumination, advancing further. Still fearing that in following the spoken teachings, one cannot fully comprehend the similarities and differences in the advancement of these five positions. Therefore, in this 'Dharmadhatu Chapter,' the names, residences, countries, city names, ages, gardens, karmic results, north-south-east-west distances, male-female-sage-mortal-deva-dragon-spirits of Sudhana (Sudhana) seeking good spiritual teachers (good spiritual teachers) are used, expressing them with Dharma and images, so that people can understand their holy intentions and the order of advancement in practice, enabling learners to obtain appropriate guidance well, so as not to make mistakes and not to stagnate. Among them are thirteen lines of verses, praising the realm of the Tathagata, which the Pleased-Gaze Night Goddess (Pleased-Gaze Night Goddess) can know, as the text specifically explains.

First, entering the Dharma gate of being in the right position. From the time of Sudhana onwards, to 'I only know this Universal Joy Banner Liberation Gate.' In this gate, it is roughly divided into five gates: one, remembering the teachings of good spiritual teachers, contemplating advancement; two, Sudhana wants to go to the place of the Pleased-Gaze Night Goddess who observes sentient beings; three, the Night Goddess blesses Sudhana with divine power, making him know that being close to good spiritual teachers has many benefits; four, Sudhana receives...

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加持已速發此念。自知由親近善知識能勇猛勤修一切智道。五善財詣喜目夜神所觀察夜神。攝化眾生饒益境界。從此所見夜神。在於如來眾會道場。坐蓮花藏師子之座。已下長科為十二段。一爾時善財童子發是念已已下。至皆令歡喜而得利益。有五行半經。明初觀喜目夜天攝化境界分。二所謂出無量化身云充滿十方一切世界已下。至如是宣說一切菩薩種種行法而為利益。于中有八十三行半經。明以十波羅蜜攝化眾生分。三複於一一諸毛孔中出無量種種眾生身云已下。至主方神等相似身云周遍十方充滿法界。有十七行半經。明菩薩喜目夜神毛孔化身十方同類攝眾生分。四于彼一切眾生之前現種種聲已下。至從初發心所集功德。有八行經。明喜目夜神出現遍滿十方音聲說喜目神初發心來所有功德親近諸佛及所行波羅蜜海分。五所謂承事一切諸善知識已下。至令無量眾生住如來地。有四十六行半經。明前所現音聲所說喜目神所修行及供養諸佛教化眾生境界分。六爾時善財童子見聞如上所現一切諸希有事已下。至堪修普賢菩薩行故。有八行半經。明善財童子見如上教化境界得入此喜目夜神所行法名不思議大勢力普喜幢自在力解脫法門分。七爾時善財童子已下。一行半經。明善財說頌嘆喜目神功德分。八頌中有十行頌。明正申頌

【現代漢語翻譯】 現代漢語譯本 加持已速發此念。自知由親近善知識（Kalyāṇa-mitra，指引人向善的良師益友）能勇猛勤修一切智道。五善財（Sudhana，佛教故事中的求道者）詣喜目夜神（Priti-netra yaksa，歡喜眼夜叉）所觀察夜神。攝化眾生饒益境界。從此所見夜神。在於如來眾會道場。坐蓮花藏師子之座。已下長科為十二段。一爾時善財童子發是念已已下。至皆令歡喜而得利益。有五行半經。明初觀喜目夜天攝化境界分。二所謂出無量化身云充滿十方一切世界已下。至如是宣說一切菩薩種種行法而為利益。于中有八十三行半經。明以十波羅蜜（Paramita，指菩薩修行的十種到彼岸的方法）攝化眾生分。三複於一一諸毛孔中出無量種種眾生身云已下。至主方神等相似身云周遍十方充滿法界。有十七行半經。明菩薩喜目夜神毛孔化身十方同類攝眾生分。四于彼一切眾生之前現種種聲已下。至從初發心所集功德。有八行經。明喜目夜神出現遍滿十方音聲說喜目神初發心來所有功德親近諸佛及所行波羅蜜海分。五所謂承事一切諸善知識已下。至令無量眾生住如來地。有四十六行半經。明前所現音聲所說喜目神所修行及供養諸佛教化眾生境界分。六爾時善財童子見聞如上所現一切諸希有事已下。至堪修普賢（Samantabhadra，象徵菩薩的行愿）菩薩行故。有八行半經。明善財童子見如上教化境界得入此喜目夜神所行法名不思議大勢力普喜幢自在力解脫法門分。七爾時善財童子已下。一行半經。明善財說頌嘆喜目神功德分。八頌中有十行頌。明正申頌

【English Translation】 English version Having been blessed, he quickly generated this thought: 'I know that by being close to good teachers (Kalyāṇa-mitra, spiritual friends), I can diligently cultivate the path to omniscience.' Sudhana (Sudhana, a seeker of truth in Buddhist stories) went to Priti-netra yaksa (Priti-netra yaksa, the Joyful-Eyed Night Spirit) to observe the night spirit, converting sentient beings and benefiting realms. From this point on, the night spirit is seen in the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) assembly, seated on a lotus-treasury lion throne. The following long section is divided into twelve parts. 1. 'Then Sudhana, having generated this thought...' down to '...causing all to rejoice and gain benefit,' there are five and a half lines of scripture, clarifying the initial observation of Priti-netra's realm of conversion. 2. 'So-called emanating immeasurable transformation-body clouds filling all worlds in the ten directions...' down to '...thus proclaiming all the various practices of the Bodhisattvas for benefit,' there are eighty-three and a half lines of scripture, clarifying the conversion of sentient beings through the ten Paramitas (Paramita, perfections or virtues practiced by Bodhisattvas). 3. 'Again, from each and every pore, emanating immeasurable clouds of various sentient beings...' down to '...similar clouds of directional deities pervading the ten directions, filling the Dharma realm,' there are seventeen and a half lines of scripture, clarifying the Bodhisattva Priti-netra's pores emanating transformation bodies of similar beings in the ten directions to convert sentient beings. 4. 'Before all those sentient beings, manifesting various sounds...' down to '...the merits accumulated from the initial aspiration,' there are eight lines of scripture, clarifying Priti-netra manifesting sounds pervading the ten directions, speaking of Priti-netra's merits from the initial aspiration, being close to all Buddhas, and the ocean of Paramitas practiced. 5. 'So-called serving all good teachers...' down to '...causing immeasurable sentient beings to dwell in the Tathagata's ground,' there are forty-six and a half lines of scripture, clarifying the realm of Priti-netra's practices, offerings to all Buddhas, and conversion of sentient beings spoken by the previously manifested sounds. 6. 'Then Sudhana, having seen and heard all the rare events manifested above...' down to '...being able to cultivate the practices of Samantabhadra (Samantabhadra, a Bodhisattva symbolizing virtuous conduct and vows),' there are eight and a half lines of scripture, clarifying Sudhana, having seen the above realm of conversion, entering the Dharma-gate practiced by Priti-netra, named 'Inconceivable Great Power Universal Joy Banner Unobstructed Power Liberation.' 7. 'Then Sudhana...' one and a half lines of scripture, clarifying Sudhana reciting verses praising Priti-netra's merits. 8. In the verses, there are ten lines of verses, clarifying the formal declaration of praise.

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意嘆夜神道德分。九爾時善財童子已下。三行經。明善財問夜神得解脫久近分。十我念過去世已下。至其心不忘失。有二十六行頌。明夜神答善財住劫久近分。十一從此後供養十億那由佛已下。至了知十法界一切無差別。有六十五行頌。答善財住劫供養諸佛久近多少之數於此供養分。中有十一段。前十段各有十佛名。后一段有一佛名。皆配十一地中隨位升進。一地配十佛名號。十地配百佛名號。十一地配一佛名號。明後一攝前多故。明一地具十地行故。以十波羅蜜互參成故。第一從此後供養十億那由佛者。配初歡喜地。明初總攝末故。初含多故。愿廣大故。初地明勝愿發心初即多故。是總相義。此初地是第二地中初地故。乃至十地是第三地中十地故。初佛功德海者。是第三地中初地。檀波羅蜜門為主。餘九為伴。以此位是第三地中前後地內十波羅蜜。總在此位中。餘位亦仿此相收。如帝網相。入一入多故。此明忍體總收因果遍也。五位中位。位皆然。第二一切寶光剎其劫名天勝者。第二離垢地。戒波羅蜜為戒體故。天者。表凈戒自在勝於煩惱。名為天勝故。五百佛興世者。以戒波羅蜜為主。五位中五百個波羅蜜。總以戒凈體收。名為五百佛興世。若於自心境自體無垢。外別見他佛是人未離魔業。初佛號月光輪。表戒光

【現代漢語翻譯】 現代漢語譯本 意嘆夜神道德分。九、爾時善財童子已下，三行經，闡明善財童子向夜神請教關於獲得解脫時間長短的問題。 十、我念過去世已下，至其心不忘失，共二十六行頌，闡明夜神回答善財童子關於安住于劫的時間長短。 十一、從此後供養十億那由他佛已下，至了知十法界一切無差別，共六十五行頌，回答善財童子關於安住于劫供養諸佛時間長短和數量多少的問題。在此供養分中，包含十一段。前十段各有十尊佛名，后一段有一尊佛名，都與十一地中隨位升進相配。一地配十尊佛名號，十地配一百尊佛名號，十一地配一尊佛名號，闡明后一攝前多的道理，闡明一地具足十地之行的道理，因為十波羅蜜（Dasa-paramita）互相參雜成就的緣故。 第一、從此後供養十億那由他佛者，配初歡喜地（Pramudita），闡明開始總攝結尾的道理，開始包含眾多的道理，願力廣大的道理。初地闡明殊勝的願力，發心之初即是眾多，這是總相的意義。此初地是第二地中的初地，乃至十地是第三地中的十地。初佛功德海者，是第三地中的初地，以檀波羅蜜（Dana-paramita）門為主，其餘九種為伴。以此位是第三地中前後地內十波羅蜜，總在此位中，其餘位也仿照此相收攝，如同帝網相，入一入多的道理。此闡明忍辱的本體總攝因果周遍的道理。五位中的中間位，各個位都是如此。 第二、一切寶光剎，其劫名天勝者，第二離垢地（Vimala），戒波羅蜜（Sila-paramita）為戒體之故。天者，表示清凈的戒律自在勝過煩惱，名為天勝的緣故。五百佛興世者，以戒波羅蜜為主，五位中五百個波羅蜜，總以戒的清凈本體收攝，名為五百佛興世。如果對於自心境自體無垢，向外別處見到他佛，此人尚未脫離魔業。初佛號月光輪，表示戒的光芒。

【English Translation】 English version Section on Praising the Virtue of the Night Goddess. 9. Then, Sudhana (Shan Cai Tong Zi) asked the Night Goddess about how long she had attained liberation. 10. From 'I recall the past...' to '...their minds do not forget', there are twenty-six verses explaining the Night Goddess's answer to Sudhana about the duration of her dwelling in the kalpa (jie). 11. From 'After this, I made offerings to ten billion nayutas of Buddhas...' to '...knowing that all the ten dharma realms are without difference', there are sixty-five verses answering Sudhana about the duration and quantity of offerings made to the Buddhas while dwelling in the kalpa. Within this section on offerings, there are eleven segments. The first ten segments each contain ten Buddha names, and the last segment contains one Buddha name, all corresponding to the progressive advancement in the eleven bhumis (di). One bhumi is associated with ten Buddha names, ten bhumis are associated with one hundred Buddha names, and the eleventh bhumi is associated with one Buddha name, illustrating the principle that the latter encompasses the former, and that one bhumi possesses the practices of ten bhumis, because the ten paramitas (Dasa-paramita) intermingle and accomplish each other. Firstly, 'After this, I made offerings to ten billion nayutas of Buddhas' corresponds to the first bhumi, Joyful Ground (Pramudita), illustrating the principle that the beginning encompasses the end, that the beginning contains much, and that the vows are vast. The first bhumi elucidates the supreme vows, and the initial aspiration is already abundant, which is the meaning of the general aspect. This first bhumi is the first bhumi within the second bhumi, and so on, until the tenth bhumi is the tenth bhumi within the third bhumi. 'The first Buddha, Ocean of Merit' is the first bhumi within the third bhumi, with the Dana-paramita (giving) as the main aspect, and the other nine as companions. In this position, the ten paramitas within the preceding and following bhumis of the third bhumi are all contained within this position, and the other positions are similarly collected, like the net of Indra, illustrating the principle of entering one and entering many. This elucidates that the essence of forbearance encompasses the causes and effects universally. The middle position within the five positions, and each position is like this. Secondly, 'All Treasure Light Lands, whose kalpa is named Celestial Victory', the second bhumi, Stainless Ground (Vimala), is because the Sila-paramita (morality) is the essence of precepts. 'Celestial' indicates that the purity of precepts freely surpasses afflictions, hence the name 'Celestial Victory'. 'Five hundred Buddhas arise in the world' is because the Sila-paramita is the main aspect, and the five hundred paramitas in the five positions are all collected by the pure essence of precepts, hence the name 'Five hundred Buddhas arise in the world'. If one's own mind-realm and self-essence are not stainless, and one sees other Buddhas externally, then that person has not yet left the work of demons. The first Buddha is named Moonlight Wheel, representing the light of precepts.

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圓滿。餘九佛號。是戒中主伴。波羅蜜因果名號如下。如是等諸佛我悉曾供養尚于諸法中無而計為有者。為智波羅蜜未圓明升進未熟戒取猶在。表以升進生熟論之。至於十地智波羅蜜圓明。有五百重升進。習氣生熟不同。此明總相中別同中之異。以一發菩提心已受無量安樂。所修生熟十地猶存。十一地方盡二愚至佛位。為對習氣安立諸地。職位治之。計其理智十地差別。如空中鳥跡。然約其習氣同別行相非無。次第從此復有劫。名曰梵光明者。是第三發光地位修八禪。都治三界習障欲界樂慾障上二界樂禪障。現第一義天光凈無障。號劫名梵光明。梵名凈也。治天界染凈習氣。一分凈名為凈光明。世界名蓮花燈。此是當位行無染名也。莊厭極殊妙以忍波羅蜜為莊嚴故。名極殊妙。以忍為行首故。彼有無量佛者。以明忍體總收諸行故。云彼有無量佛我悉曾供養者。以忍辱恭敬。為供養一切佛故。初寶須彌佛者。以第三地忍辱謙敬。為行中高勝故。如須彌山高勝也。此佛為主。余佛為此忍中之伴。已下一一隨十地十一地十波羅蜜萬行主伴配之。一切諸佛。皆依此五位行中理智愿得佛果故。離此法別見佛者。無有是處。以智所行。及處說名劫量大智之境。都無有時日歲月也。皆須約自實佛實智實法而論。不可隨自他虛妄見也。

若智滿行週一切總佛。第四地配精進波羅蜜八十那由他佛者。表八正覺道為精進行體故。餘八邪之行非佛故。那由他者。萬行總數。次第五地禪波羅蜜中。劫名寂靜慧。剎號金剛寶。表法性身為禪體。明語默皆寂靜也。金剛總明禪體無壞性。于中有千佛次第而出興者。表禪攝用歸本。以十地中一地有百波羅蜜為主伴。此禪位中收十地位為千次第也。第六地般若為主有。劫名善出現者表。智慧善能出現諸法剎。號香燈云者表。智慧為香破暗為燈說法普覆為云。億佛于中現者。以般若從用。以億舉數之。前位千此位億也。第七地中有五百諸佛。于中而出興者。表方便波羅蜜。通收五位門出世智慧。總入俗同事成大悲行故。舉五百佛為行數。劫名集堅固王者。處纏不污方名堅固。王者自在義。第八地有八十那由他佛者表無功用之大用。已終八正之總備。第九地六十億那由他佛者。一那由他當此溝。是此第二十數。表法師之位。法雲普雨六道化周。亦表第一般若。總通十地位雨法滿故。第十地中有三十六那由他佛者。表智圓三世六位齊明因果徹故。以智增明三世六位無始終一圓智故。第十一地有一佛者。表收三世六位為一法界無礙大用故。此收別同本依根本智故。成普賢門佛果圓故。一多徹故。一如經細看文義。皆自有此意。

【現代漢語翻譯】 現代漢語譯本 若智滿行週一切總佛（如果智慧圓滿，行為周遍，一切都成為總持的佛）。第四地配合精進波羅蜜（Vīrya-pāramitā），有八十那由他（nayuta，數量單位，意為萬）佛，這表明八正道（āryāṣṭāṅgamārga）是精進的本體。其餘的八邪行不是佛的行徑。那由他指的是萬行的總數。 接下來是第五地，禪波羅蜜（Dhyāna-pāramitā）中，劫（kalpa，時間單位）名為寂靜慧，剎（kṣetra，佛土）號金剛寶。這表明法性身（Dharmakāya）是禪的本體，說明語默都處於寂靜之中。金剛總括地說明禪的本體具有不可摧毀的性質。其中有千佛次第出現，這表明禪攝取作用迴歸根本。因為十地中每一地都有百波羅蜜為主伴，這個禪位中收攝十地為千次第。 第六地以般若（Prajñā，智慧）為主，劫名為善出現，這表明智慧善於顯現諸法。剎號香燈云，這表明智慧如香能破除黑暗，如燈能照亮世界，說法如雲普覆一切。億佛于其中顯現，這是因為般若從作用出發，用億來舉例說明數量之多。前一位是千，這一位是億。 第七地中有五百諸佛于其中出現，這表明方便波羅蜜（Upāya-pāramitā）普遍收攝五位門的出世智慧，總歸於世俗，共同成就大悲行。用五百佛來表示行數的眾多。劫名為集堅固王，處於煩惱之中而不被污染才稱為堅固，王者有自在的含義。 第八地有八十那由他佛，這表明無功用的大用，已經完備了八正道的總和。 第九地有六十億那由他佛，一個那由他相當於此溝，這是第二個十位數，表明法師的地位。法雲普遍降雨，六道眾生都得到教化，也表明第一般若總括貫通十地位，降雨佛法圓滿。 第十地中有三十六那由他佛，這表明智慧圓滿，三世六位都清晰明瞭，因果徹底通達。因為智慧增明，三世六位沒有始終，是一個圓滿的智慧。 第十一地有一佛，這表明收攝三世六位為一個法界，沒有阻礙的大用。這是因為收攝差別，同歸于本，依靠根本智。成就普賢（Samantabhadra）門，佛果圓滿。一多徹底通達。一如經文仔細看，文義都自有此意。

【English Translation】 English version If wisdom is complete and conduct is pervasive, everything becomes a Total-Holding Buddha. The Fourth Ground, paired with the Vīrya-pāramitā (Perfection of Diligence), has eighty nayutas (a unit of number, meaning ten thousand) of Buddhas, indicating that the Noble Eightfold Path (āryāṣṭāṅgamārga) is the essence of diligence. The remaining eight unwholesome actions are not the conduct of a Buddha. Nayuta refers to the total number of ten thousand practices. Next is the Fifth Ground, in the Dhyāna-pāramitā (Perfection of Meditation), the kalpa (a unit of time) is named Tranquil Wisdom, and the kṣetra (Buddha-field) is called Vajra Treasure. This indicates that the Dharmakāya (Dharma-body) is the essence of meditation, explaining that both speech and silence are in tranquility. Vajra comprehensively explains that the essence of meditation has an indestructible nature. Within it, a thousand Buddhas appear in succession, indicating that meditation gathers function and returns to the root. Because each of the Ten Grounds has a hundred pāramitās as principal and companions, this meditation position gathers the Ten Grounds into a thousand successions. The Sixth Ground is primarily based on Prajñā (Wisdom), the kalpa is named Good Appearance, indicating that wisdom is good at manifesting all dharmas. The kṣetra is called Incense Lamp Cloud, indicating that wisdom is like incense that can dispel darkness, like a lamp that can illuminate the world, and the Dharma-teaching is like a cloud covering everything. A billion Buddhas appear within it, because Prajñā starts from function, using a billion to illustrate the vastness of the number. The previous position was a thousand, this position is a billion. In the Seventh Ground, five hundred Buddhas appear within it, indicating that the Upāya-pāramitā (Perfection of Skillful Means) universally gathers the world-transcending wisdom of the five gates, and collectively returns to the mundane, jointly accomplishing the great compassionate conduct. Using five hundred Buddhas to represent the multitude of practices. The kalpa is named Gathering Firm King, being in affliction without being defiled is called firm, and king has the meaning of being at ease. The Eighth Ground has eighty nayutas of Buddhas, indicating the great function of non-effort, having completed the sum total of the Noble Eightfold Path. The Ninth Ground has sixty billion nayutas of Buddhas, one nayuta is equivalent to this ditch, which is the second ten-digit number, indicating the position of a Dharma Master. The Dharma-cloud universally rains down, and beings in the six realms are all taught, also indicating that the first Prajñā comprehensively connects the Ten Grounds, raining down the Dharma to perfection. The Tenth Ground has thirty-six nayutas of Buddhas, indicating that wisdom is complete, the three times and six positions are all clear and bright, and cause and effect are thoroughly understood. Because wisdom increases and illuminates, the three times and six positions have no beginning or end, it is a complete wisdom. The Eleventh Ground has one Buddha, indicating the gathering of the three times and six positions into one Dharma-realm, with unobstructed great function. This is because gathering differences, returning to the origin, relying on fundamental wisdom. Accomplishing the Samantabhadra (Universal Worthy) gate, the Buddha-fruit is complete. One and many are thoroughly understood. If one carefully examines the sutra text, the meaning is inherently there.

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非是人情強安立也。第十二段中。善男子已下至我唯知此大勢力普喜幢解脫門。有九行半經。明都結已上發心始末因果劫量分。於此段中。彼轉輪聖王名十方主能紹隆佛種者。豈異人乎。文殊師利是也。爾時夜天神覺悟我者。普賢菩薩之所化也。其王寶女蒙彼夜神所化者。即此喜目神是。表法是依根本智法身之理起差別智。行表大慈悲不限時劫。以佛剎微塵數以況之經如是等劫量修行得此大勢力普喜幢解脫者。明第三地修三界別對治四禪八定得自在故。處世行慈悲行忍。行一分終故。始於一切善惡眾生常歡喜不厭故。以此修行劫數。答前善財所問發心久近故。明忍性遍週一時總答又明智無前後故。經云禪波羅蜜所有資具者。明施戒忍精進四念觀三十七道品等是禪家資具。亦以五停心觀十八事物空閑寂靜是禪家資具。亦以師弟法智之正教是禪家資具。亦以十波羅蜜與四攝四無量為助。顯法界體用自在。是禪家資具。此是第三發光地善知識。以忍波羅蜜為主。餘九為伴。治三界中。住禪染凈二障。一分行大慈悲使無礙故。如是染凈二習。一分微薄始於善惡眾生。一分不生厭舍。得大勢力普喜幢解脫門。前五位十地中。言說所陳恐不能了。意至此位中以善財求善知識名目處。所男女長者比丘比丘尼優婆夷菩薩夜神等名行相狀

【現代漢語翻譯】 現代漢語譯本：這並非是人情勉強安立的道理。在第十二段中，從『善男子』開始，到『我唯知此大勢力普喜幢解脫門』，共有九行半的經文，闡明了從最初發心到最終結果的因果關係以及所經歷的劫數。在這一段中，那位名為『十方主』的轉輪聖王，能夠紹隆佛種，難道是其他人嗎？他就是文殊師利菩薩。當時覺悟我的夜天神，是普賢菩薩所化現的。那位王寶女，蒙夜天神所化現的，就是喜目神。這所表述的法理是，依根本智法身的真理，生起差別智。修行所表述的是大慈悲，不侷限於時間和劫數。用佛剎微塵數來比喻，說明經過如此漫長劫數的修行，才能獲得這大勢力普喜幢解脫。這說明在第三發光地，通過修習三界別的對治法門，以及四禪八定，從而獲得自在。處世時，行慈悲，行忍辱，行一分終。開始對於一切善惡眾生，常懷歡喜，不生厭倦。用這樣的修行劫數，來回答前面善財童子所問的發心時間長短。說明忍辱的性質是普遍周遍的，一時之間總括回答。又說明智慧沒有先後之分。經文中說『禪波羅蜜所有資具』，說明佈施、持戒、忍辱、精進、四念處、三十七道品等，都是禪家的資具。也可以用五停心觀、十八事物空閑寂靜作為禪家的資具。也可以用師弟之間傳授的法智正教作為禪家的資具。也可以用十波羅蜜與四攝、四無量心作為輔助，彰顯法界體用自在，這是禪家的資具。這是第三發光地的善知識，以忍辱波羅蜜為主，其餘九種波羅蜜為伴，對治三界中，住在禪定中的染污和清凈兩種障礙。一部分行大慈悲，使之沒有障礙。像這樣，染污和清凈兩種習氣，一部分變得微薄，開始對於善惡眾生，一部分不生厭舍之心，從而獲得大勢力普喜幢解脫門。在前五位十地中，言語所陳述的恐怕不能完全理解，到了這個位次中，以善財童子求善知識的名目處所，男女長者、比丘、比丘尼、優婆夷、菩薩、夜神等，來描述修行的行相和狀態。

【English Translation】 English version: This is not a principle forcibly established by human sentiment. In the twelfth section, from 'Good man' to 'I only know this Great Power Universal Joy Banner Liberation Gate,' there are nine and a half lines of scripture, clarifying the causal relationship from the initial aspiration to the final result, and the kalpas experienced. In this section, is that Wheel-Turning Sage King named 'Lord of the Ten Directions,' who can continue the Buddha-seed, someone else? He is Mañjuśrī (Mañjuśrī Bodhisattva). The night deity who awakened me at that time was a manifestation of Samantabhadra (Samantabhadra Bodhisattva). That royal treasure daughter, transformed by the night deity, is the Joyful-Eyed Goddess (a deity). The Dharma represented is that, based on the truth of the fundamental wisdom Dharmakāya (Dharmakāya, the body of truth), differential wisdom arises. The practice represents great compassion, not limited by time and kalpas. Using the number of dust motes in Buddha-lands as a metaphor, it explains that after practicing for such long kalpas, one can attain this Great Power Universal Joy Banner Liberation. This explains that in the Third Radiant Ground, through practicing the specific antidotes for the three realms, as well as the four dhyānas (meditative states) and eight samāpattis (attainments), one attains freedom. When living in the world, one practices loving-kindness, practices patience, and practices a portion to the end. One begins to always rejoice and not be weary of all good and evil beings. Using such kalpas of practice, one answers the question previously asked by Sudhana (Sudhana-śreṣṭhi-dāraka) about the length of time since the initial aspiration. It explains that the nature of patience is universally pervasive, answering comprehensively at once. It also explains that wisdom has no before or after. The scripture says 'all the resources of dhyāna-pāramitā (perfection of meditation),' explaining that giving, morality, patience, diligence, the four foundations of mindfulness, the thirty-seven factors of enlightenment, etc., are all resources for the dhyāna practitioner. One can also use the five stopping-the-mind contemplations, the eighteen aspects of emptiness, quietude, and stillness as resources for the dhyāna practitioner. One can also use the correct teachings of Dharma wisdom transmitted between teacher and disciple as resources for the dhyāna practitioner. One can also use the ten pāramitās (perfections) along with the four saṃgrahavastus (means of attracting beings) and the four immeasurables as aids, manifesting the freedom of the substance and function of the Dharmadhātu (the realm of Dharma), these are the resources for the dhyāna practitioner. This is the good friend of the Third Radiant Ground, with patience pāramitā as the main focus, and the other nine pāramitās as companions, counteracting the defilement and purity two obstacles in the three realms. A portion practices great compassion, making it unobstructed. Like this, the two habits of defilement and purity, a portion becomes thin, beginning with good and evil beings, a portion does not give rise to aversion or abandonment, thereby attaining the Great Power Universal Joy Banner Liberation Gate. In the previous five positions of the ten grounds, what is stated in words may not be fully understood. Arriving at this position, using the names and places where Sudhana seeks good friends, male and female elders, bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), bodhisattvas, night deities, etc., one describes the aspects and states of practice.

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。托法及事以表之。使令易解。

第二推德升進門中。從如諸菩薩摩訶薩已下至辭退而去。有十四行經。約分為五門。一推德升進。二示善知識所在。三舉善知識夜神名普救眾生妙德。四勸善財令往詣。五禮敬辭退。隨文釋義者。在此會中有一夜神者。明菩提及智悲圓滿名在此會中。夜神如前所釋。此是十地中第四焰慧地。生諸佛家住菩提位。長大慈悲門。以第二地夜神名普德凈光在菩提場內。明與菩提心相會。為初地是勝愿發心二地。方會真體得中道故。自此已后直至十地。長養大慈悲心方終。十一也純是普賢之處世妙行前三。地治三界業一終。名為發光地此地。生如來家凈慧現前名焰慧地自余。如文自具。

第一正入當位法門中。從爾時善財童子已下。長科為十四段。一爾時善財童子已下至作是愿已有六行半經。明正念喜目夜神之教思惟趣入不違其善知識教分。二往詣普救眾生妙德夜神所已下至放光入善財頂充滿其身有五行經。明普救夜神放眉間光明名智燈普照入善財身份。三善財爾時已下至令得一切智清凈光明故有三十九行經。明善財蒙光入身即見智燈普照法門所照境界及普救夜神所行之教化眾生境界海無邊分。四時善財童子見此夜神如是神力已下至以偈贊曰有五行經。明善財見其夜神神力以偈贊

【現代漢語翻譯】 現代漢語譯本：用佛法和事蹟來表達，使人容易理解。

第二，在推崇德行、提升境界的章節中，從『如諸菩薩摩訶薩』開始，到『辭退而去』為止，共有十四行經文。大致分為五個部分：一、推崇德行，提升境界；二、指示善知識所在；三、列舉善知識夜神的名字——普救眾生妙德；四、勸告善財童子前去拜訪；五、禮敬告辭。隨文解釋其含義：在此法會中，有一位夜神，表明菩提覺悟以及智慧和慈悲的圓滿。夜神的含義如前所述。這位夜神是十地中的第四地——焰慧地。生於諸佛之家，安住于菩提之位，增長大慈悲之門。如同第二地的夜神，名為普德凈光，在菩提道場內，表明與菩提心相會。因為初地是殊勝的願力發心，二地方能與真如本體相會，證得中道。從此以後，直到十地，增長大慈悲心才算終結。第十一地也完全是普賢菩薩的處世妙行。前三地治理三界之業，一旦終結，就名為發光地。此地生於如來之家，清凈智慧顯現於前，名為焰慧地。其餘的含義，經文中自然具備。

第一，在正式進入相應地位的法門中，從『爾時善財童子』開始，長科分為十四段。一、從『爾時善財童子』開始，到『作是愿已』為止，有六行半經文。表明善財童子正念喜目夜神的教誨，思考趣入，不違背善知識的教導。二、前往普救眾生妙德夜神處，從『往詣普救眾生妙德夜神所』開始，到『放光入善財頂充滿其身』為止，有五行經文。表明普救夜神從眉間放出光明，名為智燈普照，進入善財童子的身體。三、從『善財爾時』開始，到『令得一切智清凈光明故』為止，有三十九行經文。表明善財童子蒙受光明進入身體，即見到智燈普照法門所照耀的境界，以及普救夜神所行之教化眾生的境界，如海一般無邊無際。四、從『時善財童子見此夜神如是神力』開始，到『以偈贊曰』為止，有五行經文。表明善財童子見到夜神的神力，用偈頌讚嘆。

【English Translation】 English version: To express it through Dharma (teachings) and events, making it easy to understand.

Secondly, in the section on promoting virtue and advancing in stages, from 'Like all Bodhisattva-Mahasattvas' to 'departing after taking leave,' there are fourteen lines of scripture. Roughly divided into five parts: 1. Promoting virtue and advancing in stages; 2. Indicating the location of the Kalyanamitra (virtuous friend); 3. Listing the name of the Kalyanamitra night goddess—Pujiu Zhongsheng Miaode (Universally Saving Sentient Beings with Wonderful Virtue); 4. Admonishing Sudhana to visit; 5. Paying respects and taking leave. Explaining the meaning according to the text: In this assembly, there is a night goddess, indicating Bodhi (enlightenment) and the perfection of wisdom and compassion. The meaning of 'night goddess' is as explained before. This night goddess is the fourth Bhumi (stage) of the ten Bhumis—the Flame of Wisdom Bhumi. Born into the family of all Buddhas, abiding in the position of Bodhi, increasing the gate of great compassion. Like the night goddess of the second Bhumi, named Pude Jingguang (Universal Virtue Pure Light), in the Bodhi-mandala (enlightenment site), indicating the meeting with the Bodhi-citta (mind of enlightenment). Because the first Bhumi is the aspiration of supreme vows, only in the second Bhumi can one meet the true essence and attain the Middle Way. From then on, until the tenth Bhumi, the growth of great compassion is considered complete. The eleventh Bhumi is entirely the wonderful conduct of Samantabhadra (Universal Virtue) in the world. The first three Bhumis govern the karma of the three realms, and once completed, it is called the Emanating Light Bhumi. In this Bhumi, one is born into the family of the Tathagata (Thus Come One), and pure wisdom manifests before one, called the Flame of Wisdom Bhumi. The remaining meanings are naturally contained in the text.

Firstly, in the Dharma gate of formally entering the corresponding position, from 'At that time, Sudhana' onwards, the long section is divided into fourteen parts. 1. From 'At that time, Sudhana' onwards, to 'having made this vow,' there are six and a half lines of scripture. Indicating that Sudhana is mindful of the teachings of the Joyful-Eyed Night Goddess, contemplating entering, and not violating the teachings of the Kalyanamitra. 2. Going to the place of the Pujiu Zhongsheng Miaode Night Goddess, from 'Going to the place of the Pujiu Zhongsheng Miaode Night Goddess' to 'releasing light into Sudhana's crown, filling his body,' there are five lines of scripture. Indicating that the Pujiu Night Goddess releases light from between her eyebrows, called the Wisdom Lamp Universally Illuminating, entering Sudhana's body. 3. From 'Sudhana at that time' to 'causing him to attain the pure light of all-wisdom,' there are thirty-nine lines of scripture. Indicating that Sudhana, receiving the light entering his body, immediately sees the realm illuminated by the Wisdom Lamp Universally Illuminating Dharma gate, and the realm of the Pujiu Night Goddess's teaching and transforming sentient beings, as boundless as the sea. 4. From 'When Sudhana saw the night goddess's such divine power' to 'praising in verse,' there are five lines of scripture. Indicating that Sudhana, seeing the night goddess's divine power, praises in verse.

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德分。五善財正說二十行半偈。重明前所見法分。六爾時善財童子說此頌已已下至修何等行而得清凈有三行經。是善財請問修何等行而得清凈及問得此解脫其已久如分。七夜神云善男子已下至我承佛神力今為汝說有九行半經。明夜神推法難知非是天人及二乘所能測知推以佛神力為汝說分。八善男子乃往古世已下至示現如來出現不思議相有九十七行經。明轉輪王城北菩提樹前寶花光明池中蓮花十度放光饒益不同及一切境界普興莊嚴云分。九善男子此普照三世一切如來已下。至頌有四十八行半經。明寶花燈王城北蓮花中初佛出現普賢菩薩告知輪王與眷屬俱往見佛及偈贊如來出現分。所說十行頌讚如來德。如經具明。十爾時轉輪聖王已下至發阿耨多羅三藐三菩提心。有七十二行半經。明轉輪聖王及女興供其女妙眼獲益發菩提心分。十一善男子我念過去由普賢菩薩善知識已下至聽聞說法依教修行有十六行半經。明都結已上修行因緣眷屬名號及因普賢發起善根分。此初佛所得法菩薩普現一切世間調伏眾生解脫門。十二善男子過毗盧遮那大威德世界圓滿清凈劫已次有世界名寶輪妙莊嚴劫名大光有五百佛于中出現已下十佛所此普救夜神。於一一佛所受生而為不同供養聽聞諸法。如文自具。十三善男子此世界中有如是等佛剎微塵數劫。

【現代漢語翻譯】 現代漢語譯本 德分（功德的區分）。五、善財正說二十行半偈（善財童子正確宣說的二十行半偈頌）。重明前所見法分（再次闡明之前所見之法的區分）。 六、爾時善財童子說此頌已已下至修何等行而得清凈有三行經（這時善財童子說完這些偈頌之後，到『修習何種行為才能獲得清凈』，有三行經文）。是善財請問修何等行而得清凈及問得此解脫其已久如分（這是善財童子請問修習何種行為才能獲得清凈，以及詢問獲得這種解脫已經多久的區分）。 七、夜神云善男子已下至我承佛神力今為汝說有九行半經（夜神說：『善男子，』到『我憑藉佛的神力現在為你宣說』，有九行半經文）。明夜神推法難知非是天人及二乘所能測知推以佛神力為汝說分（說明夜神認為佛法難以理解，不是天人以及聲聞、緣覺二乘所能測知的，她憑藉佛的神力為你宣說）。 八、善男子乃往古世已下至示現如來出現不思議相有九十七行經（『善男子，在過去很久以前，』到『示現如來出現不可思議的景象』，有九十七行經文）。明轉輪王城北菩提樹前寶花光明池中蓮花十度放光饒益不同及一切境界普興莊嚴云分（說明轉輪王城北面菩提樹前的寶花光明池中，蓮花十次放出光明，利益各不相同，以及一切境界普遍興盛莊嚴的景象）。 九、善男子此普照三世一切如來已下至頌有四十八行半經（『善男子，這位普照三世一切如來，』到偈頌，有四十八行半經文）。明寶花燈王城北蓮花中初佛出現普賢菩薩告知輪王與眷屬俱往見佛及偈贊如來出現分（說明寶花燈王城北面的蓮花中，最初的佛出現，普賢菩薩告知輪王與眷屬一同前去見佛，以及用偈頌讚嘆如來出現）。所說十行頌讚如來德（所說的十行偈頌讚嘆如來的功德）。如經具明（如經文詳細說明）。 十、爾時轉輪聖王已下至發阿耨多羅三藐三菩提心（這時轉輪聖王，到發起阿耨多羅三藐三菩提心）。有七十二行半經（有七十二行半經文）。明轉輪聖王及女興供其女妙眼獲益發菩提心分（說明轉輪聖王和他的女兒興辦供養，他的女兒妙眼獲得利益，併發起菩提心）。 十一、善男子我念過去由普賢菩薩善知識已下至聽聞說法依教修行有十六行半經（『善男子，我回憶過去由於普賢菩薩這位善知識，』到『聽聞說法，依照教導修行』，有十六行半經文）。明都結已上修行因緣眷屬名號及因普賢發起善根分（總括以上修行的因緣、眷屬名號，以及因為普賢菩薩而發起善根）。此初佛所得法菩薩普現一切世間調伏眾生解脫門（這是最初的佛所獲得的法，菩薩普遍顯現在一切世間調伏眾生的解脫之門）。 十二、善男子過毗盧遮那（Vairocana）大威德世界圓滿清凈劫已次有世界名寶輪妙莊嚴劫名大光有五百佛于中出現已下十佛所此普救夜神（『善男子，經過毗盧遮那大威德世界圓滿清凈劫之後，接著有世界名叫寶輪妙莊嚴，劫名叫大光，其中有五百佛出現，』以下十佛之處，這位普救夜神）。於一一佛所受生而為不同供養聽聞諸法（在每一位佛那裡受生，進行不同的供養，聽聞各種佛法）。如文自具（如經文自身詳細記載）。 十三、善男子此世界中有如是等佛剎微塵數劫（『善男子，這個世界中有如此等等如同佛剎微塵數般的劫數』）。

【English Translation】 English version Defen (Distinctions of merits). Five, Sudhana's correct exposition of twenty and a half Gathas (Verses correctly spoken by Sudhana). Re-clarifying the divisions of the Dharma previously seen. Six, At that time, Sudhana spoke this verse, and so on, up to 'What practices should be cultivated to attain purity?' There are three lines of scripture. This is Sudhana's inquiry about what practices should be cultivated to attain purity, and asking how long it has been since attaining this liberation. Seven, The night goddess said, 'Good man,' and so on, up to 'I rely on the Buddha's divine power to now explain it to you.' There are nine and a half lines of scripture. Clarifying that the night goddess believes the Dharma is difficult to understand, not something that gods, humans, or the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) can fathom. She relies on the Buddha's divine power to explain it to you. Eight, 'Good man, in the ancient past,' and so on, up to 'Manifesting the inconceivable signs of the Tathagata's appearance.' There are ninety-seven lines of scripture. Clarifying the different benefits of the lotus flowers in the Jewel Flower Light Pond in front of the Bodhi tree north of the Chakravartin's (universal ruler) city, which emit light ten times, and the universally flourishing and adorned clouds of all realms. Nine, 'Good man, this Tathagata who universally illuminates the three worlds,' and so on, up to the verse, there are forty-eight and a half lines of scripture. Clarifying that the first Buddha appeared in the lotus flower north of Jewel Flower Lamp King City, and Samantabhadra Bodhisattva (Universal Virtue Bodhisattva) informed the Chakravartin and his retinue to go see the Buddha, and the verses praising the Tathagata's appearance. The ten lines spoken praise the Tathagata's virtues. As the scripture fully explains. Ten, At that time, the Holy Chakravartin, and so on, up to generating the Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) mind. There are seventy-two and a half lines of scripture. Clarifying the Chakravartin and his daughter making offerings, his daughter Wonderful Eye benefiting and generating the Bodhi mind. Eleven, 'Good man, I recall in the past, due to Samantabhadra Bodhisattva, the good friend,' and so on, up to 'Hearing the Dharma and practicing according to the teachings.' There are sixteen and a half lines of scripture. Clarifying the names of the causes, conditions, and retinue of the above practices, and the generation of good roots due to Samantabhadra. This is the Dharma obtained by the first Buddha, the liberation door of the Bodhisattva universally appearing in all worlds to tame sentient beings. Twelve, 'Good man, after the Vairocana's great majestic world, the complete and pure Kalpa (aeon), there is a world named Jewel Wheel Wonderful Adornment, a Kalpa named Great Light, in which five hundred Buddhas appear,' and so on, at the places of these ten Buddhas, this Universally Saving Night Goddess. In each Buddha's place, she is born and makes different offerings, hearing various Dharmas. As the text itself fully details. Thirteen, 'Good man, in this world, there are such Kalpas as numerous as Buddha-land dust motes.'

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一切如來於中出現。我皆承事恭敬供養。所說法門皆不忘一文一句已下至頌有十行半經。明總都結所經諸劫供養諸佛得法門分。此段明智滿行周自佛會為一法界故。都舉佛剎微塵為量也。大約且以自佛果遍故。如下一段頌。總都結如上所供養佛數。作十一段。十十為首。總有須彌山微塵數佛。曾所供養。此都言十一地自行佛果故。自行相應他佛自會一體也。不可作一面自他之求。十四我唯知此菩薩普現一切世間調伏眾生解脫已下。是推德升進。隨文釋義者。云往古過佛剎微塵數劫有劫名圓滿清凈者。此是一切智之圓滿普照之體也。其世界名毗盧遮那威德者。此是種種差別智之純雜光明自在。此是精進行之遍周。有須彌山微塵數佛于中出現者。是精進位升進差別智廣量高出世間之果也。前位舉三十六那由他又一無量。又五百更有一佛為升進見佛智之廣量。此須彌山微塵為佛量也。明勝進高昇。此世界東際輪圍山側有四天下。名寶燈花幢者。明東際及以寶燈花幢者。總明修差別智也。有百萬億那由他諸國土者。此明一切智智主伴法門眷屬攝生報居境界也。此四天下閻浮提內有一國土名寶花燈者。此明差別智自在照曜義也。于中眾生具行十善有轉輪王于中出現名毗盧遮那妙寶蓮花髻。于蓮花中忽然化生者。表一切智種種差別

【現代漢語翻譯】 現代漢語譯本 一切如來於中出現（指在圓滿清凈世界中顯現）。我皆承事恭敬供養（我對所有如來都承事、恭敬和供養）。所說法門皆不忘一文一句已下至頌有十行半經（對於他們所說的法門，我沒有忘記哪怕一個字一句，直到頌文有十行半的經文）。明總都結所經諸劫供養諸佛得法門分（這表明在經歷無數劫供養諸佛后，獲得了法門的一部分）。此段明智滿行周自佛會為一法界故（這段表明智慧圓滿，修行周遍，從佛的集會成為一個法界）。都舉佛剎微塵為量也（都以佛剎的微塵作為衡量）。大約且以自佛果遍故（大概是因為自身佛果的遍佈）。如下一段頌（如下一段頌文）。總都結如上所供養佛數（總共總結了如上所供養的佛的數量）。作十一段（分為十一段）。十十為首（每十個為首）。總有須彌山微塵數佛（總共有像須彌山微塵數一樣多的佛）。曾所供養（曾經供養過）。此都言十一地自行佛果故（這都說明了十一地自行佛果的緣故）。自行相應他佛自會一體也（自身修行相應，其他佛自然會成為一體）。不可作一面自他之求（不可以只求一面之緣，只求自利或他利）。 十四我唯知此菩薩普現一切世間調伏眾生解脫已下（第十四，我只知道這位菩薩能夠普遍顯現在一切世間，調伏眾生，使他們解脫）。是推德升進（這是推崇其功德的升進）。隨文釋義者（根據經文解釋意義的人）。云往古過佛剎微塵數劫有劫名圓滿清凈者（說在過去經過像佛剎微塵數一樣多的劫數，有一個劫的名字叫做圓滿清凈）。此是一切智之圓滿普照之體也（這是指一切智慧圓滿普照的本體）。其世界名毗盧遮那威德者（那個世界的名字叫做毗盧遮那威德）。此是種種差別智之純雜光明自在（這是指種種差別智慧的純粹、混合、光明和自在）。此是精進行之遍周（這是指精進行為的遍佈和周全）。有須彌山微塵數佛于中出現者（有像須彌山微塵數一樣多的佛在其中出現）。是精進位升進差別智廣量高出世間之果也（這是指在精進的位次上，升進差別智慧，其廣大量超越世間的果報）。前位舉三十六那由他又一無量（前面的位次舉了三十六那由他，又一個無量）。又五百更有一佛為升進見佛智之廣量（又有五百，更有一佛，是爲了升進見佛智慧的廣大量）。此須彌山微塵為佛量也（這須彌山微塵數就是佛的數量）。明勝進高昇（表明殊勝的進步和高昇）。 此世界東際輪圍山側有四天下（這個世界東邊的輪圍山旁邊有四大天下）。名寶燈花幢者（名字叫做寶燈花幢）。明東際及以寶燈花幢者（說明東邊以及寶燈花幢）。總明修差別智也（總的來說是修習差別智慧）。有百萬億那由他諸國土者（有百萬億那由他那麼多的國土）。此明一切智智主伴法門眷屬攝生報居境界也（這說明了一切智智的主伴法門、眷屬、攝受眾生、報身所居住的境界）。此四天下閻浮提內有一國土名寶花燈者（在這四大天下閻浮提內，有一個國土叫做寶花燈）。此明差別智自在照曜義也（這說明了差別智慧自在照耀的意義）。于中眾生具行十善有轉輪王于中出現名毗盧遮那妙寶蓮花髻（其中的眾生都奉行十善，有一個轉輪王在其中出現，名字叫做毗盧遮那妙寶蓮花髻）。于蓮花中忽然化生者（在蓮花中忽然化生）。表一切智種種差別（表示一切智慧的種種差別）。

【English Translation】 English version All Tathagatas appear within it (referring to appearing in the perfectly pure world). I all attend, revere, and make offerings (I attend, revere, and make offerings to all Tathagatas). I do not forget a single word or sentence of the Dharma doors they preach, down to the ten and a half lines of verses in the sutra (Regarding the Dharma doors they preach, I have not forgotten even a single word or sentence, down to the ten and a half lines of verses). It clarifies the part about obtaining the Dharma doors by making offerings to all Buddhas throughout countless kalpas (This shows that after making offerings to countless Buddhas throughout countless kalpas, a portion of the Dharma doors is obtained). This section clarifies that wisdom is complete and practice is thorough, from the Buddha's assembly becoming a single Dharma realm (This section shows that wisdom is complete, practice is thorough, and from the Buddha's assembly, it becomes a single Dharma realm). All the dust motes of Buddha lands are taken as a measure (All the dust motes of Buddha lands are taken as a measure). Roughly, it is because one's own Buddha fruit pervades (Roughly, it is because one's own Buddha fruit pervades). As in the following verse (As in the following verse). It summarizes the number of Buddhas offered to as above (It summarizes the number of Buddhas offered to as above). Divided into eleven sections (Divided into eleven sections). Ten each as the head (Ten each as the head). In total, there are Buddhas as numerous as the dust motes of Mount Sumeru (In total, there are Buddhas as numerous as the dust motes of Mount Sumeru). Once offered to (Once offered to). This all speaks of the self-cultivated Buddha fruit of the eleventh ground (This all speaks of the self-cultivated Buddha fruit of the eleventh ground). Self-cultivation corresponds, and other Buddhas will naturally become one (Self-cultivation corresponds, and other Buddhas will naturally become one). One should not seek only one aspect of self and other (One should not seek only one aspect, only seeking self-benefit or other-benefit). Fourteen, I only know that this Bodhisattva universally appears in all worlds, taming sentient beings and liberating them (Fourteen, I only know that this Bodhisattva can universally appear in all worlds, taming sentient beings and liberating them). This is to extol the advancement of virtue (This is to extol the advancement of virtue). Those who explain the meaning according to the text (Those who explain the meaning according to the text). Say that in the past, after passing through kalpas as numerous as the dust motes of Buddha lands, there was a kalpa named 'Perfect Purity' (Say that in the past, after passing through kalpas as numerous as the dust motes of Buddha lands, there was a kalpa named 'Perfect Purity'). This is the body of the complete and universally illuminating all-wisdom (This refers to the body of the complete and universally illuminating all-wisdom). Its world is named 'Vairocana's Majesty' (That world is named 'Vairocana's Majesty'). This is the pure and mixed light and freedom of various differential wisdoms (This refers to the purity, mixture, light, and freedom of various differential wisdoms). This is the pervasiveness and completeness of diligent practice (This refers to the pervasiveness and completeness of diligent practice). There are Buddhas as numerous as the dust motes of Mount Sumeru appearing within it (There are Buddhas as numerous as the dust motes of Mount Sumeru appearing within it). This is the result of advancing differential wisdom in the position of diligence, with its vastness surpassing the world (This refers to advancing differential wisdom in the position of diligence, with its vastness surpassing the world). The previous position mentioned thirty-six nayutas, and another immeasurable (The previous position mentioned thirty-six nayutas, and another immeasurable). And another Buddha for every five hundred is for advancing the vastness of seeing Buddha wisdom (And another Buddha for every five hundred is for advancing the vastness of seeing Buddha wisdom). These dust motes of Mount Sumeru are the measure of Buddhas (These dust motes of Mount Sumeru are the measure of Buddhas). Clarifying superior progress and high advancement (Clarifying superior progress and high advancement). On the eastern edge of this world, beside the Chakravada Mountains, there are four continents (On the eastern edge of this world, beside the Chakravada Mountains, there are four continents). Named 'Treasure Lamp Flower Banner' (Named 'Treasure Lamp Flower Banner'). Clarifying the eastern edge and the Treasure Lamp Flower Banner (Clarifying the eastern edge and the Treasure Lamp Flower Banner). Generally clarifying the cultivation of differential wisdom (Generally clarifying the cultivation of differential wisdom). There are a million trillion nayutas of lands (There are a million trillion nayutas of lands). This clarifies the Dharma doors, retinue, and realm of the Lord and companions of all-wisdom, who gather and dwell in the reward body (This clarifies the Dharma doors, retinue, and realm of the Lord and companions of all-wisdom, who gather and dwell in the reward body). Within Jambudvipa of these four continents, there is a land named 'Treasure Flower Lamp' (Within Jambudvipa of these four continents, there is a land named 'Treasure Flower Lamp'). This clarifies the meaning of the free and illuminating differential wisdom (This clarifies the meaning of the free and illuminating differential wisdom). Among them, sentient beings practice the ten virtues, and a Chakravartin King appears, named 'Vairocana Wonderful Treasure Lotus Crest' (Among them, sentient beings practice the ten virtues, and a Chakravartin King appears, named 'Vairocana Wonderful Treasure Lotus Crest'). Suddenly born from a lotus flower (Suddenly born from a lotus flower). Represents the various differences of all-wisdom (Represents the various differences of all-wisdom).

