T36n1741_略釋新華嚴經修行次第決疑論
大正藏第 36 冊 No. 1741 略釋新華嚴經修行次第決疑論
No. 1741 [cf. No. 279]
華嚴經決疑論序
東方山逝多林寺比丘照明撰
北京李長者皇枝也。諱通玄。性稟天聰。智慧明簡。學非常師。事不可測。留情易道。妙盡精微。放曠林泉。遠於城市。實曰王孫。有同舍國。年過四十。絕覽外書。在則天朝。即傾心華嚴經。尋諸古德義疏。掩卷嘆曰。經文浩博。義疏多家。惜哉後學。尋文不暇。豈更修行。幸會華嚴新譯義理圓備。遂考經八十卷。蒐括微旨。開點義門。上下科節。成四十卷華嚴新論。猶慮時俗機淺。又釋決疑論四卷。又略釋一卷。又釋解迷顯智成悲十明論一卷。至於十玄六相。百門義海。普賢行門。華嚴觀。及諸詩賦。並傳於世。恐寒暑遷謝。代變風移。略敘見聞。用傳知己。起自開元七年。游東方山。隱淪述論。終在開元十八年三月二十八日卒。時夜半山林震驚。群鳥亂鳴。百獸奔走。白光從頂而出。直上衝天。在於右近。道俗無不哀嗟。識者議曰。惟西域凈名遍行是其流。此方孔老非其類。影響文殊普賢之幻有也。照明親承訓授。屢得旨蒙。見其殂𣧩。嗟夫聖人去世。思望不及。時因訪道君子。詢余先聖之始末。不敢不言。
【現代漢語翻譯】 現代漢語譯本： 大正藏第 36 冊 No. 1741 略釋新華嚴經修行次第決疑論
No. 1741 [cf. No. 279]
華嚴經決疑論序
東方山逝多林寺比丘照明 撰
北京李長者，乃皇室後裔，名通玄（Tongxuan）。天資聰穎，智慧明澈簡練。所學非同尋常的老師所能教授，所從事的事業深不可測。他傾心於《易經》之道，對其中的精妙之處研究得淋漓盡致。他放曠于山林泉石之間，遠離城市喧囂。 確實是王孫貴族，如同隱居的舍國（Sheguo）之人。年過四十，便不再閱讀世俗書籍。在則天（Zetian）朝代，便傾心於《華嚴經》（Huayan Jing）。尋閱各位古德的義疏，合上書卷感嘆道：『經文浩瀚廣博，義疏眾多。可惜後來的學人，尋閱經文尚且沒有時間，哪裡還有時間修行呢？』 幸好遇到了新翻譯的《華嚴經》，義理圓滿具備。於是考證經文八十卷，搜尋精微的旨意，開示義理之門，分清上下科節，寫成了四十卷的《華嚴新論》。 仍然擔心世俗之人根基淺薄，又撰寫了《決疑論》四卷，又略釋一卷，又撰寫了《解迷顯智成悲十明論》一卷。至於十玄（Shi Xuan）、六相（Liu Xiang）、百門義海（Bai Men Yi Hai）、普賢行門（Puxian Xing Men）、華嚴觀（Huayan Guan），以及各種詩賦，都流傳於世。 恐怕寒暑更替，時代變遷，略述所見所聞，用來傳給知己。從開元七年開始，遊歷東方山，隱居著述，最終於開元十八年三月二十八日去世。當時半夜山林震驚，群鳥亂鳴，百獸奔走，一道白光從頭頂發出，直衝雲霄。附近的道士和俗人無不哀嘆。有見識的人議論說：『只有西域的凈名（Jingming，維摩詰）才能與之相比，此方的孔子和老子不是同一類人。』 這或許是文殊（Wenshu）和普賢（Puxian）菩薩的示現吧。照明（Zhaoming）親自接受他的教誨，多次得到他的指點。 見到他去世，感嘆聖人離世，思念之情無法表達。當時有訪道的君子，向我詢問先聖的始末，我不敢不述說。
【English Translation】 English version: Taisho Tripitaka Volume 36, No. 1741, Abridged Explanation of the Doubt-Resolving Treatise on the Stages of Practice in the New Avatamsaka Sutra
No. 1741 [cf. No. 279]
Preface to the Doubt-Resolving Treatise on the Avatamsaka Sutra
Composed by the Bhikshu Zhaoming of Shiduolin Temple on Eastern Mountain
Li Tongxuan (Tongxuan) of Beijing was a descendant of the imperial family. He was naturally intelligent, with clear and concise wisdom. His learning surpassed that of ordinary teachers, and his endeavors were unfathomable. He devoted himself to the Dao of the 'Book of Changes', mastering its subtleties. He lived freely among the mountains and springs, far from the cities. He was indeed a royal descendant, like someone from the secluded state of Sheguo (Sheguo). After the age of forty, he ceased reading secular books. During the reign of Empress Zetian (Zetian), he dedicated himself to the Avatamsaka Sutra (Huayan Jing). He studied the commentaries of various ancient sages, and closing the book, he sighed, 'The sutra is vast and profound, and the commentaries are numerous. It is a pity that later scholars do not even have time to study the text, let alone practice it!' Fortunately, he encountered the newly translated Avatamsaka Sutra, complete with perfect and comprehensive doctrines. Therefore, he examined the eighty volumes of the sutra, searched for its subtle meanings, opened the gates of its doctrines, and clarified its upper and lower sections, completing the forty-volume 'New Treatise on the Avatamsaka Sutra'. Still concerned that the people of the time had shallow roots, he also wrote the four-volume 'Doubt-Resolving Treatise', and an abridged explanation of one volume, as well as the one-volume 'Treatise on Unveiling Delusion, Manifesting Wisdom, Accomplishing Compassion, and the Tenfold Illumination'. As for the Ten Mysteries (Shi Xuan), the Six Characteristics (Liu Xiang), the Ocean of Meanings of the Hundred Gates (Bai Men Yi Hai), the Practices and Vows of Samantabhadra (Puxian Xing Men), the Contemplation of the Avatamsaka (Huayan Guan), and various poems and essays, all were passed down to the world. Fearing that the seasons would change and the times would shift, he briefly narrated what he had seen and heard, to pass it on to those who understood him. Starting from the seventh year of the Kaiyuan era, he traveled to Eastern Mountain, living in seclusion and writing treatises, and finally passed away on the twenty-eighth day of the third month of the eighteenth year of the Kaiyuan era. At that time, the mountains and forests were shaken in the middle of the night, the birds cried out in chaos, the beasts ran wild, and a white light emanated from the top of his head, shooting straight into the sky. The Daoists and laypeople nearby all lamented. Those with insight commented, 'Only Vimalakirti (Jingming) of the Western Regions can be compared to him; Confucius and Laozi of this land are not of the same kind.' Perhaps this was a manifestation of Manjushri (Wenshu) and Samantabhadra (Puxian) Bodhisattvas. Zhaoming (Zhaoming) personally received his teachings and was repeatedly instructed by him. Seeing his passing, he lamented the departure of a sage, and his longing could not be expressed. At that time, a gentleman seeking the Dao asked me about the beginning and end of the former sage, and I dared not remain silent.
謹序之。爾時大曆庚戌秋七月八日述。
略釋新華嚴經修行次第決疑論卷一之上
大唐北京李通玄撰
夫大方廣佛華嚴經者。是一乘圓教佛果之門。佛果者體無成壞。以化眾生故。示現自成正覺。佛果之樣。舉自五位因果。及攝化境界。報得莊嚴。示與後人。令其發志。依法仿學。令修行者所歸不疑。若不曉解發心初因。如何發意修其成佛之道。設畏罪修福。及息妄住心。及愿生凈土。乃至二乘得果。永超三界。且是求自免苦之心。未有以十方三塗人天苦道。及自心之境。便成智境。與一切眾生。及以諸佛同一智海之門。三乘之流。但且說空破有。說一切眾生。有自性清凈。又說三千大千世界。為一佛報境。又云無數劫修菩薩行成佛。又說他方有凈土。此間是穢土。皆是隨情接引。皆是化城。非真實說。此一乘智境。皆非邊量。云十佛剎微塵數身土交參。意明。如虛空無盡無限。智境相入故。化儀利物皆如是故。三世劫量。無去無來。無時可遷。不見三世。不見世間。及以眾生。不見成佛。及不成佛。不見有佛處。無佛處。亦無正法像法。末法時分法故。但以自性普光明無作大智如虛空。平等無作大悲。住眾生見。應根利物。而無失時。無所造作法。如是故智由三昧觀照迷解顯得。不是修成。悲由
【現代漢語翻譯】 謹序：時在大曆庚戌年秋七月八日記述。
略釋新華嚴經修行次第決疑論卷一之上
大唐北京李通玄 撰
大方廣佛華嚴經，乃是一乘圓教的佛果之門。佛果的本體沒有產生和壞滅，爲了教化眾生，示現自己成就正覺，佛果的榜樣，包括五位因果，以及攝化境界，報得莊嚴，展示給後人，使他們立下志願，依法效仿學習，使修行者有所歸依而不疑惑。如果不瞭解發心的最初原因，如何發起意願修習成佛之道？即使是畏懼罪惡而修福，以及止息妄念而安住於心，以及願望往生凈土，乃至二乘獲得果位，永遠超出三界，也只是求得自身免除痛苦的心，沒有將十方三塗（地獄、餓鬼、畜生）人天苦道，以及自身的心境，轉變成智慧的境界，與一切眾生，以及諸佛同一智慧之海的門徑。三乘之流，只是說空破有，說一切眾生，具有自性清凈，又說三千大千世界，為一個佛的報身所依止的境界，又說無數劫修菩薩行才能成佛，又說他方有凈土，此地是穢土，這些都是隨順眾生的根器而接引，都是化城（比喻虛幻不實的境界），不是真實之說。這一乘的智慧境界，沒有邊際可以衡量，說十佛剎微塵數的身土互相交參，意在說明，如同虛空沒有窮盡沒有邊際，智慧境界互相涉入的緣故，教化的儀軌利益眾生都是如此。三世劫的時間，沒有過去沒有未來，沒有時間可以遷移，不見三世，不見世間，以及眾生，不見成佛，以及不成佛，不見有佛之處，沒有佛之處，也沒有正法像法末法的時間分別，只是以自性普光明無作的大智慧如同虛空，平等無作的大悲心，安住在眾生的見解中，應和根器利益眾生，而沒有錯過時機，沒有造作之法。因此智慧由三昧觀照迷妄而顯現，不是修習而成，悲心由...
【English Translation】 Respectfully Prefaced: Written on the 8th day of the 7th month, in the autumn of the Gengxu year of the Dali era.
A Brief Explanation of the 'Resolving Doubts on the Stages of Practice in the New Avatamsaka Sutra,' Volume 1, Part 1
Composed by Li Tongxuan of Beijing, Great Tang Dynasty
The Great, Expansive, Buddha's Flower Adornment Sutra (Mahāvaipulya Buddhāvataṃsaka Sūtra) is the gateway to the Buddha-fruit of the One Vehicle Perfect Teaching. The essence of the Buddha-fruit has no arising or ceasing. Because of transforming sentient beings, it demonstrates the self-accomplishment of Perfect Enlightenment, the model of the Buddha-fruit, including the five positions of cause and effect, as well as the realms of embracing and transforming, and the adornments attained as a result, showing them to later generations, so that they may make vows, emulate and learn according to the Dharma, so that practitioners have a reliable refuge without doubt. If one does not understand the initial cause of generating the aspiration, how can one initiate the intention to cultivate the path to Buddhahood? Even fearing sin and cultivating merit, and ceasing delusion and dwelling in the mind, and vowing to be reborn in the Pure Land, even the Two Vehicles attaining fruition, forever transcending the Three Realms, are merely seeking to liberate oneself from suffering, without transforming the suffering paths of the ten directions, the Three Evil Destinies (hells, hungry ghosts, animals), humans, and devas, and one's own mind-realm, into a realm of wisdom, and entering the gate of the same ocean of wisdom as all sentient beings and all Buddhas. The streams of the Three Vehicles only speak of emptiness and destroy existence, saying that all sentient beings have self-nature purity, and also saying that the three thousand great thousand worlds are the realm relied upon by a Buddha's reward body, and also saying that one must cultivate Bodhisattva practices for countless eons to become a Buddha, and also saying that there are Pure Lands in other directions, and this place is a defiled land; these are all expedient means to guide beings according to their capacities, all are transformation cities (metaphor for illusory realms), not the true teaching. This One Vehicle wisdom realm has no measurable boundaries, saying that the number of bodies and lands like dust motes in ten Buddha-lands interpenetrate each other, meaning that, like space which is endless and limitless, the wisdom realms interpenetrate each other, therefore the methods of transformation benefit beings in this way. The measure of time in the three periods has no going, no coming, no time can be moved, one does not see the three periods, does not see the world, and sentient beings, does not see becoming a Buddha, and not becoming a Buddha, does not see places where there are Buddhas, places where there are no Buddhas, and also there is no division of time into the Dharma-Ending Age, because of the Dharma. But with the self-nature universal light, uncreated great wisdom like space, equal uncreated great compassion, dwelling in the views of sentient beings, responding to their capacities to benefit them, without missing the opportunity, without any created Dharma. Therefore, wisdom is revealed by Samadhi contemplation illuminating delusion, not cultivated into being, compassion is from...
愿興。不是自然。以愿興成。功終愿廢。五位之中。十住第八。十行第八。十回向第八。十地第八。分分無功。智悲任運利物故。皆至等覺。方終智悲道滿。時亦不改。法亦不移。但為住熟不同。時法元來不異。如三乘一乘境界殊別。事廣難量。今但略敘紀綱。廣申難盡。意令行者順轍。不枉其功。於此一部之經。略立十門。以知進修之軌。望得免其未得識過歸真。約立十門者。
一舉佛自果。勸修生信門。二自己發心。信解修行門。三以定該含古今三世門。四入佛果位。現障成位門。五明自行所及。至果成佛門。六明自成佛果。普賢恒行門。七明成佛果滿。一切皆成法界門。八以佛果法利益人間俗眾門。九令世間人及龍。勸修入法。信心修行因果同時門。十至妙峰山。入位舉行修行門。
第一舉佛自果。勸修生信門者。即初會中六品經是。六品經者。一世主妙嚴品。明示成正覺。表如來覺道。及智身周遍。經云。於一切法成最正覺。又十方世界一切人天中俱時出現。經自有文。經云始成正覺者。三世長短執盡。契無古今。名之為始。智現相盡。名之為成。以理智大悲。三法同體。名之為正。達悟心境。一切無明。便成大智。普照十方。都無所得。名之為覺。自成此道。名之為成。余義論本具言。第二現
【現代漢語翻譯】 現代漢語譯本：願力的興起並非自然而然，而是通過發願而成就。當功德圓滿時，願力便告一段落。在五位（五種修行階段）之中，十住位的第八位、十行位的第八位、十回向位的第八位、十地位的第八位，都各自沒有特別的功用，因為此時的智慧和慈悲自然而然地利益眾生，所以都能達到等覺（接近佛的覺悟）。只有到了等覺，智慧和慈悲的道路才算圓滿。時間不會改變它，法則也不會轉移它，只是因為安住的熟練程度不同而已。時間和法則原本就沒有差異，就像三乘（聲聞乘、緣覺乘、菩薩乘）和一乘（佛乘）的境界截然不同一樣。事情繁多難以衡量，現在只能簡略地敘述綱要，難以詳盡地闡述。目的是讓修行者能夠遵循正確的道路，不白費功夫。對於這部經典，略微設立十個門徑，以便了解進修的軌跡，希望能夠避免未得道者認識不到自己的過失，從而回歸真理。設立這十個門徑是： 一、舉出佛的自證果位，勸勉修行者生起信心之門。 二、自己發起菩提心，信解並修行之門。 三、以禪定涵蓋古今三世之門。 四、進入佛的果位，示現障礙以成就果位之門。 五、闡明自身修行所能達到的境界，直至成就佛果之門。 六、闡明自身成就佛果后，普賢菩薩恒常修行的行為之門。 七、闡明成就佛果圓滿后，一切眾生皆能成就法界之門。 八、以佛的果法利益人間世俗眾生之門。 九、令世間人以及龍族，勸勉他們修行入法，信心、修行、因、果同時進行之門。 十、到達妙峰山，進入果位並舉行修行之門。 第一，舉出佛的自證果位，勸勉修行者生起信心之門，就是最初法會中的六品經文。這六品經文是：一、《世主妙嚴品》，明示成就正覺，表徵如來的覺悟之道，以及智慧之身周遍一切。經文說：『於一切法成最正覺。』又說：『十方世界一切人天中俱時出現。』經文自有明文。經文說『始成正覺』，是指三世長短的執著全部斷盡，契合沒有古今之分，所以稱為『始』。智慧顯現，一切現象都消失，所以稱為『成』。以理智、大悲三法同爲一體，所以稱為『正』。通達領悟心境，一切無明都消除了，便成就大智慧，普照十方，都無所得，所以稱為『覺』。自己成就此道，稱為『成』。其餘的意義在論本中都有詳細的說明。第二，《現相品》
【English Translation】 English version: The arising of vows is not natural, but is accomplished through making vows. When merit is complete, the power of vows comes to an end. Among the five positions (five stages of practice), the eighth of the Ten Dwellings, the eighth of the Ten Practices, the eighth of the Ten Dedications, and the eighth of the Ten Grounds, each has no particular function, because at this time wisdom and compassion naturally benefit sentient beings, so they can all reach Equal Enlightenment (close to the enlightenment of the Buddha). Only when Equal Enlightenment is reached, the path of wisdom and compassion is complete. Time will not change it, and the law will not shift it, but only because the degree of familiarity with dwelling is different. Time and law were originally no different, just as the realms of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the One Vehicle (Buddhayāna) are completely different. There are many things that are difficult to measure, and now only the outline can be briefly described, and it is difficult to elaborate in detail. The purpose is to allow practitioners to follow the correct path and not waste their efforts. For this scripture, ten doors are slightly established in order to understand the trajectory of progress, hoping to avoid those who have not attained the Way from not recognizing their faults, so as to return to the truth. The establishment of these ten doors is: 1. To cite the Buddha's self-realized fruit position and encourage practitioners to generate faith. 2. The door of oneself arousing Bodhicitta (the aspiration for enlightenment), believing, understanding, and practicing. 3. The door of encompassing the past, present, and future three times with Samādhi (meditative concentration). 4. The door of entering the Buddha's fruit position and manifesting obstacles to achieve the fruit position. 5. To clarify the realm that one's own practice can reach, until the achievement of Buddhahood. 6. To clarify the constant practice of Samantabhadra Bodhisattva after one's own achievement of Buddhahood. 7. To clarify that after the complete achievement of Buddhahood, all sentient beings can achieve the Dharmadhātu (realm of reality). 8. The door of benefiting the mundane sentient beings in the human world with the Buddha's fruit Dharma. 9. To encourage people and nāgas (dragons) in the world to practice entering the Dharma, with faith, practice, cause, and effect occurring simultaneously. 10. Arriving at Mount Sumeru (妙峰山, Miàofēng Shān) , entering the position and holding practice. First, the door of citing the Buddha's self-realized fruit position and encouraging practitioners to generate faith is the six chapters of the initial assembly. These six chapters are: 1. The 'Wonderful Adornments of World Rulers' chapter (世主妙嚴品, Shìzhǔ Miàoyán Pǐn), which clearly shows the achievement of perfect enlightenment, representing the Tathāgata's (如來, Rúlái) path of enlightenment, and the pervasiveness of the wisdom body. The scripture says: 'Achieving perfect enlightenment in all dharmas.' It also says: 'Appearing simultaneously in all human and heavenly beings in the ten directions.' The scripture itself has clear words. The scripture says 'beginning to achieve perfect enlightenment', which means that the attachment to the length of the three times is completely cut off, corresponding to no distinction between ancient and modern, so it is called 'beginning'. Wisdom manifests, and all phenomena disappear, so it is called 'achieving'. Because reason, wisdom, and great compassion are the same entity, it is called 'perfect'. Thoroughly understanding the state of mind, all ignorance is eliminated, and great wisdom is achieved, illuminating the ten directions, with nothing to be obtained, so it is called 'enlightenment'. Achieving this path oneself is called 'achieving'. The remaining meanings are explained in detail in the commentary. Second, the 'Manifestation' chapter (現相品, Xiànxiàng Pǐn)
相品。如來口中放光十方告眾。知佛成正覺。令眾咸集。此明如來語業。及音聲周遍。第三普賢三昧品。明如來體用行門周遍。第四世界成就品。明如來身行周遍。如世界成就品。一一世界海。有世界微塵數所依住。或方或圓。或非方或非圓。無量差別。或如水漩流形。或如山焰形。如是無量無數。依住形狀差別。皆無量同虛空。如來行皆周遍。悉有如來轉法輪。一一眾生。前而皆遍至。化無失時。明如來行業國土。及化生國土。及同行周遍。第五華藏世界品。明如來智悲圓滿。報得功德莊嚴周遍。其此華藏莊嚴世界海。有須彌山。微塵數風輪所持。其風輪都舉次第。有十二重所持。其上莊嚴差別。此十二重風輪。以明十地通等妙二覺。于中所有願行所成。皆是十地初心。欣求佛果。大願力所起。略言有須彌山微塵數風輪。皆以大愿為風輪體。于中報得莊嚴。以從行生。以行由愿起。還以大愿風所持行上功德。以明果不虛來。是故普賢云。如是華藏莊嚴世界海。皆由普賢願力起。以普賢是差別智上行。以明行由愿生。其實而論愿海無盡。略言須彌山以為塵體者。以表初地欣修十地。及等妙二位。一終愿也。總收無盡之大愿。如四弘大愿也。通收無盡大愿。以少該多如經云。如來以親近不可說世界微塵數佛。一一佛所。
【現代漢語翻譯】 現代漢語譯本 相品：如來口中放光，向十方告知大眾，佛已成就正覺，令大眾聚集。這說明如來的語業以及音聲周遍一切處。 第三普賢三昧品：說明如來的體、用、行門周遍一切處。 第四世界成就品：說明如來的身行周遍一切處。例如世界成就品中，每一個世界海，都有世界微塵數目的所依住處，或是方形，或是圓形，或非方非圓，有無量的差別。或者像水的漩渦形狀，或者像山上的火焰形狀。像這樣無量無數的依住形狀差別，都和虛空一樣無量。如來的行持都周遍其中，都有如來轉法輪，每一個眾生面前都遍至，教化沒有錯過時機。說明如來的行業國土，以及化生國土，以及同行周遍一切處。 第五華藏世界品：說明如來的智慧和慈悲圓滿，報得的功德莊嚴周遍一切處。這華藏莊嚴世界海，有須彌山微塵數目的風輪所持。這些風輪都舉起來，次第有十二重所持。其上的莊嚴各有差別。這十二重風輪，用來說明十地通達等妙二覺。其中所有的願行所成就的，都是十地初心，欣求佛果的大願力所生起。簡略地說，有須彌山微塵數目的風輪，都以大愿作為風輪的本體。其中的報得莊嚴，是從行生起的，因為行由愿而起。還以大愿風所持的行上功德，用來說明果不虛來。所以普賢說，像這樣華藏莊嚴世界海，都是由普賢願力生起。因為普賢是差別智上的行持，用來說明行由愿生。其實從根本上來說，愿海是無盡的。簡略地說，用須彌山作為塵土的本體，是爲了表示初地欣然修習十地，以及等妙二位，最終圓滿願望。總攝無盡的大愿，就像四弘誓願一樣。通攝無盡的大愿，以少概多，如經中所說：如來親近不可說世界微塵數目的佛，在每一位佛所。
【English Translation】 English version The Chapter on Characteristics: Light emanates from the Tathagata's (如來, 'Thus Come One') mouth, announcing to the ten directions that the Buddha has attained perfect enlightenment (正覺, 'Right Enlightenment'), gathering all beings. This illustrates the Tathagata's verbal karma and the pervasiveness of his voice. The Third Chapter on Universal Worthy Samadhi (普賢三昧品, 'Samadhi of Universal Goodness'): Explains the Tathagata's essence, function, and practice doors pervading all places. The Fourth Chapter on World System Formation (世界成就品, 'World System Formation'): Explains the Tathagata's bodily conduct pervading all places. For example, in the World System Formation Chapter, each world-sea has a number of abodes equal to the dust motes of a world, some square, some round, some neither square nor round, with countless differences. Some are shaped like water whirlpools, others like mountain flames. These countless and innumerable differences in the shapes of abodes are as limitless as space. The Tathagata's conduct pervades them all, and the Tathagata turns the Dharma wheel (法輪, 'Wheel of Dharma') in each. He arrives before each sentient being without missing the opportune time for transformation. This explains the Tathagata's karmic lands, transformation lands, and the pervasiveness of his companions. The Fifth Chapter on the Flower Adornment World (華藏世界品, 'Flower Treasury World'): Explains the Tathagata's wisdom and compassion being complete, and the rewarded meritorious adornments pervading all places. This Flower Adornment World-Sea is supported by a number of wind wheels equal to the dust motes of Mount Sumeru (須彌山, 'Mount Sumeru'). These wind wheels are all raised up, supported in twelve layers. The adornments above them are different. These twelve layers of wind wheels are used to explain the ten grounds (十地, 'Ten Grounds') reaching the equal and wonderful two enlightenments (等妙二覺, 'Equal and Wonderful Two Awakenings'). All the vows and practices accomplished within them are the initial aspiration of the ten grounds, arising from the great vow power of joyfully seeking the Buddha fruit. Briefly speaking, there are a number of wind wheels equal to the dust motes of Mount Sumeru, all using the great vow as the body of the wind wheel. The rewarded adornments within them arise from practice, because practice arises from vows. Furthermore, the merits on the practice supported by the great vow wind are used to explain that the fruit does not come in vain. Therefore, Universal Worthy (普賢, 'Samantabhadra') says that this Flower Adornment World-Sea is all arisen from the power of Universal Worthy's vows. Because Universal Worthy is the practice on the discriminating wisdom, it is used to explain that practice arises from vows. In reality, the sea of vows is endless. Briefly speaking, using Mount Sumeru as the body of dust motes is to represent the initial ground joyfully cultivating the ten grounds, as well as the equal and wonderful two positions, ultimately fulfilling the vows. It encompasses all the endless great vows, like the four great vows. It encompasses all the endless great vows, using the few to encompass the many, as the sutra says: The Tathagata has drawn near to an unspeakable number of Buddhas equal to the dust motes of worlds, in each Buddha's place.
凈修世界海微塵數愿。廣如經說。如此風輪上。持一大香水海。大香水海中。有大蓮華藏世界海。此大蓮華藏世界海中。有十不可說佛剎微塵數香水海。一一海中。皆有世界種。安住其中。一一世界種。復有不可說佛剎微塵數世界。如天帝網分佈而住。此中有香水海。名無邊妙華光。以現一切菩薩形。摩尼寶王幢為底。出大蓮華。名一切香摩尼王莊嚴。有世界種。而住其上。此一世界上下安立二十重。從下向上。漸倍增廣。一一重中。皆有佛果名號。具在經說。以明十地升進。一地中有正有向。兩位各有因果。報得漸漸。廣大殊勝。以此向上。漸漸增廣。重重中皆有佛果名號者。以明隨位升進因果。佛號也。十地中二十重世界。二十個佛果名號。皆是一根本普光明智中。隨位升進立名。無別體也。如一大蓮華。都含不可說佛剎。微塵數香水海。及世界種者。是一佛之報境。以智境無限。攝化利生無限。還報境莊嚴亦無限。如近金剛輪圍山邊。四周有十世界種。上下各有四重世界者。以明四攝法四無量心。攝化眾生之極。盡無限心報生故。皆明報果。皆有因緣。果不虛來。且如是略知。廣在經文及大論中。第六毗盧遮那品。明舉古佛之果。表今古同法。令生信種。不疑古無今有者不可信。以此品經法。令發菩提心者。仿
而學之。又初世主妙嚴品中。十個普賢眾海。月光等十個別名眾。明以普遍別。方成普義。通神天等眾。有五十眾。是佛以五位攝生之眾。又示現入法。入即齊佛所知。以明修行者。入佛知見故。不令錯修。如經具明。此無相法身。根本智。差別智。三法是一根本智之無相無作神用之源。皆遍周法界虛空界也。此一部經。以文殊師利。此云妙德。明無相法身智慧門。毗盧遮那佛。此云種種光明遍照。以根本智光。遍照種種眾生。同行濟生。名曰普賢。無相法身。明成普賢大悲之行。處世間而不染也。根本智明。神性光明。自無體性根本之相。善知一切眾生業也根種。悉皆明瞭。名之差別智。此三法是一體性。初發心者。皆須以禪定觀照助顯。方便發起令明。以此信心之後。安立五位之法。進修之行。治此三法。漸漸令明。修行者。常以此文殊師利。毗盧遮那。普賢三法。為始終之體。如修道者。雖有擬成佛之意。多有滯一法。不知進修之路。以迷情固守。不求勝道。少得為足。是故此初會中。有此三法六遍周義。初發心者。一一遍知法則也。立志作意。一似佛所行。行之樣萬成信心。此是信他佛所行之樣。以成自己信心。自己信心。如下第二會。普光明殿中自明也。此初會中言神。言八部鬼王。言天王。總有五十眾。
明如來自行。五位眾。因果行門。覆蔭遍周。以明智業如虛空。無色無形。而大用遍周。不往而速。不來而至。不作而用。應物而成功。號之為神。體凈無垢。非質礙所留。隱現自在。號之為天。以智于生死利物。一念而十方遍知。同異差別無作性。應物而用得自在。號之為王。王者自在義。以如來身行遍周。同天同人。乃至十方六道。悉皆遍利遍益。而非天非人。非鬼神之神。以明智之神用覆蔭遍。故上略明佛五位。因果報境行門。令初發志趣求。擬成佛者。一如佛所行之法。然後以大願力。起於一切善法。禪定觀照。無疲勞心。久住生死。無疲勞心。達取無明癡愛。便為智海。無疲勞心。常于生死大海。便為大智大慈悲海。不出不沒。無疲勞心。一似佛所行之行。當建是意。方可發菩提心。自信自心。佛果所修行行之法樣。如下方明。若能於此一乘佛果。起如是趣求。志願力得不退。志願力猶如虛空。無有退動。當知是人。超過聲聞緣覺。凈土菩薩之地。彼三乘中。皆有厭生死之心。不達生死無明。本唯智境。自求樂果。無有大智大慈悲心。故於一乘法界外。別求小果。避生死苦。二乘且以禪定三昧觀照力。超三界現行之業。自化其火。燒分段身。同太虛空。智悲永絕。有貪三昧者。經劫不覺頭上打鼓。不復聞聲
【現代漢語翻譯】 現代漢語譯本：明如來（Tathagata，如來）的自行。五位眾（five aggregates，五蘊）。因果行門（the gate of cause and effect practice，因果修行之門）。覆蔭遍周（covers and benefits all，覆蓋和利益一切）。以明智之業如虛空（the activity of clear wisdom is like space，明智的活動就像虛空）。無色無形（without color or form，沒有顏色或形狀）。而大用遍周（yet its great function pervades all，但其偉大的作用遍及一切）。不往而速（without going, it is swift，不去而迅速）。不來而至（without coming, it arrives，不來而到達）。不作而用（without acting, it functions，不行動而起作用）。應物而成功（responding to things, it achieves success，迴應事物，它取得成功）。號之為神（called spirit，被稱為神）。體凈無垢（its essence is pure and without defilement，它的本質是純凈的，沒有污垢）。非質礙所留（not obstructed by material obstacles，不受物質障礙的阻礙）。隱現自在（appearing and disappearing freely，自由地出現和消失）。號之為天（called heaven，被稱為天）。以智于生死利物（with wisdom regarding life and death, benefiting beings，以關於生死的智慧，利益眾生）。一念而十方遍知（in a single thought, knowing all directions，在一個念頭中，瞭解所有方向）。同異差別無作性（the nature of sameness, difference, and non-action，相同、差異和不作為的性質）。應物而用得自在（responding to things, its function is freely attained，迴應事物，它的功能可以自由獲得）。號之為王（called king，被稱為國王）。王者自在義（the king signifies freedom，國王意味著自由）。以如來身行遍周（the Tathagata's body and actions pervade all，如來的身體和行為遍及一切）。同天同人（the same as heaven and humans，與天和人相同）。乃至十方六道（even the ten directions and six realms，甚至十個方向和六個領域）。悉皆遍利遍益（all are universally benefited and enriched，所有人都普遍受益和豐富）。而非天非人（yet it is neither heaven nor human，但它既不是天堂也不是人類）。非鬼神之神（nor the spirit of ghosts and spirits，也不是鬼神的神）。以明智之神用覆蔭遍（because the function of clear wisdom covers and benefits all，因為清晰智慧的功能覆蓋並有益於一切）。故上略明佛五位（therefore, the above briefly explains the Buddha's five positions，因此，以上簡要地解釋了佛陀的五個位置）。因果報境行門（the gate of cause and effect, retribution, realm, and practice，因果、報應、境界和實踐之門）。令初發志趣求（to encourage those who initially aspire to seek，鼓勵那些最初渴望尋求的人）。擬成佛者（those who intend to become Buddhas，那些打算成為佛陀的人）。一如佛所行之法（to act in accordance with the Buddha's practices，按照佛陀的修行方式行事）。然後以大願力（then, with great vows，然後，以偉大的誓言）。起於一切善法（arising from all good dharmas，從所有好的佛法中產生）。禪定觀照（meditation and contemplation，冥想和沉思）。無疲勞心（without a weary mind，沒有疲憊的心）。久住生死（dwelling in samsara for a long time，在輪迴中長期居住）。無疲勞心（without a weary mind，沒有疲憊的心）。達取無明癡愛（reaching and taking ignorance and attachment，達到並接受無知和執著）。便為智海（then it becomes the ocean of wisdom，然後它就變成了智慧的海洋）。無疲勞心（without a weary mind，沒有疲憊的心）。常于生死大海（constantly in the great ocean of samsara，經常在輪迴的浩瀚海洋中）。便為大智大慈悲海（then it becomes the ocean of great wisdom and great compassion，然後它就變成了大智慧和大慈悲的海洋）。不出不沒（neither emerging nor sinking，既不出現也不沉沒）。無疲勞心（without a weary mind，沒有疲憊的心）。一似佛所行之行（just like the practices of the Buddha，就像佛陀的修行一樣）。當建是意（one should establish this intention，一個人應該建立這個意圖）。方可發菩提心（then one can arouse the Bodhi mind，然後才能喚起菩提心）。自信自心（trusting oneself and one's own mind，相信自己和自己的思想）。佛果所修行行之法樣（the model of practices for attaining Buddhahood，獲得佛果的修行模式）。如下方明（as explained below，如下所述）。若能於此一乘佛果（if one can, in this one vehicle of Buddhahood，如果一個人能夠，在這一個佛果的載體中）。起如是趣求（arouse such aspiration and seeking，喚起這樣的願望和追求）。志願力得不退（the power of vows will not regress，誓言的力量不會倒退）。志願力猶如虛空（the power of vows is like space，誓言的力量就像空間）。無有退動（without regression or movement，沒有倒退或移動）。當知是人（know that this person，要知道這個人）。超過聲聞緣覺（surpasses the Sravakas and Pratyekabuddhas，超越了聲聞和緣覺）。凈土菩薩之地（the lands of Pure Land Bodhisattvas，凈土菩薩的土地）。彼三乘中（in those three vehicles，在那三個載體中）。皆有厭生死之心（all have a mind that is weary of samsara，所有人都有厭倦輪迴的心）。不達生死無明（not understanding that samsara and ignorance，不明白輪迴和無知）。本唯智境（are fundamentally only the realm of wisdom，從根本上講只是智慧的領域）。自求樂果（seeking only the fruit of happiness for themselves，只為自己尋求幸福的果實）。無有大智大慈悲心（without great wisdom and great compassion，沒有大智慧和大慈悲心）。故於一乘法界外（therefore, outside the one vehicle of Dharma realm，因此，在佛法領域的一個載體之外）。別求小果（separately seeking small fruits，分別尋求小果實）。避生死苦（avoiding the suffering of samsara，避免輪迴的痛苦）。二乘且以禪定三昧觀照力（the two vehicles use the power of meditation, samadhi, and contemplation，這兩個載體使用冥想、三摩地和沉思的力量）。超三界現行之業（to transcend the present karma of the three realms，超越三界的現有業力）。自化其火（transforming their own fire，轉化他們自己的火焰）。燒分段身（burning the segmented body，燃燒分段的身體）。同太虛空（becoming the same as empty space，變得和太空一樣）。智悲永絕（wisdom and compassion are forever cut off，智慧和慈悲永遠被切斷）。有貪三昧者（those who are attached to samadhi，那些執著於三摩地的人）。經劫不覺頭上打鼓（even if drums are beaten on their heads for eons, they will not notice，即使鼓在他們的頭上敲打數百萬年，他們也不會注意到）。不復聞聲（they will no longer hear the sound，他們將不再聽到聲音）。
【English Translation】 English version: The self-going of the Ming Tathagata (Ming Tathagata, the Thus Come One). The five aggregates (five skandhas). The gate of cause and effect practice. Covering and benefiting all. The activity of clear wisdom is like space. Without color or form, yet its great function pervades all. Without going, it is swift; without coming, it arrives; without acting, it functions; responding to things, it achieves success. It is called spirit. Its essence is pure and without defilement, not obstructed by material obstacles, appearing and disappearing freely. It is called heaven. With wisdom regarding life and death, benefiting beings, in a single thought, knowing all directions. The nature of sameness, difference, and non-action, responding to things, its function is freely attained. It is called king. The king signifies freedom. The Tathagata's body and actions pervade all, the same as heaven and humans, even the ten directions and six realms, all are universally benefited and enriched, yet it is neither heaven nor human, nor the spirit of ghosts and spirits, because the function of clear wisdom covers and benefits all. Therefore, the above briefly explains the Buddha's five positions, the gate of cause and effect, retribution, realm, and practice, to encourage those who initially aspire to seek, those who intend to become Buddhas, to act in accordance with the Buddha's practices. Then, with great vows, arising from all good dharmas, meditation and contemplation, without a weary mind, dwelling in samsara for a long time, without a weary mind, reaching and taking ignorance and attachment, then it becomes the ocean of wisdom, without a weary mind, constantly in the great ocean of samsara, then it becomes the ocean of great wisdom and great compassion, neither emerging nor sinking, without a weary mind, just like the practices of the Buddha, one should establish this intention, then one can arouse the Bodhi mind, trusting oneself and one's own mind, the model of practices for attaining Buddhahood, as explained below. If one can, in this one vehicle of Buddhahood, arouse such aspiration and seeking, the power of vows will not regress, the power of vows is like space, without regression or movement, know that this person surpasses the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), the lands of Pure Land Bodhisattvas. In those three vehicles, all have a mind that is weary of samsara, not understanding that samsara and ignorance are fundamentally only the realm of wisdom, seeking only the fruit of happiness for themselves, without great wisdom and great compassion. Therefore, outside the one vehicle of Dharma realm, separately seeking small fruits, avoiding the suffering of samsara. The two vehicles use the power of meditation, samadhi (concentration), and contemplation to transcend the present karma of the three realms, transforming their own fire, burning the segmented body, becoming the same as empty space, wisdom and compassion are forever cut off. Those who are attached to samadhi, even if drums are beaten on their heads for eons, they will not notice, they will no longer hear the sound.
。凈土菩薩。厭患生死。往生凈土。見佛聞法。無大悲心。且受自樂。后當迴向。此皆迷自無明本是大智。而於小道別有所求。于維摩法華經中。皆回此果。經中具說。不可再言。是故能于生死海。成大智境。能行大慈悲。不出不沒者。初發心時。能超三乘出世之業果故。如此經下文。賢首品具明。經云有以三千大千界。頂戴一劫。身不動。彼之所作未為難。信是法者乃為難。有以手擎十佛剎。盡於一劫。空中住。彼之所作未為難。能信此法乃為難。十剎塵數眾生所。悉施樂具。經一劫彼之福德未為勝。信此法者為最勝。十剎塵數如來所。悉皆承事。經一劫。若於此品能誦持。其福最勝過于彼。時賢首菩薩說此偈已。十方世界。六返震動。魔宮隱蔽。惡道休息。十方諸佛。普現其前。各以右手而摩賢首菩薩頂。同聲贊言。善哉善哉快說此法。我等一切悉皆隨喜。為明賢首菩薩說。能信此法者。真實心相契當故。感應及福德業如是故。如經廣明。又經頌云。一切世界群生類。鮮有欲求聲聞道。求緣覺者轉復少。趣大乘者甚希有。趣大乘者猶為易。能信此法為甚難。大乘者但觀空破我。行六波羅蜜。但經中說別有凈土在他方者。總是大乘義。一乘者毗盧遮那報佛果德智悲之海。便以無明生死之海。成於大智大慈悲海。無三
{ "translations": [ "現代漢語譯本：凈土菩薩（指修持凈土法門的菩薩），厭惡生死輪迴，往生凈土，見到佛並聽聞佛法。如果他們沒有廣大的慈悲心，只是享受自己的快樂，想著以後再回向（將功德迴向給眾生），這都是因為迷惑于自身的無明，而不知無明的根本就是大智慧。他們捨棄根本的大智慧，反而向小乘道尋求。在《維摩詰經》和《法華經》中，都提到要回向這種果報。經中對此有詳細的說明，這裡不再贅述。因此，能夠在生死苦海中成就大智慧的境界，能夠行持廣大的慈悲，不生不滅的菩薩，是因為他們在最初發心時，就能超越聲聞、緣覺、菩薩三乘的出世間的業果。就像這部經的下文，賢首品中有詳細的說明。經中說：『有人用三千大千世界頂在頭上，經歷一劫的時間，身體不動，他所做的事情還不算難。相信這個法門的人才算難。有人用手托著十個佛剎（佛所教化的世界），在空中住滿一劫的時間，他所做的事情還不算難。能夠相信這個法門才算難。』『對於十個佛剎那樣多的眾生，都施予快樂的器具，經歷一劫的時間，他的福德還不算殊勝。相信這個法門的人才是最殊勝的。』『在十個佛剎那樣多的如來面前，都承事供養，經歷一劫的時間，如果能夠對這部經中的一品進行誦讀和受持，他的福德是最殊勝的，超過了前者。』當時，賢首菩薩說完這些偈頌后，十方世界發生了六種震動，魔王的宮殿隱蔽起來，惡道中的眾生得到了休息。十方諸佛都顯現在賢首菩薩的面前，各自用右手來摩賢首菩薩的頭頂，同聲讚歎說：『善哉！善哉！你能夠宣說這個法門真是太好了！我們一切都隨喜讚歎。』這是爲了說明賢首菩薩所說的，能夠相信這個法門的人，是因為他們的真實心與法相應，所以才會有這樣的感應和福德業報。這些在經中都有詳細的說明。經中的偈頌還說：『一切世界中的眾生，很少有人想要尋求聲聞道，尋求緣覺道的人就更少了，趣向大乘道的人就更加稀有。』『趣向大乘道還算容易，能夠相信這個法門就非常困難了。』修習大乘的人只是觀察空性，破除我執，行持六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。但是經中說，別處有凈土在他方世界，這些都是大乘的含義。一乘是指毗盧遮那佛（報身佛）的果德智悲之海，能夠將無明生死的苦海，轉變成大智慧大慈悲的海，沒有三乘的區別。", "english_translations": [ "English version: If Pure Land Bodhisattvas (referring to Bodhisattvas who practice the Pure Land Dharma), who are weary of birth and death and are reborn in the Pure Land, see the Buddha and hear the Dharma, do not have great compassion and only enjoy their own happiness, thinking of dedicating the merit (dedicating the merit to all beings) later, this is all because they are deluded by their own ignorance and do not know that the root of ignorance is great wisdom. They abandon the fundamental great wisdom and instead seek the small vehicle path. In the Vimalakirti Sutra and the Lotus Sutra, it is mentioned that this kind of karmic result should be dedicated. The sutras have detailed explanations about this, so I won't repeat them here. Therefore, those who can achieve the state of great wisdom in the sea of birth and death, who can practice great compassion, and who neither arise nor cease, are Bodhisattvas because they can transcend the fruits of the world of the three vehicles of Sravaka, Pratyekabuddha and Bodhisattva when they first arouse their minds. Just like the following text of this sutra, the Chief Virtue chapter has detailed explanations. The sutra says: 'If someone carries a three-thousand-great-thousand world on their head for one kalpa (an extremely long period of time), without moving their body, what they have done is not difficult. It is difficult for those who believe in this Dharma. If someone holds ten Buddha-ksetras (Buddha's lands) in their hands and stays in the air for one kalpa, what they have done is not difficult. It is difficult for those who can believe in this Dharma.' 'If one gives joyful implements to as many beings as the dust grains of ten Buddha-ksetras for one kalpa, their merit is not superior. Those who believe in this Dharma are the most superior.' 'If one serves and makes offerings to as many Tathagatas (Buddhas) as the dust grains of ten Buddha-ksetras for one kalpa, if they can recite and uphold one chapter of this sutra, their merit is the most superior, surpassing the former.' At that time, after the Bodhisattva Chief Virtue spoke these verses, the ten directions of the world shook in six ways, the palaces of the Mara kings were hidden, and the beings in the evil realms were able to rest. All the Buddhas of the ten directions appeared in front of the Bodhisattva Chief Virtue, each using their right hand to stroke the top of the Bodhisattva Chief Virtue's head, and praised in unison: 'Excellent! Excellent! It is wonderful that you can proclaim this Dharma! We all rejoice and praise.' This is to explain that those who can believe in this Dharma, as spoken by the Bodhisattva Chief Virtue, are because their true minds are in accordance with the Dharma, so they will have such responses and karmic rewards. These are explained in detail in the sutra. The verses in the sutra also say: 'Among the beings in all the worlds, few want to seek the Sravaka path, even fewer seek the Pratyekabuddha path, and even more rare are those who turn to the Mahayana path.' 'It is still easy to turn to the Mahayana path, but it is very difficult to believe in this Dharma.' Those who practice the Mahayana only observe emptiness, break through the ego, and practice the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom). However, the sutra says that there are Pure Lands in other worlds, and these are all meanings of the Mahayana. The One Vehicle refers to the sea of the fruit, virtues, wisdom, and compassion of Vairocana Buddha (Sambhogakaya Buddha), which can transform the sea of ignorance and birth and death into the sea of great wisdom and great compassion, without the distinction of the three vehicles." ] }
世古今凈穢之見。是為法界。一切剎海。智凡同止。重重不礙。如光影像。不說他方別有凈土之名。是為一乘。此為大心眾生。所開示悟入。使入佛知見故。三乘所說。但說一切空平等。及一切眾生有自性清凈平等藏。平等佛國。有此土他方凈穢故。一乘說空。無有自他凈穢平等。三世諸佛。自性清凈。無古今性。一時成佛。無前後際平等。一切眾生有如來大智慧平等。一微塵中。十方智凡同住平等。一切法無大小中邊。如虛空量平等。又文殊普賢毗盧遮那。三法體用平等。名為一乘。初發心者。應如是信解。如是觀察。如是修學。如是悟入。普觀自他一切智凡。同一智境。不見余相。皆如如來相。無有生滅。以智自在。大悲隨世。而安立諸法。解眾迷心。智自無有一法可得。以如來智慧。觀一切眾生。迷如來智慧。從虛妄業執。以幻生其身。知業本無所有。知見本是虛空。無作自在明凈智之知見。名如來知見。普見一切心境。無非佛事。經頌云。欲知諸佛心。當觀佛智慧。佛智無依處。如空無所依。眾生種種樂。及諸方便智。皆依佛智起。聲聞及緣覺及諸佛解脫。皆依於法界。當知法界一切無依。如來設教解迷。總令悟此無依之境。名為解脫。而實言之無縛無解。應如是信解佛境。佛心量。佛所行門。
第二
【現代漢語翻譯】 現代漢語譯本 破除對世界過去、現在和未來的清凈與污穢的分別觀念，這就是法界（Dharmadhatu，一切法的總稱）。一切剎海（Buddha-fields，佛土），智慧和凡夫同處，重重疊疊沒有阻礙，如同光和影像。不說在其他地方另有凈土（Pure Land）的名字，這就是一乘（Ekayana，唯一佛乘）。這是為大心（Bodhi-mind，菩提心）的眾生所開示，使他們領悟而進入佛的知見。三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）所說，只是說一切皆空且平等，以及一切眾生都有自性清凈的平等藏（Tathagatagarbha，如來藏），平等的佛國，有此土和他方的清凈與污穢。一乘說空，沒有自他、清凈與污穢的平等。過去、現在、未來三世諸佛，自性清凈，沒有過去和現在的分別，一時成佛，沒有前後際的平等。一切眾生有如來大智慧的平等。一微塵中，十方智慧和凡夫同住的平等。一切法沒有大小、中間和邊際，如同虛空一樣平等。還有文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行的象徵）、毗盧遮那（Vairocana，光明遍照）三者的法、體、用平等，名為一乘。初發心的人，應該這樣信解，這樣觀察，這樣修學，這樣悟入，普遍觀察自己和他人的一切智慧和凡夫，都在同一個智慧境界，不見其他相，都如如來相，沒有生滅。以智慧自在，大悲隨順世間，而安立諸法，解開眾生的迷惑之心。智慧本身沒有一法可得。以如來智慧，觀察一切眾生，迷惑于如來智慧，從虛妄的業力執著，以幻化產生其身。知道業力本來沒有所有，知見本來是虛空，無作自在明凈智的知見，名為如來知見。普遍見到一切心境，無非是佛事。經中的偈頌說：『想要知道諸佛的心，應當觀察佛的智慧。佛的智慧沒有依靠之處，如同虛空沒有所依。眾生種種的快樂，以及各種方便的智慧，都依佛的智慧而生起。聲聞（Sravaka，聽聞佛法而悟道者）和緣覺（Pratyekabuddha，獨自悟道者）以及諸佛的解脫，都依於法界。』應當知道法界一切都沒有依靠。如來設立教法來解除迷惑，總的來說是使人領悟這無依的境界，名為解脫。但實際上沒有束縛也沒有解脫。應該這樣信解佛的境界，佛的心量，佛所行的法門。 第二
【English Translation】 English version To dispel the views of purity and impurity regarding the past, present, and future of the world, this is the Dharmadhatu (the totality of all dharmas). All Buddha-fields (Ksetra), wisdom and ordinary beings coexist, overlapping without obstruction, like light and shadows. It is not said that there is another Pure Land elsewhere, this is the Ekayana (the One Vehicle). This is what is revealed to beings with great Bodhi-mind (the mind of enlightenment), enabling them to awaken and enter the knowledge and vision of the Buddha. What the Triyana (the Three Vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) speaks of is only that all is empty and equal, and that all beings have a self-nature pure and equal Tathagatagarbha (Buddha-nature), an equal Buddha-field, with purity and impurity in this land and other lands. The Ekayana speaks of emptiness, without equality of self and other, purity and impurity. The Buddhas of the past, present, and future three times, are pure in self-nature, without distinction of past and present, becoming Buddhas at once, without equality of before and after. All beings have the equality of the great wisdom of the Tathagata. In a single dust mote, the equality of the wisdom and ordinary beings of the ten directions coexisting. All dharmas have no large, small, middle, or edge, equal like the measure of space. Furthermore, Manjusri (symbol of wisdom), Samantabhadra (symbol of great practice), and Vairocana (the all-illuminating) have equality in dharma, essence, and function, called the Ekayana. Those who initially generate the Bodhi-mind should believe, understand, observe, learn, and awaken in this way, universally observing that all wisdom and ordinary beings, self and other, are in the same realm of wisdom, seeing no other forms, all like the form of the Tathagata, without arising or ceasing. With wisdom being unconstrained, great compassion follows the world, and establishes all dharmas, unraveling the deluded minds of beings. Wisdom itself has no dharma to be obtained. With the wisdom of the Tathagata, observe all beings, deluded about the wisdom of the Tathagata, clinging to illusory karma, manifesting their bodies through illusion. Knowing that karma originally has nothing, knowing that views are originally empty space, the knowledge and vision of non-action, unconstrained, clear, and pure wisdom is called the knowledge and vision of the Tathagata. Universally seeing all states of mind, nothing is not the activity of the Buddha. The verse in the sutra says: 'If you want to know the mind of all Buddhas, you should observe the wisdom of the Buddha. The wisdom of the Buddha has no place to rely on, like space has nothing to rely on. All kinds of happiness of beings, and all expedient wisdom, arise from the wisdom of the Buddha. The liberation of Sravakas (hearers), Pratyekabuddhas (solitary realizers), and all Buddhas, all rely on the Dharmadhatu.' It should be known that everything in the Dharmadhatu has no reliance. The Tathagata establishes teachings to resolve delusion, generally to make people awaken to this state of non-reliance, called liberation. But in reality, there is no bondage and no liberation. One should believe and understand the realm of the Buddha, the measure of the Buddha's mind, and the Dharma doors practiced by the Buddha. Second
自己發心。起信修行法門者。有六品經。一佛名號品。信佛名號。隨根隨世界。名號不同周遍二四諦品。明四聖諦。苦集滅道。隨其根欲。十方皆悉不同。明法門不同。隨根遍周。不離四諦。三光明覺品。明佛足輪下光明。最初凡夫。起信之始觀照之門。令心廣大明凈。四菩薩問明品。明文殊師利。同目首等九個菩薩。各說一法。明十信菩薩。發生明慧之心。五凈行品。明一百四十愿。以凈信心者心行。六賢首品。明如來三昧。名方網三昧。同別自在。令信心者信之修行。行滿必得此法。同自在神功大用。以此六法。用成十信心門。又第二會初。復有爾時世尊。在摩竭提國。阿蘭若法菩提場中。始成正覺。及十定品初。離世間品初。總有此言者。以菩提場。第一會普光明殿。第二會及十定品。離世間品。此四會經。總如是重敘意。明此經教。以根本普光明智。以為教體。以初會明覺得此智。以為菩提體。以普光明智。為初成正覺之體。為智無古今延促之性。始終教意。即明升進不同。部分差別。說教時。即不離一念。說教音聲。即不離一聲。明此一部經意。以根本智為體。以無量差別法。不離一法界。一時一念無古今。一音聲中說也。設昇天諸會亦云。不離菩提場普光明殿。而升忉利夜摩等天。世間眾生。情識妄立。
【現代漢語翻譯】 現代漢語譯本 自己發心，發起對修行法門的信心者，有六品經文： 一、佛名號品：信奉佛的名號，根據眾生的根器和所處世界，佛的名號各不相同，但周遍一切。 二、四諦品：闡明四聖諦——苦、集、滅、道。根據眾生的根器和慾望，十方世界所講的四諦各不相同。說明法門不同，但隨順眾生的根器而周遍，不離四諦。 三、光明覺品：闡明佛足輪下的光明，這是最初凡夫發起信心、開始觀照的法門，使內心廣大明凈。 四、菩薩問明品：闡明文殊師利（Manjusri，智慧的象徵）與目首等九位菩薩，各自宣說一種法門，說明十信菩薩（ దశభూమిక，菩薩修行的十個階段的最初階段）生起明慧之心。 五、凈行品：闡明一百四十愿，以清凈信心者的心行。 六、賢首品：闡明如來的三昧（Samadhi，一種冥想狀態），名為方網三昧，同於別自在，使有信心者信奉並修行，行滿必定得到此法，如同自在神通的廣大作用。用這六種方法，成就十信心門。 另外，在第二會之初，又有『爾時世尊，在摩竭提國（Magadha，古印度王國），阿蘭若法菩提場中（Bodhimanda，證悟之地），始成正覺』，以及十定品之初、離世間品之初，總有這樣的話語。因為菩提場、第一會普光明殿、第二會以及十定品、離世間品，這四會經文，總是在重複敘述，說明此經教以根本普光明智為教體，以初會闡明覺悟此智為菩提體，以普光明智為初成正覺之體，因為智慧沒有古今長短的性質，始終的教義，就在於闡明升進的不同和部分的差別。說法教時，不離一念；說法教的聲音，不離一聲。說明這部經的意義，以根本智為體，以無量差別法不離一法界，一時一念沒有古今，一個聲音中宣說一切。即使升到天上的各會也說，不離菩提場普光明殿，而升到忉利天（Trayastrimsa，三十三天）、夜摩天（Yama，夜摩天）等天。世間眾生，以情識妄加分別。
【English Translation】 English version Those who aspire and develop faith in the Dharma (法, teachings) and practice, there are six chapters: 1. Buddha Name Chapter: Believing in the names of the Buddhas, according to the faculties of beings and the worlds they inhabit, the names of the Buddhas are different, yet they pervade all. 2. Four Noble Truths Chapter: Explaining the Four Noble Truths – suffering (Dukkha), origin of suffering (Samudaya), cessation of suffering (Nirodha), and the path to the cessation of suffering (Magga). According to the faculties and desires of beings, the Four Noble Truths taught in the ten directions are all different. It explains that the Dharma doors are different, but they pervade according to the faculties of beings, without deviating from the Four Noble Truths. 3. Light and Awakening Chapter: Explaining the light under the Buddha's foot wheel, this is the Dharma door for ordinary beings to initially develop faith and begin contemplation, making the mind vast and clear. 4. Bodhisattva Questioning Chapter: Explaining how Manjusri (文殊師利, symbol of wisdom) and nine other Bodhisattvas, such as Mukhasri, each expound a Dharma door, illustrating that the Bodhisattvas of the Ten Faiths ( దశభూమిక, the initial stage of the ten stages of Bodhisattva practice) generate the mind of clear wisdom. 5. Pure Conduct Chapter: Explaining the one hundred and forty vows, with the mind and conduct of those with pure faith. 6. Worthy Leader Chapter: Explaining the Samadhi (समाधि, a meditative state) of the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha), called the Square Net Samadhi, which is the same as separate self-mastery, enabling those with faith to believe and practice, and upon completion of practice, they will surely attain this Dharma, like the great function of self-mastery and divine power. Using these six methods, the ten doors of faith are accomplished. Furthermore, at the beginning of the second assembly, there are also the words, 'At that time, the World Honored One, in the Bodhimanda (बोधिमण्डप, place of enlightenment) of the Aranya Dharma (forest Dharma) in Magadha (मगध, ancient Indian kingdom), had just attained perfect enlightenment,' as well as at the beginning of the Ten Concentrations Chapter and the beginning of the Leaving the World Chapter. In general, there are such words. Because the Bodhimanda, the first assembly in the Universal Light Hall, the second assembly, and the Ten Concentrations Chapter and the Leaving the World Chapter, these four assemblies of scriptures, are all repeating the narration, explaining that this scripture takes the fundamental Universal Light Wisdom as its teaching body, and takes the initial assembly's explanation of realizing this wisdom as the Bodhi body, and takes the Universal Light Wisdom as the body of initially attaining perfect enlightenment, because wisdom has no nature of ancient or modern, long or short, the consistent teaching meaning lies in explaining the differences in advancement and the distinctions in parts. When teaching the Dharma, it does not depart from a single thought; the sound of teaching the Dharma does not depart from a single sound. Explaining the meaning of this scripture, it takes the fundamental wisdom as the body, and the immeasurable differentiated Dharmas do not depart from a single Dharma realm, a single thought in a single moment has no ancient or modern, and everything is expounded in a single sound. Even the assemblies ascending to the heavens also say that they do not depart from the Bodhimanda and the Universal Light Hall, but ascend to the Trayastrimsa Heaven (त्रायस्त्रिंश, Thirty-three Heavens), Yama Heaven (यम, Yama Heaven), and other heavens. Sentient beings in the world, with their emotions and consciousness, falsely establish distinctions.
有古有今。有延有促。迷亡智現。即無此見也。是故經云。智入三世。而無來往。如今見道智。即古今三世諸佛。一時成佛。普見一切眾生。無眾生相。皆同一智之境是故經言。佛心眾生心。乃至於自心。三心無差別。大意言之。以普光明智。為所覺之教體。會意雖有升進不同。不離普光明智。大覺之體。不屬時收。如是四重敘致。是故一切處文殊師利。同聲說頌曰。一念普觀。無量劫無去無來亦無住。如是了知三世法。超諸方便成十力。此自己修信心之中。文殊師利。及覺首等十首菩薩。是成十信心。修行之人。金色世界。妙色世界。蓮華色世界等。十色世界。是信心者。能信之心。以十個信心是。初凡夫生滅色心。生信而起十勝解故。云色世界。如易中漸卦。言鴻漸于干者。亦明初入道。信心升進。為鴻之與白鶴俱是鶴流。為帶色故。以明初信。亦言。白色純素故言鴻也。不動智佛。無礙智佛。等十個智佛。是所信自心之果。一切處文殊師利所說之頌。及覺首等九個首菩薩。各說一頌。是所信之法。如來足輪下光。是信心者作觀隨光引心。漸令心廣大。其光于初會中。眉間放出。照十方已。入足下輪中。名一切菩薩智焰明照耀十方藏。其狀猶如寶色燈云。作是觀時。作白凈寶光明想。初照三千大千世界作想。成已
【現代漢語翻譯】 現代漢語譯本： 有過去和現在，有長和短。當迷惑消失，智慧顯現，就不會再有這樣的見解了。所以經書上說：『智慧進入過去、現在、未來三世，卻沒有來去。』如今所見的道之智慧，就是過去、現在、未來三世諸佛，一時成佛，普遍見到一切眾生，卻沒有眾生的表相，都在同一個智慧的境界中。所以經上說：『佛心、眾生心，乃至自己的心，這三種心沒有差別。』 大意是說，以普遍光明的智慧，作為所覺悟的教義本體。理解上雖然有提升和進步的不同，但不離開普遍光明的智慧，大覺悟的本體，不屬於時間的範疇。像這樣四重敘述，所以一切處的Manjusri（文殊師利，意為妙吉祥），同聲說頌：『一念普遍觀察，無量劫，無去無來也沒有停留。像這樣瞭解三世法，超越各種方便成就十力。』 這在自己修習信心的過程中，Manjusri（文殊師利）以及覺首等十位菩薩，是成就十種信心。修行的人，金色世界、妙色世界、蓮華色世界等十種色世界，是具有信心的人，能信的心。因為十個信心是最初凡夫生滅的色心，產生信心而生起十種殊勝的理解，所以稱為色世界。如同《易經》中漸卦所說『鴻漸于干』，也是說明初入道，信心提升進步，因為鴻和白鶴都是鶴類，因為帶有顏色，所以說明初信。也說，白色純潔，所以說是鴻。 不動智佛、無礙智佛等十個智佛，是所信的自心之果。一切處Manjusri（文殊師利）所說的頌，以及覺首等九位首菩薩，各自說一個頌，是所信的法。如來足輪下的光，是具有信心的人作觀，跟隨光引導心，逐漸使心廣大。這光在最初的法會中，從眉間放出，照耀十方后，進入足下的輪中，名為一切菩薩智焰明照耀十方藏，它的形狀猶如寶色的燈云。作這種觀想時，作白凈寶光明想，最初作照耀三千大千世界的觀想，成就后。
【English Translation】 English version: There is past and present, there is long and short. When delusion vanishes and wisdom appears, there will be no such views. Therefore, the scriptures say: 'Wisdom enters the three times of past, present, and future, but there is no coming or going.' The wisdom of the path seen now is the Buddhas of the three times of past, present, and future, becoming Buddhas at once, universally seeing all sentient beings, but without the appearance of sentient beings, all in the same realm of wisdom. Therefore, the scriptures say: 'The Buddha's mind, the mind of sentient beings, and even one's own mind, these three minds are not different.' The general meaning is that the universally bright wisdom is taken as the essence of the doctrine to be awakened. Although there are differences in advancement and progress in understanding, it does not depart from the universally bright wisdom. The essence of great enlightenment does not belong to the category of time. Like this fourfold narrative, therefore, in all places, Manjusri (文殊師利, meaning Wonderful Auspiciousness) says in unison: 'In one thought, universally observing, countless kalpas, there is no going, no coming, and no dwelling. Understanding the Dharma of the three times in this way, surpassing all expedient means, achieving the ten powers.' This, in the process of cultivating faith in oneself, Manjusri (文殊師利) and the ten Bodhisattvas such as Jue Shou (覺首) are the accomplishment of ten kinds of faith. Practitioners, the ten color worlds such as the golden world, the wonderful color world, and the lotus color world, are the minds of those who have faith, the mind that can believe. Because the ten faiths are the initial mortal's mind of arising and ceasing colors, generating faith and giving rise to ten kinds of excellent understanding, therefore it is called the color world. Just as the Gradual hexagram in the Book of Changes says 'The wild goose gradually approaches the shore,' it also explains that the initial entry into the path, the advancement of faith, is because the wild goose and the white crane are both of the crane family, because it has color, so it explains the initial faith. It is also said that white is pure, so it is called a wild goose. The Immovable Wisdom Buddha, the Unobstructed Wisdom Buddha, and the other ten Wisdom Buddhas are the fruit of the self-mind that is believed in. The verse spoken by Manjusri (文殊師利) in all places, and the nine chief Bodhisattvas such as Jue Shou (覺首), each speak a verse, which is the Dharma that is believed in. The light under the foot wheel of the Tathagata is the person with faith making contemplation, following the light to guide the mind, gradually making the mind vast. This light, in the initial assembly, is emitted from between the eyebrows, illuminating the ten directions, and then enters the wheel under the feet, named the Treasury of Illuminating the Ten Directions with the Flame of Wisdom of All Bodhisattvas, its shape is like a cloud of jeweled lights. When making this contemplation, make the thought of white and pure jeweled light, initially make the contemplation of illuminating the three thousand great thousand worlds, after it is accomplished.