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智生皆無所生而生無所染也。三十二相者智所報生也。七寶具足者。表七菩提分也。王四天下者。四智遍周也。恒以正法教導群生者。正智現行無邪行也。王有千子者。萬行具足也。夫人寶女。並表法樂慈悲也。其有一女名普智焰妙德眼者。此是普救夜神會智悲之行。其此世界凈穢合成愚智同居即是。此位會融染凈成智悲二行。于其城北菩提樹前有香池名寶花光明者。此表法身戒定體之香也。香池之內出大蓮花。名普現三世一切如來莊嚴境界云者。是於法身中起十波羅蜜行也。能現一切諸佛境界如雲故。須彌山微塵數佛于中出現者。總明一切諸佛皆以一切智智大慈大悲十波羅蜜法身池中起精進行而出現故。已下香池中蓮花十度放光者。明節級利生。十千年前此大蓮花放凈光明名現諸神通成就眾生。若有眾生遇斯光者。心自開悟無不了知者。配檀波羅蜜為主。餘九為伴。十千年后佛當出現者。每以智波羅蜜為佛出現互體為十。及以百千萬。皆以智為十佛也。又九千年前放凈光明名一切眾生離垢燈者。配戒波羅蜜為主。餘九為伴。九千年后佛當出現者。至智波羅蜜是佛出現八千年前放大光明。名一切眾生業果音。若有眾生遇斯光者。悉得自知諸業果報者。配忍波羅蜜中十波羅蜜。八千年后佛當出現已下。七六五四三二一。

【現代漢語翻譯】 現代漢語譯本 智生皆無所生而生無所染也。（智慧的產生並非由任何事物所生，但其產生卻不被任何事物所污染。） 三十二相者智所報生也。（佛的三十二相是智慧所感召而生的。） 七寶具足者。表七菩提分也。（七寶的具足象徵著七菩提分。） 王四天下者。四智遍周也。（統治四大天下，象徵著四智的周遍圓滿。） 恒以正法教導群生者。正智現行無邪行也。（經常以正法教導眾生，象徵著正智的顯現和沒有邪惡的行為。） 王有千子者。萬行具足也。（國王有一千個兒子，象徵著萬行的具足。） 夫人寶女。並表法樂慈悲也。（王后和寶女，都像征著法樂和慈悲。） 其有一女名普智焰妙德眼者。此是普救夜神會智悲之行。（其中有一個女兒名叫普智焰妙德眼，這是普救夜神所體現的智慧和慈悲的行為。） 其此世界凈穢合成愚智同居即是。此位會融染凈成智悲二行。（這個世界清凈和污穢混合，愚昧和智慧共存，象徵著融合染污和清凈，成就智慧和慈悲兩種行為。） 于其城北菩提樹前有香池名寶花光明者。此表法身戒定體之香也。（在城北菩提樹前有一個香池，名叫寶花光明，這象徵著法身戒定之體的香氣。） 香池之內出大蓮花。名普現三世一切如來莊嚴境界云者。是於法身中起十波羅蜜行也。（香池中出現一朵大蓮花，名叫普現三世一切如來莊嚴境界云，這象徵著在法身中生起十波羅蜜的修行。） 能現一切諸佛境界如雲故。須彌山微塵數佛于中出現者。總明一切諸佛皆以一切智智大慈大悲十波羅蜜法身池中起精進行而出現故。（能夠像云一樣顯現一切諸佛的境界，須彌山微塵數般的佛從中出現，總的說明一切諸佛都是從一切智智、大慈大悲、十波羅蜜的法身池中，通過精進行而出現的。） 已下香池中蓮花十度放光者。明節級利生。（下面香池中的蓮花十次放光，說明分階段利益眾生。） 十千年前此大蓮花放凈光明名現諸神通成就眾生。若有眾生遇斯光者。心自開悟無不了知者。配檀波羅蜜為主。餘九為伴。（一萬年前，這朵大蓮花放出清凈光明，名叫現諸神通成就眾生。如果有眾生遇到這種光明，內心自然開悟，沒有不瞭解的。這以佈施波羅蜜為主，其餘九種為伴。） 十千年后佛當出現者。每以智波羅蜜為佛出現互體為十。及以百千萬。皆以智為十佛也。（一萬年后佛將要出現，每次都以智慧波羅蜜作為佛出現的相互體現，成為十。以及百千萬，都以智慧作為十佛。） 又九千年前放凈光明名一切眾生離垢燈者。配戒波羅蜜為主。餘九為伴。（九千年前放出清凈光明，名叫一切眾生離垢燈，以持戒波羅蜜為主，其餘九種為伴。） 九千年后佛當出現者。至智波羅蜜是佛出現八千年前放大光明。名一切眾生業果音。若有眾生遇斯光者。悉得自知諸業果報者。配忍波羅蜜中十波羅蜜。（九千年后佛將要出現，直到智慧波羅蜜是佛出現。八千年前放出大光明，名叫一切眾生業果音。如果有眾生遇到這種光明，都能自己知道各種業的果報。這以忍辱波羅蜜中的十波羅蜜為配。） 八千年后佛當出現已下。七六五四三二一。（八千年后佛將要出現，以下還有七千年、六千年、五千年、四千年、三千年、二千年、一千年。）

【English Translation】 English version 'The arising of wisdom is without arising from anything, yet its arising is unstained by anything.' 'The thirty-two marks (of a Buddha) are born from the retribution of wisdom.' (The thirty-two marks (lakshana) are physical characteristics of a Buddha.) 'The completeness of the seven treasures signifies the seven factors of enlightenment.' (Seven factors of enlightenment (sapta bodhyanga) are seven qualities that contribute to enlightenment.) 'Ruling the four continents signifies the pervasiveness of the four wisdoms.' (Four wisdoms (catvari jnani) are four types of wisdom possessed by a Buddha.) 'Constantly teaching sentient beings with the true Dharma signifies the manifestation of correct wisdom without evil actions.' 'The king having a thousand sons signifies the completeness of myriad practices.' 'The queen and the jewel maiden both represent the joy of Dharma and compassion.' 'The daughter named 'Universal Wisdom Flame, Eye of Wonderful Virtue' represents the practice of wisdom and compassion of the universally saving night goddess.' 'This world being a composite of purity and defilement, with ignorance and wisdom coexisting, is just that. This position integrates purity and defilement, accomplishing the two practices of wisdom and compassion.' 'In front of the Bodhi tree north of the city is a fragrant pond named 'Treasure Flower Light,' which represents the fragrance of the Dharma body's precepts, samadhi, and essence.' (Dharma body (Dharmakaya) is the body of the Buddha) 'Within the fragrant pond emerges a great lotus flower named 'Universally Manifesting the Adorned Realm of All Tathagatas of the Three Times,' which signifies arising the practice of the ten paramitas within the Dharma body.' (Tathagatas (Tathagata) is the one who has thus come or thus gone.) (Paramitas (Paramita) are perfections or virtues.) 'Being able to manifest the realms of all Buddhas like clouds, with Buddhas as numerous as dust motes in Mount Sumeru appearing within, generally clarifies that all Buddhas arise from the pool of the Dharma body of all-wisdom, great compassion, and the ten paramitas, through diligent practice.' (Mount Sumeru (Sumeru) is the central world mountain in Buddhist cosmology.) 'The lotus flower in the fragrant pond emitting light ten times below signifies benefiting beings in stages.' 'Ten thousand years ago, this great lotus flower emitted pure light named 'Manifesting All Supernatural Powers, Accomplishing Sentient Beings.' If any sentient being encounters this light, their mind will naturally open and there will be nothing they do not understand. This is paired with generosity paramita as the main, with the other nine as companions.' (Generosity paramita (Dana paramita) is the perfection of giving.) 'Ten thousand years later, when the Buddha is to appear, each time wisdom paramita is the mutual embodiment of the Buddha's appearance, becoming ten. And with hundreds of thousands, all use wisdom as the ten Buddhas.' 'Also, nine thousand years ago, pure light was emitted named 'Lamp of Separating All Sentient Beings from Defilement,' paired with discipline paramita as the main, with the other nine as companions.' (Discipline paramita (Sila paramita) is the perfection of morality.) 'Nine thousand years later, when the Buddha is to appear, until wisdom paramita is the Buddha's appearance. Eight thousand years ago, great light was emitted named 'Sound of the Karmic Results of All Sentient Beings.' If any sentient being encounters this light, they will all be able to know their own karmic retributions. This is paired with the ten paramitas within patience paramita.' (Patience paramita (Ksanti paramita) is the perfection of patience.) 'Eight thousand years later, when the Buddha is to appear, and below, seven, six, five, four, three, two, one.'

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總如是以配之。末後云供養佛剎微塵數佛者。智滿行遍自心如佛。行總如佛。見總如佛。十方世界無不是佛故。已下頌中一百一十個佛號者。配此十地十一地因果佛位故。頌云初佛名智焰。即是初歡喜地。檀波羅蜜為主。餘九為伴。是初地中檀波羅蜜中十波羅蜜。互為主伴。皆隨波羅蜜佛名號審觀之自見意況。從此次第復有十佛出。初名虛空處者。此配第二離垢地。戒波羅蜜。以戒性如虛空。以身為戒體故。餘九個佛名是此位中戒為主伴波羅蜜名故。從此後次第復有十佛。出第一光幢佛者。配第三發光地中忍波羅蜜。以修八禪凈治三惑障。名之為光。惑亡成忍不動名幢。已下九個佛號是主伴波羅蜜行中果也。如是已下一一地中十波羅蜜參融。皆十佛果名號如上配之。自見其意。都舉佛剎微塵數佛者。智滿行遍無不佛故。皆悉承事者。即聖凡同體無一法不佛空無間也。以普眼觀之。徹其心境無不佛也。智隨敬行一切皆佛故。如是見者。以事而論亦實如是。表法而論之一切總實。是故若一法一物不是佛見者。當知是人即是邪見非正見也。即有能所是非諸見競生。不得入此普賢文殊智眼境界。如是見初心及智滿不移。地地中以總別六相義明之。經云毗盧遮那藏妙寶蓮花髻轉輪王者。豈異人乎。今彌勒菩薩是者。一切智智藏圓

【現代漢語翻譯】 現代漢語譯本 總的來說，應該這樣來對應這些佛號。最後說到供養佛剎微塵數（無數）的佛，意思是智慧圓滿，修行遍及，自心如同佛一樣。行為總體上像佛，見解總體上也像佛。十方世界沒有不是佛的地方。下面頌文中的一百一十個佛號，是用來對應十地和十一地（佛果位）的因果關係的。 頌文說，最初的佛名叫智焰（智慧之光），對應的是初地歡喜地。以檀波羅蜜（佈施）為主，其餘九個波羅蜜為伴。這是初地中檀波羅蜜中的十波羅蜜，互相作為主伴。仔細觀察每個波羅蜜佛的名號，自然能明白其中的含義。從這裡開始，依次又有十尊佛出現。最初名叫虛空處（虛空之處）的佛，對應的是第二離垢地。以戒波羅蜜（持戒）為主，因為戒的性質如同虛空，以自身作為戒的本體。其餘九個佛的名號是這個階段中以戒為主的伴隨波羅蜜的名號。 從此之後，依次又有十尊佛出現。第一尊名叫光幢佛（光明的旗幟）的佛，對應的是第三發光地中的忍波羅蜜（忍辱）。通過修習八禪來凈化三種迷惑的障礙，這被稱為光。迷惑消失，成就忍辱，不動搖，這被稱為幢。下面的九個佛號是主伴波羅蜜修行中的結果。像這樣，下面每一地中十波羅蜜相互融合，都是十佛的果位名號，像上面那樣對應，自然能明白其中的含義。 總的來說，舉出佛剎微塵數（無數）的佛，是因為智慧圓滿，修行遍及，沒有不是佛的。都全部承事供養這些佛，意思是聖人和凡人同體，沒有一法不是佛，空性沒有間隔。用普眼（普遍的智慧之眼）來觀察，徹底瞭解其心境，沒有不是佛的。智慧隨著恭敬修行，一切都是佛。像這樣見解的人，從事情上來說，確實是這樣；從表法上來說，一切總體上都是真實的。所以，如果有一種法、一種事物不是佛的顯現，那麼要知道這個人就是邪見，不是正見。就會產生能所、是非等各種見解，不能進入普賢、文殊的智慧之眼境界。像這樣見解的人，初心和智慧圓滿都不會改變。每一地中都用總別六相義來闡明。 經中說，毗盧遮那藏妙寶蓮花髻轉輪王（宇宙本體的化身），難道是別人嗎？現在彌勒菩薩就是這樣，一切智智（對一切事物和概念的完全理解）的寶藏圓滿。

【English Translation】 English version In general, they should be matched in this way. Finally, it says offering to Buddhas as numerous as dust motes in Buddha-lands (countless Buddhas), meaning wisdom is complete, practice is pervasive, and one's own mind is like a Buddha. Actions are generally like a Buddha, and views are generally like a Buddha. There is no place in the ten directions that is not a Buddha. The one hundred and ten Buddha names in the following verses are used to correspond to the cause-and-effect relationship of the ten Bhumis and the eleventh Bhumi (Buddhahood). The verse says that the first Buddha is named Jnana-Flame (Flame of Wisdom), which corresponds to the first Bhumi, the Joyful Ground. Dana Paramita (Generosity) is the main one, and the other nine Paramitas are companions. This is the ten Paramitas within Dana Paramita in the first Bhumi, serving as each other's main and companions. Carefully observe the name of each Paramita Buddha, and you will naturally understand its meaning. From here, ten more Buddhas appear in sequence. The first Buddha named Space-Abode (Abode of Space) corresponds to the second Bhumi, the Stainless Ground. Sila Paramita (Discipline) is the main one, because the nature of discipline is like space, and the body is taken as the essence of discipline. The names of the other nine Buddhas are the names of the accompanying Paramitas with discipline as the main one in this stage. From then on, ten more Buddhas appear in sequence. The first Buddha named Light-Banner Buddha (Banner of Light) corresponds to the third Bhumi, the Luminous Ground, in Kshanti Paramita (Patience). By practicing the eight Dhyanas to purify the three kinds of delusion obstacles, this is called light. Delusion disappears, achieving patience, and not moving, this is called a banner. The following nine Buddha names are the results of the main and companion Paramita practices. In this way, the ten Paramitas in each of the following Bhumis are integrated with each other, and all are the names of the fruits of the ten Buddhas. Corresponding as above, you will naturally understand their meaning. In general, mentioning Buddhas as numerous as dust motes in Buddha-lands (countless Buddhas) is because wisdom is complete, practice is pervasive, and there is nothing that is not a Buddha. All serve and make offerings to these Buddhas, meaning that saints and ordinary people are of the same essence, and there is no Dharma that is not a Buddha, and emptiness has no gaps. Observe with the Universal Eye (eye of universal wisdom) to thoroughly understand its state of mind, and there is nothing that is not a Buddha. Wisdom follows respectful practice, and everything is a Buddha. Those who see in this way, in terms of events, it is indeed so; in terms of symbolic representation, everything is truly real. Therefore, if there is a Dharma or a thing that is not a manifestation of the Buddha, then know that this person is a heretic view, not a correct view. The various views of subject and object, right and wrong, will arise, and one cannot enter the realm of the wisdom eyes of Samantabhadra and Manjushri. Those who see in this way, the initial mind and the completion of wisdom will not change. In each Bhumi, the meaning of the six aspects of generality and specificity is clarified. The Sutra says, 'Is the Vairocana-garbha-ratna-padma-mukuta-cakravartin (the embodiment of the cosmic principle) someone else?' Now, Maitreya Bodhisattva is like this, the treasure of Sarvajna-jnana (complete understanding of all things and concepts) is complete.

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滿是佛果滿。菩薩行亦周。其王妃圓滿面者。以智滿法悅是。圓滿面又面者。表見聞香味諸法滿故。以表法悅如妻義也。今寂靜音海夜神配第五禪門。表禪悅樂也。非如世間妻取少分像也。王女妙德眼童女者。表以智行慈無染凈二習也。又經云。善男子。過毗盧遮那大威德世界圓滿清凈劫已。次有世界名寶輪莊嚴。劫名大光。于中有五百佛出現。我皆承事者。此十一地中都行五位中。各十波羅蜜互為其體。一位有百。共為五百。于中隨佛出現。事佛之身。或為夜神。或為輪王。或為阿修羅王者。是佛果中隨位之行。最後為妓女者。表法悅樂。明十一地中五百行滿約如是知離行自法自佛果外一向別緣身外他佛而求真者。本非修道見道人也。若自行位果及者。諸佛自相應也。以自佛果相應故。設強求而得見者。是暫化現也。非自行所及故。此明一位中具十地法。地地之內皆有十種十地體故。以十波羅蜜互參而成故。同別具足也。如是皆如帝網門一多相徹。此是第四焰慧地善知識。以精進波羅蜜為主。餘九為伴。治處世。間修慈悲懈怠不樂精進舍眾生障使令專精進教化眾生故。此五位十地位同佛果一一約修行智慈所及所行所到處。施設佛名不可如情。要期立志暫見佛化身也。一一須立自智自行及處而為名佛。一一以名下義次

【現代漢語翻譯】 現代漢語譯本 滿是佛果圓滿。菩薩的修行也周全。那位面容圓滿的王妃，是以智慧圓滿和佛法喜悅來象徵的。說她面容圓滿又圓滿，是表示見、聞、香、味等諸法都圓滿具足，所以用法悅來比喻妻子。現在寂靜音海夜神與第五禪門相配，表示禪定的喜樂。這不像世間的妻子那樣只取其少部分表象。王女妙德眼童女，表示以智慧行慈，沒有染污和清凈兩種習氣。 經中又說：『善男子，經過毗盧遮那（Vairocana，意為光明遍照）大威德世界圓滿清凈的劫數之後，接下來有一個世界名為寶輪莊嚴，劫名為大光。其中有五百尊佛出現，我都承事供養他們。』這說明在十一地（指菩薩修行的十一個階段）中，都實行五位（指五種修行階段），每個階段都有十種波羅蜜（pāramitā，意為到彼岸），互相作為本體。一個階段有一百種，總共五百種。在其中隨著佛的出現，承事佛的身，或者作為夜神，或者作為輪王，或者作為阿修羅（Asura，意為非天）王，這是在佛果中隨著不同階段的修行。最後作為**，表示佛法的喜悅。這說明在十一地中，五百種修行圓滿，要像這樣理解，離開修行，離開自身的佛法和佛果，一味地向外攀緣，在自身之外尋找其他的佛，這樣求真的人，本來就不是修道見道的人。 如果自身的修行階段和果位相應，那麼諸佛自然會相應。因為與自身的佛果相應，所以即使勉強祈求而得見佛，那也是暫時的化現，不是自身修行所能達到的。這說明在一個階段中具備十地之法，每個地之內都有十種十地的本體，因為十波羅蜜互相滲透融合而成，所以既有相同之處，也有不同之處，圓滿具足。就像帝網（Indra's net）一樣，一和多互相通徹。這是第四焰慧地（Flame Wisdom Ground）的善知識，以精進波羅蜜為主，其餘九種為輔，治理處世，在世間修行慈悲，克服懈怠，不樂於精進，捨棄眾生的障礙，使他們專心精進，教化眾生。這五位和十地位都與佛果相同，一一根據修行、智慧、慈悲所能達到的境界和所行之處，來施設佛的名號，不能隨意臆測，要立下志向，暫時見到佛的化身。一一需要確立自身的智慧、修行和所處的位置，以此來命名佛，一一根據名號下的含義依次修行。

【English Translation】 English version Full of Buddha-fruit perfection. The Bodhisattva's practice is also complete. That queen with a round face is symbolized by wisdom's fulfillment and the joy of Dharma. Saying her round face is round and full again signifies that the phenomena of seeing, hearing, smelling, and tasting are all fully complete, so Dharma joy is used as a metaphor for a wife. Now, the Silent Sound Sea Night Goddess is paired with the fifth Dhyana (meditative state) gate, representing the joy of Dhyana. This is not like worldly wives who only take a small part of the appearance. The princess, Wondrous Virtue Eye Maiden, represents practicing loving-kindness with wisdom, free from both defilement and purity habits. Furthermore, the sutra says: 'Good man, after passing through the complete and pure kalpa (cosmic cycle) of the Vairocana (meaning 'Universal Light') Great Majestic Virtue World, there will be a world named Jeweled Wheel Adornment, and the kalpa will be named Great Light. In it, five hundred Buddhas will appear, and I will serve and make offerings to them all.' This explains that in the eleven Bhumis (stages of Bodhisattva practice), all five positions (referring to five stages of practice) are practiced, and each stage has ten Paramitas (perfections), each serving as the essence of the others. One stage has one hundred, totaling five hundred. Within them, following the appearance of the Buddha, serving the Buddha's body, sometimes as a night goddess, sometimes as a wheel-turning king, sometimes as an Asura (demi-god) king, these are practices within the Buddha-fruit according to different stages. Finally, as **, it represents the joy of Dharma. This explains that in the eleven Bhumis, the five hundred practices are complete. Understand it this way: abandoning practice, abandoning one's own Dharma and Buddha-fruit, clinging only to external conditions, seeking other Buddhas outside oneself, those who seek truth in this way are fundamentally not practitioners who have seen the path. If one's own practice stage and fruit position correspond, then all Buddhas will naturally correspond. Because it corresponds with one's own Buddha-fruit, even if one forcefully seeks and sees a Buddha, it is only a temporary manifestation, not something attainable through one's own practice. This explains that one stage possesses the Dharma of ten Bhumis, and within each Bhumi, there are ten kinds of ten Bhumi essences, because the ten Paramitas interpenetrate and merge, so there are both similarities and differences, complete and perfect. Just like Indra's net, one and many interpenetrate each other. This is the good knowledge of the fourth Flame Wisdom Ground, with the Paramita of diligence as the main focus and the other nine as companions, managing worldly affairs, cultivating loving-kindness in the world, overcoming laziness, not delighting in diligence, abandoning the obstacles of sentient beings, causing them to focus on diligence, and teaching sentient beings. These five positions and ten Bhumis are all the same as the Buddha-fruit, each based on the realm attainable through practice, wisdom, and loving-kindness, and the places where one acts, to establish the name of the Buddha. One cannot speculate arbitrarily, but must establish an aspiration to temporarily see the Buddha's manifestation. One must establish one's own wisdom, practice, and position, and use this to name the Buddha, and practice in accordance with the meaning under each name in sequence.

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第配當自見其意。不可於自法外別作安摸。善男子。我唯知此菩薩普現一切世間調伏眾生解脫者。明推德升進。

第二推德勝進中。從如諸菩薩摩訶薩已下至辭退而去。有八行半經。約立六門一推德勝進。二示善知識所在云去此不遠。三舉夜神名號寂靜音海。四舉夜神徒眾主之神數。五勸善財往問。六聞善知識所在禮敬辭去。釋曰前云眾會中。此云不遠者。表前是精進波羅蜜總將眾行會菩提體不離菩提體中。故言眾會中。此明以禮定進修勝位。於此位中習世技術工巧諸餘藝能勝前位故。不離菩提體故。不離精進行故。而有巧能名。去此不遠夜神名寂靜音海者。明寂用遍周也。寂靜是定也。音海是用故。明依此第五地禪門。因定起慧。用如海廣大故。坐摩尼幢莊嚴蓮花座者。明定體無垢無染著也。百萬阿僧祇夜神前後圍繞者。明定體遍周行亦遍周。百萬者數之長也。舉百萬阿僧祇。此方云百萬不可數也。數既不窮其源。但約行十方攝化益眾生之行遍故。此寂靜音海夜神。是普救眾生妙德夜神之母。表定能成精進行故。若無定者。一切諸行皆有疲勞。

第一正入當位法門中。從初長科為十段。一爾時善財童子已下至了知信解自在安住有兩行半經。是念前善友教而不忘失分。二而往寂靜音海夜神所已下至云何修

【現代漢語翻譯】 現代漢語譯本： 當自己去體驗領悟其中的真意，不要在自己的修行方法之外另尋其他安身立命之所。善男子，我只知道這位菩薩能普遍顯現在一切世間，調伏眾生，使他們得到解脫。至於更明智地推崇德行，使其昇華進步的方法，我就不清楚了。

第二部分是推崇德行，使其昇華進步。從『如諸菩薩摩訶薩』以下到『辭退而去』，有八行半經文。大約可以分為六個方面：一是推崇德行，使其昇華進步；二是指出善知識所在，說『離這裡不遠』；三是舉出夜神的名字，叫寂靜音海（指夜神的名號）；四是列舉夜神徒眾的首領之神；五是勸善財童子前去請教；六是得知善知識所在後，禮敬告辭離去。解釋說，前面說『眾會中』，這裡說『不遠』，表明前面是精進波羅蜜（指通過精進而達到彼岸）總攝眾行，匯歸菩提（指覺悟）之本體，不離菩提之本體，所以說在『眾會中』。這裡說明以禮儀確定進修的殊勝地位，在這個地位中學習世間的技術、工藝和各種才能，勝過之前的地位。因為不離菩提之本體，不離精進行，所以具有巧妙的能力。『離這裡不遠，夜神名寂靜音海』，說明寂靜之體用遍佈周全。寂靜是定（指禪定），音海是用，所以說明依靠這第五地的禪門，因定而生慧，其作用如大海般廣大。『坐摩尼幢莊嚴蓮花座』，說明定體沒有污垢，沒有染著。『百萬阿僧祇（指極多的數量單位）夜神前後圍繞』，說明定體遍佈周全，其行也遍佈周全。百萬是數量之長。列舉百萬阿僧祇，在這個地方（指我們所處的地方）說百萬是不可數的。既然數量無法窮盡其源，只是大約說明其行遍佈十方，攝化利益眾生的行為是普遍的。這位寂靜音海夜神，是普救眾生妙德夜神的母親，表明禪定能夠成就精進行。如果沒有禪定，一切修行都會感到疲勞。

第一部分是正式進入當位法門。從最初的長科開始，分為十段。一是『爾時善財童子』以下到『了知信解自在安住』，有兩行半經文，是憶念先前善友的教誨而不忘失的部分。二是前往寂靜音海夜神所在之處，以下到『云何修』。

【English Translation】 English version: One should personally experience and understand its true meaning, and not seek other places of refuge outside of one's own practice. Good man, I only know that this Bodhisattva can universally appear in all realms, taming sentient beings and liberating them. As for more wisely promoting virtuous conduct and elevating it, I am not clear about that.

The second part is about promoting virtuous conduct and elevating it. From 'As the Bodhisattvas Mahasattvas' down to 'departed after taking leave,' there are eight and a half lines of scripture. It can be roughly divided into six aspects: first, promoting virtuous conduct and elevating it; second, indicating the location of the virtuous friend, saying 'not far from here'; third, mentioning the name of the night goddess, called Silent Sound Ocean (寂靜音海, Jìjìng Yīnhǎi, name of the night goddess); fourth, listing the chief deities of the night goddess's retinue; fifth, encouraging Sudhana (善財童子, Shàncái Tóngzǐ, Sudhana) to go and inquire; sixth, after learning the location of the virtuous friend, paying respects and taking leave. The explanation says that the previous mention of 'in the assembly' and the current mention of 'not far' indicate that the former is the Perfection of Diligence (精進波羅蜜, Jīngjìn Bōluómì, Pāramitā of Diligence) encompassing all practices, converging into the essence of Bodhi (菩提, Pútí, enlightenment), not separate from the essence of Bodhi, hence the saying 'in the assembly.' This explains that the superior position of advancement in practice is determined by etiquette. In this position, learning worldly skills, crafts, and various talents surpasses the previous position. Because it is not separate from the essence of Bodhi and not separate from the Perfection of Diligence, it possesses skillful abilities. 'Not far from here, the night goddess is named Silent Sound Ocean,' indicating that the substance and function of stillness pervade completely. Stillness is Samadhi (定, Dìng, concentration), and the Sound Ocean is its function, thus explaining that relying on the Dhyana (禪, Chán, meditation) gate of this fifth ground, wisdom arises from Samadhi, and its function is as vast as the ocean. 'Sitting on a lotus seat adorned with Mani (摩尼, Mání, jewel) banners,' indicating that the essence of Samadhi is without defilement and without attachment. 'Millions of Asamkhyas (阿僧祇, Āsēngqí, countless) of night goddesses surround her,' indicating that the essence of Samadhi pervades completely, and its practice also pervades completely. Millions are a large number. Listing millions of Asamkhyas, in this place (referring to where we are), saying millions is uncountable. Since the number cannot be exhausted to its source, it only roughly indicates that its practice pervades the ten directions, and the act of gathering and transforming sentient beings is universal. This Silent Sound Ocean night goddess is the mother of the night goddess of Wonderful Virtue Who Universally Saves Sentient Beings (普救眾生妙德夜神, Pǔjiù Zhòngshēng Miàodé Yèshén), indicating that Samadhi can accomplish the Perfection of Diligence. Without Samadhi, all practices will feel tiring.

The first part is formally entering the Dharma (法, Fǎ, law/teachings) gate of the current position. Starting from the initial long section, it is divided into ten segments. First, from 'At that time, Sudhana' down to 'knowing, understanding, and dwelling freely,' there are two and a half lines of scripture, which is the part of remembering the teachings of the previous virtuous friend without forgetting. Second, going to the place of the Silent Sound Ocean night goddess, down to 'how to cultivate'.

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菩薩道有五行經。明善財申自所求分。三時彼夜神告善財言已下至廣大喜莊嚴解脫有兩行半經。明夜神。為善財說自行法門分。四善財言大聖此解脫門為何事業已下至我為其說菩薩直心有六十五行經。明夜神答善財修此法門所行事業及方便分。五善男子我以此等無量法施已下至無量無邊生大歡喜有十七行半經。明夜神答前善財所問行何境界分。六善男子我觀毗盧遮那如來已下至能說一切無邊法故有三十二行經。是答前所問作何觀察分。七善男子我入此菩薩唸唸出生廣大喜莊嚴解脫光明海已下至汝應思惟隨順悟入有三十四行經。答前善財所問行何境界分。八爾時善財童子白寂諍音海夜神已下至增長積集堅固安住圓滿有十六行經。答善財所問云何修行此法門分。以十波羅蜜為修行。九善財童子言聖者已發阿耨多羅三藐三菩提心其已久如已下至唸唸出生廣大喜莊嚴解脫有五十四行半經。答善財所問所發大菩提心其已久如分。十得此解脫已能入十不可說已下至頌有五十八行經。明寂靜音海神自說所行此行唸唸出生廣大喜莊嚴解脫已所入法門所供養三世諸佛及所發心世界猶今現在分。此表定體時不遷故。一切時總如是。已下有十行頌。明夜神自說本行勸善財修行。如文自明。善男子我唯知此唸唸出生廣大喜莊嚴解脫已下推德升進

【現代漢語翻譯】 現代漢語譯本 《菩薩道有五行經》。闡明善財（Sudhana）陳述自己所求的部分。 三時彼夜神（Trisamayabhadra Night Goddess）告訴善財（Sudhana）說（以下至廣大喜莊嚴解脫）有兩行半經文。闡明夜神（Night Goddess）為善財（Sudhana）宣說自行法門的部分。 善財（Sudhana）說：『大聖，此解脫門為何事業？』（以下至我為其說菩薩直心）有六十五行經文。闡明夜神（Night Goddess）回答善財（Sudhana）修習此法門所行的事業及方便的部分。 『善男子，我以此等無量法施』（以下至無量無邊生大歡喜）有十七行半經文。闡明夜神（Night Goddess）回答前面善財（Sudhana）所問的行何境界的部分。 『善男子，我觀毗盧遮那如來（Vairocana Tathagata）』（以下至能說一切無邊法故）有三十二行經文。是回答前面所問的作何觀察的部分。 『善男子，我入此菩薩唸唸出生廣大喜莊嚴解脫明海』（以下至汝應思惟隨順悟入）有三十四行經文。回答前面善財（Sudhana）所問的行何境界的部分。 爾時，善財童子（Sudhana）問寂諍音海夜神（Shantirava Samudraghosha Night Goddess）（以下至增長積集堅固安住圓滿）有十六行經文。回答善財（Sudhana）所問的云何修行此法門的部分。以十波羅蜜（Ten Paramitas）為修行。 善財童子（Sudhana）說：『聖者已發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi），其已久如？』（以下至唸唸出生廣大喜莊嚴解脫）有五十四行半經文。回答善財（Sudhana）所問的所發大菩提心（Bodhi-citta）其已久如的部分。 『得此解脫已能入十不可說』（以下至頌）有五十八行經文。闡明寂靜音海神（Shantirava Samudraghosha Night Goddess）自說所行此行唸唸出生廣大喜莊嚴解脫已所入法門、所供養三世諸佛及所發心世界猶今現在的部分。此表定體時不遷故。一切時總如是。（以下）有十行頌。闡明夜神（Night Goddess）自說本行勸善財（Sudhana）修行。如文自明。『善男子，我唯知此唸唸出生廣大喜莊嚴解脫』（以下）推德升進。

【English Translation】 English version The Sutra on the Five Practices of the Bodhisattva Path. Explains the section where Sudhana states his requests. The Trisamayabhadra Night Goddess tells Sudhana (from below to the Vast Joyful Adornment Liberation) there are two and a half lines of scripture. Explains the section where the Night Goddess speaks the practice Dharma door for Sudhana's own practice. Sudhana says: 'Great Sage, what is the activity of this liberation door?' (from below to I speak the Bodhisattva's direct mind for him) there are sixty-five lines of scripture. Explains the section where the Night Goddess answers Sudhana regarding the activities and skillful means of cultivating this Dharma door. 'Good man, with these immeasurable Dharma offerings' (from below to immeasurable and boundless great joy arises) there are seventeen and a half lines of scripture. Explains the section where the Night Goddess answers Sudhana's previous question about what realm to practice. 'Good man, I contemplate Vairocana Tathagata' (from below to being able to speak all boundless Dharmas) there are thirty-two lines of scripture. This answers the previous question about what contemplation to do. 'Good man, I enter this Bodhisattva's mind-moment-born Vast Joyful Adornment Liberation Ocean of Light' (from below to you should contemplate and accord with awakening and entering) there are thirty-four lines of scripture. Answers Sudhana's previous question about what realm to practice. At that time, Sudhana asked the Shantirava Samudraghosha Night Goddess (from below to increasing accumulation, firm abiding, perfect completion) there are sixteen lines of scripture. Answers Sudhana's question about how to cultivate this Dharma door. Take the Ten Paramitas as the practice. Sudhana says: 'Sage, you have already generated the mind of Anuttara-samyak-sambodhi, how long has it been?' (from below to mind-moment-born Vast Joyful Adornment Liberation) there are fifty-four and a half lines of scripture. Answers Sudhana's question about how long it has been since the great Bodhi-citta was generated. 'Having attained this liberation, one can enter the Ten Unspeakable' (from below to the verse) there are fifty-eight lines of scripture. Explains the section where the Shantirava Samudraghosha Night Goddess speaks of her own practice, this practice of mind-moment-born Vast Joyful Adornment Liberation, the Dharma door she has entered, the Buddhas of the three times she has made offerings to, and the world of the mind she has generated is still present now. This indicates that the substance of Samadhi does not change with time. All times are generally like this. (Below) there are ten lines of verse. Explains the Night Goddess speaking of her own fundamental practice and encouraging Sudhana to cultivate. The meaning is clear in the text itself. 'Good man, I only know this mind-moment-born Vast Joyful Adornment Liberation' (from below) promoting virtue and advancement.

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。隨文釋義者。云唸唸出生廣大喜莊嚴解脫者明禪悅遍周利生廣大。稱本願行以立其名。理行互嚴名之莊嚴。夜神號寂靜音海。明理性無為。故名寂靜。言音響應等利含生。名為音海。明即音是定體用故。如善財夜神發心久如夜神云此花藏世界海東過十世界海有世界海名一切凈光寶已下。至然後命終生此花藏莊嚴世界海娑婆世界。有四十八行半經。明夜神所供養十佛出興。皆以身承事供養。及所聞法。此是所行之事。答善財所問發心久近。若以表法門中。是　地中修十地行。次生娑婆世界先見三佛。然後見毗盧遮那如來。得此唸唸出生廣大喜莊嚴解脫者是一地入十地十一地法門。得三世智印印三世佛。悉皆承事悉皆聞法。如經具明以表禪體遍該三世一念普印諸法無去來今。是所答善財發菩提心之久近。十佛之後供養佛剎微塵數佛者。表十地之後智印普周於一塵中。遍多佛剎住一塵中。以智無障礙故。無表裡故。等諸佛智同眾生心故。約法界禪定體用論也。言花藏世界東過十世界海者。表十地勝進故。東者發明初首也。有世界海名一切凈光寶者。表第五地禪體該諸位故。中有世界種名一切如來愿光明音者即表此第五地中初歡喜地發十不可壞心為世界種故。此明法界大智悲為種。以初地依十方諸佛勝愿發心名如來愿光明音

【現代漢語翻譯】 現代漢語譯本： 『隨文釋義』指的是，『唸唸出生廣大喜莊嚴解脫』，闡明了禪悅遍及一切，利益眾生廣大。稱頌本願之行以建立其名號，理與行相互嚴飾，故名為『莊嚴』。夜神名為『寂靜音海』，闡明了理性無為，因此名為『寂靜』。言語聲音相互應和，平等利益一切眾生，名為『音海』。闡明了聲音即是禪定的本體和作用。例如，善財童子問夜神發心多久了，夜神說：『此花藏世界海以東，經過十個世界海，有一個世界海名為一切凈光寶』，以下內容直到『然後命終生此花藏莊嚴世界海娑婆世界』，有四十八行半的經文，闡明了夜神所供養的十佛出世，都以自身承事供養，以及所聽聞的佛法，這是所行之事。回答善財童子所問的發心時間長短。若以表法門來說，是在一地中修十地之行，然後轉生到娑婆世界，先見到三佛，然後見到毗盧遮那如來，得到這『唸唸出生廣大喜莊嚴解脫』，這是一地進入十地、十一地的法門，得到三世智印，印證三世諸佛，全部都承事供養，全部都聽聞佛法。如經文詳細闡明，以表示禪定本體遍及三世，一念普遍印證諸法，沒有過去、現在、未來。這是所回答的善財童子發菩提心時間長短的問題。十佛之後供養佛剎微塵數佛，表示十地之後，智慧之印普遍周遍於一塵之中，遍及眾多佛剎，安住於一塵之中，因為智慧沒有障礙，沒有表裡之分，等同諸佛的智慧，與眾生的心相同。這是從法界禪定的本體和作用來論述的。說到花藏世界以東，經過十個世界海，表示十地勝妙精進的緣故。『東』表示發明初始。有一個世界海名為『一切凈光寶』，表示第五地禪定本體涵蓋各個位次。其中有世界種名為『一切如來愿光明音』，這表示第五地中，初歡喜地發起十種不可壞之心，作為世界之種子。這闡明了法界的大智慧和大悲心是種子，因為初地依十方諸佛的殊勝願力發心，名為『如來愿光明音』。

【English Translation】 English version: 『Following the text to explain the meaning』 refers to 『moment by moment arising vast joy adorned liberation』, clarifying that the joy of Dhyana (Zen) pervades everything, benefiting sentient beings extensively. Praising the practice of original vows to establish its name, principle and practice mutually adorn, hence named 『Adornment』. The night deity is named 『Silent Sound Sea』, clarifying that rationality is non-active, hence named 『Silent』. Words and sounds respond to each other, equally benefiting all sentient beings, named 『Sound Sea』. Clarifying that sound is the essence and function of Dhyana (Zen). For example, when Sudhana (Shancai) asked the night deity how long he had aspired to enlightenment, the night deity said: 『East of this Flower Treasury World Sea, after passing ten world seas, there is a world sea named All Pure Light Treasure』, the following content until 『then after life ends, reborn in this Flower Adornment World Sea, Saha World』, there are forty-eight and a half lines of scripture, clarifying that the ten Buddhas who the night deity served and made offerings to, all personally served and made offerings, as well as the Dharma (Buddha's teaching) he heard, this is what he practiced. Answering Sudhana's question about the length of time of aspiring to enlightenment. If speaking in terms of the Dharma gate of representation, it is cultivating the practices of the ten grounds in the first ground, then reborn in the Saha World, first seeing the three Buddhas, then seeing Vairocana Tathagata (Buddha), obtaining this 『moment by moment arising vast joy adorned liberation』, this is the Dharma gate of entering the ten grounds and the eleventh ground from the first ground, obtaining the wisdom seal of the three times, sealing the Buddhas of the three times, all serving and making offerings, all hearing the Dharma (Buddha's teaching). As the scripture explains in detail, to represent that the essence of Dhyana (Zen) pervades the three times, one thought universally seals all Dharmas (teachings), there is no past, present, or future. This is the answer to Sudhana's question about the length of time of aspiring to Bodhi (enlightenment). After the ten Buddhas, making offerings to Buddhas as numerous as dust motes in Buddha lands, representing that after the ten grounds, the seal of wisdom universally pervades a single dust mote, pervading numerous Buddha lands, abiding in a single dust mote, because wisdom has no obstruction, no inside or outside, equal to the wisdom of all Buddhas, the same as the minds of sentient beings. This is discussed from the perspective of the essence and function of the Dharma realm Dhyana (Zen). Speaking of the Flower Treasury World east, passing ten world seas, representing the sublime advancement of the ten grounds. 『East』 represents the initial discovery. There is a world sea named 『All Pure Light Treasure』, representing that the essence of Dhyana (Zen) in the fifth ground encompasses all positions. Among them, there is a world seed named 『All Tathagata Vow Light Sound』, this represents that in the fifth ground, the initial Joyful Ground generates ten indestructible minds as the seed of the world. This clarifies that the great wisdom and great compassion of the Dharma realm are the seed, because the first ground relies on the supreme vows of the Buddhas of the ten directions to aspire to enlightenment, named 『Tathagata Vow Light Sound』.

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。又以古德云。以三千大千世界數至恒沙名一世界性。性至恒沙為一世界種。中有世界名清凈光金莊嚴者。約禪體普收直至金剛智。一切香金剛摩尼王。為體者。以戒定慧解脫知見香金剛智性自無垢為體。此為五位十地勝進之體王者。表智自在也。形如樓閣者。十地之智重重重重無盡。知見慈悲喜捨眾法莊嚴眾妙寶云以為其際者。以悲願大云而成十種地住。於一切寶瓔珞海者。以萬行瓔珞海。安立十地次第。妙宮殿云而覆其上者。無性廣大悲宮智殿。而含覆眾生。凈穢雜居者。明法界大寂定門智悲齊進佛國。與眾生國不礙同體。該含性無裡外凈穢等見。此世界中乃往古世有劫名普光幢者。表本智光明。國名普滿妙藏者。表普光明智等。一切眾生共有。名之為藏。道場名一切寶藏妙月光明者。表第五地自性清凈禪為道場。能顯現智慧寶藏。皆于其中出故。有佛名不退轉法界音者。得此如上道場法門。方便治惑。即得不退轉法界轉法輪音故。於此成阿耨多羅三藐三菩提者。以如上法顯惑亡即菩提也。無別成壞也。我于爾時作菩提樹神名具足福德燈光明幢者。表無性理之菩提妙智為神。從智起無量慈悲萬行中報德功果名具足福德。以智慧恒能照根攝化。名燈光明。智恒無體可傾動。常能破一切眾生煩惱為幢。守護道場者。明

此第五地定體不動。是護義。亦是道場故。以定能發慧惑亡守護道場總在其中。從此已下總供養十佛及以入法。總表十地勝進門。一一次第配當自見眉目。從此初佛配初地。次二地次三地。于中所生之身。是隨地位中之行所供之佛。是行中之果。設約事中。亦不違此表法。若設欲見他佛者。智不及此法門。行不相應。無由相應得見佛故。如供養十佛及佛剎微塵數佛者。是十地果終之相智眼所觀。此明五地禪中十地總相後生娑婆世界供養四佛者。即明五地已前初二三四地中之果。一時供養三世一切世界諸佛者。即明此五地中十一地智圓普賢行滿智印三世古今未來。悉皆一際無別時故。約實如是無虛假故。亦明此地禪體理智之中性圓三世總皆一性。三世諸佛一時無前後故。直以定體法身智境。以實而論。若約妄情不可見也。此是難勝地善知識。以禪波羅蜜為主。餘九為伴。治寂用不自在障令得自在。此地所以名難勝地者。以此地于禪定中善學世智五明世。技一切皆知定用功及故。六地入寂滅大用般若門。如下主城神是。亦如前十住中第六住海幢比丘是入寂滅定離出入息。化身如雲。設教如海。

新華嚴經論卷第三十八 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第三十九

【現代漢語翻譯】 現代漢語譯本：此第五地（Fifth Ground）的定體不動，是護持正義。這裡也是道場，因為禪定能啓發智慧，使迷惑消亡，守護道場的一切都包含在其中。從這裡開始，總共供養十佛以及進入法界，總共表示十地（Ten Grounds）的殊勝進升之門。每一次都按次第配當，自然能明白其中的要點。從這裡開始，初佛配初地（First Ground），其次是二地（Second Ground），再次是三地（Third Ground）。在其中所生的身，是隨著地位中的修行所供養的佛，是修行中的果實。如果從事相上來說，也不違背這種表法。如果想要見到其他佛，智慧達不到這種法門，修行不相應，沒有辦法相應而得見佛。比如供養十佛以及佛剎微塵數佛，是十地果位終結的相，是智眼所觀察到的。這說明五地（Fifth Ground）禪定中十地（Ten Grounds）的總相，後來在娑婆世界供養四佛，就是說明五地（Fifth Ground）以前，初地（First Ground）、二地（Second Ground）、三地（Third Ground）、四地（Fourth Ground）中的果。一時供養三世一切世界諸佛，就是說明這五地（Fifth Ground）中，十一地（Eleventh Ground）的智慧圓滿，普賢菩薩的行愿圓滿，智印三世古今未來，全部都是一個界限，沒有差別的時候。從實相上來說是這樣，沒有虛假。也說明此地禪定的本體，理智之中的自性圓滿，三世總都是一個自性，三世諸佛一時出現沒有先後。直接以定體法身智境，從實相上來說。如果從妄情上來說是不可見的。這是難勝地（Difficult to Conquer Ground）的善知識，以禪波羅蜜（Dhyana Paramita，禪定波羅蜜）為主，其餘九種波羅蜜為伴，治理寂滅用不自在的障礙，使之得到自在。此地之所以名為難勝地（Difficult to Conquer Ground），是因為在此地于禪定中善於學習世間智慧五明之學，一切技能都知道，禪定之用和功夫都具備。六地（Sixth Ground）進入寂滅大用般若之門，如下主城神是。也如前面十住（Ten Dwellings）中第六住（Sixth Dwelling）的海幢比丘，進入寂滅定，離開出入息，化身如雲，設教如海。 新華嚴經論卷第三十八 大正藏第 36 冊 No. 1739 新華嚴經論 新華嚴經論卷第三十九

【English Translation】 English version: This immobility of the Samadhi-body in the Fifth Ground (Fifth Ground), is the protection of righteousness. It is also a Bodhimanda (place of enlightenment), because Samadhi can inspire wisdom, eliminate delusion, and protect everything in the Bodhimanda. From here on, the total offering to the Ten Buddhas and entry into the Dharmadhatu (realm of reality) represent the gates of supreme advancement of the Ten Grounds (Ten Grounds). Each time, according to the order of arrangement, one can naturally understand the key points. From here, the First Buddha is matched with the First Ground (First Ground), then the Second Ground (Second Ground), and then the Third Ground (Third Ground). The body born within them is the Buddha offered according to the practice in that Ground, which is the fruit of practice. If we speak from the perspective of phenomena, it does not contradict this representation of the Dharma. If one wishes to see other Buddhas, their wisdom does not reach this Dharma gate, and their practice is not in accordance, so there is no way to correspond and see the Buddha. For example, offering to the Ten Buddhas and the number of Buddhas equal to the dust particles of Buddha-lands is the final phase of the fruit of the Ten Grounds (Ten Grounds), observed by the eye of wisdom. This explains the total aspect of the Ten Grounds (Ten Grounds) in the Samadhi of the Fifth Ground (Fifth Ground). Later, offering to the Four Buddhas in the Saha world explains the fruits of the First Ground (First Ground), Second Ground (Second Ground), Third Ground (Third Ground), and Fourth Ground (Fourth Ground) before the Fifth Ground (Fifth Ground). Offering to all the Buddhas of all the worlds of the three times at once explains that in this Fifth Ground (Fifth Ground), the wisdom of the Eleventh Ground (Eleventh Ground) is complete, the vows of Samantabhadra (Universal Worthy) are fulfilled, and the wisdom-seal of the three times—past, present, and future—are all one boundary, with no difference in time. In terms of reality, it is like this, without falsehood. It also explains that the essence of Samadhi in this Ground, the completeness of the nature within reason and wisdom, the three times are all one nature, and the Buddhas of the three times appear at once without precedence. Directly using the Samadhi-body Dharmakaya (Dharma Body) wisdom realm, speaking from reality. If speaking from delusional emotions, it is invisible. This is the Kalyanamitra (spiritual friend) of the Durjaya Ground (Difficult to Conquer Ground), with Dhyana Paramita (Dhyana Paramita, Perfection of Meditation) as the main practice, and the other nine Paramitas as companions, governing the obstacles of non-freedom in stillness and use, so that one obtains freedom. The reason why this Ground is called the Durjaya Ground (Difficult to Conquer Ground) is because in this Ground, one is skilled in learning worldly wisdom, the five sciences, and all skills in Samadhi, and the use and effort of Samadhi are complete. The Sixth Ground (Sixth Ground) enters the gate of the great function of Nirvana Prajna (Wisdom), like the city-protecting deity below. It is also like the Bhikshu (monk) Sea Banner in the Sixth Dwelling (Sixth Dwelling) of the Ten Dwellings (Ten Dwellings) mentioned earlier, entering Nirvana Samadhi, leaving the in-and-out breath, transforming the body like clouds, and establishing teachings like the sea. New Avatamsaka Sutra Commentary, Volume 38 Taisho Tripitaka Volume 36, No. 1739 New Avatamsaka Sutra Commentary New Avatamsaka Sutra Commentary, Volume 39

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長者李通玄撰

第二推德升進中。從諸菩薩摩訶薩已下至辭退而去。並頌有十八行經。約立五門。一推德升進。二示善知識所在。云在此菩提場如來會中。三舉神之名名守護一切城增長威力。四善財說頌讚寂靜音海之德。五禮敬辭去。隨文釋義者。此菩提場內如來會中者。表不離菩提心真如體大會海中故。有夜神者。明菩提性真如中妙理智慧為神。能破一切眾生無明執著。為主夜神。常不離生死大夜起發一切眾生大明生故。名守護一切城增長威力者。表常守護一切眾生心城。增長第六地中及一切眾生智慧威力。使三空現前。寂滅定力。世間出世間智慧悉現前力。永超生死海。常住世間。得一切出世間智慧海力。如下文具明。如善財以十行頌嘆寂靜音海神法界身無邊佛海眾生海悉在一塵中。此尊解脫力。明前五地中禪體法身性無邊際大小量故。如水鏡。空中干體普含眾像皆現其中不相礙也。以定力印之自現。如頌中自明。

第一正入當位法門中。從爾時善財已下至我唯知此甚深自在妙音解脫門。於此段中長科為十段。一爾時善財童子已下至守護一切城夜神所有四行半經。明正念前法思惟勝進分。二見彼夜神已下至現究竟調伏眾生身有六行經。明夜神所現差別身教化一切眾生分。三善財見已歡喜踴躍已下至唯

【現代漢語翻譯】 現代漢語譯本 長者李通玄 撰

第二推德升進中。從諸菩薩摩訶薩（菩薩中的大菩薩）以下至辭退而去。並頌有十八行經。約立五門：一、推德升進；二、指示善知識所在，云在此菩提場（覺悟之地）如來會中；三、舉神之名，名守護一切城增長威力；四、善財說頌讚寂靜音海（夜神名）之德；五、禮敬辭去。隨文釋義者，此菩提場內如來會中者，表不離菩提心（覺悟之心）真如體（不生不滅的本性）大會海中故。有夜神者，明菩提性真如中妙理智慧為神，能破一切眾生無明執著，為主夜神，常不離生死大夜，起發一切眾生大明生故。名守護一切城增長威力者，表常守護一切眾生心城，增長第六地中及一切眾生智慧威力，使三空（人空、法空、空空）現前，寂滅定力，世間出世間智慧悉現前力，永超生死海，常住世間，得一切出世間智慧海力，如下文具明。如善財以十行頌嘆寂靜音海神法界身（宇宙萬法的本體）無邊佛海眾生海悉在一塵中。此尊解脫力，明前五地中禪體法身性無邊際大小量故。如水鏡，空中干體普含眾像皆現其中不相礙也。以定力印之自現，如頌中自明。

第一正入當位法門中。從爾時善財已下至我唯知此甚深自在妙音解脫門。於此段中長科為十段：一、爾時善財童子已下至守護一切城夜神所有四行半經，明正念前法思惟勝進分；二、見彼夜神已下至現究竟調伏眾生身有六行經，明夜神所現差別身教化一切眾生分；三、善財見已歡喜踴躍已下至唯

【English Translation】 English version Written by Elder Li Tongxuan

The second section concerns the advancement of virtues. It extends from the Bodhisattvas Mahasattvas (great beings among Bodhisattvas) down to their departure. It includes eighteen lines of scripture in verse, divided into five aspects: 1. Promoting the advancement of virtues; 2. Indicating the location of the wise and virtuous teachers, stating that they are in the Tathagata assembly within this Bodhi field (place of enlightenment); 3. Mentioning the name of the spirit, named 'Protecting All Cities, Increasing Power'; 4. Sudhana (virtuous youth) recites verses praising the virtues of the Night Spirit 'Tranquil Sound Ocean' (name of the night spirit); 5. Paying respects and taking leave. Explaining the meaning according to the text, 'within this Bodhi field in the Tathagata assembly' signifies not being separate from the great ocean of the Bodhi-mind (mind of enlightenment) and the Suchness-essence (the unchanging true nature). The presence of a night spirit indicates that the wondrous principles and wisdom within the Bodhi-nature and Suchness are the spirit, capable of breaking through all beings' ignorance and attachments, hence serving as the chief night spirit, constantly inseparable from the great night of birth and death, arousing the great light of all beings. The name 'Protecting All Cities, Increasing Power' signifies constantly protecting the mind-city of all beings, increasing the power of wisdom in the sixth Bhumi (stage of a Bodhisattva's path) and in all beings, enabling the manifestation of the three emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness), the power of tranquil meditative concentration, the power of worldly and transcendental wisdom, permanently transcending the sea of birth and death, abiding constantly in the world, and attaining the power of the ocean of all transcendental wisdom, as detailed in the following text. For example, Sudhana praises the Dharmakaya (body of reality) of the Night Spirit 'Tranquil Sound Ocean' with ten lines of verse, stating that the boundless Buddha-ocean and sentient being-ocean of the Dharma-realm (realm of all phenomena) are all within a single dust mote. This venerable one's power of liberation clarifies that the meditative essence and Dharmakaya-nature in the preceding five Bhumis are boundless in size and measure. Like a water mirror, the dry essence in the air universally contains all images, all appearing within it without obstructing each other. It manifests itself through the seal of meditative power, as clarified in the verses themselves.

The first section concerns rightly entering the Dharma-gate of one's position. It extends from 'At that time, Sudhana' down to 'I only know this profound, unhindered, wondrous sound liberation-gate.' Within this section, the long division is into ten segments: 1. 'At that time, Sudhana' down to the four and a half lines of scripture concerning the Night Spirit 'Protecting All Cities,' clarifying the aspect of rightly contemplating the preceding Dharma and contemplating superior progress; 2. 'Seeing that Night Spirit' down to the six lines of scripture concerning the manifestation of differentiated bodies by the Night Spirit to teach and transform all beings, clarifying the aspect of the Night Spirit manifesting differentiated bodies to teach and transform all beings; 3. 'Sudhana, seeing this, rejoiced and leaped for joy' down to only

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愿慈哀為我宣說有五行經。明善財申請所求分。四時彼夜神告善財言已下至問諸菩薩所修行門有七行經。明夜神嘆善財志德所求法分。五善男子我得菩薩甚深自在妙音解脫已下至心恒不捨一切智地有十四行半經。明夜神自說自行饒益眾生行門分。六善男子我以如是凈法光明已下至入如來難思境界有十四行經。明夜神說十種觀察入如來境界分。七又善男子我如是正念思惟已下至聖者證得其已久如有二十九行經。明得此妙音解脫得佛陀羅尼為諸眾生說法自在分。八夜神言善男子乃往古世已下至普入一切法門海般若波羅蜜有三十五行經。明答善財得此法久近所見初佛分。九次有佛出興名離垢法光明已下至住一切智無上法城有六十九行半經。明答善財得法久近供養諸佛數量分。十我唯知此甚深自在妙音解脫令諸世間恒清凈語已下。明推德升進分。菩薩智輪。遠離一切分別境界。不可以生死中長短染凈廣狹多少。如是諸劫分別顯示。如前十段門中所有法門。如文自具。從善財問證得此法其已久如已下。以理事相。表法中義。隱難知處。略釋少分。以舉大綱。意明約報境即法故明以術行之法成其報故。因果相似。表所行。見報知法。經云乃往古世過世界轉微塵數劫者。世界轉者。是西方大數中數。如釋天童子菩薩數法中具明此明轉

【現代漢語翻譯】 現代漢語譯本 愿您慈悲哀憐地為我宣說《五行經》。闡明善財童子申請所求的部分。『四時彼夜神告訴善財童子』以下，直到『詢問各位菩薩所修行的法門』，共有七行經文。闡明夜神讚歎善財童子的志向和德行，以及所求佛法的部分。『善男子，我獲得了菩薩甚深自在妙音解脫』以下，直到『內心恒常不捨棄一切智地』，共有十四行半經文。闡明夜神親自講述自己修行的饒益眾生法門的部分。『善男子，我以如此清凈法光明』以下，直到『進入如來難以思議的境界』，共有十四行經文。闡明夜神講述十種觀察，進入如來境界的部分。『善男子，我如此正念思惟』以下，直到『聖者證得此法已經很久』，共有二十九行經文。闡明獲得此妙音解脫，得到佛陀陀羅尼，為眾生說法自在的部分。夜神說：『善男子，在過去古老的世界』以下，直到『普遍進入一切法門海般若波羅蜜』，共有三十五行經文。闡明回答善財童子，得到此法的時間長短，以及最初所見佛陀的部分。『其次有佛出世，名為離垢法光明』以下，直到『安住於一切智無上法城』，共有六十九行半經文。闡明回答善財童子，得到佛法的時間長短，以及供養諸佛的數量的部分。『我只知道這甚深自在妙音解脫，令世間永遠清凈』以下。闡明推崇德行，提升境界的部分。菩薩的智慧之輪。遠離一切分別境界。不可以生死中的長短、染凈、廣狹、多少來衡量。像這樣在諸劫中分別顯示。如前面十段門中所有的法門。如經文自身所具備的。從善財童子詢問證得此法已經多久以下。用理和事物的現象，來表示佛法中的意義。隱藏難以理解的地方，略微解釋少許。用舉出大綱的方式。意在說明依據報應的境界就是佛法，所以闡明用術行之法成就其報應。因果相似。表示所修行的。見到報應就知道佛法。經文說：『在過去古老的世界，經過世界轉微塵數劫』，世界轉，是西方大數中的數。如《釋天童子菩薩數法》中詳細說明，這裡闡明了『轉』。

【English Translation】 English version May your compassion be bestowed upon me to expound the Sutra of Five Practices. Clarifying the part where Sudhana (Sudhana-śreṣṭhi-dāraka, a youth who is the central figure in the Gandavyuha Sutra) requests what he seeks. From 'The Goddess of the Night of the Four Seasons told Sudhana' down to 'asking all the Bodhisattvas about the Dharma doors they practice', there are seven lines of scripture. Clarifying the part where the night goddess praises Sudhana's aspiration and virtue, and what he seeks in the Dharma. From 'Good man, I have attained the profound and unhindered Wonderful Sound Liberation of the Bodhisattva' down to 'the mind constantly does not abandon the ground of all-knowing wisdom', there are fourteen and a half lines of scripture. Clarifying the part where the night goddess personally narrates her practice of benefiting sentient beings. From 'Good man, with such pure Dharma light' down to 'entering the inconceivable realm of the Tathagata (Tathāgata, 'the one who has thus gone', an epithet of the Buddha)', there are fourteen lines of scripture. Clarifying the part where the night goddess speaks of ten kinds of observation to enter the realm of the Tathagata. From 'Good man, I contemplate with such right mindfulness' down to 'the sage has attained this for a long time', there are twenty-nine lines of scripture. Clarifying the part about attaining this Wonderful Sound Liberation, obtaining the Buddha Dharani (Dhāraṇī, a type of mantra or incantation), and being free to preach the Dharma to sentient beings. The night goddess said: 'Good man, in the ancient world' down to 'universally entering the ocean of all Dharma doors, Prajnaparamita (Prajñāpāramitā, the perfection of wisdom)', there are thirty-five lines of scripture. Clarifying the answer to Sudhana about how long he has attained this Dharma and the first Buddha he saw. 'Next, a Buddha appeared in the world, named Immaculate Dharma Light' down to 'abiding in the supreme Dharma city of all-knowing wisdom', there are sixty-nine and a half lines of scripture. Clarifying the answer to Sudhana about how long he has attained the Dharma and the number of Buddhas he has made offerings to. 'I only know this profound and unhindered Wonderful Sound Liberation, which makes the world forever pure' below. Clarifying the part about promoting virtue and elevating the realm. The wheel of wisdom of the Bodhisattva. Being far from all discriminating realms. It cannot be measured by the length, impurity, purity, breadth, narrowness, or quantity in samsara (Saṃsāra, the cycle of death and rebirth). Displayed separately in such kalpas (Kalpa, an aeon, a very long period of time). Like all the Dharma doors in the previous ten sections. As the scripture itself possesses. From Sudhana asking how long he has attained this Dharma below. Using the phenomena of principle and things to represent the meaning in the Dharma. Hiding the difficult-to-understand places, explaining a little bit. Using the method of outlining. The intention is to explain that the realm according to retribution is the Dharma, so it clarifies that the method of practice achieves its retribution. Cause and effect are similar. Represents what is practiced. Seeing the retribution knows the Dharma. The scripture says: 'In the ancient world, after passing through as many kalpas as the dust motes of world-turns', world-turn is a number in the great numbers of the West. As explained in detail in the Sutra of Counting by the Boy Shitian Bodhisattva, here it clarifies 'turn'.

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世界一切眾生微塵數世間名言。成大智慧言音海。使令世間無粗惡語無雜染語。如下文云。我得此甚淺自在妙音解脫。令諸世間離戲論語不作二語常真實語恒清凈語者。意明變世間一切言說。總成般若波羅蜜門。以舉世界轉微塵數為量。以劫名離垢光明者。表般若中本三空寂滅理體故。世界名法界功德云者。明智慧是法界中說教功德云故。以現一切眾生業摩尼王海為體者。表無性寂滅三空妙慧。善知一切眾生業差別海。故號之為王。形如蓮花者。表智慧妙用辨體相而中虛無染故。此世界住四天下微塵數香摩尼須彌山網中者。明此三空妙慧住如來無礙四辯之香中故。具須彌山微塵數教網也。以出一切如來本願音者。是第六地以初發心時依一切諸佛而發大愿。以其轉法輪音。遍滿十方。開悟一切眾生。從此愿生故。蓮花而為莊嚴者。明其法音令一切眾生得無著智慧也。須彌山微塵數蓮花而為眷屬者。須彌明智慧高出世間。微塵明智慧廣多義。蓮花明智慧無著義。眷屬明善分別差別業及諸境緣生總別同異成壞義。須彌山微塵數香摩尼以為間錯者。明以差別智慧。善說無量戒定慧解脫。無垢白凈香以為間錯。摩尼是離垢義故。有須彌山微塵數四天下者。但以須彌為四寶所成於大海中高勝義。若論此般若智中四無礙辯才等。一切

【現代漢語翻譯】 現代漢語譯本 將世界一切眾生微塵數世間的名言，轉變成充滿大智慧的言語音聲之海，使世間沒有粗俗惡劣的言語，沒有混雜污染的言語。如下文所說：『我獲得這種極其深奧、自在、美妙的音聲解脫，使世間眾生遠離虛妄戲論的言語，不作兩舌之語，常說真實之語，恒常清凈之語。』 這表明能將世間一切言語，總合成為般若波羅蜜（Prajnaparamita）之門。以『世界』來比喻，並以『轉變微塵數為量』，以『劫名離垢光明』來表示般若（Prajna）中本有的三空寂滅的理體。世界名為『法界功德云』，說明智慧是法界中宣說教法的功德云。以顯現一切眾生業的摩尼王海為本體，表示無自性寂滅的三空妙慧，善於瞭解一切眾生業的差別之海，所以稱之為『王』。形狀如同蓮花，表示智慧的妙用，能辨別體相而內心空虛無染。這個世界安住於四天下微塵數香摩尼須彌山網中，說明這種三空妙慧安住在如來無礙的四辯之香中，具備須彌山微塵數般的教法之網。以發出一切如來本願音，是指第六地菩薩在最初發心時，依止一切諸佛而發下大愿，以其轉法輪的音聲，遍滿十方，開悟一切眾生，從此願力而生。用蓮花來作為莊嚴，表明其法音能使一切眾生獲得無執著的智慧。用須彌山微塵數的蓮花作為眷屬，須彌山象徵智慧高出於世間，微塵象徵智慧廣大而含義眾多，蓮花象徵智慧無執著。眷屬象徵善於分別差別業以及諸境緣生起的總相、別相、同相、異相、成相、壞相。用須彌山微塵數的香摩尼來作為間隔，表明用差別智慧，善於宣說無量的戒、定、慧、解脫，用無垢白凈的香來作為間隔，摩尼是遠離垢染的意思。有須彌山微塵數的四天下，只是因為須彌山是由四寶所成，在大海中高大殊勝。如果論及這種般若智慧中的四無礙辯才等一切功德，也是如此。

【English Translation】 English version Transforming the world's countless expressions of all sentient beings into an ocean of speech and sound filled with great wisdom, so that there are no coarse or evil words, and no mixed or defiled words in the world. As the text below says: 'I have obtained this extremely profound, free, and wonderful liberation of sound, enabling sentient beings in the world to be free from false and playful speech, not to speak with a double tongue, always speaking truthfully, and constantly speaking purely.' This indicates the ability to transform all speech in the world into the gate of Prajnaparamita (般若波羅蜜). Using 'world' as a metaphor, and 'transforming countless dust motes as a measure,' with 'kalpa named stainless light' to represent the inherent three emptinesses and quiescent nature of Prajna (般若). The world is named 'Dharmadhatu merit cloud,' indicating that wisdom is the merit cloud of teaching the Dharma in the Dharmadhatu. Taking the manifestation of the Mani King Ocean of all sentient beings' karma as its essence, it represents the non-self-nature, quiescent three emptinesses, and wonderful wisdom, which is good at understanding the differentiated ocean of all sentient beings' karma, hence it is called 'King.' Its shape is like a lotus flower, representing the wonderful function of wisdom, which can distinguish the essence and appearance while the heart is empty and undefiled. This world abides in the Sumeru Mountain net of fragrant Mani of countless dust motes of the four continents, indicating that this three emptinesses and wonderful wisdom abides in the unobstructed fragrance of the four eloquence of the Tathagata, possessing a net of teachings like countless dust motes of Sumeru Mountain. Emitting the original vows of all Tathagatas refers to the bodhisattva of the sixth ground making great vows relying on all Buddhas when first aspiring to enlightenment, using the sound of their turning the Dharma wheel to pervade the ten directions, enlightening all sentient beings, arising from this vow. Using the lotus flower as adornment indicates that its Dharma sound enables all sentient beings to obtain unattached wisdom. Using countless lotus flowers of Sumeru Mountain as retinue, Sumeru symbolizes wisdom being superior to the world, dust motes symbolize wisdom being vast and having many meanings, and lotus flowers symbolize wisdom being unattached. Retinue symbolizes being good at distinguishing the total, separate, same, different, arising, and ceasing aspects of differentiated karma and all conditions. Using countless fragrant Mani of Sumeru Mountain as intervals indicates using differentiated wisdom to skillfully expound limitless precepts, concentration, wisdom, and liberation, using stainless white and pure fragrance as intervals, Mani meaning being free from defilement. Having countless four continents of Sumeru Mountain is only because Sumeru Mountain is made of four treasures, being tall and superior in the great ocean. If discussing the four unobstructed eloquence and all merits in this Prajna wisdom, it is also like this.

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眾生言音心數諸業分別量。一一四天下有百千億那由他不可說不可說城者。有如是成就那由他不可說不可說眾生法門。那由他當此溝數。善男子者。呼善財之德稱。以告其法。彼世界中有四天下名為妙幢者。於一四無礙辯中。總名妙幢。中有王都者。以根本智為王。都名普寶花光者。從根本智起差別慧。名普寶花光。去此不遠有菩提場名普現法王宮殿者。明以根本智。起無上正覺之心。成大悲宮差別智慧之殿。正法治眾生故。須彌山微塵數如來於中出現者。一切眾生微塵數煩惱。成般若海為佛出現。皆依本智為道場。起差別智慧能治惑習故。其最初佛名法海雷音光明王者。明根本智起差別智慧。覺觀超出情識之境。名為最初佛。善能說法。號為雷音。教光破一切眾生之惑。名為光明。立法自在能破眾邪。在邪不能壞。名之為王。彼佛出時有輪轉王名清凈日光明面者。明智慧輪王日光照曜明現如摩尼鏡面顯照萬像故。于其佛所受持一切法海旋者。明差別慧于根本智。受持眾法甚深無際。名之海旋。修多羅者。長行經也。佛涅槃后其王出家者。表此第六地中十地正覺智終。出纏智慧已滿。出纏覺觀已亡。名佛滅度出世智慧已成。十一地中唯普賢入纏行門。非是此第六地中十地等三空慧出纏門所及。如十定品中三十個三空慧

【現代漢語翻譯】 現代漢語譯本 眾生所說的語言、內心的想法、各種行為以及它們之間的差異和數量。在每一個四天下（Sìtiānxià，四大部洲）中，都有成百上千億那由他（Nàyóutā，古印度數字單位，表示極大的數量）不可說不可說的城市。這些城市成就了那由他不可說不可說的眾生法門。那由他相當於此處的溝數（Gōushù，數量單位）。 善男子（Shànnánzǐ，對男子的一種尊稱，這裡指善財童子）啊，這是對善財童子美德的稱讚，用以告訴他佛法。那個世界中有一個四天下，名為妙幢（Miàochuáng，精妙的旗幟）。在一個四無礙辯（Sìwú'ài biàn，四種無礙的辯才）中，總稱為妙幢。其中有一個王都（Wángdū，都城），以根本智（Gēnběn zhì，根本的智慧）為國王。都城名為普寶花光（Pǔbǎo huāguāng，普遍的珍寶之光），從根本智生起差別慧（Chābié huì，差別的智慧），名為普寶花光。離這裡不遠的地方，有一個菩提場（Pútíchǎng，覺悟的場所），名為普現法王宮殿（Pǔxiàn fǎwáng gōngdiàn，普遍顯現的法王宮殿），表明以根本智生起無上正覺之心（Wúshàng zhèngjué zhī xīn，無上正等正覺之心），成就大悲宮（Dàbēi gōng，大慈大悲的宮殿）和差別智慧之殿（Chābié zhìhuì zhī diàn，差別智慧的殿堂）。以正法治理眾生。 須彌山微塵數（Xūmíshān wēichén shù，像須彌山微塵一樣多的數量）的如來（Rúlái，佛的稱號之一）在其中出現，意味著一切眾生微塵數（Wēichén shù，像微塵一樣多的數量）的煩惱，成就般若海（Bōrě hǎi，般若智慧的海洋），佛因此出現。這一切都依賴於根本智作為道場（Dàochǎng，修道的場所），生起差別智慧，能夠治理迷惑和習氣。 其中最初的佛名為法海雷音光明王（Fǎhǎi léiyīn guāngmíng wáng，佛的名號），表明根本智生起差別智慧，覺悟和觀照超越了情感和意識的境界，因此被稱為最初的佛。善於說法，號為雷音（Léiyīn，雷鳴般的聲音），教化的光芒破除一切眾生的迷惑，因此被稱為光明（Guāngmíng，光明）。立法自在，能夠破除一切邪見，邪見不能夠摧毀他，因此被稱為王（Wáng，國王）。 當這位佛出現時，有一位輪轉王（Lúnzhuǎn wáng，轉輪聖王）名為清凈日光明面（Qīngjìng rì guāngmíng miàn，清凈的日光照耀的面容），表明智慧輪王（Zhìhuì lúnwáng，智慧的輪王）的日光照耀，明亮地顯現，如同摩尼寶鏡（Móníbǎojìng，如意寶珠的鏡子）的表面，顯照萬象。在這位佛的處所，受持一切法海旋（Fǎhǎi xuán，佛法的海洋），表明差別慧對於根本智，受持眾多的佛法，非常深奧無邊際，因此稱之為海旋。 修多羅（Xiūduōluó，佛經）指的是長行經。佛涅槃（Nièpán，圓寂）之後，這位國王出家，表明這第六地（Dìliù dì，菩薩修行的第六個階段）中十地（Shí dì，菩薩修行的十個階段）的正覺智（Zhèngjué zhì，正確的覺悟智慧）終結，脫離纏縛的智慧已經圓滿，脫離纏縛的覺悟和觀照已經消失。佛滅度（Mièdù，涅槃）意味著出世的智慧已經成就，十一地（Shíyī dì，菩薩修行的第十一個階段）中只有普賢（Pǔxián，普賢菩薩）進入纏縛的修行之門，不是這第六地中十地等三空慧（Sān kōng huì，三種空性的智慧）脫離纏縛之門所能達到的，如同十定品（Shí dìng pǐn，十種禪定的章節）中的三十個三空慧。

【English Translation】 English version The languages spoken by sentient beings, their thoughts, their various actions, and the distinctions and quantities among them. In each of the four continents (Sìtiānxià), there are hundreds of thousands of billions of Nayutas (Nàyóutā, an ancient Indian numerical unit representing an extremely large number) of unspeakable and unspeakable cities. These cities accomplish Nayutas of unspeakable and unspeakable Dharma doors for sentient beings. A Nayuta is equivalent to the number of ditches here. O good man (Shànnánzǐ, a respectful term for a man, here referring to Sudhana), this is a praise of Sudhana's virtues, used to tell him the Dharma. In that world, there is a four-continent world called Wondrous Banner (Miàochuáng). In one of the four unimpeded eloquence (Sìwú'ài biàn), it is collectively called Wondrous Banner. Among them, there is a royal capital (Wángdū), with Fundamental Wisdom (Gēnběn zhì) as the king. The capital is called Universal Treasure Flower Light (Pǔbǎo huāguāng), from Fundamental Wisdom arises Differentiated Wisdom (Chābié huì), called Universal Treasure Flower Light. Not far from here, there is a Bodhi field (Pútíchǎng) called Universal Manifestation Dharma King Palace (Pǔxiàn fǎwáng gōngdiàn), indicating that with Fundamental Wisdom, the mind of unsurpassed perfect enlightenment (Wúshàng zhèngjué zhī xīn) arises, accomplishing the Great Compassion Palace (Dàbēi gōng) and the Hall of Differentiated Wisdom (Chābié zhìhuì zhī diàn). Governing sentient beings with the Right Dharma. As many Tathagatas (Rúlái, one of the titles of the Buddha) as dust motes of Mount Sumeru (Xūmíshān wēichén shù) appear within it, meaning that the afflictions of all sentient beings, as numerous as dust motes (Wēichén shù), accomplish the Prajna Sea (Bōrě hǎi), and the Buddha thus appears. All of this relies on Fundamental Wisdom as the Bodhimanda (Dàochǎng), giving rise to Differentiated Wisdom, which can govern delusion and habits. The first Buddha among them is named Dharma Sea Thunder Sound Light King (Fǎhǎi léiyīn guāngmíng wáng), indicating that Fundamental Wisdom gives rise to Differentiated Wisdom, and that awakening and contemplation transcend the realm of emotions and consciousness, hence he is called the first Buddha. Skilled in expounding the Dharma, he is called Thunder Sound (Léiyīn), and the light of his teachings dispels the delusions of all sentient beings, hence he is called Light (Guāngmíng). Establishing the Dharma freely, able to destroy all heresies, and not being destroyed by heresies, hence he is called King (Wáng). When this Buddha appears, there is a Wheel-Turning King (Lúnzhuǎn wáng) named Pure Sun Light Face (Qīngjìng rì guāngmíng miàn), indicating that the sunlight of the Wisdom Wheel King (Zhìhuì lúnwáng) shines brightly, appearing like the surface of a Mani jewel mirror (Móníbǎojìng), illuminating all phenomena. At the place of this Buddha, upholding all the Dharma Sea Revolutions (Fǎhǎi xuán), indicating that Differentiated Wisdom, with respect to Fundamental Wisdom, upholds many Dharmas, which are very profound and boundless, hence it is called Sea Revolutions. Sutras (Xiūduōluó) refer to prose scriptures. After the Buddha's Nirvana (Nièpán), this king renounces the world, indicating that the Correct Enlightenment Wisdom (Zhèngjué zhì) of the Tenth Stage (Shí dì) in this Sixth Ground (Dìliù dì) is terminated, the wisdom that has escaped entanglement is complete, and the awakening and contemplation that have escaped entanglement have disappeared. The Buddha's extinction (Mièdù) means that the wisdom that has transcended the world has been accomplished. Only Samantabhadra (Pǔxián) in the Eleventh Stage (Shíyī dì) enters the gate of entangled practice, which is not attainable by the gate of the three emptiness wisdoms (Sān kōng huì) of the Tenth Stage in this Sixth Ground, like the thirty three emptiness wisdoms in the Chapter on the Ten Samadhis (Shí dìng pǐn).

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解脫菩薩。皆已灌頂位中。以出世無量三昧門。三求普賢。畢竟覓不得見。如來使令想念求之。普賢方現。意明三空慧但及十地出纏門。以此已下但從初至末。列一百個佛果。不置后十一地普賢法門。此第六地寂滅三空智慧解脫。但位至十地佛位覺觀已終名佛涅槃故。其王出家者。此第六地寂滅三空智慧門。是出家義。如十住中以海幢比丘入滅定表之。其王出家護持正法者。以三空慧護持出世正法。法欲滅時有千部異千種說法。近於末劫業惑障重。諸惡比丘多有斗諍。至不求功德者。明此位中但有三空寂滅智慧門。乏于慈悲無教化者。其王現神通光明種種諸事。令其正法六萬五千年而得興盛者。六萬者。六位升進之數。五千年者。一位都收五位因果齊進也。明空解脫門以智起出世中慈悲。乃至並前及后一百個佛次第出興。表此第六般若門但至十地出世佛果位終一地具十地。已上都舉供養須彌山微塵數佛。但表般若出纏高勝。如上一百個佛。是十地勝進之果。一地配十。夜神所求承事供養佛身。是十地中修行之行。如供養佛剎微塵數佛。是法界總相。無一物不是佛。為一一塵中有無盡佛故。已上皆明約法行成其劫剎國土之果令觀果配因。總是法門。即事即理。以理是事。其王及女俱作比丘及比丘尼者。為般若波羅蜜三空

【現代漢語翻譯】 現代漢語譯本 解脫菩薩（已經解脫的菩薩）。都已經處於灌頂位（最高階位）中。憑藉出世的無量三昧門（無量的禪定法門），三次尋求普賢菩薩（象徵大行），最終也無法尋見。如來（佛陀）使用神通使他們想念並尋求普賢菩薩，普賢菩薩才顯現。這表明三空慧（空、無相、無愿）僅僅到達十地菩薩出離煩惱的法門。從這裡開始，僅僅是從初地到十地，列舉一百個佛果，沒有包括后十一地普賢菩薩的法門。這第六地是寂滅三空智慧解脫，僅僅到達十地佛位，覺觀（覺察和觀照）已經終結，所以稱為佛涅槃（佛的寂滅）。 其中『國王出家』，指的是這第六地寂滅三空智慧門，就是出家的意義。如同十住位中用海幢比丘入滅定來表示一樣。『國王出家護持正法』，是用三空慧護持出世的正法。當佛法將要滅亡時，會出現一千部不同的說法。接近末劫時，業障深重，許多惡劣的比丘會發生爭鬥。『直至不求功德』，說明在這個階段只有三空寂滅智慧門，缺乏慈悲心，沒有教化眾生的人。 『國王顯現神通光明種種諸事，令其正法六萬五千年而得興盛』，六萬指的是六個位次的升進之數，五千年指的是一個位次都包含五個位次的因果，一起進步。說明空解脫門以智慧生起出世的慈悲，乃至連同前面和後面的一百個佛依次出現興盛，表明這第六般若門僅僅到達十地出世佛果位終結，一個地包含十地的功德。以上都舉出供養須彌山微塵數佛，僅僅表明般若出離煩惱的高超殊勝。如同上面的一百個佛，是十地勝進的果報，一個地對應十個。 夜神所尋求承事供養佛身，是十地中修行的行為。如同供養佛剎微塵數佛，是法界總相，沒有一樣東西不是佛，因為每一個微塵中都有無盡的佛。以上都是說明依據法行成就劫剎國土的果報，使觀果與配因相符。總而言之都是法門，即事即理，以理顯事。『國王和女兒都做了比丘和比丘尼』，是爲了般若波羅蜜（通過般若智慧到達彼岸）的三空（空、無相、無愿）。

【English Translation】 English version A Bodhisattva of Liberation (a Bodhisattva who has attained liberation). All are already in the position of Abhisheka (the highest rank). Relying on the immeasurable Samadhi doors (immeasurable meditation methods) of transcendence, they seek Samantabhadra (symbolizing great practice) three times, but ultimately cannot find him. The Tathagata (Buddha) uses his power to make them remember and seek Samantabhadra, and then Samantabhadra appears. This indicates that the wisdom of the Three Emptinesses (emptiness, signlessness, wishlessness) only reaches the Dharma door of the Ten Bhumi Bodhisattvas (Ten Grounds Bodhisattvas) to escape from afflictions. From here on, it is only from the first Bhumi to the tenth Bhumi, listing one hundred Buddha fruits, without including the Dharma door of Samantabhadra of the subsequent eleven Bhumis. This sixth Bhumi is the liberation of the wisdom of the Three Emptinesses in Nirvana, only reaching the Buddha position of the tenth Bhumi, where perception and contemplation (awareness and observation) have ended, so it is called Buddha Nirvana (the Buddha's extinction). Among them, 'the king leaving home' refers to the door of the wisdom of the Three Emptinesses in Nirvana of this sixth Bhumi, which is the meaning of leaving home. It is like using the Bhikshu (monk) Sea Banner entering extinction Samadhi to represent it in the Ten Abodes. 'The king leaving home to protect the Dharma' is to protect the Dharma of transcendence with the wisdom of the Three Emptinesses. When the Dharma is about to perish, there will be a thousand different teachings. Near the end of the Kalpa (aeon), karmic obstacles are heavy, and many evil Bhikshus will fight. 'Until not seeking merit' indicates that in this stage there is only the wisdom of the Three Emptinesses in Nirvana, lacking compassion, and there are no people to teach sentient beings. 'The king manifests supernatural powers, light, and various things, making the Dharma flourish for sixty-five thousand years', sixty thousand refers to the number of advancements in six positions, and five thousand years refers to one position including the causes and effects of five positions, progressing together. It shows that the door of emptiness liberation gives rise to transcendent compassion with wisdom, and even the one hundred Buddhas before and after appear and flourish in sequence, indicating that this sixth Prajna (wisdom) door only reaches the end of the Buddha fruit position of the tenth Bhumi, and one Bhumi includes the merits of ten Bhumis. Above, all mention offering to Buddhas as numerous as the dust motes of Mount Sumeru, only showing the transcendence and superiority of Prajna in escaping from afflictions. Like the one hundred Buddhas above, they are the fruits of the advancement of the tenth Bhumi, with one Bhumi corresponding to ten. The Yaksha (night spirit) seeks to serve and make offerings to the Buddha's body, which is the practice of cultivation in the tenth Bhumi. Like offering to Buddhas as numerous as the dust motes of Buddha lands, it is the total appearance of the Dharma realm, and there is nothing that is not a Buddha, because there are endless Buddhas in every dust mote. The above all explain that the fruits of the Kalpa lands are achieved according to the Dharma practice, so that the observation of the fruit matches the allocation of causes. In short, they are all Dharma doors, which are both phenomena and principle, and use principle to reveal phenomena. 'The king and daughter both became Bhikshus and Bhikshunis (nuns)' is for the Three Emptinesses (emptiness, signlessness, wishlessness) of Prajna Paramita (reaching the other shore through Prajna wisdom).

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寂滅門。是出生死中智慈之門。當時轉輪王者。今普賢菩薩是。此明智也。比丘尼者。我身是。此明悲也。我唯知此甚深自在妙音解脫者。此明一音遍法界。音復無體無所分別。能轉一切法門。教化一切眾生。名之甚深自在妙音解脫。此是第六現前地。為一切智慧皆現前故。以般若波羅蜜為王。餘九為伴。此治三空智慧寂用不自在障令得自在。

第二推德升進中。從如諸菩薩摩訶薩已下至辭退而去。約立六門。一推德勝進二示善知識所在云在此佛會中。三舉善知識主夜神名開敷一切樹花。四有二十二行頌。是主城神重頌前法。如文自具。五善財以二十行頌嘆主城神德。如文具明。六禮敬辭去。此佛會中者。明不離此正覺菩提無作不思不為無性之理。名此佛會中。而開敷一切行華。成方便波羅蜜。于無生死中入一切生死。同事利行四攝之行。此同休舍優婆夷八萬四千那由他諸煩惱門皆共同行。明第六地出纏解脫已終。此第七地以彼出纏門。入俗利生而無怖畏。以處纏出纏皆平等故。長一切大慈悲令廣大故。無限劑故。欲令大悲之行遍惡道故。攝取眾生至解脫故。

第一正入當位法門中。從爾時善財童子已下至我唯知此菩薩出生廣大喜悅光明解脫門。長科為五段。一爾時善財童子已下至唯愿垂慈為我宣說有七

【現代漢語翻譯】 現代漢語譯本：寂滅門，是出生死之中的智慧慈悲之門。當時的轉輪聖王，就是現在的普賢菩薩，這說明了智慧。比丘尼，指的是我自己，這說明了慈悲。我只知道這甚深自在妙音解脫，這說明一音遍佈法界，聲音本身沒有實體，也沒有任何分別，能夠轉化一切法門，教化一切眾生，稱之為甚深自在妙音解脫。這是第六現前地（Sixth Ground of Manifestation），因為一切智慧都已現前。以般若波羅蜜（Prajnaparamita，智慧到彼岸）為國王，其餘九地為伴侶。這治理三空（three emptinesses）的智慧，寂靜地運用，使不自在的障礙得到自在。 第二部分，推崇功德並使其升進，從『如諸菩薩摩訶薩』以下到『辭退而去』，大約設立六個方面：一是推崇功德並使其升進，二是顯示善知識（Kalyanamitra，善友）所在，說是在這個佛會之中。三是舉出善知識主夜神的名字，開敷一切樹花。四是有二十二行頌，是主城神重新頌揚前面的法。就像經文自身所具備的。五是善財童子用二十行頌讚嘆主城神的功德，就像經文具體闡明的。六是禮敬告辭離去。『此佛會中』，說明不離開這正覺菩提（Bodhi，覺悟）無作、不思、不為、無性的道理，稱之為『此佛會中』。從而開敷一切行華，成就方便波羅蜜（Upaya-paramita，善巧方便到彼岸）。在沒有生死之中進入一切生死，共同從事利益眾生的四攝（four means of attracting）之行。這如同休舍優婆夷（Grihini，女居士）的八萬四千那由他（nayuta，數量單位）諸煩惱門都共同奉行。說明第六地出離纏縛的解脫已經結束。這第七地以那出離纏縛之門，進入世俗利益眾生而沒有怖畏，因為處於纏縛和出離纏縛都是平等的。增長一切大慈悲，使其廣大，沒有限際，想要使大悲之行遍及惡道，攝取眾生到達解脫。 第一部分，正式進入當位法門，從『爾時善財童子』以下到『我唯知此菩薩出生廣大喜悅光明解脫門』，長科分為五段。一是『爾時善財童子』以下到『唯愿垂慈為我宣說』，有七個小段。

【English Translation】 English version: The Gate of Nirvana is the gate of wisdom and compassion that emerges from birth and death. The Wheel-Turning King of that time is now Samantabhadra Bodhisattva (普賢菩薩, Universal Worthy Bodhisattva), which illustrates wisdom. The Bhikshuni (比丘尼, Buddhist nun) refers to myself, which illustrates compassion. I only know this Profound and Unobstructed Wonderful Sound Liberation, which illustrates that one sound pervades the entire Dharma Realm, and the sound itself has no substance and no distinctions, capable of transforming all Dharma gates and teaching all sentient beings, and is called the Profound and Unobstructed Wonderful Sound Liberation. This is the Sixth Ground of Manifestation (Sixth Ground of Manifestation), because all wisdom is manifested. Prajnaparamita (般若波羅蜜, Perfection of Wisdom) is the king, and the other nine grounds are companions. This governs the wisdom of the three emptinesses (three emptinesses), quietly employing it to enable the unfettered obstacles to become free. In the second part, extolling merits and promoting advancement, from 'Like all Bodhisattva-Mahasattvas' down to 'taking leave and departing,' approximately six aspects are established: First, extolling merits and promoting advancement; second, indicating the location of Kalyanamitra (善知識, spiritual friend), saying it is in this Buddha assembly. Third, mentioning the name of the night-ruling deity, opening and blooming all tree flowers. Fourth, there are twenty-two lines of verses, which are the city-ruling deity re-extolling the preceding Dharma. As the text itself possesses. Fifth, Sudhana (善財童子) praises the merits of the city-ruling deity with twenty lines of verses, as the text specifically clarifies. Sixth, paying respects and taking leave. 'In this Buddha assembly' indicates not departing from the principle of uncreated, unthinking, unacting, and non-substantiality of Right Enlightenment Bodhi (菩提, enlightenment), and is called 'in this Buddha assembly.' Thus, opening and blooming all practice flowers, accomplishing Upaya-paramita (方便波羅蜜, Perfection of Skillful Means). Entering all births and deaths within the absence of birth and death, jointly engaging in the four means of attracting (four means of attracting) to benefit sentient beings. This is like Grihini (休舍優婆夷, female lay practitioner) and the eighty-four thousand nayutas (那由他, a large number) of affliction gates all jointly practicing. It illustrates that the liberation of the Sixth Ground from entanglement has ended. This Seventh Ground uses that gate of liberation from entanglement to enter the mundane world to benefit sentient beings without fear, because being in entanglement and being liberated from entanglement are equal. Increasing all great compassion, making it vast, without limit, desiring to make the practice of great compassion pervade the evil paths, gathering sentient beings to reach liberation. In the first part, formally entering the Dharma gate of the present position, from 'At that time, Sudhana' down to 'I only know this Bodhisattva's birth of the Great Joyful Light Liberation Gate,' the long section is divided into five segments. First, from 'At that time, Sudhana' down to 'I only wish you would compassionately explain to me,' there are seven small segments.

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行經。明善財至夜神所正申所求分。二夜神言善男子已下至菩薩出生廣大喜光明解脫有十五行半經。明夜神授與善財自行法門分。三善財言大聖已下至令其安住菩薩智慧有六十六行經。明答善財入此法門境界分。四善財童子言聖者發無上大菩提心其已久如已下至而說頌言有十九行經。明欲說發心久近難信分。有二十九行頌。是重頌前法甚深難信簡根堪聞者。如經具明。五善男子乃往古世已下至我唯知此菩薩出生廣大喜光明解脫門已上於此一段是答前善財所問發心來久如分。隨文釋義者。善男子乃往古世已下。約有四門。一舉過世界海微塵數劫答前所問發心久近。二舉世界海名普光明真金摩尼山。三舉世界海中有佛出現名普照法界智慧山寂靜威德王。四舉其世界海中有世界微塵數世界種一一世界種有世界微塵數世界一一世界皆有如來出興。乃至已下別舉。其中有一閻浮提有王都名堅固妙寶莊嚴云燈。一萬大城周匝圍繞。人壽萬歲。其中有王名一切法音圓滿蓋。有五百大臣六萬婇女七百王子。此會有長者女名寶光明。與六十童女俱。皆身金色目發紺青。于下文中王嘆寶光童女。信知他人功德。以其自手授與童女寶衣中普出一切星宿光明。爾時一切法音圓滿蓋王者。今毗盧遮那如來是。光明王者凈飯王是。蓮花光夫人者。今

【現代漢語翻譯】 現代漢語譯本 行經。明善財（Sudhana）至夜神（Night Goddess）所正申所求分。二夜神言善男子已下至菩薩出生廣大喜光明解脫有十五行半經。明夜神授與善財自行法門分。三善財言大聖已下至令其安住菩薩智慧有六十六行經。明答善財入此法門境界分。四善財童子言聖者發無上大菩提心其已久如已下至而說頌言有十九行經。明欲說發心久近難信分。有二十九行頌。是重頌前法甚深難信簡根堪聞者。如經具明。五善男子乃往古世已下至我唯知此菩薩出生廣大喜光明解脫門已上於此一段是答前善財所問發心來久如分。隨文釋義者。善男子乃往古世已下。約有四門。一舉過世界海微塵數劫答前所問發心久近。二舉世界海名普光明真金摩尼山。三舉世界海中有佛出現名普照法界智慧山寂靜威德王。四舉其世界海中有世界微塵數世界種一一世界種有世界微塵數世界一一世界皆有如來出興。乃至已下別舉。其中有一閻浮提（Jambudvipa）有王都名堅固妙寶莊嚴云燈。一萬大城周匝圍繞。人壽萬歲。其中有王名一切法音圓滿蓋。有五百大臣六萬婇女七百王子。此會有長者女名寶光明。與六十童女俱。皆身金色目發紺青。于下文中王嘆寶光童女。信知他人功德。以其自手授與童女寶衣中普出一切星宿光明。爾時一切法音圓滿蓋王者。今毗盧遮那如來（Vairocana Buddha）是。光明王者凈飯王（King Suddhodana）是。蓮花光夫人者，今... English version Section on Conduct. Explains Sudhana's arrival at the Night Goddess's place, where he earnestly states what he seeks. The second part, from the Night Goddess's words 'Good man,' down to 'the liberation of the Great Joyful Light of the Bodhisattva's Birth,' comprises fifteen and a half lines of scripture. This clarifies the section where the Night Goddess imparts to Sudhana the Dharma gate for self-cultivation. The third part, from Sudhana's words 'Great Sage,' down to 'causing them to abide in the wisdom of the Bodhisattva,' consists of sixty-six lines of scripture. This clarifies the section answering Sudhana about entering the realm of this Dharma gate. The fourth part, from Sudhana's words 'Holy One, how long ago did you generate the unsurpassed Great Bodhi Mind?' down to 'and spoke a verse,' comprises nineteen lines of scripture. This clarifies the section intending to speak about the difficulty in believing how long ago the aspiration was generated. There are twenty-nine lines of verses, which are a repeated praise of the profound and difficult-to-believe Dharma, selecting those with suitable roots to hear it, as the scripture clearly explains. The fifth part, from 'Good man, in the ancient past,' down to 'I only know this Dharma gate of the Great Joyful Light of the Bodhisattva's Birth,' this entire section answers Sudhana's question about how long ago the aspiration was generated. Explaining the meaning according to the text, from 'Good man, in the ancient past,' there are approximately four aspects. First, citing countless kalpas like dust motes in an ocean of worlds to answer the previous question about how long ago the aspiration was generated. Second, citing the name of the ocean of worlds as 'Universally Luminous True Gold Mani Mountain.' Third, citing the appearance of a Buddha in the ocean of worlds named 'Universally Illuminating Dharma Realm Wisdom Mountain Tranquil Majestic King.' Fourth, citing that in that ocean of worlds, there are world-dust-mote numbers of world-systems, and in each world-system, there are world-dust-mote numbers of worlds, and in each world, Tathagatas appear. And so on, separately citing. Among them, there is one Jambudvipa with a royal capital named 'Firm Wonderful Treasure Adornment Cloud Lamp,' surrounded by ten thousand great cities. The people live for ten thousand years. Among them, there is a king named 'All Dharma Sound Perfect Cover,' with five hundred ministers, sixty thousand consorts, and seven hundred princes. In this assembly, there is a daughter of a elder named 'Treasure Light,' accompanied by sixty maidens, all with golden bodies and eyes and hair of dark blue. In the text below, the king praises the Treasure Light maiden, believing and knowing the merits of others, because she personally bestows upon the maidens treasure robes from which universally emanate the light of all stars. At that time, the king 'All Dharma Sound Perfect Cover' is now Vairocana Buddha. The Light King is King Suddhodana. The Lotus Light Lady is now...

【English Translation】 English version Section on Conduct. Explains Sudhana (善財) 's arrival at the Night Goddess (夜神)'s place, where he earnestly states what he seeks. The second part, from the Night Goddess's words 'Good man,' down to 'the liberation of the Great Joyful Light of the Bodhisattva's Birth,' comprises fifteen and a half lines of scripture. This clarifies the section where the Night Goddess imparts to Sudhana the Dharma gate for self-cultivation. The third part, from Sudhana's words 'Great Sage,' down to 'causing them to abide in the wisdom of the Bodhisattva,' consists of sixty-six lines of scripture. This clarifies the section answering Sudhana about entering the realm of this Dharma gate. The fourth part, from Sudhana's words 'Holy One, how long ago did you generate the unsurpassed Great Bodhi Mind?' down to 'and spoke a verse,' comprises nineteen lines of scripture. This clarifies the section intending to speak about the difficulty in believing how long ago the aspiration was generated. There are twenty-nine lines of verses, which are a repeated praise of the profound and difficult-to-believe Dharma, selecting those with suitable roots to hear it, as the scripture clearly explains. The fifth part, from 'Good man, in the ancient past,' down to 'I only know this Dharma gate of the Great Joyful Light of the Bodhisattva's Birth,' this entire section answers Sudhana's question about how long ago the aspiration was generated. Explaining the meaning according to the text, from 'Good man, in the ancient past,' there are approximately four aspects. First, citing countless kalpas like dust motes in an ocean of worlds to answer the previous question about how long ago the aspiration was generated. Second, citing the name of the ocean of worlds as 'Universally Luminous True Gold Mani Mountain.' Third, citing the appearance of a Buddha in the ocean of worlds named 'Universally Illuminating Dharma Realm Wisdom Mountain Tranquil Majestic King.' Fourth, citing that in that ocean of worlds, there are world-dust-mote numbers of world-systems, and in each world-system, there are world-dust-mote numbers of worlds, and in each world, Tathagatas appear. And so on, separately citing. Among them, there is one Jambudvipa (閻浮提) with a royal capital named 'Firm Wonderful Treasure Adornment Cloud Lamp,' surrounded by ten thousand great cities. The people live for ten thousand years. Among them, there is a king named 'All Dharma Sound Perfect Cover,' with five hundred ministers, sixty thousand consorts, and seven hundred princes. In this assembly, there is a daughter of a elder named 'Treasure Light,' accompanied by sixty maidens, all with golden bodies and eyes and hair of dark blue. In the text below, the king praises the Treasure Light maiden, believing and knowing the merits of others, because she personally bestows upon the maidens treasure robes from which universally emanate the light of all stars. At that time, the king 'All Dharma Sound Perfect Cover' is now Vairocana Buddha (毗盧遮那如來). The Light King is King Suddhodana (凈飯王). The Lotus Light Lady is now...

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摩耶夫人是。寶光童女者。即我身是。以四攝法所攝眾生。即此會中一切菩薩是。此是答善財所問發無上大菩提心其已久如之行。明修第七地大慈悲行。自非不限劫數。起廣大心。盡生死際。等三世劫。如世界海微塵數。以無量劫為期。等一切眾生煩惱苦為際。方可稱其此位大慈悲行故。世界海微塵為約比也。若將世法表修行之門觀事知法者。舉世界海微塵數者。言無時可限也。修大悲行也。絕其限量之心。有世界海名普光明真金摩尼山者。表從普光明智起修大慈悲之行。從本已來無有始終。真金者。表法身也。摩尼者。表此智無垢也。山者。表此普光明智凈無垢處生死中利一切眾生無傾動如山。覺此智名佛出現。名普照法界智慧山寂靜威德王者。表約普光明智立其佛號。普照者轉轉照明無斷盡智慧也。山者。不隨境動。復是高出義。體無所作。是寂動義也。智現煩惱業亡是威德。王是自在。故云佛號普照法界智慧山寂靜威德王。善男子。其佛往修菩薩行時凈彼世界海者。以根本智起菩薩行莊嚴自報使令嚴凈。已下微塵數世界種中。皆有如來出興於世者。明普光明智普印諸剎種等無有不見如來出與於世。乃至已下諸四天下。總以普光明智印印無不同。乃至普印一切眾生心海。如日處空水凈日現。乃至已下王都以法界為

【現代漢語翻譯】 現代漢語譯本 摩耶夫人就是。寶光童女，就是我自身。以四攝法（佈施、愛語、利行、同事）所攝受的眾生，就是此次法會中的一切菩薩。這是回答善財童子所問的，發起無上大菩提心已經多久的問題，闡明修習第七地的大慈悲行。若非不限定劫數，發起廣大的心，窮盡生死之際，等同三世劫，如世界海微塵數一般，以無量劫為期限，等同一切眾生的煩惱痛苦為邊際，才可稱得上此位的大慈悲行。所以用世界海微塵來作比喻。如果將世間法作為修行之門的表象，通過觀察事物來了解佛法，那麼舉世界海微塵數，就是說沒有時間可以限定。修習大悲行，斷絕其貪愛之心。有世界海名為普光明真金摩尼山，表示從普光明智發起修習大慈悲之行，從本源以來就沒有開始和終結。真金，代表法身。摩尼，代表這種智慧沒有垢染。山，代表這種普光明智清凈無垢，在生死中利益一切眾生，不會傾動，如同山一樣。覺悟這種智慧，名為佛出現，名為普照法界智慧山寂靜威德王，表示依據普光明智建立佛號。普照，是輾轉照明，沒有斷絕的智慧。山，是不隨順外境動搖，又是高出的含義。本體上沒有造作，就是寂靜的含義。智慧顯現，煩惱業障消亡，就是威德。王是自在。所以說佛號為普照法界智慧山寂靜威德王。善男子，這位佛往昔修菩薩行時，清凈那個世界海，是以根本智發起菩薩行，莊嚴自己的報身，使之嚴凈。以下微塵數世界種中，都有如來出世，闡明普光明智普遍印照各個剎土世界，沒有不見如來出世的。乃至以下各個四天下，都以普光明智印照，沒有不同。乃至普遍印照一切眾生心海，如同太陽在空中，水清澈則太陽顯現。乃至以下王都以法界為...

【English Translation】 English version Māyādevī (Mother of Buddha) is. The Jewel Light Maiden is myself. The beings gathered by the four means of conversion (giving, kind speech, beneficial action, and identification) are all the Bodhisattvas in this assembly. This answers Sudhana』s question about how long ago the unsurpassed great Bodhicitta (the mind of enlightenment) was generated, clarifying the practice of great compassion in the seventh Bhumi (stage of a Bodhisattva). If one does not limit kalpas (eons), generates a vast mind, exhausts the limits of birth and death, equals the kalpas of the three times (past, present, future), like the number of dust motes in an ocean of worlds, takes immeasurable kalpas as the limit, and equals the afflictions and sufferings of all beings as the boundary, then one can be called worthy of the great compassion practice of this stage. Therefore, the dust motes in an ocean of worlds are used as a comparison. If one takes worldly dharmas (teachings) as the appearance of the gate of practice, and understands the Dharma by observing things, then mentioning the number of dust motes in an ocean of worlds means that there is no time that can be limited. Practicing great compassion, cutting off the mind of greed. There is an ocean of worlds called Universally Shining True Gold Mani Mountain, representing the practice of great compassion arising from Universally Shining Wisdom, without beginning or end from the origin. True gold represents the Dharmakaya (the body of the Dharma). Mani represents this wisdom being without defilement. Mountain represents this Universally Shining Wisdom being pure and without defilement, benefiting all beings in birth and death without wavering like a mountain. Awakening to this wisdom is called the appearance of a Buddha, named Universally Illuminating Dharma Realm Wisdom Mountain Tranquil Majestic King, representing the establishment of the Buddha's name based on Universally Shining Wisdom. Universally illuminating is the continuous and endless wisdom of turning and illuminating. Mountain means not moving with the environment, and also has the meaning of being high and outstanding. The essence is without action, which is the meaning of tranquility. Wisdom appearing and afflictions and karma disappearing is majesty. King is freedom. Therefore, it is said that the Buddha's name is Universally Illuminating Dharma Realm Wisdom Mountain Tranquil Majestic King. Good man, when that Buddha practiced the Bodhisattva path in the past, purifying that ocean of worlds, it was using fundamental wisdom to initiate Bodhisattva practice, adorning his own reward body, making it solemn and pure. Below, in the world-seeds of dust mote numbers, there are Tathagatas (Buddhas) appearing in the world, clarifying that Universally Shining Wisdom universally imprints all Buddha-lands, without failing to see the Tathagata appearing in the world. Even down to all the four continents below, all are imprinted with Universally Shining Wisdom, without difference. Even universally imprinting the mind-sea of all beings, like the sun in the sky, the sun appears when the water is clear. Even down to the capital city below, taking the Dharma Realm as...

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都城。智王所管。王名一切法音圓滿蓋者。明舉悲智二行齊行五位方便行名為五百大臣。六道中行慈悲法喜為婇女。故云六萬婇女。七百王子。七覺分也。乃至已下惡世時起人壽短促苦多樂少。是行慈悲之處。六十童女者。表六道智悲之行。如下合會。爾時一切法音圓滿蓋王者豈畏人乎。今毗盧遮那如來應正等覺是。光明王者凈飯王是蓮花。夫人者摩耶夫人是寶光童女者我身是。大意所表修大智大慈大悲行。具此三法。論主頌曰。

普光明智名為佛　　隨順本願名為父 　慈育含生名夫人　　法悅利生名童女

已上所有世界海及剎種。皆以世界海塵量。總是此四攝化之境。以無限智悲。當如是行。法界海中遠近長短之量不可得。以明此經即事即理。舉其如是劫海世界國土城都遍周十方廣多無限。如來出現遍其國中。其王行行濟生。童女求法。以惡世人苦苦告其大王。其事實然。又將此法表此第七地修方便波羅蜜法則樣式也。舉法況之。此一段已上經文及頌大意。使修習處俗大悲。不立出家之相。以毗盧遮那佛為所表依主。即表第七地之慈悲門。通該五位直至佛究竟果海故。以是起初至終不異普光明智。以一佛普會。不安立十地百佛勝進。不似前出纏三空般若位中其王及女出家作比丘比丘尼表之。此但以俗士

【現代漢語翻譯】 現代漢語譯本 都城（Dūchéng）。智王（Zhì Wáng）所管。王名一切法音圓滿蓋者（Yīqiè Fǎ Yīn Yuánmǎn Gài Zhě）。明舉悲智二行齊行五位方便行名為五百大臣。六道中行慈悲法喜為婇女。故云六萬婇女。七百王子。七覺分也。乃至已下惡世時起人壽短促苦多樂少。是行慈悲之處。六十童女者。表六道智悲之行。如下合會。爾時一切法音圓滿蓋王者豈畏人乎。今毗盧遮那如來（Pílúzhēnà Rúlái，Vairocana Buddha）應正等覺是。光明王者凈飯王（Jìngfàn Wáng，Śuddhodana）是蓮花。夫人者摩耶夫人（Móyé Fūrén，Maya）是寶光童女者我身是。大意所表修大智大慈大悲行。具此三法。論主頌曰： 　普光明智名為佛　　隨順本願名為父 　慈育含生名夫人　　法悅利生名童女 已上所有世界海及剎種。皆以世界海塵量。總是此四攝化之境。以無限智悲。當如是行。法界海中遠近長短之量不可得。以明此經即事即理。舉其如是劫海世界國土城都遍周十方廣多無限。如來出現遍其國中。其王行行濟生。童女求法。以惡世人苦苦告其大王。其事實然。又將此法表此第七地修方便波羅蜜法則樣式也。舉法況之。此一段已上經文及頌大意。使修習處俗大悲。不立出家之相。以毗盧遮那佛為所表依主。即表第七地之慈悲門。通該五位直至佛究竟果海故。以是起初至終不異普光明智。以一佛普會。不安立十地百佛勝進。不似前出纏三空般若位中其王及女出家作比丘比丘尼表之。此但以俗士

【English Translation】 English version The capital city. Governed by Wisdom King (Zhì Wáng). The king's name is 'All Dharma Sound Perfect Coverer' (Yīqiè Fǎ Yīn Yuánmǎn Gài Zhě). It clearly illustrates the simultaneous practice of wisdom and compassion, and the five expedient practices are named the Five Hundred Ministers. Practicing loving-kindness, compassion, Dharma joy in the six realms are the concubines, hence the saying 'sixty thousand concubines'. The seven hundred princes represent the seven factors of enlightenment. Furthermore, the following describes the time of the evil age when human lifespan is short, suffering is abundant, and joy is scarce, which is the place for practicing loving-kindness and compassion. The sixty young girls represent the practice of wisdom and compassion in the six realms, as will be explained below. At that time, would the 'All Dharma Sound Perfect Coverer' King fear anyone? Now, the Vairocana Tathagata (Pílúzhēnà Rúlái) is the one worthy of perfect enlightenment. The Bright King is King Suddhodana (Jìngfàn Wáng), the lotus is Lady Maya (Móyé Fūrén), and the Jewel Light Maiden is myself. The main idea expressed is the cultivation of great wisdom, great loving-kindness, and great compassion, possessing these three dharmas. The treatise master's verse says: 'Universal Bright Wisdom is called Buddha, Following the original vow is called Father, Nurturing sentient beings with compassion is called Lady, Bringing Dharma joy to benefit beings is called Maiden.' All the world-seas and buddha-lands mentioned above are as numerous as the dust particles in the world-seas. They are all within the realm of these four means of conversion. With infinite wisdom and compassion, one should practice in this way. The measure of distance, length, and shortness in the Dharma realm sea is unattainable. This explains that this sutra is both phenomenon and principle. It mentions such kalpa-seas, worlds, lands, cities, and capitals that pervade the ten directions, vast and limitless. The Tathagata appears throughout the country. The king practices diligently to save beings, and the maiden seeks the Dharma. The people of the evil age bitterly complain to the great king. This is indeed the reality. Furthermore, this Dharma represents the pattern of cultivating the Paramita of Expedient Means in the seventh ground. Using the Dharma as an analogy, the main idea of the sutra text and verse above is to enable cultivation of great compassion while remaining in the secular world, without establishing the appearance of renunciation. Vairocana Buddha (Pílúzhēnà Rúlái) is the lord upon whom we rely, representing the gate of compassion of the seventh ground, encompassing the five positions all the way to the ultimate ocean of Buddhahood. Therefore, from beginning to end, it is no different from Universal Bright Wisdom. With one Buddha universally assembled, there is no establishment of the ten grounds and the progressive advancement of a hundred Buddhas. It is not like the previous representation of the king and the woman leaving home to become monks and nuns in the position of the three emptinesses of Prajna, which emerges from entanglement. This only uses lay people.