第二其光至於東方十佛國土。南西北方四維上下亦復如是。悉皆遍觀。第三光照百佛世界。十方遍觀。第四光照千佛世界。十方遍觀。第五光照十千佛世界。十方遍觀。第六光至東方十千佛世界。照百千佛世界。第七光明過百千世界。照東方百萬世界。第八光明過百萬世界。遍照東方一億世界。第九光明過一億世界。遍照十億世界。第十光明過十億世界。遍照東方百億世界。千億百千億。乃至不可稱。不可量。盡法界。虛空界。作光明想。如是四維上下如虛空。光照耀成已。然以此光明。一念十方遍周。然後照此能觀光明之心。無體無相。無身無心。無內無外。無中無邊。無大無小。一切皆無名為法身。於此法身無作性海。體無一物。唯無依之智。本自虛空性無古今。體自明白。恒照十方。無有本末方所可依。名曰根本智。名為智身。一切眾生同共有之。迷之不了。用作貪瞋。著我我所。流浪生死諸惡道中。妄想執固。隨自心所作行業流轉。非他能與。若能如是。觀照力滅。方能顯得。不是修生。如是相應。名十住初心初發心住。便同善財童子。妙峰山頂。德云比丘所。得憶念一切諸佛智慧光明門。與一切諸佛同一正智家生故。言初發心時便成正覺。與此無依智慧相應已。十信心滿。入法智流。以十住波羅蜜智行嚴之
【現代漢語翻譯】 現代漢語譯本 第二，（阿彌陀佛）的光明到達東方十個佛國土。南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方也同樣如此，全部都普遍照耀。第三，光明照耀一百個佛世界，十方普遍照耀。第四，光明照耀一千個佛世界，十方普遍照耀。第五，光明照耀一萬個佛世界，十方普遍照耀。第六，光明到達東方一萬個佛世界，照耀一百萬個佛世界。第七，光明超過一百萬個世界，照耀東方一百萬個世界。第八，光明超過一百萬個世界，普遍照耀東方一億個世界。第九，光明超過一億個世界，普遍照耀十億個世界。第十，光明超過十億個世界，普遍照耀東方百億個世界，千億、百千億，乃至不可稱量、不可度量，窮盡法界（dharma-dhātu，宇宙萬有），虛空界（ākāśa-dhātu，空無的界域），作光明想。 像這樣四維上下如同虛空一樣，光明照耀成就之後，然後用這光明，一念之間十方普遍周遍，然後照耀這能觀光明的心，無體無相，無身無心，無內無外，無中無邊，無大無小，一切皆無，名為法身（dharma-kāya，佛的法性之身）。在這法身中，無作性海，本體沒有一物，唯有無所依恃的智慧，本來就是虛空的性質，沒有古今之分，本體自然明白，恒常照耀十方，沒有本末方所可以依靠，名叫根本智（mūla-jñāna，根本的智慧），名為智身（jñāna-kāya，智慧之身），一切眾生共同具有。迷惑而不瞭解，用它來作貪婪、嗔恨，執著於我以及我所擁有的，在生死諸惡道中流浪，妄想執著，隨著自己心所作的行業而流轉，不是他人所能給予的。如果能夠像這樣觀照，觀照的力量消滅，才能顯現出來，不是修習而生的。像這樣相應，名叫十住（dasa-vihāra，菩薩修行十個階段）初心初發心住（prathamacitta-utpāda-sthita，最初發菩提心的階段），便如同善財童子（Sudhana），在妙峰山頂，德云比丘（Guṇamegha Bhikṣu）處，所得到的憶念一切諸佛智慧光明門，與一切諸佛同一正智家所生，所以說初發心時便成正覺。與這無依智慧相應之後，十信心（dasa-śraddhā，十種信心）圓滿，進入法智流，用十住波羅蜜智行（dasa-vihāra-pāramitā-jñāna-caryā，以十住的智慧行來圓滿）來莊嚴它。
【English Translation】 English version Secondly, its light reaches ten Buddha lands in the east. The south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), above, and below are also the same, all universally illuminated. Thirdly, the light shines on a hundred Buddha worlds, universally illuminating the ten directions. Fourthly, the light shines on a thousand Buddha worlds, universally illuminating the ten directions. Fifthly, the light shines on ten thousand Buddha worlds, universally illuminating the ten directions. Sixthly, the light reaches ten thousand Buddha worlds in the east, shining on a hundred thousand Buddha worlds. Seventhly, the light surpasses a hundred thousand worlds, shining on a million worlds in the east. Eighthly, the light surpasses a million worlds, universally illuminating a hundred million worlds in the east. Ninthly, the light surpasses a hundred million worlds, universally illuminating ten billion worlds. Tenthly, the light surpasses ten billion worlds, universally illuminating a hundred billion worlds in the east, a thousand billion, a hundred thousand billion, even to the point of being inexpressible and immeasurable, exhausting the dharma-dhātu (the realm of all phenomena), the ākāśa-dhātu (the realm of emptiness), creating the thought of light. Like this, the four intermediate directions, above and below, are like empty space. After the light shines and is accomplished, then use this light to pervade the ten directions in a single thought. Then illuminate this mind that can contemplate the light, which has no substance, no form, no body, no mind, no inside, no outside, no center, no edge, no large, no small, all is nothing, named the dharma-kāya (the body of the Dharma). In this dharma-kāya, there is a sea of non-action nature, the essence has not a single thing, only the wisdom of non-reliance, originally the nature of emptiness, without past or present, the essence is naturally clear, constantly illuminating the ten directions, without beginning or end, place or direction to rely on, named mūla-jñāna (fundamental wisdom), named jñāna-kāya (wisdom body), all sentient beings possess it together. Deluded and not understanding, they use it to create greed, hatred, clinging to 'I' and 'mine', wandering in the evil paths of birth and death, with delusional attachments, following the karma created by their own minds, not given by others. If one can contemplate in this way, the power of contemplation extinguished, then it can be revealed, not born from cultivation. Being in accordance like this, it is called the initial stage of the ten stages (dasa-vihāra), the stage of initial arising of the mind (prathamacitta-utpāda-sthita), then it is like Sudhana, at the peak of Mount Myoho, at the place of Guṇamegha Bhikṣu, what was obtained was the gate of remembering the wisdom and light of all Buddhas, born from the same family of correct wisdom as all Buddhas, therefore it is said that at the time of initial arising of the mind, one attains perfect enlightenment. After being in accordance with this non-reliant wisdom, the ten faiths (dasa-śraddhā) are fulfilled, entering the stream of Dharma wisdom, using the conduct of the ten stages of pāramitā wisdom (dasa-vihāra-pāramitā-jñāna-caryā) to adorn it.
。如煉真金。轉更明凈。以住一位。總收五位因果。五位行門。皆在一位通收。以初發心住。已契根本智。時不遷。智不異。中間而有升進。漸漸微細。至十住第六住。心方入通。化身自在。如善財至海幢比丘是也。此法一向令隨智見不取世間情識所知。如隨光引心。令心增廣。有二義。一入智境界。猶如虛空。本無中邊。二隨智行慈悲。度脫眾生。亦如智境。無有限極。如此光明覺品頌云。見諸眾生在險道。生老死苦常逼迫。修諸方便無限量。誓當悉度。是其行聞法。信解無疑惑。了法空寂不驚怖。隨形六道遍十方。普救群迷是其行。如是光明引發心境。令其稱本。顯智境無邊。如凈行品一百四十廣大愿。皆緣眾生。以成大慈悲行。使令深厚。終不擬獨求自身無苦。以是義故。從十信中。開廓心境。皆如虛空。等十方眾生際。無有一眾生擬有舍離之心。若根堪不堪。不離其一切世間。一切初發菩提心者。皆須建如是愿如是心。起不退想。然後順其志願。求一切智。心無懈倦。具一切智。常於十方三界六道眾生前。對現色身。各隨根欲。而引接之。令其解脫。無有休息。于信心中。常起如是愿。於一切眾生敬之如佛。為一切眾生。以如佛智慧。而作生因。總是佛智海中眾生。若也迷解不見始成佛。不見眾生滅。以法無
【現代漢語翻譯】 現代漢語譯本： 如同冶煉真金，越煉越明亮純凈。安住於一位（指菩薩的某個修行階段），總攝五位（指菩薩修行的五個階段）的因果，五位的修行法門，都在一位中全部包含。以初發心住（指菩薩十住位的最初階段），就已經契合了根本智（指證悟實相的智慧）。時間不會遷移，智慧也不會改變。中間雖然有提升進步，但非常細微，直到十住位的第六住，心才真正進入神通，化身自在。就像善財童子參訪海幢比丘（一位有證悟的比丘）一樣。這種方法始終讓人跟隨智慧的見解，不取用世間的情感意識所知。如同跟隨光明引導內心，使內心增長廣大，有兩層含義：一是進入智慧的境界，猶如虛空，本來就沒有中心和邊際；二是跟隨智慧而行慈悲，度脫眾生，也像智慧的境界一樣，沒有有限的邊際。如此，《光明覺品》的偈頌說：『看見各種眾生處在危險的道路上，生老病死常常逼迫他們，修習各種方便法門沒有厭倦，發誓要全部度脫他們。』這是他們的修行。聽聞佛法，深信理解沒有疑惑，了知諸法空性寂滅而不驚慌恐懼，隨著眾生的形態遍佈六道和十方，普遍救度眾生是他們的修行。像這樣，光明引發心境，使之符合本性，彰顯智慧境界的無邊無際。如同《凈行品》一百四十個廣大的願望，都是爲了眾生，從而成就大慈悲的修行，使之深刻厚重，始終不打算獨自尋求自身沒有痛苦。因為這個緣故，從十信位中，開闊心境，都像虛空一樣，等同十方眾生的邊際，沒有一個眾生想要捨棄。如果根器堪能或者不堪能，都不離開一切世間。一切初發菩提心的人，都必須建立這樣的願望，這樣的心，生起不退轉的想法，然後順應自己的志願，求得一切智慧，內心沒有懈怠疲倦，具備一切智慧，常常在十方三界六道眾生面前，對他們顯現色身，各自隨著他們的根性和慾望，而引導接引他們，使他們解脫，沒有休息。在信心中，常常生起這樣的願望，對於一切眾生，恭敬如同佛一樣。爲了所有眾生，以如同佛的智慧，而作為生起（智慧）的原因。總是佛的智慧海中的眾生。如果迷惑不解，就看不見最初成佛，看不見眾生滅度，因為法沒有（自性）。
【English Translation】 English version: It is like refining true gold, which becomes brighter and purer with further refining. Abiding in one position (referring to a certain stage of a Bodhisattva's practice), it encompasses the cause and effect of all five positions (referring to the five stages of a Bodhisattva's practice), and the practice methods of the five positions are all included in one position. With the initial mind of abiding (referring to the initial stage of the Ten Abodes of a Bodhisattva), one has already aligned with the fundamental wisdom (referring to the wisdom of realizing the true nature of reality). Time does not shift, and wisdom does not change. Although there is progress in between, it is very subtle. Only when reaching the sixth abode of the Ten Abodes does the mind truly enter into supernatural powers, with自在化身 (zìzài huàshēn, freely manifested bodies). It is like Sudhana's (a seeker of enlightenment) visit to Bhikshu Haitong (a monk with realization). This method always directs one to follow the views of wisdom, not taking the knowledge of worldly emotions and consciousness. It is like following the light to guide the mind, causing the mind to increase and expand, which has two meanings: first, entering the realm of wisdom, like space, which originally has no center or boundaries; second, following wisdom to practice compassion and liberate sentient beings, also like the realm of wisdom, without limited boundaries. Thus, the verse in the 'Chapter on the Light of Awakening' says: 'Seeing all beings in dangerous paths, constantly oppressed by birth, old age, sickness, and death, cultivating various expedient methods without weariness, vowing to liberate them all.' This is their practice. Hearing the Dharma, with deep faith and understanding without doubt, knowing that all dharmas are empty and still without fear, following the forms of beings to pervade the six realms and the ten directions, universally saving beings is their practice. In this way, the light inspires the mind and its environment, making it conform to its original nature, revealing the boundlessness of the realm of wisdom. Like the one hundred and forty vast vows in the 'Chapter on Pure Conduct', all are for the sake of sentient beings, thereby accomplishing the practice of great compassion, making it profound and deep, never intending to seek one's own freedom from suffering alone. For this reason, from the Ten Faiths, the mind and its environment are broadened, like space, equal to the boundaries of sentient beings in the ten directions, with not a single being one intends to abandon. Whether the capacity is capable or incapable, one does not leave all worlds. All those who initially arouse the Bodhi mind (bōdhi xīn, the mind of enlightenment) must establish such vows, such a mind, and generate the thought of non-retrogression, and then follow their aspirations to seek all wisdom, with no懈倦 (xièjuàn, weariness) in their minds, possessing all wisdom, constantly appearing before sentient beings in the ten directions, the three realms, and the six paths, manifesting bodies according to their respective roots and desires, and guiding and receiving them, enabling them to be liberated, without rest. In the mind of faith, constantly generate such vows, respecting all beings as if they were Buddhas. For all beings, use the wisdom of the Buddha as the cause of arising (wisdom). Always sentient beings in the ocean of Buddha's wisdom. If one is confused and does not understand, one cannot see the initial attainment of Buddhahood, and cannot see the extinction of sentient beings, because the Dharma has no (inherent nature).
增減故。為法無眾生故。智無成壞故。但為迷悟不同。若也迷解時不見新成佛。不見舊眾生。以智無故新故。觀一切眾生如幻相。體無本末。猶如幻化人。無有根栽生死等相。但以無依本智。而作分別。令見真體。不見是而與非。名入佛知見。是故經云。是法住法位。世間相常住。諸法住法位。方可於自心境。體會無塵。若也存是立非。情見紛撓。何時入道。長劫輪迴。善可思之。益處奉行。如經云。東方過十佛剎微塵數世界有世界。名為金色。佛號不動智者。表法中以明初發心者。眾善初生。覺心始發。是東方義。以明東方是青龍吉慶。春陽發明。萬物初生之始。佛號不動智。以明東方是震動。以明正在動中。是不動智。故過十佛剎微塵數世界。有金色世界者。以明迷。貪瞋無明慢疑身邊二見戒取邪見十。無明為過十佛剎。微塵之數。以表煩惱廣多障。根本不動智。妄謂動故。自作沉淪。若論佛剎海。無有中邊。何有遠近。以情障處立名。達其情塵本無。即世界名金色。以金為白。光明無垢。以表根本不動智光法身無垢故。名為金色。
問曰。金位在西方。何為舉東方。為金色世界。
答曰。以金受氣于寅。胎于卯。表十信初心如胎也。上首菩薩。名文殊師利者。能了達無明本無性。顯其智用故號。文
【現代漢語翻譯】 現代漢語譯本 增減的緣故。因為法中沒有眾生（Sattvas）的分別，智慧沒有成就和壞滅的說法，只是因為迷惑和覺悟不同。如果理解了迷惑和覺悟的道理，就不會看到新成佛的，也不會看到舊有的眾生。因為智慧沒有新舊的分別。觀察一切眾生如同幻象，本體沒有開始和結束，就像幻化出來的人，沒有根基和生死的表象。只是因為沒有依靠根本的智慧，才產生了分別，從而見到真實的本體。不執著于『是』和『非』，就叫做進入佛的知見。所以經書上說：『這個法安住在法的本位上，世間的表象是常住不變的。』各種法安住在法的本位上，才能在自己的心境中，體會到沒有塵埃。如果執著于『是』而否定『非』，情感和見解就會紛亂擾攘，什麼時候才能入道呢？只能在漫長的劫數中輪迴。要好好思考，認真奉行。如同經書上說：東方經過十個佛剎（Buddhakṣetra）微塵數的世界，有一個世界，名叫金色（Golden Color），佛號不動智者（Immovable Wisdom）。在表法中，用它來表明初發心的人，各種善行開始產生，覺悟之心開始萌發，這就是東方的含義。用它來表明東方是青龍吉慶的象徵，春天的陽光開始顯現，萬物開始生長。佛號不動智，用它來表明東方是震動的，用它來表明正在動中，就是不動智。所以經過十個佛剎微塵數的世界，有金色世界，用它來表明迷惑。貪婪（Lobha）、嗔恨（Dosa）、無明（Avidyā）、傲慢（Māna）、懷疑（Vicikicchā）、身見（Satkayadristi）、邊見（Antagrahadristi）、戒禁取見（Silabbataparamasa）、邪見（Micchaditthi）這十種。無明是超過十個佛剎微塵數的，用它來表示煩惱廣多，障礙根本的不動智。錯誤地認為它是動，所以自己沉淪。如果說佛剎海，沒有中間和邊際，哪裡有遠近呢？因為情感障礙的地方才立下名稱。明白情感塵埃本來就沒有，那麼世界就叫做金色。用金色來代表白色，光明沒有污垢，用它來表示根本不動智的光明法身沒有污垢，所以叫做金色。
問：金色方位在西方，為什麼舉東方，作為金色世界？
答：因為金在寅時受氣，在卯時成胎，表示十信（Ten Faiths）的初心就像胎兒一樣。上首菩薩（Bodhisattva），名叫文殊師利（Manjusri），能夠了達無明本來沒有自性，顯現他的智慧作用，所以號稱文殊師利。
【English Translation】 English version It is due to increase and decrease. Because in the Dharma, there is no distinction of sentient beings (Sattvas), wisdom has no talk of accomplishment and destruction, it is only because of the difference between delusion and enlightenment. If you understand the principle of delusion and enlightenment, you will not see the newly enlightened Buddha, nor will you see the old sentient beings. Because wisdom has no distinction between new and old. Observe all sentient beings as illusions, the body has no beginning and end, just like a person transformed by illusion, without roots and the appearance of birth and death. It is only because there is no reliance on fundamental wisdom that distinctions arise, thereby seeing the true body. Not clinging to 'is' and 'is not', it is called entering the Buddha's knowledge and vision. Therefore, the scriptures say: 'This Dharma abides in the position of the Dharma, and the appearance of the world is constant.' All Dharmas abide in the position of the Dharma, then one can experience the absence of dust in one's own mind. If you cling to 'is' and deny 'is not', emotions and views will be chaotic and disturbing, when can you enter the path? You can only reincarnate in long kalpas. Think carefully and practice diligently. As the scriptures say: Eastward, passing through worlds as numerous as dust particles in ten Buddha-fields (Buddhakṣetra), there is a world called Golden Color, and the Buddha is called Immovable Wisdom. In the representation of the Dharma, it is used to indicate the person who initially aspires, all kinds of good deeds begin to arise, and the heart of enlightenment begins to sprout, which is the meaning of the East. It is used to indicate that the East is a symbol of the auspicious Azure Dragon, the spring sunshine begins to appear, and all things begin to grow. The Buddha is called Immovable Wisdom, which is used to indicate that the East is shaking, and it is used to indicate that in the midst of movement, it is Immovable Wisdom. Therefore, passing through worlds as numerous as dust particles in ten Buddha-fields, there is a golden world, which is used to indicate delusion. Greed (Lobha), hatred (Dosa), ignorance (Avidyā), arrogance (Māna), doubt (Vicikicchā), self-view (Satkayadristi), extreme view (Antagrahadristi), adherence to rites and rituals (Silabbataparamasa), and wrong view (Micchaditthi). Ignorance is more than the number of dust particles in ten Buddha-fields, which is used to indicate that afflictions are widespread and obstruct the fundamental Immovable Wisdom. Mistakenly thinking that it is moving, so one sinks oneself. If we talk about the sea of Buddha-fields, there is no middle and no boundary, where is near and far? Because the place of emotional obstacles establishes a name. Understanding that emotional dust originally does not exist, then the world is called golden. Gold is used to represent white, light without dirt, which is used to indicate that the light body of fundamental Immovable Wisdom is without dirt, so it is called golden.
Question: The position of gold is in the West, why is the East mentioned as the golden world?
Answer: Because gold receives energy in Yin time and is conceived in Mao time, it means that the initial heart of the Ten Faiths is like a fetus. The chief Bodhisattva (Bodhisattva), named Manjusri, can understand that ignorance originally has no self-nature, showing his wisdom function, so he is called Manjusri.
殊師利。此云無相法身。虛空妙慧。能顯本智之先導故號。文殊為一切諸佛之師為母。一切聖智猶如空慧發生顯起故。一切處金色世界。一切處不動智佛。一切處文殊師利者。迷亡塵謝。智慧朗然。十方智境。無非法事。唯是智用起唯法起。名不動智。故云一切處不動智。以其空慧顯明此理。號一切處文殊師利。文殊師利。與十佛剎微塵數諸菩薩。俱來詣佛所者。以明無邊妙慧根本智。為一體用。云來詣佛所。契會敬順。以信心初以空妙慧。簡擇顯發。根本智現。既顯智業慧為智使故。到已作禮。即于東方化作蓮華藏師子之座。以表明智已生方可心境。無垢以為座體。智境無垢。含容萬德。無可染著。名為蓮華。於一方界常游。一切眾生生死畏中。得大無畏。名為師子。若於智體清凈報果上。有無量眾福莊嚴。如光如影。重重無有障礙。亦有此莊嚴。今言化作者。以引化十信心眾生。望實報得。不言化作。自爾恒然。無來無去。此乃令信心者。自信己身心。有此十智十世界。一切處不動智佛。一切處文殊師利。皆自有之。及以普賢差別智。以此三法以為教體。令修行者仿之。此初以檀波羅蜜為主。餘九個佛為伴。今且略述此一門。自餘九法在廣論已說。皆隨方義。表之升進。一切內外經書。設教皆令自身心中。以法行
【現代漢語翻譯】 現代漢語譯本 殊師利（Mañjuśrī，文殊菩薩）。這裡所說的『無相法身』，指的是虛空般的微妙智慧。因為這種智慧能夠顯現根本智慧的先導作用，所以被稱為文殊。文殊是一切諸佛之師，猶如母親一般。一切聖人的智慧都像從虛空中生起的智慧一樣顯現出來，因此說『一切處金色世界』、『一切處不動智佛』、『一切處文殊師利』。當迷惑消亡，塵埃散去，智慧就會明朗起來。十方世界的智慧境界，沒有不是佛法事業的。只有智慧的運用和佛法的生起，才可稱為『不動智』。所以說『一切處不動智』。因為用虛空般的智慧來顯明這個道理，所以稱為『一切處文殊師利』。 文殊師利，與十佛剎微塵數那麼多的菩薩，一同來到佛的住所，是爲了表明無邊的微妙智慧和根本智是一體的運用。說『來詣佛所』，是爲了表示契合、敬順。以信心為開始，用空妙的智慧來簡擇顯發，根本智就會顯現。既然已經顯現了智慧，智慧就成為智慧的使者，所以到達后就作禮。然後在東方化作蓮華藏師子之座，表明智慧產生后，心境才能無垢，以此作為座體的基礎。智慧的境界沒有污垢，能夠包容萬德，無可染著，所以稱為『蓮華』。在一方世界中常游，使一切眾生在生死的恐懼中，得到大無畏，所以稱為『師子』。如果在智慧的清凈報果上，有無量的眾福莊嚴，就像光和影一樣，重重疊疊沒有障礙，也有這樣的莊嚴。現在說『化作』，是爲了引導和教化十信心的眾生，希望他們能夠得到實報。不說『化作』，是因為它本來就是這樣，沒有來也沒有去。這乃是讓有信心的人，相信自己的身心中，有這十智十世界，一切處不動智佛，一切處文殊師利，都是自己本有的。以及普賢（Samantabhadra）的差別智。用這三種法作為教法的本體，讓修行者效仿。這最初是以檀波羅蜜（dāna-pāramitā，佈施波羅蜜）為主，其餘九個佛為伴。現在且簡略地敘述這一門，其餘九法在廣論中已經說過，都隨著方義，表示升進。一切內外經書，設立教法都是爲了讓自身心中，以佛法來修行。
【English Translation】 English version Śrī Mañjuśrī (Mañjuśrī, the Bodhisattva of Wisdom). 'The formless Dharmakāya' mentioned here refers to wisdom as subtle as emptiness. Because this wisdom can manifest the guiding role of fundamental wisdom, it is called Mañjuśrī. Mañjuśrī is the teacher of all Buddhas, like a mother. All the wisdom of the saints manifests like wisdom arising from emptiness, hence the saying 'golden worlds everywhere,' 'immovable wisdom Buddhas everywhere,' and 'Mañjuśrī everywhere.' When delusion vanishes and dust dissipates, wisdom will become clear. There is no realm of wisdom in the ten directions that is not a Dharma affair. Only the application of wisdom and the arising of Dharma can be called 'immovable wisdom.' Therefore, it is said 'immovable wisdom everywhere.' Because this principle is illuminated with wisdom as empty as space, it is called 'Mañjuśrī everywhere.' Mañjuśrī, together with Bodhisattvas as numerous as dust particles in ten Buddha-lands, comes to the Buddha's abode to show that boundless subtle wisdom and fundamental wisdom are a unified application. Saying 'coming to the Buddha's abode' is to express agreement and reverence. Starting with faith, using empty and subtle wisdom to discern and manifest, fundamental wisdom will appear. Since wisdom has already manifested, wisdom becomes the messenger of wisdom, so after arriving, they pay homage. Then, in the east, they transform a lotus-treasury lion throne, indicating that only after wisdom arises can the mind and realm be without defilement, using this as the foundation of the throne. The realm of wisdom has no defilement, can contain all virtues, and is free from attachment, so it is called 'lotus.' Constantly wandering in one world, enabling all sentient beings to obtain great fearlessness in the fear of birth and death, so it is called 'lion.' If there are immeasurable adornments of blessings on the pure reward of wisdom, like light and shadow, overlapping without obstruction, there are also such adornments. Now saying 'transforming' is to guide and teach sentient beings with ten faiths, hoping they can obtain real rewards. Not saying 'transforming' is because it is originally like this, without coming or going. This is to let those with faith believe that in their own body and mind, there are these ten wisdoms and ten worlds, immovable wisdom Buddhas everywhere, and Mañjuśrī everywhere, all of which are inherent. As well as the differential wisdom of Samantabhadra. Using these three dharmas as the essence of the teachings, allowing practitioners to emulate them. This initially focuses on dāna-pāramitā (the perfection of giving), with the other nine Buddhas as companions. Now, let's briefly describe this one gate, the other nine dharmas have already been discussed in the extensive treatise, all following the meaning of the direction, indicating advancement. All internal and external scriptures, establishing teachings, are all to allow one's own mind to practice the Dharma.
之學之。不可推之。與先賢聖者。聖者無教。性自天然。略述十信門竟。以十個智佛。文殊師利等十菩薩眾。各說一法門。和會佛果大用妙慧智慈悲願。六品經。十個智佛以為信體。名為十信。此信中方便。起入道觀門。以如來足輪下光明引心廣大。向十信入聖位之方便。作意者依法觀之。次第如前。
略釋新華嚴經修行次第決疑論卷一之上
略釋新華嚴經修行次第決疑論卷一之下
大唐北京李通玄撰
第三入位契真。會佛智慧門者。如十住以升須彌山頂表之門。山頂至相盡處也。善財童子至妙峰山亦同此也。得憶念一切諸佛智慧光明普見法門。以處表所升進心所至之道。以升山頂。像從十信有為信心。升此十住。空慧現前。一切心境。都無所得。是名為智慧光明普見法門。以明無相慧光。破無始長夜。計執之闇。常流苦海。今升此位。真空智慧現前。無始執障無明一時頓盡。如升山頂至相盡處也。若功至慧明。不勞登山。今以處表法。以升須彌山表之。于中明升進。得法之人。還以所得之法為名。是故十個菩薩俱名為慧。以法慧菩薩為首。于中修行之佛果。十個佛果。下名悉同名之為月。殊特月佛為首。以明無相智慧光明。能破無始長夜無明貪瞋炎熱。得大清涼樂。故佛果號殊特月。此位
【現代漢語翻譯】 現代漢語譯本：學習它，不要推諉。與先前的賢人和聖者一樣。聖者沒有教導，本性自然如此。以上簡要敘述了十信門。以十個智佛（具有智慧的佛），文殊師利（Manjusri）等十位菩薩眾，各自宣說一種法門，融合佛果的廣大作用、微妙智慧、慈悲和願力。六品經以十個智佛作為信的本體，稱為十信。這信中的方便，開啟了入道觀門。以如來足輪下的光明引導心識廣大，趨向十信進入聖位的方便。修習者依法觀想，次第如前。
略釋新華嚴經修行次第決疑論卷一之上
略釋新華嚴經修行次第決疑論卷一之下
大唐北京李通玄撰
第三入位契真（進入第三個階段，與真理相契合）。會佛智慧門（領會佛的智慧之門），如十住（十種住處）以登上須彌山頂來象徵此門。山頂是到達所有相的盡頭之處。善財童子到達妙峰山也同樣如此。獲得憶念一切諸佛智慧光明普見法門（能夠憶念一切佛的智慧光明並普遍見到一切法的法門），以處所象徵所提升的心所到達的道路。以登上山頂，象徵從十信的有為信心，提升到這十住，空性智慧顯現，一切心境，都無所得。這被稱為智慧光明普見法門，用以闡明無相的智慧光明，破除無始長夜的計較執著的黑暗，以及常流轉的苦海。如今提升到這個階段，真空智慧顯現，無始以來的執著障礙和無明一時之間全部消盡，如同登上山頂到達所有相的盡頭之處。如果功力達到智慧明朗，就不需要勞累地登山。現在用處所來象徵法，用登上須彌山來象徵它。其中闡明了提升和進步。得到法的人，還以所得到的法作為名字。因此十位菩薩都名為慧，以法慧菩薩為首。其中修行的佛果，十個佛果，下面的名字都相同，都名為月。殊特月佛為首，用以闡明無相的智慧光明，能夠破除無始長夜的無明貪嗔炎熱，得到極大的清涼快樂。所以佛果號為殊特月。這個階段
【English Translation】 English version: Study it, do not decline it. Be like the previous sages and saints. Saints have no teachings, their nature is naturally so. The above briefly describes the Ten Faiths Gate. Using the Ten Wisdom Buddhas (Buddhas with wisdom), Manjusri (Manjusri) and other ten Bodhisattvas, each expounds a Dharma gate, integrating the Buddha-fruit's great function, subtle wisdom, compassion, and vows. The Six-Chapter Sutra uses the Ten Wisdom Buddhas as the body of faith, called the Ten Faiths. The convenience in this faith opens the gate to entering the path of contemplation. Use the light under the Tathagata's foot wheel to guide the mind to be vast, towards the convenience of the Ten Faiths entering the holy position. Practitioners contemplate according to the Dharma, in the order as before.
Brief Explanation of the Doubt Resolution Treatise on the Stages of Practice in the New Avatamsaka Sutra, Volume 1, Part 1
Brief Explanation of the Doubt Resolution Treatise on the Stages of Practice in the New Avatamsaka Sutra, Volume 1, Part 2
Composed by Li Tongxuan of the Great Tang Dynasty in Beijing
The third is entering the position and aligning with truth. Meeting the Buddha's wisdom gate, such as the Ten Dwellings using ascending Mount Sumeru's summit to represent the gate. The summit is the place where all appearances end. Sudhana's arrival at Mount Wondrous Peak is also the same. Obtaining the Dharma gate of remembering all Buddhas' wisdom, light, and universally seeing all dharmas, using the place to symbolize the path reached by the elevated mind. Using ascending the mountain summit, symbolizing ascending from the active faith of the Ten Faiths to these Ten Dwellings, emptiness wisdom manifests, all states of mind and objects are unobtainable. This is called the Dharma gate of universally seeing wisdom and light, used to clarify the light of formless wisdom, breaking the darkness of calculation and attachment of the beginningless long night, and the constantly flowing sea of suffering. Now ascending to this stage, the wisdom of true emptiness manifests, the attachments and obscurations of the beginningless past are all exhausted at once, like ascending the mountain summit to the place where all appearances end. If the effort reaches clear wisdom, there is no need to laboriously climb the mountain. Now use the place to symbolize the Dharma, using ascending Mount Sumeru to symbolize it. Within it, it clarifies elevation and progress. The person who obtains the Dharma also uses the obtained Dharma as the name. Therefore, the ten Bodhisattvas are all named Wisdom, with Dharma Wisdom Bodhisattva as the leader. The Buddha-fruit cultivated within it, the ten Buddha-fruits, the names below are all the same, all named Moon. The Special Moon Buddha is the leader, used to clarify the light of formless wisdom, which can break the ignorance, greed, anger, and heat of the beginningless long night, obtaining great coolness and joy. Therefore, the Buddha-fruit is named Special Moon. This stage
中十慧菩薩。是此位修行者之身。十個華世界。是能開敷妙慧之心。十個月佛。是妙慧行。十波羅蜜中清涼之果。各隨十波羅蜜行。下意配當皆自有意義。如殊特月配檀波羅蜜。以檀體能捨。以明此位入真空慧。一切見障執業。無明煩惱炎熱。都亡皆舍。此為殊特月佛。配初發心住。檀波羅蜜為主。餘九為伴。無盡月佛者。以明無相法身為戒體。無有成破。一受恒然。名無盡月佛。以忍體如空。心無傾動故。名不動月佛。以此位空慧增明。恒以空慧而觀諸法。轉轉增明。以為精進。如風無體。而能生眾法。能成能壞。佛號風月佛。以禪定身心清涼。能凈諸垢。佛號水月佛。以意準知。世界名因陀羅華者。因陀羅者。此云能主。以空智慧光明。堪能主導一切眾生。開敷慧眼。令其發明。波頭摩華世界者。此云赤蓮華。以戒體內心空寂。戒相外嚴。見者善生。以赤色表法。眾有可觀也。已下十波羅蜜意。表之各有意義。華者明此位貪瞋既亡。智慧開敷也。略釋如是。廣在論本。法慧菩薩。入無量方便三昧者。以一心念亡。無量境界一時亡。無量境界亡。無量智慧一時現。以三昧力。十方各千佛剎微塵數世界之外。有千佛剎微塵數諸佛。皆同一號。名曰法慧。普現其前。以言慰嘆。及手摩法慧菩薩頂者。若在迷即千佛世界微
{ "translations": [ "現代漢語譯本", "中十慧菩薩（處於第十慧地的菩薩）。是此位修行者的身。十個華世界（花朵般的世界）。是能開敷妙慧（開啟奇妙智慧）之心。十個月佛（月亮般清凈的佛）。是妙慧行。十波羅蜜（十種到達彼岸的方法）中清涼之果。各自隨順十波羅蜜的修行。下面的意義配合都自有其意義。如殊特月（殊勝的月亮）配檀波羅蜜（佈施的到達彼岸的方法）。因為佈施的本體能夠捨棄，以此說明此位進入真空慧。一切見解上的障礙和執著的業力，無明煩惱的炎熱，都消亡捨棄。這稱為殊特月佛。配合初發心住（最初發菩提心安住的階段），以檀波羅蜜為主，其餘九種為伴。無盡月佛（沒有窮盡的月亮）者，用來說明無相法身（沒有形象的法身）以戒為體，沒有成就和破壞，一旦受持就恒常如此，名為無盡月佛。因為忍辱的本體如同虛空，心沒有傾斜動搖，所以名為不動月佛。以此位空慧（對空性的智慧）增明，恒常以空慧來觀察諸法，輾轉增明，作為精進。如同風沒有形體，卻能產生各種法，能成就也能破壞，佛號風月佛。以禪定使身心清涼，能夠凈化各種污垢，佛號水月佛。用意來衡量，世界名為因陀羅華（因陀羅花）者，因陀羅，這裡的意思是能主，因為空智慧光明，堪能主導一切眾生，開啟智慧之眼，令他們發明智慧。波頭摩華世界（波頭摩花世界）者，這裡的意思是赤蓮華（紅色的蓮花），因為戒體內心空寂，戒相外表莊嚴，見到的人心生善念，用紅色來表示法，眾生可以觀賞。以下十波羅蜜的意義，用花來表示各有意義。花朵表明此位貪婪和嗔恨已經消亡，智慧開敷。簡略解釋是這樣，詳細的在論本中。法慧菩薩（獲得佛法智慧的菩薩），進入無量方便三昧（無量方便禪定）者，因為一心雜念消亡，無量境界一時消亡。無量境界消亡，無量智慧一時顯現。以三昧的力量，十方各個千佛剎微塵數世界之外，有千佛剎微塵數諸佛，都同一個名號，名叫法慧，普遍顯現在他的面前，用言語安慰讚歎，並且用手摩法慧菩薩的頭頂。如果在迷惑之中，就是千佛世界微塵數。" ], "english_translations": [ "English version", 'The Tenth Wisdom Bodhisattva (Bodhisattva of the Tenth Wisdom Ground). Is the body of the practitioner in this position. The ten flower worlds. Are the minds that can open up wonderful wisdom. The ten Moon Buddhas. Are the practices of wonderful wisdom. The cool fruit in the Ten Paramitas (Ten Perfections). Each follows the practice of the Ten Paramitas. The meanings below are matched and have their own significance. For example, the Special Moon is matched with Dana Paramita (Perfection of Giving). Because the essence of giving can be relinquished, this explains that this position enters the wisdom of emptiness. All obstacles of views and clinging to karma, the heat of ignorance and afflictions, all disappear and are relinquished. This is called the Special Moon Buddha. Matched with the Initial Aspiration Dwelling, with Dana Paramita as the main one, and the other nine as companions. The Endless Moon Buddha, explains that the formless Dharmakaya (Dharma body) takes precepts as its essence, without accomplishment or destruction, once received it is always so, named the Endless Moon Buddha. Because the essence of patience is like emptiness, the mind does not tilt or move, therefore it is named the Immovable Moon Buddha. With the increasing clarity of emptiness wisdom in this position, constantly observing all dharmas with emptiness wisdom, gradually increasing in clarity, taking it as diligence. Like the wind without substance, yet it can generate all dharmas, able to accomplish and destroy, the Buddha is named the Wind Moon Buddha. With the coolness of body and mind in meditation, able to purify all defilements, the Buddha is named the Water Moon Buddha. Judging by intention, the world is named Indra Flower, Indra, here meaning the \'able master\', because the light of emptiness wisdom is capable of leading all sentient beings, opening the eyes of wisdom, enabling them to discover wisdom. The Padma Flower World, here meaning the Red Lotus, because the essence of precepts is empty and silent within, the appearance of precepts is solemn externally, those who see it generate good thoughts, using red to represent the Dharma, which can be viewed by sentient beings. The meanings of the following Ten Paramitas, each represented by flowers, have their own significance. The flowers indicate that greed and hatred have disappeared in this position, and wisdom has blossomed. The brief explanation is like this, the detailed explanation is in the treatise. The Dharma Wisdom Bodhisattva, entering the Samadhi of Immeasurable Expedients, because the thought of one mind disappears, immeasurable realms disappear at once. When immeasurable realms disappear, immeasurable wisdom appears at once. With the power of Samadhi, outside the worlds of countless Buddha lands in the ten directions, there are countless Buddhas, all with the same name, named Dharma Wisdom, universally appearing before him, comforting and praising him with words, and stroking the crown of the Dharma Wisdom Bodhisattva with their hands. If in delusion, it is countless Buddha lands.'" ] }
塵數迷。名之為外。若以三昧力凈。如許煩惱無明凈。還成如許智慧現前故。有千佛剎微塵數佛智慧現前。明以定發慧。定慧正相應際。名為千佛剎微塵數法慧佛。而現其前摩頂者。定慧相印也。言贊者。以慧發即能為妙言。慧由定起故。須贊能定之心。與法慧菩薩智者。以明不離定而起用。不同二乘空定無慧。以言之與智。十信心位。不入定而說法者。明信是生滅心。未入正位故。此位入定者。非是息心定故。是任性無功。自性凈故。以任法本定。即寂用不礙。即如善財于別山頂上。見德云比丘。徐步經行者。是其樣也。以明自住之山。初止心不亂。有定可依。別山徐步經行。是寂用自在。是無定亂。可依之定方成定也。此定出過攝念息心修定。方入佛解脫智慧光明之中。凡攝念存心。息止所得之定。是隨其深淺。並是色無色定。三界業收。心如虛空。煩惱滅不生三界。無大智慧。證涅槃樂。是為聲聞定也。此十住位。所入之定。非如是也。是一切法。本自性定。能起智慧。轉更增明體無沉掉而發生無量智慧。成就智悲。長處生死。不壞本性。恒無業門。此位言升須彌山。向帝釋宮者有二義。一名如來成道。身行遍周。一切須彌王總至。二表十住升進。以處表法。如表法中。帝釋遙見佛來。以明從十信起信。向十住
之心。以信未真契十住之智慧故。云遙見佛來即以神力莊嚴此殿者。心意作念。置普光明藏師子之座者。安置身心。入無作自性清涼定。包含萬境。無不皆凈。能會本智慧故。名之為普光明藏師子之座。得於生死恒無畏心。名為師子。悉以妙寶所成者。定慧莊嚴。名為妙寶所成。智慧光明。超多煩惱。名十千層級。以表升進為層級。廣意在論本。今且略言。佛入殿者。明定慧相應也。此位有六品經。成此十住之位。如升須彌山品。以明從十信升進。偈贊品明已前諸佛。同入此法。古今法同。令入者不疑。十住品說十種住。以明十種升進。皆十波羅蜜為體。一中具十。互體十中有百。五位皆然。梵行品明戒體。無相法身為戒體。無成壞性。初發心功德品。明發心者。廣大無限。利益廣多。獲功德無限。稱其心量。與虛空等。論主頌曰。虛空雖廣無有邊。不能出生諸功德。菩提智悲如虛空。重重功德不可說。又經頌云。一念供養無邊佛。亦供無數諸眾生。悉以香華及妙鬘。寶幢幡蓋。上衣服美食。珍座經行處。種種宮殿悉嚴好。種種光明。妙寶珠。如意摩尼。放光耀。唸唸如是持供養。經無量劫不可說。其人福德雖復多。不及發心功德大。以明有為修福德者。雖無限量。一念噁心盡滅無餘。設得一劫終歸破壞。以初發菩提
【現代漢語翻譯】 現代漢語譯本 之心。因為信心尚未真正契合十住（Dashabhumi）的智慧，所以說遙見佛來，就用神通力莊嚴此殿。心意作念，設定普光明藏（Samantaprabhasa-garbha）師子之座，是安置身心，進入無作自性清涼定（Anutpada-svabhava-shitala-samadhi），包含萬境，無不皆凈。因為能會本智慧，所以名為普光明藏師子之座。得於生死恒無畏心，名為師子。悉以妙寶所成，是定慧莊嚴，名為妙寶所成。智慧光明，超越諸多煩惱，名十千層級。以表示升進為層級，廣意在論本，現在且略言。佛入殿，是明定慧相應。此位有六品經，成就此十住之位。如升須彌山品，以明從十信升進。偈贊品，明已前諸佛，同入此法，古今法同，令入者不疑。十住品，說十種住，以明十種升進，皆十波羅蜜（paramita）為體，一中具十，互體十中有百，五位皆然。梵行品，明戒體，無相法身為戒體，無成壞性。初發心功德品，明發心者，廣大無限，利益廣多，獲功德無限，稱其心量，與虛空等。論主頌曰：『虛空雖廣無有邊，不能出生諸功德，菩提智悲如虛空，重重功德不可說。』又經頌云：『一念供養無邊佛，亦供無數諸眾生，悉以香華及妙鬘，寶幢幡蓋，上衣服美食，珍座經行處，種種宮殿悉嚴好，種種光明，妙寶珠，如意摩尼（Cintamani），放光耀，唸唸如是持供養，經無量劫不可說，其人福德雖復多，不及發心功德大。』以明有為修福德者，雖無**，一念噁心盡滅無餘，設得一劫終歸破壞，以初發菩提
【English Translation】 English version of the mind. Because faith has not yet truly aligned with the wisdom of the Ten Abodes (Dashabhumi), it is said that upon seeing the Buddha from afar, one uses supernatural powers to adorn this palace. The mental intention of placing the Lion Throne of the Universal Light Treasury (Samantaprabhasa-garbha) is to settle the body and mind, entering the Anutpada-svabhava-shitala-samadhi (the cool samadhi of non-arising nature), encompassing all realms, all of which are pure. Because one can understand the original wisdom, it is called the Lion Throne of the Universal Light Treasury. Attaining a constant fearless mind in birth and death is called a Lion. 'Made entirely of wonderful jewels' means adorned with meditation and wisdom, called 'made of wonderful jewels.' The light of wisdom surpasses many afflictions, called 'ten thousand levels.' The levels represent advancement, with the broader meaning found in the commentary. Now, I will speak briefly. The Buddha entering the palace signifies the correspondence of meditation and wisdom. This position has six chapters of scripture, accomplishing the position of the Ten Abodes. For example, the chapter 'Ascending Mount Sumeru' explains advancement from the Ten Faiths. The chapter 'Verses of Praise' explains that all Buddhas before have entered this Dharma, the Dharma is the same in ancient and modern times, so that those who enter will not doubt. The chapter 'Ten Abodes' speaks of ten kinds of abodes, explaining ten kinds of advancements, all with the Ten Paramitas (perfections) as their essence. One contains ten, and the mutual essence of ten contains a hundred, and this is true for all five positions. The chapter 'Pure Conduct' explains the essence of precepts, the formless Dharma body is the essence of precepts, without arising or ceasing nature. The chapter 'Merit of the Initial Aspiration' explains that those who generate the aspiration are vast and limitless, with extensive benefits, obtaining limitless merit, matching their mind's capacity, which is equal to space. The commentator praises: 'Although space is vast and without boundaries, it cannot give rise to all merits. Bodhi wisdom and compassion are like space, and the manifold merits are indescribable.' Also, the scripture praises: 'With one thought, offering to limitless Buddhas, also offering to countless sentient beings, all with incense, flowers, and exquisite garlands, jeweled banners and canopies, superior clothing and delicious food, precious seats and places for walking, all kinds of palaces adorned beautifully, all kinds of light, wonderful jeweled pearls, Cintamani (wish-fulfilling jewel), emitting light and radiance, thought after thought holding such offerings, for countless eons indescribable, the merit of that person, though vast, is not as great as the merit of generating the aspiration.' This explains that those who cultivate merit with effort, although without **, one thought of evil will completely extinguish without remainder, and even if one obtains an eon, it will eventually be destroyed, because of the initial Bodhi
心。無為智現。智悲相應。一念功德過於虛空。無有限量。以虛空但空。無有福善。無有智悲。無有功德。普光大智為菩提體。初發心功德。不可限量。若迷智體。即有惡道業。以自莊嚴。若一念發心。智業現前。以智自性清凈。業中有無量不可說無邊功德海。自然莊嚴。何況大慈悲。饒益一切眾生。行上所有功德。何有限量。發心者應如是發菩提心。應如是開廓心海。誓度眾生。無有限量。一依此樣。功德不唐捐。應可仿之不虛其德。無法發意。畢竟何歸。雖知發心。不知如何發意如何進求。如十行位。在夜摩天。說有二義。一明佛身行。利眾生遍周。二表十行勝於前位。又明此天在空而居。以明十住中。以得法空。智慈一終和會。此位明於法空起行。以明在行無著。以此十行在夜摩天中說。以夜摩天依空而住故。師子座有萬層級者。以升進見道。智慧廣多。凈煩惱業。以成座體。層級廣多。前位座置普光明藏師子之座。此位化作寶蓮華藏師子之座。以法空起行故云化作。空行無染故號蓮華。十個菩薩下名悉同。名之為林。功德林菩薩為首。林者以明行能蔭覆眾多故。十個佛號之為眼。常住眼佛為首。十個世界。皆名之為慧。十林菩薩。是修行之人。十慧世界。是修行者智慧。十個眼佛。是修行者。以智知根。利眾
【現代漢語翻譯】 現代漢語譯本：心，是無為智慧的顯現。智慧與慈悲相互應和。一念之間的功德，勝過虛空。這是無法估量的。因為虛空只是空洞，沒有福德善行，沒有智慧慈悲，沒有功德。普光大智是菩提的本體。初發心的功德，是不可估量的。如果迷惑了智慧的本體，就會有惡道的業報，因為那是用自我來莊嚴。如果一念之間發起菩提心，智慧之業就會顯現，因為智慧的自性是清凈的。在業中，有無量不可說、無邊的功德海，自然而然地莊嚴。更何況是大慈大悲，饒益一切眾生，所行的一切功德，又怎麼能夠估量呢？發心的人應該這樣發起菩提心，應該這樣開闊心海，誓願度化眾生，沒有窮盡。一旦依照這個樣子去做，功德就不會白費。應該效仿這種做法，不要虛度自己的德行。如果不知道如何發起意念，最終會歸向何處呢？即使知道要發心，卻不知道如何發起意念，如何精進追求，就像十行位一樣。在夜摩天（Yama Heaven，欲界第三層天）中，說明了兩種含義：一是說明佛身之行，利益眾生周遍；二是表示十行勝過前面的位次。又說明此天在空中居住，以此說明在十住位中，已經證得法空，智慧與慈悲最終和諧統一。此位闡明從法空中生起行動，以此說明在行動中沒有執著。因此，這十行在夜摩天中宣說，因為夜摩天依空而住。師子座（Lion Throne）有萬層階梯，是因為升進見道，智慧廣博眾多，清凈煩惱之業，從而成就座體的緣故。層級廣博眾多。前一位的座位設定在普光明藏師子之座，這一位化作寶蓮華藏師子之座。因為從法空中生起行動，所以說是化作。空行沒有染污，所以號稱蓮華。十個菩薩的下屬名字都相同，名稱為林。功德林菩薩為首。林，是說明行動能夠廕庇眾多。十個佛號稱為眼，常住眼佛為首。十個世界，都名為慧。十林菩薩，是修行之人。十慧世界，是修行者的智慧。十個眼佛，是修行者，用智慧瞭解根器，利益眾生。 English version: The mind is the manifestation of unconditioned wisdom. Wisdom and compassion correspond with each other. The merit of a single thought surpasses the void. It is immeasurable because the void is merely empty, without blessings and goodness, without wisdom and compassion, without merit. Universal Light Great Wisdom is the essence of Bodhi. The merit of the initial aspiration is immeasurable. If one is deluded about the essence of wisdom, there will be karmic consequences of evil paths, because it is self-adornment. If one generates the aspiration for enlightenment in a single thought, the karma of wisdom will manifest, because the self-nature of wisdom is pure. Within karma, there are immeasurable, inexpressible, and boundless oceans of merit, naturally adorning. Moreover, how can great compassion, benefiting all sentient beings, and all the merits of actions, be measured? Those who aspire should generate the Bodhi mind in this way, and should broaden the sea of mind in this way, vowing to liberate sentient beings without end. Once one acts in this way, merit will not be in vain. One should emulate this practice and not waste one's virtue. If there is no way to generate intention, where will one ultimately go? Even if one knows to aspire, but does not know how to generate intention, how to diligently seek, it is like the Ten Conducts position. In Yama Heaven (Yama Heaven, the third heaven of the desire realm), two meanings are explained: first, to illustrate the conduct of the Buddha's body, benefiting sentient beings universally; second, to indicate that the Ten Conducts surpass the previous positions. It also explains that this heaven resides in the sky, to illustrate that in the Ten Abodes, one has attained the emptiness of Dharma, and wisdom and compassion are ultimately harmonized. This position clarifies the arising of action from the emptiness of Dharma, to illustrate that there is no attachment in action. Therefore, these Ten Conducts are spoken of in Yama Heaven, because Yama Heaven resides in the sky. The Lion Throne (Lion Throne) has ten thousand levels of steps because of advancing to the path of seeing, vast and numerous wisdom, and purifying the karma of afflictions, thereby accomplishing the essence of the throne. The levels are vast and numerous. The seat of the previous position is placed on the Lion Throne of Universal Light Treasury, while this position transforms into the Lion Throne of Treasure Lotus Treasury. Because action arises from the emptiness of Dharma, it is said to be transformed. Empty action is without defilement, therefore it is called Lotus. The names of the ten Bodhisattvas below are all the same, named Forest. Merit Forest Bodhisattva is the leader. Forest means that action can shelter many. The ten Buddhas are called Eyes, with Constant Abiding Eye Buddha as the leader. The ten worlds are all named Wisdom. The Ten Forest Bodhisattvas are practitioners. The Ten Wisdom Worlds are the wisdom of practitioners. The ten Eye Buddhas are practitioners, using wisdom to understand the roots and benefit sentient beings.
【English Translation】 Mind. Unconditioned wisdom manifests. Wisdom and compassion correspond. The merit of a single thought surpasses the void. It is immeasurable. Because the void is merely empty, without blessings and goodness, without wisdom and compassion, without merit. Universal Light Great Wisdom is the essence of Bodhi. The merit of the initial aspiration is immeasurable. If one is deluded about the essence of wisdom, there will be karmic consequences of evil paths, because it is self-adornment. If one generates the aspiration for enlightenment in a single thought, the karma of wisdom will manifest, because the self-nature of wisdom is pure. Within karma, there are immeasurable, inexpressible, and boundless oceans of merit, naturally adorning. Moreover, how can great compassion, benefiting all sentient beings, and all the merits of actions, be measured? Those who aspire should generate the Bodhi mind in this way, and should broaden the sea of mind in this way, vowing to liberate sentient beings without end. Once one acts in this way, merit will not be in vain. One should emulate this practice and not waste one's virtue. If there is no way to generate intention, where will one ultimately go? Even if one knows to aspire, but does not know how to generate intention, how to diligently seek, it is like the Ten Conducts position. In Yama Heaven (Yama Heaven, the third heaven of the desire realm), two meanings are explained: first, to illustrate the conduct of the Buddha's body, benefiting sentient beings universally; second, to indicate that the Ten Conducts surpass the previous positions. It also explains that this heaven resides in the sky, to illustrate that in the Ten Abodes, one has attained the emptiness of Dharma, and wisdom and compassion are ultimately harmonized. This position clarifies the arising of action from the emptiness of Dharma, to illustrate that there is no attachment in action. Therefore, these Ten Conducts are spoken of in Yama Heaven, because Yama Heaven resides in the sky. The Lion Throne (Lion Throne) has ten thousand levels of steps because of advancing to the path of seeing, vast and numerous wisdom, and purifying the karma of afflictions, thereby accomplishing the essence of the throne. The levels are vast and numerous. The seat of the previous position is placed on the Lion Throne of Universal Light Treasury, while this position transforms into the Lion Throne of Treasure Lotus Treasury. Because action arises from the emptiness of Dharma, it is said to be transformed. Empty action is without defilement, therefore it is called Lotus. The names of the ten Bodhisattvas below are all the same, named Forest. Merit Forest Bodhisattva is the leader. Forest means that action can shelter many. The ten Buddhas are called Eyes, with Constant Abiding Eye Buddha as the leader. The ten worlds are all named Wisdom. The Ten Forest Bodhisattvas are practitioners. The Ten Wisdom Worlds are the wisdom of practitioners. The ten Eye Buddhas are practitioners, using wisdom to understand the roots and benefit all beings.
生也。皆是隨位因果法門。自余法事如前。此位有四品經。成此位法門。第一升夜摩天宮品明升進。二夜摩天宮偈贊品。明古今諸佛。同入此法。三十行品。明此位所行之行。四十無盡藏品。明信戒慚愧聞施慧念持辯等是。如十回向位中。有三品經。成十回向位。一升兜率天品。以明升進。二兜率天宮偈贊品。明古今諸佛。同入此門。三十回向品。明十住十行。雖修大智大慈悲。然修空智慧。出世心多。此位回十住十行出世心。令入生死。長養大慈悲。是故善財童子善知識。十住十行之首。皆有比丘。至此十回向位。長者青蓮華為首。以明出生死解脫心。入于生死。長大慈悲行。處生死不染。是故善財於十迴向位中。以俗人長者。號青蓮華為首表之。以前兩位迎佛之眾。但有諸天眾。無天女眾。以表但得出世間智慧慈悲。未得入生死。同行利生慈悲。以是義故。無有天女。此十回向位中。全入生死大慈悲行。諸天女龍神八部。無量大眾。皆悉具足。論本廣明。此中略述。令發心者。約知法則。不迷趣求。自知生熟。兜率天王。敷摩尼藏師子之座。百萬億層級者。以明此位但處生死。成就大悲之行。勝前出世心故。以是義故。莊嚴各阿僧祇等寶。百萬億層級。此迴向位。于解脫中。作起智門。廣興等眾生數。情識想念。
【現代漢語翻譯】 現代漢語譯本： 這是關於『生』的解釋，一切都遵循各個階段的因果法則。其餘的法事與之前相同。此階段有四品經文，成就此階段的法門。第一，《升夜摩天宮品》，闡明升進；第二，《夜摩天宮偈贊品》，闡明過去和現在的諸佛都進入此法門；第三，《十行品》，闡明此階段所修行的行為；第四，《十無盡藏品》，闡明信、戒、慚、愧、聞、施、慧、念、持、辯等。如同在十回向位中，有三品經文成就十回向位。第一，《升兜率天品》，用以闡明升進；第二，《兜率天宮偈贊品》，闡明過去和現在的諸佛都進入此法門；第三，《十回向品》，闡明十住和十行，雖然修習大智慧和大慈悲，但修習空性智慧，出世之心較多。此階段將十住和十行的出世之心，轉回進入生死，增長大慈悲。因此，善財童子的善知識，十住和十行的開端，都有比丘。到了這十回向位，以長者青蓮花（指在家菩薩）為首，用以闡明從出生死解脫之心，進入生死，增長大慈悲行，處於生死而不被污染。因此，善財在十回向位中，以俗人長者，號青蓮花為首來表示。之前的兩個階段，迎接佛的聽眾，只有諸天眾，沒有天女眾，用以表示只能得出世間的智慧慈悲，未能進入生死，同行利生的慈悲。因為這個緣故，沒有天女。這十回向位中，完全進入生死大慈悲行，諸天女、龍神八部（佛教中的八類護法神），無量大眾，都完全具備。論本中廣泛闡明，這裡簡略敘述，讓發心者，大致了解法則，不迷惑于追求，自己知道生熟。兜率天王（彌勒菩薩）鋪設摩尼藏獅子之座，百萬億層級，用以闡明此階段只是處於生死，成就大悲之行，勝過之前的出世之心。因為這個緣故，用各阿僧祇（極大的數字）等的寶物，百萬億層級來莊嚴。此迴向位，在解脫中，發起智慧之門，廣泛興起等同眾生數量的情識想念。
【English Translation】 English version: This is about the explanation of 'birth'. Everything follows the causal laws of each stage. The remaining Dharma activities are the same as before. This stage has four chapters of scriptures, accomplishing the Dharma gate of this stage. First, the 'Ascending to the Trayastrimsa Heaven Palace Chapter' explains advancement; second, the 'Trayastrimsa Heaven Palace Gatha Praise Chapter' explains that Buddhas of the past and present all enter this Dharma gate; third, the 'Ten Practices Chapter' explains the practices performed in this stage; fourth, the 'Ten Inexhaustible Treasures Chapter' explains faith, precepts, shame, remorse, learning, giving, wisdom, mindfulness, upholding, eloquence, etc. Just as in the Ten Dedications stage, there are three chapters of scriptures that accomplish the Ten Dedications stage. First, the 'Ascending to the Tushita Heaven Chapter' is used to explain advancement; second, the 'Tushita Heaven Palace Gatha Praise Chapter' explains that Buddhas of the past and present all enter this Dharma gate; third, the 'Ten Dedications Chapter' explains that although the Ten Dwellings and Ten Practices cultivate great wisdom and great compassion, they cultivate emptiness wisdom, and have more other-worldly minds. This stage turns the other-worldly minds of the Ten Dwellings and Ten Practices back into birth and death, increasing great compassion. Therefore, the good teachers of Sudhana (a seeker of enlightenment), the beginning of the Ten Dwellings and Ten Practices, all have monks. Arriving at this Ten Dedications stage, the elder Qinglianhua (referring to a lay Bodhisattva) is the leader, used to explain entering birth and death from the mind of liberation from birth and death, increasing the practice of great compassion, being in birth and death without being defiled. Therefore, Sudhana in the Ten Dedications stage, uses the lay elder, named Qinglianhua, as the leader to represent it. In the previous two stages, the audience welcoming the Buddha only had the assembly of devas (gods), without the assembly of devis (goddesses), used to represent that they can only obtain other-worldly wisdom and compassion, and have not entered birth and death, practicing compassion for the benefit of others together. Because of this reason, there are no devis. In this Ten Dedications stage, they fully enter the great compassion practice of birth and death, the devis, dragon gods, eight classes of beings (eight types of protective deities in Buddhism), and immeasurable assemblies are all fully present. The commentary extensively explains it, and this is a brief description, so that those who aspire to enlightenment can roughly understand the rules, not be confused in their pursuit, and know their own level of maturity. The Tushita Heaven King (Maitreya Bodhisattva) sets up the Mani Treasury Lion Throne, with a million trillion levels, used to explain that this stage is only in birth and death, accomplishing the practice of great compassion, surpassing the previous other-worldly mind. Because of this reason, it is adorned with treasures of each asamkhya (extremely large number), with a million trillion levels. This dedication stage, in liberation, initiates the gate of wisdom, widely arousing emotional consciousness and thoughts equal to the number of sentient beings.
及大愿海。成普賢道。饒益一切無限眾生念。解脫智慧心。于生死中。了生死性本是解脫。如師子王。而得自在。廣度群生。無有休息。后之十地。及等覺位中。滿此十回向位中大愿。即是更無別意。以是說十地位。時不言遙見。不言迎佛。意在同此位中大愿滿也。此位兜率天中說者。明和會智悲。令圓滿故。是中道義表此天。欲界之中處中故。下有忉利夜摩。上有化樂他化。一切諸佛示現誕生。皆從此天。而降神也。如發菩提心者。善識經意修行。
問曰。此十回向位。已經十住十行二位。各有十法。以皆知諸法自性空無相無性。智慧現前。至此迴向位中。更興無量大愿海。作無量想念情識。起智悲門。豈非是生滅心耶。如何稱道。
論主以頌答曰。十住十行是初心。多有緣真念增勝。為除彼行緣真習。是故興愿令迴向。是達生滅是無生。起願行慈不生滅。善知世間生滅性。想念情識無非智。初心定慧緣真多。此位起愿令知本。善知本者。處世間遊行三界如師子。方能常處世間中。度脫群迷未曾已。是故十地位滿。欲入普賢行。以無量三昧。推求普賢菩薩。竟不能見。卻生想念。方見普賢菩薩。在一切十方諸佛前。坐蓮華座。或從他方相續而來。廣意在十定品。十地尚有此三昧涅槃習障。何況十住十行
【現代漢語翻譯】 現代漢語譯本：以及廣大的愿海，成就普賢菩薩的道，饒益一切無量無邊的眾生，唸唸都是解脫的智慧之心。在生死輪迴中，了悟生死之性的本質就是解脫，如同獅子王一樣，獲得自在，廣度眾生，永無止息。後來的十地（Dashabhumi），以及等覺（Ekajati-pratibaddha）的位次中，圓滿這十回向位（Parinamana）中的大愿，這就是沒有其他的意義。因此說十地位的時候，不說遙遠地看見，不說迎接佛，意義在於共同在這個位次中圓滿大愿。這個位次在兜率天（Tushita Heaven）中宣說，是爲了表明和合智慧與慈悲，使之圓滿的緣故。這是中道（Madhyamaka）的意義，表現在這個天界。因為它在欲界（Kamadhatu）之中處於中間的位置。下面有忉利天（Trayastrimsa Heaven）、夜摩天（Yama Heaven），上面有化樂天（Nirmanarati Heaven）、他化自在天（Paranirmita-vasavartin Heaven）。一切諸佛示現誕生，都是從這個天界降臨。如同發菩提心（Bodhicitta）的人，善於認識經文的意義並修行。
問：這十回向位，已經經歷了十住（Dasabhumi）十行（Dasacarya）二個位次，各有十法。因為都已經知道諸法自性空無相無性，智慧顯現於前。到了這回向位中，更加興起無量的大愿海，產生無量的想法、念頭、情感、意識，開啟智慧與慈悲之門，難道不是生滅心嗎？如何稱之為道呢？
論主用偈頌回答說：十住十行是最初的修行階段，大多是緣于真如（Tathata）的念頭增多並且殊勝。爲了去除那些緣于真如的習氣，所以興起大愿，使之迴向。這是通達生滅就是無生，發起願行慈悲，不是生滅。善於瞭解世間的生滅之性，想法、念頭、情感、意識，沒有不是智慧的。最初的修行階段，定力與智慧緣于真如的居多，這個位次興起大愿，是爲了讓人瞭解根本。善於瞭解根本的人，處於世間，在三界（Trailokya）中如同獅子一樣，才能常處於世間之中，度脫眾生，未曾停止。因此十地位圓滿，想要進入普賢菩薩的行愿，用無量的三昧（Samadhi）推求普賢菩薩，最終不能見到，卻產生想法念頭，才見到普賢菩薩在一切十方諸佛面前，坐在蓮花座上，或者從其他地方相續而來。廣泛的意義在於十定品（Samadhi-gocara）。十地尚且有這種三昧涅槃的習氣障礙，更何況十住十行呢？
【English Translation】 English version: And the great ocean of vows, accomplishing the path of Samantabhadra (Universal Worthy), benefiting all limitless sentient beings, with every thought being a mind of liberating wisdom. Within the cycle of birth and death, realizing that the nature of birth and death is inherently liberation, like a lion king, attaining freedom, extensively liberating beings without rest. In the later ten Bhumis (grounds), and the position of Ekajati-pratibaddha (one lifetime away from Buddhahood), fulfilling the great vows within these ten Parinamana (transfer of merit) positions, which is without any other meaning. Therefore, when speaking of the ten Bhumis, it is not said to see from afar, nor to welcome the Buddha, the meaning lies in jointly fulfilling the great vows within this position. This position is spoken of in the Tushita Heaven (Joyful realm), to clarify the harmony of wisdom and compassion, causing them to be complete. This is the meaning of the Middle Way (Madhyamaka), represented by this heaven, because it is located in the middle of the Desire Realm (Kamadhatu). Below are the Trayastrimsa Heaven (Heaven of the Thirty-three) and Yama Heaven (Heaven of Time), above are the Nirmanarati Heaven (Heaven of Enjoying Creation) and Paranirmita-vasavartin Heaven (Heaven of Controlling the Creations of Others). All Buddhas manifest their birth, descending from this heaven. Like those who generate Bodhicitta (mind of enlightenment), they should skillfully recognize the meaning of the scriptures and practice.
Question: These ten Parinamana positions have already passed through the two positions of ten Dasabhumi (dwellings) and ten Dasacarya (practices), each with ten dharmas. Because they already know that all dharmas are empty of self-nature, without characteristics, and without inherent existence, wisdom manifests before them. Arriving at this Parinamana position, they further arouse limitless great oceans of vows, generating limitless thoughts, ideas, emotions, and consciousness, opening the gates of wisdom and compassion. Isn't this a mind of arising and ceasing? How can it be called the path?
The master of the treatise answers with a verse: The ten Dasabhumi and ten Dasacarya are the initial stages of practice, mostly with thoughts arising from and excelling in Tathata (suchness). To remove those habits arising from Tathata, therefore, great vows are aroused, causing them to be transferred. This is understanding that arising and ceasing is non-arising, initiating vows, practices, and compassion, which are not arising and ceasing. Skilfully understanding the nature of arising and ceasing in the world, thoughts, ideas, emotions, and consciousness are all nothing but wisdom. In the initial stages of practice, concentration and wisdom mostly arise from Tathata. This position arouses great vows to allow one to understand the fundamental. Those who skillfully understand the fundamental, being in the world, in the three realms (Trailokya) are like a lion, only then can they constantly be in the world, liberating beings without ever stopping. Therefore, the ten Bhumis are fulfilled, wanting to enter the practice of Samantabhadra, using limitless Samadhi (concentration) to seek Samantabhadra Bodhisattva, ultimately unable to see him, but then generating thoughts and ideas, only then seeing Samantabhadra Bodhisattva in front of all Buddhas in the ten directions, sitting on a lotus seat, or continuously coming from other places. The extensive meaning lies in the Samadhi-gocara (realm of concentration). The ten Bhumis still have this habit of Samadhi and Nirvana obstructing them, let alone the ten Dasabhumi and ten Dasacarya.
。是故須興大愿。成就普賢行。入生死六道。一切處一切法一切愿。度脫一切眾生。思惟分別。成就無邊差別智。於一切境界。無不皆是。無生法門。方可功終。算數廣大愚。如來隨好光明功德廣大愚。唯佛當究竟。十如來地一。及等覺位中十定品。總依迴向中願行。滿普賢道。即是其法。于中升進法則。在他化自在天說。以處表法中。以他化天觀他變化。以成己樂。亦名樂變化天。以樂他變化。以自成樂想。以表十地菩薩所修道業。皆樂欲成他眾生。令其得樂。以為自樂。此地中有三十八個菩薩眾為首。共成此十地法。三十七個下名悉同爲藏。以金剛藏為首。一個獨名解脫月者。三十七個菩薩同名為藏。為明三十七道品法。一切菩薩所成道業。成等正覺。皆由此生。解脫月一人。是此三十七品中果故。此十地之中。解脫月是能問之人。金剛藏是能說十地之中法門之主。以明因果。自相問答。余不能知。如初歡喜地。為見聞如來色身。及轉法輪。乃至聞正法。多歡喜多適悅。名為歡喜地。廣在經文。以檀波羅蜜增上為主。餘九波羅蜜為伴。隨力兼修。為聞法故。于身命財皆能捨。得離五怖畏。不活畏。惡道畏。大眾威德畏。無我觀。以不作此業故。如此初地中。總別同異成壞六相義。是初地中。總攝十地中義。及如來
【現代漢語翻譯】 現代漢語譯本 因此，應當發起宏大的誓願，成就普賢菩薩的行愿，進入生死輪迴的六道之中，在一切處、一切法、一切愿中，度脫一切眾生。通過思惟和分別，成就無邊的差別智慧。在一切境界中，無不都是無生法門。這樣才可以功德圓滿。如來隨好光明功德的廣大，唯有佛才能究竟明瞭。十如來地（Dasabala-bhumi，如來的十種力量）之一，以及等覺菩薩果位中的十種禪定品，總的來說都依賴於迴向中的愿和行，圓滿普賢菩薩的道。這就是其中的法則。於此之中的升進法則，在他化自在天（Paranirmita-vasavartin，欲界第六天）宣說。以處所來表述佛法，通過他化自在天來觀察他人的變化，從而成就自己的快樂，也叫做樂變化天。因為樂於他人的變化，從而成就自己的快樂的想法，以此來表示十地菩薩所修的道業，都是樂於成就其他眾生，讓他們得到快樂，以此作為自己的快樂。此地中有三十八個菩薩眾為首，共同成就這十地法。三十七個菩薩的下位名稱都相同，都稱為藏，以金剛藏（Vajragarbha，菩薩名）為首。一個單獨名為解脫月（Vimukticandra，菩薩名）的菩薩。三十七個菩薩同名為藏，是爲了闡明三十七道品法（Bodhipaksika-dharmas，三十七種幫助人們達到覺悟的修行方法）。一切菩薩所成就的道業，成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺），都由此而生。解脫月一人，是這三十七道品法中的果。因此，在這十地之中，解脫月是能提問的人，金剛藏是能宣說十地之中法門的主講者，以此來闡明因果關係，通過他們之間的互相問答，其他人無法得知。例如初地歡喜地（Pramudita-bhumi，菩薩十地之第一地），爲了見聞如來的色身，以及轉法輪，乃至聽聞正法，多歡喜多適悅，所以名為歡喜地，詳細內容在經文中。以檀波羅蜜（Dana-paramita，佈施波羅蜜）增上為主，其餘九種波羅蜜作為輔助，隨能力兼修。爲了聽聞佛法，對於身命財產都能捨棄，從而遠離五種怖畏：不活畏（害怕無法生存），惡道畏（害怕墮入惡道），大眾威德畏（害怕大眾的威嚴和德行），無我觀（Anatta，沒有自我的觀點）。因為不作惡業的緣故。如此初地之中，總別同異成壞六相義（Sad-lakshana，六種特性），是初地之中，總攝十地中的含義，以及如來
【English Translation】 English version Therefore, one should arouse great vows, accomplish the practices of Samantabhadra (Universal Worthy Bodhisattva), enter the six realms of samsara (birth and death), and in all places, all dharmas, and all vows, liberate all sentient beings. Through contemplation and discrimination, accomplish boundless differential wisdom. In all realms, there is nothing that is not the Dharma-gate of non-origination. Only then can merit be perfected. The vastness of the Tathagata's (Thus Come One) minor marks and the greatness of the merit of light, only the Buddha can fully understand. One of the ten Tathagata-bhumi (Dasabala-bhumi, the ten powers of the Tathagata), and the ten samadhi (state of meditative consciousness) qualities in the position of Sambhogakaya (enjoyment body), generally rely on the vows and practices in dedication, fulfilling the path of Samantabhadra. That is the Dharma. The principle of advancement within it is explained in the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the sixth heaven of the desire realm). Using the location to represent the Dharma, observing the transformations of others through the Paranirmita-vasavartin Heaven, thereby achieving one's own happiness, also called the Heaven of Enjoying Transformations. Because of enjoying the transformations of others, thereby achieving one's own happiness, using this to represent the path of practice cultivated by the Bodhisattvas of the ten bhumis (stages), all of whom are happy to accomplish other sentient beings, causing them to attain happiness, taking this as their own happiness. Within this bhumi, there are thirty-eight Bodhisattva assemblies headed by Vajragarbha (Vajragarbha, name of a Bodhisattva), together accomplishing this Dharma of the ten bhumis. The lower names of the thirty-seven Bodhisattvas are all the same, all called Garbha (Womb), headed by Vajragarbha. One alone is named Vimukticandra (Vimukticandra, name of a Bodhisattva), the thirty-seven Bodhisattvas are all named Garbha, in order to clarify the thirty-seven Bodhipaksika-dharmas (Bodhipaksika-dharmas, thirty-seven practices that help people achieve enlightenment). All the path of practice accomplished by all Bodhisattvas, achieving Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment), all arise from this. Vimukticandra alone is the fruit of these thirty-seven qualities. Therefore, within these ten bhumis, Vimukticandra is the one who can ask questions, and Vajragarbha is the master who can explain the Dharma within the ten bhumis, in order to clarify the relationship between cause and effect, through their mutual questions and answers, others cannot know. For example, the first bhumi, Pramudita-bhumi (Pramudita-bhumi, the first of the ten Bodhisattva bhumis), in order to see and hear the Tathagata's physical body, and turn the Dharma wheel, and even hear the correct Dharma, with much joy and much pleasure, therefore it is called Pramudita-bhumi, the details are in the sutras. With Dana-paramita (Dana-paramita, the perfection of giving) as the main focus, and the other nine paramitas as support, cultivating them according to one's ability. In order to hear the Dharma, one can give up one's body, life, and wealth, thereby being free from the five fears: the fear of not living, the fear of evil paths, the fear of the majesty and virtue of the assembly, the view of Anatta (Anatta, no self). Because one does not commit evil deeds. Thus, within this first bhumi, the six aspects of totality, difference, sameness, otherness, formation, and destruction (Sad-lakshana, six characteristics), are within the first bhumi, encompassing the meaning of the ten bhumis, and the Tathagata
義。總須解其同別。乃至以一國土。一切國土。入一國土中。如帝網門。自在無礙。此六相義。總攝諸法。皆有此六義。今且舉天帝釋寶網一門。余萬事準知。如天帝釋宮殿中。莊嚴寶網。以天中凈寶所成。其寶網光凈。互相參映徹。一一寶中。影現重重。無有盡極。天帝釋眷屬。及宮殿莊嚴。亦影像重重。無有盡極。以用此像。以表心智境量同虛空。無有中邊內外等相。一切境界。皆如幻化。本來參映重重不礙。但為眾生妄心識種執業。自障不知。若無自業。本是如是。一切境界。光影相入。能以一智身。一時普現一切國剎。一切眾生前。如應現身。如應說法。令使解脫。得無量樂。根未熟者。方便接引。以智無表裡等。一切境界法界眾生界故。本同一切眾生心故。以初地菩薩。知此道理。發廣大愿。令速成就此大智大慈悲行。又初地遍學十地法。及如來地法。總別同異法門。悉具知故。方可漸漸修習而成熟故。設當漸漸修學。經無量劫。而不移初發心時故。以智無三世古今。不遷移故。以十地修行。智用一一殊勝。名之為別。不離根本智。及古今無時。元來一際。名之為總。心行修行。一切境界自體無作。名之為同。一一位次。能凈業障。智慧神用增明。名之為成。一一地中修行。不見修。不見行。不見成不見菩
【現代漢語翻譯】 現代漢語譯本： 意義。總要理解它們的相同和區別。甚至能將一個國土的一切國土，融入一個國土之中，如同帝釋天的寶網之門，自在無礙。這六相的意義，總括了所有法，都具有這六種意義。現在姑且舉天帝釋（Indra，佛教的護法神）的寶網這一例子，其餘萬事可以類推得知。如同天帝釋宮殿中，用天界的清凈寶物所製成的莊嚴寶網。那寶網光明清凈，互相參雜映照，通透明徹。每一顆寶珠中，都顯現出重重影像，沒有窮盡。天帝釋的眷屬以及宮殿的莊嚴，也影像重重，沒有窮盡。用這種景象，來表示心智的境界量如同虛空，沒有中間、邊際、內外等相。一切境界，都如幻化，本來就互相參雜映照，重重無礙。只是因為眾生的妄心、識種、執著業力，自己障礙了自己，不知道罷了。如果沒有自身的業力，本來就是這樣的。一切境界，光影互相進入。能夠用一個智慧之身，一時普遍顯現在一切國土、一切眾生面前，如應該顯現的身，如應該宣說的法，令他們解脫，得到無量的快樂。對於根基尚未成熟的人，方便接引。因為智慧沒有表裡等分別，一切境界、法界、眾生界，本來就和一切眾生的心相同。所以初地菩薩，知道這個道理，發起廣大的愿，令自己迅速成就這種大智大慈悲的修行。而且初地菩薩普遍學習十地法，以及如來地法，總別同異的法門，全部都清楚知道，才可以漸漸修習而成熟。假設漸漸修學，經過無量劫，也不會改變最初發心的時候，因為智慧沒有三世古今，不會遷移。因為十地的修行，智慧的運用一一殊勝，稱之為『別』（差異），但不離開根本智，以及古今沒有時間分別，本來就是一體，稱之為『總』（總體）。心行修行，一切境界自體無作，稱之為『同』（相同）。每一位次，能夠清凈業障，智慧神用增明，稱之為『成』（成就）。每一地中修行，不見修，不見行，不見成，不見菩
【English Translation】 English version: Meaning. It is essential to understand their similarities and differences. Even to the point of incorporating all the lands of one Buddha-land into a single Buddha-land, like the net of Indra (Indra, a protector deity in Buddhism), freely and without obstruction. These six aspects encompass all dharmas, and all have these six meanings. Now, let's take the example of the net of Indra, the lord of the gods, and understand that all other things can be inferred similarly. Like the adorned jeweled net in Indra's palace, made of pure jewels from the heavens. The light of the jeweled net is pure and interpenetrates each other, reflecting through and through. In each jewel, multiple reflections appear endlessly. Indra's retinue and the adornments of the palace also have endless reflections. This image is used to represent that the measure of the mind's wisdom is like space, without middle, edge, inside, or outside. All realms are like illusions, originally interpenetrating and unobstructed. It is only because of sentient beings' deluded minds, seeds of consciousness, and clinging to karma that they obstruct themselves and do not know. If there were no self-created karma, it would be like this from the beginning. All realms, light, and shadows enter into each other. One can use a body of wisdom to universally appear before all lands and all sentient beings at once, manifesting the appropriate body and teaching the appropriate dharma, enabling them to be liberated and attain immeasurable joy. For those whose roots are not yet mature, guide them with skillful means. Because wisdom has no inside or outside, all realms, the Dharma Realm, and the Realm of Sentient Beings are originally the same as the minds of all sentient beings. Therefore, a Bodhisattva of the first ground (Bhumis) knows this principle, makes vast vows, and enables themselves to quickly accomplish this practice of great wisdom and great compassion. Moreover, a Bodhisattva of the first ground universally learns the dharmas of the ten grounds and the dharmas of the Tathagata ground, fully knowing the methods of totality, difference, sameness, and otherness, so that they can gradually cultivate and mature. Even if they gradually cultivate for countless eons, they will not change from the time of their initial aspiration, because wisdom has no past, present, or future and does not change. Because the use of wisdom in the practice of the ten grounds is uniquely excellent in each ground, it is called 'difference' (Vaisheshika), but it does not depart from the fundamental wisdom, and there is no time in the past or present, originally being one, which is called 'totality' (Samanya). The mind's actions and practice, all realms, and the self-nature of things are without creation, which is called 'sameness' (Ekatva). In each position, one can purify karmic obstacles, and the wisdom and spiritual abilities increase and become brighter, which is called 'accomplishment' (Krita). In each ground of practice, one does not see practice, does not see action, does not see accomplishment, does not see Bodhi.
提涅槃等事。名之為壞。且於人身。眼耳舌身手足肢節。共成一身。名為總相。是一心隨用不同。名為別相。皆四大火風所成。名為同相。六根各用不同。名之異相。依業成身。名為成相。一切法緣緣。無主無作者皆如虛空。名為壞相。此六相門通一切法。皆具六事法故。總持門以智觀察可知。如十玄門。義亦如是。一同時具足相應門。二一多相容不同門。三諸法相即自在門。四天帝網影像重重互參無礙門。五微細相容安立門。六秘密隱顯具德門。七諸蓮華藏純雜俱含無障門。八三世圓融互參相入門。九唯智同別自在門。十託事表法生解門。華嚴經有此十事大體。顯無盡法。以智觀之可見。今此初歡喜地菩薩。總通修十地及佛果。並普賢常恒利眾生之行。此位通知。以因知果法。方可修行。如世造作。先須立樣。如檀波羅蜜門為增上。如煉真金。於一體之上。漸令明凈。然後方堪作輪王寶冠。二離垢地。上上十善戒為增上。治欲界惑。三發光地。忍波羅蜜為增上。治上色界無色界著禪煩惱。入三界自性清凈平等無造作禪。四焰慧地。修三十七助道觀。生如來智慧家。五難勝地。作四諦乃至世諦真諦等二十諦觀。六現前地。作十二有支觀。七遠行地。成就方便波羅蜜。離修空無相無愿道。恒常不離三界度眾生。廣在經文
。大意明前初地至第六地。雖常以慈悲為首。以四諦十二緣觀。及教化眾生。常有出世心增多。此第七地以所得三空無作無愿解脫。常居生死。度脫眾生心多。第八不動地。得一切法。無生忍無功智觀現前。滯凈心多。諸佛加持以手摩頂。勸修行起智門。令念本願。起愿興悲。一念以無功自在智。所作福業。初地至七地。百分不及一。乃至百千億那由他分不及一。如是七勸廣如經說。第九善慧地。說法自在。第十法雲地。受一切智職位。坐一大蓮華。量等百萬三千大千世界。以眾妙寶間錯莊嚴。超過一切世間境界。出世善根所起。知諸法如幻性。眾行所成。常放光明。普照法界。有三千大千世界微塵數蓮華。而為眷屬。無量菩薩以為眷屬。各坐其餘蓮華之上。以明一乘智境發心廣大。受職廣大。不同三乘中權學十地菩薩受職。但云蓮華座等一三千大千世界。為三乘菩薩信解心狹。所見十地菩薩受職亦狹。但以一三千大千世界。為一毗盧遮那之智境。各自隨根所見不同。此一乘如來智境所坐之座。量等法界虛空界。以為智之實報所感。今之所信。各依器量不同。若論至實究竟之門。要依一乘智為實。若欲信此一乘如來智境發心。於此經中。初信之首。以十色世界。十智如來。為自心中本有。文殊師利為自妙慧。為能信之
心。此經中十信十住十行十回向十地等覺妙覺二位。從根本普光明大智。無相法身普賢差別智。以為此經修行之體。所發行愿知見。皆如來法界虛空界所作。五位方便。重重以煉磨。行意在大智大慈悲。使令圓滿。深厚廣大稱實。廣意在經。教文事廣而難錄。今略述少許門戶。勸修未可備盡其意。有修行者。以定慧觀行兼讀經。看菩薩所修行愿廣大之樣。令不錯路。設修不得。信種須成。以信內勛力。漸漸自能發志不退。任運成就。是故普賢作食少金剛喻。過身便徹任運。至金剛際始住。若人聞如來名號。及所說之法門。一經于耳。設當不信。亦能成種。以一聞法內勛。任運至佛金剛智始住。修行者莫慮此經法深遠。難到難入。若不發心信解修行。恒在生死。長遠未有休期。何如一念歸心。設修不得常生人天。福樂果報。漸漸見佛聞法。解脫成無上道。
第三以定該含三世古今無異門者。以明十定品。還在普光明殿中說。明以普光明智。以為定體。以明此教於一言音一三昧。無前後說。出世涅槃同時。故明智境無三世。是故此品。還敘爾時世尊。在摩竭提國菩提場。始成正覺。及普光明殿。初成正覺之時。古人云。三會重來普光明殿。實無重來重去也。意明三十九品經。一時無前後說。乃至三乘總然。於一時說
【現代漢語翻譯】 現代漢語譯本： 心（Citta）。此經中十信（Ten Faiths）、十住（Ten Dwellings）、十行（Ten Practices）、十回向（Ten Dedications）、十地（Ten Grounds）、等覺（Near-Perfect Enlightenment）、妙覺（Wonderful Enlightenment）二位，從根本普光明大智（Universal Light Great Wisdom），無相法身普賢（Samantabhadra's Formless Dharmakaya）差別智（Differential Wisdom），以此作為此經修行的本體。所發行的愿和知見，都如如來法界（Tathagata's Dharma Realm）、虛空界（Space Realm）所作。五位方便（Five Stages of Skillful Means），層層用來煉磨。修行的意旨在於大智大慈悲（Great Wisdom and Great Compassion），使之圓滿。深厚廣大，與實相相符。更廣闊的意義在於經文字身。教義文字繁多難以盡錄，現在略述少許門徑，勸勉修行，未能完全表達其意。有修行者，以定慧（Samadhi and Wisdom）觀行（Contemplative Practice）兼讀經，看菩薩所修行的愿廣大之樣，令不錯路。假設修不得，信種（Seed of Faith）須成。以信內熏力，漸漸自能發志不退。任運成就。是故普賢（Samantabhadra）作食少金剛喻（Diamond Analogy）。過身便徹任運，至金剛際（Diamond Realm）始住。若人聞如來名號，及所說之法門，一經于耳。設當不信，亦能成種。以一聞法內熏，任運至佛金剛智（Buddha's Diamond Wisdom）始住。修行者莫慮此經法深遠，難到難入。若不發心信解修行，恒在生死（Samsara），長遠未有休期。何如一念歸心，設修不得常生人天（Deva and Human realms），福樂果報。漸漸見佛聞法，解脫成無上道（Anuttara-samyak-sambodhi）。
第三，以定（Samadhi）該含三世古今無異門者。以明十定品（Ten Samadhis Chapter）。還在普光明殿（Universal Light Palace）中說。明以普光明智（Universal Light Wisdom），以為定體。以明此教於一言音一三昧（Samadhi）。無前後說。出世涅槃（Nirvana）同時。故明智境無三世。是故此品。還敘爾時世尊（World Honored One），在摩竭提國（Magadha）菩提場（Bodh Gaya）。始成正覺（Perfect Enlightenment）。及普光明殿（Universal Light Palace）。初成正覺之時。古人云。三會重來普光明殿（Universal Light Palace）。實無重來重去也。意明三十九品經。一時無前後說。乃至三乘（Three Vehicles）總然。於一時說。
【English Translation】 English version: The Mind (Citta). In this sutra, the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, Near-Perfect Enlightenment (Samantabhadra), and Wonderful Enlightenment, originate from the fundamental Universal Light Great Wisdom (Sarvatathagatajnana), the Formless Dharmakaya of Samantabhadra (Samantabhadra's Formless Dharmakaya), and Differential Wisdom. These are taken as the essence of practice in this sutra. The vows and insights generated are all created by the Tathagata's Dharma Realm (Tathagata's Dharma Realm) and the Space Realm (Akashadhatu). The five stages of skillful means are used to refine and polish layer upon layer. The intention of practice lies in Great Wisdom and Great Compassion, to bring them to perfection. It is profound, vast, and in accordance with reality. The broader meaning lies within the sutra itself. The teachings are extensive and difficult to record in full. Now, a few entry points are briefly described to encourage practice, but it cannot fully express the meaning. Practitioners should combine meditative contemplation with reading the sutra, observing the vastness of the vows practiced by Bodhisattvas, so as not to stray from the path. Even if one cannot fully cultivate, the seed of faith must be planted. Through the inner power of faith, one can gradually develop unwavering resolve and effortlessly achieve results. Therefore, Samantabhadra uses the analogy of consuming a small amount of diamond. Once it passes through the body, it is thoroughly effective, effortlessly reaching the Diamond Realm (Vajradhatu) and abiding there. If a person hears the name of the Tathagata and the Dharma teachings spoken, even once, even if they do not believe, they can still plant a seed. Through the inner influence of hearing the Dharma once, they will effortlessly reach the Buddha's Diamond Wisdom (Buddha's Vajra-jnana) and abide there. Practitioners should not worry that this sutra is too profound, difficult to reach, or difficult to enter. If one does not generate the mind of faith, understanding, and practice, one will remain in Samsara (Samsara) for a long time without end. How much better to return to the mind of faith for a single moment? Even if one cannot fully cultivate, one will be reborn in the Deva and Human realms (Deva and Human realms), experiencing blessings and happiness as a result. Gradually, one will see the Buddha, hear the Dharma, and attain liberation, achieving Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi).
Thirdly, regarding the Samadhi (Samadhi) that encompasses the past, present, and future without difference, the Ten Samadhis Chapter (Ten Samadhis Chapter) is explained. It is still spoken in the Universal Light Palace (Universal Light Palace). It clarifies that Universal Light Wisdom (Sarvatathagatajnana) is the essence of Samadhi. It clarifies that this teaching, in a single word or a single Samadhi, has no before or after. Entering the world and Nirvana (Nirvana) are simultaneous. Therefore, the realm of wisdom has no three times. Therefore, this chapter also recounts that at that time, the World Honored One (Bhagavan) was in Bodh Gaya (Bodh Gaya) in Magadha (Magadha), having just attained Perfect Enlightenment (Perfect Enlightenment), and in the Universal Light Palace (Universal Light Palace) at the time of the initial attainment of Perfect Enlightenment. The ancients said, 'The Universal Light Palace (Universal Light Palace) is revisited three times.' But in reality, there is no revisiting or going back and forth. The intention is to clarify that the thirty-nine chapters of the sutra are spoken simultaneously without before or after. Even the Three Vehicles (Triyana) are all spoken at the same time.
法。各自隨根聞一乘三乘之教。各自不同。依菩薩本業瓔珞經說。有十會四十品經。在第三禪一會。說佛華三昧品未來。此品令十地菩薩。入普賢行。令十地菩薩。舍涅槃三昧。上稠林煩惱。方始入普賢行門。為普賢是入世間同眾生行。十地菩薩。是出世間成佛之行。和會此二行。令處世間自在故。不屬二邊。心無所著。離二邊習氣障故。十個定名。是如來自說。定之大用是普賢說。以明根本智。是佛自說定名。智中大用。是普賢差別智。還普賢自說。佛告諸菩薩。普賢菩薩今現在道場眾會。親近我住。初無動移者。普賢差別智萬行為會。不離根本智為住處。今明無求出世。但隨世間行不染著是佛也。本來如是。只為迷流多劫。需求出世十地。功終道成方舍。但世間諸事總爾。事終緣壞。功畢作亡。事既未成功不可廢。此十定品初。一百個菩薩三十個同名為慧。七十個各各異名。以十地位。三空慧滿七覺分終。至此入普賢行。方舍方入。任運智慈恒爾。始絕希求。如十定十通十忍三品。總是十住中普賢行。名等覺位。總是普賢自說。以明普賢自行之法。還屬普賢自行。佛自說者。是佛果位法。準此知之。
第四入佛果位現障成位門者。心王菩薩問佛阿僧祇品。如來自說。其數如經自明。此數唯佛知見。非餘位所
【現代漢語翻譯】 現代漢語譯本：法。他們各自根據自己的根器聽聞一乘（Ekayana，唯一佛乘）或三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的教法，所理解的各有不同。依據《菩薩本業瓔珞經》所說，共有十會四十品經，在第三禪的一會中，宣說了《佛華三昧品未來》。此品經令十地（Dashabhumika，菩薩修行的十個階段）菩薩，進入普賢（Samantabhadra）行。令十地菩薩，捨棄涅槃三昧（Nirvana-samadhi），進入稠密的煩惱之中，才開始進入普賢行門。因為普賢是進入世間與眾生同行的，而十地菩薩，是出世間成就佛果之行。調和這兩種修行，令其處於世間而自在，所以不屬於二邊（斷見和常見），心中沒有執著，遠離二邊的習氣障礙。這十個定的名稱，是如來（Tathagata）自己宣說的，定的巨大作用是普賢所說。用以表明根本智（Mula-jnana），是佛自己宣說的定名。智慧中的巨大作用，是普賢的差別智（Visesa-jnana），還是普賢自己宣說的。佛告訴諸位菩薩，普賢菩薩現在就在道場眾會之中，親近我而住，從來沒有動移過。普賢的差別智與萬行相互融合，不離根本智作為住處。現在說明無需尋求出世，只需隨順世間而行不染著，這就是佛。本來就是這樣，只是因為迷失流浪了多劫，需要尋求出世的十地，功行最終圓滿才捨棄。但世間諸事都是如此，事情結束緣分壞滅，功勞完畢作用消失。事情既然沒有成功就不可廢棄。這十定品開始，一百個菩薩三十個同名為慧，七十個各自異名。以十地位，三空慧圓滿七覺分終結，到此進入普賢行，才捨棄才進入，任運智慈恒常如此，開始斷絕希求。如十定十通十忍三品，總是十住（Dashavasa，菩薩十住位）中的普賢行，名為等覺位（Samantabuddha），總是普賢自己宣說的，用以表明普賢自行之法，還是屬於普賢自行。佛自己宣說的是佛果位法，依此推知。 第四，進入佛果位顯現障礙成就果位之門。心王菩薩問佛阿僧祇品，如來自己宣說，其數量如經文自己闡明。此數量只有佛的知見才能瞭解，不是其他位所能瞭解的。
【English Translation】 English version: Dharma. They each hear the teachings of the Ekayana (One Vehicle) or Triyana (Three Vehicles - Sravakayana, Pratyekabuddhayana, Bodhisattvayana) according to their own capacities, and their understandings differ. According to the Bodhisattva-bhumi-nirdeśa-sutra, there are ten assemblies and forty chapters. In the third dhyana assembly, the Buddha-kusuma-samadhi-nirdeśa-bhavisya is preached. This chapter enables the Bodhisattvas of the Ten Bhumis (Dashabhumika, the ten stages of Bodhisattva practice) to enter the practice of Samantabhadra. It enables the Bodhisattvas of the Ten Bhumis to abandon Nirvana-samadhi and enter the dense forest of afflictions, only then beginning to enter the gate of Samantabhadra's practice. This is because Samantabhadra enters the world and walks with sentient beings, while the Bodhisattvas of the Ten Bhumis are on the path of transcending the world to achieve Buddhahood. Harmonizing these two practices allows them to be at ease in the world, so they do not belong to the two extremes (nihilism and eternalism), their minds have no attachments, and they are free from the habitual obstacles of the two extremes. The names of these ten samadhis are declared by the Tathagata himself, and the great function of the samadhis is described by Samantabhadra. This is to clarify the Mula-jnana (fundamental wisdom), which is the name of the samadhi declared by the Buddha himself. The great function within wisdom is the Visesa-jnana (differential wisdom) of Samantabhadra, which is also declared by Samantabhadra himself. The Buddha told the Bodhisattvas that Samantabhadra Bodhisattva is now in the assembly of the Bodhimanda, dwelling close to me, and has never moved. Samantabhadra's differential wisdom and myriad practices merge together, not departing from the fundamental wisdom as their dwelling place. Now it is explained that there is no need to seek transcendence from the world, but simply to follow the world without being attached, and this is the Buddha. It is originally like this, but because of being lost and wandering for many kalpas, it is necessary to seek the Ten Bhumis of transcendence, and only when the merit and practice are finally completed is it abandoned. But all worldly affairs are like this: when the matter ends, the conditions are destroyed, and when the merit is completed, the function disappears. Since the matter has not been accomplished, it cannot be abandoned. At the beginning of these ten samadhi chapters, out of one hundred Bodhisattvas, thirty have the same name, Prajna (wisdom), and seventy have different names. With the Ten Bhumis, the three emptinesses of wisdom are fulfilled and the seven factors of enlightenment are completed. Upon reaching this point, one enters the practice of Samantabhadra, only then abandoning and entering, and the spontaneous wisdom and compassion are always like this, and the seeking is initially cut off. Like the three chapters of the ten samadhis, ten abhijna (superknowledges), and ten kshanti (forbearances), they are all the practice of Samantabhadra in the Ten Abodes (Dashavasa, the ten abodes of Bodhisattvas), called the Samantabuddha position, and are all declared by Samantabhadra himself, in order to clarify Samantabhadra's practice of self, and still belong to Samantabhadra's practice of self. What the Buddha himself declares is the Dharma of the Buddha-fruit position, and this should be known accordingly. Fourth, entering the gate of manifesting obstacles and accomplishing the position of Buddha-fruit. The Bodhisattva Heart-King asks the Buddha about the Asankhya chapter, which the Tathagata himself declares, and the number is explained in the sutra itself. This number can only be understood by the knowledge and vision of the Buddha, and cannot be understood by other positions.
知。若不能以智眼知此廣大數法。及如來隨好功德多少之量。即猶有此二障。不得稱一切智。故號佛果二愚。過此二愚障。方成滿足一切智佛。此之二法。非下位菩薩。及天龍外道所知。以加演算法知之者。是菩薩法。如來智眼。知不須演算法。自十地以來。有十一種粗重。二十二種愚癡。此之二障佛位知之。心王菩薩問者。以其心得自在。方可能為問主。十一種粗重者。以明從初地至十一地。普賢行未滿。位位有一迷以為十一。故一位之中。有因果正向。為二十二愚癡。如來加青蓮華菩薩。說佛十種不思議者。不可以心思意議。以佛是根本智。無作無言。而自在方便。無言無說中說。說根本智無作神用之法。名佛不思議說。佛果中神用故。青蓮華者。是如來自性清凈智中妙用智慧。一切法無染污自在性。是文殊師利。隨顯法之異名也。菩薩住處品。心王菩薩說。以明住持世間。一切處現在。令諸眾生所依不絕。如來十身相海品。有九十七種大人之相。是普賢菩薩說。如來隨好光明功德品。即是如來自法身。根本智自性清凈無作業中自有。是故如來自說。今言十身者。有十華藏世界微塵數身。下文言。有十華藏世界微塵數大人之相。一一身份眾寶妙相以為莊嚴。如華藏世界品。說是本報身及境界。今此品令普賢菩薩說。即
【現代漢語翻譯】 現代漢語譯本： 要知道，如果不能用智慧之眼瞭解這廣大的數量之法，以及如來隨身顯現的功德有多少，那就是還有這兩種障礙（二障）。不能被稱為一切智。所以稱為佛果的兩種愚昧（二愚）。超越這兩種愚昧的障礙，才能成就圓滿的一切智佛。這兩種法，不是下位菩薩，以及天龍外道所能知道的。用加法計算來了解這些的是菩薩的法門。如來的智慧之眼，知道這些不需要用演算法。從十地菩薩以來，有十一種粗重（粗重），二十二種愚癡（愚癡）。這兩種障礙佛才能完全瞭解。心王菩薩（心王菩薩）提問，因為他的心能得自在，才可能成為提問的主導者。十一種粗重，是爲了說明從初地菩薩到十一地菩薩，普賢菩薩的修行還沒有圓滿，每個階段都有一種迷惑，所以總共有十一種。因此在一個階段中，有因果正向，所以有二十二種愚癡。如來加上青蓮華菩薩（青蓮華菩薩），說佛的十種不可思議（不思議），是不可以用心思去思考議論的。因為佛是根本智（根本智），無作無言，而能自在方便，在無言無說中說法，說根本智無作神用的法，名為佛的不可思議之說。在佛果中顯現神用，青蓮華，是如來自性清凈智（自性清凈智）中微妙的智慧作用，一切法沒有染污的自在本性，這是文殊師利（文殊師利），隨著所顯現的法的不同而有的異名。菩薩住處品（菩薩住處品），心王菩薩說，是爲了說明住持世間，一切處現在，使眾生有所依靠而不絕。如來十身相海品（如來十身相海品），有九十七種大人之相（大人之相），是普賢菩薩說的。如來隨好光明功德品（如來隨好光明功德品），就是如來的自法身（自法身），根本智自性清凈無作業中自然具有的。所以如來自己說。現在說十身，有十華藏世界微塵數身（十華藏世界微塵數身）。下文說，有十華藏世界微塵數大人之相，每一個身份都用眾寶妙相來莊嚴。如華藏世界品（如華藏世界品），說的是本報身（本報身）以及境界。現在這一品讓普賢菩薩來說，就是
【English Translation】 English version: Know that if one cannot know this vast number of Dharmas with the eye of wisdom, and the amount of the minor marks and merits of the Tathagata (如來), then one still has these two obstacles (二障, two obstacles). One cannot be called all-knowing. Therefore, the two kinds of ignorance (二愚, two ignorances) of the Buddha-fruit are named. Only by surpassing the obstacles of these two kinds of ignorance can one achieve the complete all-knowing Buddha. These two kinds of Dharmas are not known by lower-level Bodhisattvas, as well as Devas, Nagas, and non-Buddhist ways. Those who understand these by using addition algorithms are the methods of Bodhisattvas. The Tathagata's eye of wisdom knows these without needing algorithms. Since the Tenth Ground Bodhisattva, there have been eleven kinds of coarseness (粗重, coarseness) and twenty-two kinds of ignorance (愚癡, ignorance). The Buddha fully understands these two obstacles. The questioner, Mind King Bodhisattva (心王菩薩), is able to be the leader of the questioning because his mind is free. The eleven kinds of coarseness are to explain that from the First Ground Bodhisattva to the Eleventh Ground Bodhisattva, the practice of Samantabhadra (普賢) is not yet complete, and there is a delusion in each stage, so there are eleven in total. Therefore, in one stage, there is cause and effect in the right direction, so there are twenty-two kinds of ignorance. The Tathagata, together with Blue Lotus Bodhisattva (青蓮華菩薩), said that the ten inconceivable things (不思議) of the Buddha cannot be thought about or discussed with the mind. Because the Buddha is fundamental wisdom (根本智), without action or words, but with freedom and convenience, speaking in no words and no speech, speaking the Dharma of the fundamental wisdom without action and divine use, is called the inconceivable speech of the Buddha. Manifesting divine use in the Buddha-fruit, the blue lotus is the wonderful wisdom function in the Tathagata's self-nature pure wisdom (自性清凈智), the free nature of all Dharmas without defilement, this is Manjushri (文殊師利), a different name according to the different Dharmas manifested. The Bodhisattva Abode Chapter (菩薩住處品), said by Mind King Bodhisattva, is to explain that it upholds the world, is present in all places, so that sentient beings have something to rely on without ceasing. The Tathagata's Ten Bodies and Marks Ocean Chapter (如來十身相海品) has ninety-seven kinds of marks of a great man (大人之相), which are said by Samantabhadra Bodhisattva. The Tathagata's Minor Marks, Light, Merit and Virtue Chapter (如來隨好光明功德品) is the Tathagata's self-Dharma-body (自法身), naturally possessed in the fundamental wisdom self-nature pure non-action. Therefore, the Tathagata himself said it. Now saying the ten bodies, there are ten Hua-zang world dust number bodies (十華藏世界微塵數身). The following text says that there are ten Hua-zang world dust number marks of a great man, and each body part is adorned with various precious and wonderful marks. The Hua-zang World Chapter (如華藏世界品) speaks of the original reward body (本報身) and the realm. Now this chapter is spoken by Samantabhadra Bodhisattva, which is
明以根本智起差別智。行萬行上功德。莊嚴本智之身。是故普賢菩薩說普賢行品。至此等覺位行滿門。
第五明自行佛果所成果門者。即如來出現品。以明自十信心。十住十行十回向十地十一地等覺心等。明信心者自行佛果。滿文殊普賢毗盧遮那三法果。總終如此。如來放眉間光明。灌文殊頂。是問法之光。放口中光。灌普賢口口。是說教之光。令普賢說法。以明佛是根本智。是顯得無作無說之智。文殊是無相法身妙慧。是能問之人。普賢是根本智中大用。是說法者三法具足。故如來出現此教。皆有始終。以此三法為體用。至此功終。如煉真金。功終號為出現。付囑流通總在此中。
第六普賢恒行門。如離世間品。是佛果后。普賢常行無休息。常處世間。而無染污。名離世間。此普賢常行。還以根本普光明智。還普光明殿中說。明不離初信之果用。恒利眾生恒在世間。而無染污。名離世間品。
第七成佛果滿一切皆為法界門者。法界品在給孤獨園說。以升進以明昇天。望法界即不離一切處。總法界於法界。初如來普賢文殊師利三法。以成法界之大理智大用。十方普該之大體也。此是一切功終之果。名為法界。菩薩即云。如是等五百人俱。如四十個菩薩是四位。一一位中。具百是四百。通一百寶冠菩
【現代漢語翻譯】 現代漢語譯本：通過根本智（根本的智慧）生起差別智（對事物差異的辨別智慧），修行萬行，積累殊勝功德，莊嚴根本智之身。因此，普賢菩薩宣說《普賢行品》，至此等覺（菩薩修行最後階段）位的修行圓滿。
第五，闡明通過自身修行成就佛果的法門，即《如來出現品》。此品闡明了自十信心（十種信心）、十住（菩薩修行十個階段之一）、十行（菩薩修行十個階段之一）、十回向（菩薩修行十個階段之一）、十地（菩薩修行十個階段之一）、十一地（菩薩修行十個階段之一）等覺心等。闡明信心是自身修行佛果的根本。圓滿了文殊（Manjushri）、普賢（Samantabhadra）、毗盧遮那（Vairocana）三法果。總而言之，如來從眉間放出光明，灌注文殊的頭頂，這是問法之光；從口中放出光明，灌注普賢的口，這是說法之光，令普賢說法。以此闡明佛是根本智，是顯現無作無說之智。文殊是無相法身（Dharmakaya）的妙慧，是能提問之人。普賢是根本智中的大用，是說法者。三法具備，所以如來出現此教，皆有始終。以此三法為體用，至此功德圓滿，如煉真金。功德圓滿，號為出現。付囑流通總在此中。
第六，普賢恒行門，如《離世間品》。是佛果之後，普賢常行無休息，常處世間，而無染污，名離世間。此普賢常行，還以根本普光明智，還普光明殿中說，闡明不離初信之果用，恒利眾生，恒在世間，而無染污，名《離世間品》。
第七，成就佛果，圓滿一切皆為法界門，即《法界品》，在給孤獨園（Jetavana）說。以升進闡明昇天，望法界即不離一切處。總法界於法界，初如來、普賢、文殊師利（Manjushri）三法，以成法界之大理智大用，十方普該之大體也。這是一切功終之果，名為法界。菩薩即云，如是等五百人俱，如四十個菩薩是四位，一位一位中，具百是四百，通一百寶冠菩
【English Translation】 English version: From the Fundamental Wisdom (root wisdom) arises the Differentiated Wisdom (wisdom that discerns differences in things), practicing myriad practices, accumulating supreme merits, and adorning the body of Fundamental Wisdom. Therefore, Bodhisattva Samantabhadra (Universal Worthy) speaks the 'Samantabhadra's Conduct and Vows Chapter,' reaching the stage of Near-Perfect Enlightenment (penultimate stage before Buddhahood) where practice is fulfilled.
Fifth, elucidating the Dharma gate of accomplishing Buddhahood through self-cultivation, namely the 'Appearance of the Tathagata Chapter.' This chapter elucidates the ten faiths, ten abodes, ten practices, ten dedications, ten grounds, the eleventh ground, and the mind of Near-Perfect Enlightenment. Elucidating faith is the foundation of self-cultivation for attaining Buddhahood, fulfilling the three Dharma fruits of Manjushri (Gentle Glory), Samantabhadra (Universal Worthy), and Vairocana (Illuminator). In summary, the Tathagata emits light from between his eyebrows, pouring it upon the crown of Manjushri, which is the light of questioning the Dharma; he emits light from his mouth, pouring it upon the mouth of Samantabhadra, which is the light of teaching the Dharma, causing Samantabhadra to speak the Dharma. This elucidates that the Buddha is the Fundamental Wisdom, revealing the wisdom of non-action and non-speaking. Manjushri is the wondrous wisdom of the formless Dharmakaya (Dharma body), the one who is able to ask questions. Samantabhadra is the great function within the Fundamental Wisdom, the speaker of the Dharma. With these three Dharmas complete, the Tathagata appears with this teaching, having both beginning and end. Taking these three Dharmas as substance and function, the merit is fulfilled, like refining true gold. The fulfillment of merit is called 'Appearance.' The entrustment and circulation are all within this.
Sixth, the Samantabhadra's Constant Practice Gate, such as the 'Leaving the World Chapter.' This is after the attainment of Buddhahood, where Samantabhadra constantly practices without rest, always being in the world, yet without defilement, hence the name 'Leaving the World.' This constant practice of Samantabhadra, still using the fundamental Universal Light Wisdom, is still spoken in the Universal Light Palace, elucidating that it does not depart from the fruit of initial faith, constantly benefiting sentient beings, constantly being in the world, yet without defilement, hence the name 'Leaving the World Chapter.'
Seventh, accomplishing Buddhahood, fulfilling everything as the Dharma Realm Gate, namely the 'Dharma Realm Chapter,' spoken in Jetavana (Anathapindika's Park). Using ascension to elucidate ascending to heaven, viewing the Dharma Realm as not departing from all places. Comprehending the Dharma Realm within the Dharma Realm, initially the three Dharmas of the Tathagata, Samantabhadra, and Manjushri, to accomplish the great principle, wisdom, and function of the Dharma Realm, the great essence encompassing all directions. This is the fruit of the completion of all merits, called the Dharma Realm. The Bodhisattva then says, 'Thus, these five hundred people are together,' like forty Bodhisattvas are four positions, within each position, possessing a hundred is four hundred, connecting a hundred jeweled crown Bos
薩是五百眾。一百寶冠菩薩。以明十波羅蜜本數。十中百眾也。前四十心中。一一皆百。至此法界功終行滿。一切十方世界塵塵中。皆有無盡如來轉法輪。塵塵中皆有無盡普賢身。各化無量眾生。明一人成道行滿。入法界體。得如天帝網光影互參。身一時雲集。皆珠帳網。羅覆其身。重重相入。普周法界。遍利眾生。海覺等六千比丘。示現宿世有種。故得法獲益。舍利弗等五百聲聞。示現往世無信種。不聞此一乘智境。如盲若聾對面不見不聞。
第八以佛果法利益人間門者。文殊師利出自樓閣。以明智慧重重。舍利弗出自房舍。以二乘人無大智慈。自身解脫名為房舍。六千比丘皆新出家。未證羅漢果。依舍利弗為師。悉皆隨從文殊師利。南行人間覺城。六千比丘舍利弗。勸觀察文殊師利身相福德。六千比丘一時觀察文殊師利身相功德。行路兩邊左右各八步。妙寶莊嚴具。隨路莊嚴。以八正行報生。觀察文殊師利。便即歸依發願。頂禮文殊以為和尚。文殊即為說十種發菩提無疲勞心種種勸慰。一時獲得十眼十耳十身十辯。漸詣覺城東。六千比丘通訊位及五位修行。一時總攝號為六千。路上發心者。明聲聞有行未有智。今既發心竟智悲。萬行通兼。
第九說教勸修門者。至覺城東明眾善明也。古佛廟者。明所
【現代漢語翻譯】 現代漢語譯本：薩（Sa，指菩薩）是五百大眾。一百寶冠菩薩，用以闡明十波羅蜜（Dasaparamita，十種到達彼岸的方法）的根本數量，即十個中的一百個。前面的四十心中，每一個都有一百個。到了這裡，法界的功德圓滿，一切十方世界，每一個微塵中，都有無盡的如來（Tathagata，佛的稱號）在轉法輪（Dharmacakra，佛法的傳播）。每一個微塵中，都有無盡的普賢（Samantabhadra，象徵菩薩的行愿）之身，各自化現無量眾生。闡明一人成道，修行圓滿，進入法界本體，得到如同天帝網的光影互相交織，身一時雲集，都是珠帳網，羅覆其身，重重相入，普遍周遍法界，廣泛利益眾生。海覺等六千比丘（Bhikkhu，佛教出家男子），示現宿世有善根，所以得法獲益。舍利弗（Sariputra，佛陀十大弟子之一）等五百聲聞（Sravaka，聽聞佛法而悟道的修行者），示現往世沒有信根，不聞此一乘（Ekayana，唯一的成佛之道）的智慧境界，如同盲人聾子，對面不見不聞。
第八，以佛果法利益人間門：文殊師利（Manjusri，象徵智慧的菩薩）出自樓閣，用以闡明智慧重重。舍利弗出自房舍，因為二乘人沒有大智慧慈悲，自身解脫名為房舍。六千比丘都是新出家，未證羅漢果（Arhat，斷絕煩惱，達到涅槃的修行者），依舍利弗為師，都跟隨文殊師利，向南前往人間覺城。六千比丘和舍利弗，勸他們觀察文殊師利的身相福德。六千比丘一時觀察文殊師利的身相功德，行走道路兩邊左右各八步，奇妙的寶物莊嚴器具，隨著道路莊嚴，以八正道（Astangika-marga，達到涅槃的八條途徑）的果報而生。觀察文殊師利，便立即歸依發願，頂禮文殊作為和尚（Upadhyaya，親教師）。文殊即為他們說十種發菩提心（Bodhicitta，追求覺悟的心）而無疲勞的方法，種種勸慰，一時獲得十眼、十耳、十身、十辯。逐漸到達覺城東，六千比丘的通訊位及五位修行，一時總攝號為六千。路上發心的人，闡明聲聞有行而沒有智慧，現在既然發心，智慧和慈悲、萬行都通達兼備。
第九，說教勸修門：到達覺城東，闡明眾善明顯。古佛廟，闡明所
【English Translation】 English version: Sa (Bodhisattva) is the assembly of five hundred. One hundred Bodhisattvas with jeweled crowns, to elucidate the fundamental number of the Ten Paramitas (Dasaparamita, ten perfections to cross over to the other shore), which is one hundred within the ten. In the previous forty minds, each has one hundred. Reaching this point, the merits of the Dharma Realm are complete, and in every dust mote of all the ten directions, there are endless Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) turning the Dharma wheel (Dharmacakra, the wheel of Dharma). In every dust mote, there are endless bodies of Samantabhadra (Samantabhadra, symbolizes the practice and vows of a Bodhisattva), each transforming limitless sentient beings. This clarifies that when one person attains enlightenment and completes their practice, they enter the essence of the Dharma Realm, obtaining the interpenetrating light and shadows like Indra's net, with bodies gathering at once, all adorned with jeweled canopies and nets, enveloping their bodies layer upon layer, universally pervading the Dharma Realm, and benefiting sentient beings extensively. Six thousand Bhikkhus (Bhikkhu, a Buddhist monk) such as Haijue, demonstrate having planted seeds in past lives, thus obtaining benefit from the Dharma. Five hundred Sravakas (Sravaka, a disciple who attains enlightenment by hearing the teachings) such as Sariputra (Sariputra, one of the Buddha's ten great disciples), demonstrate having no faith in past lives, not hearing the wisdom realm of this One Vehicle (Ekayana, the one vehicle to Buddhahood), like the blind and deaf, not seeing or hearing even when face to face.
Eighth, the gate of benefiting the human realm with the Dharma of the Buddha's fruition: Manjusri (Manjusri, symbolizes wisdom) emerges from the pavilion, to clarify the layers of wisdom. Sariputra emerges from the dwelling, because those of the Two Vehicles lack great wisdom and compassion, and their own liberation is called a dwelling. The six thousand Bhikkhus are all newly ordained, not yet having attained Arhatship (Arhat, one who has extinguished all defilements and attained Nirvana), relying on Sariputra as their teacher, and all follow Manjusri, heading south towards the city of enlightenment in the human realm. The six thousand Bhikkhus and Sariputra encourage them to observe the physical characteristics and merits of Manjusri. The six thousand Bhikkhus simultaneously observe the physical characteristics and merits of Manjusri, walking eight steps on each side of the road, adorned with wondrous jewels and ornaments, embellishing the road, born from the retribution of the Eightfold Noble Path (Astangika-marga, the eightfold path to Nirvana). Observing Manjusri, they immediately take refuge and make vows, bowing to Manjusri as their Upadhyaya (Upadhyaya, preceptor). Manjusri then speaks to them about the ten methods of generating Bodhicitta (Bodhicitta, the mind of enlightenment) without fatigue, with various consolations, and they simultaneously obtain ten eyes, ten ears, ten bodies, and ten eloquence. Gradually reaching the east of the city of enlightenment, the six thousand Bhikkhus' positions of faith and the five stages of practice are all encompassed at once, called six thousand. Those who generate the mind on the road clarify that Sravakas have practice but lack wisdom, but now that they have generated the mind, wisdom, compassion, and all practices are both attained.
Ninth, the gate of teaching and encouraging cultivation: Reaching the east of the city of enlightenment clarifies the manifestation of all goodness. The ancient Buddha temple clarifies what is
設教不異古也。娑羅林此云高聳。出過余林者。出過人天三乘。及外道之行也。莊嚴者以普賢行為莊嚴本智也。幢者智無傾動也。文殊師利既至覺城。從眾來有無量劫數四眾。但言五百者。堪入五位行門。龍眾有一萬。龍表智。以智興行故。於五眾之中善財為首。五眾總成入法之人。善財初受胎之夜。宅有金苗縱廣七肘者。以信心為胎。十月誕生者。十波羅蜜為十月也。初生之時。宅有五百寶器。遍其宅內者。以信通收五位。五百波羅蜜行中之果報也。宅中有寶樓。高及縱廣各七肘。明信心中七覺支分法報生。文殊師利說普照法界修多羅經。是說根本普光明智。普印之者。大眾獲益。獨舉善財為首。勸嘆起信竟。勸令南行覺城東也。
略釋新華嚴經修行次第決疑論卷一之下 大正藏第 36 冊 No. 1741 略釋新華嚴經修行次第決疑論
略釋新華嚴經修行次第決疑論卷二之上
大唐北京李通玄撰
第十善財入位契真門者。自三有為城郭一段頌。三十四行經。善財說頌。嘆三有苦及諸法分。第二爾時文殊師利菩薩如象王回已下一段長行及頌。是文殊師利。讚歎善財能發菩提之心。及令不厭生死苦。令具足普賢行分。第三爾時文殊師利說頌已下至辭退南行。此一段長行經。是文殊師
【現代漢語翻譯】 現代漢語譯本： 設立教義與古時並無不同。娑羅林（Śāla forest，意為娑羅樹林）在這裡被稱為高聳，超出其他樹林，這是指它超出了人天三乘（聲聞乘、緣覺乘、菩薩乘）以及外道的修行。『莊嚴』是指用普賢行（Samantabhadra's practices）來莊嚴根本智慧。『幢』是指智慧不會傾動。文殊師利（Mañjuśrī）既然已經到達覺城，跟隨大眾而來的有無量劫數的四眾弟子，但只說五百人，是因為他們堪能進入五位行門。龍眾有一萬，龍代表智慧，因為用智慧來興起修行。在五眾之中，善財（Sudhana）為首，五眾總合成為進入佛法的人。善財最初受胎的那一夜，宅中有金苗縱橫七肘，這是以信心為胎。十個月誕生，是指十波羅蜜（ten pāramitās）為十個月。初生之時，宅中有五百寶器遍佈宅內，這是以信通來收攝五位，是五百波羅蜜行中的果報。宅中有寶樓，高和縱橫各有七肘，說明信心中七覺支（seven factors of enlightenment）分法的果報產生。文殊師利說《普照法界修多羅經》，是說根本普光明智。普遍印證這件事，大眾都獲得了利益。單獨舉出善財為首，勸勉讚歎發起信心完畢，勸令他向南方的覺城前行。
《略釋新華嚴經修行次第決疑論》卷一之下 大正藏第 36 冊 No. 1741 《略釋新華嚴經修行次第決疑論》
《略釋新華嚴經修行次第決疑論》卷二之上
大唐北京李通玄 撰
第十，善財入位契真門，從『自三有為城郭』一段頌，三十四行經。善財說頌，嘆息三有（欲有、色有、無色有）的苦難以及諸法的分別。第二，『爾時文殊師利菩薩如象王回』以下一段長行和頌，是文殊師利讚歎善財能夠發起菩提之心，以及令他不厭棄生死之苦，令他具足普賢行分。第三，『爾時文殊師利說頌』以下直到辭退南行，這一段長行經，是文殊師
【English Translation】 English version: Establishing teachings is no different from ancient times. Śāla forest (grove of Śāla trees), here called 'towering,' surpassing other forests, refers to surpassing the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) of humans and devas, as well as the practices of external paths. 'Adornment' means using Samantabhadra's practices to adorn fundamental wisdom. 'Banner' means that wisdom is unshakeable. Since Mañjuśrī has arrived at Awakening City, among the countless fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) from immeasurable kalpas, only five hundred are mentioned because they are capable of entering the five positions of practice. There are ten thousand nāgas (dragons), with nāgas representing wisdom, because wisdom gives rise to practice. Among the five assemblies, Sudhana is the leader, and the five assemblies together become those who enter the Dharma. On the night Sudhana first conceived, there were golden sprouts in his house, seven cubits in length and width, representing faith as the womb. His birth after ten months refers to the ten pāramitās as the ten months. At the time of his birth, there were five hundred precious vessels throughout his house, representing the comprehensive reception of the five positions through faith, the fruition of the five hundred pāramitā practices. There was a treasure tower in his house, each seven cubits in height and width, clarifying the birth of the Dharma reward of the seven factors of enlightenment in the mind of faith. Mañjuśrī's discourse on the 'Sutra of Universally Illuminating the Dharma Realm' speaks of fundamental, universally illuminating wisdom. Universally sealing this, the assembly gained benefit. Singling out Sudhana as the leader, after encouraging and praising the arising of faith, he was encouraged to proceed south to Awakening City.
Abridged Explanation of the Doubt-Resolving Treatise on the Stages of Practice in the New Avataṃsaka Sūtra, Scroll 1, Part 2 Taishō Tripiṭaka, Volume 36, No. 1741, Abridged Explanation of the Doubt-Resolving Treatise on the Stages of Practice in the New Avataṃsaka Sūtra
Abridged Explanation of the Doubt-Resolving Treatise on the Stages of Practice in the New Avataṃsaka Sūtra, Scroll 2, Part 1
Composed by Li Tongxuan of Beijing, Great Tang Dynasty
Tenth, Sudhana's Entry into the Position, Conforming to the Gate of Truth, from the section of verse 'From the City of the Three Existences,' thirty-four lines of scripture. Sudhana speaks verses, lamenting the suffering of the three existences (kāmadhātu, rūpadhātu, arūpadhātu) and the distinctions of all dharmas. Second, the section of prose and verse following 'At that time, Mañjuśrī Bodhisattva turned like an elephant king' is Mañjuśrī praising Sudhana's ability to generate the mind of bodhi and causing him not to be weary of the suffering of birth and death, enabling him to fully possess the portion of Samantabhadra's practices. Third, the section of prose scripture from 'At that time, Mañjuśrī spoke verses' until his farewell to proceed south is Mañjuśrī
利。嘆善財發菩提心。及示善知識分。第四南行向勝樂國。是善財求善知識分。從此已下至經末。通文殊師利。總有五十三個善知識。五十個以明十住十行十回向十地及等覺位。各有十個善知識為本位。通有五十人。自文殊彌勒普賢三個。以為佛果理智大用。而與五位中五十個法門。而作因果理智體用。五十個升進位中。常有此根本智。無相法身簡擇妙慧。普賢差別智中萬行。以為因果。一一位中。皆有此三法。以成因果。因中有五十。果中有五十。都為一百。重因果五位。常以十波羅蜜。以為升進之行。名為一百一十。此十波羅蜜。常以根本智。無相法身。普賢萬行。以為體用。故如修行者。未發心時。無始正使無明。十住初發心見道一時總斷。習氣煩惱漸漸微薄。佛果方終節級次第。后五十個善知識自有次第。如十住初心。妙峰山頂至第三住。一向緣真心多。以三個比丘表之。從第三住至第六住海幢比丘。以明回彼緣真心多。事須了俗。以彌伽長者。解脫長者。一居市肆。一以禪門。並海幢比丘一人。共表世間撓處是凈。並學字智名句。世間萬境總是解脫。以此三人二俗士一比丘表法。始明六波羅蜜具足。方明出世間及世間解脫。從此二種解脫之後。以第七方便行。恒處生死。長養大慈大悲。不厭生死。念苦眾生
【現代漢語翻譯】 現代漢語譯本 利。讚歎善財（Sudhana）發菩提心，以及開示善知識（kalyāṇa-mitra）的類別。第四部分是南行前往勝樂國（Śrīparvata），這是善財尋訪善知識的部分。從這裡開始直到經文結束，都貫穿著文殊師利（Mañjuśrī）的思想。總共有五十三位善知識。五十位善知識闡明了十住（daśa-vihāra）、十行（daśa-caryā）、十回向（daśa-pariṇāmanā）、十地（daśa-bhūmi）以及等覺位（samantabhadra-bhūmi）。每個階段都有十位善知識作為根本。總共有五十人。文殊師利、彌勒（Maitreya）、普賢（Samantabhadra）這三位，代表佛果的理、智、大用，與五位中的五十個法門，構成因果、理智、體用。在五十個提升的階段中，始終存在這種根本智、無相法身、簡擇妙慧、普賢的差別智中的萬行，作為因果。每一位中，都具備這三種法，以成就因果。因中有五十，果中有五十，總共一百。重重因果五位，常常以十波羅蜜（daśa-pāramitā）作為提升的修行，稱為一百一十。這十波羅蜜，常常以根本智、無相法身、普賢萬行作為體用。因此，如同修行者，在未發心時，無始以來的正使無明，在十住初發心見道時一時總斷。習氣煩惱漸漸微薄，佛果最終完成階段性的次第。後面的五十位善知識自有次第。例如十住的初心，從妙峰山頂到第三住，一向專注于真心。以三個比丘來表示。從第三住到第六住的海幢比丘，闡明了迴歸到緣真心，需要了解世俗。通過彌伽長者（Megha）、解脫長者（Mukti），一位居住在市井，一位通過禪門，加上海幢比丘一人，共同表示世間的擾亂之處即是清凈。並且學習文字的智慧、名句。世間萬境都是解脫。用這三人，兩位俗士一位比丘來表示佛法，開始闡明六波羅蜜具足，才闡明出世間以及世間解脫。在這兩種解脫之後，以第七方便行，恒常處於生死之中，長養大慈大悲，不厭惡生死，憐憫痛苦的眾生。
【English Translation】 English version Benefit. Praising Sudhana's (善財) aspiration for Bodhicitta (菩提心), and revealing the categories of kalyāṇa-mitras (善知識). The fourth part is the southward journey to Śrīparvata (勝樂國), which is Sudhana's quest for kalyāṇa-mitras. From here until the end of the scripture, the thought of Mañjuśrī (文殊師利) permeates. There are a total of fifty-three kalyāṇa-mitras. The fifty kalyāṇa-mitras elucidate the ten abodes (daśa-vihāra 十住), ten practices (daśa-caryā 十行), ten dedications (daśa-pariṇāmanā 十回向), ten grounds (daśa-bhūmi 十地), and the Samantabhadra-bhūmi (等覺位). Each stage has ten kalyāṇa-mitras as its foundation. There are a total of fifty people. Mañjuśrī, Maitreya (彌勒), and Samantabhadra (普賢) represent the principle, wisdom, and great function of the Buddha-fruit, and together with the fifty dharmas in the five positions, they constitute cause and effect, principle and wisdom, substance and function. In the fifty stages of advancement, there is always this fundamental wisdom, the formless Dharmakāya (法身), the discerning and wonderful wisdom, and the myriad practices in Samantabhadra's differential wisdom, as cause and effect. In each position, all three dharmas are present to accomplish cause and effect. There are fifty in the cause, and fifty in the effect, totaling one hundred. The multiple cause-and-effect five positions often use the ten pāramitās (daśa-pāramitā 十波羅蜜) as the practice for advancement, called one hundred and ten. These ten pāramitās often use fundamental wisdom, the formless Dharmakāya, and Samantabhadra's myriad practices as substance and function. Therefore, like a practitioner, when not yet having aroused the aspiration, the beginningless fundamental ignorance is completely severed at the moment of the initial aspiration for the ten abodes and seeing the path. Habitual afflictions gradually weaken, and the Buddha-fruit finally completes the stages in order. The latter fifty kalyāṇa-mitras have their own order. For example, the initial aspiration of the ten abodes, from the summit of Mount Myriad Peaks to the third abode, is always focused on the true mind. This is represented by three bhikṣus. From the third abode to the sixth abode, the Bhikṣu Sea Banner elucidates the return to the true mind, which requires understanding the mundane. Through Megha the Elder (彌伽長者) and Mukti the Elder (解脫長者), one residing in the marketplace and one through the gate of dhyana, together with Bhikṣu Sea Banner, they jointly represent that the disturbances of the world are purity. And learning the wisdom of words and phrases. All the myriad realms of the world are liberation. Using these three people, two laymen and one bhikṣu, to represent the Dharma, it begins to elucidate the completeness of the six pāramitās, and then elucidates the liberation of the world-transcending and the mundane. After these two kinds of liberation, with the seventh expedient practice, constantly abiding in birth and death, cultivating great loving-kindness and great compassion, not厭惡 birth and death, and having compassion for suffering beings.
。兼修智業。至第八住。方一分世間凈智中。無功智成。方以滿愿優婆夷。仙人毗目瞿沙表之。以明智悲之位。第七第八。令成一體智悲圓滿門。以二位同住海潮處。第九以明八住智凈無畏。獲不死之神。以能同邪見等外道。同行引彼邪流。令歸正見。五熱炙身。火焰連天。刀山無際。登刀山入火聚等。以勝熱婆羅門表之。第十和會十住。一終智慈圓滿之行。如師子幢王女慈行表之。師子幢王是智。女是慈悲。以為所表。第七滿愿優婆夷。梵云休舍。始從方便行。入于生死。長養慈悲。猶存染習。故以優婆夷表之。至第十住中。以明從智行悲。而無染習。即以師子幢王童女表之。以修行五位生熟智慈不同。事須於一乘佛果理智體用。十住十行十回向十地等覺之位。重重逆順。五十度煉治。始得智慈眾藝。萬事方終。功終行滿也。若也直求一解脫出世之理一法。總無同聲聞二乘小道。不可號為人天之師。若也欲求無上佛乘一切智乘。即處生死。不出不沒。大智大悲眾藝須明。不可將無智無知是佛也。經云。佛以法為身。通達一切法。以明無不知無不解。是佛法身也。如是五位五十個行門。一百一十重因果。總根本智文殊普賢為體用。故以文殊妙慧。善簡諸法。以普賢差別智。以明知一切眾生根器。而與同行。以根本智號
【現代漢語翻譯】 現代漢語譯本 兼修智業。至第八住，方在一分世間凈智中，無功用智成就。用滿愿優婆夷（Upasika，女居士），仙人毗目瞿沙（Vimuktaghosa）來象徵，以此表明智慧與慈悲的地位。第七住和第八住，使之成為一體，達到智悲圓滿的境界。因為這兩個位階都安住于海潮處。第九住表明八住的智慧清凈無畏，獲得不死之身。能夠與持邪見的外道同行，引導他們歸於正見。例如五熱炙身，火焰連天，刀山無際，登刀山入火聚等，用勝熱婆羅門來象徵。第十住融合十住，最終完成智慧與慈悲圓滿的修行，如師子幢王女的慈悲行為所象徵。師子幢王代表智慧，王女代表慈悲，以此作為象徵。第七住的滿愿優婆夷，梵文是休舍（Hiusa），最初從方便之行進入生死輪迴，增長慈悲，但仍然存在染污的習氣，所以用優婆夷來象徵。到了第十住，表明從智慧之行生髮慈悲，而沒有染污的習氣，就用師子幢王童女來象徵。因為修行五位的生熟智慈不同，所以必須在一乘佛果的理智體用中，在十住、十行、十回向、十地等覺的位次上，重重逆順，經過五十度的煉治，才能獲得智慧、慈悲和各種技藝，最終功德圓滿。如果只追求一種解脫出世的道理，一種方法，完全不同於聲聞二乘的小道，就不能被稱為人天之師。如果想要追求無上佛乘一切智乘，即使身處生死輪迴，也不會沉沒或脫離，必須明白大智慧、大慈悲和各種技藝。不能把沒有智慧和知識當作佛。經書上說，佛以法為身，通達一切法，表明無所不知，無所不解，才是佛的法身。像這樣五位五十個行門，一百一十重因果，總以根本智文殊（Manjusri）和普賢（Samantabhadra）為體用。所以用文殊的妙慧，善於簡擇諸法；用普賢的差別智，表明瞭解一切眾生的根器，而與他們同行。以根本智為號
【English Translation】 English version Cultivating both wisdom and skillful means. Arriving at the Eighth Stage of Abiding, one attains a portion of worldly pure wisdom, achieving effortless wisdom. This is symbolized by the Upasika (female lay practitioner) Purna-iccha (Full Wish) and the immortal Vimuktaghosa (Liberated Sound), illustrating the position of wisdom and compassion. The Seventh and Eighth Stages are integrated, achieving the complete state of wisdom and compassion, as these two stages reside in the place of the ocean tide. The Ninth Stage signifies the purity and fearlessness of wisdom in the Eighth Stage, attaining the immortal body. One can walk alongside those with heretical views, guiding them to correct views. Examples include enduring the heat of five fires, flames reaching the sky, countless mountains of knives, ascending knife mountains, and entering fire pits, symbolized by the Ascetic Brahman. The Tenth Stage harmonizes the Ten Abidings, ultimately completing the practice of perfect wisdom and compassion, as symbolized by the compassionate actions of the Lion Banner King's daughter. The Lion Banner King represents wisdom, and the daughter represents compassion, serving as symbols. Purna-iccha Upasika of the Seventh Stage, in Sanskrit Hiusa, initially enters the cycle of birth and death from the path of skillful means, cultivating compassion, but still retaining defiled habits, hence symbolized by the Upasika. By the Tenth Stage, it signifies that compassion arises from the practice of wisdom, without defiled habits, thus symbolized by the Lion Banner King's daughter. Because the maturity of wisdom and compassion differs in the five stages of practice, it is necessary to undergo fifty degrees of refinement, both progressively and regressively, in the principle, wisdom, essence, and function of the One Vehicle Buddha Fruit, in the stages of the Ten Abidings, Ten Practices, Ten Dedications, Ten Grounds, and Equal Enlightenment, in order to attain wisdom, compassion, and various skills, ultimately completing the merit. If one only seeks a single principle of liberation from the world, a single method, completely different from the small path of the Sravakas and Pratyekabuddhas, one cannot be called a teacher of humans and devas. If one wishes to seek the unsurpassed Buddha Vehicle, the All-Knowing Vehicle, even while dwelling in the cycle of birth and death, one will neither sink nor escape, and one must understand great wisdom, great compassion, and various skills. One cannot regard ignorance as the Buddha. The sutras say that the Buddha takes the Dharma as his body, understanding all dharmas, signifying that the Buddha's Dharma body is all-knowing and all-understanding. Like this, the five stages, fifty practices, and one hundred and ten layers of cause and effect, are all based on the fundamental wisdom of Manjusri and Samantabhadra as their essence and function. Therefore, Manjusri's wonderful wisdom is used to skillfully discern all dharmas; Samantabhadra's differential wisdom is used to understand the capacities of all sentient beings and walk alongside them. The fundamental wisdom is called
之為佛。恒無造作。自體如空。不屬三世。無古今始末之性。同於世間無量劫。然智無有時。始終不異。行果不遷。處世不污。以根本智為萬行之體。為此一乘法門。以根本智為佛果。以明智為初發心。以明一產生佛。以為此五位中修行之果。以同此教行之法也。以根本智相應。無古今多少劫生。故見一切眾生本性無生也總一生也。如今見道。共過去未來諸佛一時成佛。即如彌勒樓閣中。現三世劫。總在今時。以智境界法如是故。令發心者。會此智業亦復如是。不見多生。名初發菩提心。于智境中。無三世古今時分等量。是法本如是故。妄見多少是妄。是識業。是生死。是執障。是邪見。從正不可從邪也。是故此五十個善知識。為升進之行。文殊普賢彌勒。為五十位中理智體用之因果。始終不離此三世法也。成一百一十之法門。如前所述。已前四段。已明勸嘆善財能發菩提心。及正示善知識所在。已下明善財辭退趣求。入正及菩薩行。
此已下一段。明入初發心住。於十住中初門。以檀波羅蜜為主。餘九為伴。南方有國。名曰勝樂者。南者為正。為明為日。為虛無為文章。離法心。以明心達虛無。其智慧文章。心自然明白。即正慧現前。是故禮佛。先稱南無。即東方為首。以東方春生髮明。萬物生之首故。為法
【現代漢語翻譯】 現代漢語譯本：所謂成佛，就是恒常沒有造作，自體如同虛空，不屬於過去、現在、未來三世，沒有古今始終的本性。雖然與世間無量劫相同，但智慧沒有時間限制，始終不改變，修行成果不會變遷，身處世間而不被污染。以根本智作為萬行之本體，這是唯一佛乘的法門。以根本智為佛果，以明智為最初發心，以明智在一生中成就佛果，作為這五個階段中修行的結果，與此教法的修行方法相同。與根本智相應，沒有古今多少劫的產生，所以見到一切眾生的本性本來就沒有生。總括一生，就像現在見道一樣，與過去未來諸佛同時成佛，就像在彌勒（Maitreya，未來佛）的樓閣中，顯現過去、現在、未來三世的劫數，都總括在現在這一時刻。因為智慧境界的法就是這樣，所以令發心的人，領會此智慧的作用也是這樣。不見多生多劫，就叫做初發菩提心（Bodhi-citta，覺悟之心）。在智慧的境界中，沒有過去、現在、未來時間的份量，法本來就是這樣。妄想有時間長短多少是虛妄的，是識業，是生死，是執著障礙，是邪見，應當從正道而行，不可從邪道。因此，這五十位善知識，是提升進步的修行。文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行的象徵）、彌勒（Maitreya，未來佛），是五十個位次中理智體用的因果，始終不離開這三世之法。成就一百一十種法門，如前面所說。前面四段，已經說明勸勉讚歎善財（Sudhana，求道者）能夠發起菩提心，以及正確指示善知識所在。以下說明善財辭別前往求法，進入正道以及菩薩行。
以下一段，說明進入初發心住，在十住（Ten Abodes）中是最初的門徑，以檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）為主，其餘九種波羅蜜為輔。南方有個國家，名叫勝樂（Sri-loka），南方代表正，代表光明，代表太陽，代表虛無，代表文章。遠離法的心，用以表明心通達虛無，其智慧文章，心自然明白，就是正慧現前。因此禮佛，先稱南無（Namo，皈依），以東方為首，因為東方春天生長發明，是萬物生長的開始，是法的根本。
【English Translation】 English version: What is called becoming a Buddha is being constantly without contrivance, the self-nature like emptiness, not belonging to the three times of past, present, and future, without the nature of beginning and end of ancient and modern times. Although it is the same as the countless kalpas of the world, wisdom has no time limit, it never changes, the fruit of practice does not change, and it is in the world without being contaminated. Taking fundamental wisdom as the body of all practices, this is the only vehicle of Dharma. Taking fundamental wisdom as the fruit of Buddhahood, taking clear wisdom as the initial aspiration, taking clear wisdom to achieve Buddhahood in one lifetime, as the result of practice in these five stages, is the same as the practice method of this teaching. Corresponding to fundamental wisdom, there is no birth of ancient and modern kalpas, so seeing that the original nature of all sentient beings is unborn. Summarizing one lifetime, just like seeing the Tao now, becoming a Buddha at the same time as the Buddhas of the past and future, just like in the pavilion of Maitreya (Maitreya, the future Buddha), the kalpas of the three times of past, present, and future are manifested, all summarized in the present moment. Because the Dharma of the realm of wisdom is like this, it makes those who aspire to understand that the function of this wisdom is also like this. Not seeing many lifetimes is called the initial Bodhi-citta (Bodhi-citta, the mind of enlightenment). In the realm of wisdom, there is no measure of time such as past, present, and future, the Dharma is originally like this. Delusional thoughts of length and shortness of time are false, are karma of consciousness, are birth and death, are attachments and obstacles, are wrong views, one should follow the right path and not the wrong path. Therefore, these fifty good advisors are the practice of advancement. Manjusri (Manjusri, symbol of wisdom), Samantabhadra (Samantabhadra, symbol of great practice), and Maitreya (Maitreya, the future Buddha) are the cause and effect of the principle, wisdom, body, and function in the fifty positions, and they are always inseparable from the Dharma of these three times. Achieving one hundred and ten kinds of Dharma doors, as mentioned earlier. The previous four paragraphs have explained the exhortation and praise of Sudhana (Sudhana, the seeker of the Tao) for being able to arouse Bodhi-citta, and the correct indication of the location of the good advisors. The following explains Sudhana's farewell to seek the Dharma, entering the right path and the practice of Bodhisattvas.