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表之。設佛果毗盧遮那佛亦是俗身。以花冠瓔珞環釧莊嚴。非出家也。以此第七一位慈悲門與前後五位中同行。但約出世處世表像別故。令識勝進別同異。此是第七遠行地善知識。何故名遠行地者。為此地修處世大慈悲行。遠徹十方世界海。人天地獄一切行徹也。不同有求一念出世間心。以方便波羅蜜為主。餘九為伴。以治處染凈二心大悲處生死不自在障令得自在。至八地菩薩行得一分自在。于佛十力猶未自在。十地方終。自六地已前未得四攝中而得自在。為有染凈二業未亡。七地已去四攝事中方得自在故。以此位治染凈二障。入無染凈慈悲行故。我唯知此菩薩出生廣大喜光明解脫者。此位四攝四無量心法方始徹故。

第二推德勝進中。從如諸菩薩摩訶薩已下至辭退而去。約立三門。一推德升進。二此道場中有夜神名大愿精進力救護一切眾生。三禮敬辭去。云道場中不云菩提者。為此第八不動地無功智現諸法普會。無有菩提已發當發現發。不云離與不離故。直云道場中無功之智處中道故。是故善財亦不云我已先發菩提心等故。夜神名大愿精進力救護一切眾生者。以智悲行滿無功任本願風之所吹利物故。以本願波羅蜜風。一往利生無休息故。一切諸佛七勸三加。令教化眾生無有休息。以立名故。故名大愿精進力救

護一切眾生。

第一正入當位法門中。從爾時善財童子已下至我唯知此教化眾生善根解脫。於此段中長科六門。一爾時善財童子已下至現本清凈法性身有十五行經。明善財往見大愿精進力救護一切眾生夜神所見夜神所現差別不同分。二時善財童子已下至是為十明善財見夜神五體投地頂禮生十種心分。三發是心已下至頌明善財得彼夜神與諸菩薩佛剎微塵數同行分。並善財說十行頌嘆夜神德。如文具明。四爾時善財已下至阿耨多羅三藐三菩提得不退轉有六十六行經。明夜神答善財法門名目及此門現種種色身無盡分。五善男子如汝所問從幾時來發菩提心修菩薩行已下至滿足大愿成就諸力有三十七行經。明夜神告善財。菩薩智輪遠離一切分別境界不可以生死中長短染凈廣狹多少所知分。六佛子乃往古世過世界海已下至頌。此一段明夜神答善財發心久如分。已下一段頌。明夜神重頌前法。隨文釋義者。善財見彼夜神在大眾中坐普現一切宮殿摩尼王藏師子之座普現法界國土摩尼寶網彌覆其上者。表無功之智體凈無垢為座。常現一切人天龍宮殿。咸處其中。摩尼寶網覆上者。表無功之智恒施教網。此明約智報成故。現日月星宿影像身。現隨眾生心。普令得見身。明以智報得其座還如智體能現眾法。所現眾法如佛剎微塵數。已下

【現代漢語翻譯】 現代漢語譯本 護佑一切眾生。

在第一正入當位法門中。從那時起，善財童子以下，直到我，只知道這種教化眾生的善根解脫。在這段經文中，有六個主要部分。第一，從『爾時善財童子已下』到『現本清凈法性身』，有十五行經文，說明善財童子前去拜見大愿精進力救護一切眾生夜神，所見夜神所展現的差別不同之處。第二，從『時善財童子已下』到『是為十』，說明善財童子見到夜神，五體投地頂禮，生起十種心念。第三，從『發是心已下』到頌文，說明善財童子得到夜神給予的與諸菩薩佛剎微塵數相同的同行者，以及善財童子說十行頌讚夜神功德，如經文具體說明。第四，從『爾時善財已下』到『阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）得不退轉』，有六十六行經文，說明夜神回答善財童子法門的名目，以及此法門展現種種色身無盡之處。第五，『善男子如汝所問從幾時來發菩提心（bodhicitta，覺悟之心）修菩薩行已下』到『滿足大愿成就諸力』，有三十七行經文，說明夜神告訴善財童子，菩薩的智慧之輪遠離一切分別境界，不可以生死中的長短染凈廣狹多少來衡量。第六，『佛子乃往古世過世界海已下』到頌文，這段說明夜神回答善財童子發心時間的長短。以下一段是頌文，說明夜神重新頌揚前面的法。隨文解釋意義是：善財童子見到那位夜神在大眾中，坐在普現一切宮殿摩尼王藏師子之座上，普現法界國土，摩尼寶網彌覆其上，這表示無功用之智體清凈無垢，作為座位。常現一切人天龍宮殿，都處在其中。摩尼寶網覆蓋其上，表示無功用之智恒常施予教化之網。這說明依智報而成，所以顯現日月星宿影像身，顯現隨順眾生心，普遍令眾生得見其身。說明以智報得到這個座位，還像智體一樣能顯現眾多法。所顯現的眾多法，如佛剎微塵數。以下

【English Translation】 English version Protecting all sentient beings.

Within the first Dharma gate of rightly entering one's position. From the time of Sudhana (Sudhana, 善財) onwards, down to myself, I only know of this good root liberation of teaching and transforming sentient beings. Within this section, there are six major divisions. First, from 'At that time, Sudhana' to 'manifesting the pure nature body of original purity,' there are fifteen lines of scripture, explaining the differences in what Sudhana saw when he went to see the Night Goddess (Yaksha, 夜神) of Great Vow, Vigorous Power, who protects all sentient beings. Second, from 'Then Sudhana' to 'these are the ten,' explaining that when Sudhana saw the Night Goddess, he prostrated himself with his five limbs touching the ground, giving rise to ten kinds of thoughts. Third, from 'Having generated these thoughts' to the verse, explaining that Sudhana received from the Night Goddess companions equal in number to the dust motes of Buddha lands, who practice together with the Bodhisattvas (Bodhisattva, 菩薩), and Sudhana recited ten verses praising the Night Goddess's virtues, as the scripture clearly states. Fourth, from 'At that time, Sudhana' to 'attaining non-retrogression from Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, 無上正等正覺),' there are sixty-six lines of scripture, explaining the Night Goddess's answer to Sudhana regarding the names of the Dharma gates, and the endless manifestations of various forms within this gate. Fifth, 'Good man, as you asked, from what time have you generated Bodhicitta (bodhicitta, 菩提心) and cultivated Bodhisattva practices' to 'fulfilling great vows and accomplishing all powers,' there are thirty-seven lines of scripture, explaining that the Night Goddess told Sudhana that the wisdom wheel of a Bodhisattva is far from all discriminating realms, and cannot be measured by the length, shortness, purity, impurity, breadth, narrowness, or quantity within Samsara (Samsara, 生死). Sixth, 'Disciple of the Buddha, in the ancient past, beyond the ocean of worlds' to the verse, this section explains the Night Goddess's answer to Sudhana regarding how long ago she generated the aspiration. The following section is a verse, explaining the Night Goddess re-reciting the previous Dharma. Explaining the meaning according to the text: Sudhana saw that Night Goddess in the assembly, sitting on a lion throne that universally manifested all palaces and the Mani King Treasury, universally manifesting the lands of the Dharma realm, with a Mani jewel net covering it, which represents the pure and undefiled body of effortless wisdom as the seat. She constantly manifests all palaces of humans, gods, and dragons, and dwells within them. The Mani jewel net covering it represents that effortless wisdom constantly bestows the net of teachings. This explains that it is formed according to the reward of wisdom, so it manifests the image body of the sun, moon, and stars, manifesting according to the minds of sentient beings, universally enabling sentient beings to see her body. It explains that obtaining this seat through the reward of wisdom is like the wisdom body being able to manifest numerous Dharmas. The numerous Dharmas manifested are like the dust motes of Buddha lands. Below

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如文具明。善財五體投地者。明敬法深重也。善財獲益。如下文具明。爾時善財問夜神此解脫其名何等。夜神答言。名教化眾生令生善根者。明一切眾生皆從無作智生。此智者。一切善根自然而生。一切諸苦自然而滅。以智體性無作者故。眾生迷之。于無苦中妄作諸業。若也達此。苦亡善生。是故名教化眾生令生善根解脫。又于解脫于無色身中以無依住智。普現一切諸佛眾生身。如下文具明。又善財問神發無上大菩提心其已久如。夜神答云。菩薩智輪遠離一切分別境界。不可以生死中長短染凈廣狹多少如是分別顯示。以菩薩智輪本性清凈離一切分別網超一切障礙山隨所應化而普照故。從此已下舉六種喻。一如日遊空無有晝夜喻。二如日輪住閻浮提現一切寶中及以河海凈水中而眾生無不見日喻。三如舡師常以大舡于河流中不依彼此及中流喻。四如大虛空一切世界于中成壞而無分別本性清凈喻。五以大愿如風輪持萬象喻。六如幻化人支體雖具而無出入息及寒熱飢渴憂喜生死喻。此六喻大約智性自如空。無性無依無有處所。而常現一切諸佛眾生前。教化無有休息。以先所發大愿風輪所持故。從佛子乃往古世過世界海微塵數劫已下。是夜神隨世說劫舉發心久近因緣。此是如幻中安立。經云乃往古世過世界海微塵數劫者。明無數

【現代漢語翻譯】 現代漢語譯本：正如文中所述。善財童子五體投地，表明他對佛法的恭敬至深。善財童子所獲得的利益，將在下文中詳細說明。當時，善財童子問夜神，這種解脫法門的名字是什麼。夜神回答說：『名為教化眾生，令生善根。』這表明一切眾生都從無作智（Anutpāda-jñāna，不生智）而生。有了這種智慧，一切善根自然而生，一切諸苦自然而滅。因為智慧的體性是沒有造作者的。眾生迷惑於此，在沒有痛苦中妄作諸業。如果能夠通達這一點，痛苦就會消失，善根就會產生。所以名為教化眾生，令生善根解脫。此外，在這種解脫中，以無依住智（Anālaya-sthita-jñāna，無依止住智）在無色身中普遍顯現一切諸佛和眾生的身形，這將在下文中詳細說明。另外，善財童子問夜神，發無上大菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等菩提心）已經多久了。夜神回答說：『菩薩的智輪（Jñāna-cakra，智慧之輪）遠離一切分別境界，不可以生死中的長短、染凈、廣狹、多少來這樣分別顯示。因為菩薩的智輪本性清凈，遠離一切分別之網，超越一切障礙之山，隨所應化而普遍照耀。』從這裡開始，舉了六種比喻。第一，如太陽在空中執行，沒有晝夜的比喻。第二，如太陽之輪住在閻浮提（Jambudvīpa，南贍部洲），顯現在一切寶物中以及河海清凈的水中，而眾生沒有看不見太陽的比喻。第三，如船師常常用大船在河流中，不依靠此岸、彼岸以及中流的比喻。第四，如大虛空，一切世界在其中成住壞空，而虛空沒有分別，本性清凈的比喻。第五，以大愿（Mahā-praṇidhāna，偉大誓願）如風輪一樣，持一切萬象的比喻。第六，如幻化的人，支體雖然具備，但是沒有出入息以及寒熱飢渴憂喜生死的比喻。這六個比喻大致說明智慧的體性自然如虛空，無自性，無所依，沒有處所，而常常顯現在一切諸佛和眾生面前，教化沒有休息，因為先所發的大愿被風輪所持的緣故。從『佛子』到『往古世過世界海微塵數劫』以下，是夜神隨順世間說法，舉出發心久近的因緣。這如同在幻化中安立。經中說『乃往古世過世界海微塵數劫』，表明無數。 English version: As the text clearly states. Sudhana's prostration with his five limbs touching the ground demonstrates his profound respect for the Dharma. The benefits Sudhana obtained will be detailed in the following text. At that time, Sudhana asked the night goddess what the name of this liberation was. The night goddess replied, 'It is called teaching sentient beings, causing them to generate roots of goodness.' This indicates that all sentient beings arise from Anutpāda-jñāna (unborn wisdom). With this wisdom, all roots of goodness naturally arise, and all sufferings naturally cease. Because the nature of wisdom is without a creator. Sentient beings are deluded about this, and in the absence of suffering, they falsely create various karmas. If one can understand this, suffering will disappear, and goodness will arise. Therefore, it is called liberation of teaching sentient beings, causing them to generate roots of goodness. Furthermore, in this liberation, with Anālaya-sthita-jñāna (wisdom that abides without reliance), one universally manifests the bodies of all Buddhas and sentient beings in a formless body, which will be detailed in the following text. In addition, Sudhana asked the night goddess how long it had been since she generated the Anuttarā-samyak-saṃbodhi-citta (unexcelled complete perfect enlightenment mind). The night goddess replied, 'The Jñāna-cakra (wheel of wisdom) of a Bodhisattva is far from all discriminating realms, and cannot be distinguished and displayed by the length, impurity, vastness, or quantity in birth and death. Because the nature of the Bodhisattva's wheel of wisdom is pure, free from all nets of discrimination, transcends all mountains of obstacles, and universally illuminates according to what is appropriate.' From here onwards, six metaphors are given. First, the metaphor of the sun traveling in the sky without day or night. Second, the metaphor of the wheel of the sun dwelling in Jambudvīpa (the southern continent), appearing in all treasures and in the clear waters of rivers and seas, and no sentient being does not see the sun. Third, the metaphor of a boatman always using a large boat in a river, not relying on this shore, that shore, or the middle stream. Fourth, the metaphor of the great void, in which all worlds arise, dwell, decay, and become empty, and the void has no discrimination, its nature is pure. Fifth, the metaphor of Mahā-praṇidhāna (great vow) being like a wheel of wind, holding all phenomena. Sixth, the metaphor of an illusionary person, whose limbs are complete, but has no inhalation or exhalation, and no cold, heat, hunger, thirst, joy, sorrow, birth, or death. These six metaphors roughly illustrate that the nature of wisdom is naturally like the void, without self-nature, without reliance, without a place, and always appears before all Buddhas and sentient beings, teaching without rest, because the great vow previously made is held by the wheel of wind. From 'Buddha-son' to 'in the ancient past, passing countless kalpas like dust motes in an ocean of worlds' below, the night goddess speaks according to the world, citing the causes and conditions of generating the mind for enlightenment for a long or short time. This is like establishing something within an illusion. The sutra says 'in the ancient past, passing countless kalpas like dust motes in an ocean of worlds,' indicating countless.

【English Translation】 English version: As the text clearly states. Sudhana's prostration with his five limbs touching the ground demonstrates his profound respect for the Dharma. The benefits Sudhana obtained will be detailed in the following text. At that time, Sudhana asked the night goddess what the name of this liberation was. The night goddess replied, 'It's called 'teaching sentient beings, causing them to generate roots of goodness'.' This indicates that all sentient beings arise from Anutpāda-jñāna (unborn wisdom). With this wisdom, all roots of goodness naturally arise, and all sufferings naturally cease. Because the nature of wisdom is without a creator. Sentient beings are deluded about this, and in the absence of suffering, they falsely create various karmas. If one can understand this, suffering will disappear, and goodness will arise. Therefore, it's called liberation of 'teaching sentient beings, causing them to generate roots of goodness'. Furthermore, in this liberation, with Anālaya-sthita-jñāna (wisdom that abides without reliance), one universally manifests the bodies of all Buddhas and sentient beings in a formless body, which will be detailed in the following text. In addition, Sudhana asked the night goddess how long it had been since she generated the Anuttarā-samyak-saṃbodhi-citta (unexcelled complete perfect enlightenment mind). The night goddess replied, 'The Jñāna-cakra (wheel of wisdom) of a Bodhisattva is far from all discriminating realms, and cannot be distinguished and displayed by the length, impurity, vastness, or quantity in birth and death. Because the nature of the Bodhisattva's wheel of wisdom is pure, free from all nets of discrimination, transcends all mountains of obstacles, and universally illuminates according to what is appropriate.' From here onwards, six metaphors are given. First, the metaphor of the sun traveling in the sky without day or night. Second, the metaphor of the wheel of the sun dwelling in Jambudvīpa (the southern continent), appearing in all treasures and in the clear waters of rivers and seas, and no sentient being does not see the sun. Third, the metaphor of a boatman always using a large boat in a river, not relying on this shore, that shore, or the middle stream. Fourth, the metaphor of the great void, in which all worlds arise, dwell, decay, and become empty, and the void has no discrimination, its nature is pure. Fifth, the metaphor of Mahā-praṇidhāna (great vow) being like a wheel of wind, holding all phenomena. Sixth, the metaphor of an illusionary person, whose limbs are complete, but has no inhalation or exhalation, and no cold, heat, hunger, thirst, joy, sorrow, birth, or death. These six metaphors roughly illustrate that the nature of wisdom is naturally like the void, without self-nature, without reliance, without a place, and always appears before all Buddhas and sentient beings, teaching without rest, because the great vow previously made is held by the wheel of wind. From 'Buddha-son' to 'in the ancient past, passing countless kalpas like dust motes in an ocean of worlds' below, the night goddess speaks according to the world, citing the causes and conditions of generating the mind for enlightenment for a long or short time. This is like establishing something within an illusion. The sutra says 'in the ancient past, passing countless kalpas like dust motes in an ocean of worlds,' indicating countless.

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表本無數體可得。時劫亦然。有劫名善光者。明無功智體安立名也。世界名寶光。無功用智任物現法。名世界也。于其劫中有一萬佛出興者。以無功之智隨根應現。名一萬佛出興。一萬者。以一智應萬行也。其最初佛號法輪音虛空燈王如來十號圓滿者。以無功之智任運利生。恒轉法輪。音如虛空中響。無有依處。而照燭一切眾生故。名燈明智。自在故名王。十號具足者。智用遍周隨行立名也。彼閻浮提有一王都名寶莊嚴者。是智王所化之境。名寶莊嚴。其東不遠有一大林名曰妙光者。東方表智化眾生令明生處也。以東方表法也。以木貫日為東字林名妙光。以行如林蔭俗廣多。啟明利物。名為妙光。中有道場。名為寶花。表以行利生心花開敷故。道場名寶花。彼道場中有普光明摩尼蓮花藏師子之座。時彼如來於此座上成阿耨菩提者。以無功用智性。恒普照法界自性無垢以為座。以此智體性無成壞。名曰成無上菩提。滿一百年坐于道場者。百者為表。一地中十地十波羅蜜滿也。又約此位勝進后位過九地一階百波羅蜜滿至十地自佛位滿故。約立百為階級已下勝光王。是智之所治行慈之所治行慈之境界。王及太子。舉善惡相刑發慈心之方便也。王名勝光是智善伏太子是行慈之行已下諸苦境界。是智所行慈悲位也。如下合會。五

【現代漢語翻譯】 現代漢語譯本： 表本無數體可得（表述根本的無數種體現是可以理解的）。時劫亦然（時間和劫數也是如此）。有劫名善光者（有一個劫叫做善光），明無功智體安立名也（意思是說，這個劫是闡明無需刻意作為的智慧本體得以安立的名稱）。世界名寶光（世界叫做寶光），無功用智任物現法（意思是說，無需刻意作為的智慧能夠使萬物自然顯現其法則，這就是世界的意義）。于其劫中有一萬佛出興者（在這個劫中有一萬尊佛出現），以無功之智隨根應現（他們以無需刻意作為的智慧，隨著眾生的根器而應化顯現）。名一萬佛出興（這被稱為一萬佛出興）。一萬者（一萬的意思是），以一智應萬行也（用一種智慧來應對萬種修行）。 其最初佛號法輪音虛空燈王如來十號圓滿者（最初出現的那尊佛，名號是法輪音虛空燈王如來，具備如來的十種稱號），以無功之智任運利生（他以無需刻意作為的智慧，自然而然地利益眾生），恒轉法輪（恒常運轉法輪），音如虛空中響（他的聲音如同在虛空中迴響），無有依處（沒有固定的處所），而照燭一切眾生故（卻能照亮一切眾生），名燈明智（所以被稱為燈明智），自在故名王（因為自在無礙所以被稱為王）。十號具足者（具備十種稱號，意味著），智用遍周隨行立名也（智慧的作用遍及一切，隨著不同的修行而建立不同的名號）。 彼閻浮提有一王都名寶莊嚴者（在那閻浮提，有一座王都叫做寶莊嚴），是智王所化之境（是智慧之王所教化的地方），名寶莊嚴（所以叫做寶莊嚴）。其東不遠有一大林名曰妙光者（在王都東邊不遠的地方，有一片大森林叫做妙光），東方表智化眾生令明生處也（東方代表智慧教化眾生，使他們明白生命產生的地方）。以東方表法也（用東方來代表佛法）。以木貫日為東字林名妙光（用『木』穿過『日』來組成『東』字，森林的名字叫做妙光）。以行如林蔭俗廣多（因為修行如同森林的樹蔭一樣廣闊眾多），啟明利物（能夠啓發智慧，利益萬物），名為妙光（所以叫做妙光）。中有道場（森林中有一個道場），名為寶花（叫做寶花），表以行利生心花開敷故（表示用修行來利益眾生，使心花開放）。道場名寶花（道場的名字叫做寶花）。 彼道場中有普光明摩尼蓮花藏師子之座（那個道場中有一個普光明摩尼蓮花藏獅子座）。時彼如來於此座上成阿耨菩提者（那時，那位如來就在這個座位上成就了阿耨多羅三藐三菩提），以無功用智性（憑藉無需刻意作為的智慧本性），恒普照法界自性無垢以為座（恒常普照法界，以自性清凈無垢作為座位）。以此智體性無成壞（因為這種智慧的本體沒有成就和壞滅），名曰成無上菩提（所以被稱為成就無上菩提）。滿一百年坐于道場者（（佛陀）在道場中坐滿一百年），百者為表（一百年是爲了表示），一地中十地十波羅蜜滿也（在一個菩薩階位中，十地和十波羅蜜都圓滿了）。又約此位勝進后位過九地一階百波羅蜜滿至十地自佛位滿故（又從這個階位勝進到後面的階位，超過九地的一個階段，一百波羅蜜圓滿，到達十地，自身的佛位圓滿）。約立百為階級已下勝光王（大約設立一百個作為階級，以下是勝光王）。是智之所治行慈之所治行慈之境界（是智慧所治理的，是慈悲所治理的，是慈悲修行的境界）。王及太子（國王和太子），舉善惡相刑發慈心之方便也（舉出善惡的現象和刑罰，是爲了啓發慈悲心的方便）。王名勝光是智善伏太子是行慈之行已下諸苦境界（國王的名字叫做勝光，是智慧善於降伏；太子是修行慈悲的行為，以下各種痛苦的境界）。是智所行慈悲位也（是智慧所修行的慈悲的階位）。如下合會（如下文的會合）。五（五）。

【English Translation】 English version: The fundamental forms are countless and comprehensible. So are time and kalpas (periods of time). There is a kalpa named 'Good Light' (Shanguang), which signifies the establishment of wisdom without deliberate effort. The world is named 'Treasure Light' (Baoguang), where the law manifests naturally through wisdom without deliberate effort. Within this kalpa, one myriad Buddhas appear, manifesting according to the capacities of beings through wisdom without deliberate effort. This is called the appearance of one myriad Buddhas. 'One myriad' (Yi Wan) signifies responding to myriad practices with one wisdom. The first Buddha is named 'Dharma Wheel Sound, Empty Space Lamp King Tathagata,' complete with the ten epithets of a Buddha. He benefits beings effortlessly with wisdom, constantly turning the Dharma wheel. His sound is like an echo in empty space, without any fixed abode, yet illuminating all beings. Hence, he is named 'Lamp of Bright Wisdom.' Being self-sovereign, he is called 'King.' Having the ten epithets signifies that the function of his wisdom pervades all, and names are established according to practices. In Jambudvipa (one of the continents in Buddhist cosmology), there is a royal city named 'Treasure Adornment' (Baozhuangyan), which is the realm transformed by the Wisdom King. Therefore, it is named 'Treasure Adornment.' Not far to the east, there is a great forest named 'Wonderful Light' (Miaoguang). The east symbolizes wisdom transforming beings, enlightening them about the origin of life. The east represents the Dharma. The character 'east' (東) is formed by a 'tree' (木) piercing the 'sun' (日). The forest is named 'Wonderful Light' because the practices are as vast and numerous as the shade of a forest, enlightening and benefiting beings. In the midst of it is a Bodhimanda (place of enlightenment) named 'Treasure Flower' (Baohua), symbolizing the blossoming of the flower of the mind that benefits beings through practice. The Bodhimanda is named 'Treasure Flower'. In that Bodhimanda, there is a 'Universally Shining Mani Lotus Treasury Lion Throne.' At that time, the Tathagata attained Anuttara-Samyak-Sambodhi (unsurpassed, complete enlightenment) on this throne, using the nature of wisdom without deliberate effort. He constantly and universally illuminates the Dharma realm, using the purity of self-nature as the seat. Because the essence of this wisdom has no creation or destruction, it is called 'Attaining Unsurpassed Bodhi.' Sitting in the Bodhimanda for a full hundred years signifies the completion of the ten Bhumis (stages) and ten Paramitas (perfections) within one stage. Furthermore, progressing from this position to the subsequent position, surpassing nine Bhumis by one level, completing one hundred Paramitas, and reaching the tenth Bhumi, one's own Buddha position is completed. Establishing one hundred as a ladder, below is King 'Victorious Light' (Shengguang). It is the realm governed by wisdom and practiced with loving-kindness. The king and the prince exemplify the means of arousing loving-kindness by presenting the appearances of good and evil and punishments. The king is named 'Victorious Light,' signifying that wisdom is good at subduing. The prince is the practice of loving-kindness. The various realms of suffering below are the stages of loving-kindness practiced by wisdom. The following is a convergence. Five.

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百大臣欲害我者。今提婆達多五百徒黨是。是諸人蒙佛所化。于當來過須彌山微塵數劫。善光世中成佛。有五百佛次第而成。乃至彼諸罪人我所救者。即拘留孫佛等賢劫千佛是。拘留孫。此云應斷已斷。及百萬阿僧祇菩薩普在十方行菩薩行者。是勝光王今薩遮尼乾子大論師是。薩遮尼乾者。此外道裸形自餓。不為衣食所繫。王宮人及諸眷屬。彼尼乾子六萬弟子是。已上總明智所化境成就之人。佛子我于爾時救罪人已父母聽我出家者。表智位體凈無染名為出家。出有功用家。于虛空燈王佛所出家學道。五百歲中凈修梵行。即得成就百萬陀羅尼者。五百歲者。表無功用智體通五位。但生熟不同。此為初佛通。此初佛有十九個佛次第出興者。明至八地無功智中學佛十力自成一佛通為二十個佛升九地十地佛果故。至此八地攝后二地果故。在此八地位中以無功之智。即十地佛果不二故。故於此位安立十九個佛。明通八地無功之智。共為二十以相入故。表八地中即十地行也。三世一也。其中承事佛者。表隨行之身。初舉萬佛出興。表九地萬行滿。次日光劫中有六十億佛出興。表十地中六位齊因果一體無前後也。已上意明以普光明體勝進利生大悲智自在無功之行。益眾生之樣式。安立利人發行救眾生之法。用令學者仿之如前。或隨位

【現代漢語翻譯】 現代漢語譯本 那些想要加害我的大臣，就是現在的提婆達多（Devadatta，佛陀的堂兄，以反對佛陀著稱）和他的五百個黨徒。這些人蒙受佛陀的教化，在未來經過須彌山微塵數劫后，于善光世界成佛，有五百尊佛依次出現。乃至那些我所救度的罪人，就是拘留孫佛（Krakucchanda Buddha，過去七佛之一）等賢劫千佛。拘留孫，意思是『應斷已斷』。以及百萬阿僧祇（Asankhya，極大的數字單位）菩薩普遍在十方行菩薩道，就是勝光王，也就是現在的薩遮尼乾子（Satya Nigantha，一位外道論師）。薩遮尼乾子，是外道裸形自餓，不為衣食所累。王宮的人以及諸眷屬，就是那尼乾子的六萬弟子。以上總共說明了被智慧所教化，成就之人。佛子，我于那時救度罪人後，父母允許我出家，這表明智慧之位本體清凈無染，名為出家，出離有功用之家。我在虛空燈王佛（Dipamkara Buddha，燃燈佛）處出家學道，五百歲中清凈地修習梵行，就得到了成就百萬陀羅尼（Dharani，總持，咒語）的境界。這五百歲，表明無功用智體貫通五位，只是生熟不同。這是初佛通。這初佛有十九個佛依次出現，表明到達八地（菩薩八地）無功智中學佛十力（佛陀的十種力量）自然成就一佛通，加上之前的為二十個佛，升到九地十地佛果的緣故。到達這八地，就攝取了后二地的果位。因此在這八地位中，以無功用之智，與十地佛果沒有差別。所以在這個位置安立十九個佛，表明貫通八地的無功之智，總共為二十，因為相互融入的緣故，表明八地中就是十地的修行。三世是一體的。其中承事佛，表明隨行之身。開始舉出萬佛出現，表明九地萬行圓滿。其次日光劫中有六十億佛出現，表明十地中六位齊一，因果一體，沒有先後。以上的意思是說明以普光明體勝進利生，大悲智自在無功之行，利益眾生的樣式，安立利益他人，發起救度眾生的方法，用來讓學者效仿，如前面所說，或者隨順自己的位次。

【English Translation】 English version Those ministers who wanted to harm me are now Devadatta (Buddha's cousin, known for opposing the Buddha) and his five hundred followers. These people, having been transformed by the Buddha's teachings, will become Buddhas in the Good Light World after countless kalpas (aeons) equal to the dust particles of Mount Sumeru, with five hundred Buddhas appearing in succession. Furthermore, those sinners whom I saved are the Krakucchanda Buddha (one of the past seven Buddhas) and the thousand Buddhas of the Bhadrakalpa (Fortunate Aeon). Krakucchanda means 'what should be cut off has been cut off.' And the millions of Asankhya (an extremely large number) Bodhisattvas universally practicing the Bodhisattva path in the ten directions are King Suddhodana, who is now Satya Nigantha (a non-Buddhist teacher). Satya Nigantha is a naked ascetic who starves himself, not bound by clothing or food. The people of the royal palace and their relatives are the sixty thousand disciples of that Nigantha. The above explains in total those who have been transformed by wisdom and have achieved enlightenment. Buddha-son, at that time, after I saved the sinners, my parents allowed me to leave home, which signifies that the essence of the position of wisdom is pure and undefiled, called leaving home, leaving the home of effort. I left home and studied the Way under Dipamkara Buddha (the Buddha who lit the lamp), and for five hundred years, I purely cultivated Brahma-conduct, and then I attained the state of accomplishing a million Dharanis (mantras). These five hundred years signify that the essence of non-effort wisdom permeates the five positions, only differing in maturity. This is the initial Buddha-penetration. This initial Buddha has nineteen Buddhas appearing in succession, signifying that upon reaching the Eighth Ground (of a Bodhisattva), the ten powers of the Buddha are naturally accomplished through the study of the Buddha in non-effort wisdom, resulting in one Buddha-penetration, adding up to twenty Buddhas, due to ascending to the Ninth and Tenth Ground, the fruition of Buddhahood. Reaching this Eighth Ground, it encompasses the fruition of the latter two Grounds. Therefore, in this Eighth Ground, with the wisdom of non-effort, there is no difference from the fruition of the Tenth Ground Buddhahood. Therefore, nineteen Buddhas are established in this position, signifying the penetration of the wisdom of non-effort in the Eighth Ground, totaling twenty, because of mutual integration, signifying that the practice of the Tenth Ground is within the Eighth Ground. The three times are one. Among them, serving the Buddha signifies the body that follows along. Initially, the appearance of ten thousand Buddhas is mentioned, signifying the completion of the ten thousand practices of the Ninth Ground. Secondly, in the Sunlight Kalpa, sixty billion Buddhas appear, signifying that the six positions in the Tenth Ground are simultaneous, the cause and effect are one, without before or after. The above meaning is to explain the style of benefiting sentient beings with the all-illuminating essence of advancing and benefiting beings, the great compassion, wisdom, and the unhindered practice of non-effort, establishing the method of benefiting others and initiating the salvation of sentient beings, to be imitated by scholars, as mentioned before, or according to their own position.

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中安立一百佛。已后更安一二三四佛者。總明約位成行故。行中有果。設使其自行果外見佛者。不離自行所見故。行及方見即真佛也。要期而方見者。暫化還亡是化佛也。以即事即理言之。二十八相者。欠四相不滿三十二相。表此第八地欠九地十地四重因果未滿位故。一地兩重因果。以位位中有正位果有向果故。一切世界海微塵數劫所有諸佛出興於世親近供養者。明無功之智遍周無法不佛佛即法也。十方虛空無有間缺針鋒毛端不是一切法一切佛故。但有微塵許是非染凈心。皆不是佛也。以智眼印之。已下一段頌。重明前法。如文自具。善男子我唯知此教化眾生令生善根解脫已下。推德升進。此是第八不動地中善知識。以愿波羅蜜為主餘九為伴。治無功用智中說法未自在障令得自在。

第二推德勝進中。從如諸菩薩摩訶薩已下至辭退而去。有十一行半經。於此段中約分三門。一示善知識所居之處。二釋善知識名。三禮敬辭退。云此閻浮提有一園林者。明修第九善慧地法門邊際普蔭十方一切眾生行解脫廣大處生死如園萬行如林。故為名也。嵐毗者。此云樂勝。尼者此云園也。為以智慧法樂眾生故。此園林亦是如來示現下生時誕生之園。明八地菩薩從兜率天降神下生為處胎為受生也。於九地中修智慧利人天。及滿一切

【現代漢語翻譯】 現代漢語譯本：中安立一百佛（指在心中安立一百尊佛）。如果之後再安立一二三四佛，總的來說，這是表明通過安立佛的位次來成就修行。修行中包含著果報。假設有人在自己的修行果報之外見到佛，那也是不離自己修行所見的緣故。修行以及所見的方向就是真佛。如果設定期限才見到佛，那是暫時的顯化，終將消亡，是化身佛。從即事即理的角度來說，二十八相（指佛的二十八種相好）是欠缺四相，沒有圓滿三十二相。這表明第八地菩薩欠缺第九地、第十地的四重因果，沒有圓滿位次。一地包含兩重因果，因為每個位次中既有正位果，也有向果。一切世界海微塵數劫中所有諸佛出現於世，親近供養他們，這表明無功用智遍及一切，沒有一法不是佛，佛即是法。十方虛空沒有間斷，即使是針尖、毛端，也無不是一切法、一切佛。但是，只要有微塵般的是非染凈之心，就不是佛。用智慧之眼來印證它。下面一段偈頌，再次闡明前面的法理，如同經文自身所具備的含義。『善男子，我只知道用這種方法教化眾生，使他們生起善根，得到解脫』以下，是推崇善知識的功德，使其境界提升。這是第八不動地中的善知識，以愿波羅蜜（指菩薩修行的十種波羅蜜之一，即願力圓滿）為主，其餘九種波羅蜜為輔，治理無功用智中說法不自在的障礙，使之獲得自在。 第二部分是推崇善知識的功德，使其境界提升。從『如諸菩薩摩訶薩』以下，到『辭退而去』，有十一行半經文。在這一段中，大致分為三部分：一是指示善知識所居住的地方；二是解釋善知識的名號；三是禮敬辭退。『說此閻浮提（Sambhava-udāna，指我們所居住的這個世界）有一園林』，表明修習第九善慧地法門，其邊際普遍廕庇十方一切眾生，修行解脫廣大之處，生死如同園林，萬行如同樹林，因此而得名。嵐毗尼（Lumbini）的意思是『樂勝』，尼的意思是『園』。因為用智慧法來使眾生快樂。這個園林也是如來示現下生時誕生的園林，表明八地菩薩從兜率天（Tusita，欲界天中的第四天）降神下生，經歷處胎、受生的過程。在第九地中修習智慧，利益人天，並且圓滿一切。

【English Translation】 English version: To establish a hundred Buddhas in the mind. If one were to further establish one, two, three, or four Buddhas afterward, this generally indicates that one accomplishes practice by establishing the positions of the Buddhas. Within practice, there is fruition. Suppose someone sees a Buddha outside of their own practice's fruition; this is still not separate from what is seen through their own practice. The practice and the direction seen are the true Buddha. If one only sees the Buddha after setting a deadline, that is a temporary manifestation that will eventually vanish; it is a transformation Buddha. Speaking from the perspective of the identity of event and principle, the twenty-eight marks (referring to the twenty-eight auspicious marks of a Buddha) are lacking four marks, not fulfilling the thirty-two marks. This indicates that the eighth ground Bodhisattva lacks the fourfold cause and effect of the ninth and tenth grounds, not fulfilling the position. One ground contains twofold cause and effect because within each position, there is both the direct position fruit and the approaching fruit. All the Buddhas appearing in the world throughout countless kalpas like the dust motes in all the world-seas, closely approaching and making offerings to them, this indicates that the wisdom of non-effort pervades everything; there is no dharma that is not Buddha; Buddha is dharma. The ten directions of empty space have no gaps; even a needlepoint or a hair tip is not everything dharma, everything Buddha. However, if there is even a mote of right and wrong, defiled or pure mind, that is not Buddha. Seal it with the eye of wisdom. The following verse reiterates the preceding dharma, as the text itself contains. 'Good man, I only know to use this method to teach and transform sentient beings, causing them to generate good roots and attain liberation' onwards, it praises the virtues and elevates the advancement. This is a good advisor in the eighth immovable ground, with the vow Paramita (one of the ten Paramitas of Bodhisattva practice, meaning the perfection of vows) as the main one, and the other nine Paramitas as companions, governing the obstruction of not being at ease in speaking dharma within the wisdom of non-effort, enabling it to attain ease. The second part is to praise the virtues and elevate the advancement. From 'Like all the Bodhisattva Mahasattvas' onwards, to 'taking leave and departing,' there are eleven and a half lines of scripture. Within this section, it is roughly divided into three parts: first, indicating the place where the good advisor resides; second, explaining the name of the good advisor; third, paying respects and taking leave. 'Saying that in this Jambudvipa (Sambhava-udāna, referring to the world we live in) there is a garden,' indicates cultivating the ninth good wisdom ground dharma gate, its boundary universally sheltering all sentient beings in the ten directions, the vast place of practicing liberation, where birth and death are like a garden, and myriad practices are like a forest, hence the name. Lumbini means 'joyful victory,' and 'ni' means 'garden.' Because it uses the joy of wisdom dharma to delight sentient beings. This garden is also the garden where the Tathagata manifested his descent and birth, indicating that the eighth ground Bodhisattva descends from Tushita Heaven (Tusita, the fourth heaven in the desire realm), experiencing the process of entering the womb and being born. In the ninth ground, one cultivates wisdom to benefit humans and devas, and perfects everything.

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眾生之智慧故。名為受生。受學諸佛智慧令滿一切眾生故。如經自明。有神名妙德圓滿者。明善慧地妙慧圓滿故。神者以悲智善能說教為神。

第一正入當位法中。長科為十段。一爾時善財童子已下。至增長菩薩大功德海有六行經。明善財往見善知識分。二善財見已已下至為世大明有三行經。明善財見善知識申請所求分。三彼神答言已下至十者入如來地受生藏有十二行半經。明正受善財十種受生藏分。四善男子云何名愿常供養一切佛受生藏已下至是為菩薩第十種受生藏十種受生藏。自有十段文分。五從佛子若菩薩摩訶薩於此十法修習增長已下至頌有十二行經。明勸修得益分。次下有二十行頌。重頌前法。嘆受生法門。六善男子菩薩具此十法生如來家已下至自在受生解脫門有兩行半經。明神自申得法久遠分。七善財白言聖者此解脫門境界云何已下至頌此一段答前善財所問受生境界。八有二十三行頌。重頌前法。九善男子我唯知此菩薩于無量劫遍一切處示現受生自在解脫已下。明推德升進。十隨文釋義者。此之菩薩得無生忍獲無功智。創始現前令使升進。九地學佛說法辯才門。令使滿足天之及人一切眾生意名為受生藏。如經頌云。聞法不厭樂觀察。普於三世無所礙。身心清凈如虛空。此名稱者受生藏。其心恒住大悲

【現代漢語翻譯】 現代漢語譯本 眾生的智慧，因此稱為『受生』（shòu shēng，接受生命）。接受和學習諸佛的智慧，使一切眾生圓滿，正如經文自己闡明的那樣。有一位神名叫『妙德圓滿』（miào dé yuánmǎn），表明其具有善良的智慧和圓滿的妙慧。所謂『神』，是指以慈悲和智慧善於說法教化的存在。

第一，在『正入當位法』中，長科分為十段。一、從『爾時善財童子已下』開始，到『增長菩薩大功德海』，有六行經文，闡明善財童子前往拜見善知識的部分。二、從『善財見已已下』開始，到『為世大明』，有三行經文，闡明善財童子見到善知識，申請所求的部分。三、從『彼神答言已下』開始，到『十者入如來地受生藏』，有十二行半經文，闡明正確接受善財童子的十種受生藏的部分。四、『善男子云何名愿常供養一切佛受生藏已下』開始，到『是為菩薩第十種受生藏』，十種受生藏，自有十段文分。五、從『佛子若菩薩摩訶薩於此十法修習增長已下』開始，到頌文，有十二行經文，闡明勸勉修習獲得利益的部分。接下來有二十行頌文，重新頌揚前面的法，讚歎受生法門。六、『善男子菩薩具此十法生如來家已下』開始，到『自在受生解脫門』，有兩行半經文，闡明神自己陳述得法久遠的部分。七、『善財白言聖者此解脫門境界云何已下』開始，到頌文，這一段回答前面善財童子所問的受生境界。八、有二十三行頌文，重新頌揚前面的法。九、『善男子我唯知此菩薩于無量劫遍一切處示現受生自在解脫已下』，闡明推崇功德，使其升進。十、隨文解釋意義，這位菩薩獲得無生忍，獲得無功用智，創始現前，令其升進。九地學佛說法辯才門，使其滿足天人和一切眾生的意願，這稱為『受生藏』。正如經文頌詞所說：『聞法不厭倦，觀察，普遍於三世沒有障礙，身心清凈如虛空，這名稱就是受生藏。』他的心恒常安住于大悲之中。

【English Translation】 English version The wisdom of sentient beings is therefore called 'rebirth' (shòu shēng, accepting life). Accepting and learning the wisdom of all Buddhas, making all sentient beings complete, as the sutra itself clarifies. There is a deity named 'Perfect Virtue' (miào dé yuánmǎn), indicating that they possess good wisdom and perfect wonderful wisdom. The so-called 'deity' refers to an existence who is skilled at teaching and transforming with compassion and wisdom.

First, in the 'Right Entry into the Position Dharma,' the long section is divided into ten parts. 1. Starting from 'Then, Sudhana' (Ěrshí Shàncái Tóngzǐ yǐxià) and ending with 'Increasing the Great Merit Ocean of Bodhisattvas,' there are six lines of scripture, explaining the part where Sudhana visits the wise teacher. 2. Starting from 'Sudhana having seen' (Shàncái jiàn yǐ yǐxià) and ending with 'Being a Great Light for the World,' there are three lines of scripture, explaining the part where Sudhana, having seen the wise teacher, requests what he seeks. 3. Starting from 'That deity answered' (Bǐ shén dá yán yǐxià) and ending with 'The tenth is entering the Rebirth Treasury of the Tathagata Land,' there are twelve and a half lines of scripture, explaining the part of correctly receiving Sudhana's ten kinds of rebirth treasuries. 4. 'Good man, what is called the Rebirth Treasury of constantly making offerings to all Buddhas?' (Shàn nánzǐ yúnhé míng yuàn cháng gòngyǎng yīqiè Fó shòu shēng cáng yǐxià) ending with 'This is the tenth kind of rebirth treasury of Bodhisattvas,' the ten kinds of rebirth treasuries have their own ten sections of text. 5. Starting from 'If a Buddha-son, a Bodhisattva-Mahasattva, cultivates and increases these ten dharmas' (Fózǐ ruò Púsà Móhēsà yú cǐ shí fǎ xiūxí zēngzhǎng yǐxià) and ending with the verses, there are twelve lines of scripture, explaining the part of encouraging cultivation and obtaining benefits. Next, there are twenty lines of verses, re-praising the preceding dharma, praising the rebirth dharma gate. 6. 'Good man, a Bodhisattva possessing these ten dharmas is born into the Tathagata's family' (Shàn nánzǐ Púsà jù cǐ shí fǎ shēng Rúlái jiā yǐxià) and ending with 'The liberation gate of freely receiving rebirth,' there are two and a half lines of scripture, explaining the part where the deity themselves state the long duration of obtaining the dharma. 7. 'Sudhana said, 'Holy one, what is the realm of this liberation gate?'' (Shàncái bái yán shèngzhě cǐ jiětuō mén jìngjiè yúnhé yǐxià) and ending with the verses, this section answers Sudhana's previous question about the realm of rebirth. 8. There are twenty-three lines of verses, re-praising the preceding dharma. 9. 'Good man, I only know that this Bodhisattva, in countless kalpas, manifests the liberation of freely receiving rebirth everywhere' (Shàn nánzǐ wǒ wéi zhī cǐ Púsà yú wúliàng jié biàn yīqiè chù shìxiàn shòu shēng zìzài jiětuō yǐxià), explaining the promotion of merit, causing it to advance. 10. Explaining the meaning according to the text, this Bodhisattva obtains the patience of non-birth, obtains effortless wisdom, initiating the present, causing it to advance. The nine grounds learn the Buddha's dharma-speaking eloquence gate, causing it to fulfill the intentions of gods and humans and all sentient beings, this is called the 'Rebirth Treasury.' As the sutra verses say: 'Hearing the dharma without weariness, observing, universally without obstruction in the three times, body and mind pure like empty space, this name is the Rebirth Treasury.' Their mind constantly abides in great compassion.

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海。堅如金剛及寶山。了達一切種智門。此最勝者受生藏。廣如經具明。於此第九地學佛智慧。普周十地大智法悅現前。以瞿波表之。十一地悲滿智周。以摩耶夫人佛母表之。處世利物。大約以佛及摩耶凈飯王等。表智悲之行滿。若佛者一切處一切時無不是生故。善財問法境界有二義。一問受生境界。二問得法門久近境界。如下文大天得此解脫其已久如。誕生之中約三乘境界。一如摩耶夫人身所生法。約中下根眾生所見。約上根眾生。蓮華化身。或從空現不從母胎。上上根眾生豁然悟道。自覺聖智冥與智應。不論如來出世。如善財所有知識所說往因發心之始。具有如是種種諸流。亦有夜觀星月。便空中有佛而為說法。亦有見佛從空而下而為說法。亦有空中供養栴檀塔座佛為說法者。如賢勝優婆夷得菩薩解脫名無依處道場既自開解復為他說。又得無眼耳鼻舌身意盡皆無盡門。此不從師學。此摩耶夫人身。但明悲智相資益眾生事隨根所見各自不同。普賢菩薩云。為劣解眾生母胎出現。上根之類蓮花出興。若約異類多根六趣差別所見如來受生萬類不同。且約人間感根所見。如經具明。乃至十方世界塵塵中。普見如來受生境界。以此境界以為園林。念菩薩何時誕生經于百年者。表從此九地升十地為百年。至十一地是生時如下一

【現代漢語翻譯】 現代漢語譯本 海。堅固如金剛和寶山。完全通達一切種智（sarvajñāna，一切智慧）之門。這位最殊勝者所受生的蘊藏，廣闊如經文所詳述。在此第九地學習佛陀的智慧，普遍周遍十地的大智慧和法喜顯現於前。用瞿波（Gopa，釋迦牟尼佛之妻）來象徵。第十一地悲心充滿，智慧圓滿。用摩耶夫人（Māyādevī，釋迦牟尼佛之母）佛母來象徵。處世利益眾生。大致用佛陀和摩耶夫人、凈飯王（Śuddhodana，釋迦牟尼佛之父）等，來象徵智慧和慈悲的修行圓滿。至於佛陀，一切處一切時無不是誕生。善財（Sudhana）童子問法的境界有二重含義：一是問受生的境界，二是問得法門時間長短的境界。如下文大天（Mahadeva）得到此解脫已經多久了。在誕生之中，約略有三乘（triyāna）的境界：一是如摩耶夫人身所生的法，約中下根器的眾生所見；約上根器的眾生，蓮花化生，或者從空中顯現，不從母胎出生；上上根器的眾生豁然悟道，自覺的聖智與佛陀的智慧暗合。不論如來（Tathāgata）出世，如善財所有知識所說往昔因地發心之始，具有如此種種的流派。也有夜觀星月，便有佛陀在空中為之說法；也有看見佛陀從空中降下而為說法；也有空中供養栴檀塔座，佛陀為之說法者。如賢勝優婆夷（Bhadrottamā Upāsikā）得到菩薩解脫，名為無依處道場，既自己開悟理解，又為他人解說。又得到無眼耳鼻舌身意，盡皆是無盡之門。這不從老師學習。這摩耶夫人身，只是闡明悲智互相資助利益眾生之事，隨著根器所見各自不同。普賢菩薩（Samantabhadra）說，爲了低劣理解的眾生，從母胎出現；上根器之類，蓮花中出生。如果約略異類多根六趣（ṣaḍgati）差別所見，如來受生萬類不同。且約略人間感應根器所見，如經文所詳述。乃至十方世界塵埃中，普遍看見如來受生的境界。用此境界作為園林，念菩薩何時誕生，經過百年者，表示從此九地升到十地為百年，到十一地是出生之時，如下一（段經文）。

【English Translation】 English version The sea. Firm like diamond and treasure mountain. Fully understands all the doors of sarvajñāna (all wisdom). This most excellent one's birth repository is as vast as described in the scriptures. Here, in the ninth ground, one learns the wisdom of the Buddha, and the great wisdom and joy of Dharma of the ten grounds universally appear. It is symbolized by Gopa (wife of Śākyamuni Buddha). The eleventh ground is filled with compassion and complete wisdom. It is symbolized by Māyādevī (mother of Śākyamuni Buddha), the Buddha's mother. Living in the world to benefit beings. Roughly, the Buddha, Māyādevī, Śuddhodana (father of Śākyamuni Buddha), etc., symbolize the perfection of the practice of wisdom and compassion. As for the Buddha, there is no place or time where he is not born. Sudhana's (Sudhana) questions about the Dharma have two meanings: one is to ask about the realm of birth, and the other is to ask about the length of time to obtain the Dharma. As in the following text, how long has Mahadeva (Mahadeva) obtained this liberation. Within birth, there are roughly the realms of the triyāna (three vehicles): one is the Dharma born from the body of Māyādevī, which is seen by beings of middle and lower faculties; for beings of higher faculties, lotus birth, or appearing from the sky, not born from the womb; beings of the highest faculties suddenly awaken to the Tao, and their self-aware holy wisdom secretly corresponds to the Buddha's wisdom. Regardless of the appearance of the Tathāgata (Tathāgata), as Sudhana's knowledge says, the beginning of the aspiration in the past cause has such various schools. There are also those who observe the stars and moon at night, and then the Buddha preaches to them in the sky; there are also those who see the Buddha descending from the sky to preach; there are also those who offer sandalwood stupas in the sky, and the Buddha preaches to them. For example, Bhadrottamā Upāsikā (Bhadrottamā Upāsikā) obtained Bodhisattva liberation, named the 'no-reliance's place's dojo', and after realizing it herself, she explained it to others. She also obtained the gates of no end, where there is no eye, ear, nose, tongue, body, or mind. This is not learned from a teacher. This body of Māyādevī only clarifies the matter of compassion and wisdom mutually assisting and benefiting sentient beings, and each person's perception varies according to their faculties. Samantabhadra (Samantabhadra) said that for beings of inferior understanding, they appear from the womb; beings of higher faculties are born from lotuses. If we roughly consider the differences in the six realms (ṣaḍgati) of different kinds of beings, the Tathāgata's birth varies in myriad ways. Let's roughly consider what is seen by the responsive faculties in the human realm, as detailed in the scriptures. Even in the dust of the ten directions, one universally sees the realm of the Tathāgata's birth. Using this realm as a garden, thinking about when the Bodhisattva was born, after a hundred years, it indicates that it takes a hundred years to ascend from the ninth ground to the tenth ground, and the time of birth is at the eleventh ground, as in the next (section of scripture).