The following paragraph explains entering the initial abode of aspiration, which is the first gateway in the Ten Abodes, with Dāna-pāramitā (Dāna-pāramitā, the perfection of giving) as the main one, and the other nine perfections as companions. There is a country in the south called Sri-loka, the south represents righteousness, represents light, represents the sun, represents emptiness, represents writing. Being away from the mind of Dharma, in order to show that the mind understands emptiness, its wisdom and writing, the mind naturally understands, that is, right wisdom appears. Therefore, when paying homage to the Buddha, one first says Namo (Namo, refuge), with the east as the head, because the east is the spring growth and invention, it is the beginning of the growth of all things, it is the root of the Dharma.
事之首也。以南為法門為正。為虛無為正慧。是以先稱。以東方為萬物生髮明之首。是以為法事之首故。是以木貫日為東字。以木生明故。以木字管十方諸法。南方亦管十方之法。以十下八為木字。以東方為青龍為智。以普賢菩薩在東方表之。觀世音是慈悲。位在西方表之。以西為金。為白虎為殺害。以表慈悲之法。在殺害惡趣行之。是故十回向位中。和會智悲二門。觀世音在金剛山之西阿。正趣菩薩從東方而至。同會而見。正趣表智。觀音表悲。皆取方像。表之法故。然一方法。即十方遍也。今且略述東方之義少分。以明表法不可廣言。以木字表智滿十方。橫通豎徹。通含八卦之法。總在其中。通上下二方法。為智滿十方法也。少一法不名圓智。且如東方為震卦。震為木為長男。為音聲為號令。即十方總通遍。且如音聲語言出於口。口為兌。巽為言說風教。離為文章為心。為目為虛無。干為圓凈。坤為眾信順為腹。坎為水為玄武為奸邪。是智者之所治。艮為山為小男。為童蒙為止。上方為天。含容萬像。是故十信位中。上方世界名平等。佛號觀察智。以表根本智。以虛空為體。下方戊巳。土王四季。表智悲圓滿。負載萬物。以一方之法。而遍十方。若十方參像。以該世間萬類之屬。以君子道明十方之法。常在一心之
恒用。始可為正慧為明。為日為文章。是故十門八千為南字。以表南方為正為明。以八至之日。以八尺之表。于南方定影盈縮。且約略如是。廣即云云。今言南方者。有是十種智慧恒圓滿故。可以定正邪決是非是南方義。有國土名為勝樂者。從啓發達此。十智圓明。破長夜之暗。名為勝樂。其國有山。名為妙峰者。夫欲入正位。且非定不啟。欲入勝慧。以正止為初。山者止也。但止心不動如山。心境自然見盡。心亡相盡。即正慧便生。相盡由定。慧由定發。定慧既現。執障惑亡。執業惑亡。大智便現。相盡知現。名曰妙峰。以登山頂。至相盡之處。于空無相之理。空慧恒明。無始業塵。一念便盡。身心都盡。內外總亡。身見見取戒取邪見等五見既盡。名為見道。既見道已。唯空智慧恒照現前。隨行習氣。以道治之。治習漸薄。智慧增明。智慧既增廣行悲願度脫眾生。當盡我願乃亡。眾生不盡我行不止。大慈如日普照十方。大悲如月清涼有海。始終如是。無有休息。名為修道。且如妙峰山上。是見道位。以根本普光明智為道體。以文殊師利妙慧修普賢行。成普賢道。為眾生界作大悲門。安立五位行相。和會智悲增損。至妙覺位方終。令智海增明。大悲深廣。眾藝通明。四攝行圓。慈悲功滿。如下自有次第。如是始終修治
行滿。不出剎那之境界。以智印之。莫作情解。如此初發心住。明以從禪定。顯得根本空智慧門。無明始謝。智慧始明。初生如來智慧之家。名住佛所住。故得憶念一切諸佛境界智慧光明普見法門。以此見道。無古今中邊等見。經歷五位。煉磨習氣。增長慈悲。名為修道。故言。初發心時便成正覺。方可修道。治行上智慧諸藝不圓滿。障菩薩行。是以善財南行。求諸勝友皆云。我已先發阿耨多羅三藐三菩提心。云何學菩薩行。修菩薩道。不云增長佛道。故為根本智。以定顯得。無作無修。但修菩薩道。學菩薩行。根本智自明自顯。無有修作。如根本智。常與諸菩薩行作。無著無染。無生滅無生死之性。若不得正覺之體諸行並是無常。皆是人天有生死業報也。善財于妙峰山上七日者。七覺支分勸故云七日。四維上下求覓渴仰者。此是定後作十方觀。觀察諸法體性也。遙見德云比丘。在別山頂。徐步經行者。以明自住之山。是自止觀。故遙見是信。以為止觀之後。信有定慧寂用不二法門。是故別山上徐步經行。山上是定。徐步經行是用。以不離止而有用。以明不住寂不住亂。是故徐步經行。見已往詣者升進也。到已合掌契會也。頂禮者至本位之果也。右繞者信順奉行。自東自北自西自南為右繞。依甲行不依辰為右繞。今人
【現代漢語翻譯】 現代漢語譯本：行持圓滿，不離開剎那的境界，用智慧印證它，不要用情感去理解。這就是最初發心住的境界。通過禪定顯現根本的空性智慧之門，無明開始消退，智慧開始顯明，如同初生於如來的智慧之家，名為安住于佛所安住之處。因此，能夠憶念一切諸佛的境界、智慧光明，普遍見到一切法門。以此見道，沒有古今中邊等分別之見。經歷五位（五種修行階段），磨練習氣，增長慈悲，這稱為修道。所以說，最初發心之時便成就正覺，然後才可以修道。如果修行上的智慧和技藝不圓滿，就會障礙菩薩的修行。因此，善財童子南行參訪善知識時，他們都說：『我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），如何學習菩薩的修行，修菩薩道？』而不是說增長佛道。所以，根本智是通過禪定顯現的，無作無修，只是修菩薩道，學菩薩行，根本智自然明瞭顯現，沒有修作。如同根本智，常常與諸菩薩的行持一起運作，沒有執著沒有染污，沒有生滅沒有生死的自性。如果不能證得正覺的本體，一切行持都是無常的，都是人天有生死的業報。善財童子在妙峰山上七天，是因為七覺支（七種覺悟的因素）的勸導，所以說是七天。四維上下求覓渴仰，這是禪定之後作十方觀，觀察諸法的體性。遙遠地看見德云比丘在別的山頂上，緩慢地行走，這是說明自己安住的山，是自己的止觀。所以遙見是信，認為止觀之後，相信有定慧寂用不二的法門。因此在別的山上緩慢地行走。山上是定，緩慢行走是用，說明不離止而有用，說明不住于寂靜也不住于散亂，所以緩慢行走。看見之後前往，是升進。到達之後合掌，是契合。頂禮，是到達本位之果。右繞，是信順奉行，從東、北、西、南為右繞，依甲而行不依辰為右繞。現在的人…… English version: When practice is complete, one does not leave the realm of an instant, sealing it with wisdom. Do not interpret it with emotions. This is the state of initial aspiration. Manifest the gate of fundamental emptiness and wisdom through Dhyana (禪定, meditation). Ignorance begins to recede, and wisdom begins to shine. It is like being newly born into the house of Tathagata's (如來, Thus Come One) wisdom, called dwelling where the Buddha dwells. Therefore, one can recollect all the realms, wisdom, and light of all Buddhas, universally seeing all Dharma (法, teachings) doors. With this seeing of the path, there is no view of past, present, or future, nor of center or periphery. Experiencing the five positions (five stages of practice), refining habitual tendencies, and increasing compassion is called cultivating the path. Therefore, it is said that one achieves perfect enlightenment at the moment of initial aspiration, and then one can cultivate the path. If the wisdom and skills in practice are not complete, they will obstruct the Bodhisattva's (菩薩, enlightened being) practice. Therefore, when Sudhana (善財, a youth who sought enlightenment) traveled south to seek virtuous friends, they all said, 'I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). How should I learn the practice of a Bodhisattva and cultivate the Bodhisattva path?' They did not say to increase the Buddha path. Therefore, fundamental wisdom is manifested through Dhyana, without action or cultivation, but only cultivating the Bodhisattva path and learning the Bodhisattva practice. Fundamental wisdom naturally becomes clear and manifest, without cultivation or action. Like fundamental wisdom, it always works with the practices of all Bodhisattvas, without attachment or defilement, without the nature of arising or ceasing, without the nature of birth or death. If one cannot attain the essence of perfect enlightenment, all practices are impermanent and are the karmic retribution of beings in the realms of humans and Devas (天, gods), subject to birth and death. Sudhana's seven days on Mount Myriad Peaks are due to the encouragement of the seven factors of enlightenment (七覺支, seven factors leading to enlightenment), hence the mention of seven days. Seeking and yearning in the four directions and above and below is the ten-directional contemplation after Dhyana, observing the nature of all Dharmas. Remotely seeing the Bhikshu (比丘, monk) Deva-ghosha (德云, Cloud of Virtue) walking slowly on another mountain peak indicates that the mountain where one dwells is one's own Samatha-vipassana (止觀, calming and insight meditation). Therefore, remotely seeing is faith, believing that after Samatha-vipassana, there is a non-dual Dharma door of Samadhi (定, concentration), Prajna (慧, wisdom), stillness, and function. Therefore, he walks slowly on another mountain. The mountain is Samadhi, and slow walking is function, indicating that there is function without leaving stillness, indicating that one does not dwell in stillness or in chaos, hence the slow walking. Going after seeing is advancement. Reaching and joining palms is agreement. Bowing is reaching the fruit of one's original position. Circumambulating to the right is believing, following, and practicing. Circumambulating to the right from east, north, west, and south is following Jia (甲, the first of the ten celestial stems) and not following Chen (辰, the fifth of the twelve earthly branches). Today's people...
【English Translation】 When practice is complete, one does not leave the realm of an instant, sealing it with wisdom. Do not interpret it with emotions. This is the state of initial aspiration. Manifest the gate of fundamental emptiness and wisdom through Dhyana (禪定, meditation). Ignorance begins to recede, and wisdom begins to shine. It is like being newly born into the house of Tathagata's (如來, Thus Come One) wisdom, called dwelling where the Buddha dwells. Therefore, one can recollect all the realms, wisdom, and light of all Buddhas, universally seeing all Dharma (法, teachings) doors. With this seeing of the path, there is no view of past, present, or future, nor of center or periphery. Experiencing the five positions (five stages of practice), refining habitual tendencies, and increasing compassion is called cultivating the path. Therefore, it is said that one achieves perfect enlightenment at the moment of initial aspiration, and then one can cultivate the path. If the wisdom and skills in practice are not complete, they will obstruct the Bodhisattva's (菩薩, enlightened being) practice. Therefore, when Sudhana (善財, a youth who sought enlightenment) traveled south to seek virtuous friends, they all said, 'I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). How should I learn the practice of a Bodhisattva and cultivate the Bodhisattva path?' They did not say to increase the Buddha path. Therefore, fundamental wisdom is manifested through Dhyana, without action or cultivation, but only cultivating the Bodhisattva path and learning the Bodhisattva practice. Fundamental wisdom naturally becomes clear and manifest, without cultivation or action. Like fundamental wisdom, it always works with the practices of all Bodhisattvas, without attachment or defilement, without the nature of arising or ceasing, without the nature of birth or death. If one cannot attain the essence of perfect enlightenment, all practices are impermanent and are the karmic retribution of beings in the realms of humans and Devas (天, gods), subject to birth and death. Sudhana's seven days on Mount Myriad Peaks are due to the encouragement of the seven factors of enlightenment (七覺支, seven factors leading to enlightenment), hence the mention of seven days. Seeking and yearning in the four directions and above and below is the ten-directional contemplation after Dhyana, observing the nature of all Dharmas. Remotely seeing the Bhikshu (比丘, monk) Deva-ghosha (德云, Cloud of Virtue) walking slowly on another mountain peak indicates that the mountain where one dwells is one's own Samatha-vipassana (止觀, calming and insight meditation). Therefore, remotely seeing is faith, believing that after Samatha-vipassana, there is a non-dual Dharma door of Samadhi (定, concentration), Prajna (慧, wisdom), stillness, and function. Therefore, he walks slowly on another mountain. The mountain is Samadhi, and slow walking is function, indicating that there is function without leaving stillness, indicating that one does not dwell in stillness or in chaos, hence the slow walking. Going after seeing is advancement. Reaching and joining palms is agreement. Bowing is reaching the fruit of one's original position. Circumambulating to the right is believing, following, and practicing. Circumambulating to the right from east, north, west, and south is following Jia (甲, the first of the ten celestial stems) and not following Chen (辰, the fifth of the twelve earthly branches). Today's people...
行道返此。德云比丘言。我得決定解力。信根清凈。智光照耀。普觀境界。離一切障。善巧觀察。普眼明徹。具清凈行。往詣十方一切國土。恭敬供養一切諸佛。常念一切諸佛總持。一切諸佛正法。常見一切十方諸佛所。見於東方一佛二佛十佛百佛乃至不可說佛剎微塵數佛者。此是見道之後觀也。用法眼智眼觀之如前。我得決定信解力。信眼清凈。智光所照者是也。以清凈眼智光明。照于東方一佛二佛百佛百千佛億佛千億佛百千億佛那由他億佛。乃至見無數無量無邊無等不可數不可思不可量不可說不可說。乃至見不可說不可說佛剎微塵數佛。如東方南西北方。四維上下。亦復如是。此是入佛知見佛境界。供養諸佛。學菩薩神通觀門。答前善財所請。云何于普賢行疾得圓滿。修行者應以清凈智光明眼。一依此法。從東方觀。一切眾生心如自心。無體無相無心性。不見一切眾生苦樂好惡是非長短等相。但以清凈智眼。光明普照。唯見一切眾生真體。不隨情識肉眼所見。但見一切眾生功德果體。如諸佛相。不見人天惡道地獄等相。一切境界如光如影。無實無虛。性自無垢。諸佛眾生。及以自身身心體相。本來一味。須起佛色身境界海。皆以智而生。無相法身境界。以智體本無。萬相空寂。如彌勒樓閣。從無處來滅。向無處去
【現代漢語翻譯】 現代漢語譯本：行道返回此處。德云比丘說：『我獲得了決定的理解力，信根清凈，智慧之光照耀，普遍觀察境界，遠離一切障礙，善巧地觀察，普眼明徹，具足清凈的修行。前往十方一切國土，恭敬供養一切諸佛，常念一切諸佛的總持（Dharani，總括執持），一切諸佛的正法。常見一切十方諸佛所在之處，見到東方一佛、二佛、十佛、百佛，乃至不可說佛剎微塵數目的佛。』這是見道之後的觀想。用佛法之眼（Dharma-eye）、智慧之眼（Wisdom-eye）觀察，如前所述，『我獲得了決定的信解力，信眼清凈，智慧之光所照』就是這個意思。以清凈的眼和智慧光明，照耀于東方一佛、二佛、百佛、百千佛、億佛、千億佛、百千億佛、那由他（Nayuta，數量單位）億佛，乃至見到無數、無量、無邊、無等、不可數、不可思、不可量、不可說、不可說，乃至見到不可說不可說佛剎微塵數目的佛。如東方，南西北方，四維上下，也同樣如此。這是進入佛的知見和佛的境界，供養諸佛，學習菩薩神通觀門，回答前面善財童子所請教的『如何于普賢行（Samantabhadra's practices）迅速得到圓滿』的問題。修行者應當以清凈智慧光明之眼，完全依照此法，從東方觀察。一切眾生的心如同自己的心，無體無相無心性。不見一切眾生的苦樂好惡是非長短等相，但以清凈智慧之眼，光明普照，唯見一切眾生的真體，不隨從情識肉眼所見，但見一切眾生功德果報之體，如諸佛之相，不見人天惡道地獄等相。一切境界如光如影，無實無虛，自性本來沒有垢染。諸佛眾生，以及自身身心體相，本來就是一體。必須生起佛的色身境界海，都以智慧而生。無相法身境界，以智慧之體本來就無，萬相空寂，如彌勒樓閣（Maitreya's pavilion），從無處來，滅向無處去。
【English Translation】 English version: Returning here after practicing the Way. The Bhikshu（Buddhist monk）Deyun said, 'I have attained the power of decisive understanding, the root of faith is pure, the light of wisdom shines, I universally observe all realms, I am free from all obstacles, I skillfully observe, my universal eye is clear and bright, and I possess pure conduct. I go to all lands in the ten directions, respectfully making offerings to all Buddhas, constantly mindful of the Dharani（總括執持）of all Buddhas, and the true Dharma of all Buddhas. I constantly see all Buddhas in the ten directions, seeing one Buddha, two Buddhas, ten Buddhas, a hundred Buddhas in the East, even Buddhas as numerous as inexpressible Buddha-lands of dust particles.' This is the contemplation after seeing the Path. Observing with the Dharma-eye and Wisdom-eye, as mentioned before, 'I have attained the power of decisive faith and understanding, my eye of faith is pure, and the light of wisdom shines' is what it means. With pure eyes and the light of wisdom, shining upon one Buddha, two Buddhas, a hundred Buddhas, a hundred thousand Buddhas, a billion Buddhas, a thousand billion Buddhas, a hundred thousand billion Buddhas, Nayuta（數量單位）billions of Buddhas in the East, even seeing countless, immeasurable, boundless, unequaled, innumerable, inconceivable, unquantifiable, unspeakable, unspeakable Buddhas, even seeing Buddhas as numerous as inexpressible Buddha-lands of dust particles. Just like the East, the South, North, West, the four intermediate directions, above and below, it is the same. This is entering the knowledge and vision of the Buddha and the realm of the Buddha, making offerings to all Buddhas, learning the gates of Bodhisattva's（Enlightenment being）supernatural powers of contemplation, answering the question previously asked by Sudhana（善財童子）: 'How can one quickly attain the perfection of Samantabhadra's practices（普賢行）?' Practitioners should use the eye of pure wisdom and light, completely relying on this method, observing from the East. The minds of all sentient beings are like one's own mind, without substance, without form, without mind-nature. Not seeing the suffering, happiness, good, evil, right, wrong, long, short, and other characteristics of all sentient beings, but with the eye of pure wisdom, the light universally shines, only seeing the true essence of all sentient beings, not following the perceptions of emotional consciousness and the physical eye, but only seeing the essence of the merits and fruits of all sentient beings, like the forms of all Buddhas, not seeing the forms of humans, devas（gods）, evil paths, and hells. All realms are like light and shadows, neither real nor unreal, their nature is inherently without defilement. All Buddhas and sentient beings, as well as one's own body, mind, essence, and form, are originally of one taste. It is necessary to generate the sea of realms of the Buddha's Rupakaya（form body）, all of which are born from wisdom. The realm of the Dharmakaya（Dharma body）without form, because the essence of wisdom is originally non-existent, all forms are empty and still, like Maitreya's pavilion（彌勒樓閣）, coming from nowhere and disappearing to nowhere.'
。全見一切眾生境界。是涅槃境界。全見眾生境界。是如來境界。不從妄情所知。但隨智光所照。令使有無自在。不壞肉眼。見諸眾生。不壞法眼。境界無體。不壞智眼。幻生萬境。見諸佛身。皆自在故。入智無作大用光明神化法門。皆自幻智所作。無內外有也。從於東方及四維上下無限。總以清凈智光明作用。而令自在。皆須先以無作自性定。顯發法身無相普光明凈智。無貪瞋業。具慈悲心。始可入此智幻法門。有無自在。若不具慈悲業。便作大力鬼神惡夜叉惡羅剎。如普賢行品說。此是見道后觀。未入智境者未堪也。若一向觀空凈業貪。緣空理虛神。妙用不行即滯寂。是二乘行種。若也迷理智妙神。一向有作想觀者。即是有為生滅。同西方阿彌陀凈土觀也。此一乘智境觀門。使清凈無作智光神妙。從根本無相法身清凈大智光明。成大用門。學菩薩神通。入普賢道。一向作想者亦不至。一向真心多者亦不成。回真入用者始可作也。如經中德云比丘。贊善財所求。汝求菩薩神通。乃至求菩薩生死涅槃門。求菩薩觀察有為無為。心無所著。是故開此入佛境界門。和會生死涅槃有為無為。而無所著法門。以清凈大智光明入。菩薩大用神通妙用恒寂故。于別山頂上徐步經行。表動寂得所。以是義故。身不處座而坐也。修行入
【現代漢語翻譯】 現代漢語譯本：完全照見一切眾生的境界，這就是涅槃（Nirvana，寂滅）的境界。完全照見眾生的境界，這就是如來（Tathagata，佛）的境界。不是從虛妄的情感所能知曉的，而是隨著智慧的光芒所照耀。使得有和無都自在，不損壞肉眼，就能看見各種眾生。不損壞法眼，境界本無實體。不損壞智眼，幻化出萬千境界，看見諸佛的身軀，都是因為自在的緣故。進入智慧無作的大用光明神化法門，都是自性的幻智所生，沒有內外之分。從東方以及四維上下無限的空間，都以清凈的智慧光明來作用，從而達到自在。必須先用無作自性的禪定，顯發法身（Dharmakaya，法性身）無相普光明凈智，沒有貪婪和嗔恨的業力，具備慈悲之心，才可以進入這個智慧幻化的法門，有無自在。如果不能具備慈悲的業力，就會變成大力鬼神、惡夜叉（Yaksa，一種鬼神）、惡羅剎（Rakshasa，一種惡鬼）。如同《普賢行品》所說。這是見道后的觀想，沒有進入智慧境界的人是無法勝任的。如果一味地觀空凈業貪，執著于空理，虛耗精神，妙用無法施行，就會停滯在寂靜之中，這是二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）的修行。如果迷惑于理智的妙用，一味地執著于有為的觀想，那就是有為生滅，如同西方阿彌陀（Amitabha，無量光）凈土的觀想。這是一乘（Ekayana，唯一佛乘）智慧境界的觀想之門，使得清凈無作的智慧光明神妙，從根本無相法身的清凈大智慧光明，成就大用之門。學習菩薩的神通，進入普賢（Samantabhadra，普賢菩薩）之道。一味地執著于有為的觀想也無法達到，一味地執著于真心也無法成就，能夠迴轉真如而入于妙用的人才可以做到。如同經中的德云比丘，讚歎善財（Sudhana，善財童子）所求，『你所求的是菩薩的神通，乃至求菩薩的生死涅槃之門，求菩薩觀察有為和無為，心中沒有執著。』因此開啟這個進入佛的境界之門，調和生死涅槃有為無為，而沒有執著的法門，用清凈的大智慧光明進入，菩薩的大用神通妙用是恒常寂靜的。所以在別山頂上緩慢地行走，表示動和寂都得到了恰當的位置。因為這個緣故，身體不在座位上而如同坐在座位上一樣。修行進入 English version: Completely seeing the realm of all sentient beings, that is the realm of Nirvana (extinction). Completely seeing the realm of sentient beings, that is the realm of Tathagata (Buddha). It is not known from delusional emotions, but illuminated by the light of wisdom. Making existence and non-existence free, without damaging the physical eye, one can see all kinds of sentient beings. Without damaging the Dharma eye, the realm has no substance. Without damaging the wisdom eye, it magically produces myriad realms, seeing the bodies of all Buddhas, all because of freedom. Entering the Dharma gate of great function, light, and miraculous transformation of wisdom without action, all are produced by the magical wisdom of one's own nature, without inner or outer distinctions. From the East and the four cardinal directions, above and below, infinitely, all are used with pure wisdom and light, thereby achieving freedom. One must first use the Samadhi (meditative consciousness) of self-nature without action to reveal the Dharmakaya (Dharma body) of non-form, universal light, pure wisdom, without greed or hatred, possessing a compassionate heart, to enter this Dharma gate of wisdom and illusion, with freedom of existence and non-existence. If one does not possess the karma of compassion, one will become a powerful ghost, evil Yaksa (a type of spirit), or evil Rakshasa (a type of demon). As stated in the Samantabhadra (Universal Worthy) Conduct Chapter. This is contemplation after seeing the path; those who have not entered the realm of wisdom are not capable. If one single-mindedly contemplates emptiness, pure karma, and greed, clinging to the principle of emptiness, wasting spiritual energy, the wonderful function cannot be performed, and one will stagnate in stillness; this is the practice of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana). If one is confused by the wonderful function of reason and wisdom, and single-mindedly clings to the contemplation of existence, that is conditioned birth and death, like the contemplation of the Western Pure Land of Amitabha (Infinite Light). This is the contemplation gate of the One Vehicle (Ekayana) wisdom realm, making the pure, non-acting wisdom light miraculous, from the fundamental, formless Dharmakaya's pure, great wisdom light, accomplishing the gate of great function. Learning the supernatural powers of Bodhisattvas, entering the path of Samantabhadra. Single-mindedly clinging to the contemplation of existence will not reach it, single-mindedly clinging to true mind will not accomplish it; only those who can return to Suchness and enter into function can do it. Like the Bhikshu (monk) De Yun in the Sutra, praising what Sudhana (Good Wealth) sought, 'What you seek is the supernatural power of Bodhisattvas, even seeking the gate of birth and death Nirvana of Bodhisattvas, seeking Bodhisattvas to observe conditioned and unconditioned, with no attachment in the mind.' Therefore, opening this gate to enter the realm of Buddha, harmonizing birth and death, Nirvana, conditioned and unconditioned, without attachment, entering with pure, great wisdom light, the great function, supernatural power, and wonderful function of Bodhisattvas are eternally still. Therefore, slowly walking on the summit of another mountain signifies that movement and stillness have found their proper place. For this reason, the body is not on the seat but is as if sitting on the seat. Practice entering
【English Translation】 Completely seeing the realm of all sentient beings, that is the realm of Nirvana (extinction). Completely seeing the realm of sentient beings, that is the realm of Tathagata (Buddha). It is not known from delusional emotions, but illuminated by the light of wisdom. Making existence and non-existence free, without damaging the physical eye, one can see all kinds of sentient beings. Without damaging the Dharma eye, the realm has no substance. Without damaging the wisdom eye, it magically produces myriad realms, seeing the bodies of all Buddhas, all because of freedom. Entering the Dharma gate of great function, light, and miraculous transformation of wisdom without action, all are produced by the magical wisdom of one's own nature, without inner or outer distinctions. From the East and the four cardinal directions, above and below, infinitely, all are used with pure wisdom and light, thereby achieving freedom. One must first use the Samadhi (meditative consciousness) of self-nature without action to reveal the Dharmakaya (Dharma body) of non-form, universal light, pure wisdom, without greed or hatred, possessing a compassionate heart, to enter this Dharma gate of wisdom and illusion, with freedom of existence and non-existence. If one does not possess the karma of compassion, one will become a powerful ghost, evil Yaksa (a type of spirit), or evil Rakshasa (a type of demon). As stated in the Samantabhadra (Universal Worthy) Conduct Chapter. This is contemplation after seeing the path; those who have not entered the realm of wisdom are not capable. If one single-mindedly contemplates emptiness, pure karma, and greed, clinging to the principle of emptiness, wasting spiritual energy, the wonderful function cannot be performed, and one will stagnate in stillness; this is the practice of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana). If one is confused by the wonderful function of reason and wisdom, and single-mindedly clings to the contemplation of existence, that is conditioned birth and death, like the contemplation of the Western Pure Land of Amitabha (Infinite Light). This is the contemplation gate of the One Vehicle (Ekayana) wisdom realm, making the pure, non-acting wisdom light miraculous, from the fundamental, formless Dharmakaya's pure, great wisdom light, accomplishing the gate of great function. Learning the supernatural powers of Bodhisattvas, entering the path of Samantabhadra. Single-mindedly clinging to the contemplation of existence will not reach it, single-mindedly clinging to true mind will not accomplish it; only those who can return to Suchness and enter into function can do it. Like the Bhikshu (monk) De Yun in the Sutra, praising what Sudhana (Good Wealth) sought, 'What you seek is the supernatural power of Bodhisattvas, even seeking the gate of birth and death Nirvana of Bodhisattvas, seeking Bodhisattvas to observe conditioned and unconditioned, with no attachment in the mind.' Therefore, opening this gate to enter the realm of Buddha, harmonizing birth and death, Nirvana, conditioned and unconditioned, without attachment, entering with pure, great wisdom light, the great function, supernatural power, and wonderful function of Bodhisattvas are eternally still. Therefore, slowly walking on the summit of another mountain signifies that movement and stillness have found their proper place. For this reason, the body is not on the seat but is as if sitting on the seat. Practice entering
見道已。以正智光明作如是觀。一如經作體用之門。使無偏學以滯其功。以此生作一觀門。成當生便入報業神功。大用自在也。此是一剎那際。來生以圓智照之可見。如西方凈土觀。一向有為作想。以心想成。猶尚得變易生死報業神通。如十善業尚生天上。得報業神通。如龍大力鬼。尚以無明惡業。猶有神通。何況道眼開敷。慈善根力。使智神用一生作意。而於來世不獲大用神通者也。以明初發心便成正覺者。即法身無相根本普光明智。體無作理。以為正覺之體。以此成就神通。是菩薩行。正覺智體。今此現生一生髮心相應時。得以正智于分段身。作觀行心成。兼修善兼修眾藝。觀行心成。來生入變易身。以今生分段之身。是過去作業。今身以智修觀行業。來生得神用變化生也。一一自行功成始得者是。自行功力得者是真也。如佛菩薩力暫時加持力得者是不真也。去卻神力還自依舊。如以神鬼加持力即是魔業。轉變人心不得自在。便即令心狂亂不可取也。一一以自見道力明智心境無物。凈貪瞋癡業。且以性自清凈平等。同體大慈悲業。無見而見。無知而知。所作皆真。以智為用。用其智印印一切眾生三世業果。總為佛境界也。方得自心無垢也。從我唯得此憶念一切諸佛智慧光明普見法門已下。是推德升進。此已上一段
【現代漢語翻譯】 現代漢語譯本 已證悟真理（見道）之後，以正確的智慧光明作如下觀想：依照經典所說的體和用兩個方面，使學習沒有偏頗，從而不會阻礙其功效。以此生作為一種觀想的門徑，成就當生便進入報業神通的境界，獲得大自在。這只是一剎那之間的事情。來世可以用圓滿的智慧照見。如同觀想西方凈土，一心一意地專注于有為之法，以心念的力量成就，尚且能夠獲得變易生死和報業神通。如同修持十善業尚且能夠往生天上，獲得報業神通。如同龍、大力鬼，即使以無明惡業，仍然具有神通。更何況道眼已經開啟，具備慈善的根基和力量，使得智慧和神通在一生中發揮作用，如果來世不能獲得大神通，那是不可能的。說明最初發心便成就正覺，即是法身無相的根本普光明智，其本體是無為之理，以此作為正覺的本體。以此成就神通，是菩薩的修行。正覺的智慧本體，如今在現生一生中發心相應時，可以用正確的智慧在分段身中作觀行，使心得以成就。兼修善行，兼修各種技藝，觀行心得以成就，來生便進入變易身。以今生分段之身，是過去所造的業。今生以智慧修習觀行，來生便能獲得神通變化之身。一一通過自身的修行功成才能獲得，這是真實的。通過自身修行功力獲得的才是真實的。如同佛菩薩的力量暫時加持而獲得的，是不真實的。去除神力后，一切恢復原樣。如同以神鬼加持的力量，那就是魔業，轉變人心，使人不得自在，甚至使人心狂亂，不可取。一一以自己見道的智慧，明智的心境中一無所有，清凈貪嗔癡的業。並且以自性清凈平等，同體大慈悲的業。無見而見，無知而知，所作所為都是真實的。以智慧為用，用智慧的印記印證一切眾生的三世業果，總歸於佛的境界。才能使自己的心沒有污垢。從『我唯得此憶念一切諸佛智慧光明普見法門』以下，是推崇功德，提升境界。以上是一段。 （見道）見道：指證悟真理，開悟。 （報業神通）報業神通：由過去所造的業力而產生的神通能力。 （法身無相）法身無相：佛的法身沒有具體的形象。 （普光明智）普光明智：普遍照耀一切的智慧。 （分段身）分段身：指凡夫眾生的身體，有生老病死的變化。 （變易身）變易身：指菩薩所證得的清凈身，可以隨心變化。 （三世業果）三世業果：過去、現在、未來三世所造的業及其果報。
【English Translation】 English version Having realized the truth (Jiandao), one contemplates with the light of correct wisdom as follows: According to the 'body' and 'function' aspects described in the scriptures, learning should be without bias, so as not to hinder its effectiveness. Taking this present life as a gateway to contemplation, achieving this life leads to entering the realm of retributional karmic powers (Baoye Shentong), attaining great freedom. This is only a matter of an instant. The next life can be seen with perfect wisdom. Just like contemplating the Western Pure Land, focusing wholeheartedly on conditioned dharmas, achieving it through the power of thought, one can still attain transmutational birth and death and retributional karmic powers. Just like practicing the ten wholesome deeds can still lead to rebirth in the heavens, attaining retributional karmic powers. Just like dragons and powerful ghosts, even with ignorance and evil karma, they still possess supernatural powers. How much more so, when the eye of the Dao has been opened, possessing the roots and strength of compassion, enabling wisdom and supernatural powers to function in one lifetime, it is impossible that one would not attain great supernatural powers in the next life. It explains that the initial arising of the aspiration for enlightenment immediately leads to the attainment of perfect enlightenment, which is the fundamental universal light wisdom (Pu Guangming Zhi) of the formless Dharmakaya (Fashen Wuxiang), whose essence is the principle of non-action, taking this as the essence of perfect enlightenment. Achieving supernatural powers through this is the practice of a Bodhisattva. The essence of perfect enlightenment wisdom, now, when the aspiration arises in accordance with this present lifetime, one can use correct wisdom to contemplate and cultivate in the segmented body (Fenduan Shen), enabling the mind to achieve. Simultaneously cultivating good deeds and various arts, the contemplative mind achieves, and in the next life, one enters the transmutational body (Bianyi Shen). Taking the segmented body of this present life as the karma created in the past, in this present life, one cultivates contemplation with wisdom, and in the next life, one will attain a body of supernatural powers and transformation. Each and every one is attained through one's own practice and accomplishment, this is the truth. What is attained through the power of one's own practice is the truth. What is attained through the temporary blessing of the power of Buddhas and Bodhisattvas is not the truth. Once the supernatural power is removed, everything returns to its original state. Just like the power of blessing from gods and ghosts, that is demonic karma, transforming people's minds, making them unable to be free, even causing their minds to become chaotic and unacceptable. Each and every one, with one's own wisdom of seeing the Dao, in the enlightened state of mind, there is nothing, purifying the karma of greed, anger, and ignorance. And with the self-nature of purity and equality, the karma of great compassion of the same essence. Seeing without seeing, knowing without knowing, everything done is true. Using wisdom as the function, using the seal of wisdom to seal the karmic results of all beings in the three lifetimes (San Shi Ye Guo), all of which belong to the realm of the Buddha. Only then can one's own mind be without defilement. From 'I have only attained this Dharma gate of remembering all Buddhas' wisdom, light, and universal vision' onwards, it is praising virtues and elevating the realm. The above is one section. (Jiandao) Jiandao: Refers to realizing the truth and attaining enlightenment. (Baoye Shentong) Baoye Shentong: Supernatural powers arising from the karmic forces created in the past. (Fashen Wuxiang) Fashen Wuxiang: The Dharmakaya of the Buddha has no concrete form. (Pu Guangming Zhi) Pu Guangming Zhi: Universal light wisdom that illuminates everything. (Fenduan Shen) Fenduan Shen: Refers to the body of ordinary beings, which undergoes changes of birth, aging, sickness, and death. (Bianyi Shen) Bianyi Shen: Refers to the pure body attained by Bodhisattvas, which can transform at will. (San Shi Ye Guo) San Shi Ye Guo: The karma created in the past, present, and future three lifetimes and its retributions.
。初入佛知見。智總該三世諸佛境界總為一時。一真法界無古今性。不見新成佛。不見舊成佛。以法無古今新舊成壞等性故。以普眼見之。
第二治地住。以戒波羅蜜為主。餘九為伴。南方義如前釋。南方有國名曰海門國者。以戒波羅蜜為海門體。以大海不宿死屍。以表法身智光為戒體。自性無垢。不宿煩惱惡業識種諸見貪瞋死屍。以法身根本普光明智以為戒體。性自無垢故。此智現前十二有支生死海。便為一切諸佛諸功德大福德海辯才海。故曰海門。如經自有文。比丘海云者。以表十二有支。是一切眾生煩惱業之大海。今以戒定慧凈。為普光明智諸佛大海諸功德海大智慧海。能顯示此法。覆蔭潤益一切眾生。令開覺悟。十二有支。便成海云。故善財至海云比丘所。頂禮其足。以明升進至位也。合掌者以明契會此位之法也。善財言。我以先發阿耨多羅三藐三菩提心。欲入一切無上智海。此明善財請法。廣如經說。海云比丘嘆善財。能發菩提心。要得普門善根光明。具真實道三昧智光。生種種大福。長白凈法。無有懈息。事善知識。不生疲厭。不顧身命。無所藏積。廣如經說。海云比丘言。我住海門國十有二年。常以大海為其境界。所謂思惟大海無量眾寶奇妙莊嚴。廣如經說。言住海門國十二年者。住十二緣觀。
【現代漢語翻譯】 現代漢語譯本：初入佛之知見，智慧總括過去、現在、未來三世諸佛的境界，總括為一時。一真法界沒有過去和現在之分。不見新成佛，不見舊成佛。因為法沒有過去、現在、新舊、成壞等性質。用普眼來觀察它。 第二是治地住，以戒波羅蜜（持戒到彼岸）為主，其餘九種波羅蜜為輔。南方的意義如前所述。南方有個國家名叫海門國（象徵以戒為體），以戒波羅蜜為海門的本體。因為大海不容納死屍，以此來表示法身的智慧光明為戒體，自性沒有污垢，不容納煩惱、惡業、識種以及各種見解、貪婪、嗔恨等死屍。以法身的根本——普光明智作為戒體，自性本來就沒有污垢。這種智慧顯現時，十二有支（十二因緣）的生死之海，就成為一切諸佛的各種功德、大福德之海和辯才之海。所以叫做海門。如同經文里所說，比丘海云（象徵十二有支），代表一切眾生的煩惱業之大海。現在用戒、定、慧的清凈，作為普光明智、諸佛大海、各種功德海和大智慧海，能夠顯示此法，覆蓋、滋潤、利益一切眾生，使他們開悟覺醒。十二有支，就變成海云。所以善財童子到海云比丘那裡，頂禮他的腳，表明升進到這個位次。合掌表明契合這個位次的法。善財童子說：『我先前已經發了阿耨多羅三藐三菩提心（無上正等正覺之心），想要進入一切無上智慧之海。』這表明善財童子請法，詳細內容如經文所說。海云比丘讚歎善財童子，能夠發起菩提心，要得到普門善根光明，具備真實道的禪定智慧之光，產生各種大福，增長清凈的法，沒有懈怠休息，侍奉善知識，不生疲倦厭煩，不顧惜身命，沒有積蓄收藏，詳細內容如經文所說。海云比丘說：『我住在海門國十二年，經常以大海作為我的境界，所謂思惟大海無量眾寶奇妙莊嚴。』詳細內容如經文所說。說住在海門國十二年，是說安住於十二緣觀（觀察十二因緣）。
【English Translation】 English version: Initially entering the Buddha's knowledge and vision, wisdom encompasses the realms of all Buddhas of the past, present, and future, all at once. The One True Dharma Realm has no past or present. One does not see a newly enlightened Buddha, nor does one see an old enlightened Buddha, because the Dharma has no properties such as past, present, new, old, formation, or destruction. Observe it with the Universal Eye. Secondly, the Ground-Preparation Abode, with the Śīla-pāramitā (Perfection of Morality) as the main focus, and the other nine pāramitās as companions. The meaning of 'south' is as explained before. In the south, there is a country called 'Ocean Gate Country' (symbolizing taking precepts as the body), with the Śīla-pāramitā as the essence of the Ocean Gate. Because the great ocean does not harbor corpses, it represents the wisdom-light of the Dharmakāya (Dharma Body) as the essence of precepts, inherently without defilement, not harboring corpses of afflictions, evil karma, seeds of consciousness, various views, greed, anger, etc. Taking the fundamental Universal Light Wisdom of the Dharmakāya as the essence of precepts, inherently without defilement. When this wisdom manifests, the ocean of birth and death of the Twelve Nidānas (Twelve Links of Dependent Origination) becomes the ocean of all Buddhas' various merits, great blessings, and eloquence. Therefore, it is called 'Ocean Gate'. As the sutra says, the Bhikṣu (monk) Ocean Cloud (symbolizing the Twelve Nidānas) represents the great ocean of afflictions and karma of all sentient beings. Now, using the purity of precepts, concentration, and wisdom, as the Universal Light Wisdom, the great ocean of all Buddhas, the ocean of various merits, and the great ocean of wisdom, it can reveal this Dharma, cover, nourish, and benefit all sentient beings, enabling them to awaken. The Twelve Nidānas then become Ocean Cloud. Therefore, Sudhana (a youth seeking enlightenment) goes to Bhikṣu Ocean Cloud, prostrating at his feet, indicating advancement to this position. Joining palms indicates agreement with the Dharma of this position. Sudhana says, 'I have previously generated the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, right, and perfect enlightenment), desiring to enter the ocean of all unsurpassed wisdom.' This indicates Sudhana requesting the Dharma, as detailed in the sutra. Bhikṣu Ocean Cloud praises Sudhana for being able to generate the Bodhicitta (the mind of enlightenment), needing to obtain the light of the Universal Gate of good roots, possessing the Samādhi (meditative absorption) wisdom-light of the true path, generating various great blessings, increasing pure Dharma, without laziness or rest, serving good teachers, without fatigue or aversion, not caring for life, without hoarding or accumulating, as detailed in the sutra. Bhikṣu Ocean Cloud says, 'I have lived in Ocean Gate Country for twelve years, always taking the great ocean as my realm, contemplating the immeasurable treasures and wonderful adornments of the great ocean.' As detailed in the sutra. Saying 'living in Ocean Gate Country for twelve years' means abiding in the contemplation of the Twelve Nidānas (observing the Twelve Links of Dependent Origination).
觀十二緣生死海。便成大智海。乃至無量眾寶奇妙莊嚴。以明迷十二因緣。無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老病死苦。咨嗟嘆息。涕淚憂愁。苦果相隨。無有休息。今三昧觀照。方便力便為清凈大光明智海。諸功德海。一切眾寶微妙莊嚴海。無量智慧之海。廣如經說。迷此十二有支。即有無量苦果。地獄畜生餓鬼貧窮困苦之所莊嚴。若以定慧觀察。方便力便為一切諸佛海。諸功德智慧之海。如十二有支但迷三法。第一不悟心境體空。直執心境實有。名曰無明。第二迷名色為境。第三自六根為主。以意根不了。以迷名色。根境相對。行觸受愛取有以生識業。以斯三緣十二緣起相續。三界苦果無有停息。今以方便力治。令成大智業。絕生死苦流。以禪定止自意根。令不於五根之中。不緣境界。意根不生。自余眼耳鼻舌身五根無生。意根既凈。心境俱亡。無內無外。無大無少。無有三世古今。分別識種總亡。以意滅十二緣滅。三界一切苦果滅。唯有真智朗然明白。普照十方。智及境界萬法無體。以智無體故。本明凈故。量同虛空。等法界故。無中邊故。神用遍周。無去來故。入一切眾境界。如焰如化。如幻如影。如虛空。無取捨故。智自無我。不見他
主故。智自無依。不見他依住故。智同法界。所見皆法故。智同凈妙光明。現諸物像。普含容故。智為妙神。自無體性。故善能分別十方事故。智凈如空。感生福海。皆同光影妙莊嚴故。智如帝網。於一切境界。及一切眾生前。普現其身。隨業差別。對現色身。無去來故。智如水清寶。一念現前。無始無明。十二有支濁水。一時清凈故。是故無明滅。根境識十二有支生死苦海一時滅。法界自性清凈普光明智。及一切功德智慧海一時發開。是以勸觀十二有支六根境識。成如來智慧諸功德海。以得前妙峰山一切相盡。諸佛智慧光明高顯。出世之道用。觀察現行六根名色識種十二有支。令達世間。成一切智種諸功德。海云比丘言。善男子。我作是念時。此大海之下。有大蓮華。忽然出現。以無能勝因陀羅尼寶為莖者。以天帝能主為名者。以此為一切寶中之主。尼羅是凈妙青色寶也。表是由根本智。報生檀波羅蜜行所起。自余以次九波羅蜜行配之。百萬阿修羅王。執持蓮華莖者。王表菩薩所行萬行。不離根本普光明智而得。處生死不沒自在故。像阿修羅處大海而不沒。百萬龍王。雨以香水者。主差別之智。以為戒體。其智如龍。恒處法空。雨法利生。以為香水。以智體恒空。清凈無垢。能凈諸業。以為戒體故像之。如龍遊空降
【現代漢語翻譯】 現代漢語譯本 主因是這樣。智慧本身沒有依賴，因為不見它依賴其他事物而存在。智慧等同於法界（Dharmadhatu，一切法的本體），因為所見皆是法。智慧等同於清凈、微妙的光明，顯現各種物像，普遍包含容納一切。智慧是微妙的神通，本身沒有固定的體性，所以能夠善於分別十方世界的事情。智慧清凈如虛空，感應產生無量的福德，都如同光影般美妙莊嚴。智慧如同帝釋天的網（Indra's net），在一切境界以及一切眾生面前，普遍顯現其身，隨著業力的差別，對應顯現不同的色身，沒有來去。智慧如同清澈的水晶寶珠，一念現前，無始以來的無明（Avidya，對事物真相的迷惑）、十二有支（十二因緣）的渾濁之水，一時清凈。因此，當無明滅除時，根、境、識（六根、六塵、六識）以及十二有支的生死苦海一時滅除，法界自性清凈普光明智，以及一切功德智慧海一時開發顯現。所以勸導觀察十二有支、六根、境、識，成就如來智慧的各種功德海，從而得到先前妙峰山的一切相都消失，諸佛的智慧光明高顯，出世之道的作用。觀察現行的六根、名色（Nama-rupa，精神和物質）、識種（Vijnana，識別作用）、十二有支，使之通達世間，成就一切智種的各種功德。海云比丘說：『善男子，我作這樣的念頭時，這大海之下，有大蓮花忽然出現，以無能勝因陀羅尼寶為莖，以天帝能主為名，因為這是所有寶物中的主宰。尼羅（Nila）是凈妙的青色寶，表示是由根本智（Mula-jnana，根本的智慧）所生，報生檀波羅蜜（Dana-paramita，佈施波羅蜜）行所發起。其餘依次以九波羅蜜行與之相配。百萬阿修羅王（Asura，一種神道生物），執持蓮花莖，王代表菩薩所行的萬行，不離根本普光明智而得到，處於生死輪迴中而不沉沒，自在無礙，就像阿修羅處於大海中而不沉沒。百萬龍王（Naga，一種神道生物），用香水來灑，主宰差別之智，以其作為戒體。這種智慧如同龍，恒常處於法空之中，降下法雨利益眾生，作為香水。因為智慧的本體恒常是空性的，清凈無垢，能夠凈化各種業力，所以以此作為戒體，就像龍在空中降臨。』
【English Translation】 English version The reason is thus. Wisdom itself has no reliance, because it is not seen to rely on other things. Wisdom is the same as the Dharmadhatu (the essence of all dharmas), because all that is seen is dharma. Wisdom is the same as pure, subtle light, manifesting various images, universally containing and accommodating everything. Wisdom is a subtle spiritual power, without a fixed nature of its own, so it is able to skillfully distinguish the affairs of the ten directions. Wisdom is as pure as the void, responding to produce immeasurable blessings, all like the wonderful adornments of light and shadow. Wisdom is like Indra's net, universally manifesting its body before all realms and all sentient beings, corresponding to the differences in karma, manifesting different forms, without coming or going. Wisdom is like a clear crystal jewel, with one thought arising, the beginningless ignorance (Avidya, delusion about the true nature of things), the turbid water of the twelve Nidanas (the twelve links of dependent origination), is purified at once. Therefore, when ignorance is extinguished, the roots, objects, and consciousness (the six roots, six objects, and six consciousnesses), and the sea of suffering of birth and death of the twelve Nidanas are extinguished at once, the self-nature of the Dharmadhatu, pure and universally radiant wisdom, and all the oceans of merit and wisdom are developed and manifested at once. Therefore, it is advised to observe the twelve Nidanas, the six roots, objects, and consciousnesses, to accomplish the various oceans of merit of the wisdom of the Tathagata, thereby obtaining the disappearance of all the appearances of the previous Mount Meru, the wisdom and light of the Buddhas are highly manifested, and the function of the path of transcendence. Observe the current six roots, Nama-rupa (mind and matter), Vijnana (consciousness), and the twelve Nidanas, so that they penetrate the world, and accomplish all kinds of merits of the seed of omniscience. Bhikshu Haiyun said: 'Good man, when I had such a thought, a great lotus flower suddenly appeared under this great sea, with the invincible Indra Dharani jewel as its stem, named after the Lord of the Heavenly Emperor, because it is the master of all treasures. Nila is a pure and wonderful blue jewel, representing that it is born from the root wisdom (Mula-jnana, fundamental wisdom), and initiated by the Dana-paramita (giving paramita) practice. The remaining nine paramita practices are matched with it in order. Millions of Asura Kings (a type of divine being), holding the lotus stem, the king represents the myriad practices performed by the Bodhisattva, obtained without departing from the fundamental universal radiant wisdom, being in the cycle of birth and death without sinking, free and unhindered, just like the Asura being in the sea without sinking. Millions of Naga Kings (a type of divine being), sprinkle with fragrant water, dominating the wisdom of differentiation, using it as the precepts. This wisdom is like a dragon, constantly in the emptiness of dharma, raining dharma to benefit sentient beings, as fragrant water. Because the essence of wisdom is always empty, pure and without defilement, able to purify all kinds of karma, so it is used as the precepts, just like a dragon descending in the sky.'
雨故。自余依波羅蜜行配之。自余諸寶莊嚴。是十波羅蜜行報生。此蓮華有如是莊嚴。芬敷布護。彌覆大海者。以明萬行自體。無染而能周遍。覆蔭法界一切眾生。以蓮華表之。是故經云。此大蓮華。如來出世善根所起。十方世界。無不現前。從如幻法生。如夢法生。清凈業生。無諍法門之所莊嚴。入無為印。住無礙門。充滿十方一切國土。蓮華上有佛。結跏趺坐。其身從此上。至有頂者。根本智為佛體。為智體本無神用妙凈。盡諸有海。圓滿十方。無見其際。言上至有頂者。盡諸有見色塵之頂。如經云。無見頂相。不可思議。此如來即伸右手。而摩我頂者。右手者作用之法。摩頂者引接會真。道合印可除疑故。為我說普眼經者。以明契會。智眼普周量齊法界。普觀根境。隨根教生。根境無窮。教亦無盡。若無根境。教亦本亡。以明根本智。對物設教。等一切眾生。根量遍故。名普眼經。經云。假使有人。以大海水為墨。須彌聚為筆。書寫此普眼法門。一品中一門。一門中一法。一法中一義。一義中一句。不得少分。何況能盡者。以教不自生。因根境而起。以眾生無限。煩惱繫著又多。是根境無邊。教門無盡。以根本智為普眼差別智為經。我于彼佛所。一千二百歲。受持如是普眼法門。于日日中。聞持陀羅尼。光明領
受無數品者。以表十二緣生之法。有百煩惱。從十無明上。互體有百。以遍在十二緣中。十二緣中。緣緣有十。千二百大煩惱根本。與十方一切眾生。而作無量迷緣。流轉生死大海。今以禪定觀察。方便力便為一切清凈普光明智海。及差別智海故。名一千二百歲受持如是普眼經。以明差別智。于根本智。起無量利益眾生法門。名為我于彼佛所。受持讀誦。此明以妙峰山相盡。出纏之智。作十二緣生觀。治六根名色。及識生死苦海。以成清凈智光普眼法門。令于生死海。成智悲之海。從我唯知此普眼法門已下。是推德升進。如是八萬四千諸塵勞。皆不離五蘊六根。色受想行識起。但名色六根。以意根於五根中。取名色之境。為不了故。有十二緣生。及十大煩惱。成八萬四千。如華嚴經云。於五蘊之上。一蘊之中。有百煩惱。五蘊之上。有五百煩惱。內有五百。外有五百。如是等乃至八萬四千。以明五蘊上。內外有一千煩惱。於十使上。一使之上有一千。十使上有一萬。還於十使分內外。各有一萬。以為二萬。以貪瞋癡增上有六萬三千。通收貪行多者二萬一千。瞋行多者二萬一千。癡行多者二萬一千。三個等二萬一千。為八萬四千。四千是五蘊上內外本數。八萬是十使上緣境起貪瞋癡數。皆以六根名色識三事。成無盡煩惱
【現代漢語翻譯】 現代漢語譯本 接受無數供養的人，以此來表示十二緣起之法。有一百種煩惱，從十種無明之上產生。相互作用的本體有一百種，遍在於十二緣起之中。在十二緣起中，每個緣起都包含十種煩惱，總共有一千二百種大煩惱根本，與十方一切眾生一起，造作無量的迷惑因緣，在生死大海中流轉。現在用禪定來觀察，以方便之力轉變為一切清凈普光明智海以及差別智海，所以稱為一千二百歲受持如此的《普眼經》。用以闡明差別智，對於根本智，生起無量利益眾生之法門，這稱為『我于彼佛所，受持讀誦』。這說明用妙峰山相盡、脫離纏縛的智慧，來作十二緣起觀，治理六根名色以及識的生死苦海，從而成就清凈智光普眼法門，使在生死海中，成就智慧和慈悲之海。 從『我唯知此普眼法門』以下，是推崇功德，使其升進。這八萬四千種塵勞，都不離五蘊六根。色、受、想、行、識生起，但總稱為名色六根，因為意根在五根之中，取名色的境界，因為不了達的緣故，有十二緣起以及十大煩惱，成就八萬四千種煩惱。如《華嚴經》所說，在五蘊之上，一個蘊之中，有一百種煩惱，五蘊之上，有五百種煩惱，內有五百種，外有五百種，像這樣乃至八萬四千種。說明在五蘊上，內外有一千種煩惱。在十使之上，一個使之上有一千種，十使之上有一萬種。再將十使分為內外，各有有一萬種，合為二萬種。以貪嗔癡增上，有六萬三千種。總括貪行多者二萬一千種，嗔行多者二萬一千種，癡行多者二萬一千種，三個相等二萬一千種，總共八萬四千種。四千是五蘊上內外本來的數量，八萬是十使上緣境而生起的貪嗔癡的數量。都是以六根、名色、識這三件事，成就無盡的煩惱。
【English Translation】 English version One who receives countless offerings, uses this to represent the twelve links of dependent origination (十二緣生之法). There are a hundred afflictions (百煩惱), arising from the ten forms of ignorance (十無明). The mutually interacting entities number a hundred, pervading the twelve links of dependent origination. Within the twelve links, each link contains ten afflictions, totaling one thousand two hundred fundamental great afflictions, which, together with all sentient beings in the ten directions, create limitless deluded conditions, causing them to transmigrate in the ocean of birth and death. Now, through observing with meditative concentration (禪定), and with the power of skillful means (方便力), transforming into the pure, universally illuminating wisdom ocean (清凈普光明智海) and the ocean of discriminating wisdom (差別智海), hence it is called 'receiving and upholding the Universal Eye Sutra (普眼經) for one thousand two hundred years.' It is used to elucidate discriminating wisdom, which, in relation to fundamental wisdom, gives rise to limitless Dharma gates that benefit sentient beings, this is called 'I received, upheld, recited, and chanted at that Buddha's place.' This explains using the wisdom of the complete exhaustion of the characteristics of Mount Myoho (妙峰山相盡), and liberation from entanglements, to perform the contemplation of the twelve links of dependent origination, governing the six sense organs (六根), name and form (名色), and the sea of suffering of birth and death of consciousness (識), thereby accomplishing the pure wisdom light Universal Eye Dharma gate, enabling the sea of birth and death to become an ocean of wisdom and compassion. From 'I only know this Universal Eye Dharma gate' onwards, it is praising the merits, causing them to ascend. These eighty-four thousand defilements (八萬四千諸塵勞) are inseparable from the five aggregates (五蘊) and the six sense organs (六根). Form (色), sensation (受), perception (想), volition (行), and consciousness (識) arise, but are collectively called name and form and the six sense organs, because the mind-organ (意根) among the five sense organs, takes the realm of name and form, and because of non-understanding, there are the twelve links of dependent origination and the ten great afflictions, accomplishing eighty-four thousand afflictions. As the Avatamsaka Sutra (華嚴經) says, on top of the five aggregates, within one aggregate, there are a hundred afflictions, on top of the five aggregates, there are five hundred afflictions, five hundred internally, and five hundred externally, like this up to eighty-four thousand. It explains that on top of the five aggregates, there are one thousand internal and external afflictions. On top of the ten fetters (十使), on top of one fetter, there are one thousand, on top of the ten fetters, there are ten thousand. Then dividing the ten fetters into internal and external, each has ten thousand, totaling twenty thousand. With the increase of greed (貪), hatred (瞋), and delusion (癡), there are sixty-three thousand. Generally, those with more greed have twenty-one thousand, those with more hatred have twenty-one thousand, those with more delusion have twenty-one thousand, the three equally have twenty-one thousand, totaling eighty-four thousand. Four thousand is the original internal and external number on top of the five aggregates, eighty thousand is the number of greed, hatred, and delusion arising from the environment on top of the ten fetters. All are with the three things of the six sense organs, name and form, and consciousness, accomplishing endless afflictions.
。等十方界大迷。此三事中。以意根為主。今但以定凈意想本無。五根本來無主。一切內外山河大地。及水火風等境界。皆意根取相起識。執成名為七識。但以執處成名。亦無別體。隨成業處。生三界有漏界。名為第八種子。亦無別體。但是一個意識所成。今修行者但止意根。不動如山。心境自然相盡。意亡境謝。識滅智成。無始迷塵。只緣意惑。意亡智現。十方朗然。心境空虛。名為智地。以智日普觀萬境。無體相。迷空幻生。無本無末。無生死之體。三界六道人天地獄一切世界。皆是意想妄塵所生。意滅故妄境界隨滅。如薪盡火滅。意盡業空。四大同謝。山河大地。與意俱喪。此非放蕩情亡。思念都盡。以正定相應方知也。不在情識斟酌。論主頌曰。山河大地及火風。三界境界由意生。意識滅盡。如虛空一切境界同時滅。意塵識滅妄境無。唯真智境妙莊嚴。智境莊嚴如光影。皆相照徹非有無。智境無身。亦無見。以智凈故。業如是。以其大智照世間。不見世間。唯智境。能以肉眼見世間。于所見中無染著。
問曰。根本智既自體無垢。何不自然本是佛。何故能隨迷作六道眾生。輪迴苦海。若修得即是生滅無。常屬人天因果。若不修得。何不自然是佛。而作眾生。有苦有樂。六道生死差別。
答曰。為
【現代漢語翻譯】 現代漢語譯本：等同於十方世界的大迷惑。這三件事中，以意根（manas, seventh consciousness, the root of thought）為主。現在只用禪定的清凈意念，觀想一切本無。五根（five sense organs）本來就沒有主宰。一切內外山河大地，以及水火風等境界，都是意根取相而生起分別的意識，執著地認為它們是真實的，因此有了七識（seven consciousnesses）。只是因為執著而有了名稱，並沒有別的實體。隨著所造的業，而生於三界（three realms）的有漏界（realm of suffering）。這被稱為第八識，阿賴耶識（ālaya-vijñāna, storehouse consciousness, the eighth consciousness），也並沒有別的實體，只是一個意識所造成的。現在修行的人只要止住意根，不動如山，心和境界自然都會消失。意根消亡，境界也消失，意識滅盡，智慧成就。無始以來的迷惑塵埃，只是因為意根的迷惑。意根消亡，智慧就顯現，十方世界一片光明。心和境界都空虛，這叫做智地（ground of wisdom）。用智慧的太陽普遍照耀萬境，沒有實體和形象。迷惑時，虛幻地產生，沒有開始也沒有結束，沒有生死之體。三界六道（six realms of reincarnation）的人、天、地獄一切世界，都是意念的虛妄塵埃所生。意念滅盡，所以虛妄的境界也隨著滅盡，就像柴燒盡了火就熄滅一樣。意念消盡，業力就空了，四大（four elements）一同消散。山河大地，與意念一同消失。這不是放縱情慾，也不是思念都斷絕，而是要與正定相應才能明白。不在於用情識去斟酌。論主的偈頌說：『山河大地及火風，三界境界由意生。意識滅盡，如虛空，一切境界同時滅。』意塵識滅，虛妄的境界就沒有了，只有真智的境界，微妙而莊嚴。智慧的境界莊嚴得像光影一樣，互相照耀，沒有有和無的分別。智慧的境界沒有身體，也沒有見。因為智慧清凈的緣故，業力就是這樣。用大智慧照耀世間，卻不見世間，只見到智慧的境界。能用肉眼看見世間，在所見之中卻沒有染著。 問：既然根本智（fundamental wisdom）自體沒有垢染，為什麼不能自然本來就是佛，為什麼會隨著迷惑而成為六道眾生，在輪迴的苦海中沉淪？如果修行才能得到，那就是生滅無常，屬於人天因果。如果不修行就能得到，為什麼不能自然就是佛，而要成為眾生，有苦有樂，有六道生死的差別？ 答：因為
【English Translation】 English version: Equivalent to the great delusion of the ten directions. Among these three things, the manas (seventh consciousness, the root of thought) is the most important. Now, just use the pure thought of samadhi to contemplate that everything is originally without substance. The five roots (five sense organs) originally have no master. All internal and external mountains, rivers, lands, and realms such as water, fire, and wind are all the consciousnesses arising from the manas taking forms, clinging to them as real, hence the seven consciousnesses. It is only because of clinging that there are names, and there is no other entity. According to the karma created, one is born in the leaky realms of the three realms (three realms). This is called the eighth consciousness, the ālaya-vijñāna (storehouse consciousness, the eighth consciousness), which also has no other entity, but is made up of one consciousness. Now, practitioners only need to stop the manas, unmoving like a mountain, and the mind and realm will naturally disappear. When the manas disappears, the realm also disappears, consciousness is extinguished, and wisdom is achieved. The dust of delusion since beginningless time is only because of the delusion of the manas. When the manas disappears, wisdom appears, and the ten directions are bright. The mind and realm are empty, this is called the ground of wisdom. Use the sun of wisdom to universally illuminate all realms, without substance or form. When deluded, it arises illusionarily, without beginning or end, without the body of birth and death. All the worlds of humans, gods, and hells in the three realms and six paths (six realms of reincarnation) are born from the false dust of thought. When thought is extinguished, the false realm also disappears, just like when the firewood is burned out, the fire goes out. When thought is exhausted, karma is empty, and the four elements (four elements) all dissipate together. Mountains, rivers, and lands disappear together with thought. This is not indulging in lust, nor is it cutting off all thoughts, but it must be in accordance with right samadhi to understand. It is not about using emotions and knowledge to deliberate. The verse of the treatise master says: 'Mountains, rivers, lands, and fire and wind, the realms of the three realms are born from thought. When consciousness is extinguished, like empty space, all realms disappear at the same time.' When the dust of thought and consciousness is extinguished, the false realm is gone, only the realm of true wisdom, subtle and solemn. The realm of wisdom is as solemn as light and shadow, illuminating each other, without the distinction of existence and non-existence. The realm of wisdom has no body, nor does it see. Because of the purity of wisdom, karma is like this. Using great wisdom to illuminate the world, but not seeing the world, only seeing the realm of wisdom. Able to see the world with the physical eye, but without attachment in what is seen. Question: Since fundamental wisdom (fundamental wisdom) itself is without defilement, why can't it naturally be Buddha, why does it become sentient beings in the six realms following delusion, sinking in the sea of suffering of reincarnation? If it can only be obtained through practice, then it is impermanent, belonging to the cause and effect of humans and gods. If it can be obtained without practice, why can't it naturally be Buddha, but become sentient beings, with suffering and joy, with the differences of birth and death in the six realms? Answer: Because
其真智。自無有性。無有本體。凝然常住。言我是佛。是自性清凈故。以無自性故。無自然我是佛。我清凈。若有自然我是佛。我清凈。我是智慧。我成正覺者。即有處所可得之法。即是常見。即是破壞。諦觀十方。無有此物。有凝然者。若有此物。不應有十方三界。有苦有樂。長壽短壽。萬物不同。眾生差別。若無自體凝然常住者。要須待緣方始顯得。不是修生作得。為智無自性故。不屬凝然常住。亦不屬修生作得。此二者皆屬斷常諸見。以無自性故。迷心境。緣執著。成業因。執輕重。違順情多。瞋愛貪癡。有種種六道生死苦樂不同。由執業瞋喜愛著諸煩惱故。有種種業生。從此輕煩惱中。有人天樂果者。知生死苦故。方能有自覺聖智。有因師發心。皆以知生死長遠。方始發志。求于真道。皆無自然天生是佛。是真正為真智。無自性故。設從天人龍神中。有能覺知生死長遠輪轉過失。或以依先達聖智為師。以成覺悟。以凈心境。方能顯發本心無性。方知心所緣境。總皆無性。自性無生。心境無生。名為智境。以智現故。方照意所迷境。一切總無。方名為智境。夫三界因果皆由業。作得智由無作定顯。方能了智自無性。不作無明。不作成佛。為智自無性故。覺知一切總皆無性故。不作無明。為智自無性。不作凝然本
有佛故。是故有教說云。諸法不自生。待緣故。不從他生。諸緣自無性故。不共生。智及修行體空無自性。無合散性故。不無因生。要待覺悟修行方顯。不自然成故。無成而成。無壞而壞。以無依之智無自成。亦無自壞。以智不屬成壞故。不屬斷常故。以智覺知。無自性故。不屬生死。以智覺知。自無依處故。不屬生死。以智覺知。自無依處故。不屬處所可得故。神用十方隨根對現。不速而遍。在神無神。而能大用。在智無智。而能大明。總虛無體也。以虛無故。水火不能災。利刃不能傷。生死不能變。言空而有大空神用。言有而無形相可得。廣而不張。小而不縮。為利益未明。而幻生名也。在名無名故。所知者如響。見諸如來體如光影。教化眾生如焰。興大愿如風。行慈悲如雲降雨。以虛空智含容萬法。與其同體。而無厭舍一切眾生。對現色身。一念遍周。而無作者。
略釋新華嚴經修行次第決疑論卷二之上
略釋新華嚴經修行次第決疑論卷二之下
大唐北京李通玄撰
第三修行住。忍波羅蜜為主。餘九為伴。南義如前云。從此南行六十由旬者。以明從十二緣觀竟。重觀眼耳鼻舌身意六根之上現行分別。一一根中所有現行分別。皆悉解脫。以前十二緣生觀。觀六根名色識三種成智。今此位
【現代漢語翻譯】 現代漢語譯本：因為有佛的存在，所以才有教義說：『諸法不是自身產生，而是依賴因緣而生；不是從其他事物產生，因為各種因緣本身沒有自性；不是共同產生，因為智慧和修行本體是空性的，沒有自性，沒有聚合和分散的性質；不是沒有原因地產生，而是要等待覺悟和修行才能顯現，不是自然形成的。』因此，是無成而成，無壞而壞。以無所依的智慧，沒有自身成就，也沒有自身毀壞。因為智慧不屬於成就和毀壞，所以不屬於斷滅和常存。以智慧覺知，萬法沒有自性，所以不屬於生死。以智慧覺知，自身沒有依靠之處，所以不屬於生死。以智慧覺知，自身沒有依靠之處，所以不屬於處所可以獲得。神妙的作用遍及十方，隨著眾生的根器而顯現，不迅速卻周遍。在神中沒有神，卻能發揮巨大的作用；在智中沒有智，卻能發揮巨大的光明。總而言之，是虛無的本體。因為虛無，所以水火不能造成災害，鋒利的刀刃不能傷害，生死不能改變。說空，卻有大空的神妙作用；說有，卻沒有形相可以獲得。廣大而不擴張，微小而不收縮。爲了利益尚未開悟的眾生，而幻化出名相。在名相中沒有名相，所以所知的事物如同迴響。見到諸如來的本體如同光影，教化眾生如同火焰，發起大愿如同風，行慈悲如同云降雨。以虛空的智慧包含容納萬法，與萬法同體，而不厭棄捨離一切眾生，對眾生顯現色身，一念之間周遍一切，卻沒有作者。
《略釋新華嚴經修行次第決疑論》卷二之上
《略釋新華嚴經修行次第決疑論》卷二之下
大唐北京李通玄撰
第三修行住，以忍波羅蜜（Kshanti Paramita，忍辱波羅蜜）為主，其餘九種波羅蜜為伴。南方的意義如前所說：『從此向南行走六十由旬』，是爲了說明從十二因緣觀結束后，重新觀察眼、耳、鼻、舌、身、意這六根上現行的分別。在每一個根中，所有現行的分別，都能夠完全解脫。以前的十二因緣生觀，觀察六根、名色、識這三種，成就智慧。現在這個階段
【English Translation】 English version: Because there is Buddha, therefore there is teaching that says: 'All dharmas do not arise by themselves, but depend on conditions; they do not arise from others, because all conditions themselves have no self-nature; they do not arise together, because wisdom and the essence of practice are empty, without self-nature, without the nature of aggregation and dispersion; they do not arise without a cause, but must await awakening and practice to manifest, not naturally formed.' Therefore, it is becoming without becoming, and ceasing without ceasing. With the wisdom of no reliance, there is no self-accomplishment, nor self-destruction. Because wisdom does not belong to accomplishment and destruction, it does not belong to annihilation and permanence. With wisdom, one knows that all dharmas have no self-nature, so they do not belong to birth and death. With wisdom, one knows that oneself has no place to rely on, so it does not belong to birth and death. With wisdom, one knows that oneself has no place to rely on, so it does not belong to a place that can be obtained. The divine function pervades the ten directions, appearing according to the roots of sentient beings, not quickly but universally. In spirit there is no spirit, yet it can exert great function; in wisdom there is no wisdom, yet it can exert great light. In short, it is the essence of emptiness. Because of emptiness, water and fire cannot cause disaster, sharp blades cannot harm, and birth and death cannot change. Speaking of emptiness, there is the great function of emptiness; speaking of existence, there is no form to be obtained. Wide without expanding, small without shrinking. For the benefit of those who have not yet awakened, names are created by illusion. In names there are no names, so what is known is like an echo. Seeing the bodies of all Tathagatas (如來，Thus Come One) is like light and shadow, teaching sentient beings is like flames, making great vows is like wind, practicing loving-kindness and compassion is like clouds raining. With the wisdom of emptiness, it contains all dharmas, being one with them, without being tired of abandoning all sentient beings, manifesting the physical body to sentient beings, pervading everything in a single thought, yet without an author.