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一具陳。十法已下廣明寶多羅樹者。如此方棕櫚樹。勝寶所成已下問發心久近中。言善男子乃往古世過億佛剎微塵數劫復過是數者。是非限量分別之數。但總是無數也。世界名普寶者。從普賢愿願行為世界之體故。劫名悅樂者。表從第九善慧地生如來智慧家故。八十那由他佛于中出現者。表從第八地生第九佛智慧家故。第一佛號自在功德幢明。已升十地。已下世界是所化之境。王都是智所攝化之人。王及夫人。表智悲之行。二十億那由他婇女。表智悲二行。法悅充滿園及樓閣。表智游生死如園。為明菩薩居生死中攝化眾生令得樂者。是菩薩法樂游故。其邊有樹名一切施喜光。依所生菩薩施法樂得名。夫人攀彼樹枝而生菩薩者。表大悲攀緣利人。然菩薩何得有生而作生法。皆緣像表法。引接眾生令易解故。設見生者。但約一分眾生見。如是生非盡然也。已下以此知之。隨眾生解處而取之。是菩薩誕生法。但隨眾生宜何受益。是菩薩誕生法故。意明像智慧生隨眾生欲說法自在。是菩薩受生也。畢洛差樹此云高顯也。依佛名高顯而立樹名。亦稱德而高顯。彌覆十方已下合會因緣本行。如經具明。已下二十三行頌。重頌前法。如文具明。此是第九善慧地善知識。以力波羅蜜為主餘九為伴。治於一切趣說法不自在障令得自在。

【現代漢語翻譯】 現代漢語譯本： 一具陳（梵文名稱）。從『十法』開始，廣泛闡明寶多羅樹，就像我們這裡的棕櫚樹一樣。『勝寶所成』以下，是關於提問發心時間長短的問題。『善男子，在過去無量劫之前，超過億萬佛剎微塵數劫，又超過這個數量』，這並非是具體的分別之數，但總歸是無數的。世界名為普寶（Purvabhadra），因為從普賢（Samantabhadra）的願行作為世界的本體。劫名為悅樂（Nandana），表示從第九善慧地（Sadhumati-bhumi）生於如來的智慧之家。八十那由他（Niyuta，數量單位）佛于其中出現，表示從第八地（Acalā-bhūmi）生於第九佛的智慧之家。第一佛號自在功德幢明（Isvaraguna-dhvaja-prabha），已經升到十地（Dasabala-bhumi）。以下的世界是被教化的境界，王都（Rajadhani）是被智慧所攝化的人。國王和夫人，代表智慧和慈悲的行為。二十億那由他婇女，代表智慧和慈悲兩種行為。法悅充滿的園林和樓閣，表示智慧遊歷生死輪迴如同遊園，爲了闡明菩薩居住在生死輪迴中，攝受教化眾生，使他們得到快樂，這是菩薩以佛法為樂的遊歷。其旁邊有一棵樹，名為一切施喜光（Sarva-dana-priti-prabha），依據所生的菩薩施予佛法之樂而得名。夫人攀援那棵樹的樹枝而生下菩薩，表示大悲心攀緣利益他人。然而菩薩怎麼會有出生，而做出出生的行為呢？這都是因緣的示現，爲了表法，引導接引眾生，使他們容易理解。即使見到出生的現象，也只是就一部分眾生而言，這樣的出生並非完全真實。以下可以依此理解。隨著眾生理解之處而取用。這是菩薩誕生的示現，只是隨著眾生適合接受何種利益而示現，這是菩薩誕生的方法。意思是闡明像智慧一樣，隨著眾生的意願說法自在，這就是菩薩的受生。畢洛差樹（Piroksa），這裡翻譯為高顯，依據佛的名號高顯而立樹名，也稱讚功德而高顯。『彌覆十方』以下，是合會因緣的根本行為，如經典中詳細說明。以下二十三行頌，是重頌前面的佛法，如經文詳細說明。這是第九善慧地的善知識，以力波羅蜜（Bala-paramita）為主，其餘九種波羅蜜為伴，治理一切趣向說法不自在的障礙，使之得到自在。

【English Translation】 English version: A Ju Chen (Sanskrit name). Starting from 'Ten Dharmas', it extensively explains the precious Tala tree, which is like the palm trees here. 'Made of superior treasures' and below, it is about asking questions regarding the length of time of generating Bodhicitta (mind of enlightenment). 'Good man, in the ancient past, beyond billions of Buddha-ksetra (Buddha-fields) of dust-mote kalpas (eons), and even beyond that number', these are not specific numbers of distinction, but overall they are countless. The world is named Purvabhadra (Universal Treasure), because it takes the vows and practices of Samantabhadra (Universal Worthy) as the essence of the world. The kalpa (eon) is named Nandana (Joyful), indicating that it is born from the ninth Sadhumati-bhumi (Good Wisdom Ground) into the wisdom family of the Tathagata (Thus Come One). Eighty Niyutas (a unit of measurement) of Buddhas appear within it, indicating that it is born from the eighth Acalā-bhūmi (Immovable Ground) into the wisdom family of the ninth Buddha. The first Buddha is named Isvaraguna-dhvaja-prabha (Light of the Banner of Sovereign Merit), having already ascended to the tenth Dasabala-bhumi (Ten Powers Ground). The world below is the realm to be taught, and the Rajadhani (capital city) is the people who are subdued and transformed by wisdom. The king and queen represent the actions of wisdom and compassion. Twenty billion Niyutas of female attendants represent the two actions of wisdom and compassion. The garden and pavilions filled with Dharma joy indicate that wisdom travels through Samsara (cycle of rebirth) like strolling in a garden, in order to clarify that Bodhisattvas reside in Samsara, embracing and transforming sentient beings, enabling them to attain happiness; this is the Bodhisattva's Dharma-joyful journey. Beside it is a tree named Sarva-dana-priti-prabha (Light of Joyful Giving of All), named after the Bodhisattva who bestows the joy of Dharma. The queen clinging to the branches of that tree and giving birth to the Bodhisattva represents great compassion clinging to benefiting others. However, how can a Bodhisattva have birth and perform the act of birth? These are all manifestations of conditions, for the sake of representing the Dharma, guiding and receiving sentient beings, making it easy for them to understand. Even if the phenomenon of birth is seen, it is only in relation to a portion of sentient beings; such birth is not entirely real. The following can be understood accordingly. Take from where sentient beings understand. This is the manifestation of the Bodhisattva's birth, only manifesting according to what benefits sentient beings are suitable to receive; this is the method of the Bodhisattva's birth. The meaning is to clarify that it is like wisdom, freely speaking Dharma according to the wishes of sentient beings; this is the Bodhisattva's acceptance of birth. Piroksa, here translated as Gao Xian (High Manifestation), the name of the tree is established based on the Buddha's name being high and manifest, and also praises the merit and virtue as high and manifest. 'Covering the ten directions' and below, it is the fundamental practice of assembling the causes and conditions, as explained in detail in the Sutra. The following twenty-three lines of verses are a re-recitation of the preceding Dharma, as explained in detail in the text. This is the good advisor of the ninth Sadhumati-bhumi (Good Wisdom Ground), with Bala-paramita (Perfection of Power) as the main one, and the other nine Paramitas (perfections) as companions, governing all tendencies towards the obstacles of not being free in speaking Dharma, enabling them to attain freedom.

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第二推德升進中從諸菩薩已下至辭退而去。有九行經。約分四門。一推德勝進。二示善知識所居之城云迦毗羅。三舉善知識名曰瞿波。四禮敬辭去。迦毗羅城者。此云黃色城。是黃頭仙修道之處。事以會十地應真閤中宮之色。是以表法中宮土為黃色。圓而無方。明智悲二德以體用遍周載育萬有而無體也。像戊己二位。戊表智。己表悲。然達世應真如真者。方如徹其萬法之本也。始得妙用之精微者。智悲為本也。此瞿波者。亦云瞿夷。此云守護地者。守護菩薩行中大慈大悲之地。如毗盧遮那如來是智。以花冠瓔珞眾福莊嚴。是智悲二行之報生佛也。列位雖二行是一人。瞿波雖號如來為大子時第三夫人之數。意是慈悲法悅之位。終非如世間五欲妻也。如來應真智會體遍十方。不可以如世間質礙論。不可以作世間形相解現同人間示同人法現同天上與天同風。地獄畜生隨類差別。不可以作一行知。不可以作一身解眾生。無量佛亦同然。然其報土報身。遍一切方超出三界。與菩薩眾人天同居。有翳之流恒同身共居而常不知不見。十方佛剎智境含容於一微塵。總圓無盡。言瞿波者。約此人間現同人法。有而不著。表大智之功德舍而能捨起引生之路。如經下文自說。往古同行之因緣所行菩薩行。為夫妻之緣起。乃至佛位。又約

【現代漢語翻譯】 現代漢語譯本： 第二部分是關於讚歎功德的提升和進步，從各位菩薩開始，到辭別離去為止。包含九行經文。大致分為四個方面：一是讚歎功德的殊勝和進步；二是指出善知識所居住的城市名為迦毗羅（Kapilavastu，意為黃色之城）；三是舉出善知識的名字叫做瞿波（Gopa，意為守護地者）；四是禮敬告辭離去。 迦毗羅城（Kapilavastu）的意思是黃色之城。這裡是黃頭仙人修道的地方。用它來會合十地菩薩和應真阿羅漢，象徵中宮的顏色。因此，在表法中，中宮的土為黃色，圓融而沒有方向。闡明智慧和慈悲兩種功德，以其本體和作用遍及周全，承載養育萬物而自身沒有固定的形體。象徵戊己二位。戊代表智慧，己代表慈悲。然而，通達世間、應真如真理的人，才能徹底瞭解萬法的根本。剛開始獲得微妙作用的精髓時，智慧和慈悲是根本。 這裡的瞿波（Gopa），也叫做瞿夷（Gopi），意思是守護地者。守護菩薩行中的大慈大悲之地。例如，毗盧遮那如來是智慧的象徵，用花冠和瓔珞等眾多福德來莊嚴自身，這是智慧和慈悲兩種修行的報身佛。雖然列位是兩種，但修行是同一個人。瞿波（Gopa）雖然被認為是如來作為太子時的第三夫人，但其意義在於慈悲法喜的地位，最終不是世間五欲之妻。如來應真之智會合本體，遍及十方，不可以像世間有形質阻礙的事物來討論，不可以像世間的形相來理解。顯現與人間相同，示現與人相同的法則，顯現與天上相同，與天人相同。地獄和畜生道則隨其種類而有所差別。不可以只用一種修行來理解，不可以只用一個身體來理解眾生。無量諸佛也是如此。然而，他們的報土和報身，遍及一切方，超出三界，與菩薩、眾人和天人同住。有業障的眾生恒常與佛同身共居，卻常常不知道也看不見。十方佛剎的智慧境界包含容納於一粒微塵之中，總體圓滿而沒有窮盡。說到瞿波（Gopa），是就此人間顯現與人相同的法則而言，擁有而不執著，表明大智慧的功德，捨棄而能夠捨棄，開啟引導眾生之路。如下文經典所說，往昔同行之因緣所行的菩薩行，作為夫妻的緣起，乃至成就佛位。又約

【English Translation】 English version: The second section concerns the advancement and progress of praising virtues, starting from all the Bodhisattvas and ending with their departure. It contains nine lines of scripture. It can be roughly divided into four aspects: first, praising the excellence and progress of virtues; second, indicating that the city where the virtuous teacher resides is named Kapilavastu (meaning 'yellow city'); third, mentioning the name of the virtuous teacher as Gopa (meaning 'guardian of the land'); fourth, paying respects and taking leave. The meaning of Kapilavastu is 'yellow city'. This is where the Yellow-Headed Immortal cultivated the Way. It is used to unite the Ten-Ground Bodhisattvas and Arhats, symbolizing the color of the central palace. Therefore, in the representation of the Dharma, the soil of the central palace is yellow, round and without direction. It elucidates the two virtues of wisdom and compassion, with its essence and function pervading completely, carrying and nurturing all things without a fixed form. It symbolizes the positions of Earth (戊) and Self (己). Earth represents wisdom, and Self represents compassion. However, only those who understand the world and respond truthfully to the truth can thoroughly understand the root of all dharmas. When one first obtains the essence of subtle function, wisdom and compassion are the foundation. Here, Gopa, also called Gopi, means 'guardian of the land'. It guards the land of great compassion and great pity in the Bodhisattva's practice. For example, Vairocana Tathagata is a symbol of wisdom, adorned with flower crowns and necklaces, which are the reward body of the two practices of wisdom and compassion. Although the positions are two, the practice is the same person. Although Gopa is considered the third wife when the Tathagata was a prince, its meaning lies in the position of joy in the Dharma of compassion, and is ultimately not a wife of worldly five desires. The wisdom of the Tathagata's response to truth unites the essence and pervades the ten directions. It cannot be discussed like worldly things with form and obstruction, and cannot be understood like worldly forms. It appears the same as humans, demonstrates the same laws as humans, appears the same as the heavens, and is the same as the gods. Hell and the animal realm vary according to their kind. It cannot be understood with only one practice, and one cannot understand sentient beings with only one body. The countless Buddhas are also like this. However, their reward land and reward body pervade all directions, transcend the three realms, and live with Bodhisattvas, people, and gods. Sentient beings with karmic obstacles constantly live with the Buddha in the same body, but often do not know or see. The wisdom realm of the Buddha lands in the ten directions contains and accommodates a single dust mote, and is completely round and inexhaustible. Speaking of Gopa, it refers to the manifestation of the same laws as humans in this world, possessing without attachment, indicating the merit of great wisdom, abandoning and being able to abandon, opening the path to guide sentient beings. As the scriptures below say, the Bodhisattva practice performed in the past due to the cause of traveling together, as the origin of husband and wife, even to the attainment of Buddhahood. Also about

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先德所說。如來為太子時。有三夫人。一名耶輸陀羅。二名瞿波。三名摩奴舍。未知出何教門約有此義。如耶輸陀羅。出家作比丘尼。太子名威德主已下。明太子出遊瞿波婚禮及見佛所有因緣。於此段中約分立十門。一太子出行遊觀。二善現母女見太子心生愛染。三女母自念卑賤非其匹偶。四童女寐夢見勝日身佛。覺已有天告其童女云。勝日身佛出興於世。五童女自申美德。自進請約為夫人。愿垂納受。六太子問女。誰為守護。先屬何人。七母說頌以申女德及所生因。蓮花中化生與太子同日生。八太子入香牙園問女及母。我行菩薩行。汝不障礙不。九女白太子言敬奉來教。十太子納女為夫人。以五百摩尼寶散其身上。已上十門明太子納妻。童女受位已下女母善現嘆女智德。於此已下復分十門。一女母嘆女之德。二太子與妙德及十千婇女往香牙園法光道場見佛。三太子及女見佛嘆供養。四佛為說普眼燈門經。五太子及女聞法。於一切法中得三昧海。六妙德女得三昧。名難勝海藏。永不退轉大菩提心。七太子辭佛還宮啟白父王如來出世。八王聞歡喜。集諸小王群臣眷屬授太子灌頂職。與諸眷屬俱詣佛所。九王見佛禮敬繞畢退坐一面。如來放光以神通力。示化其王三乘法化。十其王及眷屬皆獲利益。出家學道不久得離暗燈陀

【現代漢語翻譯】 現代漢語譯本 先德所說，如來（Tathagata，佛的稱號之一）作為太子時，有三位夫人：一位名叫耶輸陀羅（Yasodhara），一位名叫瞿波（Gopa），一位名叫摩奴舍（Manusya）。我不知道這是出自哪個教門，但大概有這樣的說法。比如耶輸陀羅，後來出家做了比丘尼（Bhikkhuni，佛教女性出家眾）。 太子名叫威德主，以下講述太子出遊時，關於瞿波的婚禮以及見到佛陀的所有因緣。在這段內容中，大概可以分為十個方面： 一、太子出行遊玩觀賞。 二、善現（Sudarsana）的母親和女兒見到太子，心中生起愛慕之情。 三、女兒的母親自認為身份卑微，配不上太子。 四、童女在睡夢中夢見勝日身佛（Adityavarna Buddha）。醒來后，有天人告訴童女說，勝日身佛已經出現在世間。 五、童女自己陳述自己的美德，主動請求成為太子的夫人，希望太子能夠接納。 六、太子問童女，誰是你的守護者？之前屬於什麼人？ 七、母親用頌歌來陳述女兒的德行以及出生的因緣：從蓮花中化生，與太子同一天出生。 八、太子進入香牙園（Sugandhadanta Garden），問童女和她的母親：我正在修行菩薩行（Bodhisattva path），你們不會阻礙我吧？ 九、童女回答太子說：一定會恭敬地遵從您的教誨。 十、太子接納童女為夫人，用五百顆摩尼寶（Mani jewel）撒在她的身上。 以上十個方面講述了太子納妻的事情。 童女接受了夫人的地位之後，她的母親善現讚歎女兒的智慧和德行。以下又分為十個方面： 一、女兒的母親讚歎女兒的德行。 二、太子與妙德（Subhadra）以及一萬名婇女前往香牙園的法光道場（Dharmaloka-mandala），去見佛陀。 三、太子和童女見到佛陀，讚歎並供養。 四、佛陀為他們宣說了普眼燈門經（Samantamukha-aloka-dvara Sutra）。 五、太子和童女聽聞佛法，在一切法中獲得了三昧海（Samadhi-sagara）。 六、妙德女獲得了一種名為難勝海藏（Durjaya-sagara-garbha）的三昧，永遠不會退轉于大菩提心（Mahabodhi-citta）。 七、太子向佛陀告辭，返回宮殿，稟告父王如來已經出世。 八、國王聽聞后非常歡喜，召集各位小王、群臣眷屬，授予太子灌頂之職，並與各位眷屬一同前往佛陀所在之處。 九、國王見到佛陀，行禮敬繞之後，退坐在一旁。如來放出光明，以神通力，向國王示現了三乘（Triyana）的教法，並以佛法教化他們。 十、國王和他的眷屬都獲得了利益，出家學道，不久就證得了離暗燈陀（Viraja-dipa）。

【English Translation】 English version As stated by the virtuous ones, when the Tathagata (one of the titles of the Buddha) was a prince, he had three consorts: one named Yasodhara, one named Gopa, and one named Manusya. I do not know from which teaching this comes, but there is generally such a saying. For example, Yasodhara later renounced the world and became a Bhikkhuni (Buddhist female monastic). The prince was named Lord of Majestic Virtue. The following recounts the circumstances of Prince's travels, Gopa's wedding, and all the causes and conditions of seeing the Buddha. In this section, it can be roughly divided into ten aspects: 1. The prince goes out to travel and observe. 2. Sudarsana's mother and daughter see the prince and develop feelings of love and admiration. 3. The daughter's mother considers herself of humble status and unworthy of the prince. 4. The maiden dreams of Adityavarna Buddha (Buddha with the Radiance of the Sun). Upon awakening, a deva tells the maiden that Adityavarna Buddha has appeared in the world. 5. The maiden herself states her virtues and proactively requests to become the prince's consort, hoping that the prince will accept. 6. The prince asks the maiden, 'Who is your protector? To whom did you belong before?' 7. The mother uses verses to state her daughter's virtues and the causes of her birth: born from a lotus flower, born on the same day as the prince. 8. The prince enters Sugandhadanta Garden and asks the maiden and her mother, 'I am practicing the Bodhisattva path. Will you not hinder me?' 9. The maiden replies to the prince, 'I will respectfully follow your teachings.' 10. The prince accepts the maiden as his consort, scattering five hundred Mani jewels upon her. The above ten aspects describe the prince taking a wife. After the maiden accepts the position of consort, her mother Sudarsana praises her daughter's wisdom and virtue. The following is further divided into ten aspects: 1. The daughter's mother praises her daughter's virtues. 2. The prince, with Subhadra and ten thousand female attendants, goes to the Dharmaloka-mandala in Sugandhadanta Garden to see the Buddha. 3. The prince and the maiden see the Buddha, praising and making offerings. 4. The Buddha speaks to them the Samantamukha-aloka-dvara Sutra. 5. The prince and the maiden hear the Dharma and attain Samadhi-sagara in all dharmas. 6. The maiden Subhadra attains a samadhi called Durjaya-sagara-garbha, never regressing from the Mahabodhi-citta. 7. The prince bids farewell to the Buddha, returns to the palace, and informs his father the king that the Tathagata has appeared in the world. 8. The king is very happy upon hearing this, gathers all the lesser kings, ministers, and retinue, bestows upon the prince the position of abhiseka (authorization), and goes with all the retinue to where the Buddha is. 9. The king sees the Buddha, pays homage, circumambulates, and then sits to one side. The Tathagata emits light, using his supernatural powers to show the king the teachings of the Triyana and teaches them with the Dharma. 10. The king and his retinue all receive benefits, renounce the world to study the Way, and soon attain Viraja-dipa.

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羅尼門。已上明財主王得道。已下明太子為王十五日七寶來至。於此段中復立十門。一太子登紹王位七寶自至。二八十王城安置僧坊。三請佛入城。四佛入城。已以大神力眾生歡喜眾生獲益。五太子輪王者。今毗盧遮那如來是。六財主王者。寶花佛是。現在東方世界。七其女母者。我母善目是。八為輪王夫人妙德者。我身是者。即瞿波是。九自此已去明供養佛。數都舉六十億百千那由他。十通本勝日身如來至末佛。號廣大解。有五十。已上十門明都結本緣因果。從最後佛號廣大解已下復立十門。一於此佛所得法門。二明得法門。名觀察一切菩薩三昧。已經佛剎微塵數劫勤加修習。三明率化勸修此門。四雖多劫勤修自念。猶未能盡知菩薩行。五推德勝進。六正嘆后善友之德。七示其善友所居世界之處。八舉善友之名。名曰佛母摩耶。九瞿波說頌重頌前法。十更舉往古初時遠因為居士女時所緣之行。已上四十門總明答善財所問發心久如因緣之行。夫菩薩之意深廣難知。或說事而意在理中。或說理而無虧事行。今舉其事行略申表法之門廣長。約陳少分云爾尼。

依三乘出世法。如瞿波。作善財十地位中善知識。表十地大悲行徹約古人作四句解之。一得真不證。二知真行俗。三處纏不染。四大悲同事。此約毗盧遮那行普

【現代漢語翻譯】 現代漢語譯本 羅尼門（Roni Gate）。以上說明財主王得道（Wang Deda），以下說明太子為王十五日七寶來至。於此段中復立十門：一、太子登紹王位，七寶自然來至。二、八十王城安置僧坊。三、請佛入城。四、佛入城，以大神力眾生歡喜，眾生獲益。五、太子輪王者，今毗盧遮那如來（Vairocana Buddha）是。六、財主王者，寶花佛（Ratna-pushpa Buddha）是，現在東方世界。七、其女母者，我母善目（Good Eyes）是。八、為輪王夫人妙德者，我身是者，即瞿波（Gopa）是。九、自此已去，說明供養佛，數都舉六十億百千那由他。十、通本勝日身如來至末佛，號廣大解（Vast Understanding）。有五十。以上十門說明都結本緣因果。從最後佛號廣大解以下復立十門：一、於此佛所得法門。二、說明得法門，名觀察一切菩薩三昧（Samadhi of Observing All Bodhisattvas）。已經佛剎微塵數劫勤加修習。三、說明率化勸修此門。四、雖多劫勤修，自念猶未能盡知菩薩行。五、推德勝進。六、正嘆后善友之德。七、示其善友所居世界之處。八、舉善友之名，名曰佛母摩耶（Buddha-mother Maya）。九、瞿波說頌重頌前法。十、更舉往古初時遠因為居士女時所緣之行。以上四十門總說明回答善財（Sudhana）所問發心久如因緣之行。夫菩薩之意深廣難知，或說事而意在理中，或說理而無虧事行。今舉其事行略申表法之門廣長，約陳少分云爾尼。

依三乘出世法，如瞿波，作善財十地位中善知識，表十地大悲行徹約古人作四句解之：一、得真不證。二、知真行俗。三、處纏不染。四、大悲同事。此約毗盧遮那行普。

【English Translation】 English version Roni Gate. The above explains the wealthy King Deda (Wang Deda), and below explains that when the prince becomes king, the seven treasures arrive within fifteen days. In this section, ten more gates are established: 1. When the prince ascends to the throne, the seven treasures naturally arrive. 2. Eighty royal cities are established with monasteries. 3. Inviting the Buddha into the city. 4. The Buddha enters the city, and with great divine power, beings rejoice and benefit. 5. The prince who is a wheel-turning king is now Vairocana Buddha. 6. The wealthy king is Ratna-pushpa Buddha, now in the Eastern World. 7. The mother of the daughter is my mother, Good Eyes. 8. The queen of the wheel-turning king, the wonderful virtue, is myself, namely, Gopa. 9. From this point onwards, it explains the offerings to the Buddhas, numbering sixty billion hundred thousand nayutas. 10. Connecting from the original Victorious Sun Body Tathagata to the last Buddha, named Vast Understanding. There are fifty. The above ten gates explain the complete connection of the original causes and effects. From the last Buddha named Vast Understanding, ten more gates are established: 1. The Dharma gate obtained from this Buddha. 2. Explaining the Dharma gate obtained, named the Samadhi of Observing All Bodhisattvas. It has been diligently practiced for as many kalpas as there are dust particles in Buddha-lands. 3. Explaining the leading and encouraging of practice of this gate. 4. Although diligently practicing for many kalpas, one still thinks that one has not fully understood the conduct of Bodhisattvas. 5. Promoting virtue and advancement. 6. Rightly praising the virtue of the later good friend. 7. Showing the place where the good friend resides. 8. Mentioning the name of the good friend, named Buddha-mother Maya. 9. Gopa speaks verses, repeating the previous Dharma. 10. Further mentioning the distant cause in ancient times, the conduct related to when she was a laywoman. The above forty gates explain in total the answer to Sudhana's question about how long the aspiration has been and the causes and conditions of the practice. The intention of the Bodhisattva is profound and vast and difficult to know; sometimes it speaks of events, but the intention is in the principle; sometimes it speaks of the principle, but there is no loss of practical conduct. Now, it briefly explains the events and conduct, broadly expressing the gate of Dharma, and briefly stating a small portion.

According to the world-transcending Dharma of the Three Vehicles, Gopa acts as a good advisor in Sudhana's ten stages, representing the thorough practice of great compassion in the ten stages. Ancient people made a four-line explanation: 1. Attaining truth without proving it. 2. Knowing truth and practicing in the mundane. 3. Being in entanglement without being tainted. 4. Great compassion working together. This is about Vairocana's universal practice.

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賢行十方六道化身處世應根大悲之行。今約立十門。以嘆其德。一以智體無依隨器現相門。二即如影性無塵門。三智影本無器隨心現門。四智無彼此如響應緣門。五眾生妄夢所見非智有作門。六智無所作隨夢幻生門。七如幻人有形無質非有欲想門。八以智體如空隨本願力十方勤現門。九以無緣大悲徹俗利生門。十以大智遍通含識俗體恒真而無所污門。以此十法嘆瞿波行普賢之行。若以普賢行中引眾生出纏離俗之行。即具須擇。是擇非應根所宜治惑。若智現隨流而性常者。此為佛子大意。此瞿波十地道終出世智滿。欲令諸菩薩至十地道者。入十一地普賢行門。如蓮花處水不濕或處世。大悲破其染凈二種習障。方得入十一地普賢行門。如前十定品十地位中。灌頂受如來職位。出世智悲二行已滿。猶於十一地位。三度入百千三昧門。畢竟覓普賢菩薩。不得如來。令生想念志求。方見普賢菩薩。為有出世凈智習在。準此例知。鬚髮廣大悲願誓度有情。深觀世間與真體一。不屬染凈處幻生門。入幻住海化幻眾生。知如幻性入無依智門。等法界性。以智幻作一切供養之具。供養一切幻生如來。以如是智幻生門。供佛利生無有休息。

第一正入當位法門中從爾時善財童子已下。長科六段。一爾時善財童子已下至不久當成無上果

【現代漢語翻譯】 現代漢語譯本：賢行十方六道化身處世，應眾生根器而行大悲之行。現在設立十個方面，來讚歎這種德行：第一，以智慧之體無所依傍，隨著器皿而顯現形象；第二，就像影子一樣，其性本無塵染；第三，智慧之影本來沒有固定的器皿，隨著心念而顯現；第四，智慧沒有彼此之分，就像回聲一樣隨著因緣而應現；第五，眾生在虛妄的夢中所見，並非智慧有所作為；第六，智慧無所作為，卻隨著夢幻而生；第七，就像幻化出來的人，有形無質，沒有慾望和想法；第八，以智慧之體如同虛空，隨著根本的願力在十方世界勤奮顯現；第九，以無緣大慈悲之心，徹底地利益世俗眾生；第十，以大智慧普遍通達包含識心的世俗之體，使其恒常真實而不被污染。用這十種方法來讚歎瞿波（Gopa，人名）的行持，也就是普賢（Samantabhadra）菩薩的行持。如果要在普賢菩薩的行持中引導眾生脫離纏縛、遠離世俗，就必須加以選擇，因為選擇並非適合所有根器的眾生，而是爲了對治迷惑。如果智慧的顯現隨著世俗之流而動，而其本性卻恒常不變，這就是佛子的大意。這位瞿波菩薩在十地（Bhumi，菩薩修行的十個階段）的道行終結時，出世間的智慧圓滿。想要讓各位菩薩達到十地道行，就要進入第十一地普賢行門。就像蓮花處於水中而不被沾濕，或者處於世間。以大悲心破除染凈兩種習氣障礙，才能進入第十一地普賢行門。就像前面十定品（Samadhi-vikridita，經文的章節名）和十地位（Dasabhumi，經文的章節名）中所說的那樣，接受灌頂，獲得如來的職位，出世間的智慧和慈悲兩種行持已經圓滿，仍然在第十一地中，三次進入百千三昧門（Samadhi，禪定）。最終尋覓普賢菩薩，卻無法找到如來，從而讓菩薩們生起想念，立下志向去追求，才能見到普賢菩薩。這是因為還有出世間清凈智慧的習氣存在。依此類推可知，必須發起廣大的悲願，發誓度化一切有情眾生，深刻地觀察世間與真如本體是一體的，不屬於染污或清凈，處於幻化的生滅之門，進入幻住之海，化度幻化的眾生，了知如幻的本性，進入無所依的智慧之門，等同於法界的本性。以智慧幻化出一切供養的器具，供養一切幻化而生的如來。以這樣的智慧幻化生滅之門，供養佛陀，利益眾生，永無止息。 第一正入當位法門中，從爾時善財童子（Sudhana，人名）以下，長科分為六段。第一段從爾時善財童子以下，到不久當成就無上果。

【English Translation】 English version: Acting virtuously in the ten directions and six realms, the transformation body dwells in the world, responding to the roots of sentient beings with great compassion. Now, let's establish ten aspects to praise this virtue: First, the body of wisdom is without reliance, manifesting forms according to the vessel; Second, like a shadow, its nature is free from dust; Third, the shadow of wisdom originally has no fixed vessel, manifesting according to the mind; Fourth, wisdom has no distinction of self and other, responding to conditions like an echo; Fifth, what sentient beings see in deluded dreams is not the action of wisdom; Sixth, wisdom does nothing, yet arises with illusion; Seventh, like an illusory person, having form but no substance, without desires or thoughts; Eighth, the body of wisdom is like space, diligently manifesting in the ten directions according to the fundamental vows; Ninth, with unconditioned great compassion, thoroughly benefiting worldly beings; Tenth, with great wisdom universally penetrating the worldly body containing consciousness, making it eternally true and unpolluted. Use these ten methods to praise the conduct of Gopa (name of a person), which is the conduct of Samantabhadra (Universal Worthy Bodhisattva). If one wants to guide sentient beings out of entanglement and away from worldliness within the conduct of Samantabhadra, one must choose carefully, because the choice is not suitable for all sentient beings with different roots, but to counteract delusion. If the manifestation of wisdom flows with the worldly stream, while its nature remains constant, this is the great intention of the Buddha's disciples. This Gopa Bodhisattva, at the end of the path of the ten Bhumis (ten stages of Bodhisattva practice), has perfected transcendental wisdom. To enable all Bodhisattvas to reach the path of the ten Bhumis, they must enter the Samantabhadra practice gate of the eleventh Bhumi. Just as a lotus flower is in the water without being wet, or dwells in the world. Use great compassion to break through the two kinds of habitual obstacles of defilement and purity, then one can enter the Samantabhadra practice gate of the eleventh Bhumi. Just as in the previous Samadhi-vikridita (name of a chapter) and Dasabhumi (name of a chapter), receiving the abhiseka (consecration) and obtaining the position of Tathagata (Thus Come One), the two practices of transcendental wisdom and compassion are already perfected, yet still in the eleventh Bhumi, entering hundreds of thousands of Samadhi (meditative absorption) gates three times. Ultimately seeking Samantabhadra Bodhisattva, but unable to find the Tathagata, thereby causing Bodhisattvas to arise with thoughts and aspire to seek, then they can see Samantabhadra Bodhisattva. This is because there are still habitual tendencies of transcendental pure wisdom. By analogy, it is known that one must generate vast vows of compassion, vowing to liberate all sentient beings, deeply observing that the world and the true essence are one, not belonging to defilement or purity, dwelling in the gate of illusory arising, entering the ocean of illusory dwelling, transforming illusory sentient beings, knowing the nature of illusion, entering the gate of wisdom without reliance, equal to the nature of the Dharmadhatu (realm of reality). With wisdom, illusion creates all the tools of offering, offering to all illusory Tathagatas. With such wisdom, the gate of illusory arising, offering to the Buddha and benefiting sentient beings without ceasing. In the first Dharma gate of rightly entering the position, from the time of Sudhana (name of a person) onwards, the long section is divided into six parts. The first part is from the time of Sudhana onwards, until soon attaining the unsurpassed fruit.

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故有十九行經。明善財至法界光明講堂無憂妙德神與一萬主宮殿神來迎善財嘆善財志德發心勇猛精進分。二善財童子已下至頌此一段經。明善財自說菩薩志願益眾生之行將升法堂諸神散花供養善財分已下。有十行頌。無憂妙德神稱歎善財童子。如文具明。三爾時無憂妙德神已下至修諸善行恒不止息有二十五行經。明善財至瞿波所申請所求分。四瞿波告善財言已下至頌此一段。明瞿波為善財說菩薩行因陀羅網普智光明及十種事善知識之行並二十四行頌重頌前法分。五時釋迦瞿波說此頌已下至一切如來解脫光明皆了知故有五十六行經。明瞿波答善財所問法門境界分。六爾時善財童子白瞿波言已下至卷末。總明答善財所問得法久如分。隨文釋義者。言漸次遊行。明勝進前位。至菩薩集會普現法界光明講堂者。明十地世間出世間二智清凈平等遍周智悲純凈。是一切灌頂菩薩同會此堂。智悲同真名普現法界。智光破闇名光明。以一正智普含多法名為講堂。其中有神號無憂妙德與一萬主宮殿神來迎善財者。明大慈大悲覆護一切法界中一切眾生心為宮殿神。一萬者名萬行也。來迎者。善財於此地出世智悲二行相及與位合故。明升進智悲會此位也。即以瞿波為智悲圓滿之主故。以王種中生者表智王女表悲。一萬主宮殿神。是明主伴萬行

【現代漢語翻譯】 現代漢語譯本 因此有十九行經文。闡明善財童子到達法界光明講堂時，無憂妙德神（a deity named Wuyou Miaode）與一萬位主宮殿神前來迎接善財童子，讚歎善財童子的志向和德行，以及他發心勇猛精進的部分。 第二部分，從善財童子以下到頌文的這一段經文，闡明善財童子自述菩薩的志願是利益眾生，以及他將要升入法堂時，諸神散花供養善財童子的部分。以下有十行頌文。無憂妙德神稱讚善財童子，如經文所詳細說明。 第三部分，從『爾時無憂妙德神』以下到『修諸善行恒不止息』，有二十五行經文。闡明善財童子到達瞿波（Gupo）處所，申請所求的部分。 第四部分，從『瞿波告善財言』以下到頌文的這一段，闡明瞿波為善財童子講述菩薩的行持，包括因陀羅網普智光明（Indra's net of universal wisdom light），以及十種善知識的行持，並用二十四行頌文重新頌揚前面的法義。 第五部分，從『時釋迦瞿波說此頌已下』到『一切如來解明皆了知故』，有五十六行經文。闡明瞿波回答善財童子所問的法門境界的部分。 第六部分，從『爾時善財童子白瞿波言已下』到卷末，總括地闡明回答善財童子所問的得法時間長短的問題。 隨文解釋意義的人說，『漸次』，闡明勝進前位。 到達菩薩**普現法界光明講堂，闡明十地世間出世間二智清凈平等遍周智悲純凈。這是一切灌頂菩薩共同集會的場所。智慧和慈悲同真，名為普現法界。智慧之光破除黑暗，名為光明。以一正智普遍包含多種法，名為講堂。其中有神，名為無憂妙德，與一萬主宮殿神前來迎接善財童子，闡明大慈大悲覆護一切法界中的一切眾生，以心為宮殿神。一萬，代表萬行。前來迎接，是因為善財童子在此地顯現出世間的智慧和慈悲二行，並且與此位相應，所以闡明升進的智慧和慈悲會合於此位。因此以瞿波為智慧和慈悲圓滿之主。以王種中出生者，表示智王女，表示慈悲。一萬主宮殿神，是闡明主伴萬行。

【English Translation】 English version Therefore, there are nineteen lines of scripture. They explain that when Sudhana (Shancai, a virtuous youth) arrived at the Dharma Realm Light Lecture Hall, the deity Wuyou Miaode (Worry-Free Wonderful Virtue) and ten thousand palace-ruling deities came to greet Sudhana, praising his aspiration and virtue, and his courageous and diligent mind of awakening. The second part, from Sudhana down to the verses, explains Sudhana's own statement that the Bodhisattva's vow is to benefit sentient beings, and the part where the deities scattered flowers to make offerings to Sudhana as he was about to ascend to the Dharma Hall. Following this, there are ten lines of verses. The deity Wuyou Miaode praises Sudhana, as detailed in the scripture. The third part, from 'At that time, the deity Wuyou Miaode' down to 'constantly practicing all good deeds without ceasing,' there are twenty-five lines of scripture. They explain Sudhana's arrival at Gupo's (a teacher) place and his request for guidance. The fourth part, from 'Gupo told Sudhana' down to the verses, explains that Gupo spoke to Sudhana about the practices of Bodhisattvas, including Indra's net of universal wisdom light, and the practices of ten kinds of good advisors, and used twenty-four lines of verses to re-praise the previous Dharma. The fifth part, from 'When Shakya Gupo spoke these verses' down to 'all Tathagatas understand and know clearly,' there are fifty-six lines of scripture. They explain Gupo's answers to Sudhana's questions about the realm of Dharma doors. The sixth part, from 'At that time, Sudhana said to Gupo' down to the end of the scroll, generally explains the answer to Sudhana's question about how long it takes to attain the Dharma. Those who explain the meaning according to the text say that 'gradual **' clarifies the superior advancement to the previous position. Arriving at the Bodhisattva's ** Universally Manifesting Dharma Realm Light Lecture Hall clarifies the pure and equal, universally encompassing wisdom and compassion of the two wisdoms, worldly and transcendental, of the ten grounds. This is the place where all Anointing Bodhisattvas gather together. Wisdom and compassion being the same as truth is called Universally Manifesting Dharma Realm. The light of wisdom breaking through darkness is called Light. Using one correct wisdom to universally contain many dharmas is called Lecture Hall. Among them, there is a deity named Wuyou Miaode, and ten thousand palace-ruling deities came to greet Sudhana, clarifying that great compassion and great pity cover and protect all sentient beings in the entire Dharma Realm, with the mind as the palace-ruling deity. Ten thousand represents ten thousand practices. Coming to greet means that Sudhana manifests worldly wisdom and compassion in this place, and is in accordance with this position, so it clarifies the advancing wisdom and compassion meeting at this position. Therefore, Gupo is the master of complete wisdom and compassion. Being born from the royal lineage represents the daughter of the wisdom king, representing compassion. The ten thousand palace-ruling deities clarify the main and accompanying ten thousand practices.

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圓滿義已下。嘆善財志德。如文自明。善財升進堂者。入位也。入普現法界光明講堂者。會如來理智大悲。大體遍周故。周遍推求者。入位觀智體會初入位勝進。釋氏女者姓也。在講堂內坐寶蓮花師子座者。無染行也。八萬四千婇女者。八萬四千煩惱。皆以慈悲同行。皆從王種中生者明悲智。王所生已下四攝同行皆不離智境故。已下談其瞿波及婇女志德。如文具明。次善財至瞿波所申請所求瞿波為說所求之法。如下具明次下善財所問法門境界中。云不善根所攝善根善根所攝不善根者。如行粗理細。又如世有行非復能行一分善事。又如外道行邪行是見亦是邪。總不善。復是求善是不善根所攝善根。如人天外道世間善根所攝不能斷除三界苦業。是不善根。又二乘及凈土菩薩伏三界業不令現行。是善根所攝。未能達悟如來智悲。是不善根。是善根所攝不善根故。又如瞿波于往昔因中為居士女以愛染心佈施寶瓔珞。是不善根所攝。因此二百五十劫不入惡道生人天中王種中生。乃至十地位是不善根所攝善根。余如文自具。如因依外道及邪見之徒。無正知見。妄謂正道因。而發心究竟不能解脫。因起邪見入于苦趣。是善根所攝不善根。如世界種者。如華藏世界品已釋。世界種所攝者。一大世界四周十佛剎塵眷屬國土四周圍繞。是安

【現代漢語翻譯】 現代漢語譯本：圓滿義已在前面講完。下面是讚歎善財童子的志向和德行，如同經文字身所闡明的那樣。善財童子升進講堂，意味著他進入了果位。進入普現法界光明講堂，意味著他領會了如來的理智和大悲，總體上是周遍圓滿的。『周遍推求』，意味著進入果位后，用觀智體會初入果位的殊勝之處。『釋氏女』，是她的姓氏。在講堂內坐在寶蓮花獅子座上，象徵著無染的修行。『八萬四千婇女』，代表八萬四千種煩惱，都以慈悲之心同行。『皆從王種中生』，表明慈悲和智慧。『王所生』以下所說的四攝法同行，都不離智慧的境界。下面談論瞿波（Gopa，釋迦牟尼佛的妻子）及其婇女的志向和德行，如同經文所詳細說明的那樣。接下來，善財童子來到瞿波處，申請和請求，瞿波為他說所求之法，如下文詳細說明。再下面是善財童子所問的法門境界，其中提到『不善根所攝善根』和『善根所攝不善根』。例如，修行粗糙而道理精微。又如世間有人修行，並非完全不能行一分善事。又如外道修行邪行，其見解也是邪的，總體上是不善的。如果求善，就是不善根所攝的善根。例如，人天外道世間的善根，不能斷除三界的苦業，這就是不善根。又如二乘和凈土菩薩，降伏三界的業，不讓它現行，這是善根所攝。但未能領悟如來的智慧和慈悲，是不善根，所以是善根所攝的不善根。又如瞿波在往昔因地中，作為居士女，以愛染心佈施寶瓔珞，這是不善根所攝。因此，二百五十劫不入惡道，生於人天之中，在王種中出生，乃至達到十地位，這是不善根所攝的善根。其餘的如同經文字身所具備的含義。例如，依附外道和邪見之徒，沒有正確的知見，妄想以邪道為正道之因，而發心最終不能解脫，因邪見而墮入苦趣，這是善根所攝的不善根。『如世界種』，如同《華藏世界品》已經解釋的那樣。『世界種所攝』，指一個大世界四周有十佛剎塵數的眷屬國土四周圍繞，這是安立。

【English Translation】 English version: The meaning of perfection has already been discussed. What follows is praise for the aspiration and virtue of Sudhana (善財童子), as clarified by the text itself. Sudhana's ascent into the lecture hall signifies his entry into the stage of attainment. Entering the Universal Manifestation Dharma Realm Light Lecture Hall signifies his comprehension of the Tathagata's (如來) reason, wisdom, and great compassion, which is generally pervasive and complete. 'Universally seeking' signifies, after entering the stage, using contemplative wisdom to experience the initial entry into the superior progress of the stage. 'Shakya's daughter' (釋氏女) is her surname. Sitting on the jeweled lotus lion throne within the lecture hall symbolizes undefiled practice. 'Eighty-four thousand female attendants' (八萬四千婇女) represent the eighty-four thousand afflictions, all proceeding with compassion. 'All born from royal lineage' (皆從王種中生) indicates compassion and wisdom. The Four Embracing Dharmas (四攝法) mentioned after 'born from royalty' all proceed without departing from the realm of wisdom. What follows discusses the aspiration and virtue of Gopa (瞿波), and her female attendants, as detailed in the text. Next, Sudhana comes to Gopa, making requests and petitions, and Gopa speaks to him about the Dharma he seeks, as detailed below. Further below are the realms of Dharma inquired about by Sudhana, mentioning 'wholesome roots encompassed by unwholesome roots' and 'unwholesome roots encompassed by wholesome roots.' For example, practicing coarsely while the principles are subtle. Also, like someone in the world practicing, not entirely incapable of performing a portion of good deeds. Also, like heretics practicing wrong practices, their views are also wrong, and overall it is unwholesome. If seeking good, it is wholesome roots encompassed by unwholesome roots. For example, the wholesome roots of humans, devas, and heretics in the world cannot sever the suffering karma of the Three Realms (三界), which is unwholesome roots. Also, like the Two Vehicles (二乘) and Pure Land Bodhisattvas subduing the karma of the Three Realms, preventing it from manifesting, this is encompassed by wholesome roots. However, failing to comprehend the Tathagata's wisdom and compassion is unwholesome roots, so it is unwholesome roots encompassed by wholesome roots. Also, like Gopa in past causes, as a laywoman, giving jeweled necklaces with attachment, this is encompassed by unwholesome roots. Therefore, for two hundred and fifty kalpas, not entering evil paths, born among humans and devas, born in royal lineages, and even reaching the Ten Grounds (十地位), this is wholesome roots encompassed by unwholesome roots. The rest is as the text itself possesses. For example, relying on heretics and those with wrong views, lacking correct knowledge and views, falsely considering the wrong path as the cause of the right path, and aspiring but ultimately unable to liberate, falling into suffering due to wrong views, this is unwholesome roots encompassed by wholesome roots. 'Like world seeds' (如世界種), as explained in the 'Flower Adornment World' chapter. 'Encompassed by world seeds' refers to a large world surrounded by a retinue of lands as numerous as the dust particles in ten Buddha-fields, this is the establishment.

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立世界輪者。如最下風輪持水水持金剛金剛持大地。以火大相資也。輪者次第也。次第相成故。世界場者。或以所行法門為世界場。亦以場者平坦。能治高下為場。世界轉者。西方大數也。自余如文。善財問得法久近中。約立十門。一舉久遠劫數云過佛剎微塵數劫。二舉有劫名勝行。三舉世界名無畏。四舉世界中有四天下名安隱。五舉四天下中閻浮提。六舉閻浮提中有城名高勝樹。七舉於八十城中此城最為上首。八舉王之名名為財主。九舉王有六萬婇女。十舉大臣王子具有五百。已上十段。明往發心。經云。善男子我于往世過佛剎微塵數劫者。都明時之無體可數故。劫名勝行者。表十地大慈悲門。入觀察一切菩薩三昧。是劫名勝行也。世界名無畏者。入此勝行門無有諸生死五種可畏故彼世界中有四天下名為安。隱者是此菩薩行以四攝法安隱眾。生故四天下閻浮提中有一城名高勝。樹者表十地行樹高勝前諸位故覆育廣博故。八十王城中最為上首者。表諸位進修八正道為體。至此十地八正之行勝前行故。財主王已下。婇女王子大臣。總明五位中智慧慈悲法悅萬行也。王表智。婇女表慈悲法悅王子及臣。錶行能破惑度眾生故。五配五位六配六位通十信。總在十地因果。通收無前後二際故。余仿此知之。已下菩薩眾龍天八部地

【現代漢語翻譯】 現代漢語譯本 建立世界輪的方式是：最下面的風輪支撐著水輪，水輪支撐著金剛輪（比喻堅固不壞），金剛輪支撐著大地。這是憑藉火大的相互資助。『輪』指的是次第，因為次第相續成就。『世界場』，有的時候用所修行的法門作為世界場，也有用『場』來表示平坦，能夠治理高低不平的地方。『世界轉』，是西方的大數。其餘的就像經文所說的那樣。善財童子問及得法時間的長短，大約設立了十個方面：一、舉出久遠的劫數，說經歷了像佛剎微塵數一樣多的劫數；二、舉出一個劫的名字叫勝行；三、舉出一個世界的名字叫無畏；四、舉出世界中有四大部洲，名字叫安隱；五、舉出四大部洲中有閻浮提；六、舉出閻浮提中有一座城市名叫高勝樹；七、舉出在八十座城市中，這座城市最為首要；八、舉出國王的名字叫財主；九、舉出國王有六萬婇女；十、舉出大臣和王子共有五百人。以上這十段，說明了往昔發心的情況。經文說：『善男子，我在往昔經歷了像佛剎微塵數一樣多的劫數』，總的說明了時間沒有實體可以計數。劫名勝行，表示十地的大慈悲門，進入觀察一切菩薩三昧，這就是劫名勝行。世界名無畏，進入這個勝行門，就沒有生死的五種恐懼，所以這個世界中有四大部洲，名字叫安隱，這是因為這位菩薩用四攝法來安穩眾生。四大部洲閻浮提中有一座城市名叫高勝樹，表示十地之行像樹一樣高大勝過之前的各個階位，覆蓋和養育廣博。八十座王城中最為首要的，表示各個階位進修以八正道為體，到達十地時，八正道的修行勝過之前的修行。財主王以下，婇女、王子、大臣，總的說明了五位中的智慧、慈悲、法悅和萬行。國王代表智慧，婇女代表慈悲和法悅，王子和大臣代表行，能夠破除迷惑，度化眾生。五配五位，六配六位，貫通十信，總的來說都在十地的因果之中，貫通收取沒有前後二際。其餘的可以仿照這個來理解。以下是菩薩眾、龍天八部、地...

【English Translation】 English version The establishment of the world wheel is as follows: the lowest wind wheel supports the water wheel, the water wheel supports the vajra wheel (a metaphor for being firm and indestructible), and the vajra wheel supports the earth. This is due to the mutual assistance of the fire element. 'Wheel' refers to sequence, because sequence leads to accomplishment. 'World field' sometimes uses the Dharma door practiced as the world field, and sometimes uses 'field' to mean flat, capable of governing uneven places. 'World turning' is a large number in the West. The rest is as the scripture says. Sudhana asked about the length of time since obtaining the Dharma, and roughly established ten aspects: 1. Mentioning distant kalpas, saying that he had experienced as many kalpas as the dust particles in Buddha lands; 2. Mentioning a kalpa named Superior Conduct (Shengxing); 3. Mentioning a world named Fearless (Wuwei); 4. Mentioning that there are four continents in the world, named Peaceful Shelter (An'yin); 5. Mentioning Jambudvipa (Yanfuti) in the four continents; 6. Mentioning a city named High Victory Tree (Gaoshengshu) in Jambudvipa; 7. Mentioning that among the eighty cities, this city is the most important; 8. Mentioning that the king's name is Wealth Master (Caizhu); 9. Mentioning that the king has sixty thousand concubines (Cainu); 10. Mentioning that there are five hundred ministers and princes. The above ten paragraphs explain the past aspiration. The scripture says: 'Good man, in the past I experienced as many kalpas as the dust particles in Buddha lands,' generally explaining that time has no substance to be counted. The kalpa named Superior Conduct represents the great compassion door of the ten grounds (bhumi), entering the Samadhi of observing all Bodhisattvas, which is the kalpa named Superior Conduct. The world named Fearless, entering this Superior Conduct door, there are no five fears of birth and death, so there are four continents in this world, named Peaceful Shelter, because this Bodhisattva uses the four means of attraction (catuh-samgraha-vastuni) to pacify sentient beings. In Jambudvipa of the four continents, there is a city named High Victory Tree, representing that the conduct of the ten grounds is as tall as a tree, surpassing the previous stages, covering and nurturing extensively. The most important of the eighty royal cities represents that each stage advances in cultivation with the Eightfold Path (astangika-marga) as its essence, and when reaching the ten grounds, the practice of the Eightfold Path surpasses the previous practice. Below Wealth Master King, concubines, princes, and ministers, generally explain the wisdom, compassion, Dharma joy, and myriad practices in the five positions. The king represents wisdom, the concubines represent compassion and Dharma joy, and the princes and ministers represent conduct, capable of breaking through delusion and liberating sentient beings. Five are matched with the five positions, and six are matched with the six positions, connecting the ten faiths (dasa sraddha), generally speaking, all are within the cause and effect of the ten grounds, connecting and collecting without the two extremes of before and after. The rest can be understood by analogy. The following are Bodhisattvas, dragon gods and the eight divisions (Naga, Deva, Yaksa, Gandharva, Asura, Garuda, Kinnara, and Mahoraga), earth...