Abridged Explanation of the Doubtful Points in the Stages of Practice of the New Avatamsaka Sutra, Volume 2, Part 1
Abridged Explanation of the Doubtful Points in the Stages of Practice of the New Avatamsaka Sutra, Volume 2, Part 2
Written by Li Tongxuan of the Great Tang Dynasty, Beijing
The Third Dwelling of Practice, with Kshanti Paramita (忍波羅蜜，Perseverance/Patience) as the main practice, and the other nine Paramitas as companions. The meaning of 'south' is as previously stated: 'From here, travel sixty yojanas to the south,' which is to explain that after the contemplation of the twelve links of dependent origination is completed, one re-observes the manifest discriminations on the six roots of eye, ear, nose, tongue, body, and mind. In each root, all manifest discriminations can be completely liberated. The previous contemplation of the twelve links of dependent origination observes the three—six roots, name and form, and consciousness—to achieve wisdom. In this stage
中。以智隨六根現行分別。無不解脫故。云從此南行六十由旬。楞伽道者。此楞伽山居大海中。四周大海。其山高峻。傍無門戶。難往難登。於此大海岸上有道。以明於十二有支。五蘊六根中。至大道超度生死。明其六根以成智境。根境無染。超生死海。以表其山難往難登。今已登得故。云楞伽道也。以比丘空中經行。如楞伽山。從空而入者即得。以明於十二有支六根名色識種。智三法起。無明生死大海。我慢瞋癡高山。甚難超越。今以禪定觀照。方便力了根境識悉皆空虛。無明滅。生死海竭。我慢高山皆摧裂。智凈六塵如滿月。故云。楞伽道邊有聚落。名為海岸。今既六根皆為智海。五蘊十二緣六根境界。總為法界大海普光明智聚落也。善財至楞伽道海岸聚落。觀察十方。求覓善住比丘者。重觀自六根上習氣使。令同空理。合及十方眾生六根中境界。總同觀一性虛空。令其見聞覺觸使空。智慧門所行。法界聚落。見聞觸受一切聲香。皆為法界也。比丘名善住者。以明善住法空。常行利物。不離法空故。于空中往來經行。故名善住。以明常于生死海。行一切行。生死海。及行利眾生。總不離虛空。無所染故。已下天王龍王十王恭敬者。有二義。一明有道感招。二錶行十波羅蜜行。自在如王。廣在經文。已上三善知識。
第一妙峰山頂德云比丘。以明初入相盡。智慧光明高勝。出世間。以比丘表之。第二海門國海云比丘。以明自得離一切相。諸佛境界智慧光明。須觀生死海一切自他十二緣六根名色識現行作用上。以成根本智大光明海。得普眼經法門。第三至楞伽道邊海岸聚落善住比丘。得速疾供養諸佛。成就眾生菩薩無礙解脫門。以明重觀六根上習氣。得超渡生死海之岸。得法空智慧。成利益世間生死。自在之岸。此已上三善知識。且明凈得五蘊中十二有支六根上煩惱。成智慧出世解脫之業。唯度眾生之行。仍是出世功成修道行門。事合如是。以是義故。以比丘表之。以明比丘是出俗行。是故善財至此位問。云何修行佛法。云何積集佛法。乃至云何不捨見佛。于其常精勤修習菩薩道。廣如經說。以明此位雙問。佛法菩薩法會融。以明出世智以成。菩薩俗習未了已下。意明不離世間根本清凈智。而學菩薩世間之智。即示已下善知識。俗士彌伽以居市肆。說輪字莊嚴門。以次俗士解脫長者等。以明世間鬧處是解脫。不假要居山居空。遷彼前心。令成后位。為升進已下。彌伽解脫長者海幢比丘。成世間不離出世間法。俗士兼比丘表之。
第四生貴住。以精進波羅蜜為主。餘九為伴。南方義如前。有國名達里鼻茶。其國在南印度之境。
【現代漢語翻譯】 現代漢語譯本：第一位是妙峰山頂的德云比丘（Bhikkhu，佛教出家男眾）。他以明瞭最初的入相而達到終點，智慧光明高超殊勝，超越世間。用比丘來象徵他。第二位是海門國的海云比丘。他以明瞭從自身獲得遠離一切相，諸佛境界的智慧光明。必須觀察生死海中一切自身和他人的十二緣起、六根、名色、識的現行作用，以此成就根本智的大光明海，獲得普眼經的法門。第三位是到達楞伽道邊的海岸聚落的善住比丘。他獲得迅速供養諸佛，成就眾生菩薩無礙解脫之門。他以明瞭重新觀察六根上的習氣，從而超脫生死海的彼岸，獲得法空的智慧，成就利益世間生死的自在之岸。以上這三位善知識，闡明了清凈地獲得五蘊中十二有支、六根上的煩惱，成就智慧出世解脫的行業，唯有度化眾生的行為，仍然是出世功成修道的行門。事情理應如此。因為這個緣故，用比丘來象徵他們，表明比丘是出離世俗的修行。因此善財童子到達這個位置時發問：『如何修行佛法？如何積集佛法？』乃至『如何不捨離見佛，並且常常精勤修習菩薩道？』詳細內容如經文所說。表明這個位置同時詢問佛法和菩薩法，表明出世的智慧已經成就，而菩薩的世俗習氣尚未了結。以下的意思是表明不離開世間的根本清凈智，而學習菩薩的世間智慧。接下來展示的善知識，是世俗人士彌伽（Miga），他在市場店舖中講述輪字莊嚴門。依次是世俗人士解脫長者（Mukti-sreshthin）等，表明世間的喧鬧之處就是解脫，不需要特意居住在山林空曠之處，遷移之前的想法，使之成為後面的位置，爲了提升到後面的位置。彌伽、解脫長者、海幢比丘（Samudradhvaja-bhikkhu）成就了世間不離出世間法，用世俗人士兼比丘來象徵他們。 第四生貴住，以精進波羅蜜（Virya-paramita，精進到彼岸）為主，其餘九種波羅蜜為伴。南方的情況如前所述。有一個國家名叫達里鼻茶（Daradri-bhitra），這個國家位於南印度的境內。
【English Translation】 English version: The first is the Bhikkhu（Buddhist monk）Deyun on the top of Miaofeng Mountain. He is characterized by understanding the initial entry into phenomena to the end, with wisdom and light being supremely high and surpassing the world. He is symbolized by a Bhikkhu. The second is the Bhikkhu Haiyun of Haimen Kingdom. He is characterized by understanding the wisdom and light of the Buddhas' realm, obtained from oneself, which is apart from all phenomena. One must observe the twelve links of dependent origination, the six sense organs, name and form, and the active functions of consciousness of oneself and others in the sea of birth and death, thereby achieving the great light sea of fundamental wisdom and obtaining the Dharma gate of the Samantabhadra-eye Sutra. The third is the Bhikkhu Shanzhu, who resides in the coastal settlements near the path to Lanka. He obtains the ability to quickly make offerings to all Buddhas and achieves the unobstructed liberation gate of sentient beings and Bodhisattvas. He is characterized by re-observing the habitual tendencies on the six sense organs, thereby transcending the shore of the sea of birth and death, obtaining the wisdom of Dharma-emptiness, and achieving the free shore of benefiting the birth and death of the world. The above three Kalyanamitras（spiritual friends） elucidate the pure attainment of afflictions on the twelve limbs of existence and the six sense organs within the five aggregates, achieving the karma of wisdom, transcendence, and liberation, solely with the conduct of liberating sentient beings, which remains the path of cultivating the Way after achieving worldly success. Things should be as such. For this reason, they are symbolized by Bhikkhus, indicating that Bhikkhus are practitioners who have renounced the world. Therefore, when Sudhana arrives at this position, he asks: 'How does one cultivate the Buddhadharma? How does one accumulate the Buddhadharma?' and 'How does one not abandon seeing the Buddha and constantly diligently cultivate the Bodhisattva path?' The details are as described in the sutra. This position indicates simultaneous inquiry into the Buddhadharma and the Bodhisattva Dharma, indicating that transcendent wisdom has been achieved, while the worldly habits of the Bodhisattva have not yet been completed. The following intends to indicate learning the worldly wisdom of the Bodhisattva without leaving the fundamental pure wisdom of the world. The Kalyanamitras shown next are the layman Miga, who speaks of the wheel-character adornment gate in the market shops. Following are the layman Mukti-sreshthin（Liberation Elder） and others, indicating that the noisy places of the world are liberation, and there is no need to specifically reside in mountain forests and empty places, shifting the previous thoughts to become the later position, in order to advance to the later positions. Miga, Mukti-sreshthin, and Samudradhvaja-bhikkhu（Ocean Banner Bhikkhu） achieve the worldly without leaving the transcendent Dharma, symbolized by laymen and Bhikkhus. The fourth is the 'Born into Nobility' stage, with Virya-paramita（Perfection of diligence） as the main focus, accompanied by the other nine paramitas. The situation in the south is as described before. There is a country named Daradri-bhitra, which is located in the territory of South India.
名義未翻。城名自在者。為此善知識。以達出世之智。又通明俗諦。真俗二諦自在故。城名自在。其中有人。名曰彌伽。身是俗人。又居市肆。一如俗相。故名為人。為居市肆。不可稱名長者居士之號。故名曰人。彌伽者此云降伏諸邪論。故彌伽問善財云。汝已發菩提心耶。善財言唯彌伽下座。頂禮善財。五體投地散華。及寶無量種香供養善財。然後為說輪字莊嚴門者。為明菩薩敬菩提心。善財以得佛根本智慧光明。彌伽是根本智中行。以明敬本智故。以世間敬出世間智故。為明菩薩處世間。行菩薩道。于生死海不出不沒。不沉淪者。獲無量功德海者。只由根本智致使如是。以是義故。得此智者。須當敬之。為明根本普光明大智。是萬德之宗。出生死之本。行大慈悲者之源。普賢行之宮室堂殿樓閣。生一切眾生之本母。養一切眾生之衣服飲食。資生之大海。人天善根總由此根本智生故。是以聞發心者。敬之即佛。故彌伽聞善財已發菩提心。是故五體投地散華。眾香及眾寶衣服供養善財。珍重施禮。然後說法。此乃不輕未學。敬學如佛。為善財放口中之光。以明教也。為說輪字品者。輪者圓滿之義。以俗間名字說法。圓滿清凈。能壞生死諸不善業。句義名詮次第圓滿有見。及聞受持之者。得清凈智業。破生死業。破不善
【現代漢語翻譯】 現代漢語譯本： 『名義未翻。城名自在者。為此善知識。以達出世之智。又通明俗諦。真俗二諦自在故。城名自在。』 這段話的意思是，（這位善知識的）名字沒有翻譯。（他所居住的）城市名為自在，是因為這位善知識能夠通達出世間的智慧，並且通透明了世俗的真理。由於他對真諦和俗諦都能運用自如，所以（他居住的）城市名為自在。 『其中有人。名曰彌伽（Miga，降伏諸邪論者）。身是俗人。又居市肆。一如俗相。故名為人。為居市肆。不可稱名長者居士之號。故名曰人。彌伽者此云降伏諸邪論。故彌伽問善財云。汝已發菩提心耶。』 這段話的意思是，（自在城）中有一人，名叫彌伽（Miga，降伏諸邪論者），他的身份是普通人，居住在市場店舖中，外表和普通人一樣，所以被稱為『人』。因為他居住在市場店舖中，所以不能稱他為長者或居士。彌伽（Miga）的意思是降伏各種邪惡的理論。因此，彌伽（Miga）問善財童子：『你已經發了菩提心了嗎？』 『善財言唯彌伽下座。頂禮善財。五體投地散華。及寶無量種香供養善財。然後為說輪字莊嚴門者。為明菩薩敬菩提心。』 這段話的意思是，善財童子回答說『是的』。彌伽（Miga）從座位上下來，頂禮善財童子，五體投地，散播鮮花，用無數種珍寶和香供養善財童子，然後為他講述輪字莊嚴門，這是爲了表明菩薩對菩提心的尊敬。 『善財以得佛根本智慧光明。彌伽是根本智中行。以明敬本智故。以世間敬出世間智故。為明菩薩處世間。行菩薩道。于生死海不出不沒。不沉淪者。獲無量功德海者。只由根本智致使如是。以是義故。得此智者。須當敬之。』 這段話的意思是，善財童子已經獲得了佛的根本智慧光明。彌伽（Miga）是在根本智中修行的人，這是爲了表明對根本智慧的尊敬，也是用世間的行為來尊敬出世間的智慧。爲了表明菩薩身處世間，修行菩薩道，在生死輪迴的苦海中不浮出也不沉沒，不墮落，能夠獲得無量功德，這都是因為根本智慧的作用。因此，獲得這種智慧的人，應當尊敬他。 『為明根本普光明大智。是萬德之宗。出生死之本。行大慈悲者之源。普賢行之宮室堂殿樓閣。生一切眾生之本母。養一切眾生之衣服飲食。資生之大海。人天善根總由此根本智生故。』 這段話的意思是，爲了表明根本普光明大智，是所有功德的根本，是脫離生死的根本，是修行大慈大悲者的源泉，是普賢菩薩行愿的宮殿樓閣，是生育一切眾生的本源之母，是養育一切眾生的衣食來源，是資養生命的大海。人和天人的所有善根都由此根本智慧產生。 『是以聞發心者。敬之即佛。故彌伽聞善財已發菩提心。是故五體投地散華。眾香及眾寶衣服供養善財。珍重施禮。然後說法。此乃不輕未學。敬學如佛。為善財放口中之光。以明教也。』 這段話的意思是，因此，聽到有人發菩提心，尊敬他就如同尊敬佛一樣。所以彌伽（Miga）聽到善財童子已經發了菩提心，因此五體投地，散播鮮花，用各種香、珍寶和衣服供養善財童子，非常珍重地行禮，然後才開始說法。這表明不輕視未學習的人，尊敬學習者如同尊敬佛一樣。為善財童子口中放出光明，是爲了闡明教義。 『為說輪字品者。輪者圓滿之義。以俗間名字說法。圓滿清凈。能壞生死諸不善業。句義名詮次第圓滿有見。及聞受持之者。得清凈智業。破生死業。破不善』 這段話的意思是，（彌伽為善財童子）講述輪字品，輪的意思是圓滿。用世俗的名字來闡述佛法，（使佛法）圓滿清凈，能夠摧毀生死輪迴中的各種不善業。經文的語句、意義、名稱的解釋，次第圓滿，使見到和聽到並接受奉行的人，都能獲得清凈的智慧，破除生死輪迴的業力，破除不善。
【English Translation】 English version: 'The name has not been translated. The city is named 'At-Ease' (Zizai). This is because the virtuous friend has attained the wisdom to transcend the world and thoroughly understands the mundane truth. Because he is at ease with both the ultimate and conventional truths, the city is named 'At-Ease'.' This means that the name of the virtuous friend has not been translated. The city is named 'At-Ease' because this virtuous friend has attained the wisdom to transcend the world and thoroughly understands the mundane truth. Because he is at ease with both the ultimate and conventional truths, the city is named 'At-Ease'. 'Among them is a person named Miga (彌伽, meaning 'Subduer of Heretical Theories'). He is a layman and lives in the marketplace, appearing just like any other ordinary person. Therefore, he is called a 'person'. Because he lives in the marketplace, he cannot be called an elder or a householder. Miga (彌伽) means 'Subduer of Heretical Theories'. Therefore, Miga (彌伽) asked Sudhana (善財): 'Have you awakened the Bodhi mind?' This means that in the city of 'At-Ease', there is a person named Miga (彌伽, meaning 'Subduer of Heretical Theories'). He is a layman and lives in the marketplace, appearing just like any other ordinary person. Therefore, he is called a 'person'. Because he lives in the marketplace, he cannot be called an elder or a householder. Miga (彌伽) means 'Subduer of Heretical Theories'. Therefore, Miga (彌伽) asked Sudhana (善財): 'Have you awakened the Bodhi mind?' 'Sudhana (善財) replied, 'Yes.' Miga (彌伽) descended from his seat, prostrated to Sudhana (善財), scattering flowers and offering countless incense and treasures. Then, he spoke about the 'Gate of Adornment with Wheel Letters' to illustrate the Bodhisattva's respect for the Bodhi mind.' This means that Sudhana (善財) replied, 'Yes.' Miga (彌伽) descended from his seat, prostrated to Sudhana (善財), scattering flowers and offering countless incense and treasures. Then, he spoke about the 'Gate of Adornment with Wheel Letters' to illustrate the Bodhisattva's respect for the Bodhi mind. 'Sudhana (善財) has obtained the light of the fundamental wisdom of the Buddha. Miga (彌伽) practices within this fundamental wisdom. This is to show respect for the fundamental wisdom, using worldly respect for transcendental wisdom. It is to show that the Bodhisattva dwells in the world, practices the Bodhisattva path, and neither emerges nor drowns in the sea of birth and death, not sinking into it. Obtaining the immeasurable ocean of merit is solely due to the fundamental wisdom. Therefore, those who obtain this wisdom should respect it.' This means that Sudhana (善財) has obtained the light of the fundamental wisdom of the Buddha. Miga (彌伽) practices within this fundamental wisdom. This is to show respect for the fundamental wisdom, using worldly respect for transcendental wisdom. It is to show that the Bodhisattva dwells in the world, practices the Bodhisattva path, and neither emerges nor drowns in the sea of birth and death, not sinking into it. Obtaining the immeasurable ocean of merit is solely due to the fundamental wisdom. Therefore, those who obtain this wisdom should respect it. 'To illuminate the fundamental, universal, bright, great wisdom, which is the source of all virtues, the origin of transcending birth and death, the source of those who practice great compassion, the palaces, halls, pavilions, and towers of Samantabhadra's (普賢) practices, the original mother who gives birth to all sentient beings, the clothing and food that nourish all sentient beings, the great ocean that sustains life. All the roots of goodness of humans and gods arise from this fundamental wisdom.' This means to illuminate the fundamental, universal, bright, great wisdom, which is the source of all virtues, the origin of transcending birth and death, the source of those who practice great compassion, the palaces, halls, pavilions, and towers of Samantabhadra's (普賢) practices, the original mother who gives birth to all sentient beings, the clothing and food that nourish all sentient beings, the great ocean that sustains life. All the roots of goodness of humans and gods arise from this fundamental wisdom. 'Therefore, upon hearing of someone who has awakened the Bodhi mind, respect them as you would respect the Buddha. Therefore, when Miga (彌伽) heard that Sudhana (善財) had awakened the Bodhi mind, he prostrated himself, scattering flowers, offering various incense, treasures, and clothing to Sudhana (善財), treating him with great reverence before teaching the Dharma. This is to not belittle those who have not yet learned, but to respect learners as Buddhas. He emitted light from his mouth for Sudhana (善財) to illuminate the teachings.' This means that upon hearing of someone who has awakened the Bodhi mind, respect them as you would respect the Buddha. Therefore, when Miga (彌伽) heard that Sudhana (善財) had awakened the Bodhi mind, he prostrated himself, scattering flowers, offering various incense, treasures, and clothing to Sudhana (善財), treating him with great reverence before teaching the Dharma. This is to not belittle those who have not yet learned, but to respect learners as Buddhas. He emitted light from his mouth for Sudhana (善財) to illuminate the teachings. 'To speak of the chapter on Wheel Letters, 'wheel' means 'perfection'. Using worldly names to explain the Dharma, making it complete and pure, able to destroy the evil karma of birth and death. The phrases, meanings, and explanations of the names are complete and orderly, so that those who see, hear, and uphold them can obtain pure wisdom and destroy the karma of birth and death, destroying unwholesome deeds.' This means that Miga (彌伽) spoke to Sudhana (善財) about the chapter on Wheel Letters, where 'wheel' means 'perfection'. Using worldly names to explain the Dharma, making it complete and pure, able to destroy the evil karma of birth and death. The phrases, meanings, and explanations of the names are complete and orderly, so that those who see, hear, and uphold them can obtain pure wisdom and destroy the karma of birth and death, destroying unwholesome deeds.
之海。成大善海。破愚癡海。成大智海。破貧窮苦惱海。成大福德海。一一句義。主伴相成。無失道意。一一句義說。如因陀羅網互相參徹。一一字內。隨器隨根。轉無量法輪。無異世間諸名字法。便成出生死法。能變世間法。以為佛法。能變世間愚癡。以為智慧。能變世間言音。以為諸佛言音。廣說無量利益。略而舉之。思之可見。從我唯知此菩薩妙音陀羅尼光明法門已下。是推德升進。
第五具足方便住。禪波羅蜜為主。餘九為伴。南義如前。自此南行有一聚落。名曰住林者。此位不言國城。但從此南行。以明彌伽在市肆上鬧處是靜。以明一切眾生生死大海塵勞為市肆。以明不離世間生死鬧處。為住禪林也。聚落者眾人所居。眾多為聚落。此明生死眾生眾多處。智者處之為禪林。前位彌伽。此位解脫長者。同處生死世俗煩鬧之處。以為寂靜故。從南行。不言方。不言國。不言城。但云南行。南者正也。行者升進也。為正法為升進故。云從此南行。以一切世間生死塵境。總為法聚落。總為禪林故云住林。以此第五禪體。一切眾生境界。以為自性禪故。是故以俗士解脫長者表之。回前三比丘出世心。令入眾生生死聚落。以為禪林聚落。善財于解脫長者所請法。解脫長者。以自善根力。佛威神力。文殊師利憶念力
【現代漢語翻譯】 現代漢語譯本： 智慧之海。成就大善之海。破除愚癡之海。成就大智慧之海。破除貧窮苦惱之海。成就大福德之海。每一句的意義，主與伴相互成就，沒有失去佛道的意旨。每一句的意義闡述，如同因陀羅網（Indra's net，帝釋天宮殿上的珠網，比喻佛法圓融無礙）互相滲透交織。每一個字中，隨著眾生的根器和意願，轉動無量的法輪（Dharma wheel，佛法的象徵）。沒有不同於世間的各種名相法，便能成就出生死之法。能夠轉變世間法，成為佛法。能夠轉變世間的愚癡，成為智慧。能夠轉變世間的言語聲音，成為諸佛的言語聲音。廣泛地宣說無量的利益，簡略地提出來，思考就可以明白。從『我唯知此菩薩妙音陀羅尼光明法門』以下，是推崇功德，使其升進。
第五具足方便住。以禪波羅蜜（Dhyana Paramita，禪定波羅蜜）為主，其餘九種波羅蜜為輔。『南』的意義如前所述。從這裡向南走，有一個聚落，名叫住林。這個階段不提國城，只是說從這裡向南走，是爲了說明彌伽（Mihira，婆羅門）在市肆喧鬧之處也能保持清靜，是爲了說明一切眾生的生死大海和塵勞就是市肆。是爲了說明不離開世間的生死喧鬧之處，就是安住于禪林。聚落是眾人居住的地方，眾多之處為聚落。這裡說明生死眾生眾多的地方，智者將其視為禪林。前一位的彌伽，和這一位的解脫長者，同樣處在生死世俗煩惱喧鬧之處，卻能視之為寂靜。從向南走，不提方位，不提國家，不提城市，只是說向南走。『南』是正的意思，『行』是升進的意思。爲了正法，爲了升進，所以說從這裡向南走。因為一切世間的生死塵境，總的來說就是法聚落，總的來說就是禪林，所以說住林。以這第五禪的本體，將一切眾生的境界，作為自性禪。因此用俗士解脫長者來表示。迴轉前面三位比丘的出世之心，讓他們進入眾生的生死聚落，作為禪林聚落。善財童子在解脫長者那裡請教佛法，解脫長者憑藉自己的善根力、佛的威神力、文殊師利菩薩的憶念力。
【English Translation】 English version: sea of wisdom. Accomplishing the great sea of goodness. Shattering the sea of ignorance. Accomplishing the great sea of wisdom. Shattering the sea of poverty and suffering. Accomplishing the great sea of merit and virtue. Each and every phrase, the principal and the accompanying mutually accomplish each other, without losing the intention of the path. Each and every phrase explained, like Indra's net (Indra's net, a jeweled net in the palace of Indra, a metaphor for the perfect and unobstructed nature of the Dharma) interpenetrating each other. Within each and every word, according to the capacity and roots of beings, turning the immeasurable Dharma wheel (Dharma wheel, symbol of the Buddha's teaching). Not different from the various names and phenomena of the world, it then accomplishes the Dharma of transcending birth and death. Able to transform worldly phenomena into Buddha-dharma. Able to transform worldly ignorance into wisdom. Able to transform worldly speech and sounds into the speech and sounds of the Buddhas. Expounding immeasurable benefits extensively, briefly mentioning them, contemplation will reveal them. From 'I only know this Bodhisattva's wondrous sound Dharani light Dharma gate' onwards, it is praising the virtues, causing them to advance.
The fifth is the dwelling of complete skillful means. Dhyana Paramita (Dhyana Paramita, Perfection of Meditation) is the principal, with the other nine as companions. The meaning of 'south' is as previously stated. From here, proceeding south, there is a settlement called Dwelling Forest. This stage does not mention countries or cities, but only says proceeding south from here, in order to illustrate that Mihira (Mihira, a Brahmin) can maintain tranquility even in the noisy marketplace, in order to illustrate that the ocean of birth and death and defilements of all beings is the marketplace. In order to illustrate that not leaving the worldly noisy place of birth and death is dwelling in the meditation forest. A settlement is where many people reside, a multitude is a settlement. This illustrates that in the place where there are many sentient beings in birth and death, the wise regard it as a meditation forest. The previous Mihira, and this Sudatta householder, are both in the same place of worldly afflictions and noise, yet they regard it as tranquility. From proceeding south, not mentioning direction, not mentioning country, not mentioning city, but only saying proceeding south. 'South' means correct, 'proceeding' means advancing. For the sake of the correct Dharma, for the sake of advancing, therefore it is said proceeding south from here. Because all worldly realms of birth, death, and defilement, generally speaking, are Dharma settlements, generally speaking, are meditation forests, therefore it is called Dwelling Forest. Taking this fifth meditation body, regarding the realms of all beings as the self-nature of meditation. Therefore, it is represented by the layperson Sudatta householder. Turning back the world-renouncing minds of the previous three Bhikshus, causing them to enter the settlement of birth and death of beings, as a meditation forest settlement. Sudhana asks for the Dharma from Sudatta householder, Sudatta householder relies on his own power of good roots, the Buddha's majestic power, and Manjushri Bodhisattva's power of recollection.
故。以法身智體清凈。皆自有之。是自善根力。以根本智。本自十方大用恒寂靜故。是佛威神力。初所顯自清凈智。由無相法身空慧。而能發起自清凈智。是文殊師利憶念力。還以此本清凈智。以為禪門。性自無垢。含容總為一身。一切佛剎互相容入。如光影像。且舉各隨方面。各十佛剎微塵諸佛國。清凈莊嚴身。如凈琉璃含諸影像。色相無礙。于身中顯現。無量諸佛。出興於世入涅槃。一切諸佛眾生無盡三世業果一切顯現。以明自性無垢。禪性自遍周故。無虛空不遍。無境界不容。無作凈智本自如是。圓三世因果法自如是。無延促性。不是作得。是一切世間法自性禪。一切境界。本來自定自靜故。以俗士解脫長者表之。不令於世間外別有欣求。修行者應如是信解。如是修行。世間萬境現前。皆是住林。皆是禪林。只為世間強取他境。而執是非。自分他土。其心以生諸業。當生苦果。知復如何也。自我唯知此如來無礙莊嚴解脫門已下。是推德升進。此已上兩位。明俗體本真。世間鬧處是靜。一切萬境。及一切眾生心量。性自禪門。
第六正心住。般若波羅蜜為主。餘九為伴。從此南行。至閻浮提畔者。以明至此位修行。至出世間及世間二法極。表之畔。從妙峰山已下三比丘。表出世間智慧解脫。從彌伽長者至此
【現代漢語翻譯】 現代漢語譯本 因此，以法身（Dharmakaya，佛的法性之身）的智慧本體是清凈的，這些都是自身本自具有的，這是自身善根的力量。以根本智（Mula-jnana，根本智慧）本來就具備十方廣大的作用，並且恒常寂靜的緣故，這是佛的威神力。最初所顯現的自身清凈智慧，由於無相法身（Nirakara-dharmakaya，無相的法性之身）的空性智慧，才能發起自身清凈的智慧，這是文殊師利（Manjusri，智慧的菩薩）憶念的力量。再用這個本自清凈的智慧，作為禪定的門徑，其自性本來就沒有垢染，能夠含容一切，總括為一身。一切佛剎（Buddhaksetra，佛的國土）互相容納進入，就像光和影像一樣。且舉例來說，各自隨著方面，各自有十佛剎微塵數目的諸佛國土，清凈莊嚴的身體，就像清凈的琉璃包含著各種影像，色相沒有障礙，在自身中顯現。無量的諸佛，出現於世間又進入涅槃（Nirvana，寂滅）。一切諸佛眾生無盡的三世業果都完全顯現，以此來表明自性沒有垢染。禪的自性是普遍周遍的，沒有虛空不遍及，沒有境界不能容納。沒有造作的清凈智慧本來就是這樣，圓滿三世因果的法則本來就是這樣，沒有時間上的長短限制，不是人為造作而得來的。這是一切世間法的自性禪，一切境界，本來就是自定自靜的，所以用俗士解脫長者來代表，不讓人在世間之外另外有所欣求。修行者應該這樣信解，這樣修行。世間萬境現前，都是住林，都是禪林。只是因為世間人強行取捨其他境界，而執著於是非，劃分彼此的國土，他們的心因此產生各種業，應當產生苦果，知道這些又該怎麼辦呢？從『自我唯知此如來無礙莊嚴解脫門』以下，是推崇功德，提升境界。此以上兩個位次，說明俗體的本來真實，世間喧鬧之處就是寂靜，一切萬境，以及一切眾生的心量，其自性就是禪門。 第六正心住，以般若波羅蜜（Prajnaparamita，智慧的完成）為主，其餘九種為伴。從此向南行走，到達閻浮提畔（Jambudvipa，我們所居住的世界）的邊緣，是爲了說明到達這個位次的修行，到達了出世間法和世間法這兩個方面的極致，用『畔』來表示。從妙峰山以下的三位比丘（Bhikkhu，佛教僧侶），代表出世間的智慧解脫。從彌伽長者到這裡
【English Translation】 English version Therefore, the wisdom-essence of the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma-nature) is pure, and these are inherent within oneself; this is the power of one's own good roots. Because the Mula-jnana (Mula-jnana, fundamental wisdom) inherently possesses vast functions in all ten directions and is eternally tranquil, this is the power of the Buddha's majestic spirit. The self-pure wisdom initially manifested arises from the emptiness-wisdom of the Nirakara-dharmakaya (Nirakara-dharmakaya, the formless Dharma-nature body); this is the power of Manjusri's (Manjusri, the Bodhisattva of wisdom) recollection. Furthermore, this originally pure wisdom is used as the gateway to Dhyana (Dhyana, meditation), its nature is inherently without defilement, capable of encompassing everything, and summarizing it into one body. All Buddha-lands (Buddhaksetra, Buddha's realm) mutually accommodate and enter into each other, like light and images. For example, each following its direction, there are Buddha-lands as numerous as dust motes in ten Buddha-lands, with pure and adorned bodies, like pure crystal containing various images, where forms and appearances are unobstructed and manifest within the body. Limitless Buddhas appear in the world and enter Nirvana (Nirvana, cessation). All Buddhas and sentient beings, the endless karmic consequences of the three times, are fully manifested, thereby demonstrating that self-nature is without defilement. The nature of Dhyana is universally pervasive, with no space that it does not pervade and no realm that it cannot contain. The uncreated pure wisdom is inherently so, and the law of cause and effect in the three times is inherently so, without limitations of time; it is not obtained through artificial creation. This is the self-nature Dhyana of all worldly dharmas, and all realms are inherently self-settled and self-tranquil; therefore, it is represented by the layman-liberated elder, so that people do not seek something else outside of the world. Practitioners should believe and understand in this way, and practice in this way. When the myriad realms of the world appear before you, they are all dwelling forests, all Dhyana forests. It is only because worldly people forcibly take and reject other realms, and cling to right and wrong, dividing each other's lands, that their minds generate various karmas, which should produce bitter fruits. Knowing this, what should one do? From 'I only know this Tathagata's unobstructed and adorned liberation gate' onwards, it is praising merit and advancing the state. The two positions above this explain the original truth of the mundane body, where the noisy places of the world are stillness, and the minds of all myriad realms and all sentient beings are inherently the Dhyana gate. The sixth stage is Right Mind Dwelling, with Prajnaparamita (Prajnaparamita, the perfection of wisdom) as the main focus and the other nine as companions. Traveling south from here, reaching the edge of Jambudvipa (Jambudvipa, the world we live in), is to illustrate that reaching this stage of practice has reached the extreme of both worldly and other-worldly dharmas, represented by 'edge'. The three Bhikkhus (Bhikkhu, Buddhist monks) from Mount Myoho downwards represent other-worldly wisdom and liberation. From the elder Mika to here
海幢比丘。表世間中出世間智慧解脫。二俗士一比丘表之。有一國土。名摩利伽羅未翻。彼有比丘。名曰海幢者。以此第六般若道成。身心意想寂滅不生。離出入息。身體支分十三處。出化身不同。十方利物。智慧如海。身心寂然。都無思覺。名之為幢。善財見海幢比丘在。經行道側。結跏趺坐。離出入息。經行道是用。結加趺坐。離出入息是寂。以明寂用無礙。足下出無數百千億長者居士婆羅門眾。十方化利者。以明長者居士婆羅門眾之行。居卑謙下。離慢不自高故。足下出居士婆羅門眾也。兩膝出無數百千億剎帝利婆羅門眾者。是王種也。以明膝是卷舒自在之義。以明王者世間自在故。像菩薩于生死自在故。腰間出等眾生數仙人眾者。以明腰是行五欲之所在。仙人是凈離五欲故。以明菩薩處於欲境。恒不染著。不著不離恒清凈故。仙人表之。兩脅出不思議龍眾。不思議龍女眾。十方利潤眾生者。以明兩脅是挾持覆蔭義。以明大智大悲心。以龍及龍女表之。龍表智。龍女表慈悲。像菩薩恒游法空。智慈恒遍。眾生攝持覆蔭雨法。故胸前卍字中。出無數百千億阿修羅身者。胸前卍是萬字。以明菩薩于生死中。行萬行而不沒。以阿修羅王表之。以阿修羅王在大海中。足至海底。水至半身。背上出二乘眾無數百千億聲聞獨
【現代漢語翻譯】 現代漢語譯本： 海幢比丘（Bhiksu Haichuang）。象徵著世間中出世間的智慧解脫。用兩位俗士和一位比丘來象徵。有一個國土，名字叫做摩利伽羅（Maligaluo），沒有翻譯。那裡有一位比丘，名字叫做海幢，憑藉這第六般若（Prajna）之道成就，身心意念寂滅不生，脫離出入呼吸。身體的各個部分，共計十三處，化現出不同的化身，在十方利益眾生。智慧如海，身心寂然，沒有絲毫思慮知覺，名為海幢。善財童子見到海幢比丘在經行道旁，結跏趺坐，脫離出入呼吸。經行道是用，結跏趺坐，脫離出入呼吸是寂。以此表明寂用無礙。足下涌出無數百千億長者（zhangzhe）、居士（jushi）、婆羅門（poluomen）大眾，在十方化度利益眾生，這是表明長者、居士、婆羅門眾的德行。居住在卑微謙下的地位，遠離傲慢而不自高自大，所以足下涌出居士、婆羅門大眾。 兩膝涌出無數百千億剎帝利（chadi li）、婆羅門大眾，這是王族。表明膝蓋有捲曲伸展的自在之義，以此表明王者在世間自在的緣故，象徵菩薩于生死中自在的緣故。腰間涌出等同眾生數量的仙人眾，表明腰部是進行五欲的所在，仙人是清凈遠離五欲的，以此表明菩薩處於欲境，恒常不被染著，不執著也不遠離，恒常清凈的緣故。用仙人來象徵。兩脅涌出不可思議的龍眾、不可思議的龍女眾，在十方利益眾生，表明兩脅有挾持覆蔭的含義，以此表明大智大悲心。用龍和龍女來象徵。龍象徵智慧，龍女象徵慈悲。象徵菩薩恒常游於法空，智慧慈悲恒常周遍，對眾生攝持覆蔭，降下法雨。所以胸前卍字中，涌出無數百千億阿修羅（axiuluo）身，胸前的卍是萬字，表明菩薩于生死中，行持萬行而不沉沒。用阿修羅王來象徵。因為阿修羅王在大海中，足至海底，水至半身，背上涌出二乘眾無數百千億聲聞（shengwen）、獨覺（dujue）
【English Translation】 English version: Bhiksu Haichuang (Haichuang Bhiksu). Represents the wisdom and liberation of transcending the world within the world. Symbolized by two laymen and one Bhiksu. There is a country named Maligaluo (Maligaluo), which has not been translated. There is a Bhiksu there named Haichuang, who achieved this sixth Prajna (Prajna) path, his body and mind are extinguished and do not arise, he is free from inhalation and exhalation. From thirteen parts of his body, different incarnations emerge, benefiting beings in the ten directions. His wisdom is like the sea, his body and mind are serene, without any thought or perception, hence the name Haichuang. Sudhana (Shancai) saw Bhiksu Haichuang sitting in the lotus position beside the walking path, free from inhalation and exhalation. Walking is use, sitting in the lotus position and being free from inhalation and exhalation is stillness. This illustrates that stillness and use are unobstructed. From beneath his feet emerged countless hundreds of thousands of billions of elders (zhangzhe), householders (jushi), and Brahmins (poluomen), benefiting beings in the ten directions through transformation. This illustrates the conduct of elders, householders, and Brahmins. They dwell in humble and lowly positions, far from arrogance and not self-aggrandizing, therefore householders and Brahmins emerge from beneath his feet. From both knees emerged countless hundreds of thousands of billions of Kshatriyas (chadi li) and Brahmins, these are royalty. It indicates that the knees have the meaning of freely bending and stretching, thus illustrating that kings are free in the world, symbolizing that Bodhisattvas are free in birth and death. From the waist emerged a number of immortals equal to the number of beings, indicating that the waist is the place where the five desires are engaged. Immortals are pure and free from the five desires, thus illustrating that Bodhisattvas are in the realm of desires, constantly unattached, neither attached nor detached, constantly pure. Symbolized by immortals. From both sides emerged inconceivable dragon hosts and inconceivable dragon maiden hosts, benefiting beings in the ten directions, indicating that both sides have the meaning of supporting and sheltering, thus illustrating great wisdom and great compassion. Symbolized by dragons and dragon maidens. Dragons symbolize wisdom, dragon maidens symbolize compassion. Symbolizing that Bodhisattvas constantly roam in the emptiness of Dharma, wisdom and compassion constantly pervade, supporting and sheltering beings, raining down Dharma. Therefore, from the swastika on his chest, countless hundreds of thousands of billions of Asura (axiuluo) bodies emerge. The swastika on his chest is the character 'wan', indicating that Bodhisattvas in birth and death, practice ten thousand practices without sinking. Symbolized by the Asura King. Because the Asura King is in the great sea, his feet reach the bottom of the sea, the water reaches his waist, and from his back emerge countless hundreds of thousands of billions of Sravakas (shengwen) and Pratyekabuddhas (dujue) of the Two Vehicles.
覺者。以二乘背生死。背智悲故。以是背上出。從其兩肩出無數百千億夜叉羅剎王者。以明兩肩是力用大自在處故。以出夜叉羅剎王。皆能飛空。力用自在。是防護義。以明菩薩示行威勢。多力守護僧伽藍及以善人。從其腹出無數百千億緊那羅王及女者。以明腹是包含義。以明緊那羅王是歌樂之神。女表慈悲。像菩薩大智大悲。包含萬德。常於十方人天六道。以眾法樂樂眾生。令離眾苦憂惱。以緊那羅王及女表之。王者自在義。腹中出無數乾闥婆及女。此是樂神。如此技兒在十寶山中住。諸天須音樂時。往彼天中設樂。亦表菩薩智悲。包含眾德。法樂以娛樂眾生。令得歡喜。離諸苦惱也。從其面門出無數百千億轉輪王者。口者是說正教之門戶。像菩薩恒以四無礙辯。以為四兵。以七菩提分法以為七寶。不作無義綺語言詞。以表口出轉輪王。一切言音皆成教法。兩目出無數百千日輪。普照一切諸大地獄及諸惡趣。目者眼也。以明眼中瞳人是也。以像菩薩常以智眼大慈悲眼。觀一切眾生。隨根設教。令離諸惡。白毫相中出無數百千億帝釋身者。帝釋此云能主。能與諸天作主故。以明眉間毫相。是諸佛放中道智慈圓滿果光處。以取帝釋為能主。表菩薩以中道智悲圓滿行。主導一切十方眾生故。頭上出無量佛剎微塵數菩薩眾。
【現代漢語翻譯】 現代漢語譯本：覺者（Buddha）。因為二乘（聲聞乘和緣覺乘）背離了生死，背離了智慧和慈悲，所以從背部生出。從他的兩肩生出無數百千億夜叉（Yaksa，一種鬼神）羅剎（Rakshasa，一種惡鬼）王者，以此表明雙肩是力量和自在之處。生出夜叉羅剎王，都能夠飛行於空中，力量自在，這是防護的含義，表明菩薩示現威勢，有力地守護僧伽藍（Samgharama，寺院）以及善良的人們。從他的腹部生出無數百千億緊那羅王（Kinnara，一種天神，善於音樂）以及緊那羅女，以此表明腹部是包含的含義，表明緊那羅王是歌樂之神，緊那羅女代表慈悲，象徵菩薩的大智大悲，包含萬德，常在十方人天六道中，以各種法樂使眾生快樂，使他們遠離各種痛苦和憂惱，用緊那羅王和緊那羅女來表示。王者是自在的含義。腹中生出無數乾闥婆（Gandharva，一種天神，以香為食，善於音樂）以及乾闥婆女，這是樂神。就像這些技藝人在十寶山中居住，諸天需要音樂時，就到天中演奏音樂。也象徵菩薩的智慧和慈悲，包含各種功德，用法樂來娛樂眾生，使他們得到歡喜，遠離各種苦惱。從他的面門生出無數百千億轉輪王者（Cakravartin，擁有輪寶的統治者）。口是宣說正教的門戶，象徵菩薩經常以四無礙辯（四種無礙的辯才）作為四兵，以七菩提分法（七種覺悟的因素）作為七寶，不說沒有意義的華麗言辭，以此表明從口中生出轉輪王，一切言語都成為教法。兩眼生出無數百千日輪，普遍照耀一切大地獄以及各種惡趣。眼睛是視覺器官，表明眼睛中的瞳孔是視覺中心。以此象徵菩薩經常以智慧之眼和大慈悲之眼，觀察一切眾生，隨順他們的根器來施設教化，使他們遠離各種罪惡。白毫相（佛眉間白毫）中生出無數百千億帝釋身（Indra，天帝），帝釋的意思是能主，能夠為諸天做主。以此表明眉間白毫相，是諸佛放出中道智慧慈悲圓滿果光的地方，用帝釋來表示能主，表明菩薩以中道智慧慈悲圓滿的修行，主導一切十方眾生。頭上生出無量佛剎微塵數菩薩眾。
【English Translation】 English version: The Awakened One (Buddha). Because the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) turn their backs on birth and death, and turn their backs on wisdom and compassion, they emerge from the back. From his two shoulders emerge countless hundreds of thousands of billions of Yaksha (Yaksa, a type of spirit) and Rakshasa (Rakshasa, a type of demon) kings, indicating that the shoulders are the place of power and freedom. The Yaksha and Rakshasa kings who emerge are all able to fly in the sky and have power and freedom, which is the meaning of protection, indicating that the Bodhisattva manifests power and forcefully protects the Samgharama (Samgharama, monastery) and good people. From his abdomen emerge countless hundreds of thousands of billions of Kinnara kings (Kinnara, a type of celestial being, skilled in music) and Kinnara women, indicating that the abdomen is the meaning of containment, indicating that the Kinnara king is the god of song and music, and the Kinnara woman represents compassion, symbolizing the Bodhisattva's great wisdom and great compassion, containing all virtues, and constantly in the ten directions of humans, devas, and the six realms, using various Dharma music to make beings happy, and to make them stay away from all kinds of suffering and distress, which is represented by the Kinnara king and Kinnara woman. King is the meaning of freedom. From the abdomen emerge countless Gandharvas (Gandharva, a type of celestial being, who feeds on fragrance and is skilled in music) and Gandharva women, these are music gods. Just like these performers live in the Ten Treasure Mountains, when the devas need music, they go to the heavens to perform music. It also symbolizes the Bodhisattva's wisdom and compassion, containing all kinds of merits, using Dharma music to entertain beings, making them happy, and staying away from all kinds of suffering. From his face emerge countless hundreds of thousands of billions of Cakravartin kings (Cakravartin, a ruler who possesses a wheel treasure). The mouth is the gateway to expounding the correct teachings, symbolizing that the Bodhisattva constantly uses the four unimpeded eloquence (four kinds of unimpeded eloquence) as the four soldiers, and the seven factors of enlightenment (seven factors of enlightenment) as the seven treasures, and does not speak meaningless flowery words, indicating that the Cakravartin king emerges from the mouth, and all words become teachings. From both eyes emerge countless hundreds of thousands of billions of sun wheels, universally illuminating all the great hells and all the evil realms. The eyes are the organs of sight, indicating that the pupils in the eyes are the center of vision. This symbolizes that the Bodhisattva constantly uses the eyes of wisdom and the eyes of great compassion to observe all beings, and according to their roots, establishes teachings to make them stay away from all kinds of evils. From the white hair mark (urna between the eyebrows of the Buddha) emerge countless hundreds of thousands of billions of Indra bodies (Indra, the lord of the gods), Indra means the able lord, able to be the lord for the devas. This indicates that the white hair mark between the eyebrows is the place where the Buddhas emit the light of the complete fruit of the Middle Way wisdom and compassion, using Indra to represent the able lord, indicating that the Bodhisattva uses the complete practice of the Middle Way wisdom and compassion to lead all beings in the ten directions. From the head emerge countless Bodhisattvas as numerous as the dust particles in immeasurable Buddha lands.
頭者相盡。智悲行圓乃無極故。舉無量佛剎微塵為量。頂上出無數百千億諸佛者。頂上尊高最勝。故出佛眾。像根本智也。已下十二處化用。總是頂上起。通頂上有十三處。此位已明正心住。離出入息。寂用無礙。至十地中第六地。還同此位。得寂滅神通。但以智悲深廣不同。十地夜天表之。此位比丘表之。思之可見。善財住立。思惟觀察。經一日一夜者。以檀波羅蜜舍心圓滿也。七日七夜七支戒圓也。半月者忍圓滿也。以忍自利不益於他。以為半月。一月者精進波羅蜜。自利利他以為一月。六月者以度行成。六日者六個智慧滿。海幢比丘云。此三昧名普眼捨得者。以慧眼如空。十方普照。空慧無體。物亦本無。根境恒空。照無不徹。于境不染。名普眼捨得。既無取捨。正見現前。故以佛知見故。又名般若波羅蜜境界清凈光。又名普莊嚴清凈門。以明用空智慧。于身支分十三處。幻生諸身。起化如雲。充滿十方一切諸佛境界眾生界。成就教化莊嚴一切眾生事業。然其身心都無思覺。此是出情量之無作妙神。性同虛空。大用自在。從我唯知此一般若波羅蜜三昧光明已上。是推德升進。此上六波羅蜜。以滿出世間心。及於世間中心已竟。后休舍優婆夷。以明成就大慈大悲。以方便波羅蜜。入于生死。同於眾生八萬四千那由
他煩惱行。同事攝生。后位是也。如后具文。若不如是。出世解脫偏多。大悲不滿。從妙峰山上初發心住。海門國治地住。海岸上修行住。從彌伽長者達里鼻荼國生貴住。至住林聚落具足方便住。第六正心住。一終解脫。從第七不退住。成后三位。至灌頂住。若不如是位位相成。修行者得一法。自謂言足。不知進路。未得謂得。未滿謂滿。以是義故。安立五位同異法門。解行理智。大悲諸藝。神力通用。令知不錯使無稽滯。初發心時便成正覺。以此正覺用治習氣。德能妙用。及諸眾藝。普賢道頓成。于無始無終。無三世古今之智中。便具成眾德。令使正覺圓明。具普賢行海使滿。不可將一無作之理。萬事不明。以為佛者。乃是聲聞獨覺之道。非為佛也。
第七不退住。方便波羅蜜為主。餘九為伴。從此南行。以明從海幢比丘。於世間中。出世間智慧光明行。入生死。與一切眾生八萬四千那由他煩惱境界。而同其行。方便以四攝法事。隨時引之。令解脫故。南義如前。有一住處。名曰海潮。以明第七方便行。以正智慧日。入生死海。普照一切眾生八萬四千那由他煩惱波浪。隨其大小。而皆引接故。住處名海潮。以明菩薩知根知時。以度眾生。而不失時故。有園林。名普莊嚴者。以明方便之行。處生死海。游止其中
【現代漢語翻譯】 現代漢語譯本： 他的煩惱行為。同事注重養生。後面的位置也是這樣。如同後面詳細的文字所說。如果不是這樣，出世解脫就偏多，大悲心就不圓滿。從妙峰山上最初發心住，到海門國治理的地方住，到海岸上修行住。從彌伽（Mijia，人名）長者在達里鼻荼國（Dalibitu Guo，地名）出生顯貴住，到住林聚落具足方便住，第六正心住，最終解脫。從第七不退住，成就後面的三位，到灌頂住。如果不是這樣位位相成，修行者得到一種法，就自認為足夠，不知道繼續前進，沒有得到卻說得到了，沒有圓滿卻說圓滿了。因為這個緣故，安立五位同異法門，解行理智，大悲諸藝，神力通用，使人知道不錯謬，沒有稽留。最初發心的時候就成就正覺，用這個正覺來治理習氣，德能妙用，以及各種技藝，普賢道立刻成就。在無始無終，沒有三世古今的智慧中，就具備成就各種功德，使正覺圓明，具足普賢行海使之圓滿。不可以將一種無為的道理，萬事不明，就認為是佛，那是聲聞獨覺的道路，不是佛道。
第七不退住，以方便波羅蜜（Fangbian Boluomi，方便波羅蜜）為主，其餘九種為伴。從此向南走，說明從海幢（Haichuang，人名）比丘那裡，在世間中，以出世間的智慧光明行，進入生死，與一切眾生八萬四千那由他（Nayouta，數量單位）煩惱境界，而與他們同行，用四攝法（Shesifa，四攝法）方便，隨時引導他們，使他們解脫。南方的意義如前所述。有一個住處，名叫海潮（Haichao，地名），說明第七方便行，用正智慧的太陽，進入生死海，普遍照耀一切眾生八萬四千那由他煩惱波浪，隨著它們的大小，而都引導接納他們。所以住處名叫海潮，說明菩薩知道眾生的根器和時機，來度化眾生，而不錯過時機。有一個園林，名叫普莊嚴（Puzhuangyan，地名），說明方便的修行，處在生死海中，在其中游止。
【English Translation】 English version: His afflictive actions. Colleagues focus on health preservation. The subsequent position is also like this, as described in detail later. If it is not like this, there will be too much emphasis on liberation from the world, and the great compassion will not be complete. From the initial mind-dwelling on Mount Miaofeng, to dwelling in the governed land of Haimen State, to dwelling in practice on the coast. From the noble birth-dwelling of Elder Mijia in the country of Dalibitu, to the dwelling of complete skillful means in the forest village, the sixth dwelling of right mind, ultimately achieving liberation. From the seventh non-retreating dwelling, accomplishing the subsequent three positions, to the anointing dwelling. If the positions are not accomplished in this way, the practitioner obtains one Dharma and considers it sufficient, not knowing to advance further, claiming to have attained what has not been attained, claiming to be complete when not complete. For this reason, the five positions of similarities and differences are established, understanding and practice, reason and wisdom, great compassion, various arts, and the common use of spiritual powers, so that people know there are no mistakes and no delays. At the time of the initial arising of the mind, one achieves perfect enlightenment, using this perfect enlightenment to cure habitual tendencies, virtuous abilities, wonderful functions, and various arts, the path of Samantabhadra is immediately accomplished. In the wisdom without beginning or end, without the three times of past, present, and future, one is fully equipped to accomplish various virtues, making perfect enlightenment complete, fully equipped with the ocean of Samantabhadra's practices, making it complete. One cannot take a single principle of non-action, with all things unclear, and consider it to be the Buddha, that is the path of the Shravakas and Pratyekabuddhas, not the path of the Buddha.
The seventh non-retreating dwelling, with the Paramita of Skillful Means as the main focus, and the other nine as companions. From here, going south, it explains that from the Bhikshu Haichuang, in the world, with the light of transcendent wisdom, entering birth and death, and with all sentient beings in the eighty-four thousand nayutas of afflictive realms, walking with them, using the four means of attraction, guiding them at any time, so that they may be liberated. The meaning of south is as mentioned before. There is a dwelling place called Haichao, which explains the seventh skillful practice, using the sun of right wisdom, entering the sea of birth and death, universally illuminating all sentient beings' eighty-four thousand nayutas of waves of affliction, according to their size, and guiding and accepting them all. Therefore, the dwelling place is called Haichao, which explains that the Bodhisattva knows the faculties and timing of sentient beings, in order to liberate sentient beings, and does not miss the opportunity. There is a garden called Puzhuangyan, which explains that the practice of skillful means is in the sea of birth and death, wandering and dwelling within it.
。與眾生樂。以為己樂。故號為園。以八萬四千那由他無邊眾行。遍一切眾生心。皆令一切眾生歡喜發菩提心。及得人天之樂。名普莊嚴。園中有優婆夷。名為休舍。此云滿愿。為能滿足一切眾生所行善愿。成其善法。為于生死中。化恒爾不休。亦號意樂。以滿一切眾生意樂。令迴向一切善法故。優婆夷所止之處。垣墻眾寶樹林。客殿樓間。皆言百萬。廣如經說。不可具言。皆為優婆夷大悲深廣。依報莊嚴果不虛來。皆因行所起。觀果知因。因果相似。即知所行。身為正報。其身金色光明紺發垂鬢。戴海藏真珠網冠。掛出諸天真金寶釧。師子口摩尼寶以為耳珰。如意摩尼寶王以為瓔珞。一切寶網垂覆其身。坐真金座。此明緣身果報也。有八萬四千那由他同行眷屬。常居此園。以明大慈大悲行。一一行中。有八萬四千那由他行門。攝眾生遍故。所有依報正報。皆以慈悲心行業之所生故。善財問優婆夷發心久近。略言十佛剎微塵。具在經文。都言三十六恒河沙佛所凈修梵行。於此已往佛智所知。以明從前海幢比丘。三空智慧。六波羅蜜。以為六數。以三空智慧。以能照破六根六塵上煩惱。成就一切諸佛智慧光明。如是三空六度七覺支分等三十七道品。四攝四無量心。至十地滿。佛果已來。成普賢行。任運功成方休以無功智
悲。用而不止。六波羅蜜行。修出世心。多至三空智慧。一終出世之道。已前雖有慈悲。教化眾生。以空慧未明。照一切未畢。常欣出世之道。至前第六海幢比丘正心住。照用功畢。離出入息。神慧起化自在。如前已明。三空妙慧入于生死。成大慈悲行。同一切眾生八萬四千不可說諸塵勞門。與之同行。成灌頂住。已來三位。使令智慈圓滿。后自有次第。若不如是。至第六正心住。得世間中出世智慧功成。若也無後第七位。即入生死。大慈大悲之行絕也。即后三位中。大用不成。是故至此第七不退住。滿愿優婆夷云。發心已來。經三十六恒河沙佛所。凈修梵行。先舉燃燈佛等十個古佛名目。自余但舉三十六恒河沙佛數。以表三空智慧解脫。三世古今諸佛總同。故先舉也。以不離此三空智慧。六波羅蜜所得法門。入生死海。成后三位。使智慧圓滿。成普賢行門。前位以此比丘表之。此位以優婆夷表之。以取世間一分慈悲之義。正以明修行者男女。皆爾須具慈悲柔和善忍。不捨眾生故。夫聖教微密。言說難及。舉比丘居士長者兒女表之像也。觀像取意。得意像亡。三空者空無相無作。從此三空。卻興大愿。入十方三界六道。誓度一切眾生令盡。眾生不盡普賢行不休。十地中亦同此。以第七地中願行。成后八九十地。及普賢
【現代漢語翻譯】 現代漢語譯本： 悲心，在於運用而不止息。修持六波羅蜜行（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），修習出世之心。達到三空智慧（空、無相、無作），最終成就出世之道。在此之前，雖然也有慈悲，教化眾生，但因為空慧（對空性的智慧）未明，照見一切尚未圓滿，常常欣慕出世之道。直到前面的第六海幢比丘（Seatrack Bhiksu）的正心住位，照見和運用功夫完畢，脫離出入息（呼吸），神慧（神通智慧）生起，變化自在，如前文已經闡明。三空妙慧進入生死輪迴，成就大慈悲行，與一切眾生八萬四千不可說諸塵勞門（煩惱之門）同行，成就灌頂住位。從灌頂住位以來的三個位次，使令智慧和慈悲圓滿。後面自有次第。如果不是這樣，即使到了第六正心住位，得到世間中的出世智慧功成，如果沒有後面的第七位，就會墮入生死輪迴，大慈大悲之行也就斷絕了。那麼，后三位中的大用就不能成就。所以，到了這第七不退住位，滿愿優婆夷（Vow-fulfilling Upasika）說，從發心以來，經過三十六恒河沙佛所，清凈修持梵行。先舉出燃燈佛（Dipamkara Buddha）等十個古佛的名目，其餘只舉三十六恒河沙佛的數目，以此來表示三空智慧的解脫，三世古今諸佛總相同。所以先舉出這十個古佛。因為不離這三空智慧，六波羅蜜所得的法門，進入生死海，成就后三位，使智慧圓滿，成就普賢行門（Samantabhadra's practices）。前一位用海幢比丘來表徵，這一位用優婆夷來表徵，取世間一分慈悲的意義，正是爲了說明修行者，無論男女，都應該具備慈悲柔和善忍，不捨棄眾生。聖教（佛陀的教誨）微妙深密，言語難以表達。用比丘、居士、長者、兒女來表徵形象。觀察形象而領會意義，領會意義后形象就消失了。三空指的是空、無相、無作。從這三空，卻興起大愿，進入十方三界六道，誓願度一切眾生令其解脫。眾生不盡，普賢行永不停止。十地（菩薩修行的十個階段）中也相同。用第七地中的願行，成就後面的第八、第九、第十地以及普賢行。
【English Translation】 English version: Compassion lies in ceaseless application. Practice the Six Paramitas (the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom), cultivate the mind of transcendence. Attain the wisdom of the Three Emptinesses (emptiness, signlessness, and non-action), ultimately achieving the path of transcendence. Before this, although there is compassion and the teaching of sentient beings, because the wisdom of emptiness (understanding of emptiness) is not clear, the illumination of all is not complete, and one often admires the path of transcendence. It is not until the preceding sixth stage of Seatrack Bhiksu's (海幢比丘) Correct Mind Abiding, that the work of illumination and application is completed, and one is liberated from inhalation and exhalation (breathing). Divine wisdom (神通智慧) arises, transforming freely, as previously explained. The wonderful wisdom of the Three Emptinesses enters the cycle of birth and death, accomplishing the great compassionate practice, walking alongside all sentient beings through the eighty-four thousand inexpressible gates of defilement (煩惱之門), achieving the position of Empowerment Abiding. From the Empowerment Abiding position onwards, the three stages cause wisdom and compassion to become complete. There is a natural order thereafter. If it is not so, even if one reaches the sixth stage of Correct Mind Abiding and attains the worldly yet transcendent wisdom, if there is no subsequent seventh stage, one will fall into the cycle of birth and death, and the practice of great compassion will be cut off. Then, the great function of the latter three stages cannot be accomplished. Therefore, upon reaching this seventh stage of Non-Regression Abiding, Vow-fulfilling Upasika (滿愿優婆夷) says that since the initial aspiration, she has passed through thirty-six Ganges sands of Buddhas, purely cultivating Brahma conduct. First, she mentions the names of ten ancient Buddhas, such as Dipamkara Buddha (燃燈佛), and then only mentions the number of thirty-six Ganges sands of Buddhas, to represent the liberation of the wisdom of the Three Emptinesses, which is the same for all Buddhas of the three times, past and present. Therefore, these ten ancient Buddhas are mentioned first. Because one does not depart from this wisdom of the Three Emptinesses, the Dharma doors obtained through the Six Paramitas enter the sea of birth and death, accomplishing the latter three stages, making wisdom complete, and accomplishing Samantabhadra's practices (普賢行門). The previous stage is represented by Seatrack Bhiksu, and this stage is represented by Upasika, taking the meaning of a portion of worldly compassion, precisely to illustrate that practitioners, whether male or female, should all possess compassion, gentleness, kindness, and patience, and not abandon sentient beings. The Holy Teaching (佛陀的教誨) is subtle and profound, and words are difficult to express. Bhikshus, Upasakas, elders, and children are used to represent images. Observe the images and grasp the meaning; once the meaning is grasped, the images disappear. The Three Emptinesses refer to emptiness, signlessness, and non-action. From these Three Emptinesses, great vows arise, entering the ten directions, the three realms, and the six paths, vowing to liberate all sentient beings, causing them to be freed. If sentient beings are not exhausted, Samantabhadra's practices will never cease. The same is true in the Ten Bhumis (the ten stages of a Bodhisattva's path). The vows and practices in the seventh Bhumi accomplish the subsequent eighth, ninth, and tenth Bhumis, as well as Samantabhadra's practices.