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風水火等一切諸神。配六道中祐眾生之行遍故。勝日身如來。是表根本智。次六十億百千那由他佛出興於世者。于根本智起差別智。通收十信。以從根本普光明智發心。六位行終不離此也。普光明殿中說十信是也。從最初勝日身佛至末後廣大解佛。于中供養五十個佛者。表五位加行因果也。至末後廣大解佛。是普賢差別智滿。以此十地通收五位及六位因果。總在其中。本末相即三世一念入因陀羅網門觀察菩薩三昧者。明觀察菩薩行無盡圓周故不可窮也。余義如文自具。此是法雲地善友。以智波羅蜜為主餘九為伴。治于智中具大慈行不自在障。令得自在入普賢行門方滿。已下明十一地位。

新華嚴經論卷第三十九 大正藏第 36 冊 No. 1739 新華嚴經論

新華嚴經論卷第四十

長者李通玄撰

善財童子善知識十一地位二推德勝進中。約立四門。此已下明十一地中善知識。一推德勝進。二示善友所在云在此世界中。三舉善友名名摩耶。四禮敬辭去。云在此世界中者。是佛境界也。以善財詣摩耶夫人所。獲得觀佛境界智。以此世界者。是佛智境界也。名摩耶者。此雲天后。亦曰夫人。是國大夫人。此是十一地。常在世間。無功大慈悲為體。出生普賢行門。一且如五位中十住中。從

【現代漢語翻譯】 現代漢語譯本：風、水、火等一切諸神，配合六道之中佑助眾生的行為周遍的緣故。勝日身如來（殊勝光明之身如來），是表根本智。其次六十億百千那由他佛出興於世，是于根本智生起差別智，統攝十信位。因為從根本普光明智發心，六位之行始終不離此根本智。在普光明殿中宣說十信位就是這個意思。從最初的勝日身佛到最後的廣大解佛，其中供養五十個佛，表示五位加行因果。到最後的廣大解佛，是普賢菩薩的差別智圓滿。以此十地統攝五位和六位的因果，總都在其中。本末相互即入，三世一念，入因陀羅網門觀察菩薩三昧，說明觀察菩薩的行無盡圓周，所以不可窮盡。其餘的意義如經文自身所具備。這是法雲地的善友，以智慧波羅蜜為主，其餘九種波羅蜜為伴，在於智慧之中具足大慈悲行，去除不自在的障礙，使之得到自在，進入普賢行門才圓滿。以下說明十一個地位。 《新華嚴經論》卷第三十九 大正藏第36冊 No. 1739 《新華嚴經論》 《新華嚴經論》卷第四十 長者李通玄撰 善財童子善知識十一地位二推德勝進中，約立四門。此以下說明十一地中善知識，一推德勝進，二指示善友所在說『在此世界中』，三舉善友名，名為摩耶（Mayā，意為幻），四禮敬辭去。說『在此世界中』，是佛的境界。因為善財童子前往摩耶夫人處，獲得觀佛境界智。因此『此世界』，是佛智的境界。名為摩耶，這裡翻譯為天后，也稱為夫人，是國中大夫人。這是十一地菩薩，常在世間，以無功用的大慈悲為體，出生普賢行門。暫且比如五位中的十住位中，從……

【English Translation】 English version: All the gods of wind, water, fire, etc., are associated with the six realms to universally aid the practices of sentient beings. The Buddha Suvarnadivasarira (Supreme Sun-like Body Buddha), represents the fundamental wisdom. The subsequent emergence of sixty billion hundred thousand nayutas of Buddhas in the world signifies the arising of differentiated wisdom from the fundamental wisdom, encompassing the ten stages of faith. Because the aspiration arises from the fundamental, universally illuminating wisdom, the practices of the six stages never depart from this fundamental wisdom. The explanation of the ten stages of faith in the Universal Light Hall signifies this. From the initial Buddha Suvarnadivasarira to the final Vistitagati (Vast Understanding Buddha), the offering to fifty Buddhas in between represents the cause and effect of the five stages of practice. Reaching the final Vistitagati Buddha signifies the perfection of Samantabhadra's differentiated wisdom. With these ten bhumis, the cause and effect of the five stages and six stages are all encompassed within. The beginning and end are mutually inclusive, the three times are one thought, entering the Indra's net gate to observe the Bodhisattva Samadhi, illustrating that the practice of the observing Bodhisattva is endlessly complete, hence inexhaustible. The remaining meanings are self-contained within the text. This is the good friend of the Dharma Cloud Ground, with prajna paramita (wisdom perfection) as the main focus and the other nine as companions, cultivating great compassion within wisdom, removing the obstacles of non-freedom, enabling freedom, and only then is the entry into Samantabhadra's practice gate complete. The following explains the eleven positions. New Avatamsaka Sutra Treatise, Volume 39 Taisho Tripitaka, Volume 36, No. 1739, New Avatamsaka Sutra Treatise New Avatamsaka Sutra Treatise, Volume 40 Composed by Elder Li Tongxuan Sudhana's Eleven Stages of Good Knowledge, the Second Promotion of Virtue and Progress, establishing four gates. The following explains the good knowledge in the eleven bhumis, first promoting virtue and progress, second indicating the location of the good friend, saying 'in this world', third mentioning the name of the good friend, named Maya (Mayā, meaning illusion), fourth paying respects and departing. Saying 'in this world' is the realm of the Buddha. Because Sudhana went to Lady Maya's place and obtained the wisdom of observing the Buddha's realm. Therefore, 'this world' is the realm of the Buddha's wisdom. Named Maya, here translated as Queen of Heaven, also called Lady, is the great lady of the country. This is the eleventh bhumi Bodhisattva, constantly in the world, with effortless great compassion as the essence, giving birth to Samantabhadra's practice gate. For example, in the ten abodes of the five stages, from...

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第七住位休舍優婆夷。主從慈悲修智門。至第八住中一分無功用智現前二。至第十住中師子幢王女慈行。主智悲圓融具足門。三十行中第七行無厭足王是。十行中主慈悲方便利生門。四第八行大光王。以主無功之行行悲門。五十回向中。第七第八回向觀世音菩薩及正趣菩薩同會而現。主悲智圓融無二門。六十地中第七地開敷樹花夜神。主以大悲發行遍周現果門。七第十地中瞿波主大悲智圓滿普合法界門。八此第十一地初即以摩耶夫人。為大慈之首。即以無功用慈悲圓滿。以明慈悲起智幻產生佛及以教化一切眾生諸行門。以此位法門。名菩薩大愿智幻解脫門。明此十一地中大悲為首以本願慈悲心起智幻生。示現成佛利眾生事及以一切諸行之門。遍法界虛空界故。已上八門。和會五位修慈悲次第進修方便差別同異。又於此十一地中。長科十門。略知此地行相次第。一摩耶夫人明從悲起智幻生諸行成佛利生門。二三十三天王名正念女名天主光明智悲自在正念十方諸法無失現前門。三童子師明遍滿十方主世間法師範門。四善知眾藝明遍周十方字智門。五賢勝優婆夷明主世間一切正邪吉兇諸方技術師巫傳說一切總達利生門。六堅固長者明處世無著念清凈解脫門。七妙月長者明處世凈智光明門。八無勝軍明於無相法中得盡相門。九

【現代漢語翻譯】 現代漢語譯本 第七住位的休舍優婆夷（Xiushe Upayi，女居士名），以慈悲為主，修習智慧之門。 到達第八住位時，一分無功用智現前。 到達第十住位時，師子幢王女（Shizichuang Wangnu）修習慈行，以智慧和慈悲圓融具足為主。 在三十行中，第七行是無厭足王（Wuyanzu Wang）。 在十行中，以慈悲方便利益眾生為主。 在第四第八行，大光王（Daguang Wang）以無功用之行來實踐慈悲之門。 在五十回向中，第七和第八回向觀世音菩薩（Guanshiyin Pusa）和正趣菩薩（Zhengqu Pusa）一同顯現，以慈悲和智慧圓融無二為主。 在六十地中，第七地是開敷樹花夜神（Kaifushu Hua Yeshen），以大悲心發起遍周現果之門。 在第十地中，瞿波（Qubo）以大悲和智慧圓滿普合法界之門為主。 在第十一地之初，就以摩耶夫人（Moye Furen，釋迦摩尼的母親）為大慈之首，以無功用慈悲圓滿，闡明慈悲生起智慧幻化成佛，以及教化一切眾生的諸行之門。這個位次的法門，名為菩薩大愿智幻解脫門，闡明此十一地中，以大悲為首，以本願慈悲心生起智慧幻化，示現成佛利益眾生之事，以及一切諸行之門，遍及法界虛空界。 以上八門，和會五位，修習慈悲次第，進修方便的差別同異。又於此十一地中，長科十門，略知此地行相次第： 一、摩耶夫人，闡明從悲心生起智慧幻化，諸行成就佛果利益眾生之門。 二、三十三天王，名為正念女（Zheng Nian Nu），名為天主光明（Tianzhu Guangming），以智慧和慈悲自在正念十方諸法無失現前之門。 三、童子師，闡明遍滿十方，主持世間法師範之門。 四、善知眾藝，闡明遍周十方字智之門。 五、賢勝優婆夷（Xiansheng Upayi），闡明主持世間一切正邪吉兇諸方技術師巫傳說一切總達利益眾生之門。 六、堅固長者（Jiangu Zhangzhe），闡明處世無著，念清凈解脫之門。 七、妙月長者（Miaoyue Zhangzhe），闡明處世凈智光明之門。 八、無勝軍（Wusheng Jun），闡明于無相法中得盡相之門。 九

【English Translation】 English version Xiushe Upayi (a female lay devotee) of the seventh dwelling stage, focuses on compassion and cultivates the gate of wisdom. Upon reaching the eighth dwelling stage, a portion of effortless wisdom manifests. Upon reaching the tenth dwelling stage, the Lion Banner King's Daughter (Shizichuang Wangnu) cultivates compassionate conduct, with the complete fusion of wisdom and compassion as the main focus. In the thirty practices, the seventh practice is the King of Insatiable Desire (Wuyanzu Wang). In the ten practices, the focus is on benefiting sentient beings through compassionate and skillful means. In the fourth and eighth practices, the Great Light King (Daguang Wang) practices the gate of compassion through effortless conduct. In the fifty dedications, the seventh and eighth dedications involve the simultaneous appearance of Avalokiteshvara Bodhisattva (Guanshiyin Pusa) and the Righteous Pursuer Bodhisattva (Zhengqu Pusa), with the non-duality of compassion and wisdom as the main focus. In the sixty grounds, the seventh ground is the Night Goddess of the Blossoming Tree Flower (Kaifushu Hua Yeshen), focusing on initiating the gate of universally manifesting results through great compassion. In the tenth ground, Qubo focuses on the complete pervasion of the Dharma Realm with great compassion and wisdom. At the beginning of the eleventh ground, Maya (Moye Furen, the mother of Shakyamuni Buddha) is taken as the head of great compassion, with the perfection of effortless compassion, elucidating the gate of wisdom arising from compassion, the illusory transformation into Buddhahood, and the various practices of teaching and transforming all sentient beings. The Dharma gate of this stage is called the Bodhisattva's Great Vow Wisdom Illusory Liberation Gate, elucidating that in this eleventh ground, great compassion is the head, and the illusory transformation of wisdom arises from the original vow of compassion, demonstrating the events of attaining Buddhahood to benefit sentient beings, as well as the gates of all practices, pervading the Dharma Realm and the Realm of Empty Space. The above eight gates harmonize the five positions, cultivating compassion in sequence, and advancing in the differences and similarities of skillful means. Furthermore, in this eleventh ground, there are ten major categories, to briefly understand the sequential aspects of this ground: 1. Maya, elucidates the gate of wisdom arising from compassion, the illusory transformation, the accomplishment of Buddhahood through various practices, and the benefiting of sentient beings. 2. The King of the Thirty-Three Heavens, named Right Mindfulness Woman (Zheng Nian Nu), named Lord of Heaven Light (Tianzhu Guangming), is the gate of wisdom and compassion, freely and rightly mindful of all Dharmas in the ten directions without loss, manifesting in the present. 3. The Child Teacher, elucidates the gate of pervading the ten directions, presiding over the model of worldly Dharma teachers. 4. Well-Knowing All Arts, elucidates the gate of wisdom of characters pervading the ten directions. 5. Virtuous Victory Upayi (Xiansheng Upayi), elucidates the gate of presiding over all righteous and evil, auspicious and inauspicious techniques, shamanic traditions, and all-encompassing knowledge in the world to benefit sentient beings. 6. Firm Elder (Jiangu Zhangzhe), elucidates the gate of being unattached to the world, with pure thoughts and liberation. 7. Wonderful Moon Elder (Miaoyue Zhangzhe), elucidates the gate of pure wisdom and light in the world. 8. Invincible Army (Wusheng Jun), elucidates the gate of attaining the exhaustion of characteristics in the Dharma of no characteristics. 9.

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最寂靜義羅門明誠愿語門。十德生童子有德童女明智悲圓滿處世幻住門。如出現品中文殊普賢二位齊也。表法身智慈悲齊滿也。已上十門。是十一地行也。已下至慈氏如來。明一生佛果滿也。一生者。無生中生也。非三世前後生故。

第一正入當位法門中。從爾時善財童子已下。長科為十一段。一爾時善財童子已下至得觀佛境界智有一行半經。明善財勝進入十一地門分。二作如是念已下至作是念有十一行半經。明善財嘆摩耶夫人身之體相自在分。三有主城神名曰寶眼已下至乃至必當成佛有三十六行經。明主城神為善財說主治心城法門分。四爾時有身眾神已下至睹一切剎佛出興故有十四行半經。明身眾神嘆摩耶夫人身摩耶夫人于耳珰放光入善財身份。五時有守護菩薩法堂羅剎鬼王名曰善眼已下至是為十。明羅剎王為善財說十種親近善知識法分。六佛子已下至說是語時有十一行經。明羅剎王為善財說十三昧法令善財常親近善知識分。七善財童子仰視空中已下至如來不可思議微妙功德有二十七行經。明善財見羅剎王為說禮敬十方求善知識法復為說觀身心如夢如幻法得見摩耶夫人蓮花及座樓閣莊嚴分。已上三眾神是入此十一地前方便。方便有三。一善守護心城。二善知音聲性遍十方。三羅剎王名守護堂者。以十三昧門及

【現代漢語翻譯】 現代漢語譯本 最寂靜義羅門明誠愿語門（最寂靜意義的婆羅門以明澈的誠心發願語）。十德生童子（具有十種美德的童子）有德童女（具有美德的童女）明智悲圓滿處世幻住門（以明智、慈悲圓滿處世，視世間如幻的法門）。如《出現品》中文殊（Manjushri，文殊菩薩）普賢（Samantabhadra，普賢菩薩）二位齊等。表法身（Dharmakaya，佛的法身）智（智慧）慈悲（慈愛與憐憫）齊滿也。已上十門。是十一地行也（以上十個法門，是十一地菩薩的修行）。已下至慈氏如來（Maitreya，彌勒佛）。明一生佛果滿也（說明一生即可圓滿佛果）。一生者。無生中生也（所謂一生，是在無生之中顯現生）。非三世前後生故（並非過去、現在、未來三世的生滅）。 第一正入當位法門中。從爾時善財童子（Sudhana，善財童子）已下。長科為十一段。一爾時善財童子已下至得觀佛境界智有一行半經。明善財勝進入十一地門分。二作如是念已下至作是念有十一行半經。明善財嘆摩耶夫人（Maya，摩耶夫人，釋迦牟尼佛之母）身之體相自在分。三有主城神名曰寶眼已下至乃至必當成佛有三十六行經。明主城神為善財說主治心城法門分。四爾時有身眾神已下至睹一切剎佛出興故有十四行半經。明身眾神嘆摩耶夫人身摩耶夫人于耳珰放光入善財身份。五時有守護菩薩法堂羅剎鬼王名曰善眼已下至是為十。明羅剎王為善財說十種親近善知識法分。六佛子已下至說是語時有十一行經。明羅剎王為善財說十三昧法令善財常親近善知識分。七善財童子仰視空中已下至如來不可思議微妙功德有二十七行經。明善財見羅剎王為說禮敬十方求善知識法復為說觀身心如夢如幻法得見摩耶夫人蓮花及座樓閣莊嚴分。已上三眾神是入此十一地前方便。方便有三。一善守護心城。二善知音聲性遍十方。三羅剎王名守護堂者。以十三昧門及

【English Translation】 English version The most silent meaning, the Brahmin (Brahmin with the most silent meaning) of clear and sincere vows. The ten-virtue born boy (a boy with ten virtues), the virtuous girl (a girl with virtues), the wise and compassionate, perfect and worldly illusion dwelling gate (a Dharma gate for dealing with the world with wisdom and compassion, viewing the world as an illusion). Like Manjushri (Manjushri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) in the 'Appearance Chapter', they are equal. It represents the Dharmakaya (Buddha's Dharmakaya), wisdom, and compassion being fully complete. The above ten gates are the practice of the eleventh Bhumi (eleventh stage of Bodhisattva). From here down to Maitreya Tathagata (Maitreya Buddha), it explains the fulfillment of the Buddha fruit in one lifetime. 'One lifetime' means birth within non-birth. It is not born before or after the three times (past, present, and future). In the first Dharma gate of rightly entering the position, from the time of Sudhana (Sudhana, the Youth Sudhana) onwards, the long section is divided into eleven parts. 1. From the time of Sudhana onwards to obtaining the wisdom of observing the Buddha's realm, there is one and a half lines of scripture, explaining Sudhana's excellent entry into the gate of the eleventh Bhumi. 2. After making such a thought, down to making this thought, there are eleven and a half lines of scripture, explaining Sudhana's praise of Maya's (Maya, Mother of Shakyamuni Buddha) body's form and freedom. 3. There is a city-ruling deity named Treasure Eye, down to eventually becoming a Buddha, there are thirty-six lines of scripture, explaining the city-ruling deity speaking to Sudhana about the Dharma gate of ruling the mind-city. 4. At that time, there were body deities, down to seeing all Buddhas appearing in all lands, there are fourteen and a half lines of scripture, explaining the body deities praising Maya's body, and Maya releasing light from her earrings and entering Sudhana's body. 5. At that time, there was a Rakshasa ghost king guarding the Bodhisattva Dharma hall named Good Eye, down to 'this is ten', explaining the Rakshasa king speaking to Sudhana about the ten ways to be close to good teachers. 6. 'Buddha-son', down to 'when these words were spoken', there are eleven lines of scripture, explaining the Rakshasa king speaking to Sudhana about the thirteen Samadhis, enabling Sudhana to always be close to good teachers. 7. Sudhana looked up into the sky, down to the Tathagata's inconceivable and subtle merits, there are twenty-seven lines of scripture, explaining Sudhana seeing the Rakshasa king speaking about paying homage to the ten directions and seeking good teachers, and also speaking about observing the body and mind as dreams and illusions, and seeing Maya's lotus flower and the adornments of the seat and pavilion. The above three deities are the preliminary practices for entering this eleventh Bhumi. There are three preliminary practices: 1. Skillfully guarding the mind-city. 2. Skillfully knowing the nature of sound pervading the ten directions. 3. The Rakshasa king named Guardian of the Hall, with the thirteen Samadhi gates and

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知身心如夢幻觀是守護法界堂義。羅剎王者。此云可畏。王名自在。以三昧觀察守護身心法堂。令佞邪惡鬼破散故。摩耶耳珰放光入善財身者。明入教光三昧耳主教音以此三法以為十一地前方便方得正入十一地門。八爾時善財見如是座已下至已得成就寂滅身故有三十一行半經。明善財見摩耶夫人如幻色身遍周十方一切眾生前分。九爾時善財童子見摩耶夫人已下至云何學菩薩行而得成就有三十七行半經。明摩耶現超過一切諸色相身遍周剎海善財亦現等爾許身前合掌敬禮申請所求及得證入諸三昧門分。十答言佛子我已成就菩薩大愿智幻解脫已下至有修行普賢行愿化一切眾生者我自現身悉為其母有一百七行經。總明摩耶答善財所問法門。十一爾時善財童子白摩耶夫人證此解脫經今幾時已下至我唯知此菩薩大愿智幻解脫門有二十七行經。明答善財所問得此解脫久如分。隨文釋義者。夫摩耶夫人總相中以三法而成別相中以等佛數眾生數行門而得其名。三法者。一以一切諸佛眾生平等無相自體清凈法身妙理為體。二以等一切諸佛眾生平等理中普光明無作無依之智為體。三以等一切諸佛眾生無作理智之中無作性。長養一切眾生。饒益大慈大悲。與一切眾生本同一體自他性亡。恒為利益不求恩報。此乃天真本然眾生共有。依此三法行之

【現代漢語翻譯】 現代漢語譯本： 『知身心如夢幻觀』是守護法界堂的要義。羅剎王者（羅剎：惡鬼；王者：統治者），這裡稱作『可畏』。其王名為『自在』。以三昧（三昧：佛教中的一種精神集中狀態）觀察守護身心法堂，使那些諂媚邪惡的鬼怪破散。摩耶（摩耶：佛母）耳珰（耳珰：耳飾）放光進入善財（善財：善財童子）身中，表明入教光三昧（入教光三昧：一種佛教禪定）耳主教音（耳主教音：通過耳朵傳授教義），以此三種方法作為進入十一地（十一地：菩薩修行的十一個階段）之前的方便，才能真正進入十一地之門。 第八，這時善財見到這樣的座位後下來，直至已經成就寂滅身，因此有三十一行半經文。說明善財見到摩耶夫人如幻色身，遍佈周遍十方一切眾生之前。 第九，這時善財童子見到摩耶夫人後，直至『如何學習菩薩行而得成就』，有三十七行半經文。說明摩耶現出超過一切諸色相的身，遍佈周遍剎海（剎海：佛土的海洋），善財也現出同樣多的身，合掌敬禮，申請所求，以及得到證入各種三昧之門。 第十，回答說：『佛子（佛子：對佛教徒的尊稱），我已經成就菩薩大愿智幻解脫（菩薩大愿智幻解脫：菩薩的一種解脫境界），直至有修行普賢行愿（普賢行愿：普賢菩薩的十大願行）化一切眾生者，我自現身，悉為其母』，有一百七行經文。總的說明摩耶回答善財所問的法門。 第十一，這時善財童子問摩耶夫人：『證得此解脫已經多久了？』直至『我只知道此菩薩大愿智幻解脫門』，有二十七行經文。說明回答善財所問，得到此解脫多久的分段。 隨文解釋其含義。摩耶夫人總的方面以三種法而成，特別的方面以等同佛的數量、眾生的數量的行門而得到她的名號。三種法是：一，以一切諸佛眾生平等無相的自體清凈法身（法身：佛的真身）妙理為本體。二，以等同一切諸佛眾生平等理中普光明無作無依的智慧為本體。三，以等同一切諸佛眾生無作理智之中無作性，長養一切眾生，饒益大慈大悲，與一切眾生本同一體，自他性亡，恒常爲了利益眾生而不求恩報。這乃是天真本然，眾生共有的。依靠這三種法來修行。

【English Translation】 English version: 'Knowing body and mind as an illusion' is the essence of guarding the Dharma realm hall. Rakshasa King (Rakshasa: a type of demon; King: ruler), here called 'Terrible'. The king's name is 'Free'. Observing and guarding the Dharma hall of body and mind with Samadhi (Samadhi: a state of mental concentration in Buddhism), causing those flattering and evil ghosts to be shattered. Maya's (Maya: Buddha's mother) earrings emitting light and entering the body of Sudhana (Sudhana: a youth who sought enlightenment), indicating entering the Light Samadhi of Teaching (Light Samadhi of Teaching: a type of Buddhist meditation), with the ear teaching the sound (ear teaching the sound: teaching through the ears), using these three methods as a convenience before entering the Eleventh Ground (Eleventh Ground: eleven stages of a Bodhisattva's practice), to truly enter the gate of the Eleventh Ground. Eighth, at this time, Sudhana, seeing such a seat, came down, until he had attained the body of Nirvana, hence there are thirty-one and a half lines of scripture. Explaining that Sudhana saw Maya's illusory body, pervading all sentient beings in the ten directions. Ninth, at this time, Sudhana seeing Maya, until 'How to learn the Bodhisattva's practice and attain accomplishment', there are thirty-seven and a half lines of scripture. Explaining that Maya manifested a body surpassing all forms and appearances, pervading the ocean of Buddha-lands (ocean of Buddha-lands: a sea of Buddha's realms), Sudhana also manifested as many bodies, joining his palms in reverence, requesting what he sought, and attaining entry into the gates of various Samadhis. Tenth, answering: 'Son of Buddha (Son of Buddha: a respectful term for Buddhists), I have already attained the Great Vow Wisdom Illusion Liberation of the Bodhisattva (Great Vow Wisdom Illusion Liberation of the Bodhisattva: a state of liberation of a Bodhisattva), until those who practice the vows of Samantabhadra (vows of Samantabhadra: the ten great vows of Samantabhadra Bodhisattva) to transform all sentient beings, I will manifest myself as their mother', there are one hundred and seven lines of scripture. Generally explaining Maya's answer to Sudhana's questions about the Dharma. Eleventh, at this time, Sudhana asked Maya: 'How long has it been since you attained this liberation?' Until 'I only know this Great Vow Wisdom Illusion Liberation gate of the Bodhisattva', there are twenty-seven lines of scripture. Explaining the answer to Sudhana's question, how long it has been since attaining this liberation. Explaining the meaning according to the text. Maya, in general, is formed by three Dharmas, and in particular, she obtains her name through practices equal to the number of Buddhas and the number of sentient beings. The three Dharmas are: First, taking the pure Dharma body (Dharma body: the true body of the Buddha) of equality and no-form of all Buddhas and sentient beings as its essence. Second, taking the universally bright, uncreated, and unreliant wisdom in the principle of equality of all Buddhas and sentient beings as its essence. Third, taking the uncreated nature in the uncreated principle and wisdom of all Buddhas and sentient beings, nurturing all sentient beings, benefiting great compassion, being one with all sentient beings, with the self and other nature extinguished, constantly benefiting sentient beings without seeking gratitude. This is the natural and inherent nature, shared by all sentient beings. Relying on these three Dharmas to practice.

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。即得雖然眾生共有。而眾生迷之者。須具方便行門。起發顯明方得。云何方便。其方便有十大愿門。如願修學。一愿初始發心時起等一切眾生數慈悲大愿。皆當救度一切眾生令出三界苦中皆令成佛。二愿承事恭敬供養十方一切諸佛無空過者。三愿于諸世界中所生之處。有德藝過己之人奉事修學。雖學諸藝智出人天不生憍慢。恒以大慈大悲為首。四愿恒以四念處觀隨病治之立四正勤成就根力。五愿恒以七覺分不離心首長諸正慧照十二緣產生大智海。六愿恒以八正道行無始無終常現在前。七愿自己正道現前常住世間。利益人天一切六道眾生。自己不樂別求余方凈土。明見一切法界之門。深知染凈本從妾起依真本無。八愿于菩薩五位行門。明知法則。所有十住十行十回向十地十一地中方便及諸三昧。利人天法。一念遍周善知其趣。次第修行。九愿常念本願風輪以持本智。鼓揚無邊諸波羅蜜行。等十方界對現色身。應根接引一切眾生。十愿常以大慈大悲身。起一切智如理遍周法界大智。普照不遺一切平等。普賢此是摩耶夫人身所成之行。若修行者應如是修。無有一佛不從大愿海大悲智生。是故經云。但行普賢行愿皆從我生。表此十一地智從悲起十地已前大慈大悲之行。皆以本願及以從根本智。生有修學。長養十一地。一切功

【現代漢語翻譯】 現代漢語譯本： 即使眾生共同擁有（佛性），但迷惑的眾生需要具備方便的修行法門，才能啓發顯明（佛性）。什麼是方便呢？方便有十大愿門。如果能如願修學，就能成就： 第一愿：初始發心時，發起等同一切眾生數量的慈悲大愿，都要救度一切眾生脫離三界之苦，使他們都能成佛。 第二愿：承事、恭敬、供養十方一切諸佛，沒有空過的時候。 第三愿：在各個世界中所出生的地方，對於有德行和技藝超過自己的人，要奉事修學。即使學習各種技藝，智慧超過人天，也不生驕慢之心，永遠以大慈大悲為首要。 第四愿：永遠以四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）來觀察，隨眾生的病癥施以對治，建立四正勤（已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起），成就根力（信、精進、念、定、慧五根增長所生的力量）。 第五愿：永遠以七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分）不離於心，增長各種正慧，照亮十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）產生的大智慧海。 第六愿：永遠以八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）來修行，沒有開始也沒有終結，永遠在眼前呈現。 第七愿：自己所修的正道現在眼前，常住在世間，利益人天一切六道眾生。自己不樂於另外尋求其他地方的凈土，明白見到一切法界之門，深刻知道染污和清凈本來是從妄念而起，依靠真如本性則本來沒有。 第八愿：對於菩薩五位（資糧位、加行位、通達位、修習位、究竟位）的修行法門，明白知道法則。所有十住（發心住、治地住、修行住、生貴住、方便具足住、正心住、不退住、童真住、法王子住、灌頂住）、十行（歡喜行、饒益行、無嗔恨行、無盡行、離癡亂行、善現行、無著行、尊重行、善法行、真實行）、十回向（救護一切眾生離眾生相迴向、不壞迴向、等一切諸佛迴向、至一切處迴向、無盡功德藏迴向、隨順平等善根迴向、隨順等觀一切眾生迴向、真如相迴向、無縛解脫迴向、法界無量回向）、十地（歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地）、十一地（佛地）中的方便法門以及各種三昧，利益人天的佛法，一念之間就能周遍知曉，善於瞭解其中的趣味，次第修行。 第九愿：常常憶念本願的風輪，以此來保持根本智。鼓動宣揚無邊的各種波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的修行，等同十方世界，對眾生顯現色身，根據眾生的根器接引一切眾生。 第十愿：常常以大慈大悲之心，發起一切智慧，如理如實地周遍法界大智，普遍照耀而不遺漏，一切平等。 普賢菩薩，這些是摩耶夫人（釋迦牟尼佛的生母）之身所成就的修行。如果修行者應當這樣修行。沒有一尊佛不是從大愿海、大悲智中產生的。所以經上說：『只要修行普賢行愿，一切都從我這裡產生。』這表明十一地（佛地）的智慧是從大悲心產生的，十地以前的大慈大悲的修行，都是以本願以及從根本智所生起的修學，來長養十一地的一切功德。

【English Translation】 English version: Even though all sentient beings share (Buddha-nature), those who are deluded need to have expedient practices to awaken and manifest (Buddha-nature). What are these expedients? There are ten great vows. If one can cultivate according to these vows, one can achieve: First vow: At the initial arising of the aspiration, generate compassionate vows equal to the number of all sentient beings, vowing to liberate all sentient beings from the suffering of the Three Realms and enable them all to become Buddhas. Second vow: Serve, respect, and make offerings to all Buddhas in the ten directions without ever missing an opportunity. Third vow: In every world where one is born, serve and learn from those who are more virtuous and skilled than oneself. Even if one learns various arts and one's wisdom surpasses humans and devas, do not become arrogant, always prioritizing great compassion. Fourth vow: Always observe with the Four Foundations of Mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena), applying remedies according to the illness of sentient beings, establishing the Four Right Exertions (preventing evil that has arisen, preventing evil that has not yet arisen, increasing good that has arisen, and generating good that has not yet arisen), and accomplishing the powers of the roots (the powers arising from the growth of the five roots of faith, diligence, mindfulness, concentration, and wisdom). Fifth vow: Always keep the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity) inseparable from the mind, increasing all right wisdom, illuminating the great ocean of wisdom generated by the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death). Sixth vow: Always practice the Eightfold Path (right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), without beginning or end, always present before one. Seventh vow: May the right path that I cultivate be present before me, constantly abiding in the world, benefiting humans, devas, and all sentient beings in the six realms. I do not delight in seeking pure lands elsewhere, clearly seeing the gates of all Dharma realms, deeply knowing that defilement and purity arise from false thoughts, and that relying on true nature, they are originally non-existent. Eighth vow: Clearly understand the principles of the practices of the Five Stages of the Bodhisattva Path (accumulation stage, application stage, insight stage, cultivation stage, and ultimate stage). May all expedient methods and various samadhis in the Ten Abodes (stage of initial resolve, stage of taming the ground, stage of practice, stage of noble birth, stage of complete means, stage of right-mindedness, stage of non-retrogression, stage of youthful purity, stage of Dharma prince, stage of coronation), the Ten Practices (practice of joy, practice of benefit, practice of non-hatred, practice of inexhaustibility, practice of freedom from delusion, practice of skillful manifestation, practice of non-attachment, practice of respect, practice of good Dharma, practice of truthfulness), the Ten Dedications (dedication of saving all beings from the appearance of beings, dedication of indestructibility, dedication equal to all Buddhas, dedication to all places, dedication of inexhaustible treasury of merit, dedication of following equal roots of goodness, dedication of following equal observation of all beings, dedication of true suchness, dedication of unbound liberation, dedication of boundless Dharma realm), the Ten Bhumis (Joyful Ground, Ground of Purity, Ground of Light, Ground of Blazing Wisdom, Ground Difficult to Conquer, Ground of Manifestation, Ground of Far Progress, Immovable Ground, Ground of Good Wisdom, Cloud of Dharma Ground), and the Eleventh Ground (Buddhahood), benefit humans and devas. May I know them all in a single thought, be skilled in understanding their interest, and cultivate them in order. Ninth vow: Constantly remember the wind-wheel of the original vow, using it to maintain fundamental wisdom. Promote and proclaim the boundless practices of the various Paramitas (generosity, morality, patience, diligence, concentration, wisdom), equal to the ten directions, manifesting a physical body to sentient beings, guiding all sentient beings according to their capacities. Tenth vow: Constantly use the body of great compassion to generate all wisdom, thoroughly illuminating the Dharma realm with great wisdom in accordance with truth, universally illuminating without omission, all being equal. Samantabhadra (Universal Worthy Bodhisattva), these are the practices accomplished by the body of Maya (mother of Shakyamuni Buddha). If practitioners should cultivate in this way. There is no Buddha who does not arise from the ocean of great vows and great compassionate wisdom. Therefore, the sutra says: 'Just practice the vows of Samantabhadra, and everything will arise from me.' This indicates that the wisdom of the Eleventh Ground (Buddhahood) arises from great compassion, and the practices of great compassion before the Tenth Ground are all cultivated with the original vow and the fundamental wisdom, to nourish all the merits of the Eleventh Ground.

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終。純是大慈悲為法界體。以悲生智幻生等眾生數身。常為利益曾無休息。名為生佛。非要得三十二相乃至九十七相。但初發心時一分會真智悲同起。雖未得通化變易自在法。是一同知見真故。如是修學如是悟入。方名初發心時便成正覺。亦名以佛知見示悟眾生。欲令眾生入佛知見。從此摩耶夫人。表十一地初門。已后九個善知識。總明從大慈悲為母體。皆從母行。以智幻生悲智遍周十方普現。不作階級次第對治。已后善知識。雖亦云我唯知此法門。余不能知者。以明同中具別。表普賢差別智隨俗遍周。非如十地已前滯障不達此之十一地。但顯修行行十一地行。滿此普賢十一地位。顯得遍周行備塵俗無求出世自天主光。已去總是同世凡流不標。神相異狀。與世人一種。但有法利人。明十地已前是修悲智已出世聖道法門。十一地是自以大慈悲心。行赴俗濟生之門。表自出世道滿更無求解脫雖染離染之心。但以乘法性舡張大慈悲帆。以大智為舡師。順本願風吹諸波羅蜜網。常游生死海。漉一切眾生有著之魚。安置無依普光明之智岸。常生一切幻住萬行功德法界無礙寶堂。如下慈氏所居樓閣是。如善財得羅剎王。為說求善知識法。令善財普禮十方正念思惟一切境界。勇猛自在遍游十方。觀身觀心如夢如幻如影求善知識。爾時

【現代漢語翻譯】 現代漢語譯本 終。完全是大慈悲作為法界的本體。以慈悲生出智慧，幻化出如同眾生數量一樣多的身。常常爲了利益眾生而沒有休息。這叫做生佛。不是一定要得到三十二相乃至九十七相。只是最初發心的時候，一分真智和慈悲一同生起。雖然還沒有得到通化變易自在的法力，但是因為是相同的知見，所以是真實的。像這樣修學，像這樣領悟，才叫做最初發心的時候就成就正覺。也叫做用佛的知見開示和引導眾生，想要讓眾生進入佛的知見。從此摩耶夫人（釋迦牟尼佛的生母）代表十一地最初的門徑。後面的九個善知識，總共說明從大慈悲作為母體，都遵循母親的德行。用智慧幻化出悲智，遍佈周遍十方普遍顯現。不設立階級次第對治。後面的善知識，雖然也說『我只知道這個法門，其他的不能知道』，是爲了說明相同之中具有差別，表示普賢（菩薩名）的差別智隨著世俗遍佈周遍。不像十地以前那樣滯礙不通達這十一地。只是顯示修行十一地的行持，圓滿這普賢十一地的地位，顯現出遍周的行持完備，在塵世中沒有所求，從出世的自天主光開始，都是和世俗凡人一樣，不標榜神奇的相貌和奇異的形狀，和世人一樣。只是用佛法利益人。說明十地以前是修習悲智已經出世的聖道法門。十一地是自己用大慈悲心，實行赴世俗救濟眾生的門徑。表示自己出世的道業圓滿，不再求解脫，雖然有染著和離染的心，但是用乘載法性的船，張開大慈悲的帆，用大智慧作為船師，順著本願的風，吹動諸波羅蜜（到達彼岸的方法）的網，常常游于生死海，撈取一切眾生這些有著執著的魚，安置在沒有依靠的普光明之智岸。常常生出一切幻住萬行功德法界無礙寶堂，如下面慈氏（彌勒菩薩）所居住的樓閣一樣。如同善財（童子名）得到羅剎王，為他說求善知識的方法，讓善財普遍禮敬十方，正念思惟一切境界，勇猛自在地遍游十方，觀察身和心如同夢幻泡影一樣，尋求善知識。那時

【English Translation】 English version End. It is purely great compassion as the body of the Dharmadhatu (realm of reality). With compassion, wisdom arises, and illusory bodies are created as numerous as sentient beings. Constantly working for the benefit of others without rest, this is called a living Buddha (Sheng Fo). It is not necessary to attain the thirty-two marks or even the ninety-seven marks. Only at the initial moment of aspiration (Bodhicitta) do a portion of true wisdom and compassion arise together. Although one has not yet attained the power of unobstructed transformation, it is genuine because of the shared knowledge and vision. Practicing and realizing in this way is called achieving perfect enlightenment at the very moment of initial aspiration. It is also called using the Buddha's knowledge and vision to reveal and guide sentient beings, desiring to lead them into the Buddha's knowledge and vision. From this point, Maya (mother of Shakyamuni Buddha) represents the initial gate of the eleventh ground (Bhumi). The subsequent nine good advisors (Kalyanamitra) collectively illustrate that from great compassion as the mother's womb, all follow the mother's conduct. With wisdom, illusion generates compassion and wisdom pervades all directions, universally manifesting without establishing hierarchical stages of counteraction. Although the subsequent good advisors also say, 'I only know this Dharma gate, and I cannot know others,' it is to clarify that within sameness there are differences, representing Samantabhadra's (a Bodhisattva) differential wisdom pervading all customs. It is not like the ten grounds before, where there is stagnation and failure to understand this eleventh ground. It only reveals the practice of the eleventh ground, fulfilling this position of Samantabhadra's eleventh ground, manifesting complete and pervasive conduct, without seeking anything in the mundane world, starting from the light of the self-existent heavenly lord, all are the same as ordinary people, not flaunting divine appearances or strange forms, being the same as worldly people. Only with the Dharma do they benefit people, clarifying that the ten grounds before are the Dharma gates of cultivating compassion and wisdom, already transcending the world into the holy path. The eleventh ground is using one's own great compassionate heart to practice the gate of going to the mundane world to relieve sentient beings. It represents that one's own transcendent path is complete, and there is no further seeking of liberation, although there is the mind of attachment and detachment. However, using the boat that carries the Dharma-nature, unfurling the sail of great compassion, using great wisdom as the boatman, following the wind of original vows, blowing the net of the Paramitas (perfections), constantly traveling in the sea of birth and death, catching all sentient beings, these fish with attachments, placing them on the shore of unreliant, universally illuminating wisdom. Constantly generating all illusory abodes, the myriad practices, the merit, the Dharmadhatu's unobstructed treasure hall, like the pavilions where Maitreya (the future Buddha) resides below. Like Sudhana (a youth) obtaining the Rakshasa King, who spoke to him about the method of seeking good advisors, causing Sudhana to universally prostrate to the ten directions, rightly contemplate all realms, bravely and freely travel in all directions, observing the body and mind as if they were dreams, illusions, bubbles, and shadows, seeking good advisors. At that time

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善財受行其教。即時觀見大寶蓮花從地涌出十方求善知識者。明自身心內外十方以法諦求有何體性令稱法身。又令觀身觀心如夢如影者。令達其教達性達相如影。通同無二便入智幻生門。是見摩耶夫人也。初見蓮花從地涌出者。以自性清凈法身為地體。一切萬行蓮花從此生故。金剛為莖者。是根本智。明一切差別行差別智從法身根本智生。設是有此境界莊嚴亦是此依報也。終不別有報終不別有報因果也。妙寶藏者。慈悲含育報生也。摩尼為葉者行無垢報生也。光明寶王以為其臺者。以根本智現。照用自在所報生也。眾寶色香以為其須者。戒定慧解脫解脫知見香所報生也。無數寶網彌覆其上者。以能施教網報生也。上有樓觀者。差別智報生也。普納十方法界藏者。以大智遍周教網普覆所報生也。奇妙寶飾者。妙行報嚴故。金剛為地者。法身報生也。千柱行列者。行有千萬行也。一切皆以摩尼寶成者。行行中無垢也。閻浮檀金以為其壁者。柔和忍辱之所報生也。眾寶瓔珞四面垂下者。四攝之行垂慈接生之所報生也。已下準此例知。教廣文長不可具述。已下摩耶夫人所現遍法界身同一切眾生事業等身生一切諸如來身如。文自明。

如善財童子。問摩耶夫人得此解脫其已久如中摩耶答言善男子乃往古世過不可思議非最後

【現代漢語翻譯】 現代漢語譯本 善財童子遵從教誨，隨即觀見到一朵巨大的寶蓮花從大地涌出，這象徵著十方尋求善知識的人。他明白了自身、內心和外在世界，以及十方世界都以真理來探求，有什麼樣的本體才能被稱為法身（Dharmakaya，佛的法性之身）。又明白了觀身觀心如同夢幻泡影，從而通達了摩耶夫人（Maya，佛母）的教導，領悟了自性的本體和現象都如夢如影，通達無二，便進入了智慧幻生的法門，這就是見到了摩耶夫人。最初見到蓮花從地涌出，是以自性清凈的法身為大地本體，一切萬行（無數的修行）的蓮花都由此而生。金剛為莖，象徵著根本智（Fundamental Wisdom），闡明一切差別行（不同的修行方式）和差別智（不同的智慧）都從法身的根本智中產生。即使有這樣的境界莊嚴，也是依報（dependent reward），終究不會有其他的報應，也不會有其他的報應因果。美妙的寶藏，是慈悲含育所產生的報應。摩尼寶珠為葉，象徵著無垢的修行所產生的報應。光明寶王作為蓮臺，是以根本智顯現，照用自在所產生的報應。各種顏色的寶物和香氣作為蓮鬚，是戒（morality）、定（concentration）、慧（wisdom）、解脫（liberation）、解脫知見香所產生的報應。無數的寶網覆蓋其上，是以能夠施教的網所產生的報應。上面有樓閣，是差別智所產生的報應。普遍容納十方法界藏，是以大智慧周遍，教網普遍覆蓋所產生的報應。奇妙的寶物裝飾，是因為妙行所產生的莊嚴報應。金剛為地，是法身所產生的報應。千柱排列，象徵著修行有千萬種。一切都用摩尼寶珠構成，象徵著每一種修行都是無垢的。閻浮檀金作為墻壁，是柔和忍辱所產生的報應。各種寶物瓔珞從四面垂下，是四攝法（Four Embracing Dharmas）的修行，垂慈接引眾生所產生的報應。以下可以參照這個例子來理解。教義廣博，文字冗長，無法全部敘述。以下摩耶夫人所顯現的遍法界身，與一切眾生的事業相同，與諸如來身相同，經文自然會闡明。 如善財童子（Sudhana，求道者）問摩耶夫人得到這種解脫已經多久了，摩耶夫人回答說：『善男子，從過去不可思議的久遠年代，並非最近。』

【English Translation】 English version Sudhana, following her teachings, immediately beheld a great treasure lotus flower emerging from the earth, symbolizing those who seek good knowledge in the ten directions. He understood that his own body, mind, inner and outer worlds, and the ten directions, all seek with truth what kind of essence can be called the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature). He also understood that observing the body and mind is like a dream or a shadow, thus comprehending Maya's (Maya, Buddha's mother) teachings, realizing that the essence and phenomena of self-nature are like shadows, and attaining non-duality, he entered the gate of wisdom and illusory birth, which is seeing Maya. The initial sight of the lotus flower emerging from the earth signifies the pure Dharmakaya of self-nature as the essence of the earth, from which all myriad practices (countless practices) arise. The diamond stem symbolizes Fundamental Wisdom, clarifying that all differentiated practices (different ways of practice) and differentiated wisdom (different wisdoms) arise from the Fundamental Wisdom of the Dharmakaya. Even if there is such a realm of adornment, it is a dependent reward, and there will ultimately be no other retribution, nor will there be other causes and effects of retribution. The wonderful treasure is the retribution born of compassion and nurturing. The Mani jewel leaves symbolize the retribution born of immaculate practice. The Light King of Treasures as the lotus platform is the retribution born of the manifestation of Fundamental Wisdom, illuminating and using freely. The various colored treasures and fragrances as the lotus stamens are the retribution born of morality (sila), concentration (samadhi), wisdom (prajna), liberation (vimukti), and the fragrance of the knowledge and vision of liberation. The countless treasure nets covering it symbolize the retribution born of the ability to teach. The pavilions above are the retribution born of differentiated wisdom. Universally accommodating the treasure of the ten Dharma realms is the retribution born of great wisdom pervading and the teaching net universally covering. The wonderful treasure ornaments are due to the adornment retribution born of wonderful practices. The diamond ground is the retribution born of the Dharmakaya. The rows of thousands of pillars symbolize that there are thousands of practices. Everything is made of Mani jewels, symbolizing that each practice is immaculate. Jambudvipa gold as the walls is the retribution born of gentleness and forbearance. Various treasure necklaces hanging down on all sides are the retribution born of the practice of the Four Embracing Dharmas (catuh-samgraha-vastu), compassionately receiving and guiding beings. The following can be understood by analogy. The teachings are vast, and the text is lengthy, so it cannot all be described. The following body pervading the Dharma realm manifested by Maya is the same as the activities of all sentient beings and the same as the bodies of all Tathagatas, as the text will naturally clarify. As Sudhana (Sudhana, seeker of truth) asked Maya how long she had attained this liberation, Maya replied, 'Good man, from the past immeasurable eons, not recently.'

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身菩薩神通道眼所知者。唯佛能知故。意明不可以時分知不可以劫數度也。要須以佛智印冥同古今量盡始末見亡者。能知其發心得法之久近。若立始終之見者。設將無盡剎微塵。比之成數無由可悉。設使展轉無盡剎塵。比之成數。亦不可悉。數亡系盡智現方知。即無以數法算其遠近。若以演算法盡無盡劫。算毛孔中虛空量。了無得其邊際故。以虛空無受量故。以此無量為得時也。如文殊師利頌云。一念普觀無量劫。無去無來亦無住。如是了知三世事。超諸方便成十力。此是最後身菩薩之大數也。爾時劫名凈光者。表法身為劫體。世界名須彌德者。得不動為世界體。雖有諸山五趣雜居然其國土眾寶所成清凈莊嚴無諸穢惡者。唯其自心凈即一切境界凈萬法無垢。作凈穢二見即自心見不凈也。明大悲遍含五趣大智無染凈等見故名眾寶莊嚴有千億四天下者。明萬行利生之位也。有一四天下名師子幢者。明大智遍周。十方一境于中有八十億王城。有一王城名自在幢者。明八正道行十波羅蜜。于中智所游居名輪王所居號自在幢王名大威德者。是智自在能治生死自不壞也。彼王城北有一道場名滿月光明。城北者。北為坎位。是師君智所居治迷之位故號道場。能治執惑故。名滿月光明。其道場神名曰慈德者。以智之化迷以慈悲為德。有菩

【現代漢語翻譯】 現代漢語譯本 身菩薩以神通和道眼所知曉的事情，只有佛才能完全瞭解。這裡的意思是說，菩薩發心和得法的時間長短，是無法用時間或劫數來衡量的。只有用佛的智慧印證，與古今冥合，窮盡始終，才能真正瞭解。如果執著於始終的觀念，即使拿無盡剎土的微塵來比喻，也無法計算清楚。即使輾轉使用無盡剎土的微塵來計算，也無法窮盡。只有當數字的概念消失，繫縛斷盡，智慧顯現時，才能真正瞭解，那時就無法用數字來計算其遠近了。如果用演算法來窮盡無盡劫，計算毛孔中的虛空量，也無法得到其邊際，因為虛空沒有數量可以衡量。因此，以這種無量作為獲得時間的方式。正如文殊師利菩薩所說：『一念普遍觀察無量劫，無去無來也無所住。像這樣瞭解過去、現在、未來三世事，超越各種方便法門，成就十種力量。』這就是最後身菩薩的大數。 當時劫的名字叫凈光（表示法身是劫的本體），世界的名字叫須彌德（表示得到不動是世界的本體）。雖然有各種山和五趣眾生雜居其中，但這個國土是由各種珍寶構成，清凈莊嚴，沒有各種污穢和罪惡。這是因為自心清凈，所以一切境界都清凈，萬法沒有垢染。如果產生清凈和污穢兩種對立的看法，那就是自心不清凈的表現。說明大悲心普遍包含五趣眾生，大智慧沒有染污和清凈等對立的見解，所以叫做眾寶莊嚴。有千億個四天下，說明以萬種修行利益眾生的地位。 其中一個四天下名叫師子幢（表示大智慧普遍周遍十方），其中有一個境界。在師子幢中，有八十億個王城。其中有一個王城名叫自在幢（表示修行八正道和十波羅蜜）。在這個王城中，智慧所游居的地方，是轉輪王所居住的地方，叫做自在幢。轉輪王的名字叫大威德（表示智慧自在，能夠治理生死，自身不被生死所壞）。這個王城的北面有一個道場，名叫滿月光明。城北，北方是坎位，是師君的智慧所居住和治理迷惑的地方，所以叫做道場。能夠治理執著和迷惑，所以名叫滿月光明。這個道場的守護神名叫慈德（用智慧來化解迷惑，以慈悲作為德行）。有菩

【English Translation】 English version What a Bodhisattva knows through supernatural powers and the eye of the Tao can only be fully understood by the Buddha. The meaning here is that the length of time it takes for a Bodhisattva to develop the aspiration for enlightenment (Bodhi-citta) and attain the Dharma cannot be measured by time or kalpas (aeons). Only by using the wisdom seal of the Buddha, merging with the past and present, and exhausting the beginning and the end, can one truly understand. If one clings to the concept of beginning and end, even if one uses the dust of endless Buddha-fields as a metaphor, it cannot be calculated clearly. Even if one uses the dust of endless Buddha-fields to calculate, it cannot be exhausted. Only when the concept of numbers disappears, the bonds are broken, and wisdom manifests, can one truly understand. At that time, it is impossible to calculate its distance with numbers. If one uses algorithms to exhaust endless kalpas and calculate the amount of space in a pore, one cannot obtain its boundary because space has no measurable quantity. Therefore, this immeasurable is used as a way to obtain time. As Manjushri Bodhisattva said: 'In one thought, universally observing immeasurable kalpas, there is no going, no coming, and no abiding. Knowing the affairs of the three worlds in this way, transcending all expedient means, one achieves the ten powers.' This is the great number of the Bodhisattva in his last life. At that time, the name of the kalpa was Pure Light (representing the Dharmakaya as the body of the kalpa), and the name of the world was Sumeru Virtue (representing obtaining immovability as the body of the world). Although there are various mountains and beings of the five realms living together, this land is made of various treasures, pure and adorned, without various defilements and evils. This is because the self-mind is pure, so all realms are pure, and the ten thousand dharmas have no defilement. If one produces two opposing views of purity and defilement, it is a manifestation of the impure self-mind. It illustrates that great compassion universally encompasses beings of the five realms, and great wisdom has no views of defilement and purity, so it is called adorned with various treasures. There are a thousand billion four continents, illustrating the position of benefiting beings with ten thousand practices. One of these four continents is called Lion Banner (representing great wisdom universally pervading the ten directions), and there is one realm within it. In Lion Banner, there are eighty billion royal cities. One of these royal cities is called Self-Mastery Banner (representing the practice of the Eightfold Path and the Ten Paramitas). In this royal city, the place where wisdom dwells is where the Wheel-Turning King resides, called Self-Mastery Banner. The name of the Wheel-Turning King is Great Majesty (representing wisdom being self-mastered, able to govern birth and death, and not being destroyed by birth and death). To the north of this royal city is a Bodhimanda (place of enlightenment) called Full Moon Light. North of the city, the north is the Kan position, which is where the wisdom of the teacher-king dwells and governs delusion, so it is called Bodhimanda. It can govern attachment and delusion, so it is called Full Moon Light. The guardian deity of this Bodhimanda is called Benevolent Virtue (using wisdom to transform delusion, with compassion as virtue). There are Bodhi

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薩名離垢幢者。法身起行性自無垢。坐于道場將成正覺者。欲成為將。有一惡魔名曰金色光。與其眷屬兵眾俱至菩薩所。彼大威德轉輪王已得菩薩神通自在化作兵眾其數倍多圍繞道場諸魔惶怖悉自奔散者。意明惡魔名金色光者法身智境真假一相一向。離垢菩薩未明心境平等。要假一切智王。明觀心境理徹無二心境。如幻一切境界幻智幻生。即于境不迷。妄相心魔。總法界皆為佛事。名為奔散。道場神慈悲歡喜者。法悅也。道場神于彼王而生子想者。明破見由智起行化俗由悲明此位智由慈悲所生故。觀智如子乃至合會輪王者。毗盧遮那是。道場神我身是者。明恐人不解其意託事像之令易解故。終不可以心外別有境魔。但明心無內外中間。萬法自他同體。一亦不一。他亦不他。只為法幽難顯借事表明。諸有智者以譬喻得解。乃至一切初發無上大菩提心。皆先起大愿大慈悲心教化眾生。方求出要利眾生之行。及至行滿此法不移一切諸佛皆如是。先從大慈悲大願行生故。十方世界無量諸佛將成佛時。皆于臍中放大光明來照我身及我宮殿屋宅者。悲宮智殿養育為屋。生死海為宅。明臍處身之中一切眾生生長之際此處是含生生長之藏。如樹根魁之際。向上長莖幹枝條。向下生根入地。處陰陽之中際發生之元始。又如甲子旬中以戌為

【現代漢語翻譯】 現代漢語譯本： 薩名離垢幢者（菩薩名）。法身起行，其自性本就無垢。當他坐于道場，將要成就正覺時，將要成為覺悟者。有一個惡魔，名叫金色光（惡魔名），與他的眷屬和軍隊一同來到菩薩所在之處。這位具有大威德的轉輪王（指菩薩），已經獲得了菩薩的神通自在，化作數量倍增的軍隊，圍繞著道場。諸魔因此感到惶恐，全都四處奔散。這裡的意思是說，惡魔名為金色光，代表法身智境中真與假、一相與一向並存。離垢菩薩尚未明瞭心境平等，需要藉助一切智王（指佛），來明觀心境，徹悟心境在理上並無二致。心境如幻，一切境界和幻智也如幻而生，因此在境界中不會迷惑。妄想和心魔，總的來說，整個法界都是佛事。『奔散』的意思是，道場神慈悲歡喜，這是法悅。道場神對於轉輪王產生兒子般的想法，表明破除知見是由智慧生起的，教化世俗是由慈悲顯現的。這個位置的智慧是由慈悲所生的。觀智如同兒子，乃至與轉輪王合會，轉輪王就是毗盧遮那佛（佛名）。道場神說『我身是』，表明是害怕人們不理解其中的含義，所以藉助事相來使之容易理解。最終，不能在心外別處尋找境魔，只是要明白心無內外中間，萬法自他同體，一亦不一，他亦不他。只是因為佛法幽深難以顯現，所以藉助事相來表明。有智慧的人可以通過譬喻來理解。乃至一切初發無上大菩提心的人，都首先發起大愿和大慈悲心來教化眾生，然後才尋求脫離苦海、利益眾生的修行。等到修行圓滿，這個法則不會改變，一切諸佛都是如此，都是先從大慈悲大願行生起的。十方世界無量諸佛將要成佛時，都會從臍中放出大光明，來照耀我的身體以及我的宮殿屋宅。悲宮智殿是養育之處，生死海是住所。表明臍位於身體之中，一切眾生生長之際，此處是含生生長的儲藏之處，如同樹根的根莖，向上生長莖幹枝條，向下生根入地，處於陰陽的交界處，是發生之元始。又如甲子旬中以戌為...

【English Translation】 English version: The Bodhisattva named L垢幢 (Li Gou Chuang, name of a Bodhisattva), whose Dharmakaya (Dharma body) arises in practice, is inherently without defilement. When he sits in the Bodhimanda (place of enlightenment), about to attain perfect enlightenment, about to become an enlightened one, there is a Mara (demon) named 金色光 (Jin Se Guang, Golden Light, name of a demon), who comes to the Bodhisattva's place with his retinue and army. This great and virtuous Chakravartin (轉輪王, Wheel-Turning King, referring to the Bodhisattva), having attained the Bodhisattva's神通 (Shen Tong, supernatural powers) and自在 (Zi Zai, freedom), transforms into an army many times larger, surrounding the Bodhimanda. The Maras are terrified and scatter in all directions. The meaning here is that the Mara named 金色光 (Jin Se Guang, Golden Light) represents the coexistence of truth and falsehood, oneness and direction, in the wisdom realm of the Dharmakaya. The Bodhisattva 離垢 (Li Gou, Without Defilement) has not yet understood the equality of mind and境 (Jing, environment), and needs to rely on the All-Knowing King (referring to the Buddha) to clearly observe the mind and境 (Jing, environment), and thoroughly understand that mind and境 (Jing, environment) are not different in principle. Mind and境 (Jing, environment) are like illusions, and all realms and illusory wisdom arise like illusions, so one is not deluded in the realm. Delusions and mind-Maras, in general, the entire Dharmadhatu (法界) is a Buddha-activity. 'Scattering' means that the Bodhimanda gods are compassionate and joyful, which is Dharma-joy. The Bodhimanda gods have the thought of a son towards the Chakravartin (轉輪王, Wheel-Turning King), indicating that the breaking of views arises from wisdom, and the transformation of customs is manifested by compassion. The wisdom in this position is born of compassion. Observational wisdom is like a son, and even unites with the Chakravartin (轉輪王, Wheel-Turning King), who is Vairocana Buddha (毗盧遮那佛, name of a Buddha). The Bodhimanda gods say 'I am', indicating that they are afraid that people will not understand the meaning, so they use phenomena to make it easier to understand. Ultimately, one cannot find境 (Jing, environment) and Maras outside the mind, but one must understand that the mind has no inside, outside, or middle, and all Dharmas are of the same essence as oneself and others, one is not one, and the other is not the other. It is only because the Dharma is profound and difficult to manifest that phenomena are used to illustrate it. Wise people can understand through metaphors. Even all those who initially generate the unsurpassed Bodhicitta (菩提心, mind of enlightenment) first generate great vows and great compassion to teach sentient beings, and then seek to escape suffering and benefit sentient beings. When the practice is complete, this principle will not change, all Buddhas are like this, they all arise from great compassion, great vows, and practice. When countless Buddhas in the ten directions are about to become Buddhas, they will emit great light from their navels to illuminate my body and my palaces and houses. The palace of compassion and the殿 (Dian, hall) of wisdom are the places of nourishment, and the sea of birth and death is the dwelling. It indicates that the navel is located in the middle of the body, and when all sentient beings are born, this place is the storehouse of birth and growth, like the rhizome of a tree root, growing stems and branches upwards, and roots downwards into the earth, located at the junction of Yin and Yang, the origin of occurrence. Also, like 戌 (Xu) in the 甲子 (Jia Zi) cycle...

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天魁。左生陽。右生陰。今臍中放光者。表受生之元始如天魁之像。起慈悲之始生大智之元故。如人生亦爾。初生少小漸長大者。亦從臍輪起氣通於上下。生長之性。此處是受氣始生之元故。從此放也。是其乾位是始終之際生長之元此臍中是也。又表處智悲之中際成智之中即眉間毫相是成大悲之中即臍中。是故此是十一地普賢處世利生門。治十地中出世緣真利生不自在行不廣大障。如十定品中。諸菩薩求覓普賢三求覓者。是隨大智之中行檀度為主。總統法界波羅蜜海門也。都言三世一切佛以慈悲為初生。無慈悲利物有厭生死。即是二乘及凈土菩薩。后迴心始可歸真。定性之流多劫難返。余如經自具。我唯知此菩薩大愿智幻解脫者。明推德升進。推德升進中有三門。一示善友之處云在三十三天。有王名正念。明智凈自在如天王。名正念者。表凈智無念而自在任理施為。不為而萬事自為。明十一地凈智任運應現也。在十住位中但名正念。天子問其梵行。未云有女。至此十一地中名王。又云有女。明以智生悲也。有女名天主光者。表無作智中慈悲無染性任用利物也。此位表智圓用無前後也。取天表處生死中自在神化無方。非即在於處所也。敬申所求云我得菩薩解脫名無礙念者。得三世無礙智一念印三世古今及未來一切眾生生

死劫量及一切三世諸佛成道劫量。一念遍知無不了然。如今現前。以無妄念智現前諸法本如是故。此明無妄念之正念智也。于中所有諸劫中諸佛之數于諸劫中或供養多佛增減不定者。是一念中無念正智。普皆供養三世諸佛之數。此是無久近中久近之狀也。總無時之大圓智境。法自如是不由修正也。修但自照十二緣生達妄成智。智無所修。但自解迷真無可作。亦無三世古今之性。此是十一地中第二地善知識。次十一地中第二地善知識已下。總明正念中無礙智用遍周同行攝生之行身也。此是十方一切世界例然。六道等遍總從摩耶夫人大悲海生。以正念無作智為體也。此是十一地中戒波羅蜜。以智生悲門故。女名天主光。

第三迦毗羅城童子師。此為黃色城也。黃色者。是中宮色故。明為此童子師不離中道軌治俗典如此孔丘之流。明世間師軌門。如孔子頭頂下如反宇。表處俗行謙之道。以身表法。像尼丘山。似彼山頂中下。非彼山因求祠而生。此俗說非也。姓孔者。聖人無名無姓。以德為名為姓。非以俗姓為姓。約德以有究明之德。以之姓孔。孔者究也。以行化蒙。名之為丘。丘者山嶽之稱。以艮為山。為小男。為童蒙。因行所化而立名也。故名丘也。亦以德超過俗。名之為丘。亦至德尊重無傾動之質。名為丘。生在

【現代漢語翻譯】 現代漢語譯本：死亡之劫的數量以及一切過去、現在、未來三世諸佛成道的劫數，在一念之間全部知曉，沒有不清楚的。如今就在眼前，因為沒有虛妄念頭的智慧顯現，一切諸法的本性本來就是如此。這說明了沒有虛妄念頭的正念智慧。在其中所有劫數中諸佛的數量，在各個劫數中或者供養的佛多或者少，增減不定，這都在一念中的無念正智中，普遍供養了過去、現在、未來三世諸佛的數量。這是沒有時間長短概念中的時間長短之相。總括了沒有時間概念的大圓智境界。法的本性自然如此，不是通過修正而得來的。修行只是自己觀照十二因緣，達到轉妄為智。智慧沒有可以修習的地方，只是自己解除迷惑，真實中沒有什麼可以作為的。也沒有過去、現在、未來的性質。這是十一地中的第二地善知識。接下來十一地中的第二地善知識以下，總的說明了正念中無礙智慧的作用，普遍周遍，同行攝生的行為。這是十方一切世界都是如此。六道等等普遍都從摩耶夫人（釋迦牟尼佛的生母）的大悲海中產生，以正念無作智為本體。這是十一地中的戒波羅蜜（持戒到彼岸），因為從智慧生出慈悲之門。女的名字叫天主光。 第三位是迦毗羅城（古代印度城市）的童子師。這裡說是黃色城。黃色，是中央的顏色，說明這位童子師不離開中道，用世俗的典籍來教導，就像孔丘（孔子）這類人。說明了世間老師的規範。比如孔子頭頂中間低下去像屋檐反過來一樣，表示處在世俗中實行謙虛的道理。用身體來表達佛法。像尼丘山（孔子的出生地），像那座山頂中間低下去。不是因為在那座山求神祠而生的，這種世俗的說法是不對的。姓孔，聖人沒有名也沒有姓，用德行作為名字和姓氏。不是用世俗的姓氏作為姓氏。根據德行來說，有窮究明白的德行，因此姓孔。孔，就是窮究的意思。用行為來教化矇昧的人，名字叫做丘。丘，是山嶽的稱呼，用艮卦代表山，代表小男孩，代表童蒙。因為行為所教化而立名，所以名叫丘。也因為德行超過世俗，名叫丘。也因為至高的德行，尊重而沒有傾動的品質，名叫丘。生在...

【English Translation】 English version: The amount of deaths and the amount of kalpas (an immense period of time) for the enlightenment of all Buddhas in the three times (past, present, and future) are all known in a single thought, without any obscurity. It is right here and now, because the wisdom of no deluded thoughts manifests, and the nature of all dharmas (teachings) is originally like this. This clarifies the right mindfulness wisdom of no deluded thoughts. Among all the Buddhas in all those kalpas, whether there are more or fewer Buddhas being offered to in each kalpa, with varying increases and decreases, all of this is within the non-dual right wisdom of a single thought, universally offering to the number of Buddhas in the three times. This is the appearance of long and short durations within the concept of no long or short duration. It encompasses the realm of great perfect wisdom without the concept of time. The nature of the Dharma is naturally like this, not obtained through correction. Cultivation is simply self-illumination of the twelve links of dependent origination, achieving wisdom by transforming delusion. Wisdom has nothing to cultivate; it is simply self-liberation from delusion, and in reality, there is nothing to do. It also has no nature of past, present, or future. This is the good knowing advisor of the second ground in the eleven grounds. Following the good knowing advisor of the second ground in the eleven grounds, it generally explains the function of unobstructed wisdom in right mindfulness, universally encompassing the conduct of guiding beings through shared practice. This is the same in all worlds of the ten directions. The six realms, etc., universally arise from the ocean of great compassion of Maya (mother of Shakyamuni Buddha), with the wisdom of non-action in right mindfulness as its essence. This is the precept Pāramitā (perfection of morality) in the eleventh ground, because the gate of compassion arises from wisdom. The woman's name is 'Light of the Lord of Gods'. The third is the tutor of the boy in Kapilavastu (ancient Indian city). It is said here to be a yellow city. Yellow is the color of the center, indicating that this boy's tutor does not deviate from the middle way, using secular classics to teach, like Kong Qiu (Confucius). This explains the norms for worldly teachers. For example, the middle of Confucius' head is low, like an inverted eave, representing the principle of practicing humility in the secular world. He uses his body to express the Dharma. Like Mount Niqiu (Confucius' birthplace), like the middle of that mountain's peak being low. It was not born because of seeking sacrifices at that mountain; this secular saying is incorrect. The surname is Kong; sages have no name or surname, using virtue as their name and surname. Not using a secular surname as their surname. According to virtue, he has the virtue of thoroughly understanding, therefore the surname is Kong. Kong means thoroughly understanding. He uses actions to teach the ignorant, and his name is Qiu. Qiu is a term for mountains, using the Gen trigram to represent mountains, representing young boys, representing the ignorant. Because of the actions he teaches, he is named Qiu. Also because his virtue surpasses the secular, he is named Qiu. Also because of his supreme virtue, respect, and unwavering quality, he is named Qiu. Born in...

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兗州者。艮之分也。主以化小男童蒙之位。兗州上值于角。角為天門。主眾善之門。亦主以僧尼道士。以乘角氣而生。此非世凡流之能體故。善財至此。遍友不言。而便令善財往眾藝所者。師範之法正者。不親教付之。以助教不決之事問之。以正師表德不孤必有鄰。附贊成其化行也。

第四遍友云此有童子名善知眾藝。學菩薩字智者。明遍友是師童子是學者依教立名。即如此方孔丘門人顏回之流。善財致敬申請所求。童子眾藝云。我得菩薩解脫名善知眾藝。我恒唱持此之字母。唱阿字時此云無也。入般若波羅蜜門名菩薩威力入無差別境界。明達一切法空門。是菩薩威力。斷一切障。入無功智遍法界眾生界故。唱多字時入般若波羅蜜門名無邊差別門。是明一切諸有是差別智。是普賢行。遍知一切三界六道眾生中法則行解及所宜應化。如是總有四十二般若波羅蜜門為首。名字母。入無量無數般若波羅蜜門。如文自明。

第五賢勝優婆夷明世醫方眾術世及出世莫不總明安物養生無法不了。以居塵俗方便利生。或作傳說世巫玄占未達。或作良醫善藥救世不安辨寶物以定真虛。刊名言而釋。文義奇才異智。莫不普明。鬼魅眾邪皆能制伏。含普賢之智海。等文殊之法身。佛果處躬。化靈萬有。無方不至。無剎不周。無

【現代漢語翻譯】 現代漢語譯本：兗州，是艮卦所分管的區域，主要以教化年幼的孩童，開啟他們的矇昧狀態為職責。兗州在天上對應角宿，角宿是天門，掌管著眾善之門，也掌管著僧尼道士的產生，因為他們稟承角宿之氣而生。這不是世俗凡人所能理解的。善財童子來到這裡，遍友沒有親自教導，而是讓善財童子去拜訪善知眾藝童子，這是師範的正確做法。對於師範的法則，如果自己不親自教授，就讓助教去解決那些難以決斷的事情，以此來端正師表的德行，說明德行高尚的人不會孤單，一定有鄰居來輔助他，贊成他的教化行為。 第四位善知識遍友說，這裡有一位童子名叫善知眾藝（精通各種技藝），學習菩薩的文字智慧。說明遍友是老師，童子是學生，按照教義來確立名稱，就像孔丘的門人顏回一樣。善財童子恭敬地表達了自己的請求。善知眾藝童子說：『我獲得了菩薩的解脫法門，名為善知眾藝。我經常唱誦這些字母。』唱誦『阿』字時，『阿』字的意思是『無』，進入般若波羅蜜（通過智慧到達彼岸）之門，名為菩薩的威力，進入無差別境界，明白通達一切法空的法門，這就是菩薩的威力，斷除一切障礙，進入無功用的智慧，遍及法界眾生界。唱誦『多』字時，進入般若波羅蜜之門，名為無邊差別門，說明一切諸法都是差別智，這是普賢菩薩的行愿，普遍知曉一切三界六道眾生中的法則、行為、理解以及所適宜的教化。像這樣總共有四十二種般若波羅蜜門為首的字母，進入無量無數的般若波羅蜜門，就像經文自己闡明的那樣。 第五位善知識賢勝優婆夷（在家女居士）精通世間的醫方眾術，世間和出世間的事情沒有不通曉的，安頓事物，養護生命，沒有不明白的。因為居住在塵世，所以方便利益眾生。或者做一些傳說中的巫術玄學占卜，但還沒有完全通達；或者做一名良醫，用好的藥物來救世，妥善辨別寶物來確定真假，刊正名言來解釋文句的意義，奇特的才能和智慧，沒有不普遍明白的。鬼魅眾邪都能制伏，包含著普賢菩薩的智慧之海，等同於文殊菩薩的法身。佛的果位親自降臨，教化靈性的萬物，沒有哪個地方不到達，沒有哪個剎土不周遍，沒有哪個...

【English Translation】 English version: Yanzhou is the region governed by the Gen trigram, mainly responsible for educating young children and opening their minds from ignorance. Yanzhou corresponds to the Horn constellation in the sky, which is the gate of heaven, in charge of the gate of all virtues, and also in charge of the birth of monks, nuns, and Taoists, because they are born with the Qi of the Horn constellation. This is not something that ordinary mortals can understand. When Sudhana came here, Bhismottara did not teach him personally, but asked Sudhana to visit the Good Knowing Skills Boy, which is the correct way of teaching. For the rules of teaching, if you do not teach yourself, let the assistant teacher solve the difficult problems, in order to correct the virtue of the teacher, indicating that a person with noble virtue will not be alone, and there must be neighbors to assist him and agree with his educational behavior. The fourth good friend, Bhismottara, said, 'Here is a boy named Good Knowing Skills (skilled in various arts), learning the wisdom of Bodhisattva's words.' It shows that Bhismottara is the teacher, and the boy is the student, establishing the name according to the teachings, just like Confucius's disciple Yan Hui. Sudhana respectfully expressed his request. The Good Knowing Skills Boy said, 'I have obtained the Bodhisattva's liberation method, named Good Knowing Skills. I often chant these letters.' When chanting the letter 'A', the meaning of 'A' is 'nothing', entering the gate of Prajna Paramita (reaching the other shore through wisdom), named the power of Bodhisattva, entering the realm of non-discrimination, understanding and comprehending the Dharma gate of emptiness of all dharmas, which is the power of Bodhisattva, cutting off all obstacles, entering the wisdom of no effort, pervading the Dharma realm and the realm of sentient beings. When chanting the letter 'Da', entering the gate of Prajna Paramita, named the gate of boundless difference, indicating that all dharmas are the wisdom of difference, which is the vow of Samantabhadra Bodhisattva, universally knowing the laws, behaviors, understanding, and appropriate teachings of all sentient beings in the three realms and six paths. In this way, there are a total of forty-two Prajna Paramita gates headed by letters, entering the immeasurable and countless Prajna Paramita gates, just as the scriptures themselves explain. The fifth good friend, the virtuous laywoman, knows the world's medical prescriptions and various arts, and there is nothing she does not know about worldly and transcendental matters. She settles things, nourishes life, and there is nothing she does not understand. Because she lives in the world, she facilitates the benefit of sentient beings. Or she does some legendary witchcraft, metaphysics, and divination, but she has not fully understood it; or she is a good doctor, using good medicines to save the world, properly identifying treasures to determine the truth and falsehood, correcting famous words to explain the meaning of sentences, and there is nothing she does not universally understand about her strange talents and wisdom. She can subdue ghosts and evil spirits, contains the sea of wisdom of Samantabhadra Bodhisattva, and is equal to the Dharmakaya of Manjushri Bodhisattva. The fruit of the Buddha personally descends, teaching spiritual beings, there is no place that does not reach, no Buddha land that is not pervasive, no...

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行不行。無生不濟。為慈悲故。現作女身。智無不明。號為賢勝。主禪波羅蜜門。城名婆怛那者。此云喜增益。此以德立名。以多饒益人多增喜事。得無依處道場者。法無依處。身亦無依。遍萬行故。行無體故。居南印度。

第六南方有城名為沃田者。以約此善友。以智德澤資也。人多善德厚以立其名故。長者名堅固解脫者。明求法無懈。如下自言爾時善財詣彼致敬申請所求。長者云我得無著清凈念莊嚴者。明第六般若無相智慧莊嚴諸法即於一切法念自無著也。

第七此城中有一長者名妙月者。明此中長者會第六無相智慧門。以方便波羅蜜為一體故。明十地已前第六地三空無相智慧門。是出世間解脫。十地已后十一地中三空寂滅智慧門。是處世間。成第七方便波羅蜜。與大慈悲一體無二。以從大慈悲母智幻所生。此最後地。十住十地中六七二位相融。此十一地中六七兩位和融一體。須知勝進形勢如是。善財往詣致敬頂禮申請所求妙月長者云。我唯知此凈智光明解脫者。是妙月長者。約德立名。慈悲智光。是破惑義。以破世間眾生惑故。因慈悲利生破惑立名。此明三空慈悲凈智總一體用圓滿故。

第八南方者依初釋有城名出生者。表第八愿波羅蜜出生諸法及眾行故。長者名無勝軍者。表勝一切無明憍

【現代漢語翻譯】 現代漢語譯本： 行不行。無生不能救濟眾生。因為慈悲的緣故，示現為女身。智慧沒有不明白的，名為賢勝（具有賢德和殊勝功德者），主管禪波羅蜜（禪定到彼岸的方法）之門。城名叫婆怛那（城名），這裡翻譯為喜增益（喜樂增長）。這是用德行來命名的，因為能夠大量饒益他人，使人增添喜事。得到無依處道場（沒有依靠的修行場所）的人，是法沒有依靠，身體也沒有依靠，因為周遍萬行（各種修行），修行沒有實體，居住在南印度。

第六，南方有一座城名叫沃田（肥沃的田地），是約定這位善友，用智慧和恩澤來資助。人們大多具有善良的品德，因此用這個來命名。長者名叫堅固解脫（堅定地獲得解脫的人），表明求法沒有懈怠。如下文他自己會說，當時善財童子前往拜訪他，致敬並申請所求。長者說，我得到了無著清凈念莊嚴（沒有執著的清凈念頭所莊嚴的境界），表明第六般若（智慧）的無相智慧莊嚴諸法，即在一切法念中自然沒有執著。

第七，這座城中有一位長者名叫妙月（美妙的月亮），表明這位長者通達第六無相智慧之門，因為方便波羅蜜（善巧方便到達彼岸的方法）與它為一體。表明十地（菩薩修行的十個階段）之前，第六地（現前地）的三空無相智慧之門，是出世間的解脫。十地之後，十一地（佛果）中的三空寂滅智慧之門，是處世間的。成就第七方便波羅蜜，與大慈悲一體無二。因為它從大慈悲母智幻所生。這是最後的地。十住（菩薩修行的十個住所）、十地中，第六和第七兩個階段相互融合。這十一地中，第六和第七兩個階段和諧融合爲一體。須知殊勝精進的形勢就是這樣。善財童子前往拜訪，致敬頂禮，申請所求，妙月長者說，我只知道這凈智光明解脫（清凈智慧的光明解脫）。這位妙月長者，是用德行來命名的，慈悲智慧的光明，是破除迷惑的意思。因為破除世間眾生的迷惑，所以因慈悲利生破除迷惑而立名。這表明三空慈悲清凈智慧總體的作用圓滿。

第八，南方，按照最初的解釋，有一座城名叫出生（產生），表明第八愿波羅蜜（願力到達彼岸的方法）出生諸法以及各種修行。長者名叫無勝軍（沒有能戰勝的軍隊），表明戰勝一切無明（沒有光明）和驕傲。

【English Translation】 English version: Impossibility of non-sentient beings to deliver others. For the sake of compassion, manifesting in a female body. Wisdom without obscurity, named Xiansheng (Virtuous Victory), presiding over the gate of Dhyana Paramita (Perfection of Meditation). The city is named Patana (city name), which translates to Xizengyi (Joyful Increase). This is named after virtue, as it greatly benefits others and adds joyful events. Obtaining the Way-place of No Reliance (a place of practice without dependence), is that the Dharma has no reliance, and the body has no reliance, because it pervades all practices, and practice has no substance, residing in South India.

Sixth, in the South, there is a city named Wotian (Fertile Field), which is an agreement with this virtuous friend, using wisdom and grace to assist. People mostly possess virtuous qualities, hence the name. The elder is named Jianguo Jietuo (Firm Liberation), indicating diligence in seeking the Dharma. As he himself will say below, at that time, Sudhana went to visit him, paying respects and requesting what he sought. The elder said, 'I have attained the Adornment of Pure Thought Without Attachment,' indicating that the non-dual wisdom of the Sixth Prajna (Wisdom) adorns all Dharmas, meaning that in all thoughts of Dharma, there is naturally no attachment.

Seventh, in this city, there is an elder named Miaoyue (Wonderful Moon), indicating that this elder understands the gate of the Sixth Non-Dual Wisdom, because the Upaya Paramita (Perfection of Skillful Means) is one with it. It indicates that before the Ten Bhumis (Ten Stages of Bodhisattva Practice), the gate of the Three Emptinesses and Non-Dual Wisdom of the Sixth Bhumi (Manifestation Bhumi) is liberation from the world. After the Ten Bhumis, the gate of the Three Emptinesses and Quiescent Wisdom in the Eleventh Bhumi (Buddhahood) is in the world. Achieving the Seventh Upaya Paramita, being one and inseparable with Great Compassion. Because it is born from the illusion of wisdom of the Great Compassionate Mother. This is the final Bhumi. In the Ten Abodes (Ten Dwellings of Bodhisattvas) and Ten Bhumis, the sixth and seventh stages merge with each other. In this Eleventh Bhumi, the sixth and seventh stages harmoniously merge into one. It should be known that the form of supreme progress is like this. Sudhana went to visit, paying respects and requesting what he sought, and the elder Miaoyue said, 'I only know this Pure Wisdom Light Liberation.' This elder Miaoyue is named after virtue, the light of compassionate wisdom, which means to break through delusion. Because it breaks through the delusions of sentient beings in the world, it is named after benefiting beings through compassion and breaking through delusion. This indicates that the overall function of the Three Emptinesses, Compassionate Pure Wisdom is complete.

Eighth, in the South, according to the initial explanation, there is a city named Chusheng (Birth), indicating that the Eighth Pranidhana Paramita (Perfection of Vow) gives birth to all Dharmas and various practices. The elder is named Wushengjun (Invincible Army), indicating victory over all ignorance and pride.

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慢生死邪見惡賊魔軍故。善財往詣敬禮申請所求長者。答云我得菩薩解脫名無盡相者。明一切心境總如來相於一毛處唸唸出生無盡諸相。無念理中智幻所生何有盡相。

第九城南有一聚落名為法者。眾人所居名之聚落以無體性名之法。取其寂靜。名之中。有婆羅門。名最寂靜者。處之及名總皆寂靜。表力波羅蜜隨俗不俗眾會不喧。名為力用自在。善財往詣致敬頂禮申請所求云。我得菩薩解脫名誠愿語者。誠是實也。明所愿依言誠實無虛妄言此是信士語從心願所言依真而無虛誑語言體真也。所愿皆真故。名句文及聲言辭及所說一切皆性真故。此為解脫。此是法師位。表法界為聚落。一切言說自真。人法悉皆然。表言不虛也。

第十此南方有城名妙意花門者。妙智行花悉圓滿故。表十一地十法滿也。彼有童子名曰德生。復有童女名為有德。此明智悲二行齊均無前卻故。童子童女者。明智悲齊滿雖處世間無五欲相以居幻住故。善財往詣頂禮致敬申請所求云。我等證得菩薩解脫名為幻住者。約佛境界眾生境界皆智幻所生住居幻境。無實無虛無有識情。心境皆亡性相無礙。以智功德故。幻生光影身土重重。如因陀羅網身境重重。十方身土境相相入。無礙無礙。十方世界。智凡體徹。無始無終。圓古今而一性。常住世

【現代漢語翻譯】 現代漢語譯本： 因為害怕生死和邪見這些像惡賊一樣的魔軍，善財童子前去拜訪並恭敬地向他所求教的長者請教。長者回答說：『我得到了一種菩薩的解脫法門，名為「無盡相」。』 這說明一切心和境界都如同如來的相，在一毛孔之處，唸唸不斷地生出無盡的諸種相。在沒有念頭的真理之中，由智慧幻化所生的一切，又怎麼會有窮盡之相呢？

第九位善知識住在城南的一個聚落，這個聚落名為「法」（Dharma），是眾人居住的地方，之所以稱之為「法」，是因為它沒有實體自性，取其寂靜之意。聚落中有一位婆羅門（Brahmin），名叫「最寂靜」（Most Serene），他所居住的地方和他的名字都像征著寂靜。這表明他具有大力波羅蜜（power pāramitā），隨順世俗而不被世俗所染，身處眾人集會之中而不喧鬧，這就是力量和作用的自在。善財童子前去拜訪，恭敬地頂禮，並請教他所尋求的法門，長者回答說：『我得到了一種菩薩的解脫法門，名為「誠愿語」（Sincere Vow Speech）。』 誠，就是真實。這說明所發的願望都依據誠實，沒有虛妄。信士所說的話都發自內心，所說的話都依據真理而沒有虛假的誑語，語言的本體就是真實。因為所發的願望都是真實的，所以名句文和聲音言辭，以及所說的一切，其自性都是真實的。這就是解脫，這是法師的地位，表明法界就是一個聚落，一切言說都是真實的，人和法都是如此，表明言語沒有虛假。

第十位善知識住在南方的一座城市，名為「妙意花門」（Wonderful Meaning Flower Gate），這表示妙智之行如花般圓滿，象徵著十一地和十法都圓滿了。城裡有一位童子，名叫「德生」（Virtue Born），還有一位童女，名叫「有德」（Possessing Virtue）。這說明智慧和慈悲兩種修行齊頭並進，沒有先後之分。之所以用童子和童女來比喻，是因為智慧和慈悲都圓滿，雖然身處世間，卻沒有五欲之相，因為他們居住在幻化的境界中。善財童子前去拜訪，頂禮致敬，並請教他所尋求的法門，他們回答說：『我們證得了一種菩薩的解脫法門，名為「幻住」（Illusory Abiding）。』 這是從佛的境界和眾生的境界來說，一切都是由智慧幻化所生，居住在幻化的境界中，沒有真實也沒有虛假，沒有識情。心和境界都消失了，自性和現象之間沒有障礙。因為智慧的功德，幻化出生光影和身土，重重疊疊，就像因陀羅網（Indra's net）一樣，身和境界重重相疊。十方的身土和境界相互進入，沒有障礙，沒有障礙。十方世界，智慧和凡夫的本體相互貫通，沒有開始也沒有終結，圓融古今而成為一個自性，常住在世間。

【English Translation】 English version: Fearing the evil thief-like demon armies of birth, death, and wrong views, Sudhana (Virtuous Youth) went to pay respects and respectfully requested instruction from the elder. The elder replied, 'I have attained a Bodhisattva liberation called 'Inexhaustible Aspects' (Ananta-lakshana). This clarifies that all minds and realms are like the aspects of the Tathagata (Thus Come One), and from a single pore, countless aspects are born in every moment. In the principle of no-thought, what is born from the illusion of wisdom, how can there be an end to aspects?'

The ninth good friend lived in a village south of the city, named 'Dharma' (Law). The place where people reside is called 'Dharma' because it has no substantial nature, taking its meaning from tranquility. In the village, there was a Brahmin (priest), named 'Most Serene' (Paramashanta), the place where he lived and his name both symbolized serenity. This indicates that he possesses great power pāramitā (perfection), following customs without being tainted by them, and being in gatherings without being noisy. This is the freedom of power and function. Sudhana went to pay respects, prostrated, and requested the Dharma he sought. The Brahmin replied, 'I have attained a Bodhisattva liberation called 'Sincere Vow Speech' (Satya-pranidhi-vak). Sincere means truth. This clarifies that all vows are based on sincerity, without falsehood. The words of a faithful person come from the heart, and what is said is based on truth without false deception. The essence of language is truth. Because all vows are true, the names, phrases, sentences, sounds, words, and everything spoken are inherently true. This is liberation, this is the position of a Dharma master, indicating that the Dharma realm is a village, all speech is true, and both people and Dharma are like this, indicating that speech is not false.'

The tenth good friend lived in a city in the south, named 'Wonderful Meaning Flower Gate' (Adbhuta-artha-pushpa-dvara), which represents the practice of wonderful wisdom being as complete as a flower, symbolizing the eleven grounds and ten Dharmas being fulfilled. There was a boy named 'Virtue Born' (Guna-samudbhava), and a girl named 'Possessing Virtue' (Guna-vati). This indicates that the two practices of wisdom and compassion are equal and without precedence. The use of boy and girl illustrates that wisdom and compassion are both complete, and although they are in the world, they do not have the aspects of the five desires, because they reside in an illusory state. Sudhana went to pay respects, prostrated, and requested the Dharma he sought. They replied, 'We have attained a Bodhisattva liberation called 'Illusory Abiding' (Maya-avasthita). This is in terms of the realm of the Buddha and the realm of sentient beings, everything is born from the illusion of wisdom, residing in an illusory realm, without reality or emptiness, without emotional consciousness. The mind and realm are both extinguished, and there is no obstruction between nature and phenomena. Because of the merit of wisdom, illusions give rise to light, shadows, bodies, and lands, layer upon layer, like Indra's net (Indra's net), bodies and realms overlapping. The bodies and realms of the ten directions enter each other without obstruction, without obstruction. The ten directions of the world, the wisdom and the essence of ordinary beings penetrate each other, without beginning or end, harmonizing the past and present into one nature, constantly abiding in the world.'

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間無所依止。此明世間緣生性自離故。真如虛妄假安立故。妄體本無真無住故。智無依止如虛空故。以智報生皆幻住故。有無自在隨智用故。雖智體同空不處寂故。智身無量等遍十方性無往來相光影故。身土重重無大小故。經云幻境自性不可思議。從此十一地已後會慈氏一生所得佛果門。於此門中長科為十段。

第一善男子於此南方有國土名為海岸已下至辭退而去可有半卷經。明德生童子有德童女推慈氏菩薩之德令善財童子親近勝進分。

第二爾時善財童子蒙善知識教潤澤其心已下。至皆以信受善知識教之所致耳。有三十行經。明善財童子自念往因過惡不善自慚悔恨起恭敬供養親近善知識分。

第三善財童子以如是尊重如是供養已下。至皆從菩薩善巧方便所流出故。有三十二行經。明善財童子于樓閣前五體投地暫時斂念思惟獲益無量分。

第四善財童子入如是智端心潔念已下。至善財說頌此一段經。明善財嘆善知識所居樓閣分。已下頌是善財童子重頌前慈氏菩薩所居樓閣住處。並嘆慈氏菩薩之德。如文具明。

第五爾時善財童子以如是等一切菩薩無量稱揚讚歎法已下。是善財欲見彌勒菩薩從外而來分。

第六爾時善財童子合掌恭敬已下。至此卷末。明善財申已發大菩提心慈氏為

【現代漢語翻譯】 現代漢語譯本： 沒有可以依賴的地方。這說明世間的緣起性本質上是分離的，因為真如（Tathata，事物的真實本性）是虛妄的，只是爲了方便而設立的。虛妄的本體本來就不存在，真如也沒有固定的居所。智慧沒有依賴，就像虛空一樣。因為以智慧所生的報身都是幻化的存在。有和無的自在取決於智慧的運用。雖然智慧的本體與空性相同，但並不停留在寂靜之中。智慧之身無量無邊，遍及十方，其性質沒有往來之相，如同光影一般。身和國土重重疊疊，沒有大小之分。經中說，幻境的自性是不可思議的。從十一地之後，將會匯合慈氏（Maitreya，彌勒菩薩）一生所證得的佛果之門。在這個門中，長科分為十段。

第一，善男子，在這南方有一個國土名為海岸，到辭退而去，大約有半卷經。說明德生童子（Dharmodayakumara）和有德童女（Gunavati）推崇慈氏菩薩的功德，使善財童子（Sudhana）親近並不斷進步。

第二，這時，善財童子蒙受善知識（Kalyanamitra， духовный друг）的教誨，滋潤了他的心，到都是因為信受善知識的教誨所致。有三十行經。說明善財童子自己反思往昔的過錯和惡行，感到慚愧和悔恨，從而生起恭敬供養，親近善知識。

第三，善財童子以這樣的尊重和供養，到都是從菩薩的巧妙方便中流露出來的。有三十二行經。說明善財童子在樓閣前五體投地，暫時收斂心念思惟，獲得了無量的利益。

第四，善財童子進入這樣的智慧，端正心思，清凈意念，到善財說頌這一段經。說明善財讚歎善知識所居住的樓閣。以下的頌是善財童子重新讚頌之前慈氏菩薩所居住的樓閣住處，並讚歎慈氏菩薩的功德。如經文所詳細說明。

第五，這時，善財童子以這樣的一切菩薩無量的稱揚讚歎法，是善財想要見到彌勒菩薩，從外面而來的部分。

第六，這時，善財童子合掌恭敬，到此卷末。說明善財陳述已經發起了大菩提心（Mahabodhi-citta，偉大的菩提心），慈氏為他...

【English Translation】 English version: There is no place to rely on. This explains that the nature of dependent origination (緣生性) in the world is inherently separate, because Suchness (真如, Tathata, the true nature of things) is illusory and only established for convenience. The substance of illusion originally does not exist, and Suchness has no fixed abode. Wisdom has no reliance, like empty space. Because the reward bodies (報生) born of wisdom are all illusory existences. The freedom of existence and non-existence depends on the application of wisdom. Although the substance of wisdom is the same as emptiness, it does not dwell in stillness. The body of wisdom is immeasurable and boundless, pervading the ten directions, and its nature has no coming and going, like light and shadow. Bodies and lands are layered upon layered, without distinction of size. The sutra says that the nature of illusory realms is inconceivable. From the eleventh Bhumi (地, stage) onwards, it will converge with the door to the Buddha-fruit attained by Maitreya (慈氏, the Bodhisattva of the future) in one lifetime. Within this door, the long section is divided into ten parts.

First, good man, in this southern region there is a country named Coast, up to the point of bidding farewell and leaving, there is about half a scroll of scripture. It explains that Dharmodayakumara (德生童子) and Gunavati (有德童女) extol the virtues of Maitreya Bodhisattva, causing Sudhana (善財童子) to draw near and continuously advance.

Second, at this time, Sudhana, having received the teachings of the Wise Friend (善知識, Kalyanamitra, spiritual friend), nourished his mind, up to 'all are due to believing and accepting the teachings of the Wise Friend.' There are thirty lines of scripture. It explains that Sudhana reflects on his past faults and evil deeds, feels ashamed and remorseful, and thus generates reverence, offering, and closeness to the Wise Friend.

Third, Sudhana, with such respect and offering, up to 'all flow from the skillful means of the Bodhisattva.' There are thirty-two lines of scripture. It explains that Sudhana prostrates himself on the ground before the pavilion, temporarily collects his thoughts and contemplates, and obtains immeasurable benefits.

Fourth, Sudhana enters such wisdom, with upright mind and pure thoughts, up to 'Sudhana speaks the verse' in this section of the scripture. It explains Sudhana's praise of the pavilion where the Wise Friend resides. The following verses are Sudhana's re-praise of the dwelling place of Maitreya Bodhisattva, and praise of the virtues of Maitreya Bodhisattva, as detailed in the text.

Fifth, at this time, Sudhana, with such immeasurable praise and extolling of all Bodhisattvas, is the part where Sudhana wants to see Maitreya Bodhisattva coming from outside.

Sixth, at this time, Sudhana joins his palms in reverence, up to the end of this scroll. It explains that Sudhana states that he has already generated the Great Bodhicitta (大菩提心, Mahabodhi-citta, the great mind of enlightenment), and Maitreya is for him...

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贊菩提心善根功力不思議分。

第七爾時善財童子恭敬右繞彌勒菩薩摩訶薩已下。至此卷末。明善財入慈氏樓閣觀果知因三世所行境界同異總別一多無礙自在同時圓滿分。

第八善男子汝應詣文殊師利已下。有五行半經。明慈氏還令善財見文殊師利明至果同因表因中之果本來無二分。

第九爾時善財童子依彌勒菩薩教已下至頌。此一段明善財以于慈氏所得一生之佛果。普印一百一十城之法門。方于初信心中金剛藏智菩提場毗盧遮那如來師子座前一切寶蓮花藏座上。起等虛空界廣大十種心等。以明經歷一百一十城至慈氏一生佛果究竟不離初信心。毗盧遮那如來金剛藏智菩提妙理中城。便於金剛藏智菩提妙理之中起法界佛果恒常普賢圓周法界妙行。以此已下善財于普賢身中行菩薩行。普賢摩善財童子頂。方明法界中恒常佛果恒常普賢行相及相應方始乃得。一切諸佛已成舊果普賢舊行。至慈氏菩薩。明此無三世中一生。是見道修行。初始入佛果位之生。當來降神下生。是當來成佛之生。以六相法門該之。善財亦今生是見道修行。行滿之生。來生方明成佛之生。以此當來一生之佛果。會根本金剛藏智菩提妙理毗盧遮那如來所得之果。普賢舊行本來一體具足三世。古今不二時復不遷。同異自在處法界因陀羅網

【現代漢語翻譯】 現代漢語譯本：讚歎菩提心善根功德力量不可思議分。

第七，這時善財童子恭敬地右繞彌勒菩薩摩訶薩后（以下）至此卷末。闡明善財進入慈氏樓閣，觀察果而知因，三世所行境界的同異、總別、一多無礙自在，以及同時圓滿的道理。

第八，『善男子，你應該去拜訪文殊師利』（以下）有五行半經文。闡明彌勒讓善財去見文殊師利，表明至果同因，表示因中的果本來沒有二致。

第九，這時善財童子依照彌勒菩薩的教導（以下）至頌文。這一段闡明善財以在慈氏處所得的一生之佛果，普遍印證一百一十城的法門，才與初信心中金剛藏智菩提場毗盧遮那如來師子座前一切寶蓮花藏座上，生起等同虛空界廣大的十種心等等同。以此闡明經歷一百一十城至慈氏一生佛果，最終不離初信心，毗盧遮那如來金剛藏智菩提妙理中城。便在金剛藏智菩提妙理之中，生起法界佛果恒常普賢圓周法界妙行。以此以下，善財在普賢身中行菩薩行，普賢摩善財童子頂。方才明白法界中恒常佛果恒常普賢行相及相應，才開始獲得一切諸佛已成的舊果普賢舊行。至於慈氏菩薩，闡明這無三世中的一生，是見道修行，初始進入佛果位之生。當來降神下生，是當來成佛之生。以六相法門概括之。善財亦今生是見道修行，行滿之生。來生方才闡明成佛之生。以此當來一生之佛果，會根本金剛藏智菩提妙理毗盧遮那如來所得之果，普賢舊行本來一體具足三世。古今不二時復不遷。同異自在處於法界因陀羅網。

【English Translation】 English version: Section on Praising the Inconceivable Power of Bodhicitta's Roots of Goodness.

Seventh: At that time, Sudhana Kumara respectfully circumambulated Maitreya Bodhisattva Mahasattva to the right (below) to the end of this scroll. It elucidates Sudhana's entry into Maitreya's pavilion, observing the effect to know the cause, the similarities and differences, totality and distinction, oneness and multiplicity without obstruction, and the simultaneous perfection of the realms traversed in the three times.

Eighth: 'Good man, you should go to Manjushri' (below) there are five and a half lines of scripture. It elucidates Maitreya's sending Sudhana to see Manjushri, indicating that the attainment of the fruit is the same as the cause, showing that the fruit within the cause is originally without duality.

Ninth: At that time, Sudhana Kumara followed the teachings of Maitreya Bodhisattva (below) to the verse. This section elucidates that Sudhana, with the fruit of one lifetime of Buddhahood obtained from Maitreya, universally seals the Dharma gates of one hundred and ten cities, which is equivalent to the ten kinds of vast minds arising in the initial faith, within the Vajragarbha Wisdom Bodhimanda, before the lion throne of Vairochana Tathagata, on all the treasure lotus repositories, equal to the realm of empty space. This elucidates that traversing one hundred and ten cities to the fruit of one lifetime of Buddhahood at Maitreya, ultimately does not depart from the initial faith, the central city of the wondrous principle of Vajragarbha Wisdom Bodhi of Vairochana Tathagata. Then, within the wondrous principle of Vajragarbha Wisdom Bodhi, arises the Dharma realm's Buddha fruit, the constant Samantabhadra's perfect and all-encompassing wondrous conduct of the Dharma realm. From this point onwards, Sudhana practices Bodhisattva conduct within the body of Samantabhadra, and Samantabhadra rubs the crown of Sudhana Kumara's head. Only then does one understand the constant Buddha fruit and the constant aspect and correspondence of Samantabhadra's conduct in the Dharma realm, and only then does one begin to attain the old fruit and old conduct of Samantabhadra already attained by all Buddhas. As for Maitreya Bodhisattva, it elucidates that this one lifetime without the three times is the seeing-the-path practice, the birth of initially entering the Buddha fruit position. The coming descent into birth is the birth of becoming a Buddha in the future. It is encompassed by the six-aspect Dharma gate. Sudhana also, in this present life, is the seeing-the-path practice, the birth of fulfilling conduct. Only in the coming life will the birth of becoming a Buddha be elucidated. With this fruit of one lifetime to come, it will converge with the fruit obtained by the fundamental Vajragarbha Wisdom Bodhi wondrous principle Vairochana Tathagata, the old conduct of Samantabhadra, originally one body, fully possessing the three times. The ancient and the present are not two, time does not shift again. Sameness and difference are freely situated within the Dharma realm's Indra's net.

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無礙法門。從此慈氏一位法門約分六門。一明舉果成因起信門。二明已信加行契修門。三加行修行契果門。四已將所契之果會因門。五還依本因圓融門。六究竟法界始終因果無二同時不遷門。以此六門和會可見其意。

第十從八行頌已下。至經末明普賢稱歎如來法界果德利生廣大無盡功德分。

一從初段中。善男子南方有國土名為海岸者。明勝進至慈氏一生佛果故。名為海岸。入佛智海臨生死海故。亦以此國臨海而居故。有園林名大莊嚴者。約慈氏所居以生死為園。萬行為林。莊嚴自己智悲。佛果已皆滿足。名大莊嚴。其中有一廣大樓閣名毗盧遮那莊嚴藏者。明根本智差別智總體報生以立名故。毗云種種光明。遮那云遍照。以差別智為種種光明。以根本智為遍照。此二智約用成名。其體用一也。總無作者。以此法界體用普光明智。成諸萬行。廣利含生報生故。此大莊嚴樓閣廣大量等虛空。一切世間及以眾生咸處其內。同住游止不覺不知。如善財童子。入此樓閣中。見凈世界不凈世界。大千世界小千世界。乃至地獄畜生餓鬼所住。乃至十方世界有佛世界無佛世界。菩薩眾會種種等事。咸在其中。廣如經說。以佛智海大悲念物萬行利生大愿所持。共成樓閣之體。止住一切眾生生死園中。以萬行林覆蔭含識。皆

【現代漢語翻譯】 現代漢語譯本 無礙法門。從此慈氏（Maitreya）一位法門約分六門：一、明舉果成因起信門。二、明已信加行契修門。三、加行修行契果門。四、已將所契之果會因門。五、還依本因圓融門。六、究竟法界始終因果無二同時不遷門。以此六門和會可見其意。

第十，從八行頌以下，至經末，說明普賢（Samantabhadra）稱歎如來法界果德利生廣大無盡功德分。

一、從初段中，『善男子，南方有國土名為海岸者』，說明勝進至慈氏一生佛果，所以名為海岸。入佛智海，臨生死海，也因此國臨海而居。『有園林名大莊嚴者』，以慈氏所居，以生死為園，萬行為林，莊嚴自己智悲，佛果已經全部滿足，名為大莊嚴。『其中有一廣大樓閣名毗盧遮那（Vairocana）莊嚴藏者』，說明根本智差別智總體報生而立名。毗（Vi）意為種種光明，遮那（rocana）意為遍照。以差別智為種種光明，以根本智為遍照。此二智約用成名，其體用是一體的，總無作者。以此法界體用普光明智，成就諸萬行，廣利含生報生。此大莊嚴樓閣廣大量等虛空，一切世間以及眾生都處在其中，同住游止不覺不知，如善財童子（Sudhana），入此樓閣中，見凈世界不凈世界，大千世界小千世界，乃至地獄畜生餓鬼所住，乃至十方世界有佛世界無佛世界，菩薩眾會種種等事，都在其中，廣如經說。以佛智海大悲念物萬行利生大愿所持，共同成就樓閣之體，止住一切眾生生死園中，以萬行林覆蔭含識，皆

【English Translation】 English version The Unobstructed Dharma Gate. From this, the single Dharma Gate of Maitreya (慈氏) is divided into six aspects: 1. Clearly illustrating the arising of faith by taking the fruit as the cause. 2. Clearly illustrating the practice of cultivation by adding effort to the already established faith. 3. The practice of cultivation leading to the attainment of the fruit. 4. The already attained fruit being associated with the cause. 5. Returning to the original cause for perfect integration. 6. Ultimately, the Dharma Realm, where cause and effect are non-dual, simultaneous, and unchanging. The meaning can be understood by harmonizing these six aspects.

Tenthly, from the verses of the Eight Practices onwards, to the end of the sutra, it explains Samantabhadra's (普賢) praise of the Tathagata's (如來) Dharma Realm, the fruit of virtue, the benefit of sentient beings, and the vast and inexhaustible merits.