行。如來大用神功。成法界之事業。十力四無畏等。若無第七地起大愿。入生死。但至第六地。行波羅蜜。得寂滅神通出世。自謂滿足。不知所行。即后七八九地等妙。及佛果后普賢恒行絕矣。此十位中法則與彼相似。智慧慈悲增廣。習業生熟不同。以此十住中。以比丘居士長者優婆夷仙人婆羅門王女。為像十地。以九個夜天神。一個如來妻瞿波女。破生死長夜。神用表之。功行勝劣。可知意況也。善財問聖者。久如得阿耨多羅三藐三菩提。優婆夷答言。不為教化一眾生。乃至云。教化一切眾生盡。我願乃盡。供養諸佛盡。莊嚴一切道場盡。我願乃盡。意明。佛果菩提無始終。普賢行無始終。自我唯知此離憂安隱幢解脫門已下。是推德升進。以明此位入生死海。成大慈悲。不厭喧鬧。心無煩惱故。設有無量眾生。一時惱之亦恒歡喜故。名離憂安隱幢解脫。
第八童真住。以愿波羅蜜為主。餘九為伴。於此南方海潮處有國土。名那羅素者。此云不懶墮。以表此位菩薩。得一分無功智增。憶念本願興悲行。行無有懈怠。倍勝於前故。云不懶墮。同前位名海潮者。前是長養大慈悲。此位智增明。以明智悲一體。以第七住此位。從悲起智。第十灌頂住。從智行悲。師子幢王女。名曰慈行是也。有仙人名曰毗目瞿沙。此云
【現代漢語翻譯】 現代漢語譯本：如來大用神通，成就法界的事業，具備十力（如來所具有的十種力量）和四無畏（佛菩薩所具有的四種無所畏懼的自信）。如果沒有第七地菩薩發起大愿，進入生死輪迴，而只是停留在第六地，修行波羅蜜（到達彼岸的方法），獲得寂滅神通而出世，自認為已經滿足，卻不知道自己所行持的，與後來的第七、第八、第九地等地的微妙境界，以及佛果之後的普賢菩薩的恒常行持，就完全隔絕了。這十個位次中的法則與那些相似，只是智慧和慈悲更加增廣，習氣和業力的生疏程度不同。因此，在這十住位中，用比丘、居士、長者、優婆夷（女居士）、仙人、婆羅門、王女來象徵十地菩薩。用九個夜天神和一個如來的妻子瞿波女（Gopa），來破除生死長夜，用神通來表述。功行的勝劣，可以從中瞭解情況。善財童子問聖者，多久才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。優婆夷回答說：『不為教化一個眾生，乃至教化一切眾生完畢，我的願力才算完結；供養諸佛完畢，莊嚴一切道場完畢，我的願力才算完結。』意思是說，佛果菩提沒有始終，普賢行也沒有始終。我自己只知道這離憂安隱幢解脫門（a state of liberation）以下，是推崇德行，提升境界，以此來說明這個位次的菩薩進入生死苦海，成就大慈悲心，不厭惡喧鬧，心中沒有煩惱。所以，即使有無量眾生同時惱亂他，他也總是歡喜，所以叫做離憂安隱幢解脫。 第八童真住，以愿波羅蜜為主，其餘九種波羅蜜為輔。在這個南方海潮處，有一個國土，名叫那羅素者（Narasu），意思是『不懶惰』。以此來表示這個位次的菩薩，得到一分無功用智的增長，憶念根本的誓願，興起悲憫之心而行持，行持沒有懈怠，比之前的更加殊勝，所以說『不懶惰』。與前一位次同樣名為海潮，前一位次是長養大慈悲，這一位次是智慧增明，以此來說明智慧和慈悲是一體的。第七住位的菩薩從悲心生起智慧，第十灌頂住位的菩薩從智慧行持悲心。師子幢王女（Lion Banner King's Daughter），名叫慈行，就是如此。有一位仙人名叫毗目瞿沙（Vimuktaghosha），意思是
【English Translation】 English version: The great and efficacious spiritual power of the Tathagata (如來，another name for Buddha) accomplishes the work of the Dharma Realm, possessing the Ten Powers (十力，the ten powers of a Buddha) and Four Fearlessnesses (四無畏，the four kinds of fearlessness a Buddha possesses). If one does not, from the Seventh Ground (第七地，seventh stage of Bodhisattva development), initiate great vows and enter into Samsara (生死，cycle of birth and death), but only remains in the Sixth Ground, practicing Paramitas (波羅蜜，perfections) and attaining the Samadhi (寂滅，state of meditative consciousness) of liberation and emerging from the world, considering oneself satisfied, then one does not know that what one practices is completely cut off from the subtle and wonderful states of the subsequent Seventh, Eighth, and Ninth Grounds, as well as the constant practice of Samantabhadra (普賢，a Bodhisattva representing practice) after Buddhahood. The principles in these ten positions are similar to those, but wisdom and compassion are further expanded, and the familiarity and unfamiliarity with habitual actions are different. Therefore, in these Ten Dwellings, Bhikshus (比丘，Buddhist monks), laypeople, elders, Upasikas (優婆夷，female lay devotees), immortals, Brahmins, and royal daughters are used to symbolize the Ten Grounds. Nine night deities and one wife of the Tathagata, Gopa (瞿波女，wife of Buddha), are used to break the long night of birth and death, expressed through spiritual powers. The superiority or inferiority of meritorious practices can be understood from this situation. Sudhana (善財，pilgrim in the Gandavyuha Sutra) asked the sage how long it would take to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，unsurpassed perfect enlightenment). The Upasika replied, 'Not until I have taught and transformed one sentient being, and even until I have taught and transformed all sentient beings, will my vows be fulfilled; not until I have made offerings to all Buddhas, and adorned all Bodhimandas (道場，place of enlightenment), will my vows be fulfilled.' The meaning is that the Bodhi (菩提，enlightenment) of Buddhahood has no beginning or end, and the practice of Samantabhadra has no beginning or end. I myself only know that below this 'Door of Liberation of the Sorrowless and Peaceful Banner' is the promotion of virtue and advancement of state, to illustrate that Bodhisattvas in this position enter the sea of birth and death, accomplish great compassion, do not dislike noise and bustle, and have no煩惱(afflictions) in their minds. Therefore, even if countless sentient beings trouble them at the same time, they are always joyful, hence the name 'Liberation of the Sorrowless and Peaceful Banner'. The Eighth Dwelling of True Childlike Nature takes the Vow Paramita as its main focus, with the other nine as companions. In this southern sea tide location, there is a country named Narasu (那羅素者), which means 'not lazy'. This is used to represent that Bodhisattvas in this position gain an increase in effortless wisdom, remember their fundamental vows, and arise with compassion to practice, practicing without懈怠(sloth), surpassing the previous ones, hence the saying 'not lazy'. Like the previous position, it is also named 'sea tide'; the previous one nurtured great compassion, while this position increases and clarifies wisdom, illustrating that wisdom and compassion are one. Bodhisattvas in the Seventh Dwelling arise with wisdom from compassion, while Bodhisattvas in the Tenth Abhisheka (灌頂，consecration) Dwelling practice compassion from wisdom. The Lion Banner King's Daughter, named Compassionate Practice, is like this. There is an immortal named Vimuktaghosha (毗目瞿沙), which means
出聲可畏。以第八童真住。一分正智增明。所出言音眾邪驚畏。此位何故以仙人表之。為有二義。一以智凈如仙無五欲也。二明得智增明。能隨邪見。同行接生故。引求仙者。令入正智。仙人摩善財頂者。以明許可印信至此智位不疑。執善財手明引接。即時善財自見其身。往十方十佛剎微塵數世界中。到十佛剎微塵數諸佛所。見彼佛剎及其眾會。廣如經說。以明入于智位增明。與佛同見能說。佛國土身境自在。以智如虛空。見佛及境界。如虛空無不遍故。於一念中。以三昧力。印無量劫。一時並見。仙人放善財手。還復如故。此是童真住。初至智位一分增明。以假聖所接引加持。方得見諸佛國境界。若至佛功終。十方常在現前。無勞所加力。從我唯知此菩薩無勝幢解脫已下。是推德升進。
第九法王子住。以力波羅蜜為主。餘九為伴。於此南方者。從前升進入后位故。南義如前。有一聚落名伊沙那者。此云長直。以此法王子法師位。成其智長直。以說教利生。長於前位。依根不曲。故云長直。總明心境無不是法界。名為聚落。有婆羅門。名為勝熱。以得智同邪。五熱炙身。不能所害。名為勝熱。世間之火由煩惱生。智慧清涼勝於煩惱。以勝煩惱故。火亦不能燒。此智入神用。非心跡所為。登刀山入火聚。四面積
【現代漢語翻譯】 現代漢語譯本 出聲可畏。以第八童真住（菩薩十住位的第八位）住於此位。一分正智增明，所出言音令眾邪驚畏。此位何故以仙人表之？為有二義：一以智凈如仙，無五欲也；二明得智增明，能隨邪見同行接引眾生，故引求仙者，令入正智。仙人摩善財（《華嚴經》中人物）頂者，以明許可印信至此智位不疑。執善財手明引接。即時善財自見其身，往十方十佛剎微塵數世界中，到十佛剎微塵數諸佛所，見彼佛剎及其眾會，廣如經說。以明入于智位增明，與佛同見能說佛國土身境自在。以智如虛空，見佛及境界，如虛空無不遍故。於一念中，以三昧力，印無量劫，一時並見。仙人放善財手，還復如故。此是童真住初至智位一分增明，以假聖所接引加持，方得見諸佛國境界。若至佛功終，十方常在現前，無勞所加力。從我唯知此菩薩無勝幢解脫已下，是推德升進。 第九法王子住（菩薩十住位的第九位）。以力波羅蜜為主，餘九為伴。於此南方者，從前升進入后位故，南義如前。有一聚落名伊沙那（Ishana），此云長直。以此法王子法師位，成其智長直，以說教利生，長於前位。依根不曲，故云長直。總明心境無不是法界，名為聚落。有婆羅門，名為勝熱。以得智同邪，五熱炙身，不能所害，名為勝熱。世間之火由煩惱生，智慧清涼勝於煩惱，以勝煩惱故，火亦不能燒。此智入神用，非心跡所為。登刀山入火聚，四面積。
【English Translation】 English version 'The sound is fearful.' Residing in the Eighth Kumara-bhuta-avastha (Eighth Stage of the Ten Dwellings of a Bodhisattva). One part of correct wisdom increases and brightens. The sounds emitted cause all evil to be frightened and awed. Why is this position represented by a hermit? There are two reasons: First, because the wisdom is as pure as a hermit, without the five desires. Second, it shows that the increased and brightened wisdom can accompany those with heretical views and guide sentient beings, thus leading those seeking hermitage into correct wisdom. The hermit touching Sudhana's (a character in the Avatamsaka Sutra) head signifies permission and confirmation that he has reached this position of wisdom without doubt. Holding Sudhana's hand clearly indicates guidance and reception. Immediately, Sudhana sees himself going to worlds as numerous as dust motes in ten directions and ten Buddha-lands, arriving at the places of Buddhas as numerous as dust motes in ten Buddha-lands, seeing those Buddha-lands and their assemblies, as described extensively in the sutra. This illustrates that entering the position of wisdom increases and brightens, allowing one to see and speak about the Buddha-lands and the freedom of body and environment in the same way as the Buddha. Because wisdom is like space, seeing the Buddhas and their realms is like space, all-pervading. In one thought, through the power of samadhi, one can simultaneously see countless kalpas. The hermit releases Sudhana's hand, and he returns to his original state. This is the initial increase and brightening of one part of wisdom upon reaching the Kumara-bhuta-avastha, achieved through the guidance and blessing of a provisional sage, enabling one to see the realms of the Buddha-lands. If one reaches the end of the Buddha's merit, the ten directions are always present, without the need for added power. From 'I only know this Bodhisattva's liberation of the Unsurpassed Banner' onwards, it is the advancement of virtue. The Ninth Dharma-putra-avastha (Ninth Stage of the Ten Dwellings of a Bodhisattva). The Paramita of Power is the main focus, with the other nine as companions. Being in the south here means advancing from the previous position to the subsequent one, so the meaning of 'south' is as before. There is a settlement named Ishana (Ishana), which means 'long and straight.' This Dharma-putra-avastha, the position of a Dharma Master, achieves the length and straightness of wisdom, because teaching and benefiting sentient beings is longer than the previous position. Relying on the root without crookedness is why it is called 'long and straight.' Generally, it clarifies that the mind and environment are none other than the Dharma Realm, which is called a settlement. There is a Brahmin named 'Victorious Heat.' Because he has obtained wisdom that is the same as evil, scorching his body with five heats cannot harm him, so he is called 'Victorious Heat.' The fire of the world arises from afflictions, but wisdom is cool and surpasses afflictions. Because it surpasses afflictions, fire cannot burn it. This wisdom enters into divine use, not something done by the traces of the mind. Climbing mountains of knives and entering piles of fire, the four areas...
薪如山。火焰連天。刀山高峻。投身入火中。以明修行至此位。煩惱業亡。智堪如是。破諸邪見。令歸正見。勸善財令登刀山。善財致疑。諸天勸慰。使無疑心。以明金剛焰三昧光明。燒煩惱薪。截邪見網。令歸正法。內是金剛三昧入者。煩惱都亡。如清涼池意表法中。以無相智慧為刀山。無性妙光能破惑。是金剛焰定。若存金剛赫奕之狀。不可能破計著執塵。論主頌云。根本智火遍虛空。生妙智慧金剛刃。能破眾生堅執業。還成本智妙光明。以明根本智作無明時。從十住初心。以明無相慧顯得。今至此十住第九法王之位。以從根本智起用。妙慧利益眾生。以是為金剛三昧之火。起無量智慧刀山。照割一切眾生長夜煩惱。及方便引接妄行苦行。五熱炙身之流。
第十灌頂住。以智波羅蜜為主。餘九為伴。南方有城。名師子奮迅者。以明灌頂住中智波羅蜜增明。此位以智行悲。處生死海中。了心境本智體無生滅。不畏生死。名師子幢王。以一智中。一時普與十方。一切眾生前對現色身。如響普應。一時普遍。猶如師子奮迅。一時全身普振。有童女名曰慈行。是師子幢王女。師子幢王是智。童女慈行是慈悲之行。以明此位從智行慈悲。與世同行。以無染習。即以童女表之。如第七休舍優婆夷。從慈悲成智。即猶存染
【現代漢語翻譯】 現代漢語譯本 薪如山（比喻煩惱如柴薪堆積如山）。火焰連天（比喻智慧之火燃燒強烈）。刀山高峻（比喻以智慧斬斷煩惱的艱難）。投身入火中（比喻以大無畏的精神投入修行）。以明修行至此位（表明修行到這個階段）。煩惱業亡（煩惱和業障已經消除）。智堪如是（智慧足以達到這種程度）。破諸邪見（破除各種錯誤的見解）。令歸正見（使人迴歸正確的見解）。勸善財令登刀山（勸導善財童子登上刀山）。善財致疑（善財童子產生疑惑）。諸天勸慰（眾天神勸慰他）。使無疑心（使他消除疑慮）。以明金剛焰三昧光明（以此表明金剛焰三昧的光明）。燒煩惱薪（焚燒煩惱的柴薪）。截邪見網（斬斷邪見的羅網）。令歸正法（使人迴歸正法）。內是金剛三昧入者（內心進入金剛三昧的人）。煩惱都亡（煩惱全部消除）。如清涼池意表法中（如同清涼池所象徵的法）。以無相智慧為刀山（以無相的智慧作為刀山）。無性妙光能破惑（無自性的妙光能夠破除迷惑）。是金剛焰定（這就是金剛焰定）。若存金剛赫奕之狀（如果執著于金剛赫奕的形象）。不可能破計著執塵（不可能破除計度執著的塵垢）。論主頌云（論主的偈頌說）。根本智火遍虛空（根本智的火焰遍佈虛空）。生妙智慧金剛刃（產生微妙智慧的金剛利刃）。能破眾生堅執業（能夠破除眾生堅固的執著和業障）。還成本智妙光明（迴歸到根本智的微妙光明）。以明根本智作無明時（表明根本智作為無明的時候）。從十住初心（從十住位的最初階段開始）。以明無相慧顯得（表明無相的智慧顯現出來）。今至此十住第九法王之位（現在到達十住位的第九位法王之位）。以從根本智起用（因為從根本智開始起作用）。妙慧利益眾生（以微妙的智慧利益眾生）。以是為金剛三昧之火（因此這是金剛三昧的火焰）。起無量智慧刀山（升起無量的智慧刀山）。照割一切眾生長夜煩惱（照亮和割斷一切眾生長夜的煩惱）。及方便引接妄行苦行（以及方便引導和接引那些妄行苦行的人）。五熱炙身之流（用五種熱法燒灼身體的人）。 第十灌頂住（第十灌頂位）。以智波羅蜜為主（以智慧波羅蜜為主導）。餘九為伴（其餘九種波羅蜜為輔助）。南方有城（南方有一座城市）。名師子奮迅者（名字叫做師子奮迅）。以明灌頂住中智波羅蜜增明（表明在灌頂位中智慧波羅蜜更加明亮）。此位以智行悲（這個階段以智慧引導慈悲）。處生死海中（處於生死輪迴的大海中）。了心境本智體無生滅（了知心、境和根本智的本體沒有生滅）。不畏生死（不畏懼生死）。名師子幢王（名為師子幢王）。以一智中（以一種智慧）。一時普與十方（在同一時間普遍給予十方）。一切眾生前對現色身（在一切眾生面前顯現色身）。如響普應（如同回聲一樣普遍迴應）。一時普遍（在同一時間普遍存在）。猶如師子奮迅（就像獅子奮迅一樣）。一時全身普振（在同一時間全身普遍振動）。有童女名曰慈行（有一位童女名字叫做慈行）。是師子幢王女（是師子幢王的女兒）。師子幢王是智（師子幢王代表智慧）。童女慈行是慈悲之行（童女慈行代表慈悲的行為）。以明此位從智行慈悲（表明這個階段從智慧出發而行慈悲）。與世同行（與世俗之人同行）。以無染習（因為沒有被污染的習氣）。即以童女表之（就用童女來象徵）。如第七休舍優婆夷（如同第七位的休舍優婆夷）。從慈悲成智（從慈悲成就智慧）。即猶存染（就仍然存在染污）。
【English Translation】 English version 'Xin Ru Shan' (薪如山) (metaphor for afflictions piled up like firewood mountains). 'Huo Yan Lian Tian' (火焰連天) (metaphor for the intense burning of wisdom fire). 'Dao Shan Gao Jun' (刀山高峻) (metaphor for the difficulty of cutting off afflictions with wisdom). 'Tou Shen Ru Huo Zhong' (投身入火中) (metaphor for entering practice with great fearlessness). 'Yi Ming Xiu Xing Zhi Ci Wei' (以明修行至此位) (indicating that practice has reached this stage). 'Fan Nao Ye Wang' (煩惱業亡) (afflictions and karmic obstacles have been eliminated). 'Zhi Kan Ru Shi' (智堪如是) (wisdom is sufficient to reach this level). 'Po Zhu Xie Jian' (破諸邪見) (breaking through various wrong views). 'Ling Gui Zheng Jian' (令歸正見) (causing people to return to right views). 'Quan Shancai Ling Deng Dao Shan' (勸善財令登刀山) (advising Sudhana to climb the mountain of knives). 'Shancai Zhi Yi' (善財致疑) (Sudhana has doubts). 'Zhu Tian Quan Wei' (諸天勸慰) (the gods comfort him). 'Shi Wu Yi Xin' (使無疑心) (causing him to eliminate doubts). 'Yi Ming Jin Gang Yan San Mei Guang Ming' (以明金剛焰三昧光明) (thereby illuminating the light of the Vajra Flame Samadhi). 'Shao Fan Nao Xin' (燒煩惱薪) (burning the firewood of afflictions). 'Jie Xie Jian Wang' (截邪見網) (cutting off the net of wrong views). 'Ling Gui Zheng Fa' (令歸正法) (causing people to return to the right Dharma). 'Nei Shi Jin Gang San Mei Ru Zhe' (內是金剛三昧入者) (those who enter the Vajra Samadhi in their hearts). 'Fan Nao Du Wang' (煩惱都亡) (all afflictions are eliminated). 'Ru Qing Liang Chi Yi Biao Fa Zhong' (如清涼池意表法中) (like the Dharma symbolized by the Cool Pond). 'Yi Wu Xiang Zhi Hui Wei Dao Shan' (以無相智慧為刀山) (taking non-dual wisdom as the mountain of knives). 'Wu Xing Miao Guang Neng Po Huo' (無性妙光能破惑) (the wonderful light of no-self-nature can break through delusion). 'Shi Jin Gang Yan Ding' (是金剛焰定) (this is the Vajra Flame Samadhi). 'Ruo Cun Jin Gang He Yi Zhi Zhuang' (若存金剛赫奕之狀) (if one clings to the majestic appearance of Vajra). 'Bu Ke Neng Po Ji Zhuo Zhi Chen' (不可能破計著執塵) (it is impossible to break through the dust of calculation and attachment). 'Lun Zhu Song Yun' (論主頌云) (the master's verse says). 'Gen Ben Zhi Huo Bian Xu Kong' (根本智火遍虛空) (the fire of fundamental wisdom pervades the void). 'Sheng Miao Zhi Hui Jin Gang Ren' (生妙智慧金剛刃) (generating the wonderful wisdom of the Vajra blade). 'Neng Po Zhong Sheng Jian Zhi Ye' (能破眾生堅執業) (able to break through the firm attachments and karma of sentient beings). 'Huan Cheng Ben Zhi Miao Guang Ming' (還成本智妙光明) (returning to the wonderful light of fundamental wisdom). 'Yi Ming Gen Ben Zhi Zuo Wu Ming Shi' (以明根本智作無明時) (indicating that when fundamental wisdom acts as ignorance). 'Cong Shi Zhu Chu Xin' (從十住初心) (from the initial stage of the Ten Abodes). 'Yi Ming Wu Xiang Hui Xian De' (以明無相慧顯得) (indicating that non-dual wisdom appears). 'Jin Zhi Ci Shi Zhu Di Jiu Fa Wang Zhi Wei' (今至此十住第九法王之位) (now reaching the ninth Dharma King position of the Ten Abodes). 'Yi Cong Gen Ben Zhi Qi Yong' (以從根本智起用) (because it starts to function from fundamental wisdom). 'Miao Hui Li Yi Zhong Sheng' (妙慧利益眾生) (using wonderful wisdom to benefit sentient beings). 'Yi Shi Wei Jin Gang San Mei Zhi Huo' (以是為金剛三昧之火) (therefore, this is the fire of the Vajra Samadhi). 'Qi Wu Liang Zhi Hui Dao Shan' (起無量智慧刀山) (arising the immeasurable wisdom mountain of knives). 'Zhao Ge Yi Qie Zhong Sheng Chang Ye Fan Nao' (照割一切眾生長夜煩惱) (illuminating and cutting off the long night of afflictions of all sentient beings). 'Ji Fang Bian Yin Jie Wang Xing Ku Xing' (及方便引接妄行苦行) (as well as conveniently guiding and receiving those who vainly practice asceticism). 'Wu Re Zhi Shen Zhi Liu' (五熱炙身之流) (those who scorch their bodies with the five heats). The Tenth Abiding Stage of Empowerment (第十灌頂住). Taking Wisdom Paramita as the main (以智波羅蜜為主), the other nine as companions (餘九為伴). In the south, there is a city (南方有城), named 'Lion's Swiftness' (師子奮迅者). Indicating that in the Abiding Stage of Empowerment, Wisdom Paramita becomes brighter (以明灌頂住中智波羅蜜增明). At this stage, compassion is practiced with wisdom (此位以智行悲), being in the sea of birth and death (處生死海中), understanding that the essence of mind, realm, and fundamental wisdom has no arising or ceasing (了心境本智體無生滅), not fearing birth and death (不畏生死), named 'Lion Banner King' (師子幢王). With one wisdom (以一智中), universally giving to the ten directions at once (一時普與十方), manifesting a physical body in front of all sentient beings (一切眾生前對現色身), universally responding like an echo (如響普應), universally present at once (一時普遍), like a lion's swiftness (猶如師子奮迅), the whole body universally vibrates at once (一時全身普振). There is a maiden named 'Loving Conduct' (慈行) (童女名曰慈行), who is the daughter of the Lion Banner King (是師子幢王女). The Lion Banner King is wisdom (師子幢王是智), the maiden 'Loving Conduct' is the conduct of loving-kindness and compassion (童女慈行是慈悲之行). Indicating that at this stage, compassion is practiced from wisdom (以明此位從智行慈悲), walking with the world (與世同行), because there are no defiled habits (以無染習), thus symbolized by a maiden (即以童女表之). Like the seventh Upasika 'Huxie' (休舍優婆夷), from compassion accomplishing wisdom (從慈悲成智), there is still defilement (即猶存染).
習故。即以優婆夷表之。皆像知法。得法像亡。思之可見。五百童女以為侍從者。如五蘊中煩惱。經云。一蘊之上有五百煩惱。五蘊之上有二千五百煩惱。以此智慈之行。總收五位上五百波羅蜜行。遍十方一切眾生五百煩惱。共同其行。乃至八萬四千五百為主。住毗盧遮那藏殿。以明大慈悲居根本智光明藏。以為殿體。龍勝栴檀蹙金線網天衣座上。而說妙法者。以師子幢王根本智。而起妙慧。以龍降大法雨。潤益眾生。栴檀者香名。為此香能息毒蛇熱惱。正熱時毒熱惱盛。以身纏樹。熱惱清涼。以明此善友降法雨時。無明毒蛇皆得清涼。金線網衣座者。線者貫穿義。網者教網也。衣者覆蓋義。以善能貫穿教網。覆護眾生。報居此座。善財詣王宮門。求彼女者。智王悲宮。是所求之處。觀其報果。一一境界之內。皆有一切如來。從初發心時。乃至成道轉法輪。示現入涅槃。如帝網之光影參徹。以此波羅蜜印。印三世古今之業。境界都盡如是。童女告善財言。善男子。此是波羅蜜普莊嚴門。我於三十六恒河沙佛所。求得此法門者。三空智慧六度。以為佛數。一佛所演。余不重說。以明從根本智。起三空智慧。總是佛智慧。亦是一個三空。空無相無作智慧。六度行門。轉一切眾生六根內外塵。總為清凈。普能莊嚴法界眾生。
總為佛智慧。如下文所說。無量般若波羅蜜。總以根本智。起三空智慧為體。能清凈一切眾生差別業門。而令成就如來智慧。皆以三空智為體。廣如經說。從我唯知此般若波羅蜜普莊嚴門已下。推德升進。意明。第七住入生死海。同一切眾生八萬四千及不可說量。同虛空諸煩惱門。皆與同行。至此第十住位中修行行滿。一終智慧行圓。還從根本智。起八萬四千不可說智慧。總根本智生。以三空為體。能破一切眾生六根中一切諸煩惱。故若無眾生諸煩惱眾多。三空智慧亦無有也。眾生煩惱廣多。般若波羅蜜廣多。如來化身亦廣多。以將十住中所修福德智慧。神化之事用。成十行中一切利益眾生行門。及自治自隨行習氣不自在障。令使自在故。
已上十善知識以後。凡夫修行出世間及世間。出世間空智慧解脫出世慈悲心多。于眾生藝治化饒益利門未學。立位明法。五位前後殊分。若行之者。不出一時一法。一位遍收前後時法故。以智境之中無古今也。
略釋新華嚴經修行次第決疑論卷二之下 大正藏第 36 冊 No. 1741 略釋新華嚴經修行次第決疑論
略釋新華嚴經修行次第決疑論卷三之上
大唐北京李通玄撰
十行位
第一歡喜行。南方有國土。名為三目。彼有比
【現代漢語翻譯】 現代漢語譯本： 總括來說，佛的智慧，就像下文所說的那樣。無量的般若波羅蜜（Prajnaparamita，智慧到彼岸），總以根本智（Mula-jnana，根本智慧）為基礎，以三空智慧為本體。它能清凈一切眾生差別業門，從而成就如來的智慧，都以三空智為本體。詳細內容如經文所說，從『我唯知此般若波羅蜜普莊嚴門』以下，推德升進。意思是說，第七住位進入生死海，與一切眾生的八萬四千及不可說量的、如同虛空般的諸煩惱門，都一同經歷。直到這第十住位中修行圓滿，一旦智慧修行圓滿，就又從根本智生起八萬四千不可說的智慧，總以根本智為生起之源，以三空為本體。它能破除一切眾生六根中的一切諸煩惱。所以，如果沒有眾生諸煩惱的眾多，三空智慧也就沒有存在的必要。眾生煩惱越是廣多，般若波羅蜜也就越是廣多，如來的化身也就越是廣多。這是因為將十住位中所修的福德智慧，以及神化之事用，成就十行位中一切利益眾生的行門，以及自治自隨行習氣不自在的障礙，使之自在的緣故。 以上十善知識以後，凡夫修行出世間和世間法，出世間的空智慧解脫和出世的慈悲心較多，對於眾生藝治化饒益利門尚未學習。立位闡明佛法，五位前後有殊勝的區分。如果修行之人，不需一時一法，一位就能遍收前後時法，因為在智慧的境界中沒有古今之分。 略釋新華嚴經修行次第決疑論卷二之下 大正藏第 36 冊 No. 1741 略釋新華嚴經修行次第決疑論 略釋新華嚴經修行次第決疑論卷三之上 大唐北京李通玄撰 十行位 第一歡喜行。南方有國土，名為三目。彼有比丘。
【English Translation】 English version: In summary, the Buddha's wisdom, as described below, is like this. The immeasurable Prajnaparamita (Prajnaparamita, Perfection of Wisdom) is based on the Mula-jnana (Fundamental Wisdom), with the wisdom of the three emptinesses as its essence. It can purify all sentient beings' different karma doors, thereby accomplishing the Tathagata's (Thus Come One's) wisdom, all based on the wisdom of the three emptinesses. The details are as described in the scriptures, starting from 'I only know this Universal Adornment Door of Prajnaparamita,' progressing in virtue. It means that the seventh dwelling enters the sea of birth and death, experiencing the eighty-four thousand and inexpressible amount of afflictions, like the void, along with all sentient beings. Until the practice in this tenth dwelling is complete, once the practice of wisdom is perfected, eighty-four thousand inexpressible wisdoms arise again from the fundamental wisdom, with the fundamental wisdom as the source of arising, and the three emptinesses as the essence. It can break through all the afflictions in the six roots of all sentient beings. Therefore, if there were not so many afflictions of sentient beings, the wisdom of the three emptinesses would not be necessary. The more extensive the afflictions of sentient beings, the more extensive the Prajnaparamita, and the more extensive the manifestations of the Tathagata. This is because the merits and wisdom cultivated in the ten dwellings, as well as the divine transformations, accomplish all the practices of benefiting sentient beings in the ten practices, as well as the obstacles of self-governance, self-following habits, and lack of freedom, making them free. After the above ten good advisors, ordinary people cultivate both worldly and other-worldly dharmas. There is more other-worldly wisdom of emptiness and liberation, and other-worldly compassion, but they have not yet learned about the arts, governance, transformation, enrichment, and benefit doors for sentient beings. Establishing positions to clarify the Dharma, the five positions have distinct differences before and after. If a practitioner does not need one dharma at one time, one position can comprehensively gather the dharmas of previous and subsequent times, because there is no distinction between ancient and modern in the realm of wisdom. Abridged Explanation of Doubts Concerning the Order of Practice in the New Avatamsaka Sutra, Scroll 2, Part 2 Taisho Tripitaka Volume 36, No. 1741, Abridged Explanation of Doubts Concerning the Order of Practice in the New Avatamsaka Sutra Abridged Explanation of Doubts Concerning the Order of Practice in the New Avatamsaka Sutra, Scroll 3, Part 1 Composed by Li Tongxuan of Beijing, Great Tang Dynasty The Ten Practices First, the Practice of Joy. In the south, there is a country named Three Eyes. There is a Bhiksu (monk) there.
丘。名曰善見。南義如前。國土名三目者。以明法眼智眼慧眼。以此善知識。於此行中。常以此三眼。善利眾生。故名三目。目者眼也。以法眼明凈。常見法身。智眼知根。善知根器。慧眼簡擇。明見正邪。以此三眼處行無惑。若無此三眼。自亦恒迷。事無不染。何堪利物令離蓋纏。以善知識道德行門。而標其國。名為三目。比丘名善見者。以此三眼知根。應根與益。不浪施教。名為善見。何故此十行之初。以比丘為首。以明處行。先以三眼明徹。於世間中心境無垢。名曰比丘。以比丘無染。是解脫義。此十行初以比丘。是處行不染義。十住初妙峰山頂德云比丘。是從定起觀。以明相盡出俗之義。十回向初。鬻香長者號青蓮華。以明回出纏心多者。令入生死。成大慈悲行。處世知真。而不染污。故號青蓮華。以俗表之。如凈名之流是也。十地初以婆珊婆演底主夜神。此云主當春生。以明十地大悲行常處生死長夜。主當一切眾生。令善芽增長。亦是主當春生苗稼神。善財至三眼國。于城邑聚落村鄰市肆川源山谷一切諸處。周遍求覓者。城者可知。鄰者尚書大傳曰。五家為鄰。三鄰為朋。三朋為里。五里為邑。此是虞夏之制也。自余可知。善財如是求覓。以明觀察諸法。靜亂無體。一切處無著。比丘在林中經行往返者。以
【現代漢語翻譯】 現代漢語譯本： 丘（Bhikkhu，比丘）。名號叫做善見（Sudarsana）。南方的意義如前所述。國土名為三目（Trimukha）的原因，是因為它闡明了法眼（Dharma-caksu）、智眼（Jnana-caksu）和慧眼（Prajna-caksu）。憑藉這位善知識（Kalyanamitra），在此修行之中，常常用這三眼，很好地利益眾生，所以叫做三目。目就是眼的意思。用清凈的法眼，常常看見法身（Dharmakaya）。用智眼瞭解根性（Indriya），善於瞭解眾生的根器。用慧眼簡擇，清楚地看見正與邪。憑藉這三眼處世修行沒有迷惑。如果沒有這三眼，自己也會常常迷惑，所做的事情沒有不被染污的，怎麼能夠利益眾生，使他們脫離煩惱的纏縛呢？憑藉善知識的道德修行，來標明他的國度，名為三目。比丘名為善見的原因，是因為用這三眼瞭解根性，應和根性給予利益，不隨便施教，所以叫做善見。為什麼這十行（Dasacarya）的開始，以比丘為首呢？是爲了說明處世修行，先用三眼明徹，在世間中心境沒有垢染，叫做比丘。因為比丘沒有染污，是解脫的意義。這十行的開始用比丘，是處世修行不被染污的意義。十住（Dasavasa）的開始，妙峰山頂的德云比丘（Gunavan Bhikkhu），是從禪定中起來觀察，爲了闡明相盡出離世俗的意義。十回向（Dasaparinamana）的開始，賣香的長者號稱青蓮華（Nilotpala），爲了闡明迴轉出離纏縛的心念多的人，使他們進入生死輪迴，成就大慈悲的修行，處世知道真諦，而不被染污，所以號稱青蓮華，用世俗來表述，就像維摩詰（Vimalakirti）之流就是這樣。十地（Dasabhumi）的開始，以婆珊婆演底主夜神（Vasanti），這裡說的是主管春天生長，爲了闡明十地的大悲修行常常處於生死長夜，主管一切眾生，使善良的幼苗增長，也是主管春天生長苗稼的神。善財童子（Sudhana）到達三目國，在城邑、聚落、村鄰、市肆、川源、山谷一切地方，周遍求覓，城是可以理解的。鄰，《尚書大傳》說，五家為鄰，三鄰為朋，三朋為里，五里為邑，這是虞夏時代的制度。其餘的可以知道。善財童子這樣求覓，是爲了闡明觀察諸法，靜止和擾亂都沒有實體，在一切地方都沒有執著。比丘在林中經行往返，是爲了
【English Translation】 English version: Bhikkhu (monk). His name is Sudarsana (Good Vision). The meaning of 'South' is as previously explained. The reason the country is named Trimukha (Three Eyes) is that it elucidates the Dharma-caksu (Dharma-eye), Jnana-caksu (Wisdom-eye), and Prajna-caksu (Insight-eye). Relying on this Kalyanamitra (Good Friend), in this practice, he constantly uses these three eyes to greatly benefit sentient beings, hence the name Trimukha. 'Mukha' means 'eye'. With the pure Dharma-eye, he constantly sees the Dharmakaya (Dharma-body). With the Wisdom-eye, he understands the Indriya (faculties), skillfully knowing the capacities of sentient beings. With the Insight-eye, he discerns and clearly sees right and wrong. With these three eyes, he is without confusion in his conduct and practice. If one lacks these three eyes, one will constantly be deluded, and everything one does will be tainted. How can one then benefit beings and liberate them from the entanglements of afflictions? The country is named Trimukha based on the virtuous conduct and practice of the Kalyanamitra. The reason the Bhikkhu is named Sudarsana is that he uses these three eyes to understand the faculties, providing benefits according to their capacities, and does not teach indiscriminately, hence the name Sudarsana. Why does this Dasacarya (Ten Practices) begin with the Bhikkhu? It is to illustrate that in conduct and practice, one must first be clear with the three eyes, and have a mind free from defilement in the world, hence the name Bhikkhu. Because the Bhikkhu is without defilement, it signifies liberation. The beginning of the Ten Practices with the Bhikkhu signifies the meaning of being untainted in conduct and practice. The Gunavan Bhikkhu (Virtuous Cloud Monk) at the summit of Mount Myriad Peaks at the beginning of the Dasavasa (Ten Dwellings) arises from Samadhi (meditative concentration) to observe, elucidating the meaning of exhausting appearances and transcending the mundane. The Nilotpala (Blue Lotus) Elder, a fragrance seller, at the beginning of the Dasaparinamana (Ten Dedications) elucidates turning back and liberating those with many entangled thoughts, enabling them to enter Samsara (cycle of birth and death) and accomplish the practice of great compassion, knowing the truth while in the world, and remaining untainted, hence the name Nilotpala, using the mundane to represent it, like Vimalakirti and others. Vasanti, the night-ruling deity, at the beginning of the Dasabhumi (Ten Grounds), which means 'ruling the spring growth', elucidates that the great compassionate practice of the Ten Grounds constantly resides in the long night of Samsara, ruling over all sentient beings, causing the seeds of goodness to grow, and is also the deity ruling over the growth of crops in spring. Sudhana (Good Wealth) arrives in the country of Trimukha, seeking everywhere in the cities, villages, settlements, neighborhoods, markets, rivers, mountains, and valleys. 'City' is understandable. 'Neighborhood', the Shangshu Da Zhuan (Commentary on the Book of Documents) says, 'Five families make a neighborhood, three neighborhoods make a Peng (group), three Peng make a Li (community), five Li make a city.' This was the system of the Yu and Xia dynasties. The rest can be understood. Sudhana seeks in this way to elucidate observing all Dharmas, that stillness and disturbance have no substance, and there is no attachment in any place. The Bhikkhu walking back and forth in the forest is to
明萬行如林覆蔭。莊嚴萬有也。地有林莊嚴真境。人有行莊嚴自身。及益他人也。往返經行者。明體不住生死。不住解脫涅槃。故其比丘壯年者。以明在世毀贊無傾。利生無盡。為壯年美貌端正可喜。其發紺青右旋不亂。頂有肉髻。面板金色。頸文三道。額廣平正。眼目修廣。如青蓮華。如是等三十二相具足。以明法眼智眼慧眼內嚴。外彰善行。慈悲和悅知根接。生以得報相嚴身具。有三十二相正果報也。正經行時。不遲不速。審諦經行。無量天龍八部釋梵護世等。十眾前後圍繞者。以行感招受化之眾也。主方神隨方迴轉者。震巽離坤兌干坎艮上下二方為十方。皆有神隨逐迴轉而行。又表法中震為木。以木中都含十方之法。以十下八為木字。震為音聲。為震動。為青龍。為吉慶。為春生。為發明。為眾善之首。以此法事先東方為首。南方離。為虛無。為正為日。為目為心。為文章。為盛明。若達心虛無。即有智慧文章明也。故問一知十者。是智盛明義。以此十朋之龜者。問一知十。表智慧明也。北方者為坎為水。為玄武為始明。此方以明暗創分。以為北字。故十一月一陽生。以明暗始分之始。暗去明來。明暗相背也。又表正在玄武。迷愚奸邪之際。善惡不和。不相信順。亦是明暗不比。皆相違背。故云北字。海幢比丘
【現代漢語翻譯】 現代漢語譯本：明象徵著萬行如林，覆蓋庇護，莊嚴萬有。地有樹林以莊嚴真實的境界，人有德行以莊嚴自身，並利益他人。往返經行的人，明白本體不住于生死，也不住于解脫涅槃。因此，那些壯年的比丘，以明瞭在世間的譭謗和讚美都不會動搖，利益眾生沒有窮盡，作為壯年美貌端正可喜的象徵。他們的頭髮紺青色，向右旋轉不亂，頭頂有肉髻（佛頂的隆起），面板是金色的，脖子上有三道紋路，額頭寬廣平正，眼睛修長寬大，像青蓮花一樣。像這樣具足三十二相（佛陀的32種殊勝體貌特徵），以表明法眼、智眼、慧眼內在於身，外在彰顯善良的行為。慈悲和悅，瞭解眾生的根器並接引他們。因為得到果報，所以有莊嚴的身體，具備三十二相，這是修得正果的報應。當他們正在經行時，不快不慢，審慎諦觀地經行。無量的天龍八部（佛教中的八類護法神）、釋梵護世等，十眾前後圍繞著他們，這是因為他們的德行感召了接受教化的眾生。主方神隨著方位迴轉，震（東方）、巽（東南方）、離（南方）、坤（西南方）、兌（西方）、干（西北方）、坎（北方）、艮（東北方）以及上下二方為十方，每個方位都有神隨著迴轉而行。又從表法的角度來說，震代表木，因為木中都包含十方的法。用十下的八組成木字。震代表音聲，代表震動，代表青龍，代表吉慶，代表春生，代表發明，代表眾善之首。因此，以這種法事以東方為首。南方離，代表虛無，代表正，代表日，代表目，代表心，代表文章，代表盛明。如果通達心是虛無的，就會有智慧文章的顯明。所以說，問一知十的人，是智慧盛明的意義。用十朋之龜（古代用貝殼計數的單位）來比喻問一知十，表明智慧的明亮。北方代表坎，代表水，代表玄武（中國古代神話中的北方之神），代表開始的明。此方以明暗創始區分，作為北字。所以十一月一陽生，以明暗開始區分的開始，黑暗離去光明到來，明暗相互背離。又表明正處於玄武，迷惑愚蠢奸邪的時候，善惡不和諧，不相信順從，也是明暗不比，都相互違背。所以說北字。海幢比丘
【English Translation】 English version: 'Ming' symbolizes myriad practices like a forest providing shade, adorning all existence. The earth has forests to adorn the true realm, and people have virtuous conduct to adorn themselves and benefit others. Those who walk back and forth in meditation understand that the essence does not dwell in birth and death, nor does it dwell in liberation and Nirvana. Therefore, those vigorous Bhikkhus (Buddhist monks), with the understanding that praise and blame in the world do not sway them, and that benefiting sentient beings is endless, take this as a symbol of youthful beauty, uprightness, and joy. Their hair is dark blue, spirals to the right without disarray, the crown of their head has a '肉髻' (rouji) [protuberance on the crown of the head], their skin is golden, their necks have three lines, their foreheads are broad and even, and their eyes are long and wide, like blue lotus flowers. Like this, they are complete with the thirty-two marks ('三十二相' - sanshiliuxiang) [32 major marks of a Buddha], indicating that the Dharma eye, wisdom eye, and insight eye are internal, and externally manifest good deeds. Compassionate and gentle, they understand the capacities of sentient beings and guide them. Because of receiving karmic rewards, they have adorned bodies, possessing the thirty-two marks, which are the result of cultivating the right path. When they are walking in meditation, they walk neither too fast nor too slow, contemplating carefully. Immeasurable '天龍八部' (Tianlongbabu) [eight classes of deities and demigods in Buddhism], '釋梵護世' (Shifanhushi) [Shakra, Brahma, and the Lokapalas (guardian gods)], and the ten assemblies surround them, because their virtuous conduct attracts sentient beings to receive teachings. The directional deities revolve with the directions. '震' (Zhen) [East], '巽' (Xun) [Southeast], '離' (Li) [South], '坤' (Kun) [Southwest], '兌' (Dui) [West], '干' (Qian) [Northwest], '坎' (Kan) [North], '艮' (Gen) [Northeast], and the upper and lower two directions are the ten directions, and each direction has deities following and revolving. Furthermore, from the perspective of Dharma symbolism, '震' (Zhen) [East] represents wood, because wood contains the Dharma of all ten directions. The character for wood is formed by ten below and eight. '震' (Zhen) [East] represents sound, represents vibration, represents the Azure Dragon, represents auspiciousness, represents the birth of spring, represents invention, and represents the head of all good deeds. Therefore, this Dharma event takes the East as the head. '離' (Li) [South] represents emptiness, represents righteousness, represents the sun, represents the eye, represents the heart, represents writing, and represents great brightness. If one understands that the heart is empty, then one will have wisdom, writing, and brightness. Therefore, it is said that one who knows ten from one is the meaning of wisdom and great brightness. Using the ten strings of tortoise shells ('十朋之龜' - shipengzhigui) [ancient unit of counting shells] to symbolize knowing ten from one indicates the brightness of wisdom. '坎' (Kan) [North] represents water, represents the Black Tortoise ('玄武' - Xuanwu) [Black Tortoise, a deity associated with the north in Chinese mythology], represents the beginning of brightness. This direction uses the distinction between darkness and light to create the character for North. Therefore, in the eleventh month, one yang is born, with the beginning of the distinction between darkness and light, darkness leaving and light arriving, darkness and light opposing each other. It also indicates that being in the realm of the Black Tortoise, in times of confusion, ignorance, and wickedness, good and evil are not in harmony, and there is no trust or obedience, which is also the lack of comparison between darkness and light, all opposing each other. Therefore, it is called the character North. Bhikkhu Haichuang.
背上。出二乘以表之。又坎為牢固為水。水善利萬物。皆是隨方迴轉之義。善惡之道十方參有。東北方為山。為石為止。為小男為童蒙。年初歲末在其中。丑未相沖。是陰陽之介。金墓在丑。木墓在未。日生於寅。月生於申。以艮為山故。表山高難升。以人巴為艮字。若表聖道難登。心凈不動如山。方正道現也。即以艮止其心。正道現為艮義。皆隨方迴轉義。東南方為巽。為風為長女。為言說為風教。故巽主辛丑辛未。以丑為小男。未為眾人為信順。以明巽為言說風教。以化眾人。童蒙小男已至道者。德合天地。然不須教也。是故口出風。而施言教。以定正邪。是非盡言說俱巳。故兩巳共成巽字。約略如是。十方之法難量。一方之法具有十方。互體參差卒申難盡。但隨世法及出世法。隨事迴轉。是故經言。主方神隨方。迴轉者法也。以明法無定體。隨事變通。以明處此位中。隨其世間事宜。教行自在。隨方迴轉。引導其前者。以明善施教行。引導一切眾生。以教行為先也。足行神持寶蓮華。以承其足。神表智。于萬行中處世無染也。以明行體性無垢故閻浮幢林神。雨眾雜華云。此林近阿耨達池。以表萬行如林。覆蔭含生。不行一行。處行無量。度脫眾生。華者行也。無盡光神。舒光破暗者。恒以智慧破一切迷暗故。不
動藏地神。現諸寶藏。令一切眾生修其善業。發開智慧寶藏故。普光明虛空神。莊嚴虛空者。以普光明智度眾生。普令眾生行於空行。破諸迷暗。獲無量福德。以自莊嚴成就。德海神雨摩尼寶者。以大慈悲行凈眾生垢故。無垢藏須彌山神。頂禮恭敬。曲躬合掌。以明自智高勝。恒行謙敬。無我慢之心。無礙力風神。雨妙香華。此是巽神。以明智慧善說風教。聞者歡悅。是香華義。巽為風教義。春和主夜神。莊嚴其身投地者。眾善行為莊嚴。一切者。行不離根本智地常覺悟。主晝神執普照諸方摩尼幢。住在虛空。放大光明者。以明無相法身為虛空。根本智光為摩尼寶幢體。以智自性無垢凈光為照耀體。以明萬行及以心境。恒以根本普光明智普照十方。無一法可得。而以萬行度諸眾生。不離此智。常不迷心境。即能於世間而無染著。處於世間教化眾生。常行此十行法。而無過失。此十個神以表神智處世之行十波羅蜜。令修行者仿之。我聞聖者已下請法。比丘答之。我年既少。出家日近者。以明初從十住。創入十行之首也。我此生之中。於三十八恒河沙佛所。凈修梵行者。以明不離法眼智眼慧眼三法為三十。此三法上。皆能破除心境識上十無明。以此三法所觀。一切心境識。皆不離法眼智眼慧眼。所知見故。即八正道行。恒
【現代漢語翻譯】 現代漢語譯本 動藏地神（掌管寶藏的土地神）。展現各種寶藏，使一切眾生修習善業，啓發智慧寶藏的開啟。普光明虛空神（以普遍光明照耀虛空的神）。以莊嚴虛空為職責，用普遍光明的智慧來度化眾生，普遍地使眾生在空性中修行，破除各種迷惑和黑暗，獲得無量的福德，以自身的莊嚴成就。德海神雨摩尼寶（以功德如海的神，降下摩尼寶珠）。以大慈悲心來凈化眾生的污垢。無垢藏須彌山神（清凈無染的須彌山神）。頂禮恭敬，彎腰合掌，表明自身的智慧高超殊勝，恒常保持謙虛恭敬，沒有我慢之心。無礙力風神（擁有無礙力量的風神）。降下美妙的香花，這是巽神（東南方的風神），表明智慧善於宣說佛法教義，聽聞者歡喜，這是香花的含義。巽代表風教的含義。春和主夜神（春天祥和的夜晚之神）。用莊嚴其身投地來表示，各種善行是最好的莊嚴。一切，指行為不離根本智的境界，常保覺悟。主晝神（掌管白晝的神）手持普照各方的摩尼寶幢，住在虛空中，放出大光明，表明無相的法身如同虛空，根本智的光明是摩尼寶幢的本體，以智慧自性的無垢清凈之光作為照耀的本體，表明萬行以及心境，恒常以根本普光明智普遍照耀十方，沒有一法可以執著，而以萬行來度化各種眾生，不離開這種智慧，常保心境清明，就能在世間而不被染著，處於世間教化眾生，常行這十種行法，而沒有過失。這十個神表明神智在世間的行為，即十波羅蜜，讓修行者效仿。我聽聞聖者以下請法。比丘回答說，我年紀還小，出家時間不長，表明剛從十住位，開始進入十行位的最初階段。我此生之中，在三十八恒河沙數的佛所，清凈地修習梵行，表明不離法眼、智眼、慧眼這三種法，這三種法為三十。在這三種法之上，都能破除心境識上的十種無明。用這三種法所觀察的一切心境識，都不離法眼、智眼、慧眼所知見，即八正道行，恒常。
【English Translation】 English version The Earth Deity Who Moves and Conceals Treasures (guardian deity of the earth who manages treasures). Manifesting various treasures, enabling all sentient beings to cultivate virtuous deeds, and initiating the opening of the wisdom treasure. The Universal Light Void Deity (deity who illuminates the void with universal light). Whose duty is to adorn the void, using the wisdom of universal light to liberate sentient beings, universally enabling sentient beings to practice in emptiness, breaking through all delusions and darkness, and obtaining immeasurable blessings, achieving self-adornment. The Virtue Sea Deity Who Rains Mani Jewels (deity whose merit is like the sea, raining down Mani jewels). Using great compassion to purify the defilements of sentient beings. The Immaculate Treasury Mount Sumeru Deity (pure and undefiled Mount Sumeru deity). Bowing in reverence, bending the body and joining palms, indicating that one's own wisdom is high and supreme, constantly maintaining humility and respect, without arrogance. The Unobstructed Power Wind Deity (wind deity with unobstructed power). Raining down wonderful fragrant flowers, this is the Xun Deity (deity of the southeast wind), indicating that wisdom is good at expounding the Dharma teachings, those who hear it rejoice, this is the meaning of fragrant flowers. Xun represents the meaning of wind teachings. The Spring Harmony Night Deity (deity of the harmonious spring night). Using the adornment of the body prostrating on the ground to indicate that various virtuous deeds are the best adornment. 'All' refers to actions that do not depart from the realm of fundamental wisdom, constantly maintaining awareness. The Day Deity (deity who governs the daytime) holding a Mani jewel banner that universally illuminates all directions, residing in the void, emitting great light, indicating that the formless Dharmakaya is like the void, the light of fundamental wisdom is the body of the Mani jewel banner, using the undefiled pure light of the wisdom nature as the illuminating body, indicating the myriad practices and the mind-realm, constantly using the fundamental universal light wisdom to universally illuminate the ten directions, there is no single Dharma to be grasped, and using the myriad practices to liberate various sentient beings, not departing from this wisdom, constantly maintaining clarity of mind and realm, one can be in the world without being defiled, being in the world to teach and transform sentient beings, constantly practicing these ten practices, without fault. These ten deities indicate the actions of divine wisdom in the world, which are the ten Paramitas, for practitioners to emulate. I heard the Dharma request from the Holy One below. The Bhikshu replied, 'I am young in age and have not been ordained for long,' indicating that one has just started from the Ten Abodes, beginning to enter the initial stage of the Ten Practices. 'In this life, I have purely cultivated Brahma conduct in the presence of thirty-eight Ganges sand number of Buddhas,' indicating that one does not depart from the three Dharmas of the Dharma Eye, Wisdom Eye, and Prajna Eye, these three Dharmas are thirty. Above these three Dharmas, one can break through the ten kinds of ignorance on the mind-realm consciousness. All mind-realm consciousness observed by these three Dharmas does not depart from the knowledge and vision of the Dharma Eye, Wisdom Eye, and Prajna Eye, which is the Eightfold Noble Path, constantly.
相應故。故言三十八恒河沙佛所凈修梵行。以恒河沙邪見一切煩惱。以三眼觀之。無有一法不解脫者。不離法眼智眼慧眼所知見故。無有一法不清凈故。身口意悉清凈故。故云三十八恒河沙佛所凈修梵行。以三眼凈。一切見聞覺知境。總凈名為佛之知見也。經云。或有佛所。一日一夜凈修梵行。乃至七日七夜。半月一月。一歲乃至不可說劫。凈修梵行。乃至入無所證處。凈修梵行。亦見彼佛成等正覺。說法各各差別。無有雜亂者。以月無始無終。無有本末。一切心境之上。不見一法是非能所。是修梵行。梵者凈也。善了心境無染凈是非之性。常作如是觀。是於一切佛所凈修梵行。以自心境一切凈故。即是佛也。修行者終不可於自他之上。存是立非。得為成佛也。設經塵劫勤勞。無免生死。何如心境皆凈。以三眼隨用。住持世間。修行者應常以三眼觀察世間。令心境識以成智業。心境清凈慈悲和悅。主導眾生。無有勞倦。何事須憂。一切佛法自然明瞭。我唯知此菩薩無盡燈解脫門已下。明推德於前更令升進。以法眼智眼慧眼常照現前。令不迷心境。即情識種子總亡。唯智慧現前。名為無盡燈法門。又以一燈燃百千燈。冥者皆明。明終不盡。故云無盡燈也。此位以檀波羅蜜為主。餘九為伴。
第二饒益行。南方有國
【現代漢語翻譯】 現代漢語譯本： 相應是這樣的緣故。所以說在三十八恒河沙數的佛土中所清凈修持的梵行。用恒河沙數般的邪見和一切煩惱，用佛的三眼（法眼、智眼、慧眼）來觀察它們，沒有一法不是解脫的。因為不離法眼、智眼、慧眼的所知所見，沒有一法不是清凈的。身口意全部清凈的緣故，所以說在三十八恒河沙數的佛土中所清凈修持的梵行。用三眼來清凈一切見聞覺知的境界，總體的清凈就叫做佛的知見。經中說：『或者在某個佛土，用一日一夜清凈修持梵行，乃至七日七夜，半個月一個月，一年乃至不可說劫，清凈修持梵行，乃至進入無所證之處，清凈修持梵行，也能見到那位佛成就正等正覺，說法各有差別，沒有雜亂。』因為月亮沒有開始沒有終結，沒有本末，在一切心境之上，不見一法有是非能所，這就是修梵行。梵的意思是清凈。善於瞭解心境沒有染凈是非的自性，常常這樣觀照，這就是在一切佛土清凈修持梵行。因為自己的心境一切清凈，就是佛。修行的人終究不可在自己和他人之上，存在『是』而否定『非』，才能成就佛。假設經過塵劫的勤勞，也無法免除生死，哪裡比得上心境都清凈，用三眼隨處運用，住持世間。修行的人應該常常用三眼觀察世間，使心境識轉化為智慧的事業。心境清凈，慈悲和悅，主導眾生，沒有勞累和厭倦，有什麼事需要憂慮呢？一切佛法自然明瞭。我只知道這菩薩無盡燈解脫門以下的內容，是表明推崇美德在先前，更使之升進。用法眼、智眼、慧眼常常照耀現前，使不迷惑於心境，即使情識的種子全部消亡，只有智慧現前，就叫做無盡燈法門。又用一盞燈點燃百千盞燈，黑暗的地方都光明，光明終究不會窮盡，所以叫做無盡燈。這個位次以檀波羅蜜（佈施）為主，其餘九種波羅蜜為伴。
第二，饒益行。南方有個國家
【English Translation】 English version: It is corresponding to this reason. Therefore, it is said that the pure conduct (梵行, Brahmacharya) cultivated in the lands of thirty-eight Ganges sands Buddhas. Using the Ganges sands of wrong views and all afflictions, observe them with the three eyes of the Buddha (法眼, Dharma Eye; 智眼, Wisdom Eye; 慧眼, Prajna Eye), there is no Dharma that is not liberated. Because it is not separated from the knowledge and vision of the Dharma Eye, Wisdom Eye, and Prajna Eye, there is no Dharma that is not pure. Because the body, speech, and mind are all pure, it is said that the pure conduct cultivated in the lands of thirty-eight Ganges sands Buddhas. Using the three eyes to purify all realms of seeing, hearing, knowing, and perceiving, the overall purification is called the knowledge and vision of the Buddha. The sutra says: 'Or in a certain Buddha land, one day and one night of pure cultivation of conduct, even seven days and seven nights, half a month, one month, one year, even unspeakable kalpas, pure cultivation of conduct, even entering a place where nothing is attained, pure cultivation of conduct, one can also see that Buddha attain complete enlightenment, and the teachings are different, without confusion.' Because the moon has no beginning and no end, no root and no branch, above all states of mind, one does not see a Dharma with right and wrong, ability and object, this is cultivating pure conduct. '梵' means purity. Being good at understanding that the mind and its objects have no nature of defilement, purity, right and wrong, and constantly contemplating in this way, this is purely cultivating conduct in all Buddha lands. Because one's own mind and its objects are all pure, that is the Buddha. Those who practice should never establish 'is' and deny 'not' on themselves and others in order to achieve Buddhahood. Even if one labors through kalpas as numerous as dust particles, one cannot escape birth and death. How can it compare to the purity of both mind and its objects, using the three eyes as needed, to uphold the world. Practitioners should always observe the world with the three eyes, so that the mind and its objects can be transformed into the work of wisdom. The mind and its objects are pure, compassionate and harmonious, leading sentient beings without fatigue and weariness. What is there to worry about? All the Buddha's teachings will naturally become clear. I only know that the content below the Bodhisattva's Inexhaustible Lamp Liberation Door is to show that the praise of virtue is in the past, and to make it even more advanced. The Dharma Eye, Wisdom Eye, and Prajna Eye constantly illuminate the present, so that one is not confused by the mind and its objects, even if the seeds of emotional consciousness are all destroyed, only wisdom appears, which is called the Inexhaustible Lamp Dharma Door. Also, using one lamp to light hundreds of thousands of lamps, the dark places are all bright, and the light will never end, so it is called the Inexhaustible Lamp. This position is dominated by Dana Paramita (檀波羅蜜, giving), and the other nine Paramitas are companions.
Second, the Beneficial Conduct. There is a country in the South.
土。名曰名聞。南義如前。國號名聞者。以明自在童子智德高遠。物無不曉。書數演算法。技術眾藝。世間益生之法。莫不洞達。以是名聲遠聞。故國名名聞。童子名自在者。以童子得不死之命。一切世法不能沮壞。于生死中。隨器現形而自在。故云自在。在河渚者。水中可居處大者名洲。小者曰渚。小渚曰沚。聚砂為戲者。以明演算法隨聚砂之多少。算知顆粒。此位中童子自在知之法。約有十法。一書二算三印四醫五工巧六和合仙藥七農八商賈九相十知人根器而教授之。有此十法。而利眾生。演算法阿庾多。此方一兆。那由他此方一億。自余算數梵本未翻。從我唯知此一切工巧神通已下。是推德升進。此位以戒波羅蜜為主。餘九為伴。十住位以十二緣生觀。觀生死海。為佛智海為戒體。此十行法為戒體。以成饒益之行。
第三無違逆行。以忍波羅蜜為主。餘九為伴。南義如前。有一大城。名為海住。前之二位所云國。此位云城者。何以明但以約智德所知為國。今此位以忍防護身口意業。不令高慢。名之為城。城名海住。明下心如海。容納眾流而無所棄。優婆夷名具足者。以能具足施戒忍進慈悲。具此五法名為具足。在此城中所住之宅者。以明忍行內嚴。不居其外。故在城中。所居之宅。四面無量種種眾寶莊嚴者。以
【現代漢語翻譯】 現代漢語譯本：土。名為名聞（國土的名字）。南義如前（與前文的解釋相同）。國號名聞者，以明自在童子（菩薩名）智德高遠，萬物無所不知。書寫、算術、演算法，各種技術和技藝，世間有益於眾生的方法，沒有不通達的。因此名聲遠揚，所以國名叫名聞。童子名自在者，因為童子得到不死之命，一切世間法不能阻礙破壞他，在生死輪迴中，隨著眾生的根器顯現不同的形象而自在無礙，所以叫自在。在河渚（水中的小塊陸地）上，水中可以居住的大塊陸地叫洲，小的叫渚，更小的叫沚。聚砂為戲者，表明通過聚集沙子的多少，就能算出顆粒的數量。此位中的童子自在地知曉這些演算法。大約有十種方法：一是書寫，二是算術，三是印章，四是醫術，五是工巧技藝，六是煉製和合仙藥，七是農業，八是商業，九是相術，十是瞭解人的根器而進行教授。具備這十種方法，就能利益眾生。演算法中，阿庾多（梵文音譯）相當於此方的一兆，那由他（梵文音譯）相當於此方的一億。其餘的演算法，梵文原本沒有翻譯過來。從『我唯知此一切工巧神通已下』開始，是推崇德行，逐步提升。此位以戒波羅蜜（持戒到彼岸）為主，其餘九種波羅蜜為伴。十住位以十二緣生觀（佛教的一種觀修方法），觀察生死苦海，將生死苦海視為佛智之海，將戒律作為根本。這十種修行方法作為戒體，用來成就饒益眾生的行為。 第三是無違逆行。以忍波羅蜜（忍辱到彼岸）為主，其餘九種波羅蜜為伴。南義如前（與前文的解釋相同）。有一座大城，名為海住。前兩個位次說的是『國』，這個位次說的是『城』，這是為什麼呢？因為前兩個位次是根據智慧和德行所知曉的範圍來比喻為『國』。現在這個位次是用忍辱來防護身口意三業，不使產生高慢之心，所以稱為『城』。城名叫海住，表明內心像大海一樣，能夠容納各種河流而不會捨棄。優婆夷（女居士）名叫具足者，因為她能夠具足佈施、持戒、忍辱、精進、慈悲這五種修行，具備這五種修行所以叫具足。住在這座城中的住宅里，表明忍辱的修行是內在的修養，而不是表現在外面的。所以在城中，所居住的住宅，四面有無量種種珍寶裝飾，表明...
【English Translation】 English version: Earth. Named Namavana (name of the land). The southern meaning is as before (same explanation as before). The country is named Namavana because the wisdom and virtue of the Bodhisattva named 'Free Child' are profound and far-reaching, and he knows everything. Writing, arithmetic, algorithms, various techniques and arts, and methods that benefit sentient beings in the world are all thoroughly understood. Therefore, his reputation is far-reaching, so the country is named Namavana. The child is named 'Free' because he has obtained the life of immortality, and all worldly dharmas cannot hinder or destroy him. In the cycle of birth and death, he manifests different forms according to the capacity of sentient beings and is free and unhindered, so he is called 'Free'. Being on the riverbank (a small piece of land in the water), the large land in the water where one can live is called a continent, the small one is called a bank, and the smaller one is called a shoal. Playing by gathering sand signifies that by gathering different amounts of sand, one can calculate the number of grains. The child in this position freely knows these algorithms. There are approximately ten methods: first, writing; second, arithmetic; third, seals; fourth, medicine; fifth, skillful crafts; sixth, compounding elixirs; seventh, agriculture; eighth, commerce; ninth, divination; and tenth, understanding people's capacities and teaching them accordingly. Having these ten methods allows one to benefit sentient beings. In algorithms, Ayuta (Sanskrit transliteration) is equivalent to one trillion in this land, and Nayuta (Sanskrit transliteration) is equivalent to one hundred million in this land. The remaining algorithms have not been translated from the original Sanskrit. Starting from 'I only know all these skillful crafts and supernatural powers,' it is to promote virtue and gradually improve. This position focuses on the Sila Paramita (perfection of morality), with the other nine Paramitas as companions. The Ten Abodes use the Twelve Nidanas (a Buddhist method of contemplation) to observe the sea of birth and death, regarding the sea of birth and death as the sea of Buddha's wisdom, and taking the precepts as the foundation. These ten practices serve as the foundation of morality, used to accomplish actions that benefit sentient beings. The third is the practice of non-opposition. It focuses on the Ksanti Paramita (perfection of patience), with the other nine Paramitas as companions. The southern meaning is as before (same explanation as before). There is a large city named Sea Dwelling. The previous two positions spoke of 'country,' while this position speaks of 'city.' Why is that? Because the previous two positions used the scope of knowledge and virtue to compare to a 'country.' Now, this position uses patience to protect the three karmas of body, speech, and mind, preventing the arising of arrogance, so it is called a 'city.' The city is named Sea Dwelling, indicating that the heart is like the sea, able to accommodate all kinds of rivers without discarding anything. The Upasika (female lay practitioner) is named 'Complete' because she is able to complete the five practices of generosity, morality, patience, diligence, and compassion. Having these five practices is why she is called 'Complete.' Living in the house in this city indicates that the practice of patience is an inner cultivation, not expressed outwardly. Therefore, in the city, the house where she lives is decorated with countless treasures on all sides, indicating...