1. From the initial section, 'Good man, there is a country in the south named Coast,' it explains the advancement to the single lifetime Buddhahood of Maitreya, hence the name Coast. Entering the ocean of Buddha's wisdom, facing the ocean of birth and death, and also because this country is located by the sea. 'There is a garden named Great Adornment,' taking Maitreya's residence, with birth and death as the garden, myriad practices as the forest, adorning one's own wisdom and compassion, the fruit of Buddhahood already fully attained, hence the name Great Adornment. 'Within it, there is a vast pavilion named Vairocana's (毗盧遮那) Treasury of Adornment,' it explains the establishment of the name based on the total retribution of the fundamental wisdom and the differential wisdom. Vi (毗) means various lights, rocana (遮那) means universal illumination. Taking differential wisdom as various lights, and fundamental wisdom as universal illumination. These two wisdoms are named according to their function, their essence and function are one, without any creator. With this universal and radiant wisdom of the Dharma Realm's essence and function, it accomplishes all myriad practices, broadly benefiting sentient beings and the retribution of life. This Great Adornment pavilion is as vast as space, all worlds and sentient beings are within it, dwelling together, unaware and unknowing, like Sudhana (善財童子), entering this pavilion, seeing pure worlds and impure worlds, great chiliocosms and small chiliocosms, even the abodes of hell beings, animals, and hungry ghosts, even the worlds of the ten directions with Buddhas and without Buddhas, assemblies of Bodhisattvas and various other things, all are within it, as extensively described in the sutra. With the Buddha's wisdom ocean, great compassion for beings, myriad practices benefiting beings, and great vows upheld, together accomplishing the essence of the pavilion, dwelling in the garden of birth and death of all sentient beings, with the forest of myriad practices covering and sheltering consciousness, all

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令永得白凈法身無垢凈智清凈之樂。經云。從菩薩善根果報生。從善巧方便生。從福德智慧生。生無來處滅無去處。皆是如幻智住生滅之相。還如眾生以業生滅。無有去來體相可得。取捨無有欣厭。經云。善男子住不思議解脫菩薩。以大悲心為諸眾生現如是境界。集如是莊嚴。彌勒菩薩安處其中。以下廣如經說。從此第一段中。復分為五段。一善男子於此南方有國土名為海岸已下至云何事菩薩善知識有二十行半經。明示善友所在及勸往詣其所咨問法門分。二何以故善男子菩薩摩訶薩已下至住於十地凈佛國土事善知識有十四行經。明德生童子嘆慈氏德令善財親近承事分。三何以故善男子菩薩應種無量諸善根已下至應普事一切善知識有四十九行半經。明德生童子教善財童子所應學應行廣大之法分。四善男子汝求善知識不應疲倦已下增長一切菩提法分有三十四行經。明德生童子教善財童子事善知識不觀過失不應疲倦由善知識獲無量利益分。五何以故善男子善知識者能凈諸障已下辭退而去。此一段經明德生童子教恭敬善知識法及由善知識成就廣大佛法分。如經云。不應以限量心行於六度住於十地凈佛國土事善知識者。明六度十地。皆是出世一分凈見未亡。以此障故。未具普賢行。不同毗盧遮那如來報身因果境界。但得同於出世

【現代漢語翻譯】 現代漢語譯本：令（使）永遠獲得白凈的法身（Dharmakaya，佛的法性之身），沒有瑕疵的清凈智慧和清凈的快樂。《經》中說：『從菩薩的善根果報產生，從善巧方便產生，從福德智慧產生。』產生沒有來處，滅亡沒有去處，都是如幻的智慧安住于生滅的表象。還像眾生以業力產生和滅亡一樣，沒有去處和來處，本體和表象都不可得。選取和捨棄都沒有喜歡和厭惡。《經》中說：『善男子，安住于不可思議解脫的菩薩，以大悲心為眾生示現這樣的境界，聚集這樣的莊嚴。』彌勒菩薩安住在其中，以下廣泛地如經文所說。從這第一段中，又分為五段：一、『善男子，在此南方有國土名為海岸』以下，到『云何事菩薩善知識』，有二十行半經文，明確指示善友所在，並勸告前往其處諮詢法門。二、『何以故，善男子，菩薩摩訶薩』以下，到『住於十地凈佛國土事善知識』，有十四行經文，說明德生童子讚歎慈氏（Maitreya，即彌勒菩薩）的功德，令善財（Sudhana）親近承事。三、『何以故，善男子，菩薩應種無量諸善根』以下，到『應普事一切善知識』，有四十九行半經文，說明德生童子教導善財童子所應該學習和修行的廣大之法。四、『善男子，汝求善知識不應疲倦』以下，增長一切菩提法分，有三十四行經文，說明德生童子教導善財童子侍奉善知識不應觀其過失，不應該感到疲倦，因為從善知識處可以獲得無量的利益。五、『何以故，善男子，善知識者能凈諸障』以下，辭退而去。這一段經文說明德生童子教導恭敬善知識的方法，以及通過善知識成就廣大的佛法。如經文所說：『不應該以**（原文如此）心行於六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧），安住於十地（Ten Bhumis，菩薩修行的十個階段），清凈佛國土事善知識者』，說明六度十地，都是出世間的一部分，清凈的見解尚未完全消失。因為這個障礙，沒有具備普賢（Samantabhadra）行，不同於毗盧遮那（Vairocana）如來報身（Sambhogakaya，佛的報應身）的因果境界，但可以等同於出世間。

【English Translation】 English version: May they eternally obtain the pure white Dharmakaya (body of the Dharma, the ultimate nature of reality), immaculate pure wisdom, and the bliss of purity. The Sutra says: 'It arises from the good roots and karmic rewards of Bodhisattvas, from skillful means, from merit and wisdom.' Arising has no origin, ceasing has no destination; all are like illusory wisdom abiding in the appearance of arising and ceasing. It is like sentient beings arising and ceasing through karma, with no coming or going, and no obtainable essence or form. There is no joy or aversion in taking or discarding. The Sutra says: 'Good son, a Bodhisattva abiding in inconceivable liberation manifests such realms for all beings with great compassion, and gathers such adornments.' Maitreya (the future Buddha) abides within them, as extensively described in the Sutra below. From this first section, it is further divided into five sections: 1. 'Good son, in this southern direction, there is a country named Seashore,' down to 'How does one serve a Bodhisattva spiritual friend?' There are twenty and a half lines of scripture, clearly indicating the location of a good friend and encouraging one to go there to inquire about the Dharma. 2. 'Why is it, good son, that a Bodhisattva-Mahasattva,' down to 'Abiding in the ten Bhumis (stages of a Bodhisattva's path), purifying the Buddha-land, serving a spiritual friend?' There are fourteen lines of scripture, explaining how the youth Virtue-Born praises the virtues of Maitreya, causing Sudhana (a youth seeking enlightenment) to draw near and serve him. 3. 'Why is it, good son, that a Bodhisattva should plant limitless good roots,' down to 'One should universally serve all spiritual friends?' There are forty-nine and a half lines of scripture, explaining how the youth Virtue-Born teaches the youth Sudhana the vast Dharma that he should learn and practice. 4. 'Good son, you should not be weary in seeking a spiritual friend,' down to increasing all Bodhi-Dharma. There are thirty-four lines of scripture, explaining how the youth Virtue-Born teaches the youth Sudhana that in serving a spiritual friend, one should not observe faults and should not be weary, because one can obtain limitless benefits from a spiritual friend. 5. 'Why is it, good son, that a spiritual friend can purify all obstacles,' down to departing. This section of scripture explains how the youth Virtue-Born teaches the method of revering a spiritual friend, and how one can accomplish vast Buddha-Dharma through a spiritual friend. As the Sutra says: 'One should not, with a ** (as in the original text) mind, practice the Six Perfections (Dana, Sila, Ksanti, Virya, Dhyana, Prajna), abide in the Ten Bhumis, purify the Buddha-land, and serve a spiritual friend,' explaining that the Six Perfections and the Ten Bhumis are all a part of transcendence, and the pure view has not completely vanished. Because of this obstacle, one has not fully possessed the practice of Samantabhadra (a Bodhisattva representing practice), which is different from the causal and resultant realm of the Sambhogakaya (enjoyment body of a Buddha) of Vairocana (a celestial Buddha), but can be equivalent to transcendence.

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化佛化身以毗盧遮那報相果海功德身具華冠瓔珞環釧。眾相福海嚴身。非是出纏舍諸飾好厭生死身故。是達無明本元法界大智之境。自具無邊功德報身。又加普賢行愿海差別智所成無限功德。互為莊嚴功德報身故。是故十一地滿。德生童子。教善財童子入法界門會根本果體不隨引俗化境住凈見限量行門。余如經具明。如化佛之境是出世之門。云有他方。別分凈土。報佛此以十方總為一凈土。不分凈穢。

第二爾時善財蒙善知識教潤澤其心正念思惟已下至皆以信受善知識教之所致爾有三十行經。明善財童子自念往因過惡自慚悔恨起恭敬供養親近善知識分。

第三善財童子以如是尊重如是供養已下至皆從菩薩善巧方便所流出故有三十二行經。明善財童子于樓閣前五體投地暫時斂念思惟獲益無量分。如文自明。

第四善財童子入如是智端心潔念已下至善財說頌。此一段經明善財嘆善知識所居樓閣分。如文自明。

第五爾時善財童子以如是等一切菩薩無量稱歎法已下。是善財欲見彌勒菩薩。從外而來分。此明菩薩常以不居自報隨俗攝生。而有隨後之眾。是所攝之眾。化來至果。余如文自明。

第六爾時善財童子合掌恭敬已下至此卷末。明善財申發菩提心慈氏為贊菩提心善根功力不思議分。意明

【現代漢語翻譯】 現代漢語譯本 化身佛和報身佛都以毗盧遮那佛（Vairocana，光明遍照）的報相果海功德身顯現，身佩華麗的寶冠、瓔珞、環釧等飾品。以各種殊勝的相好和福德之海莊嚴自身。這並非是捨棄世俗的裝飾，厭離生死輪迴，而是爲了證達無明（ignorance）的本源，達到法界（Dharmadhatu，宇宙萬法總體的意思）大智慧的境界。自身本就具足無邊的功德報身，又加上普賢菩薩（Samantabhadra）的行愿海所成就的差別智慧，從而成就了無限的功德，相互輝映，莊嚴功德報身。因此，在十一地圓滿時，德生童子教導善財童子進入法界之門，會合根本果體，不隨順世俗的化境，安住于清凈的見解和修行之門。其餘的細節在經文中都有詳細說明。如同化身佛的境界是出世之門，有人說有他方，別有凈土。而報身佛則認為十方世界總是一個凈土，不分凈與穢。 第二，這時，善財童子蒙受善知識（Kalyanamitra，指引正道的人）的教誨，滋潤內心，以正念思維。從『已下至皆以信受善知識教之所致』開始，有三十行經文，闡明善財童子自念往昔的過錯，感到慚愧和悔恨，從而生起恭敬供養、親近善知識的心。 第三，善財童子以如此的尊重和供養，從『已下至皆從菩薩善巧方便所流出』開始，有三十二行經文，闡明善財童子在樓閣前五體投地，暫時收攝心念思維，從而獲得無量利益。具體內容如經文所明示。 第四，善財童子進入如此的智慧，端正心思，清凈意念，從『已下至善財說頌』，這段經文闡明善財童子讚歎善知識所居住的樓閣。 第五，這時，善財童子以如此等等一切菩薩無量的稱歎之法，從『已下』開始，是善財童子想要拜見彌勒菩薩（Maitreya），從外面而來的部分。這說明菩薩常常不居於自身的報身境界，而是隨順世俗來攝受眾生，而這些被攝受的眾生，最終會化導至證得佛果。其餘的細節如經文所明示。 第六，這時，善財童子合掌恭敬，從『已下至此卷末』，闡明善財童子申述發起菩提心（Bodhi-citta，為求證悟而發的心），彌勒菩薩讚歎菩提心的善根功德不可思議。意在說明。

【English Translation】 English version Both the manifested Buddha and the Sambhogakaya Buddha appear with the reward-phase merit body of Vairocana (the Buddha of radiant light), adorned with magnificent crowns, necklaces, bracelets, and armlets. They adorn themselves with various auspicious marks and an ocean of blessings. This is not to abandon worldly adornments or to detest the cycle of birth and death, but to realize the origin of ignorance and attain the realm of great wisdom of the Dharmadhatu (the totality of all phenomena). They inherently possess boundless merit reward bodies, further enhanced by the differential wisdom achieved through the vows and practices of Samantabhadra (the Bodhisattva of Universal Goodness), resulting in infinite merits that mutually illuminate and adorn the reward bodies. Therefore, upon the completion of the eleventh Bhumi (stage of Bodhisattva development), the Youth Virtue teaches Sudhana (the seeker of enlightenment) to enter the gate of the Dharmadhatu, uniting with the fundamental fruit body, not following the transformative realms of the mundane, and dwelling in the gate of pure vision and practice. The remaining details are clearly explained in the sutra. Just as the realm of the manifested Buddha is the gate of transcendence, some say there are other realms, separate Pure Lands. However, the Sambhogakaya Buddha considers the ten directions as a single Pure Land, without distinguishing between purity and impurity. Second, at this time, Sudhana, having received the teachings of the Kalyanamitra (spiritual friend), nourishes his mind and contemplates with right mindfulness. From 'down to all believing and accepting the teachings of the Kalyanamitra,' there are thirty lines of scripture, explaining Sudhana's reflection on his past faults, feeling ashamed and remorseful, thereby giving rise to reverence, offering, and closeness to the Kalyanamitra. Third, Sudhana, with such respect and offering, from 'down to all flowing from the skillful means of the Bodhisattva,' there are thirty-two lines of scripture, explaining Sudhana prostrating himself before the pavilion, temporarily collecting his thoughts and contemplating, thereby obtaining immeasurable benefits. The specific content is as clarified in the scripture. Fourth, Sudhana, entering such wisdom, with upright mind and pure thoughts, from 'down to Sudhana reciting verses,' this section of scripture explains Sudhana praising the pavilion where the Kalyanamitra resides. Fifth, at this time, Sudhana, with such and all the immeasurable praises of all Bodhisattvas, from 'down,' is the part where Sudhana wants to see Maitreya (the future Buddha), coming from outside. This explains that Bodhisattvas often do not dwell in their own reward body realms, but follow the mundane to gather sentient beings, and these gathered beings will eventually be transformed to attain Buddhahood. The remaining details are as clarified in the scripture. Sixth, at this time, Sudhana, with palms joined in reverence, from 'down to the end of this scroll,' explains Sudhana declaring the arising of Bodhi-citta (the mind of enlightenment), and Maitreya praising the inconceivable merit of the roots of goodness of Bodhi-citta. The intention is to explain.

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一切神通道力菩薩萬行皆以菩提心為根本。滅生死截苦流。凈八萬四千煩惱門。顯成一切智海。皆以菩提心為根本。如文廣嘆。以菩提心無依無住無有體性生滅可得。如是現前煩惱自亡智海便現。由智現故種種方便神通萬行。以智慧成。由菩提心無依故智亦無依。以智無依故一切所作。皆無作者。依住可得。以此生死業亡唯智自在。大悲萬行從智而生。智體無依。萬行如化。利生如幻。神通道力。如空中月普現眾生。智體不去。眾生心水不來。隨自業凈與智同體隨凈淺深現智各異。非此非彼。若欲見十方諸佛如來智海。但自凈十二有支業緣。佛智現爾。但求他勝境自法便隱。不及智法。一一自己功成不損功程。不違聖旨。如善財。一一善友所具。其五位方便加行菩薩之法。不著他法。不著自心。無所依住。但令其心廣大以方便三昧饒益廣多。令一切眾生皆得離苦。又令自心至究竟實法。亦令眾生皆悉同得十方諸佛一切菩薩諸法利眾生。諸行乃至一眾生。法不知不了。不名為智滿之佛。不名摩訶薩。

第七爾時善財童子恭敬右繞彌勒菩薩摩訶薩已下至此卷末。明善財入慈氏樓閣觀果知因。三世所行境界同異總別一多無礙自在同時圓滿分。於此段中。慈氏菩薩彈指出聲其門即開者。明聲是震動啓發之義。彈指者。是

【現代漢語翻譯】 現代漢語譯本： 一切神通道力、菩薩萬行，都以菩提心（Bodhicitta，覺悟之心）為根本。它能滅除生死，截斷痛苦的河流，凈化八萬四千種煩惱之門，顯現成就一切智慧之海，都以菩提心為根本。正如經文廣泛讚歎的那樣，菩提心無所依、無所住、沒有固定的體性，生滅不可得。像這樣，當下的煩惱自然消亡，智慧之海便會顯現。由於智慧顯現的緣故，種種方便、神通、萬行，都以智慧來成就。由於菩提心無所依的緣故，智慧也無所依。由於智慧無所依的緣故，一切所作所為，都沒有作者，沒有可以依賴和執著的地方。因此，生死之業消亡，唯有智慧自在。大悲萬行從智慧而生，智慧的本體無所依，萬行如幻化一般，利益眾生如夢幻一般，神通道力，如同空中的月亮普遍顯現在眾生面前，智慧的本體不會離去，眾生的心水也不會到來。隨著各自業力的清凈程度，與智慧同體的顯現也各有不同，清凈程度有深有淺，顯現的智慧也各不相同，既不是這個也不是那個。如果想要見到十方諸佛如來的智慧之海，只要自己凈化十二有支（Dvadashanga，十二因緣）的業緣，佛的智慧自然會顯現。如果只追求勝過他人的境界，自己的法門就會隱沒，不如智慧之法。一一自己功德成就，不會損減功程，不違背聖人的旨意。如同善財童子（Sudhana）參訪每一位善友，所具備的五位（Pañcabhūmikā，五種階位）方便加行菩薩之法，不執著於他人的法，不執著于自己的心，無所依住。只是令自己的心廣大，以方便三昧（Upāya-samādhi，善巧方便三昧）饒益廣大的眾生，令一切眾生都能夠脫離痛苦。又令自己的心達到究竟真實的法，也令眾生都能夠一同獲得十方諸佛、一切菩薩諸法利益眾生。各種修行乃至一個眾生，法如果不知不瞭解，不能稱為智慧圓滿的佛，不能稱為摩訶薩（Mahāsattva，大菩薩）。

第七，這時善財童子恭敬地右繞彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）之後，從這裡到本卷末尾，說明善財童子進入慈氏樓閣，觀察果報而知曉原因，三世所修行的境界，相同與不同，總體與個別，一與多，無礙自在，同時圓滿等內容。在這段中，慈氏菩薩彈指發出聲音，門就打開，說明聲音是震動啓發的意思。彈指，是...

【English Translation】 English version: All supernatural powers and the myriad practices of Bodhisattvas have Bodhicitta (the mind of enlightenment) as their foundation. It extinguishes birth and death, cuts off the stream of suffering, purifies the eighty-four thousand gates of affliction, and manifests the ocean of all wisdom, all with Bodhicitta as the root. As the scriptures extensively praise, Bodhicitta is without reliance, without dwelling, without inherent nature, and its arising and ceasing are unattainable. In this way, present afflictions naturally vanish, and the ocean of wisdom appears. Because of the manifestation of wisdom, all kinds of skillful means, supernatural powers, and myriad practices are accomplished through wisdom. Because Bodhicitta is without reliance, wisdom is also without reliance. Because wisdom is without reliance, all actions have no actor, and there is no reliance or attachment to be found. Therefore, the karma of birth and death vanishes, and only wisdom is free. Great compassion and myriad practices arise from wisdom, the essence of wisdom is without reliance, the myriad practices are like transformations, benefiting beings is like an illusion, and supernatural powers are like the moon in the sky, universally appearing to sentient beings. The essence of wisdom does not depart, and the water of sentient beings' minds does not arrive. According to the purity of their respective karma, the manifestation of being one with wisdom varies, with varying depths of purity, and the manifested wisdom is different, neither this nor that. If you wish to see the ocean of wisdom of all Buddhas and Tathagatas (Tathāgata, 如來) in the ten directions, simply purify the karmic conditions of the twelve links of dependent origination (Dvadashanga, twelve nidānas), and the wisdom of the Buddha will naturally appear. If you only seek to surpass others' realms, your own Dharma will be obscured, and it will not be as good as the Dharma of wisdom. Each individual's merit is accomplished without diminishing the process, and without violating the will of the sages. Like Sudhana (Sudhana, 善財童子) visiting each good friend, possessing the Dharma of the Bodhisattva of the five stages (Pañcabhūmikā, five stages of practice) of skillful means and preliminary practices, not attached to others' Dharma, not attached to one's own mind, without reliance or dwelling. Simply let one's mind be vast, and with skillful means and samadhi (Upāya-samādhi, samadhi of skillful means) benefit a vast number of beings, enabling all beings to be free from suffering. Also, enable one's own mind to reach the ultimate and true Dharma, and also enable all beings to equally attain the benefit of all Buddhas in the ten directions, all Bodhisattvas, and all Dharmas for the benefit of sentient beings. Various practices, even for one sentient being, if the Dharma is not known or understood, one cannot be called a Buddha with complete wisdom, and cannot be called a Mahasattva (Mahāsattva, 大菩薩).

Seventh, at this time, Sudhana respectfully circumambulated the Bodhisattva Mahasattva Maitreya (Maitreya Bodhisattva Mahāsattva, 彌勒菩薩摩訶薩) and from here to the end of this scroll, it explains Sudhana entering the tower of Maitreya, observing the results and knowing the causes, the realms practiced in the three times, the similarities and differences, the general and the particular, one and many, unobstructed freedom, simultaneous perfection, and so on. In this section, the Bodhisattva Maitreya snaps his fingers and a sound is produced, and the door opens, indicating that the sound is the meaning of vibration and enlightenment. Snapping the fingers is...

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去塵之義。塵亡執去法門自開。善財入已其門還閉者。以迷亡智現名之為開。智無內外中間無出無入無迷無證名為還閉見樓閣廣博無量同於虛空者。智境界也。于中莊嚴皆約智約慈悲心所行諸行愿報得。一一如經具明。于中神化境界。以約法界智境法爾合然。無物不神達法應真一切自神。乃至見彌勒菩薩三世所行境界。慈氏菩薩往昔曾所事諸佛善知識亦為善財說法者。以法身智境本自如然無三世性。古今三世窮劫元不移一念。此非神通法合。如是兜沙羅色者。如此方霜冰之色也。余如經自具。經云。善男子我願滿足成一切智得菩提時汝及文殊俱得見我者。會三世因圓智無古今即三世佛一時相見同一智慧。於此段中約科為三段。一爾時善財童子恭敬右繞慈氏菩薩已下直至見樓閣中一切莊嚴自在境界有八九紙經。明入佛智境觀果知因無異分。二爾時彌勒菩薩已下至善知識加被憶念威神之力有九行半經。明彌勒菩薩自攝神力所現一切境界並無以手彈指命善財令起分。三聖者此解脫門其名何等已下至與汝往昔同生同行可有四紙經。明善財問法門名目並問彌勒菩薩來處所生處所分。于問法門名目中。問其四法。一問入樓閣中所有法門境界解脫之名。二問莊嚴事何處去。三問彌勒菩薩從何處來。四問菩薩生處。一問法門名目者。此

【現代漢語翻譯】 現代漢語譯本 『去塵』的意義在於，當『塵』（煩惱）消亡，對『執』（執著）的束縛去除，『法門』（通往真理的途徑）自然開啟。善財童子進入后，門隨即關閉，這是因為迷惑時，智慧隱沒，顯現為『開』；而當智慧無內外、無中間，無出無入，無迷無證時，則稱為『還閉』。所見的樓閣廣大無量，等同於虛空，這是智慧的境界。其中的莊嚴，都是關於智慧，關於慈悲心所行的各種行愿所獲得的果報，一一都如經文詳細說明。其中的神化境界，是關於法界智境，自然而然地融合，沒有事物不神奇，通達法則，應合真理，一切自然神妙。甚至能見到彌勒菩薩（Maitreya Bodhisattva，未來佛）三世所行的境界。慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩的別稱）往昔曾經侍奉的諸佛善知識，也為善財童子說法，這是因為法身智境本來就是如此，沒有三世的性質。古今三世，窮盡劫數，原本都不曾移動一念。這並非神通法術的結合。至於兜沙羅色（Tushita color），就像此地的霜冰的顏色一樣。其餘的都如經文自身所詳細描述。經文說：『善男子，我願滿足，成就一切智，得菩提時，你及文殊（Manjusri，智慧的象徵）都能見到我。』這是彙集三世因緣，圓滿智慧，沒有古今之分，即三世佛一時相見，同一智慧。在這段經文中，按照科判分為三段。第一段，從『爾時善財童子恭敬右繞慈氏菩薩已下』直到『見樓閣中一切莊嚴自在境界』，大約有八九頁經文，說明進入佛的智慧境界，觀察果報而知曉因緣，沒有差異分別。第二段，從『爾時彌勒菩薩已下』到『善知識加被憶念威神之力』，大約有九行半經文，說明彌勒菩薩自身攝取神力所顯現的一切境界，並沒有用手彈指命令善財童子起來的部分。第三段，從『聖者此解脫門其名何等已下』到『與汝往昔同生同行』，大約有四頁經文，說明善財童子詢問法門的名目，並詢問彌勒菩薩的來處和所生之處。在詢問法門名目中，詢問了四件事。一問進入樓閣中所有法門境界解脫的名稱。二問莊嚴事物去往何處。三問彌勒菩薩從何處來。四問菩薩的出生之處。首先是詢問法門名目。

【English Translation】 English version The meaning of 'removing dust' is that when 'dust' (afflictions) disappears and the bondage of 'attachment' is removed, the 'Dharma gate' (path to truth) naturally opens. When Sudhana (Sudhana-śreṣṭhi-dāraka, a seeker of enlightenment) enters and the gate immediately closes, it is because when deluded, wisdom is hidden and appears as 'opening'; while when wisdom has no inside or outside, no middle, no coming in or going out, no delusion or realization, it is called 'returning and closing'. The vast and boundless pavilion seen, equal to empty space, is the realm of wisdom. The adornments within are all about wisdom, about the rewards obtained by the various practices and vows performed by the compassionate mind, all as detailed in the scriptures. The magical transformations within are about the Dharma realm of wisdom, naturally merging, with nothing not being miraculous, understanding the Dharma, responding to truth, and everything being naturally miraculous. One can even see the realms of practice of Maitreya Bodhisattva (the future Buddha) in the three times (past, present, and future). The virtuous friends whom Maitreya Bodhisattva (another name for Maitreya Bodhisattva) served in the past also teach the Dharma to Sudhana, because the Dharma body's realm of wisdom is inherently so, without the nature of the three times. The past, present, and future, exhausting kalpas (eons), originally never moved a single thought. This is not a combination of magical powers. As for the Tushita color, it is like the color of frost and ice in this place. The rest is as detailed in the scriptures themselves. The scripture says: 'Good man, when my vows are fulfilled, I attain all-knowing wisdom, and attain Bodhi (enlightenment), you and Manjusri (symbol of wisdom) will be able to see me.' This is gathering the causes and conditions of the three times, perfecting wisdom, without distinction of past and present, that is, the Buddhas of the three times see each other at the same time, with the same wisdom. In this section, according to the divisions, it is divided into three parts. The first part, from 'Then Sudhana respectfully circumambulated Maitreya Bodhisattva' to 'seeing all the adornments and free realms in the pavilion', is about eight or nine pages of scripture, explaining entering the wisdom realm of the Buddha, observing the results and knowing the causes, without difference or separation. The second part, from 'Then Maitreya Bodhisattva' to 'the power of the virtuous friends' blessing and remembrance', is about nine and a half lines of scripture, explaining all the realms manifested by Maitreya Bodhisattva himself taking in divine power, without the part of snapping his fingers to command Sudhana to rise. The third part, from 'Holy one, what is the name of this liberation gate' to 'having the same birth and practice as you in the past', is about four pages of scripture, explaining Sudhana asking about the names of the Dharma gates, and asking about Maitreya Bodhisattva's place of origin and place of birth. In asking about the names of the Dharma gates, four things are asked. First, asking the names of all the Dharma gate realms and liberations in entering the pavilion. Second, asking where the adornments go. Third, asking where Maitreya Bodhisattva comes from. Fourth, asking about the Bodhisattva's place of birth. First is asking about the names of the Dharma gates.

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解脫門名入三世一切境界不忘念智莊嚴藏。二問莊嚴事何處去者。慈氏答言于來處去。又問從何處來。答曰。從菩薩智慧神力中來。依菩薩智慧中住。約體無來去處。具如經文。三問慈氏從何處來者。初約法答次依事。初約法答云。諸菩薩無來無去如是而來。無來無去如是而去乃至大慈大悲大愿中來。廣如經說。依事者。云我從生處摩羅提國而來者。此國是約聖者之德立號。表聖者智德高出世無過者。長者子名瞿波羅者。此云守護心地白法也。慈氏令入佛法故。四問生處者。初法答次依事。初依法答有十事生處。經云。菩提心是菩薩生處。次深心。次善知識。次諸地波羅蜜。次大愿。次大慈。次大悲。次如理觀察。次大乘。次教化眾生。次智慧方便。如是等是菩薩生處。般若為生母。以方便為父。檀度為乳母。持戒為養母。忍辱為莊嚴。精進為養育。禪定為浣濯。善友為教授師。菩提分為伴侶。眾善為眷屬。菩薩為兄弟。以如是等是菩薩生處。廣如經自具。依事答者。於此閻浮提界摩羅提國拘吒聚落婆羅門家是生處。拘吒聚落。此云多家。多諸人家所聚同居。名為多家故。婆羅門家者。凈種中生也明智無垢也。善男子我住於此大樓閣中隨諸眾生心之所樂現種種方便教化調伏者。明處大智大慈悲遍法界廣大報得幻生樓閣

【現代漢語翻譯】 現代漢語譯本 『解脫門』名為『入三世一切境界不忘念智莊嚴藏』。二問：莊嚴之事從何處去？彌勒（慈氏，即彌勒菩薩的別稱）答言：從來處去。又問：從何處來？答曰：從菩薩智慧神力中來，依菩薩智慧中住，就其本體而言，無所謂來去之處。具體內容詳見經文。三問：彌勒（慈氏）從何處來？先從法理上回答，再依據事實回答。先從法理上回答說：諸菩薩無來無去，如此而來；無來無去，如此而去，乃至從大慈大悲大愿中來。詳細內容如經文所說。依據事實回答說：我從出生地摩羅提國而來。這個國家是以聖者的德行來命名的，表明聖者的智慧德行高出於世，無與倫比。長者子的名字叫瞿波羅，意思是守護心地的清凈之法。彌勒（慈氏）是爲了引導他進入佛法。四問：出生地在哪裡？先從法理上回答，再依據事實回答。先從法理上回答，有十種出生之處。經文說：菩提心是菩薩的出生之處，其次是深心，其次是善知識，其次是諸地波羅蜜（到達彼岸的方法），其次是大愿，其次是大慈，其次是大悲，其次是如理觀察，其次是大乘（佛教的教義），其次是教化眾生，其次是智慧方便。這些都是菩薩的出生之處。般若（智慧）是生母，以方便為父，檀度（佈施）為乳母，持戒為養母，忍辱為莊嚴，精進為養育，禪定為浣濯，善友為教授師，菩提分（覺悟的組成部分）為伴侶，眾善為眷屬，菩薩為兄弟。像這些都是菩薩的出生之處。詳細內容如經文所記載。依據事實回答說：在此閻浮提界（我們所居住的世界）的摩羅提國拘吒聚落（村落）的婆羅門家是出生地。拘吒聚落，意思是『多家』，是很多戶人家聚集同住的地方，所以稱為『多家』。婆羅門家，意味著從清凈的種姓中出生，表明智慧明凈，沒有污垢。善男子，我住在這座大樓閣中，隨著眾生的心意，示現種種方便，教化調伏他們。這表明處於大智慧、大慈悲遍佈法界的廣大報得幻生樓閣之中。

【English Translation】 English version The 『Door of Liberation』 is named 『Adornment Treasury of Unforgettable Mindfulness and Wisdom Entering All Realms of the Three Times』. Second question: Where do the matters of adornment go? Maitreya (慈氏, Cishi, another name for Maitreya Bodhisattva) answers: They go to where they came from. Again asked: Where do they come from? The answer is: They come from the divine power of the Bodhisattva's wisdom, and abide in the Bodhisattva's wisdom. In terms of essence, there is no coming or going. The details are as described in the scriptures. Third question: Where does Maitreya (慈氏) come from? First, answer from the perspective of Dharma, then according to facts. First, answering from the perspective of Dharma, it is said: All Bodhisattvas have no coming and no going, and thus they come; no coming and no going, and thus they go, even coming from great compassion, great pity, and great vows. The details are as described in the scriptures. According to the facts, it is said: I come from the country of birth, Marati. This country is named after the virtues of the saints, indicating that the wisdom and virtue of the saints are superior to the world and unparalleled. The name of the son of the elder is Gopala, which means guarding the pure Dharma of the mind-ground. Maitreya (慈氏) is to guide him into the Buddha-dharma. Fourth question: Where is the place of birth? First, answer from the perspective of Dharma, then according to facts. First, answering according to the Dharma, there are ten places of birth. The scripture says: The Bodhi-mind is the birthplace of the Bodhisattva, followed by the profound mind, followed by the good teachers, followed by the Paramitas (諸地波羅蜜, Zhū dì bōluómì, methods of reaching the other shore) of the various stages, followed by the great vows, followed by the great compassion, followed by the great pity, followed by the rational observation, followed by the Mahayana (大乘, Dàchéng, Buddhist teachings), followed by the teaching and transformation of sentient beings, followed by the wisdom and skillful means. These are all the birthplaces of the Bodhisattva. Prajna (般若, Bōrě, wisdom) is the birth mother, with skillful means as the father, Dana (檀度, Tándù, giving) as the wet nurse, upholding the precepts as the foster mother, forbearance as the adornment, diligence as the nurturing, Dhyana (禪定, Chándìng, meditation) as the cleansing, good friends as the professors, Bodhi-factors (菩提分, Pútífēn, components of enlightenment) as companions, all good deeds as relatives, and Bodhisattvas as brothers. Like these are the birthplaces of the Bodhisattva. The details are as recorded in the scriptures. Answering according to the facts, in this Jambudvipa (閻浮提界, Yánfú tí jiè, the world we live in), in the country of Marati, in the village of Kutaja (拘吒聚落, Jūzhà jùluò), in the Brahmin family is the place of birth. Kutaja village means 『many families』, which is a place where many households gather and live together, so it is called 『many families』. The Brahmin family means being born from a pure lineage, indicating that wisdom is clear and without defilement. Good man, I live in this great pavilion, manifesting various skillful means according to the minds of sentient beings, teaching and subduing them. This indicates being in a vast, rewarded, illusory pavilion of great wisdom and great compassion pervading the Dharma realm.

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中。隨諸眾生所樂現身。各隨業異示現調伏。以示現菩薩福智。變化莊嚴超過一切諸欲界者。此對欲界者說。計以一生佛果菩薩福智報境。總超過三界及三乘乃至下地一切諸境界故。以智同十方一切諸佛所用故。現佛智德無障礙故。已授一生次補佛位故。猶如長子持父家事不異父故。亦如輪王第一夫人所生大子。具三十二相與父同其福智同其報業。若奉王命使持國事與父無異。但以父王所攝眾生。化緣未盡不處王位。慈氏如來亦復如是。但為毗盧遮那示現化跡所攝眾生一勢未終。未處示現下產生佛之位。然約其實德。已與一切諸佛智用無差也。但為如來設教引凡示現出沒。令眾生不厭長自道心。非是諸佛此生彼沒。若以法界智境不約凡情。一方一切國土微塵一一塵中佛海無盡互參映徹。不生不出不沒。但入法性身處智境幻住門照之。一切眾生不生不沒。一如佛境。

第八善男子汝應往詣文殊師利已下有五行半經。明慈氏所已勝進入一生之佛果。卻令善財會入初信心時普光明殿如來知藏佛果法界寂滅大用常然之門。無三世體總一時故。菩提體如虛空。非始終三世古今出入故。故令善財卻見文殊師利。明果不移因故。如下文自明。

第九爾時善財童子依彌勒菩薩教已下至頌。此一段可有十紙經。明善財于慈氏

【現代漢語翻譯】 現代漢語譯本：隨順各種眾生的喜好而顯現不同的身形，根據他們各自的業力差異來示現調伏的方法。以此來展示彌勒菩薩的福德和智慧，以及他所變化出的莊嚴超過了一切欲界眾生。這是針對欲界眾生而言的。如果從一生補處菩薩的福德智慧和報身境界來看，他總體上超越了三界和三乘，乃至一切下地的境界。因為他的智慧與十方一切諸佛相同，所使用的智慧沒有障礙。他已經被授予一生補處佛位，就像長子繼承父親的家業一樣，與父親沒有區別。也像輪王的第一夫人所生的大王子，具備三十二相，與父親一樣具有福德智慧和報業。如果奉輪王的命令去處理國家事務，也與輪王沒有區別。只是因為父王所攝受的眾生的教化因緣還沒有完結，所以沒有登上王位。慈氏如來（Maitreya Tathagata）也是這樣。只是因為毗盧遮那佛（Vairocana）所示現的教化事蹟所攝受的眾生，其因緣還沒有終結，所以沒有示現下生到人間成佛之位。然而，從他實際的功德來看，已經與一切諸佛的智慧和作用沒有差別了。只是爲了如來設立教法，引導凡夫，示現出世和涅槃，讓眾生不厭倦，長養自己的道心。並非是諸佛有此生彼滅。如果從法界智慧的境界來看，不侷限於凡夫的情感，一方一切國土的微塵，每一個微塵中都有無盡的佛海，互相映照，不生不滅。只是進入法性身，處於智慧境界的幻住門來觀照，一切眾生也不生不滅，與佛的境界一樣。 第八，善男子，你應該前往拜訪文殊師利（Manjushri）以下有五行半的經文，說明慈氏菩薩已經勝過進入一生補處佛果的境界。卻讓善財童子（Sudhana）會入初信心時普光明殿（Universal Light Hall）如來知藏（Tathagata-jnana-garbha）佛果法界寂滅大用常然之門。因為沒有三世的實體，總是在同一時間。菩提的本體就像虛空一樣，沒有始終三世古今出入。所以讓善財童子再次見到文殊師利，說明果位不會改變因地。如下文會自行說明。 第九，這時，善財童子依照彌勒菩薩的教導，以下到頌文。這一段大約有十紙經文，說明善財童子在慈氏菩薩那裡...

【English Translation】 English version: According to what all sentient beings delight in, he manifests bodies accordingly. According to the differences in their karma, he demonstrates methods of taming and subduing. He demonstrates the blessings and wisdom of Bodhisattvas, and the adornments he transforms exceed all those in the desire realm. This is said with regard to those in the desire realm. Considering the realm of blessings, wisdom, and retribution of a Bodhisattva destined for Buddhahood in one lifetime, he surpasses the Three Realms and the Three Vehicles, and even all lower realms. This is because his wisdom is the same as that used by all Buddhas in the ten directions, and because he manifests the wisdom and virtue of the Buddha without obstruction. He has already been conferred the position of successor to the Buddha in one lifetime, just as the eldest son manages the family affairs without differing from the father. He is also like the great prince born from the first queen of a Wheel-Turning King (Chakravartin), possessing the thirty-two marks and sharing the same blessings, wisdom, and karmic retribution as his father. If he is sent by the king to manage state affairs, he is no different from the king. However, because the transformative connections with the beings gathered by the father king have not yet been exhausted, he does not ascend the throne. Maitreya Tathagata (慈氏如來) is also like this. It is only because the transformative traces manifested by Vairocana (毗盧遮那) Buddha and the beings gathered by them have not yet come to an end that he has not yet taken the position of manifesting his descent into the world to attain Buddhahood. However, in terms of his actual virtues, he is already no different from all Buddhas in wisdom and function. It is only for the sake of the Tathagata's establishment of teachings, guiding ordinary beings, and manifesting appearance and disappearance, so that sentient beings do not become weary and cultivate their Bodhi mind. It is not that the Buddhas have birth here and death there. If we consider the realm of wisdom of the Dharma Realm, not limited by the emotions of ordinary beings, in one direction, in all lands, in each dust mote, there are endless Buddha-seas, mutually reflecting and illuminating each other, without birth or death. They simply enter the Dharma-nature body and abide in the illusory dwelling gate of the wisdom realm to illuminate. All sentient beings neither arise nor perish, just like the Buddha's realm. Eighth, Good Man, you should go to Manjushri (文殊師利). The following five and a half lines of scripture explain that Maitreya Bodhisattva has already surpassed the state of entering the fruit of Buddhahood in one lifetime. However, he causes Sudhana (善財童子) to enter the gate of the constantly abiding, great function of the Tathagata-jnana-garbha (如來知藏) of the Universal Light Hall (普光明殿) at the time of his initial faith, the fruit of Buddhahood, and the quiescence of the Dharma Realm. Because there is no substance of the three times, it is always at the same time. The essence of Bodhi is like empty space, without beginning or end, the three times, ancient or modern, coming or going. Therefore, he causes Sudhana to see Manjushri again, explaining that the fruit does not change the cause. The following text will explain this itself. Ninth, At that time, Sudhana, relying on the teachings of Maitreya Bodhisattva, down to the verses. This section may have ten sheets of scripture, explaining Sudhana at Maitreya...

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菩薩所勝進入一生之佛果智境得三世一切境界不忘念智莊嚴藏門。返印一百一十城之法門。入初信心時不出剎那際。因圓果滿至金剛藏菩提場毗盧遮那如來師子座前一切寶蓮花藏座上。起等虛空界廣大十種心。方起恒常法界佛果普賢恒行。以此位中十方佛剎微塵中普賢菩薩一一塵中一時摩善財頂。以明佛果法界行滿意。明行滿不離因時不遷智不異。乃至見佛剎微塵數善知識。乃至見普賢身支節毛孔中國土身。以明入法界智境行網一多重重無礙無礙無盡無盡利生常然之門。具如文自廣明。論文略申經中意趣。所以不可具錄其文。於此段中長科為十段。一爾時善財童子依彌勒菩薩摩訶薩教已下至同住渴仰欲見普賢菩薩有三十三行半經。明善財以慈氏菩薩所勝進修行入一生之佛果卻會初信心中菩提場普光明殿智境法界恒然寂用無礙因陀羅網境界佛果普賢行海恒圓滿分二即於此金剛藏菩提場。毗盧遮那如來師子座前。一切寶蓮花藏座上。起等虛空界廣大心已下至善財童子起如是心時有八行經。明善財于初所信心中法界金剛智藏菩提體中起普賢法界大用因果同時無礙分。以六相義該之。三由自善根如來加被普賢菩薩同善根力已下至是為十有十一行經。為明善財見十種瑞相分。四又見十種光明相已下至是為十有十七行經。明善財見

十種光明分。五時善財童子見此十種光明相已已下至增長大法成一切智有五十七行經。明善財見普賢菩薩在如來前眾會之中坐寶蓮花師子之座及見普賢身一一毛孔廣大法界分。六爾時善財童子見普賢菩薩如是自在神通已下至一切如來遊戲神通有二十三行經。明善財重觀普賢身身十方諸佛人天地獄咸在於身毛孔之中分。七善財童子見普賢菩薩如是已下至善財童子既得是已有十三行半經。明善財童子得十種智遍一切法智波羅蜜分。八普賢菩薩即申右手摩善財頂已下至所得法門亦皆同等有十四行經。明此方普賢菩薩摩善財頂及所得法門十方一切世界一切微塵中普賢菩薩一時摩善財頂及善財所得法門皆悉如此分。九爾時普賢菩薩摩訶薩告善財言已下至善男子汝應觀我此清凈身有六十行經。明普賢菩薩為善財說自為眾生求出離道修行福智二行以不可說不可說佛剎微塵數劫行菩薩行求一切智城邑聚落國土王位妻子眷屬眼耳鼻舌身肉手足乃至身命而為佈施求一切智利益眾生無暫時間斷分。十爾時善財童子觀普賢菩薩身相好支節一一毛孔中已下至頌此一段明善財觀普賢菩薩身相好毛孔境界法門一念所入諸佛剎海過前不可說不可說佛剎微塵數位分。一毛孔如是。一切毛孔亦然廣如經自明。

于說頌中分為三段。一初八行頌明普賢菩

【現代漢語翻譯】 現代漢語譯本 十種光明分。五時善財童子見到這十種光明相之後，一直到增長大法成就一切智慧，有五十七行經文。闡明善財見到普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩）在如來（Tathagata，佛的稱號）面前的眾會之中，坐在寶蓮花獅子之座上，以及見到普賢菩薩身每一個毛孔都廣大如法界（Dharmadhatu，宇宙萬有）的部分。 六、這時，善財童子見到普賢菩薩如此自在神通之後，一直到一切如來遊戲神通，有二十三行經文。闡明善財童子再次觀察普賢菩薩的身，十方諸佛、人、天、地獄都顯現在普賢菩薩的身毛孔之中的部分。 七、善財童子見到普賢菩薩如此之後，一直到善財童子得到這些，有十三行半經文。闡明善財童子得到十種智慧，遍一切法智波羅蜜（Prajnaparamita，般若波羅蜜多，智慧到彼岸）的部分。 八、普賢菩薩隨即伸出右手，摩善財童子的頭頂，一直到所得的法門也全都相同，有十四行經文。闡明此方世界的普賢菩薩摩善財童子的頭頂，以及所得的法門，十方一切世界一切微塵中的普賢菩薩，同時摩善財童子的頭頂，以及善財童子所得的法門，都完全如此的部分。 九、這時，普賢菩薩摩訶薩（Mahasattva，大菩薩）告訴善財說，一直到善男子，你應該觀察我這清凈的身，有六十行經文。闡明普賢菩薩為善財童子講述自己爲了眾生求出離之道，修行福德和智慧二種行，以不可說不可說佛剎微塵數劫的時間，行菩薩行，求一切智慧，城邑聚落國土王位妻子眷屬眼耳鼻舌身肉手足乃至身命，都用來佈施，求一切智慧，利益眾生沒有暫時間斷的部分。 十、這時，善財童子觀察普賢菩薩身相好支節，每一個毛孔中，一直到頌此一段，闡明善財童子觀察普賢菩薩身相好毛孔境界法門，一念之間所進入的諸佛剎海，超過前面不可說不可說佛剎微塵數的部分。一個毛孔如此，一切毛孔也是如此，詳細內容如經文自明。 在所說的偈頌中，分為三段。一開始的八行偈頌闡明普賢菩薩

【English Translation】 English version Ten Kinds of Light Division. After Sudhana (善財童子, Shancai Tongzi, a youth who sought enlightenment) saw these ten kinds of light, up to the Great Dharma of Increase, achieving all wisdom, there are fifty-seven lines of scripture. Explaining Sudhana's seeing Samantabhadra Bodhisattva (普賢菩薩, Puxian Pusa, the Bodhisattva who symbolizes the practice and vows of all Buddhas) in the assembly before the Tathagata (如來, Rulai, 'Thus Gone One', an epithet of the Buddha), sitting on a jeweled lotus lion throne, and seeing that each pore of Samantabhadra's body is as vast as the Dharmadhatu (法界, Fajie, the realm of all phenomena). Six. At this time, after Sudhana saw Samantabhadra Bodhisattva's such自在神通 (zizai shentong, unhindered spiritual powers), up to the playful spiritual powers of all Tathagatas, there are twenty-three lines of scripture. Explaining Sudhana's re-observation of Samantabhadra's body, with all Buddhas, humans, heavens, and hells of the ten directions appearing within the pores of Samantabhadra's body. Seven. After Sudhana saw Samantabhadra Bodhisattva in this way, up to Sudhana obtaining these, there are thirteen and a half lines of scripture. Explaining Sudhana's obtaining the ten kinds of wisdom, pervading all Dharma Wisdom Paramita (智波羅蜜, Zhiboluomi, Perfection of Wisdom). Eight. Samantabhadra Bodhisattva then extended his right hand and stroked Sudhana's head, up to the Dharma doors obtained also being the same, there are fourteen lines of scripture. Explaining that in this world, Samantabhadra Bodhisattva strokes Sudhana's head, and the Dharma doors obtained, and in all worlds and all dust motes of the ten directions, Samantabhadra Bodhisattvas simultaneously stroke Sudhana's head, and the Dharma doors obtained by Sudhana are all like this. Nine. At this time, Samantabhadra Bodhisattva Mahasattva (摩訶薩, Mohesa, Great Being) told Sudhana, up to 'Good man, you should observe my pure body,' there are sixty lines of scripture. Explaining Samantabhadra Bodhisattva telling Sudhana about his seeking the path of liberation for sentient beings, cultivating the two practices of merit and wisdom, for unspeakable, unspeakable kalpas (劫, jie, eons) like dust motes of Buddha lands, practicing Bodhisattva conduct, seeking all wisdom, using cities, villages, lands, royal positions, wives, relatives, eyes, ears, nose, tongue, body, flesh, hands, feet, and even life itself for almsgiving, seeking all wisdom, and benefiting sentient beings without interruption. Ten. At this time, Sudhana observed the excellent marks and features of Samantabhadra Bodhisattva's body, each pore, up to the verse of this section, explaining Sudhana's observation of the Dharma doors of Samantabhadra Bodhisattva's excellent marks and features and pores, and the Buddha land seas entered in a single thought, exceeding the number of unspeakable, unspeakable Buddha land dust motes. One pore is like this; all pores are also like this. The details are as explained in the scripture itself. Within the verses spoken, it is divided into three sections. The initial eight lines of verses explain Samantabhadra

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薩敕眾諦聽。欲自說佛功德分。二有六行經。明眾喜樂聞分。三以頌略申如來功德少許之分其意頌文自具。如上經云漸次而行經游一百一十城已到普門國者。以一切十方諸佛及一切眾生同爲一法界國土無別體故。經游一百一十城者。明一時普印前所修法無前後故。思惟觀察一心願見文殊師利見三千大千世界微塵數善知識者。即明以文殊師利。法身智慧等同普見一切不異文殊之體明總相也。以三千大千世界微塵數量者。普門國法界初數總相。次第意明毛孔中三千大千世界即周十方。一一皆等入法界方便不可越數數之也。次於此金剛藏菩提場中毗盧遮那如來師子座前一切寶蓮花座上起等虛空界廣大心者。明以本信心中所信佛果菩提金剛智藏無染大悲之體。起一切法界因陀羅網境界普賢恒行之門。已下意例如文廣說。此明總收所進修之因果。而歸本樣立法如是。令使開解一一如是自心。觀達修行令使相稱。是眾聖賢之大意也。意明不離初信心中菩提體根本智。修差別智滿普賢行。充滿十方。塵剎重重普賢行海。是自行滿。因果不出剎那際中。恒以此法恒化眾生。不出剎那際。無有斷絕始終之念。此明毗盧遮那普賢法界無始無終大圓明智。恒普印之常行無有出沒休廢之事十方常然身無內外。

新華嚴經論卷第四十

【現代漢語翻譯】 現代漢語譯本： 薩敕（Sā chì，人名）眾人諦聽。我將要親自解說佛的功德部分。其中，『二有六行經』闡明大眾歡喜聽聞的部分。第三部分以頌文簡略地闡述如來的功德少許，其意義在頌文中自然具備。如上述經文所說，『逐漸行經遊歷一百一十座城邑後到達普門國』，這是因為一切十方諸佛及一切眾生共同構成一個法界國土，沒有 अलग-अलग 的實體。『經游一百一十城』，說明一時普遍印證之前所修的法，沒有先後之分。『思惟觀察，一心願意見文殊師利（Mañjuśrī，智慧的象徵），見三千大千世界微塵數善知識』，這說明以文殊師利的法身智慧等同於普遍見到一切，不異於文殊之體，這是說明總相。以三千大千世界微塵數量來比喻，普門國法界最初的總相。次第的意義在於說明毛孔中的三千大千世界即周遍十方。一一都等同進入法界，方便不可越過數量的限制。其次，於此金剛藏菩提場中，在毗盧遮那如來（Vairocana，光明遍照）師子座前，一切寶蓮花座上，生起等同虛空界廣大之心，說明以本信心中所信的佛果菩提金剛智藏無染大悲之體，生起一切法界因陀羅網境界普賢（Samantabhadra，大行愿）恒常修行的法門。以下的內容可以參照經文廣泛的解說。這說明總括所進修的因果，而回歸到根本的樣貌，立法就是這樣。使人開解，一一都像這樣觀照自己的心，觀達修行，使之相稱。這是眾聖賢的大意。意思是說明不離最初信心中菩提的本體根本智，修習差別智，圓滿普賢行，充滿十方。塵剎重重，普賢行海，這是自行圓滿。因果不出剎那之間，恒常以此法恒常教化眾生，不出剎那之間，沒有斷絕始終的念頭。這說明毗盧遮那普賢法界無始無終的大圓明智，恒常普遍印證的常行，沒有出沒休止的事情，十方常然，身無內外。 《新華嚴經論》卷第四十

【English Translation】 English version: Sā chì (name of a person), listen attentively. I will personally explain the section on the merits of the Buddha. Among them, the 『Two Six Practices Sutra』 elucidates the part where the assembly rejoices in hearing. The third part briefly elaborates on the Buddha's merits in verses, the meaning of which is naturally contained within the verses. As mentioned in the above sutra, 『gradually traveling through one hundred and ten cities and arriving at Pumen Country,』 this is because all Buddhas of the ten directions and all sentient beings together constitute one Dharma Realm land, without separate entities. 『Traveling through one hundred and ten cities』 indicates that the previously cultivated Dharma is universally sealed at one time, without any sequence. 『Contemplating and observing, with one mind wishing to see Mañjuśrī (symbol of wisdom), seeing as many virtuous friends as dust motes in three thousand great thousand worlds,』 this explains that the Dharma body wisdom of Mañjuśrī is equivalent to universally seeing everything, not different from the essence of Mañjuśrī, which illustrates the general aspect. Using the number of dust motes in three thousand great thousand worlds as a metaphor, it represents the initial general aspect of the Pumen Country Dharma Realm. The sequential meaning lies in explaining that the three thousand great thousand worlds in the pores pervade the ten directions. Each and every one equally enters the Dharma Realm, and the expedient cannot surpass the limitation of numbers. Next, in this Vajra Treasury Bodhi field, in front of the lion throne of Vairocana Buddha (the light that shines everywhere), on all the jeweled lotus seats, arising a vast mind equal to the realm of emptiness, it explains that with the pure, great compassion of the Vajra Wisdom Treasury of the Buddha-fruit Bodhi believed in the original mind of faith, arising all the Dharma Realm Indra's net realm, the gate of Samantabhadra's (great vows and practices) constant practice. The following content can refer to the extensive explanation of the sutra. This explains the summarization of the causes and effects cultivated, and returning to the fundamental appearance, the establishment of the Dharma is like this. Enabling people to understand, each and every one like this, contemplate their own mind, observe and attain cultivation, making them correspond. This is the great intention of all the sages. It means explaining that without leaving the fundamental wisdom of the Bodhi essence in the initial mind of faith, cultivating differential wisdom, fulfilling Samantabhadra's practice, filling the ten directions. Dust lands upon dust lands, the ocean of Samantabhadra's practice, this is the fulfillment of self-practice. Cause and effect do not go beyond the moment, constantly using this Dharma to constantly transform sentient beings, not going beyond the moment, without the thought of cessation or beginning. This explains the great, perfect, bright wisdom of Vairocana Samantabhadra Dharma Realm, without beginning or end, the constant practice of universal sealing, without the matter of arising, ceasing, or resting, the ten directions are constant, the body has no inside or outside. New Avatamsaka Sutra Commentary, Volume 40

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