明一心內懷法忍。感招無量功德莊嚴。優婆夷處於寶座者。以忍為座體。盛年美貌端正可喜。以忍報嚴也。素服垂髮。身無瓔珞者。此舍外華嚴。以明忍狀。色相威德光明者。忍行志德感乘故。容貌可喜。其宅廣博。一室而開四門者。以忍施仁慈廣大。以四攝法四無量心無限也。以一小器置於座前。一切世界無限大眾來所食。皆隨根得食得道。各各差別。以法忍施戒慈悲謙下。無自大憍慢為小器。即功德廣大施無邊。若能忍心如虛空。福德莊嚴無有盡也。故頌云。行忍身心無中邊。除見大小如虛空。其心平等無高卑。十塵法施亦無盡。此位明十行忍門。十千童女總明忍辱柔軟和悅之行。以女表之。眷屬有百萬阿僧祇者。以明忍辱慈悲柔和行周。從我唯知此菩薩無盡福德藏解脫門已下。明推德升進。以明忍辱一門即諸行具足。諸功德藏具足也。
第四無屈撓行。精進波羅蜜為主。餘九為伴。南義如前。有城名大興者。以明精進波羅蜜。大興財法二施之行悉周遍。故城名大興。居士號明智者。以智慧隨俗。善行二施。饒益一切眾生。故名明智。善財于城內市肆衢道七寶臺上。處無數寶莊嚴之座。而坐其上。其座十種莊嚴。廣如經說。皆依十種波羅蜜行報生。故先云七寶臺上以為座體者。以明萬行以七覺支分為體。七
【現代漢語翻譯】 現代漢語譯本：明一心懷有法忍（Dharma-ksanti，對佛法的忍耐和接受），感召無量功德莊嚴。優婆夷（Upasika，在家女信徒）處於寶座之上，以忍為座之本體。正值盛年，美貌端莊，令人喜悅，這是以忍辱所得的果報莊嚴。身著素服，頭髮自然垂落，身上沒有瓔珞裝飾，這是捨棄外在的華麗莊嚴，以表明忍辱之狀態。色相威嚴，德行光明，這是因為忍辱之行和志向德行感得殊勝的果報。容貌令人喜悅，她的住宅廣博，一室卻開有四門，這是以忍辱之心行佈施，仁慈廣大，以四攝法（Samsgraha-vastu，佈施、愛語、利行、同事）和四無量心（梵住，慈、悲、喜、舍）來表示其無限。用一個小器皿置於座前，一切世界無限的大眾前來取食，都能隨各自的根器得到食物，得到佛法，各有差別。這是以法忍之心行佈施、持戒、慈悲、謙下，沒有自大和驕慢，所以說器皿雖小，但功德廣大，佈施無邊。如果能忍辱之心如虛空般廣大，那麼福德莊嚴也將無窮無盡。所以頌詞說：『行忍身心無中邊，除見大小如虛空，其心平等無高卑，十塵法施亦無盡。』此位闡明十行中的忍門。十千童女總的來說是闡明忍辱的柔軟和悅之行，以女子來象徵。眷屬有百萬阿僧祇（Asamkhya，極大的數字單位），這是說明忍辱慈悲柔和之行圓滿周遍。從『我唯知此菩薩無盡福德藏解脫門』以下，是闡明推崇其德行，使其升進，以表明忍辱一門即諸行具足，諸功德藏具足。 第四是無屈撓行，以精進波羅蜜（Virya-paramita，精進到彼岸）為主，其餘九種波羅蜜為伴。南方的解釋如前所述。有一座城名叫大興，這是表明精進波羅蜜能使財施和法施兩種佈施之行都普遍興盛。所以城名叫大興。居士名叫明智，這是說他的智慧能夠隨順世俗，善於行財施和法施兩種佈施，饒益一切眾生，所以名叫明智。善財童子在城內的市肆、衢道、七寶臺上，處於無數珍寶莊嚴的座位上，坐在上面。他的座位有十種莊嚴，詳細內容如經文所說，都是依靠十種波羅蜜的修行所得的果報。所以先說『七寶臺上以為座體』，這是表明萬行以七覺支（Sapta-bodhyanga，七種覺悟的因素）作為本體。
【English Translation】 English version: Ming, with a heart embracing Dharma-ksanti (patience and acceptance of the Dharma), attracts immeasurable meritorious adornments. The Upasika (female lay devotee) is situated on a jeweled throne, with patience as the essence of the seat. Being in her prime, with beautiful and dignified appearance, pleasing to behold, this is the adornment of reward obtained through patience. Dressed in plain clothes, with hair falling naturally, without any ornaments on her body, this is the abandonment of external splendor, to manifest the state of patience. Her appearance is majestic, her virtue radiant, this is because the practice of patience and virtuous aspirations bring about a sublime result. Her countenance is pleasing, her residence is vast, with one room having four doors, this is because with a heart of patience, she practices generosity, kindness is vast, using the Four Means of Attraction (Samsgraha-vastu, generosity, kind speech, beneficial action, and cooperation) and the Four Immeasurable Minds (Brahmaviharas, loving-kindness, compassion, joy, and equanimity) to represent its limitlessness. A small vessel is placed before the seat, and countless multitudes from all worlds come to partake, each receiving food and Dharma according to their respective capacities, each with their own differences. This is because with a heart of Dharma-ksanti, she practices generosity, precepts, compassion, humility, without arrogance or pride, therefore it is said that although the vessel is small, its merit is vast, and generosity is boundless. If one can have a heart of patience as vast as the sky, then the adornment of blessings will be endless. Therefore, the verse says: 'Practicing patience, body and mind have no middle or edge, removing views of large and small like empty space, the mind is equal without high or low, the Dharma giving of the ten dusts is also endless.' This position elucidates the gate of patience in the Ten Practices. The ten thousand young women generally elucidate the practice of gentleness and harmony of patience, symbolized by women. The retinue of millions of Asamkhyas (an extremely large number) indicates that the practice of patience, compassion, gentleness, and harmony is complete and pervasive. From 'I only know this Bodhisattva's door of liberation of inexhaustible treasury of blessings' onwards, it elucidates the promotion of virtue, to show that the one gate of patience is complete with all practices, and the treasury of all merits is complete. The fourth is the Unyielding Practice, with Virya-paramita (perfection of diligence) as the main practice, accompanied by the other nine paramitas. The southern explanation is as before. There is a city named Great Flourishing, which indicates that the Virya-paramita enables both the giving of wealth and the giving of Dharma to flourish universally. Therefore, the city is named Great Flourishing. The householder is named Wise Understanding, which means that his wisdom can adapt to customs, and he is good at practicing both the giving of wealth and the giving of Dharma, benefiting all sentient beings, therefore he is named Wise Understanding. Sudhana is in the city's markets, crossroads, and on the seven-jeweled platform, situated on countless jeweled adorned seats, sitting on them. His seat has ten kinds of adornments, the details are as described in the sutra, all of which are the rewards of practicing the ten paramitas. Therefore, it is first said 'the seven-jeweled platform is the essence of the seat', which indicates that the myriad practices take the Seven Factors of Enlightenment (Sapta-bodhyanga, seven factors of enlightenment) as their essence.
覺者。一擇法覺支。二精進覺支。三念覺支。四喜覺支。五猗覺支。六定覺支。七舍覺支。以根本智為長者之身。故為明智。居士者居世間而不染。故名居士。以其明智坐七覺支。成無量妙行門。作自利利他升進之行。明一切萬行覺觀。治習解迷。精進無倦。成就大慈大悲。皆不離一切法空。自性無垢白凈無作智為本體。以染凈習氣。及樂出世間心之勝劣。令知慈悲增減不圓滿障。安立十住十行十回向十地等妙二位升進之行名目。與修行者作樣。令學者仿之依教不錯。故市四衢道坐七寶臺座。以七覺支為座體。以明四攝四無量心。故名四衢道。以七覺支分十波羅蜜及無量行。名眾寶莊嚴。常處生死煩惱為朝市。以明此位精進之行。應如是行財法二施之門。善財請法。居士令觀來眾色類無量廣多。及來眾欲樂不同。勸觀之已。居士須臾繫念。仰視空中。如其所須悉從空而下。一切大眾普皆滿足者。以表明智自體是空。一切果報。皆從空智而幻生故。以此仰視虛空。表其空智幻生福報諸功德海。從此空智而生。是以觀其本源。令知果報功德所生之因。大慈大悲財法大舍。悉從空智而起。一切萬行從空智慧而生。及以一切眾生及以業果。皆如是也。令修行者善知心境一切功德果報。及一切眾生所行因果。皆從空智而有。眾生
不了妄作無明。而作善惡業。迷其空智。生死流轉。了此法者得大明智。而常隨俗行於慈悲。諸功德海財法二施。廣大無盡隨念而至。從此空智而有故。是故須觀令學者識本。仿之在行無染。猶如蓮華而有可觀。處水無染。前十住中。第四精進波羅蜜。即以彌伽長者。於市肆上。為十千人眾。說輪字莊嚴門。令學諸善知世智。了世名言書字句義一切名字互體相生。一一名字有一切名字。互成生起。本性體無。今十行中。第四無屈撓行。行精進波羅蜜。以明智居士在市肆衢道。以明四攝法。行財法二施。攝眾生行。從空智生。自余廣意經中具明。從我唯知此隨意念念生福德藏解脫門已下。明推德升進。
第五離癡亂行。禪波羅蜜為主。餘九為伴。南義如前。大城名師子宮者。明禪定能發大智慧。于生死中及大眾中。說決定破生死法。得無怖畏。故名師子宮。明此智慧。不從外依他而來。以自心寂定所顯得。故名師子宮。智慧為師子。善財於市中見寶髻長者。以明此位不住禪。體在生死煩憒之中。引接一切眾生。故長者接善財手。將詣所居。示其舍宅。光明真金所成。白銀為墻。頗梨為殿。紺琉璃寶以為樓閣。硨磲妙寶而為其柱。百萬種寶周遍莊嚴。赤珠摩尼為師子座。摩尼為悵。真珠為網。彌覆其上。瑪瑙寶池香
【現代漢語翻譯】 現代漢語譯本：不了達虛妄，就造作無明，從而產生善惡業。迷惑于空性的智慧，在生死中流轉。領悟此法的人，就能獲得大光明智慧，並且常常隨順世俗，行持慈悲。諸功德如大海般，財施和法施，廣大無盡，隨念而至。這是因為從空性的智慧而產生的。因此，必須觀照，使學習者認識根本，傚法它在行為上沒有染著，就像蓮花一樣，雖然可以觀賞，但處在水中卻沒有被污染。在前面的十住中，第四精進波羅蜜，就是彌伽（Miga）長者在市場上，為一萬大眾，宣說輪字莊嚴門，使他們學習各種善法，瞭解世間的智慧，明白世間的名言、書寫文字的句義，一切名字相互依存而生。每一個名字都包含一切名字，互相成就而生起，其本性是空無的。現在十行中，第四無屈撓行，行持精進波羅蜜，是明智居士在市場街道上，用四攝法，行財施和法施，攝受眾生。這是從空性的智慧產生的。其餘更廣泛的意義在經中都有詳細說明。從『我唯知此隨意念念生福德藏解脫門』以下，說明推崇功德，使其升進。 第五離癡亂行，以禪波羅蜜為主，其餘九種波羅蜜為伴。南方的解釋如前所述。大城名為師子宮（Simhapura），說明禪定能夠引發大智慧，在生死之中以及大眾之中，宣說決定破除生死之法，從而獲得無所怖畏。所以名為師子宮。說明這種智慧，不是從外在依賴他力而來，而是從自己內心寂靜安定中所顯現的。所以名為師子宮。智慧如同獅子。善財童子在市場中見到寶髻（Ratnachuda）長者，說明此位菩薩不住于禪定，身體處在生死煩惱之中，引導接引一切眾生。所以長者握住善財童子的手，將他帶到住所，展示他的宅院。宅院由光明真金所成，白銀為墻，頗梨（sphatika，水晶）為殿，紺琉璃寶為樓閣，硨磲（sankha，海貝）妙寶作為柱子，百萬種寶周遍莊嚴。赤珠摩尼為獅子座，摩尼為帳幔，珍珠為網，覆蓋其上，瑪瑙寶池香氣瀰漫。
【English Translation】 English version: Not understanding illusion, one creates ignorance, thus generating good and evil karma. Confused by the wisdom of emptiness, one transmigrates in birth and death. Those who understand this Dharma attain great bright wisdom and constantly follow worldly customs, practicing compassion. Merits are like the ocean, both material and Dharma giving are vast and endless, arising with every thought. This is because it arises from the wisdom of emptiness. Therefore, one must contemplate, enabling learners to recognize the root, emulating it in practice without attachment, like a lotus flower, which is beautiful to behold but remains unsoiled while in water. In the preceding Ten Dwellings, the fourth, the Perfection of Diligence, is exemplified by the Elder Miga, who, in the marketplace, expounded the Door of Adornment with Wheel-Letters to ten thousand people, enabling them to learn various good deeds, understand worldly wisdom, and comprehend worldly expressions, the meaning of written words and sentences, and that all names are mutually interdependent. Each name contains all names, mutually completing and arising, their inherent nature being empty. Now, in the Ten Practices, the fourth, the Unsubdued Practice, practices the Perfection of Diligence. The Wise Layman, in the marketplace streets, uses the Four Means of Attraction, practicing material and Dharma giving, gathering sentient beings. This arises from the wisdom of emptiness. The remaining broader meanings are fully explained in the sutras. From 'I only know this door of liberation of the treasury of merit arising from thoughts at will' onwards, it explains promoting merit, causing it to advance. The fifth, the Practice of Freedom from Delusion and Confusion, takes the Perfection of Dhyana (meditation) as its primary focus, with the other nine perfections as companions. The southern explanation is as before. The great city named Simhapura (Lion Palace), illustrates that dhyana can generate great wisdom, and in the midst of birth and death and among the masses, it proclaims the Dharma of decisively breaking free from birth and death, thus attaining fearlessness. Therefore, it is named Simhapura. It explains that this wisdom does not come from external reliance on others, but is manifested from the stillness and stability of one's own mind. Therefore, it is named Simhapura. Wisdom is like a lion. Sudhana saw the Elder Ratnachuda (Jewel Crest) in the marketplace, illustrating that this Bodhisattva does not abide in dhyana, but his body is in the midst of birth, death, and afflictions, guiding and receiving all sentient beings. Therefore, the elder grasped Sudhana's hand and led him to his residence, showing him his mansion. The mansion was made of bright true gold, with silver walls, a hall of sphatika (crystal), pavilions of lapis lazuli, and pillars of sankha (conch shell) jewels, adorned all around with a million kinds of jewels. Red pearl mani gems formed the lion throne, mani gems formed the canopy, and a net of pearls covered it, with agate jewel ponds fragrant.
水盈滿。無量寶樹周遍行列。其宅廣博十層八門。善財次第觀察。此以禪體大智慧功德八正行報生依果故。觀果知因。善財觀察報居宅舍因果。即得所修之道。論主頌曰。禪心自凈為光明。自性無垢為真金。廓徹如空無涯際。此是智者之宅舍。智眼普觀一切法。白凈無垢無中邊。諸法取捨不可得。此是智者之垣墻。了色塵境本性無。心王善治名為殿。凈智明見照世間。於法普照為樓閣。常於一切見聞中。常無取捨。無傾動。一切色聲能見聞聞中不聞為寶柱。色境自性本無性。智者以之為座體。能於十方塵勞門坐。為大智無垢染。成大智慧無所畏。此是智者師子座。善設教網。漉眾生。心恒清凈香水滿。樓閣十重宅八門。十度八正是其行。最下重中施飲食。第二戒施為寶衣。第三忍辱寶華瓔。第四慈悲精進女。第五禪慧妙莊嚴。五地通明菩薩住。第六凈慧妙空乘。六地菩薩于中住。七層方便處生死。八層無功智自在。九層一生法王居。十層佛果咸充滿。如是次第而修學。畢竟無初及中后。以此定慧總持門住智。自在非空有。善財白言。種何善根。獲是果報。長者告言。善男子。我念過去過佛剎微塵劫有世界。名圓滿莊嚴。佛號無邊光明法界普莊嚴王如來應正等覺。十號圓滿。彼佛入城。我奏音樂。並燒一丸香而供養。以
【現代漢語翻譯】 現代漢語譯本 水盈滿。無量寶樹周遍行列。其宅廣博十層八門。善財（Sudhana）次第觀察。此以禪體大智慧功德八正行報生依果故。觀果知因。善財觀察報居宅舍因果。即得所修之道。論主頌曰。禪心自凈為光明。自性無垢為真金。廓徹如空無涯際。此是智者之宅舍。智眼普觀一切法。白凈無垢無中邊。諸法取捨不可得。此是智者之垣墻。了色塵境本性無。心王善治名為殿。凈智明見照世間。於法普照為樓閣。常於一切見聞中。常無取捨。無傾動。一切色聲能見聞聞中不聞為寶柱。色境自性本無性。智者以之為座體。能於十方塵勞門坐。為大智無垢染。成大智慧無所畏。此是智者師子座。善設教網。漉眾生。心恒清凈香水滿。樓閣十重宅八門。十度八正是其行。最下重中施飲食。第二戒施為寶衣。第三忍辱寶華瓔。第四慈悲精進女。第五禪慧妙莊嚴。五地通明菩薩住。第六凈慧妙空乘。六地菩薩于中住。七層方便處生死。八層無功智自在。九層一生法王居。十層佛果咸充滿。如是次第而修學。畢竟無初及中后。以此定慧總持門住智。自在非空有。善財白言。種何善根。獲是果報。長者告言。善男子。我念過去過佛剎微塵劫有世界。名圓滿莊嚴。佛號無邊光明法界普莊嚴王如來應正等覺。十號圓滿。彼佛入城。我奏音樂。並燒一丸香而供養。以
【English Translation】 English version The water is full. Countless precious trees stand in rows all around. His mansion is vast, with ten stories and eight gates. Sudhana observes them in order. This is because he relies on the fruits of the rewards of meditative body, great wisdom, merit, and the Eightfold Noble Path. Observing the fruit, one knows the cause. Sudhana observes the causes and effects of the rewarded dwelling and thus attains the path he cultivates. The author of the treatise praises: 'The mind purified by meditation is light. The self-nature, without defilement, is true gold. Vast and clear like the boundless sky, this is the dwelling of the wise.' 'The wise eye universally observes all dharmas. Pure white, without defilement, without middle or edge. Taking or rejecting dharmas is unattainable. This is the wall of the wise.' 'Understanding that the nature of the realm of form is fundamentally empty, the mind-king governs well, and it is called a palace. Pure wisdom clearly sees and illuminates the world. Universally illuminating the Dharma is a pavilion.' 'Always in all seeing and hearing, there is constant non-grasping and non-rejection, without tilting or moving. All forms and sounds can be seen and heard, but hearing without hearing is a precious pillar.' 'The self-nature of the realm of form is fundamentally without nature. The wise use it as a seat. Able to sit at the gates of the ten directions of worldly toil, with great wisdom free from defilement, achieving great wisdom without fear. This is the lion throne of the wise.' 'Skillfully setting up the teaching net, sifting sentient beings. The mind is always pure, filled with fragrant water. The pavilion has ten stories, and the mansion has eight gates. The ten perfections and the Eightfold Path are its practices. In the lowest story, food and drink are given. In the second, the giving of precepts is precious clothing. In the third, forbearance is a precious flower garland. In the fourth, loving-kindness and compassion are diligent women. In the fifth, meditation and wisdom are wonderful adornments. Bodhisattvas of the Fifth Ground dwell there. In the sixth, pure wisdom rides the wonderful emptiness. Bodhisattvas of the Sixth Ground dwell within. The seventh story is a skillful means for dealing with birth and death. The eighth story is effortless wisdom and freedom. The ninth story is the dwelling of the Dharma King of the last life. The tenth story is fully filled with the fruit of Buddhahood. Thus, one cultivates and learns in order, ultimately without beginning, middle, or end. With this gate of samadhi, wisdom, and dharani, one dwells in wisdom, free, neither empty nor existent.' Sudhana asked, 'What good roots did you plant to obtain these rewards?' The elder replied, 'Good man, I remember that in the past, beyond countless kalpas of Buddha-lands, there was a world named Perfect Adornment. The Buddha was named Boundless Light Dharma Realm Universally Adorning King Tathagata, Arhat, Samyak-sambuddha (Tathagata, worthy one, perfectly enlightened one), complete with the ten titles. When that Buddha entered the city, I played music and burned a ball of incense as an offering. With'
此功德迴向三處。謂永離一切貧窮困苦。常見諸佛及善知識。恒聞正法故獲此報也。釋云。過佛剎微塵數劫者。處迷未悟曰塵劫也。有世界名圓滿莊嚴者。以明根本普光明智自性。有無邊功德世界也。佛號無邊光明法界普莊嚴王者。即根本普光明智自性無垢。恒照法界虛空界。一切眾生同共有之。但為處迷。隨三界六道果報。善惡不同。若也一念與天真自性無修無作禪相應。一切心境色塵性。自無垢便成普光明智。性自無依。不依空有。而能普照十方法界妙用自在。無邊功德自然莊嚴。但為隔迷本體。與無明貪瞋不相離也。一念凈心迷解大智現前。但以十住十行十回向十地等覺位五十個法門調和智慈生熟。使令均齊。成普賢行。然其智體不離初心。時亦不遷。智亦不改但令智悲神用。漸漸增廣漸漸增明。使令廓徹。量同虛空。等周法界。同一切眾生。心住一切眾生。隨心而現。悉能普應十方世界。無處不至。始終如是。自性常爾。不作神通想念變化。以慈善根力。法爾恒然。功行方滿。此寶髻長者。以一切色塵自性無作禪。開發此普光明智。顯發教化一切眾生。但迷時即言佛剎微塵劫。悟已古今總無所有。升進不離。無古今中。而有漸漸。如空中雲。不離空體。而有聚散。然其空體。不屬時收言無邊光明法界普莊嚴王
【現代漢語翻譯】 現代漢語譯本：此功德迴向於三處：一是永遠脫離一切貧窮困苦；二是常常見到諸佛以及善知識；三是恒常聽聞正法，因此獲得這樣的果報。解釋說，『經過如佛剎微塵數般的劫數』，是指處於迷惑而未覺悟的狀態，稱為塵劫。有一個世界名為『圓滿莊嚴』（指根本普光明智的自性），它具有無邊的功德。佛號為『無邊光明法界普莊嚴王』（指根本普光明智的自性沒有垢染，恒常照耀法界虛空界，一切眾生共同擁有它，只是因為處於迷惑之中，隨三界六道的果報，善惡各不相同。如果一念與天真自性無修無作的禪相應，一切心境色塵的自性，自然沒有垢染，便成為普光明智。自性沒有依靠，不依靠空或有，而能普遍照耀十方法界，妙用自在，無邊的功德自然莊嚴。只是因為被迷惑隔開了本體，與無明貪嗔不能分離。一念凈心，迷惑解除，大智慧便會顯現。但要用十住、十行、十回向、十地、等覺位這五十個法門調和智慧和慈悲的生熟，使它們均勻一致，成就普賢行。然而，智慧的本體不離初心，時間也不會遷移，智慧也不會改變，只是讓智慧和慈悲的神用，漸漸增廣，漸漸增明，使它廓徹，量同虛空，等同法界，與一切眾生相同。心住在一切眾生之中，隨心而顯現，都能普遍應現於十方世界，無處不到，始終如此，自性常是如此，不作神通想念變化，以慈善的根力，自然而然，功行才圓滿。這位寶髻長者（Vimalakirti）以一切色塵自性無作禪，開發此普光明智，顯發教化一切眾生。只是迷惑時就說如佛剎微塵劫，覺悟后古今總無所有。升進不離無古今之中，而有漸漸，如空中雲，不離空體，而有聚散。然而空體不屬於時間，說『無邊光明法界普莊嚴王』。
【English Translation】 English version: This merit is dedicated to three places: first, to be forever free from all poverty and suffering; second, to constantly see all Buddhas and virtuous friends; third, to constantly hear the correct Dharma, thus obtaining this reward. It is explained that 'passing through kalpas like dust motes in Buddha-lands' refers to being in a state of delusion and non-awakening, called dust kalpas. There is a world named 'Perfect Adornment' (referring to the self-nature of the fundamental Universal Light Wisdom), which possesses boundless merits. The Buddha is named 'Boundless Light Dharma Realm Universally Adorning King' (referring to the self-nature of the fundamental Universal Light Wisdom, which is without defilement, constantly illuminating the Dharma realm and the realm of empty space, which all sentient beings share. It is only because they are in delusion, following the karmic retributions of the Three Realms and Six Paths, that good and evil differ. If a single thought is in accordance with the true nature of self, without cultivation or action, then the nature of all mental states and sense objects naturally becomes without defilement, and becomes Universal Light Wisdom. The nature has no reliance, not relying on emptiness or existence, and can universally illuminate the ten directions of the Dharma realm, with wonderful function and freedom. Boundless merits naturally adorn it. It is only because the essence is separated by delusion, and cannot be separated from ignorance, greed, and anger. With a single thought of pure mind, delusion is resolved, and great wisdom appears. But one must use the fifty Dharma gates of the Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, and Equal Enlightenment to harmonize the ripeness of wisdom and compassion, making them even and consistent, accomplishing the practice of Samantabhadra (普賢). However, the essence of wisdom does not depart from the initial mind, time does not move, and wisdom does not change, but allows the divine function of wisdom and compassion to gradually increase and gradually brighten, making it vast and thorough, measuring the same as empty space, equal to the Dharma realm, the same as all sentient beings. The mind dwells in all sentient beings, appearing according to the mind, and can universally respond to the ten directions of the world, reaching everywhere, always like this, the self-nature is always like this, not making supernatural thought-conceptions or transformations, with the root power of loving-kindness, naturally and constantly, the merit and practice are then complete. This Elder Ratnakara (寶髻長者) uses the non-action meditation of the self-nature of all sense objects to develop this Universal Light Wisdom, revealing and teaching all sentient beings. It is only when deluded that one speaks of kalpas like dust motes in Buddha-lands, but after awakening, there is nothing at all in the past and present. Advancement does not depart from the midst of past and present, but there is gradualness, like clouds in the sky, not departing from the body of empty space, but there is gathering and scattering. However, the body of empty space does not belong to time, saying 'Boundless Light Dharma Realm Universally Adorning King'.
佛。入城我奏音樂。並燒一丸香。供養彼佛。得此功德者。但表樂音是五塵之境。便達五塵本來法體。本是法界普光明智之境界。以為法樂。名為供養。得此道者。是迴向三處。永離貧窮困苦。常見諸佛及善知識無邊功德。以此達妄成智。而用教化眾生而得也。我唯知此無量福德寶藏解脫門已下。明推德升進。以無明迷解。以成普光明智。以用教化眾生。是無量福德藏。十住解脫長者禪身。含十佛剎海。以境而從體。以為禪體。此十行中。寶髻長者。以禪體而就用為禪體。一切色塵無不禪收。
第六善現行。以般若波羅蜜為主。餘九為伴。南義如前。有一國土。名藤根者。以表此位智慧深固。徹於水際。不可傾拔。名曰藤根。城名普門者。為此長者世無不達。無不救濟。醫方療疾無病不明。大小三乘。及一乘根種。無不皆示。依法接引。所稱時宜。香湯沐浴名衣上服飲食上味。無不給施。故其城名普門。長者名普眼者。以明此位智慧幽微。世無不曉。十方世法一切皆明。名為普眼。此位以智慧成滿一切醫方。一切佛法。大小法門。及飲食衣服。十方恒施。亦和合一切香。供養諸佛。廣在經文。我唯知此令一切眾生普見諸佛歡喜法門已下。是推德升進。此位令修行者見道之後。以慈悲故。利眾生事。無不頓明。以
【現代漢語翻譯】 現代漢語譯本 佛說：『進入城市后，我演奏音樂，並燒一丸香，供養彼佛（指過去佛）。』 得到這種功德的人，只要明白樂音是五塵（色、聲、香、味、觸）的境界，便能通達五塵本來的法體，本來就是法界普光明智的境界。把這當作法樂，就叫做供養。得到這種道理的人，是迴向三處（眾生、佛法、僧伽），永遠脫離貧窮困苦，常見諸佛及善知識無邊的功德。這是用通達虛妄來成就智慧，並用它來教化眾生而得到的。我只知道這無量福德寶藏解脫門以下的內容，說明了推德升進，用無明迷惑來解脫，從而成就普光明智，用它來教化眾生，這是無量福德藏。十住解脫長者禪身，包含十佛剎海，以境界而順從本體，作為禪的本體。這十行中，寶髻長者，用禪的本體來成就作用，作為禪的本體，一切色塵沒有不被禪所收攝的。 第六善現行，以般若波羅蜜（智慧到彼岸）為主，其餘九行為伴。南義如前。有一個國土，名叫藤根（比喻智慧深固，如藤的根），表示這個位次的智慧深固，徹於水際，不可傾拔，名叫藤根。城名普門（普遍之門），因為這位長者世間之事沒有不通達的，沒有不救濟的，醫方療疾沒有疾病不明白的，大小三乘（聲聞乘、緣覺乘、菩薩乘），及一乘根種，沒有不都開示的，依法接引，所稱時宜。香湯沐浴，名衣上服，飲食上味，沒有不給予施捨的，所以他的城名叫普門。長者名普眼（普遍之眼），說明這個位次的智慧幽微，世間之事沒有不曉得的，十方世法一切都明白，名叫普眼。這個位次用智慧成就圓滿一切醫方，一切佛法，大小法門，及飲食衣服，十方恒常施捨，也和合一切香，供養諸佛，廣泛地記載在經文中。我只知道這令一切眾生普遍見到諸佛歡喜法門以下的內容，是說明推德升進。這個位次令修行者見道之後，因為慈悲的緣故，利益眾生的事情，沒有不立刻明白的，用...
【English Translation】 English version The Buddha said: 'Upon entering the city, I played music and burned a ball of incense to offer to that Buddha (referring to a past Buddha).' Those who attain this merit, by simply understanding that musical sounds are the realm of the five dusts (form, sound, smell, taste, and touch), can comprehend the original Dharma-body of the five dusts, which is originally the realm of the all-pervading light of wisdom of the Dharma-realm. Taking this as Dharma-music is called offering. Those who attain this principle are dedicating themselves to the three refuges (sentient beings, Dharma, and Sangha), forever free from poverty and suffering, and constantly seeing the boundless merits of all Buddhas and virtuous friends. This is achieved by using the understanding of illusion to attain wisdom, and using it to teach and transform sentient beings. I only know that the content below this door of liberation of immeasurable merit and treasure explains the advancement of virtue, using ignorance and delusion to achieve liberation, thereby attaining all-pervading light of wisdom, and using it to teach and transform sentient beings. This is a treasury of immeasurable merit. The Samadhi-body of the Ten Abodes Liberated Elder contains the ocean of ten Buddha-lands, following the essence from the realm, taking it as the essence of Samadhi. Among these Ten Practices, the Elder Jewel Crest uses the essence of Samadhi to achieve function, as the essence of Samadhi, and all forms of dust are absorbed by Samadhi.' The Sixth Good Manifestation Practice takes Prajna Paramita (wisdom to the other shore) as the main practice, with the other nine practices as companions. The meaning is the same as before. There is a country called Vine Root (metaphor for deep and firm wisdom, like the root of a vine), indicating that the wisdom of this position is deep and firm, reaching the edge of the water, and cannot be uprooted, called Vine Root. The city is called Universal Gate (universal door), because this elder is knowledgeable in all matters of the world, and there is nothing he does not help with. He understands all diseases in medical prescriptions, and he reveals all of the Greater and Lesser Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and the One Vehicle root seeds, guiding them according to the Dharma, and according to the appropriate time. He provides fragrant baths, fine clothing, and delicious food without fail, so his city is called Universal Gate. The elder is called Universal Eye (universal eye), indicating that the wisdom of this position is subtle, and there is nothing in the world that he does not know, and he understands all worldly Dharmas of the ten directions, called Universal Eye. This position uses wisdom to perfectly accomplish all medical prescriptions, all Buddhist teachings, Greater and Lesser Dharma doors, as well as food and clothing, and constantly gives to the ten directions, and also blends all kinds of incense to offer to all Buddhas, which is widely recorded in the scriptures. I only know that the content below this 'causing all sentient beings to universally see the joyful Dharma door of all Buddhas' explains the advancement of virtue. This position enables practitioners, after seeing the path, to immediately understand everything that benefits sentient beings because of compassion, using...
益群品。十住中海幢比丘。入寂滅神通。十方化利。此位普眼長者。以正法大小諸乘。及世法諸功。普皆等濟。
第七無著行。方便波羅蜜為主。餘九為伴。南義如前。有大城名多羅幢。此云明凈。王名無厭足。此位中明善治國政。慈慜含生。無有厭足。治世間有多惡逆。多不善行。故示威嚴。自化其身。作十萬猛卒。形貌醜惡。衣服偏陋。執持器仗。攘臂瞋目。作諸苦具。見者恐怖。自化其身。作種種惡。還以自化其身。而追捉之。或截耳鼻挑目。種種苦治。令實眾生懼而不犯。厭而離之。能發無上道心。明菩薩大慈大悲之行。以治惡法。外示威嚴。內懷慈慜。以大慈悲心。實不傷一蚤一蟻。何況人耶。廣如經說。我唯得此如幻解脫門已下。是推德升進。
第八難得行。以愿波羅蜜為主。餘九為伴。南義如前。有城名妙光。王名大光。此妙光是無色形之根本。妙智大光王。是妙智之大自在用。是差別智。以此位成一分順理無功之妙行。仍有順解脫之心。多不同十地第八地任法無功智現前。恐隨智體自性無作。而滯大慈悲。故從十住直至十地。皆以愿波羅蜜防之。令至其位。念本願力。起大悲行。不令住凈。于智悲行漸漸殊勝。廣大三昧涅槃道上煩惱習氣。至十地位滿。方舍始於普賢行而得自在。其位未
【現代漢語翻譯】 現代漢語譯本 益群品。十住中的海幢比丘（Hai幢 Bhiksu），進入寂滅神通的狀態，在十方世界教化利益眾生。此位的普眼長者（Puyan Elder），以正法的大小乘教義，以及世俗的各種功德，普遍平等地救濟眾生。
第七無著行。以方便波羅蜜（Upaya Paramita）為主，其餘九種波羅蜜為輔。南傳佛教的解釋如前所述。有一個大城名叫多羅幢（Duoluochuang），意為明凈。國王名叫無厭足（Wuyanzu），此位菩薩明瞭如何善於治理國家政事，慈悲憐憫一切眾生，永不滿足。治理世間時，有許多邪惡叛逆和不善的行為，所以菩薩會示現威嚴。他化現自身，變成十萬個兇猛的士兵，形貌醜陋，衣著破爛，手持武器，怒目圓睜，製造各種刑具。看到的人都感到恐懼。菩薩又化現自身，做出種種惡行，然後又化現自身，去追捕他們。或者割掉他們的耳朵鼻子，挖出他們的眼睛，用各種酷刑來懲治他們，使真實的眾生因為害怕而不去觸犯惡行，因為厭惡而遠離惡行，從而能夠發起無上的菩提心。這表明菩薩以大慈大悲的行為來治理邪惡的法。外表威嚴，內心懷有慈悲憐憫，以大慈悲心，實際上連一隻跳蚤一隻螞蟻都不會傷害，更何況是人呢？詳細內容如經文所說。『我唯得此如幻解脫門』以下的內容，是推崇菩薩的功德，使其不斷提升進步。
第八難得行。以愿波羅蜜（Pranidhana Paramita）為主，其餘九種波羅蜜為輔。南傳佛教的解釋如前所述。有一個城市名叫妙光（Miaoguang），國王名叫大光（Daguang）。這妙光是無色形體的根本，妙智大光王是妙智的偉大自在作用，是差別智。以此位成就一部分順應真理、無為而為的微妙行為。仍然具有順應解脫的心。這與十地中的第八地（不動地）任運無功的智慧現前有所不同，因為菩薩恐怕隨順智慧的體性，落入自性無為的狀態，而滯留在廣大的慈悲心中。所以從十住直到十地，都以愿波羅蜜來防止這種情況發生，使菩薩到達相應的地位時，能夠憶念起本來的願力，發起大悲的行動，不讓自己安住在清凈的境界中。在智慧和慈悲的修行上，漸漸變得殊勝廣大。在三昧涅槃的道路上，煩惱習氣要到十地位滿時，才能捨棄，開始普賢菩薩的行愿，從而獲得自在。在這個位置上還沒有。
【English Translation】 English version The Benefit of the Multitude. The Bhiksu (Buddhist monk) Hai幢 (Ocean Banner) in the Ten Dwellings, enters the Samadhi (state of meditative consciousness) of extinction and transformation, benefiting beings in the ten directions. The Elder Puyan (Universal Eye) in this stage universally and equally aids beings with the teachings of the Great and Small Vehicles of the Correct Dharma, as well as various worldly merits.
The Seventh, the Conduct of Non-Attachment. The Paramita (perfection) of Skillful Means (Upaya Paramita) is primary, with the other nine as companions. The Southern tradition's explanation is as before. There is a great city named Duoluochuang (Tara Banner), which means 'Clear and Pure.' The king is named Wuyanzu (Never Satisfied). The Bodhisattva in this stage understands how to govern the country well, with compassion for all living beings, never being satisfied. In governing the world, there are many evil rebellions and unwholesome actions, so the Bodhisattva manifests majesty. He transforms himself into ten thousand fierce soldiers, with ugly appearances, tattered clothes, holding weapons, glaring with anger, and creating various instruments of torture. Those who see them are terrified. The Bodhisattva then transforms himself, committing all kinds of evil deeds, and then transforms himself again to pursue and capture them. He cuts off their ears and noses, gouges out their eyes, and inflicts various tortures, causing real beings to fear and not commit evil deeds, and to turn away from them out of disgust, thereby enabling them to generate the supreme Bodhi mind. This demonstrates the Bodhisattva's use of great compassion to govern evil dharmas. Outwardly majestic, inwardly cherishing compassion, with great compassion, he would not actually harm even a flea or an ant, let alone a person. The details are as described in the sutras. 'I have only attained this illusion-like gate of liberation...' The following section praises the Bodhisattva's merits, causing them to continuously advance and improve.
The Eighth, the Difficult-to-Attain Conduct. The Paramita of Vow (Pranidhana Paramita) is primary, with the other nine as companions. The Southern tradition's explanation is as before. There is a city named Miaoguang (Wonderful Light), and the king is named Daguang (Great Light). This Miaoguang is the root of formless existence, and the King of Great Light of Wonderful Wisdom is the great, unhindered function of wonderful wisdom, which is discriminating wisdom. With this stage, a portion of subtle conduct that accords with truth and is effortlessly accomplished is achieved. There is still a mind that accords with liberation. This differs from the eighth ground (Immovable Ground) of the Ten Grounds, where effortless wisdom naturally manifests, because the Bodhisattva fears that following the nature of wisdom, he will fall into a state of self-nature without action, and become stuck in great compassion. Therefore, from the Ten Dwellings up to the Ten Grounds, the Paramita of Vow is used to prevent this from happening, so that when the Bodhisattva reaches the corresponding stage, he can remember his original vows, initiate great compassionate actions, and not allow himself to dwell in a state of purity. In the practice of wisdom and compassion, he gradually becomes more excellent and vast. On the path of Samadhi and Nirvana, the habitual tendencies of afflictions must be abandoned when the Ten Grounds are fulfilled, and then the vows and practices of Samantabhadra (Universal Worthy) are begun, thereby attaining freedom. He is not yet in that position.
成者助道之行。不可厭廢。其位已至助道之行不可留。如世間法皆然。思之可見。從十住第八十行第八十回向第八十地第八。各隨本位。皆有一分無功之智。和會智慈之行。勝劣之體。如十住第七位。即以休舍優婆夷與第八位仙人。同住海潮處。以明智悲無二體也。此十行位。第七第八。以明凈城妙光無厭足王大光王。和會大悲體。以明隨位勝劣。即以仙人與王表之。所行隨位力用不同。諸位仿此知之。位位皆然。道無二體。但明位位殊勝。如十回向第七第八。以觀音正趣菩薩。同會而見。以聖者表之。漸漸入神所用幽微廣大故。妙光城縱廣一十由旬者。一之與十皆為大數之母。母者本也。是根本智。十億衢路。十億是差別智中眾行。明不離本妙智之體。而有無邊眾行大用。表之其一之與十。而遍十億及十不可說乃至一切數之大體故。一一道間。皆有無量萬億眾生者。以明差別智。及眾行中一一行。攝化無量萬億眾生。根欲不同皆得其所。已下諸眾莊嚴。皆智悲之行報得。具如經文。觀果知因。其王二十八相者。以明後有善法行真實行。二行未圓。一行中有因有果。闕此四重因果。未具三十二相也。以明後二種行滿。即化行遍周。三十二相亦滿。以不住大智樓閣故。在四衢道中。以明四攝法四無量所攝行遍故。諸相具
【現代漢語翻譯】 現代漢語譯本：成就者輔助修道的行為，不可厭倦和廢棄。他們的位置已經達到輔助修道的階段，就不可以停留。世間法也是如此，思考就可以明白。從十住位的第八位、十行位的第八位、十回向位的第八位、十地位的第八位，各自根據本位，都有一部分不需造作的智慧，以及融合智慧和慈悲的行為，體現出殊勝和不足。例如十住位的第七位，就用休舍優婆夷與第八位的仙人，一同住在海潮處，來表明智慧和慈悲沒有兩種本體。這十行位，第七位和第八位，用明凈城、妙光無厭足王、大光王，來融合大悲的本體，表明隨著位置的不同，殊勝和不足也不同。就用仙人和國王來象徵。所修行的隨著位置不同，力量和作用也不同。各個位次都可以仿照這樣來理解。各個位次都是如此。道沒有兩種本體，只是表明各個位次的殊勝不同。例如十回向位的第七位和第八位，用觀音菩薩和正趣菩薩一同集會而顯現，用聖者來象徵。漸漸進入神妙的境界，所用的力量幽深微妙而廣大。妙光城的縱橫都是一十由旬，一和十都是大數的根本。根本就是本源，是根本智。十億條道路，十億是差別智中的眾多修行。表明不離開根本妙智的本體，而有無邊的眾多修行的大用。用一和十來象徵，而遍及十億以及十不可說乃至一切數的大本體。每一條道路之間，都有無量萬億的眾生，用來說明差別智，以及眾多修行中每一項修行，都能攝受教化無量萬億的眾生，使根器和慾望不同的人都能得到滿足。以下各種莊嚴，都是智慧和慈悲的行為所獲得的果報，詳細情況如經文所說。觀察果報就可以知道原因。國王具有二十八種相，用來說明後有的善法行和真實行，這兩種修行還沒有圓滿。一種修行中有因有果，缺少這四重因果，所以沒有具備三十二相。用來說明后兩種修行圓滿，就能使教化行為遍及一切，三十二相也圓滿。因為不住在大智慧的樓閣中，所以在四通八達的道路中，用來說明四攝法和四無量心所攝受的修行遍及一切。各種相都具備。 English version: Those who have attained assist in the practice of the path, and should not be weary or abandon it. Once their position has reached the stage of assisting the path, they should not remain there. This is also true of worldly dharmas, and can be understood through reflection. From the eighth stage of the Ten Abodes (Ten Stages of Faith), the eighth stage of the Ten Practices, the eighth stage of the Ten Dedications, and the eighth stage of the Ten Grounds (Ten Bhumi), each according to their respective position, they all possess a portion of effortless wisdom, and the practice of harmonizing wisdom and compassion, embodying both superiority and inferiority. For example, the seventh stage of the Ten Abodes uses the laywoman Xiu She (Xiu She Upasika) and the immortal of the eighth stage, residing together at the tide's edge, to illustrate that wisdom and compassion are not two separate entities. These Ten Practices, the seventh and eighth stages, use the Bright Pure City (Mingjing Cheng), the King Wonderful Light Without Satiety (Miaoguang Wuyan zu Wang), and the King Great Light (Daguang Wang) to harmonize the essence of great compassion, illustrating that superiority and inferiority vary with position. The immortal and the king are used as symbols. The practices vary in strength and function according to position. All positions can be understood in this way. All positions are like this. The path has no two essences, but only illustrates the different superiorities of each position. For example, the seventh and eighth stages of the Ten Dedications use Avalokiteshvara (Guanyin) and the Bodhisattva Zheng Qu (Samantabhadra) appearing together in assembly, using the sages as symbols. Gradually entering the realm of the divine, the power used is profound, subtle, and vast. The City of Wonderful Light (Miaoguang Cheng) is one ten yojanas (unit of distance) in length and breadth. One and ten are both the mothers of large numbers. Mother is the root, which is fundamental wisdom. Ten billion roads, ten billion are the numerous practices within differential wisdom. It illustrates that without leaving the essence of fundamental wonderful wisdom, there are boundless numerous practices with great function. It uses one and ten as symbols, encompassing the great essence of ten billion and ten inexpressible numbers, even all numbers. Between each road, there are countless trillions of beings, illustrating that differential wisdom, and each practice within the numerous practices, can gather and transform countless trillions of beings, allowing those with different roots and desires to be satisfied. All the adornments below are the rewards obtained from the practices of wisdom and compassion, as detailed in the scriptures. By observing the results, one can know the causes. The king has twenty-eight marks, illustrating that the good dharma practice and the true practice of later existence are not yet complete. One practice has cause and effect, lacking these fourfold causes and effects, so the thirty-two marks are not fully possessed. It illustrates that when the latter two practices are complete, the transformative actions will pervade everything, and the thirty-two marks will also be complete. Because he does not dwell in the pavilion of great wisdom, he is in the crossroads, illustrating that the practices encompassed by the four means of attraction (catuḥ-saṃgrahavastu) and the four immeasurables (apramāṇa) pervade everything. All marks are complete.
【English Translation】 Those who have attained assist in the practice of the path, and should not be weary or abandon it. Once their position has reached the stage of assisting the path, they should not remain there. This is also true of worldly dharmas, and can be understood through reflection. From the eighth stage of the Ten Abodes (Ten Stages of Faith), the eighth stage of the Ten Practices, the eighth stage of the Ten Dedications, and the eighth stage of the Ten Grounds (Ten Bhumi), each according to their respective position, they all possess a portion of effortless wisdom, and the practice of harmonizing wisdom and compassion, embodying both superiority and inferiority. For example, the seventh stage of the Ten Abodes uses the laywoman Xiu She (Xiu She Upasika) and the immortal of the eighth stage, residing together at the tide's edge, to illustrate that wisdom and compassion are not two separate entities. These Ten Practices, the seventh and eighth stages, use the Bright Pure City (Mingjing Cheng), the King Wonderful Light Without Satiety (Miaoguang Wuyan zu Wang), and the King Great Light (Daguang Wang) to harmonize the essence of great compassion, illustrating that superiority and inferiority vary with position. The immortal and the king are used as symbols. The practices vary in strength and function according to position. All positions can be understood in this way. All positions are like this. The path has no two essences, but only illustrates the different superiorities of each position. For example, the seventh and eighth stages of the Ten Dedications use Avalokiteshvara (Guanyin) and the Bodhisattva Zheng Qu (Samantabhadra) appearing together in assembly, using the sages as symbols. Gradually entering the realm of the divine, the power used is profound, subtle, and vast. The City of Wonderful Light (Miaoguang Cheng) is one ten yojanas (unit of distance) in length and breadth. One and ten are both the mothers of large numbers. Mother is the root, which is fundamental wisdom. Ten billion roads, ten billion are the numerous practices within differential wisdom. It illustrates that without leaving the essence of fundamental wonderful wisdom, there are boundless numerous practices with great function. It uses one and ten as symbols, encompassing the great essence of ten billion and ten inexpressible numbers, even all numbers. Between each road, there are countless trillions of beings, illustrating that differential wisdom, and each practice within the numerous practices, can gather and transform countless trillions of beings, allowing those with different roots and desires to be satisfied. All the adornments below are the rewards obtained from the practices of wisdom and compassion, as detailed in the scriptures. By observing the results, one can know the causes. The king has twenty-eight marks, illustrating that the good dharma practice and the true practice of later existence are not yet complete. One practice has cause and effect, lacking these fourfold causes and effects, so the thirty-two marks are not fully possessed. It illustrates that when the latter two practices are complete, the transformative actions will pervade everything, and the thirty-two marks will also be complete. Because he does not dwell in the pavilion of great wisdom, he is in the crossroads, illustrating that the practices encompassed by the four means of attraction (catuḥ-saṃgrahavastu) and the four immeasurables (apramāṇa) pervade everything. All marks are complete.
足也。當此妙光城中。有一樓閣。名正法藏。阿僧祇寶以為莊嚴。光明赫奕。最勝無比。眾生見者無有厭足。大光王處中者。樓閣是根本普光明智。大光王是差別智。城中有無數寶樓閣。皆是本位十波羅蜜行之所報生。最居城中樓閣。根本智之報體。大光王于所住樓閣。不遠坐如意摩尼寶蓮華師子座者。以不住智凈名不遠。以四攝法攝化眾生為四衢道。隨意利生。名如意寶也。智恒無垢號曰摩尼。常處世間而無染污。是廣大蓮華座。其城各隨眾生業力所見。凈穢不同。入大慈為首。隨順世間三昧者。以明不住凈智。隨俗行慈順俗利生。心無沉掉名為三昧。名菩薩幢行隨順世間三昧。入此三昧時。其城內外六種震動。樹木樓閣一切境界。傾身向王。皆悉頂禮。是三昧力所感。廣在經文。我唯知此大慈為首隨順世間三昧門已下。是推德升進。此位以明不住凈智。隨俗行慈悲行遍故。
第九善法行。力波羅蜜為主。餘九為伴。南義如前。有一王都。名安住者。五位之中但是第九。皆是法王之位。以明至此位。說法自在。故號王都。住持軌度。身心寂靜。故名安住。以明法師志德也。有優婆夷名不動。以明法師志德慈悲和悅柔軟。心不隨境。以明法師之行。以不動優婆夷表之。不即要以婦人為法師也。優婆夷言。于自眷
【現代漢語翻譯】 現代漢語譯本：足夠了。當這妙光城（Wonderful Light City）中，有一座樓閣，名為正法藏（Treasury of the True Dharma），用無數的珍寶阿僧祇（asamkhya，無數）來裝飾，光明閃耀，無比殊勝。眾生見到它，沒有不感到滿足的。大光王（Great Light King）所處的位置，樓閣是根本普光明智（Primordial Universal Light Wisdom），大光王是差別智（Differentiating Wisdom）。城中有無數的寶樓閣，都是本位十波羅蜜（ten paramitas，十種到達彼岸的方法）之行所感生的果報。最居於城中的樓閣，是根本智的果報之體。大光王在他所居住的樓閣不遠處，坐在如意摩尼寶蓮華獅子座上，這是用不住智（Non-abiding Wisdom）來表明不遠。用四攝法（four means of attracting disciples）來攝受教化眾生，作為四通八達的道路。隨意利益眾生，名為如意寶。智慧恒常沒有垢染，號為摩尼（mani，寶珠）。常處世間而沒有染污，是廣大的蓮華座。這座城隨著眾生的業力所見而不同，有凈有穢。進入以大慈為首，隨順世間的三昧（samadhi，禪定）中，是用不住凈智（Non-abiding Pure Wisdom）來表明，隨順世俗而行慈悲，順應世俗而利益眾生，心中沒有沉沒和掉舉，名為三昧。名為菩薩幢行（Bodhisattva Banner Practice）隨順世間三昧。進入此三昧時，這座城內外發生六種震動，樹木樓閣一切境界，都傾身向大光王，全都頂禮。這是三昧的力量所感應。廣泛的內容在經文中。我只知道這以大慈為首隨順世間三昧門以下，是推崇功德而升進。這個位次是用不住凈智來表明，隨順世俗而行慈悲，慈悲之行普遍的緣故。 第九善法行（Ninth Good Dharma Practice），以力波羅蜜（Power Paramita）為主，其餘九種為伴。南方的解釋如前所述。有一座王都，名為安住（Peaceful Abode），五位之中只有第九位，都是法王（Dharma King）的位次。用來說明到達這個位次，說法自在，所以號為王都。住持軌範，身心寂靜，所以名為安住。用來說明法師的志向和德行。有一位優婆夷（upasika，女居士）名為不動（Immovable），用來說明法師的志向和德行，慈悲和悅柔軟，心不隨境而動。用來說明法師的德行，用不動優婆夷來表示。不一定要用婦人作為法師。
【English Translation】 English version: Enough. In this Wonderful Light City, there is a pavilion named Treasury of the True Dharma, adorned with countless treasures asamkhya, its light shining brilliantly, supremely unsurpassed. Beings who see it are never satiated. The Great Light King resides in it; the pavilion represents Primordial Universal Light Wisdom, and the Great Light King represents Differentiating Wisdom. In the city, there are countless jeweled pavilions, all born from the fruition of the ten paramitas practices in their respective positions. The pavilion that resides most prominently in the city is the embodiment of the fruition of Primordial Wisdom. The Great Light King, not far from the pavilion he resides in, sits on a wish-fulfilling mani jewel lotus lion throne, using Non-abiding Wisdom to indicate 'not far'. Using the four means of attracting disciples to gather and transform beings, serving as thoroughfares. Benefiting beings at will is called wish-fulfilling jewel. Wisdom is eternally without defilement, named mani. Constantly dwelling in the world without being tainted, it is a vast lotus throne. This city varies according to the karma of beings, with both purity and impurity. Entering the samadhi that takes great compassion as its head and accords with the world, it uses Non-abiding Pure Wisdom to indicate, according with worldly customs to practice compassion, according with worldly customs to benefit beings, the mind without sinking or agitation is called samadhi. It is called Bodhisattva Banner Practice, according with worldly samadhi. When entering this samadhi, the city shakes in six ways, both inside and out, the trees, pavilions, and all realms incline towards the king, all prostrating. This is the response to the power of samadhi. The extensive content is in the sutras. I only know that from the gate of taking great compassion as its head and according with worldly samadhi onwards, it is praising merit and advancing. This position uses Non-abiding Pure Wisdom to indicate, according with worldly customs to practice compassion, because the practice of compassion is universal. The Ninth Good Dharma Practice takes Power Paramita as its main focus, with the other nine as companions. The southern explanation is as before. There is a royal city named Peaceful Abode; among the five positions, only the ninth is the position of the Dharma King. It is used to explain that upon reaching this position, one is free in expounding the Dharma, hence it is called a royal city. Maintaining the standards, the body and mind are tranquil, hence it is called Peaceful Abode. It is used to explain the aspiration and virtue of the Dharma master. There is an upasika named Immovable, used to explain the aspiration and virtue of the Dharma master, compassionate, gentle, and soft, the mind not moving with circumstances. It is used to explain the virtue of the Dharma master, represented by the Immovable upasika. It is not necessarily that a woman must be the Dharma master.
屬不生瞋恨。何況他眾生。善財嘆此女人。有三種行。頌曰。守護清凈戒。修行廣大忍。精進不退轉。光明照世間。善財見優婆夷。但恭敬合掌。不致禮拜者。以此位說教。無高卑性。不行曲禮。如無行經。得性相平等無我無人者。又文殊師利白佛言。所見如來。不應禮敬。以此號為無行經。此至道者無上禮也。但有合掌觀察。合道其體平等。智慈不施曲禮。得法之後。方隨俗禮。以是辭去。方禮法師位。有十種行。一慈悲二柔軟三謙敬。四色境之中心無傾動。五持戒六忍辱七精進。八廣明世間出世間諸法對治門。九善說四辯分明。十言音和悅生致慰問。此為法師之志德也。我唯得此求一切法無厭足三昧光明為一切眾生說微妙法皆令歡喜已下。是推德升進。此法師位其意廣大。具在經文。今且略知經之大意次第。諸有作者。善依經本。而更審諦。自策其志。此優婆夷云。爾時劫中受持如來所說法門。未曾廢舍一文一字。乃至世俗文字。亦復如是。乃至世間技術之法。一一法中。亦復如是。以看古樣。自勵已躬。
第十真實行。以智波羅蜜為主。餘九為伴。南義如前。有一大城。名無量都薩羅者。此云有無量大喜樂事。為此善知識行。以四攝法正邪。同事愛語方便。眾生見者。無不蒙益故。城名有喜樂事。有出家
【現代漢語翻譯】 現代漢語譯本 不生瞋恨之心，更何況是對待其他眾生。善財童子讚歎這位女人，具有三種德行。偈頌說：『守護清凈的戒律，修習廣大的忍辱，精進而不退轉，光明照耀世間。』善財童子見到優婆夷（在家女信徒），只是恭敬地合掌，沒有行禮拜之禮，這是因為在此位階上說法教化，沒有高低貴賤之分，不施行繁瑣的禮節。如同《無行經》所說，證得性相平等、無我無人的境界。又如文殊師利菩薩對佛說，所見到的如來，不應行禮敬之禮，因此這部經被稱為《無行經》。這才是至高無上的禮敬。只有合掌觀察，與道相合，其本體是平等的。以智慧和慈悲待人，不施行繁瑣的禮節。證得佛法之後，才隨順世俗的禮儀。因此辭別時，才向法師行禮。法師有十種德行：一是慈悲，二是柔軟，三是謙敬，四是面對外在的色相境界內心不動搖，五是持戒，六是忍辱，七是精進，八是廣泛闡明世間和出世間各種對治煩惱的方法，九是善於演說，四種辯才分明，十是言語聲音和悅，令人感到安慰。這是作為法師的志向和德行。我只是證得了這種『求一切法無厭足三昧光明』，為一切眾生宣說微妙的佛法，使他們都感到歡喜。』以下是推崇其德行，使其境界提升。這位法師的地位，其意義非常廣大，都記載在經文中。現在只是簡略地瞭解經文的大意和次第。各位作者，請好好依據經文原本，更加仔細地審閱，以此來激勵自己的志向。這位優婆夷說：『在過去某個劫中，我受持如來說的法門，從未廢棄一個字一句，乃至世俗的文字，也是如此。乃至世間的技術之法，每一種法，也是如此。』以此來傚法古人的榜樣，自我勉勵。 第十真實行，以智慧波羅蜜（到達智慧彼岸）為主，其餘九種波羅蜜為輔。南方的意義如前所述。有一座大城，名叫無量都薩羅（意為具有無量大喜樂事），這是因為善知識的德行，以四攝法（佈施、愛語、利行、同事）來匡正邪惡，用同事和愛語來方便教化眾生，眾生見到他，沒有不蒙受利益的，所以這座城的名字叫有喜樂事。有一位出家……
【English Translation】 English version One does not generate anger and hatred, let alone towards other sentient beings. Sudhana praised this woman for possessing three virtues. The verse says: 'Guarding the pure precepts, cultivating vast forbearance, being diligent and not retreating, illuminating the world with light.' When Sudhana saw the Upasika (female lay devotee), he only respectfully joined his palms, without performing the prostration, because teaching at this level has no distinction of high or low, and does not practice elaborate rituals. As the No-Practice Sutra says, one attains the equality of nature and characteristics, without self or others. Furthermore, Manjushri Bodhisattva said to the Buddha, 'The Thus Come One (Tathagata) that is seen should not be venerated with prostrations,' therefore this sutra is called the No-Practice Sutra. This is the supreme reverence of the ultimate path. Only joining palms and observing, being in accord with the path, its essence is equality. Using wisdom and compassion, one does not perform elaborate rituals. After attaining the Dharma, one then follows worldly etiquette. Therefore, upon taking leave, one bows to the Dharma Master. A Dharma Master has ten virtues: first, compassion; second, gentleness; third, humility and respect; fourth, the mind is unmoved by external forms and appearances; fifth, upholding the precepts; sixth, forbearance; seventh, diligence; eighth, extensively explaining the methods for counteracting afflictions in both the worldly and transcendental realms; ninth, being skilled in exposition, with clear and distinct four kinds of eloquence; tenth, speech and tone are harmonious, bringing comfort. These are the aspirations and virtues of a Dharma Master. 'I have only attained this 'Seeking All Dharmas Without Satiety Samadhi Light', speaking the subtle Dharma for all sentient beings, causing them all to rejoice.' The following is to extol their virtues, elevating their state. The position of this Dharma Master, its meaning is very vast, all recorded in the sutras. Now, let us briefly understand the general meaning and order of the sutra. All authors, please rely well on the original sutra, and examine it more carefully, to encourage your own aspirations. This Upasika said: 'In a past kalpa (eon), I received and upheld the Dharma doors spoken by the Thus Come One, never abandoning a single word or phrase, even worldly writings, it was also like this. Even the worldly arts and techniques, every single Dharma, it was also like this.' Use this to emulate the example of the ancients, and encourage yourselves. The Tenth True Practice, with Wisdom Paramita (Perfection of Wisdom) as the main focus, and the other nine Paramitas as companions. The meaning of the South is as previously stated. There is a great city, named Ananta Tusara (meaning having immeasurable great joy and happiness), this is because of the virtues of the Good Knowing Advisor, using the Four Embracing Dharmas (giving, kind speech, beneficial action, and identification) to correct evil, using identification and kind speech to conveniently teach sentient beings, those who see him, none do not receive benefit, therefore the name of this city is called Having Joy and Happiness. There is a monastic...
外道。名為遍行。不著三界。名曰出家。一切眾生皆同其行。名為遍行。三千大千世界中。九十六種外道。皆悉與其同行。故名遍行。在山頂上平地經行。以明智波羅蜜。智高出世俗。名為山頂。大悲平等。普攝眾生。名為平地。善知識以無依智。於此閻浮地城邑聚落一切眾生中男女大小。常現其身。同其色類。而為說法。諸眾生等。皆悉不能知我從何所來。唯令聞者如實修行。十方一切世界人天六道常皆如是。故號遍行。從我唯知此至一切處菩薩行已下。是推德升進。已上十善知識。成就世間諸藝治化之行。兼修出世之心多。若恒以生死苦海常處其中。不出不沒。以成大智大慈悲。及一切智海后位方明。
略釋新華嚴經修行次第決疑論卷三之上
略釋新華嚴經修行次第決疑論卷三之下
大唐北京李通玄撰
十回向
第一救護一切眾生離眾生相迴向善知識。以檀波羅蜜為主。餘九為伴。南義如前。有一國土。名為廣大者。以此回前十住十行。自修解脫心多。令同於生死。調和生死涅槃。五位菩薩地位升進。教化一切眾生相。智慧之香。令成就普賢廣大愿海。由此為首。故國名廣大。有鬻香長者。以明能和鬻諸香。以表能調治生死。便成大智大慈悲五分法身戒定慧解脫解脫知見香。普熏
【現代漢語翻譯】 現代漢語譯本 外道（非佛教正統的修行者），名為遍行（字面意思是『普遍行走者』）。不執著於三界（欲界、色界、無色界），這被稱為出家。一切眾生都與他有相同的行為，因此名為遍行。在三千大千世界中，九十六種外道都與他同行，所以名為遍行。他在山頂上的平地上行走，以此來闡明般若波羅蜜（智慧的完美）。智慧高於世俗，這被稱為山頂。以大悲心平等地普度眾生，這被稱為平地。善知識（指引正道的良師益友）以無所依賴的智慧，在這閻浮提（我們所居住的世界）的城邑聚落中的一切眾生，無論男女老少，常常顯現其身，與他們同類，併爲他們說法。這些眾生都不能知道我從何處而來，只是讓他們如實地修行。十方一切世界的人天六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）常常都是這樣。因此被稱為遍行。從『我唯知此至一切處菩薩行』以下，是推崇其功德的升進。以上十位善知識，成就世間的各種技藝和治理教化的行為，兼修出世之心較多。如果能恒常在生死苦海中，常處其中，不出來也不沉沒，以此成就大智大慈悲，以及一切智海，那麼在後面的階段才能明白。 《略釋新華嚴經修行次第決疑論》卷三之上 《略釋新華嚴經修行次第決疑論》卷三之下 大唐北京李通玄撰 十回向 第一，救護一切眾生，遠離眾生相迴向善知識。以檀波羅蜜（佈施的完美）為主，其餘九種波羅蜜為輔。南義如前所述。有一個國土，名為廣大者。以此迴向之前的十住、十行。自身修習解脫之心較多，使之與生死相同，調和生死與涅槃，使五位菩薩的地位得到提升。教化一切眾生相，散發智慧之香，使之成就普賢（象徵一切諸佛的普遍賢行）廣大愿海。因此以此為首，所以國土名為廣大。有一位賣香的長者，以此來表明他能調和各種香，以此來表示他能調治生死，從而成就大智大慈悲的五分法身（戒、定、慧、解脫、解脫知見）之香，普遍薰染。
【English Translation】 English version The heretic (non-Buddhist practitioner) is named 'Sarvaga' (literally 'one who goes everywhere'). Not being attached to the Three Realms (Desire Realm, Form Realm, Formless Realm) is called renunciation. All sentient beings share the same conduct with him, hence the name 'Sarvaga'. In the three thousand great thousand worlds, the ninety-six kinds of heretics all walk with him, therefore he is named 'Sarvaga'. He walks on the flat ground on the mountaintop, thereby illuminating Prajna Paramita (perfection of wisdom). Wisdom surpassing the mundane is called the mountaintop. With great compassion, he equally and universally saves sentient beings, which is called the flat ground. The Kalyanamitra (virtuous friend, spiritual mentor) with unreliant wisdom, in this Jambudvipa (the world we live in), in the cities and villages, among all sentient beings, male and female, young and old, constantly manifests his body, being of the same kind as them, and teaches them the Dharma. These sentient beings cannot know where I come from, but only let them practice accordingly. In all the worlds of the ten directions, in the realms of humans and devas, and in the six realms (deva, human, asura, animal, preta, naraka), it is always like this. Therefore, he is called 'Sarvaga'. From 'I only know this up to the Bodhisattva conduct in all places' onwards, it is the promotion of his virtues. The above ten Kalyanamitras have accomplished worldly skills and the conduct of governance and transformation, while also cultivating the mind of transcending the world to a greater extent. If one can constantly be in the sea of suffering of birth and death, always abiding within it, neither emerging nor sinking, thereby accomplishing great wisdom and great compassion, as well as the ocean of all wisdom, then one will understand in the later stages. A Brief Explanation of the Doubt-Resolving Treatise on the Stages of Practice in the New Avatamsaka Sutra, Volume Three, Part One A Brief Explanation of the Doubt-Resolving Treatise on the Stages of Practice in the New Avatamsaka Sutra, Volume Three, Part Two Composed by Li Tongxuan of the Great Tang Dynasty, Beijing The Ten Transfers First, transferring the merit of rescuing all sentient beings and being apart from the appearance of sentient beings to the Kalyanamitra. Dana Paramita (perfection of giving) is the main one, with the other nine Paramitas as companions. The meaning of 'South' is as before. There is a land called 'Vast'. With this, he transfers the previous Ten Dwellings and Ten Practices. He cultivates the mind of liberation more within himself, making it the same as birth and death, harmonizing birth and death with Nirvana, so that the positions of the five Bodhisattvas are promoted. He teaches all sentient beings, spreading the fragrance of wisdom, enabling them to accomplish the vast ocean of vows of Samantabhadra (symbolizing the universal virtuous conduct of all Buddhas). Therefore, taking this as the head, the land is named 'Vast'. There is a perfumer elder, thereby indicating that he can harmonize various fragrances, thereby indicating that he can regulate birth and death, thus accomplishing the fragrance of the fivefold Dharmakaya (body of Dharma) of great wisdom and great compassion (sila, samadhi, prajna, vimukti, vimukti-jnana-darshana), universally perfuming.
一切眾生。皆令發意。故名鬻香。鬻香融易出世間解脫。入于生死。成大智大悲。以為一體無二也。解脫不壞。能與生死一體。猶如凈水處泥不濁。猶如水精寶入濁水中。能清濁水。其水現在而不濁性。猶如臭草處栴檀林。猶如濁水生妙蓮華。又如阿澤迦藥一兩。能變千兩銅鐵。以成真金。純作金體。無有銅鐵性。若人一念與根本普光明智相應時。能和無始無明惡業。變為如來大智大慈悲海故。猶如和合諸香。以為一丸。互為資熏。以成妙味。然諸香體各不相知。純雜自在。一一諸香。不合不離。是故菩薩以清凈智。同於生死。以為一體。一切眾生八萬四千不可說諸塵勞門。皆與同成智悲之海。生死無垢智無清凈。無和無合。不散不離。若見生死有濁。見智有清凈。即居染凈二心。心境無非解脫。以長者號青蓮華者。以明同生死。而不染污故。像此十回向。回前十住十行出世心多。回入生死。成就大悲。無染著故。以俗人長者青蓮華表之。十住初十行初。皆以比丘為首。表出世心多。既得出世已。須入生死。廣行行海。度脫眾生。是故此十回向。以俗士長者號青蓮華表之取像。下意思之可見。以回真入俗等塵勞。而無塵勞可污也。長者云。我知一切香者。以明一切眾生。皆有五分法身之香。只為發心時未至。一切燒香
【現代漢語翻譯】 現代漢語譯本 一切眾生，皆令發起菩提心（Bodhicitta，覺悟之心），所以叫做『鬻香』。『鬻香』容易融入出世間的解脫境界，進入生死輪迴，成就大智慧大慈悲，成為一體不二的境界。解脫的境界不會被破壞，能夠與生死成為一體，就像清水處於泥中而不被污染，就像水精寶珠放入濁水中，能夠澄清濁水，水雖然呈現渾濁的狀態，但其本性並未改變。又像臭草生長在栴檀（Chandana，一種香木）林中，就像濁水中生長出美妙的蓮花。又如阿澤迦藥一兩，能夠將千兩銅鐵變成真金，完全成為金的本體，不再具有銅鐵的性質。如果人一念與根本普光明智相應時，能夠將無始以來的無明惡業，轉變為如來（Tathagata，佛的稱號）的大智慧大慈悲海。就像混合各種香料，成為一個香丸，互相薰染，成就美妙的香味，然而各種香料的本體各自不相知，純粹而自在地混合在一起，每一種香料，不合也不離。所以菩薩以清凈的智慧，等同於生死，成為一體。一切眾生八萬四千不可說的各種煩惱之門，都與菩薩一同成就智慧慈悲之海。生死沒有垢染，智慧沒有清凈，沒有和合，不分散也不分離。如果認為生死有污濁，認為智慧有清凈，就處於染凈二種心中，心和境界無非都是解脫。以長者號稱青蓮華，是爲了表明等同於生死，而不被污染的緣故。象徵這十回向（Parināmanā，將功德迴向給眾生），迴向之前十住（Daśa-bhūmi，菩薩修行的十個階段）十行（Daśa-caryā，菩薩的十種行為）的出世之心較多，回入生死，成就大悲心，沒有染著。用世俗人長者青蓮華來表示。十住之初，十行之初，都以比丘（Bhiksu，出家修行的男性）為首，表明出世之心較多，既然已經得出世的境界，必須進入生死，廣泛地修行，度脫眾生。因此這十回向，用世俗人士長者號稱青蓮華來象徵，下面的意思可以理解。以回真入俗等同於各種煩惱，而沒有煩惱可以污染。長者說：『我知道一切香』，是爲了表明一切眾生，都具有五分法身之香，只是因為發心的時候未到，一切燒香。
【English Translation】 English version All sentient beings are enabled to generate the aspiration for enlightenment (Bodhicitta), hence the name 'Selling Incense'. 'Selling Incense' easily merges into the liberation of transcending the world, entering the cycle of birth and death, accomplishing great wisdom and great compassion, becoming one inseparable entity. The state of liberation is indestructible, capable of becoming one with birth and death, just as pure water remains unpolluted in mud, just as a crystal gem placed in muddy water can purify it, the water appearing turbid but its nature unchanged. It is like foul grass growing in a sandalwood (Chandana) forest, like a beautiful lotus flower emerging from muddy water. Furthermore, like one ounce of A澤迦 medicine, it can transform a thousand ounces of copper and iron into pure gold, completely becoming the essence of gold, without any trace of copper or iron. If a person's one thought is in accordance with the fundamental Universal Light Wisdom, it can transform beginningless ignorance and evil karma into the great wisdom and great ocean of compassion of the Tathagata (Thus Come One). It is like combining various fragrances into one ball, mutually perfuming each other, creating a wonderful scent. However, the essence of each fragrance does not know the others, purely and freely mixing together, each fragrance neither combining nor separating. Therefore, Bodhisattvas equate pure wisdom with birth and death, becoming one entity. All sentient beings' eighty-four thousand unspeakable gates of defilement are together with the Bodhisattva accomplishing the ocean of wisdom and compassion. Birth and death are without defilement, wisdom is without purity, without harmony, neither scattered nor separated. If one sees birth and death as impure, and wisdom as pure, then one dwells in the two minds of defilement and purity, the mind and its objects are none other than liberation. The elder named Blue Lotus is to illustrate being the same as birth and death, without being defiled. It symbolizes these ten dedications (Parināmanā), dedicating the predominantly world-transcending mind of the previous ten abodes (Daśa-bhūmi) and ten practices (Daśa-caryā), returning into birth and death, accomplishing great compassion, without attachment. It is represented by the layman elder Blue Lotus. The beginning of the ten abodes and the beginning of the ten practices are all headed by a Bhiksu (monk), indicating a greater emphasis on the mind of transcending the world. Having attained the state of transcending the world, one must enter birth and death, extensively practice the ocean of practices, and liberate sentient beings. Therefore, these ten dedications are symbolized by the layman elder named Blue Lotus, the meaning below is understandable. It is to return from the true to the mundane, equating with all kinds of defilements, yet without any defilement that can pollute. The elder says, 'I know all fragrances,' to illustrate that all sentient beings possess the fragrance of the fivefold Dharma body, it is only because the time for generating the aspiration has not yet arrived, all incense burning.
者。于生死海中教化令覺悟。焚燒煩惱故。一切涂香者。以明於生死海中慰喻讚歎一切眾生。令歡喜發心故。一切粖香者。令一切眾生散煩惱故。亦知香王出處者。根本智香王出。在無明中。以達無明。成根本智慧為佛知見。自在為王。以萬境不能染污故。已下天香龍香等八部眾。有八種香。以明和合世間人天八部眾八種邪思惟等。成聖道中八種正道。已下善香惡香及世所受用香。有十三種香。以明和合人天六道中六根。及境上善惡煩惱有十二。總合為一丸。成聖所知見受用之香。即十三也。已下菩薩差別香。差別智也。一切菩薩地位香以明五位差別升進。總結。如是等香。形狀生起。及根本者。以明和合五位升進生起相。且如十住有十位生起形相。皆以後位生前位。引令修行者。升進不得停住。使令加行不息。智德慈悲諸藝。速明道行增廣。不滯一法。又初發心住。至第三住。出世心現前。以第四住彌伽居士市肆上者。為生起引前位出世心多。使令知鬧處是出世故。第四住至六住。有世間出世心多。即第七住純入生死。無求出世。成大慈悲行以為生起。皆有十重。及第四第七兩度生起。后十住以十行為生起。十行以十回向為生起。五位皆然。若不如是得一法。即自謂言足。便即無求也。人間有香。名曰象藏。因龍斗
而生者。以明象為大力。含藏大用在其身。表根本智。以明無明貪慾所翳障。今以定慧觀照力。與貪慾瞋愛龍鬥。方始發明其香。若燒一丸。起大香云。彌覆王都者。以量周虛空。生死界為王都。以智者于中止故。於七日中。雨微細香雨。著其身者。悉皆金色。以明與無明鬥。現根本智。白凈無垢。以起差別智。說七凈財之妙法。有能悟入。身心白凈無垢。名為金色。若著衣服。宮殿樓閣亦皆金色者。以明慈悲喜捨諸助道行。總皆金色。以明萬行以根本智為體。若因風吹。入金殿中者。以明因說教風吹。入眾生心。信受七覺支觀。以為七日七夜。歡喜充滿者。法樂也。廣如經說。並此象藏香向下。通有十種香。五位通用。且如十住。一住配一。十行十回向十地。各各十位。皆配一種香。第五如雪山中香表禪。第六羅剎界中香。表第六智慧。以智慧如羅剎能食啖眾生血肉。取力用猛壯所。表當位之法。以明智慧羅剎破壞無明。不可為對。此羅剎界香。名為海藏。以智慧為海藏。其香但為轉輪王所用者。以明第六位般若波羅蜜智慧成已。方能善轉法輪。像輪王也。燒之一丸。及四軍皆騰虛空者。以明至般若波羅蜜位。所說之法。身心四辯。皆與空合。一一像取之。得法像亡。從我唯知此調和諸香法已下。推德升進。以明此
【現代漢語翻譯】 現代漢語譯本 而生者，以明象（象徵光明）為大力。含藏大用在其身，表根本智（根本的智慧）。以明無明（無知）貪慾所翳障。今以定慧觀照力，與貪慾瞋愛龍鬥。方始發明其香。若燒一丸，起大香云，彌覆王都者，以量周虛空。生死界為王都。以智者于中止故。於七日中，雨微細香雨。著其身者，悉皆金色。以明與無明鬥，現根本智，白凈無垢。以起差別智（區分事物的智慧），說七凈財（七種清凈的財富）之妙法。有能悟入，身心白凈無垢，名為金色。若著衣服，宮殿樓閣亦皆金色者，以明慈悲喜捨（四種無量心）諸助道行，總皆金色。以明萬行以根本智為體。若因風吹，入金殿中者，以明因說教風吹，入眾生心。信受七覺支觀（七種覺悟的因素），以為七日七夜，歡喜充滿者，法樂也。廣如經說。並此象藏香向下，通有十種香，五位通用。且如十住（菩薩修行的十個階段），一住配一。十行（菩薩修行的十個階段）十回向（菩薩修行的十個階段）十地（菩薩修行的十個階段），各各十位，皆配一種香。第五如雪山中香表禪（禪定）。第六羅剎界（羅剎居住的世界）中香，表第六智慧。以智慧如羅剎能食啖眾生血肉，取力用猛壯所。表當位之法。以明智慧羅剎破壞無明，不可為對。此羅剎界香，名為海藏（如海般深藏智慧）。以智慧為海藏。其香但為轉輪王（擁有轉輪寶的統治者）所用者，以明第六位般若波羅蜜（通過智慧到達彼岸）智慧成已，方能善轉法輪（傳播佛法）。像輪王也。燒之一丸，及四軍皆騰虛空者，以明至般若波羅蜜位，所說之法，身心四辯（四種辯才），皆與空合。一一像取之，得法像亡。從我唯知此調和諸香法已下，推德升進。以明此
【English Translation】 English version And those that are born, take the illuminating elephant (symbol of enlightenment) as great power. Containing great function within its body, it represents fundamental wisdom. It illuminates and dispels the obscurations of ignorance and greed. Now, with the power of meditative concentration and wisdom, it battles the dragons of greed, anger, and love. Only then does its fragrance begin to manifest. If one burns a single pellet, it generates great clouds of fragrance, covering the entire royal capital, its measure encompassing all of space. The realm of birth and death is the royal capital. Because the wise abide within it, for seven days, it rains subtle fragrant rain. Those upon whose bodies it falls are all golden in color. This signifies battling ignorance with illumination, revealing fundamental wisdom, pure and without defilement. It gives rise to discriminating wisdom, expounding the wondrous Dharma of the Seven Noble Treasures. Those who can awaken and enter, their bodies and minds pure and without defilement, are called golden. If clothes, palaces, and pavilions are also all golden, it signifies that all the auxiliary practices of loving-kindness, compassion, joy, and equanimity are all golden. It signifies that all practices take fundamental wisdom as their essence. If, due to the wind, it enters a golden palace, it signifies that due to the wind of teaching, it enters the minds of sentient beings. Believing and accepting the contemplation of the Seven Factors of Enlightenment, for seven days and seven nights, they are filled with joy, which is the joy of Dharma. As extensively described in the sutras. Including this Elephant Treasury Incense downwards, there are a total of ten types of incense, universally applicable to the five stages. For example, the Ten Abodes (ten stages of Bodhisattva practice), each abode is matched with one. The Ten Practices, Ten Dedications, and Ten Grounds, each with ten stages, are all matched with one type of incense. The fifth, like the incense from the snowy mountains, represents Dhyana (meditation). The sixth, the incense from the realm of Rakshasas (demon realm), represents the sixth wisdom. Because wisdom, like a Rakshasa, can devour the flesh and blood of sentient beings, taking strength and vigor. It represents the Dharma of that stage. It signifies that the wisdom Rakshasa destroys ignorance, and cannot be opposed. This Rakshasa realm incense is called Ocean Treasury (wisdom as deep as the ocean). Wisdom is the Ocean Treasury. Its fragrance is only used by the Wheel-Turning King (a ruler possessing the Dharma wheel), signifying that the sixth stage of Prajna Paramita (perfection of wisdom) wisdom is accomplished, and only then can one skillfully turn the Dharma wheel (propagate the Dharma). Like the Wheel-Turning King. Burning one pellet, and the four armies all rise into the sky, signifies that upon reaching the stage of Prajna Paramita, the Dharma spoken, the four kinds of eloquence of body and mind, all merge with emptiness. Each image is taken, and when the Dharma image is obtained, it vanishes. From 'I only know this method of harmonizing incenses' onwards, virtue is promoted and advanced. To illuminate this
十回向法。前十住十行。出生死心多。令入生死中。而無所著。起普賢行愿。亦與后十地及等覺位。為大智大慈悲之體故。于兜率天宮。于欲界處中而說故。以此調和根本智普賢行愿。總滿十地及等覺位。依樣而行故。前經中於膝上放光。說十回向位。以表膝者。卷舒自在義。以彰此位調和生死涅槃。而得自在故。將合和香法而表之。
第二不壞迴向。以戒波羅蜜為主。餘九為伴。以明不壞清凈法身智身。以為戒體。以此清凈戒體為大慈悲。處於世間生死。而了生死之性悉清凈故。若處迷也心境俱縛。若在悟也心境俱真。故名不壞迴向。於此南方。南義如前。有大城名樓閣者。為以無量重重差別智。觀察諸根。以為其樓。無盡智海。隨根隨時。接生為閣。有船師名婆施羅者。此云自在。為此位以凈戒處生死。而不污。故云自在。其船師在城門外者。以接眾生故。不住自智德故。處外接眾生也。海岸上者。以此位大慈悲為戒體。明臨生死海岸。接眾生。令無失時故。像大海潮無失時故。百千商人。及余無量大眾圍繞者。以明萬行圓滿。船師云。我在此城海岸路中。凈修菩薩大悲幢行。以明於生死大海流轉路中。凈修菩薩大慈悲幢行者。以明處生死不傾動故。摧破一切生死軍故。此船師有二義。一以菩薩常處世濟難
【現代漢語翻譯】 現代漢語譯本 十回向法。前面的十住、十行，多生出離生死的決心，使進入生死輪迴之中，卻不執著于生死。發起普賢菩薩的行愿，也與後面的十地以及等覺位相合，因為這是大智慧大慈悲的體現。在兜率天宮，在欲界之中宣說此法。用此來調和根本智和普賢行愿，總括圓滿了十地以及等覺位。依照這個方法修行。前面的經文中，在膝上放光，宣說十回向位，用膝來表示，有捲曲伸展的自在之義，用以彰顯此位調和生死涅槃，而得自在的境界。用合和香的方法來比喻。
第二不壞迴向。以戒波羅蜜（持戒到彼岸）為主，其餘九種波羅蜜為輔。用以闡明不壞的清凈法身智身，作為戒體。用這清凈的戒體作為大慈悲，處於世間生死之中，卻明瞭生死的本性都是清凈的。如果處於迷惑之中，心和境都會被束縛；如果開悟了，心和境都是真實的。所以叫做不壞迴向。在此南方，南方的含義如前所述。有一座大城名叫樓閣，是用無量重重差別智，觀察諸根，作為樓閣。無盡的智慧如大海，隨著眾生的根器和時機，接引眾生，如同樓閣。有一位船師名叫婆施羅，翻譯成自在，因為此位以清凈的戒律處於生死之中，而不被污染，所以叫做自在。船師在城門外，是爲了接引眾生，不住于自己的智慧功德，所以在外面接引眾生。在海岸上，是因為此位以大慈悲為戒體，表明面臨生死海岸，接引眾生，不失時機。就像大海潮汐一樣不會錯過時機。成百上千的商人以及其餘無量的大眾圍繞著他，表明萬行圓滿。船師說：『我在這座城市的海岸道路中，清凈地修持菩薩大悲幢行。』表明在生死大海的流轉道路中，清凈地修持菩薩大慈悲幢行，表明處於生死之中而不動搖，摧破一切生死的軍隊。這位船師有兩層含義，一是菩薩常處於世間救濟苦難。
【English Translation】 English version The Ten Transferences. The preceding Ten Dwellings and Ten Practices generate much resolve to escape birth and death, causing one to enter birth and death without attachment. They initiate the vows and practices of Samantabhadra (Universal Worthy), aligning with the subsequent Ten Grounds and the state of Near-Perfect Enlightenment, as they embody great wisdom and great compassion. They are expounded in the Tushita Heaven Palace, within the realm of desire. They harmonize fundamental wisdom and the vows and practices of Samantabhadra, comprehensively fulfilling the Ten Grounds and the state of Near-Perfect Enlightenment. One acts accordingly. In the preceding sutra, light emanates from the knee, representing the Ten Transferences. The knee symbolizes the meaning of freedom in contraction and extension, highlighting that this stage harmonizes birth, death, and Nirvana, attaining freedom. It is represented by the method of blending fragrances.
The Second Imperishable Transference. It primarily focuses on the precept pāramitā (perfection of morality), with the other nine pāramitās as companions. It elucidates the imperishable, pure Dharma-body and Wisdom-body as the essence of precepts. This pure essence of precepts serves as great compassion, residing in the world of birth and death, yet understanding that the nature of birth and death is entirely pure. If one is in delusion, both mind and environment are bound; if one is enlightened, both mind and environment are true. Therefore, it is called the Imperishable Transference. Here, the South, the meaning of 'South' is as previously stated. There is a great city named 'Pavilion,' which uses immeasurable, manifold, differentiated wisdom to observe the various faculties as its pavilion. The endless sea of wisdom, according to the faculties and times, receives beings as its pavilions. There is a boatman named Vasura, which translates to '自在' (Zizai, Self-Mastery). This stage uses pure precepts to reside in birth and death without being defiled, hence the term 'Self-Mastery.' The boatman is outside the city gate to receive beings, not dwelling in his own wisdom and virtue, thus residing outside to receive beings. On the seashore, this stage uses great compassion as the essence of precepts, indicating facing the shore of birth and death, receiving beings without missing the opportune time. Like the tides of the great ocean, it never misses the time. Hundreds of thousands of merchants and countless other masses surround him, indicating the perfection of myriad practices. The boatman says, 'In this city, on the coastal road, I purely cultivate the Bodhisattva's banner of great compassion.' This indicates that in the path of transmigration in the great ocean of birth and death, one purely cultivates the Bodhisattva's banner of great compassion, indicating being unshakeable in birth and death, destroying all armies of birth and death. This boatman has two meanings: first, the Bodhisattva constantly resides in the world to relieve suffering.
。現同凡行。為大船師。引諸商眾。生其寶所。辯諸寶類。定其寶價。非聖智不可為也。二示法以明此位大慈悲為戒體。以十住十行。得出生死之海。此位回令入于生死海。濟渡沈倫生死眾生故。以船師像之。是故船師云。聞我法者。令其不怖生死海。必得入於一切智海。廣如經說。從我唯得此大悲幢行法門已下。是推德升進。
第三等一切佛迴向。以忍波羅蜜為主。餘九為伴。南義如前。有城名曰可樂。城是從前位升進。至此位言。城是防護之義。以明心境之上。永不起瞋恨不忌之心。故名為城。城云可樂者。為常行忍辱。眾所樂見故。長者名無上勝者。以明諸行之中。忍為最勝。此位善財所以悲泣流淚。以明忍辱慈悲之行故。見無上勝長者。在其城東者。是春生眾善發明之首也。大莊嚴林幢無憂林中者。以忍心成滿在萬行無憂。以為處所也。居無量商人者。以求法寶也。百千居士者。處世俗而恒真也。如上諸眾之所圍繞者。接生行圓也。善財見彼長者。以身投地。頂禮其足。良久乃起。以明忍行以成深智禮敬也。無上勝長者云。我成就至一切處菩薩行門無依無作神通。初云三千大千世界一切人中。次云三十三天。及八部龍神。乃至十方一切國土。地獄惡道之身。皆遍周。以其同類教化。皆令歡喜。隨器所堪
【現代漢語翻譯】 現代漢語譯本：現在和普通人一樣生活，卻是一位偉大的船師，引導眾多的商人，前往寶藏所在之地。他能辨別各種寶物的種類，確定寶物的價格，這並非具有聖人的智慧不可做到。第二，闡釋佛法以表明此位菩薩以大慈悲為戒體，通過十住、十行，得以脫離生死之海。此位菩薩又回入生死之海，救濟那些沉淪於生死的眾生，因此以船師來比喻。所以船師說：『聽聞我的佛法的人，讓他們不再畏懼生死之海，必定能夠進入一切智慧之海。』詳細內容如經文所說。從『我唯獨得到這大悲幢行法門』以下，是推崇其功德，使其地位得到提升。 第三，等同於一切佛的迴向，以忍辱波羅蜜（Kshanti Paramita，忍耐的完美）為主，其餘九種波羅蜜為輔。南方的含義如前所述。有一座城市名叫可樂（Karala，快樂），從之前的位階提升到此位階時說到的。『城』是防護的意思，表明在心境之上，永遠不起瞋恨和嫉妒之心，所以稱為『城』。城市名為『可樂』，是因為常行忍辱，為大眾所樂於見到。長者名為無上勝者（Anuttara-jin，無上勝利者），表明在各種修行之中，忍辱最為殊勝。此位階的善財童子（Sudhana，求道者）之所以悲泣流淚，是爲了表明忍辱慈悲的修行。見到無上勝長者在城市東邊，是春季萬物生長，眾善開始顯現的地方。大莊嚴林幢無憂林中，是以忍辱之心成就圓滿，在萬行中無憂無慮，作為居住的場所。居住著無量的商人，是爲了尋求佛法寶藏。有成百上千的居士，是身處世俗卻恒常保持真如本性。像以上各種人群所圍繞著，是接引眾生，使修行圓滿。善財童子見到那位長者，以身體投向地面，以頭頂禮拜他的雙足，過了很久才起身，表明以忍辱之行成就深厚的智慧和禮敬。無上勝長者說：『我成就了至一切處菩薩行門無依無作神通。』起初說在三千大千世界一切人中，其次說在三十三天（Trayastrimsa，欲界六天之一），以及八部龍神（Naga，印度神話中的蛇神）中，乃至十方一切國土，地獄惡道之身，都普遍周到，因為他們與我同類，我教化他們，都讓他們歡喜，隨順他們的根器和能力。
【English Translation】 English version: Now he lives like ordinary people, but he is a great captain, leading many merchants to the place where treasures are located. He can distinguish the types of various treasures and determine their prices, which cannot be done without the wisdom of a saint. Second, he expounds the Dharma to show that this Bodhisattva takes great compassion as the precept body, and through the Ten Dwellings and Ten Practices, he can escape the sea of birth and death. This Bodhisattva returns to the sea of birth and death to save those sentient beings who are sinking in birth and death, so he is likened to a captain. Therefore, the captain says: 'Those who hear my Dharma will no longer fear the sea of birth and death, and will surely be able to enter the sea of all wisdom.' The details are as described in the scriptures. From 'I have only obtained this Great Compassion Banner Practice Dharma Gate' onwards, it is to praise his merits and promote his status. Third, it is equivalent to the dedication of all Buddhas, with Kshanti Paramita (Perfection of Patience) as the main one, and the other nine Paramitas as companions. The meaning of 'south' is as mentioned before. There is a city named Karala (Joyful), which is mentioned when ascending from the previous stage to this stage. 'City' means protection, indicating that above the state of mind, there is never any hatred or jealousy, so it is called 'city'. The city is named 'Karala' because it constantly practices patience and is pleasing to see by the public. The elder is named Anuttara-jin (Unsurpassed Victor), indicating that among all practices, patience is the most supreme. The reason why Sudhana (seeker of truth) weeps in this stage is to show the practice of patience and compassion. Seeing the elder Anuttara-jin in the east of the city is the place where all good things grow in spring and the beginning of all virtues manifests. In the Great Adornment Forest Banner of the Sorrowless Forest, it is to achieve perfection with a heart of patience, and to be free from worry in all practices, as a place to live. Living with countless merchants is to seek the treasures of the Dharma. There are hundreds of thousands of lay people, who are in the world but constantly maintain their true nature. Like the above-mentioned crowds surrounding him, it is to receive sentient beings and make their practice complete. Sudhana saw that elder, threw his body to the ground, bowed his head to worship his feet, and got up after a long time, indicating that the practice of patience achieves profound wisdom and reverence. The elder Anuttara-jin said: 'I have achieved the Bodhisattva practice gate of going to all places, the supernatural power of no reliance and no action.' Initially, he said that among all people in the three thousand great thousand worlds, and then in the Trayastrimsa Heaven (one of the six heavens of the desire realm), and the eight kinds of dragons (Naga, snake gods in Indian mythology), and even all lands in the ten directions, and the bodies in hell and evil realms, are all universally reached, because they are of the same kind as me, and I teach them, making them all happy, according to their roots and abilities.
。皆令離苦。以明法忍即成。無依智現。以智無處所大小中邊。非三世所攝。性自遍周。量濟法界。不往而到。不來而至。此乃無神而神。大用遍周。無作而作。大功普應。十方六道。恒常於一切眾生前。對現色身。隨應教化。現同凡事。而諸眾生無疑怪心。此乃十方人天世間常爾。是普賢常道也。此乃立樣。令修行者。設功行未及知位。欣修須及。不無其此。我唯知此至一切處修菩薩行清凈法門無依無作神通之力已下。是推德升進。此前之三位。是十回向。入生死成大悲行。以鬻香長者號青蓮華。船師自在。無上勝等。三個長者俗士表之。至此南方有國土。名曰輸那。有比丘尼。名師子頻伸。是十回向中。入生死出世間慈悲故。以比丘尼表之。尼字者慈悲之音。比丘者出世之相。以表生死中出生死清凈大慈悲行。為明修行者。了生死而性清凈故。愍其不了者。恒處其中。無有出期。
第四至一切處迴向者。以明此精進行。無生死不遍。無惡道不至故。以精進波羅蜜為主。餘九為伴。南義如前。有國土名輸那者。此云勇猛。為此位於生死之中。行大慈悲度。量同虛空界。六道眾生。隨器現形。悉遍周故。無不濟度故。以精進如是。國土名勇猛。其國有城。名迦陵林。此云斗諍時。以明此位處世無染。大慈悲。于
【現代漢語翻譯】 現代漢語譯本：都讓他們脫離痛苦。用來說明明瞭法忍就能成就，無所依賴的智慧顯現。因為智慧沒有處所，沒有大小中邊，不被過去、現在、未來三世所包含，其自性遍及一切，其量度普濟法界。不前往而到達，不來臨而降至。這就是沒有神而神妙，大用遍佈周全；沒有作為而作為，大功普遍應驗。十方六道，恒常在一切眾生面前，顯現色身，隨順根器教化他們。顯現得和凡人一樣，而眾生們沒有懷疑和奇怪的心。這就是十方人天世間常有的現象，是普賢菩薩的常道。這是樹立榜樣，讓修行者即使功行尚未達到相應的地位，也能歡喜地修習並期望達到，並非沒有這種可能。我只知道這種到達一切處修菩薩行清凈法門的無依無作神通之力以下的內容，是推崇功德使之升進。這之前的三個位次，是十回向，進入生死成就大悲行。用鬻香長者（賣香的長者，指樂於佈施的人），號青蓮華，船師自在（駕船的船師，指能引導眾生出離苦海的人），無上勝等三個長者俗士來表示。到這裡，南方有個國土，名叫輸那（意為寂靜），有比丘尼，名叫師子頻伸（意為獅子奮迅），這是十回向中，進入生死出世間的慈悲的體現，用比丘尼來表示。『尼』字是慈悲的聲音，比丘是出世的形象，用來表示在生死中出生死清凈的大慈悲行。爲了說明修行者，明瞭生死而自性清凈，憐憫那些不明白的人，恒常處於生死之中，沒有脫離的期限。 第四，至一切處迴向，用來說明這種精進行為，沒有生死不遍及，沒有惡道不到達的。因此以精進波羅蜜（精進到彼岸）為主，其餘九種波羅蜜為伴。南方的意義如前所述。有個國土名叫輸那（意為寂靜），這裡的意思是勇猛。因為這個位次在生死之中，行大慈悲的度化，其度量等同於虛空界。六道眾生，隨著不同的根器顯現不同的形貌，全部都普遍周遍，沒有不救濟度化的。因為精進是這樣的，所以國土名叫勇猛。那個國家有座城市，名叫迦陵林（意為鳥聲），這裡的意思是斗諍時。用來說明這個位次處於世間而沒有被污染，以大慈悲心，在
【English Translation】 English version: All are caused to be liberated from suffering. This is to illustrate that the realization of Dharma-kshanti (法忍, forbearance of the Dharma) is immediately accomplished, and the wisdom of no-reliance manifests. Because wisdom has no location, no size, no middle or edge, and is not encompassed by the three times (past, present, and future). Its nature pervades everywhere, and its measure universally benefits the Dharma realm. It arrives without going, and descends without coming. This is being divine without a deity, with great function pervading completely; acting without action, with great merit universally responding. The ten directions and six realms are constantly before all sentient beings, manifesting physical bodies and teaching and transforming them according to their capacities. It appears the same as ordinary matters, yet sentient beings have no doubt or strange thoughts. This is the constant state of the ten directions, human and celestial realms, and is the constant path of Samantabhadra (普賢, Universal Worthy). This is setting an example, so that even if practitioners' merits and practices have not reached the corresponding position, they can joyfully cultivate and hope to reach it, and it is not impossible. I only know that the power of this reaching all places to cultivate the Bodhisattva path, pure Dharma gate, non-reliant, non-acting, and supernatural power below is to promote merit and advance. The three positions before this are the Ten Transferences, entering birth and death to accomplish great compassionate action. It is represented by the lay elders such as the incense-selling elder (鬻香長者, the incense-selling elder, referring to one who is happy to give alms), named Qinglianhua (青蓮華, Blue Lotus), the boatman Zizai (船師自在, the boatman, referring to one who can guide sentient beings out of the sea of suffering), and the unsurpassed Sheng (無上勝, Supreme Victory). Here, in the south, there is a country named Shuna (輸那, meaning quiet), with a Bhikkhuni (比丘尼, Buddhist nun) named Shizi Pinshin (師子頻伸, Lion's Vigorous Stretch). This is the embodiment of compassion entering birth and death and transcending the world in the Ten Transferences, represented by the Bhikkhuni. The word 'Ni' (尼) is the sound of compassion, and Bhikkhu (比丘, Buddhist monk) is the image of transcendence, used to represent the great compassionate action of giving birth to pure compassion in birth and death. To illustrate that practitioners understand birth and death and their nature is pure, and to have compassion for those who do not understand, who are constantly in it, with no time to escape. Fourth, the Transferring to All Places, is to illustrate that this diligent practice has no birth or death that it does not pervade, and no evil path that it does not reach. Therefore, it takes Virya Paramita (精進波羅蜜, Perfection of Diligence) as the main one, with the other nine Paramitas as companions. The meaning of the south is as mentioned before. There is a country named Shuna (輸那, meaning quiet), which here means courageous. Because this position is in the midst of birth and death, performing great compassionate deliverance, its measure is equal to the realm of empty space. Sentient beings in the six realms manifest different forms according to their different capacities, all of which are universally pervasive, and none are not delivered. Because diligence is like this, the country is named Courageous. That country has a city named Kalingalin (迦陵林, meaning bird sound), which here means time of strife. It is used to illustrate that this position is in the world without being contaminated, with great compassion, in
世間能和斗諍。故以為名。比丘尼名師子頻伸者。以德行立名。以明清凈智如師子。久處生死。以大慈悲故。廣度眾生。無辭勞倦。心恒適悅。名曰頻伸。師子頻伸者。展舒適悅之義。此比丘尼。在勝光王所舍施之園中者以明於生死中。行出生死大慈悲之行。而得自在。故名勝光王。舍施之園。以明行慈悲法。以表居生死中。勝於生死。行慈施法。以為悅樂。故名為園。園者遊觀悅樂義。以像菩薩恒居生死。度脫眾生。以為已樂。故名之為園。此位中以普光明智。成種種意生身。十方利益。一身作無量身。遍周法界眾生前。成就差別智門。意明。此慈悲精進行。都含十方虛空六道眾生總為一。大慈悲饒益眾生。令離苦得樂。發菩提心。成無上道。廣大之園。一眾生不盡不出。其中一切菩薩皆如是行。以眾生界本真性故。以比丘尼號師子頻伸像之。園中所有寶樹。及塵陂池樓閣等。皆以明依行報莊嚴。廣如經說。從我唯知此成就一切智已下。是推德升進。
第五無盡功德藏迴向。以禪波羅蜜為主。餘九為伴。於此南方。有一國土。名曰險難者。以女人術行。以違真理。聞者難信。故國名險難。城名寶莊嚴者。為明及至其所。心大慈悲故。常隨生死之流。廣利群品。同行利生。了五欲性無。不離禪體。以大慈悲故。
【現代漢語翻譯】 現代漢語譯本：世間充滿爭鬥，因此得名（斗諍）。比丘尼（Bhiksuni，佛教女性出家眾）名為師子頻伸（Simhaprasrita），是以她的德行而立名。用如同獅子般的清凈智慧來表明她久處生死輪迴，以大慈悲心，廣泛地度化眾生，不辭勞倦，內心恒常感到適悅，所以名為頻伸（Prasrita，舒適、喜悅）。師子頻伸，含有展現舒適喜悅的意義。這位比丘尼在勝光王（Jitaprabha）所舍施的園林中，表明她在生死輪迴中，行出生死的大慈悲之行，從而獲得自在。所以名為勝光王舍施之園，用以表明她行慈悲之法，以此來表示她居住在生死輪迴中，勝過生死，行慈悲佈施之法，以此為喜悅。園，有遊觀悅樂的含義，以此來象徵菩薩恒常居住在生死輪迴中，度脫眾生，以此為自己的快樂，所以稱之為園。在這個位置上，她以普光明智，成就種種意生身（Manomayakaya，由意念所生的身），在十方利益眾生，一身化作無量身，遍佈法界眾生之前，成就差別智門。意在表明，這種慈悲精進行，包含十方虛空六道眾生總為一體，以大慈悲饒益眾生，使他們脫離苦難得到快樂，發起菩提心，成就無上道，是廣大的園林。一個眾生沒有度盡，菩薩就不會出離。其中一切菩薩都是這樣行持的。因為眾生界的本真自性就是如此。用比丘尼號師子頻伸來象徵這一切。園中所有的寶樹，以及塵土、水池、樓閣等，都是爲了表明依行報莊嚴，詳細內容如經中所說。從『我唯知此成就一切智已下』，是推崇她的德行，使之升進。 第五，無盡功德藏迴向。以禪波羅蜜（Dhyana-paramita，禪定到彼岸）為主，其餘九種波羅蜜為伴。在南方，有一個國土，名叫險難（Duratikrama），因為那裡的人們使用女人術行，違背真理，聽聞者難以相信，所以這個國家名叫險難。城名叫寶莊嚴（Ratnavyuha），是爲了表明到達那裡，心懷大慈悲，常常隨順生死之流，廣泛地利益眾生，與眾生同行利生，了知五欲的本性是空無，不離禪定的本體，因為有大慈悲的緣故。
【English Translation】 English version: The world is full of strife, hence the name (Dauhtrnga). The Bhiksuni (Buddhist nun) named Simhaprasrita is named after her virtuous conduct. Her pure wisdom, like a lion's, shows that she has long been in the cycle of birth and death. With great compassion, she extensively liberates sentient beings, without weariness, and her heart is always joyful, so she is named Prasrita (comfortable, joyful). Simhaprasrita contains the meaning of displaying comfort and joy. This Bhiksuni, in the garden donated by King Jitaprabha, shows that in the cycle of birth and death, she practices the great compassion of transcending birth and death, thereby attaining freedom. Therefore, it is called the garden donated by King Jitaprabha, to show that she practices the Dharma of compassion, to indicate that she dwells in the cycle of birth and death, surpassing birth and death, practicing the Dharma of compassion and giving, taking this as joy. 'Garden' has the meaning of touring and enjoying, symbolizing that Bodhisattvas constantly dwell in the cycle of birth and death, liberating sentient beings, taking this as their own happiness, so it is called a garden. In this position, with the universal light of wisdom, she accomplishes various Manomayakayas (bodies created by the mind), benefiting sentient beings in the ten directions, transforming one body into countless bodies, spreading before sentient beings throughout the Dharma realm, accomplishing the gate of differentiated wisdom. It is intended to show that this compassionate and diligent practice encompasses all sentient beings in the ten directions, the empty space, and the six realms as one, with great compassion benefiting sentient beings, enabling them to escape suffering and attain happiness, generating Bodhicitta (the mind of enlightenment), and accomplishing the unsurpassed path, a vast garden. If one sentient being is not liberated, the Bodhisattva will not leave. All Bodhisattvas within it act in this way. Because the original true nature of the realm of sentient beings is like this. The Bhiksuni named Simhaprasrita symbolizes all of this. All the precious trees in the garden, as well as the dust, ponds, pavilions, etc., are all to show the adornment of the reward of practice, as detailed in the scriptures. From 'I only know this accomplishment of all wisdom onwards,' it is to praise her virtue and elevate her. Fifth, the dedication of the inexhaustible treasury of merit. Dhyana-paramita (Perfection of Meditation) is the main focus, with the other nine paramitas as companions. In the south, there is a country called Duratikrama (Difficult to Transcend), because the people there use women's arts, which violate the truth, and listeners find it hard to believe, so the country is called Duratikrama. The city is called Ratnavyuha (Jewel Array), to show that upon arriving there, one has great compassion in their heart, constantly following the flow of birth and death, extensively benefiting sentient beings, walking with sentient beings to benefit them, understanding that the nature of the five desires is empty, not departing from the essence of Dhyana (meditation), because of great compassion.
不離俗體。為大智故。處俗而不染。夫俗間之境。畏而離之。是二乘法。染而愛之。是凡夫法。故菩薩不同此二。為大慈故處生死。同行。為大悲故。了生死及世間境界總無也。以大慈悲故。以智幻生其身。處於世間。如影猶如化人。雖同世間。無境可染。亦無心染境。但為大慈悲行。於世間不行一行。行無量等眾生行門故。雖同世間。世間如化。自身如幻。以智隨塵。塵無染者。塵亦本無。以此義故。雖同世俗。常離欲際。法門以明自智無五欲。以大慈悲故。常入生死。隨俗利生。得大功德。五名無盡功德藏迴向。故城名寶莊嚴。以自智無五欲。為利眾生。行萬行故。城名寶莊嚴也。是故凈名經云。示受於五欲。亦復現行禪。令魔心憒亂。不能得其便。火中生蓮華。實可為希有。在欲而行禪。希有亦如是。此位以大慈悲為禪體。居世間不染。如婆須蜜女表之。表一切菩薩大慈之行。法合同纏不要須是女也。如離世間之行。亦無菩薩行故。為眾生煩惱多。菩薩行多。眾生無煩惱。菩薩行亦無故。前比丘尼。以入生死中。成大慈悲。得出世解脫慈悲行門。此位以于出世解脫慈悲中。入於五欲境界。以明菩薩心大慈故。不染而染。染而不染。示受五欲。而無虧女志。不壞無作自性禪門。十方世界。隨所見者。如應差別。各
【現代漢語翻譯】 現代漢語譯本： 不脫離世俗的生活方式。這是因為菩薩具有大智慧，所以身處世俗卻不被世俗所污染。對於世俗間的境界，感到畏懼而遠離它，這是二乘（聲聞乘和緣覺乘）的修行方法；被世俗所染污而貪愛它，這是凡夫的修行方法。所以菩薩不同於這二者。爲了廣大的慈悲心，菩薩身處生死輪迴之中，與眾生同行。爲了廣大的悲憫心，菩薩徹悟生死以及世間的一切境界，實際上都是空無的。因為具有廣大的慈悲心，所以運用智慧幻化出身體，處於世間，就像影子一樣，又像幻化出來的人一樣。雖然與世間相同，卻沒有可以被染污的境界，也沒有想要染污境界的心，只是爲了廣大的慈悲而行事。在世間卻不執著于任何一種行為，因為要實踐無量無邊的利益眾生的修行法門。雖然與世間相同，卻視世間如幻象，自身如幻化。以智慧順應世間的塵勞，而塵勞卻無法染污他，因為塵勞的本性也是空無的。因為這個緣故，雖然與世俗相同，卻常常遠離慾望的束縛。這個法門是爲了闡明自身的智慧沒有五欲的染污。因為具有廣大的慈悲心，所以常常進入生死輪迴，隨順世俗來利益眾生，從而獲得巨大的功德。這五種名稱都屬於無盡的功德藏迴向。所以這座城市的名字叫做寶莊嚴。因為自身的智慧沒有五欲的染污，爲了利益眾生，而實踐各種修行，所以這座城市的名字叫做寶莊嚴。因此《維摩詰經》說：『示現接受五欲的享受，也同時展現修習禪定，使魔王的心意迷惑混亂，不能夠找到可乘之機。』在火焰中生長出蓮花，實在是非常稀有難得的事情。在慾望之中修行禪定，這種稀有也像這樣。這個位次的菩薩以廣大的慈悲心作為禪定的本體，居住在世間卻不被染污，就像婆須蜜女所象徵的那樣，象徵著一切菩薩廣大的慈悲之行。法門相同，不一定必須是女性。如果脫離了世間之行，也就沒有菩薩的修行了。因為眾生的煩惱很多，所以菩薩的修行也很多；眾生沒有煩惱，菩薩的修行也就沒有了。前面的比丘尼，因為進入生死輪迴之中，成就了廣大的慈悲心，從而獲得了出世解脫的慈悲行門。這個位次的菩薩在於出世解脫的慈悲之中，進入五欲的境界，是爲了闡明菩薩的心具有廣大的慈悲，所以不染而染，染而不染，示現接受五欲的享受，卻沒有虧損女性的貞潔，不破壞無作自性的禪門。在十方世界，隨著所見到的不同，如其所應地進行教化。
【English Translation】 English version: Without departing from worldly forms. It is because of great wisdom that one dwells in the world without being tainted. To fear and shun the realms of the mundane is the way of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). To be tainted and attached to them is the way of ordinary beings. Therefore, Bodhisattvas are different from these two. For the sake of great compassion, they dwell in the cycle of birth and death, walking alongside others. For the sake of great pity, they understand that birth, death, and all worldly realms are ultimately empty. Because of great compassion, they use wisdom to magically create their bodies and dwell in the world, like shadows or transformed beings. Although they are the same as the world, there is no realm that can taint them, nor do they have the mind to taint any realm. They only act out of great compassion, engaging in countless practices to benefit sentient beings. Although they are the same as the world, they see the world as an illusion and themselves as a phantom. They follow the dust with wisdom, but the dust does not taint them, for the dust is fundamentally non-existent. Because of this meaning, although they are the same as worldly people, they are always detached from the realm of desire. This Dharma gate explains that one's own wisdom is free from the five desires. Because of great compassion, they constantly enter the cycle of birth and death, benefiting beings according to worldly customs, thereby gaining great merit. These five names all belong to the inexhaustible treasury of merit dedicated to others. Therefore, the city is named 'Treasure Adornment'. Because one's own wisdom is free from the five desires, and for the sake of benefiting sentient beings, one engages in myriad practices, the city is named 'Treasure Adornment'. Therefore, the Vimalakīrti Sūtra says: 'Showing the acceptance of the five desires, and also manifesting the practice of meditation, causing the demon's mind to be confused and unable to find an opportunity.' A lotus flower growing in fire is truly rare and wonderful. To practice meditation while in desire is also rare in this way. Bodhisattvas at this stage take great compassion as the essence of their meditation, dwelling in the world without being tainted, as symbolized by the woman Vasumitrā, representing the great compassionate conduct of all Bodhisattvas. The Dharma gate is the same, it does not necessarily have to be a woman. If one departs from worldly conduct, there is no Bodhisattva conduct. Because sentient beings have many afflictions, Bodhisattvas have many practices; if sentient beings have no afflictions, Bodhisattvas have no practices. The previous Bhikṣuṇī (nun), by entering the cycle of birth and death, achieved great compassion and attained the compassionate conduct of liberation from the world. Bodhisattvas at this stage, within the compassion of liberation from the world, enter the realm of the five desires, in order to demonstrate that the Bodhisattva's mind has great compassion, so they are not tainted while being tainted, and tainted while not being tainted, showing the acceptance of the five desires, without compromising the chastity of a woman, and without destroying the uncreated nature of the meditation gate. In the ten directions of the world, according to what is seen, they teach and transform appropriately.
身不同。善財見婆須蜜女。此云世友。以能十方一切世界。對現色身。隨所根睹者友而不捨。皆令離苦得樂故。云世友。所居在市廛之北。自宅中住者。以此位生死塵勞為市廛。無法不寂為自宅。其宅廣博嚴麗寶墻寶樹園林樓閣。一切皆寶莊嚴者。以禪體遍周。萬行圓滿。所得果報生也。若有聞法得見親近。無不獲益。離貪慾際。廣如經說。宅居市北者。以表北方為玄武。主奸邪盜賊。夜暗之所也。以菩薩常處無明長夜生死市廛。以接迷流。令歸正見故。行貪慾方便化迷。善財問修何福業。得如是自在。其女答言。過去有佛。名曰高行者。以此禪位體高勝。出過情念諸見故。佛號高行。城名妙門者。以定能發慧。故名妙門。彼佛入王城蹈彼門閫。其城一切悉皆震動者。以明定慧相應。一切煩惱悉皆破壞。其城忽然廣博眾寶莊嚴者。以禪體相應。心無內外。量等虛空。名為廣博。無虧定體。入廛同事。以接眾生。獲得報化莊嚴。不離禪定自在故。我為長者妻者。以禪定為夫。慈悲心為妻也。以明不失禪心。大悲隨俗不污也。以將一寶錢。供養彼佛者。世中流通可貴。莫過寶錢。於世間聖道流通者。莫過於智慧也。文殊師利為佛侍者。是根本智之妙慧也。以此根本智為定體。出生妙慧為侍人。教化眾生。發菩提心。是菩薩
【現代漢語翻譯】 現代漢語譯本 身不同。善財童子拜訪了婆須蜜女（Vasusri，意為世友）。之所以稱她為『世友』，是因為她能在十方一切世界，根據眾生根器所見，顯現不同的色身，並且永遠不捨棄任何眾生，使他們都能脫離痛苦，獲得快樂。她居住在市集北邊。她所居住的宅邸，象徵著以生死塵勞為市集，以無法不寂靜為自家。她的宅邸廣博莊嚴，有寶墻、寶樹、園林樓閣，一切都以珍寶裝飾，這象徵著禪定之體遍佈週身，萬行圓滿，所獲得的果報。如果有人聽聞佛法，得見並親近她，沒有不得益處的，都能遠離貪慾的邊際，詳情如經文所說。宅邸位於市集北邊，象徵著北方為玄武，主掌奸邪盜賊，是黑暗之處。菩薩常處於無明長夜的生死市集中，是爲了接引迷惑的眾生，使他們迴歸正見。她以行貪慾的方便法來教化迷惑的眾生。善財童子問她修了什麼福業，才能獲得如此自在。婆須蜜女回答說，過去有佛，名為高行者（Ucca-gamin，意為此禪定之位體高勝，超出情念諸見）。佛號為高行，城名為妙門（Adbhuta-dvara，意為以定能發慧，故名妙門）。那位佛進入王城，踏入城門時，整個城市都震動了，這說明定慧相應，一切煩惱都被摧毀。城市忽然變得廣博，並以各種珍寶裝飾，這說明禪定之體相應，心中沒有內外之分，其量等同虛空，名為廣博。不虧損禪定之體，進入市集與大眾一同生活，是爲了接引眾生，獲得報身和化身的莊嚴，不離禪定自在。我說我是長者的妻子，這象徵著以禪定為丈夫，慈悲心為妻子。這說明不失去禪定之心，以大悲心隨順世俗而不被污染。用一枚寶錢供養那位佛，世間流通且可貴的，莫過於寶錢。在世間聖道中流通的，莫過於智慧。文殊師利菩薩是佛的侍者，是根本智的妙慧。以根本智為定體，出生妙慧為侍者，教化眾生，發菩提心，這就是菩薩。
【English Translation】 English version Their bodies are different. Sudhana visited Vasusri (meaning 'World Friend'). She is called 'World Friend' because she can manifest different forms in all the worlds of the ten directions, according to what beings see with their senses, and she never abandons any being, enabling them to escape suffering and attain happiness. She resides north of the marketplace. Her residence symbolizes taking the dust and toil of birth and death as the marketplace, and taking the state where there is no law that is not tranquil as her own home. Her residence is vast and adorned, with jeweled walls, jeweled trees, gardens, pavilions, all decorated with jewels, symbolizing that the body of meditation pervades everywhere, the myriad practices are perfected, and the resulting karmic rewards are born. If anyone hears the Dharma, sees and approaches her, none will fail to benefit, and all will be able to leave the boundaries of greed, as described extensively in the sutras. The residence being located north of the marketplace symbolizes that the north is the Xuanwu (Black Tortoise), which governs treachery, thieves, and the darkness of night. The Bodhisattva constantly dwells in the marketplace of birth and death, which is the long night of ignorance, in order to receive confused beings and lead them back to right view. She uses the expedient means of acting out greed to transform confused beings. Sudhana asked her what meritorious deeds she had cultivated to attain such freedom. Vasusri replied that in the past there was a Buddha named Ucca-gamin (meaning 'High Conduct', because this position of meditation is high and superior, surpassing emotional thoughts and views). The Buddha's name was High Conduct, and the city was named Adbhuta-dvara (meaning 'Wonderful Gate', because meditation can generate wisdom, hence the name Wonderful Gate). When that Buddha entered the royal city and stepped through the gate, the entire city shook, indicating that meditation and wisdom are in harmony, and all afflictions are destroyed. The city suddenly became vast and adorned with various jewels, indicating that the body of meditation is in harmony, there is no inside or outside in the mind, its measure is equal to empty space, hence the name Vast. Without diminishing the body of meditation, she enters the marketplace and lives together with the masses in order to receive beings, attain the adornments of the reward body and transformation body, and remain free and at ease without leaving the state of meditation. I say that I am the wife of a householder, symbolizing that meditation is the husband and compassionate heart is the wife. This indicates that one does not lose the mind of meditation, and with great compassion, one follows worldly customs without being defiled. Using a single jeweled coin to make offerings to that Buddha, in the world, nothing is more valuable than a jeweled coin. In the worldly and sacred paths, nothing is more circulated than wisdom. Manjusri Bodhisattva is the Buddha's attendant, representing the wonderful wisdom of fundamental knowledge. Taking this fundamental knowledge as the body of meditation, giving birth to wonderful wisdom as the attendant, teaching and transforming beings, and generating the Bodhi mind, this is the Bodhisattva.
自在故。以明不壞禪心。而能隨俗。表菩薩大智大慈悲為禪體。處生死廛肆。垢凈不能滯其禪。喧諍不能留其性。從我唯知此離貪慾際解脫門已下。是推德升進。
第六隨順堅固迴向。以般若波羅蜜為主。餘九為伴。南義如前。有城名善度者。以明此第六位般若波羅蜜智悲以成。善度群品故。城名善度。有居士。名鞞瑟胝羅者。此云包攝。以表此位智慧無邊。包含萬德。救攝一切眾生。常供養栴檀座佛塔。以明栴檀是香樹。能止蛇之熱毒。以此居士常坐智慧解脫之香座。能消一切眾生之熱惱。塔者佛形像之所居。此塔唯置栴檀座。座上不置形像者。以明坐空慧之座。以為佛塔。以明空慧是佛不滅解脫門也。開栴檀座塔。即得三昧。名佛種無盡者。以明無作空智慧現前。是佛種無盡。亦是普見三世諸佛。亦是佛不滅度門。以此無作空智慧法。無有生滅故。恒用而常寂靜故。一切諸佛共同有故。能壞生死。神用自在故。如空中響應系成故。十方普應。無去無來。是故居士供養栴檀座佛塔。得佛不滅度法門。以空智慧為座體。來觀栴檀座佛塔中無形像。即是佛不滅度故。以明空智是佛故。無有滅度也。但來觀塔。即得道而去故。城名善度。從我唯得此菩薩不涅槃際解脫門已下。是推德升進。
第七等一切眾生回
【現代漢語翻譯】 現代漢語譯本 自在的緣故。用以表明不壞的禪心，而能夠隨順世俗。表明菩薩的大智大慈悲作為禪的本體，處於生死喧囂的場所，污垢和清凈都不能滯留他的禪，喧鬧和爭執都不能停留他的本性。從『我唯知此離貪慾際解脫門』以下，是推崇其功德，使其升進。 第六，隨順堅固迴向。以般若波羅蜜（prajna-paramita，智慧到彼岸）為主，其餘九種為伴。南方的解釋如前所述。有一座城名叫善度（善於度化），用以表明這第六位以般若波羅蜜的智慧和慈悲成就，善於度化眾生，所以城名叫善度。有一位居士，名叫鞞瑟胝羅（Vishtira），這裡譯為包攝，用以表明這位的智慧無邊，包含萬德，救助和攝受一切眾生。他常常供養栴檀（chandana，一種香木）座佛塔，用以表明栴檀是香樹，能夠止息蛇的熱毒。這位居士常常安坐于智慧解脫的香座，能夠消除一切眾生的熱惱。塔是佛的形像所居住的地方。這座塔只放置栴檀座，座上不放置形像，用以表明安坐于空慧之座，作為佛塔。用以表明空慧是佛不滅的解脫門。打開栴檀座塔，就能得到三昧（samadhi，禪定），名叫佛種無盡，用以表明無作的空智慧顯現，是佛種無盡，也是普遍見到三世諸佛，也是佛不滅度之門。用這種無作的空智慧法，沒有生滅的緣故，恒常運用而常常寂靜的緣故，一切諸佛共同擁有的緣故，能夠摧毀生死，神妙的作用自在的緣故，如空中響應和繫念成就的緣故，十方普遍應現，沒有去處也沒有來處。因此居士供養栴檀座佛塔，得到佛不滅度的法門。以空智慧作為座的本體，來觀察栴檀座佛塔中沒有形像，就是佛不滅度。用以表明空智就是佛，沒有滅度。只是來觀察塔，就能得道而去，所以城名叫善度。從『我唯得此菩薩不涅槃際解脫門』以下，是推崇其功德，使其升進。 第七，等一切眾生迴向。
【English Translation】 English version Because of being at ease. This is to clarify the indestructible Zen mind, which can adapt to worldly customs. It signifies that the Bodhisattva's great wisdom and great compassion are the essence of Zen. Being in the bustling marketplace of birth and death, neither defilement nor purity can hinder their Zen, and neither noise nor contention can detain their nature. From 'I only know this liberation gate of detachment from desire' onwards, it is to promote virtue and advance. Sixth, conforming to and firmly dedicating merit. Taking Prajna Paramita (wisdom to the other shore) as the main element, with the other nine as companions. The southern explanation is as before. There is a city named Shandu (Skilful Crossing), to illustrate that this sixth position is accomplished with the wisdom and compassion of Prajna Paramita, skillfully delivering sentient beings, hence the city is named Shandu. There is a layman named Vishtira (meaning encompassing), to indicate that the wisdom of this position is boundless, encompassing myriad virtues, saving and embracing all sentient beings. He constantly makes offerings to the Chandana (sandalwood) seat pagoda, to illustrate that Chandana is a fragrant tree that can stop the heat poison of snakes. This layman often sits on the fragrant seat of wisdom and liberation, which can eliminate the heat and afflictions of all sentient beings. A pagoda is where the image of the Buddha resides. This pagoda only has a Chandana seat, without an image on the seat, to indicate sitting on the seat of emptiness-wisdom as the pagoda. It is to clarify that emptiness-wisdom is the Buddha's gate of undying liberation. Opening the Chandana seat pagoda, one obtains Samadhi (meditative absorption), named the inexhaustible Buddha-seed, to indicate that the manifestation of non-action emptiness-wisdom is the inexhaustible Buddha-seed, and also the universal seeing of the Buddhas of the three times, and also the gate of the Buddha's non-extinction. With this non-action emptiness-wisdom Dharma, there is no arising or ceasing, hence it is constantly used and always tranquil, and because all Buddhas have it in common, it can destroy birth and death, and its divine function is at ease. Like a response in the air, it is accomplished by connection, universally responding in the ten directions, without going or coming. Therefore, the layman makes offerings to the Chandana seat pagoda, obtaining the Dharma gate of the Buddha's non-extinction. Taking emptiness-wisdom as the essence of the seat, coming to observe that there is no image in the Chandana seat pagoda is the Buddha's non-extinction. It is to clarify that emptiness-wisdom is the Buddha, without extinction. Just coming to observe the pagoda, one can attain the Way and leave, hence the city is named Shandu. From 'I only obtain this liberation gate of the Bodhisattva's non-Nirvana state' onwards, it is to promote virtue and advance. Seventh, dedicating merit equally to all sentient beings.
曏者。以明凡五位之中。第七皆以第六空智慧法門。隨順一切眾生。處於生死。成大慈悲行。故云隨順一切眾生迴向。以方便波羅蜜為主。餘九為伴。南方義如前。有山名補怛洛迦者。此云小白華樹山。其山多有小自華樹。以表觀世音菩薩。處大慈悲行。教化眾生令使不作小非。不棄小善。纖微之善。皆悉行之。以大由小起故。以積微霜而堅冰至。聚微塵而山嶽成。是以聖人誡小過。如大非至。行小善。而大善自成。但於一切法性自空虛。無微心可生。是非盡矣。是故觀世音以慈悲行。居小白華樹山表之。舊經云觀自在者非理也。依新經為觀世音者正也。以表大慈悲義。善財於此山西面巖谷之中見觀世音。于金剛寶石上結跏趺坐。無量菩薩。皆坐寶石。在山西面。于巖谷之中。坐金剛寶石者。以表山西面及巖谷者。以明大悲菩薩。常處一切險惡道中。行大慈悲行。以明山及西巖谷。並是諸惡趣。行大慈悲行。以明西為白虎。為金為秋殺。為兇害故。以大悲表于惡趣行慈悲。即有一切處東方。一切處西方。十方總爾。坐金剛寶石。不現眾妙宮殿樓閣莊嚴者。以明堅固大悲。不捨惡趣一切眾生。常于惡道對現種種身相。度脫眾生。無退無動故。坐于金剛寶石。余菩薩所坐寶石皆然。以常于惡道潛形。同類利生。不現自報莊
【現代漢語翻譯】 現代漢語譯本：前面已經說明了在凡夫五位之中，第七位都是以第六位的空智慧法門，隨順一切眾生，處於生死輪迴之中，成就大慈悲的修行。所以說隨順一切眾生迴向，以方便波羅蜜（upaya-paramita，善巧方便的到達彼岸）為主，其餘九種波羅蜜為輔。南方義理如前所述。有一座山名叫補怛洛迦（Potalaka，觀音菩薩道場），這裡翻譯為小白華樹山。這座山上有很多小白華樹，用來表示觀世音菩薩處於大慈悲的修行中，教化眾生，使他們不做小的過錯，不放棄小的善行。細微的善事，都要去做，因為大的善行是由小的善行積累而成的。就像積累微小的霜最終會結成堅硬的冰，聚集微小的塵土最終會形成高大的山嶽。因此，聖人告誡人們要警惕小的過錯，就像大的錯誤一樣；要實行小的善行，大的善行自然就會成就。只要對一切法的自性空虛有所瞭解，沒有微小的心念可以產生，是非的念頭自然就會消失。所以觀世音菩薩以慈悲的修行，居住在小白華樹山來象徵這一點。舊的經典中說『觀自在』是不合道理的，依照新的經典說『觀世音』才是正確的，用來表示大慈悲的意義。善財童子在這座山的西面巖谷之中見到觀世音菩薩，在金剛寶石上結跏趺坐。無數的菩薩，都坐在寶石上，在山的西面，在巖谷之中。坐在金剛寶石上，以及山的西面和巖谷，是爲了說明大悲菩薩常常處於一切險惡的道路中，行大慈悲的修行。用山和西面的巖谷，來說明都是諸惡趣。行大慈悲的修行，用西面代表白虎，代表金，代表秋天的肅殺，代表兇險和災害。用大悲來表示在惡趣中行慈悲。就有了『一切處東方』，『一切處西方』，十方都是如此。坐在金剛寶石上，不顯現各種美妙的宮殿樓閣的莊嚴，是爲了說明堅固的大悲，不捨棄惡趣的一切眾生，常常在惡道中顯現種種身相，救度眾生，沒有退卻，沒有動搖。所以坐在金剛寶石上，其餘菩薩所坐的寶石也是這樣，因為常常在惡道中隱藏身形，以同類的身份利益眾生，不顯現自己的果報莊嚴。
【English Translation】 English version: Previously, it was explained that among the five positions of ordinary beings, the seventh position always uses the sixth position's Dharma gate of emptiness and wisdom, according with all sentient beings, being in the cycle of birth and death, accomplishing the practice of great compassion. Therefore, it is said to accord with all sentient beings' dedication, with upaya-paramita (skillful means to reach the other shore) as the main practice, and the other nine paramitas as companions. The meaning of the southern direction is as previously stated. There is a mountain named Potalaka (Avalokiteshvara's abode), which is translated here as White Small Flower Tree Mountain. This mountain has many white small flower trees, used to represent Avalokiteshvara Bodhisattva being in the practice of great compassion, teaching sentient beings, causing them not to commit small faults, not to abandon small good deeds. Even the slightest good deeds should be done, because great good deeds are accumulated from small good deeds. Just as accumulating small frost eventually forms hard ice, and gathering small dust eventually forms tall mountains. Therefore, sages warn people to be wary of small faults, as if they were great errors; to practice small good deeds, and great good deeds will naturally be accomplished. As long as there is an understanding of the self-nature emptiness of all dharmas, no subtle thoughts can arise, and thoughts of right and wrong will naturally disappear. Therefore, Avalokiteshvara Bodhisattva uses the practice of compassion, residing on White Small Flower Tree Mountain to symbolize this. The old scriptures say 'Contemplating Self-Existent' is unreasonable; according to the new scriptures, saying 'Avalokiteshvara' is correct, used to represent the meaning of great compassion. Sudhana saw Avalokiteshvara Bodhisattva in the western rock valley of this mountain, sitting in the lotus position on a vajra jewel. Countless Bodhisattvas were all sitting on jewels, on the western side of the mountain, in the rock valley. Sitting on a vajra jewel, as well as the western side of the mountain and the rock valley, is to explain that the Great Compassion Bodhisattva often dwells in all dangerous and evil paths, practicing great compassion. Using the mountain and the western rock valley, to explain that they are all evil realms. Practicing great compassion, using the west to represent the White Tiger, representing metal, representing the autumn's killing, representing danger and harm. Using great compassion to represent practicing compassion in evil realms. Then there is 'East in all places', 'West in all places', all ten directions are like this. Sitting on a vajra jewel, not manifesting various wonderful palaces, pavilions, and adornments, is to explain the steadfast great compassion, not abandoning all sentient beings in evil realms, often manifesting various forms in evil paths, saving sentient beings, without retreat, without wavering. Therefore, sitting on a vajra jewel, the jewels that the other Bodhisattvas sit on are also like this, because they often hide their forms in evil paths, benefiting sentient beings as the same kind, not manifesting their own reward adornments.
嚴之事。常為大眾說慈悲經。為善財說大慈悲行解脫門。於一切處。恒以愛語利行同事。攝眾生故。從我唯得此菩薩大悲行法門已下。是推德升進。
第八真如相迴向。以明此位智位增明。心境皆真也。以此真智迴向。入生死不住真體。以愿波羅蜜為主。餘九為伴。爾時東方有菩薩。名曰正趣。前之諸位皆雲南方。此位何獨言東方。以此十回向。回真入俗。成大慈悲行。此第七第八位。和會悲智之體。東方表智。以春生髮明之首。西方表悲。以秋殺潛明之首。以表正趣是智。觀音是悲。和會智悲。而無二體。舉來處即從東方妙藏世界普勝生佛所來至此也。又舉從彼佛所來時久近言。經不可說佛剎微塵數劫。一一念中。舉不可說佛剎微塵數步。過不可說不可說世界微塵數佛剎。一一佛剎。皆遍入至其佛所。以供具而為供養。此諸供具。無上心所成。無作智所印。乃至下方一切眾生前教化。廣如經說。及善財見正趣菩薩。與觀世音同會而見。以明觀音正趣。會智悲一體。又表第七是悲增。第八智增。以明正趣得智體增明。返歸悲位。是就觀音同會而見。云從東方妙藏世界普勝生佛所而來。以明法身無身。無相妙慧。以為世界。自性清凈普光明無作智海性。自遍周十方國剎。名為普勝生佛。以此根本普光明。智生差別
【現代漢語翻譯】 現代漢語譯本： 嚴謹地處理事務，經常為大眾宣講慈悲經，為善財童子講解大慈悲行解脫門。在任何地方，總是用慈愛的言語、利益眾生的行為和同事的身份來攝受眾生。從我這裡只能得到此菩薩大悲行法門以下的內容，這是爲了推崇其德行，使其更上一層樓。
第八真如相迴向，是爲了表明此位階的智慧更加明亮，心和境都達到真實的境界。用這種真實的智慧迴向，進入生死輪迴而不執著于真如本體，以愿波羅蜜（願力）為主，其餘九種波羅蜜為輔。這時，東方有一位菩薩，名叫正趣（Righteous Conduct）。之前的各個位階都說是南方，為什麼唯獨這個位階說是東方呢？因為這十回向是將真如迴向於世俗，成就大慈悲行。這第七和第八位階，融合了悲智的本體。東方代表智慧，以春天的生長作為發明的開端；西方代表慈悲，以秋天的肅殺作為潛藏光明的開端。以此表明正趣是智慧，觀音（Avalokiteśvara）是慈悲，融合智慧和慈悲，而沒有兩個本體。舉出其來處，即是從東方妙藏世界普勝生佛（Universally Victorious Buddha of the Wondrous Treasury World of the East）那裡來到這裡的。又舉出從那位佛那裡來時的時間長短，經歷了不可說佛剎微塵數劫。每一念中，舉出不可說佛剎微塵數步，經過不可說不可說世界微塵數佛剎。每一個佛剎，都普遍進入到那位佛的處所，用供養的器具來進行供養。這些供養的器具，是由無上心所成就，由無作智所印證。乃至下方一切眾生面前的教化，詳細內容如經文所說。以及善財童子見到正趣菩薩，與觀世音菩薩一同集會而見到，是爲了表明觀音菩薩和正趣菩薩，融合了智慧和慈悲的本體。又表明第七位階是慈悲增加，第八位階是智慧增加，以此表明正趣菩薩得到智慧本體的增明，返回到慈悲的位階，這是就觀音菩薩一同集會而見到而言的。說從東方妙藏世界普勝生佛那裡而來，是爲了表明法身沒有身體，沒有相狀，以微妙的智慧作為世界。自性清凈普遍光明無作智海的自性，自然遍佈周十方國土，名為普勝生佛。用這種根本的普遍光明，智慧產生差別。
【English Translation】 English version: He is rigorous in his affairs and constantly expounds the Compassion Sutra to the masses, explaining the Great Compassionate Conduct Liberation Gate to Sudhana (Śreṣṭhidāraka). Everywhere, he always uses loving words, beneficial actions, and shared activities to gather sentient beings. From me, you can only obtain the Bodhisattva's Great Compassionate Conduct Dharma Gate onwards. This is to promote his virtue and elevate him further.
The Eighth True Suchness Aspect Dedication is to clarify that the wisdom of this stage becomes brighter, and both mind and environment reach a state of truth. Dedicating with this true wisdom, one enters the cycle of birth and death without clinging to the true essence, with the Vow Paramita (aspiration) as the main focus and the other nine Paramitas as companions. At this time, there is a Bodhisattva in the East named Righteous Conduct (Supratiṣṭhita). All the previous stages mentioned the South, why does this stage uniquely mention the East? Because these Ten Dedications dedicate the true into the mundane, accomplishing great compassionate conduct. The seventh and eighth stages integrate the essence of compassion and wisdom. The East represents wisdom, with the growth of spring as the beginning of manifestation; the West represents compassion, with the killing of autumn as the beginning of hidden light. This indicates that Righteous Conduct is wisdom, and Avalokiteśvara is compassion, integrating wisdom and compassion without two separate entities. Mentioning his origin, he comes from the Universally Victorious Buddha of the Wondrous Treasury World of the East (Pusheng Sheng Fo of Miaozang Shijie in the East). Furthermore, it mentions the length of time since he came from that Buddha, experiencing inexpressible Buddha-land dust-mote kalpas. In each thought, he takes inexpressible Buddha-land dust-mote steps, passing through inexpressible inexpressible world dust-mote Buddha-lands. In each Buddha-land, he universally enters the Buddha's place, making offerings with implements. These offering implements are accomplished by the supreme mind and sealed by the non-active wisdom. Even the teachings before all sentient beings below are described in detail in the sutra. And Sudhana sees Bodhisattva Righteous Conduct, meeting and seeing him together with Avalokiteśvara, to show that Bodhisattva Avalokiteśvara and Bodhisattva Righteous Conduct integrate the essence of wisdom and compassion. It also indicates that the seventh stage is an increase in compassion, and the eighth stage is an increase in wisdom, to show that Bodhisattva Righteous Conduct obtains the increased brightness of the wisdom essence, returning to the compassionate stage, which is seen in conjunction with Avalokiteśvara. Saying that he comes from the Universally Victorious Buddha of the Wondrous Treasury World of the East is to show that the Dharmakaya has no body, no form, and takes subtle wisdom as the world. The nature of self-purity, universal light, and non-active wisdom sea naturally pervades the ten directions of lands, called the Universally Victorious Buddha. With this fundamental universal light, wisdom produces differentiation.
智。一念遍周十方一切佛前。一切眾生前。如應現身。供養諸佛。教化眾生。一時普現十方。無有來去。論主頌曰。猶如於日月普現河海中。池沼眾泉流。無不皆普現。其相無來去。光影悉遍周。影之與本質其性如虛空。眾生業力起。業性無來去。本智亦如是。體相如虛空。光明照十方。普現眾生水。教化十方眾。及供養諸佛。亦無能作者。以智自在故。神用滿十方。在神無有神。神功乃如是。如是大用神功遍周。及供養種種供具。經云。皆是無上心所成。無作法所印。以明無作智體。有無量功德福業而莊嚴故。大意此之觀音正趣。和會智悲。無二門已后。直至第十回向。無量功德。不離第七回向中慈悲之門。以觀世音是一切古今諸大悲之體。以明智悲廣故。不離本也。乃至十地之樣。不離觀音。一切諸佛。不離其此。此先立樣。后位仿之。從我唯得此菩薩普速疾行解脫門已下。是推德升進。
第九無縛無著解脫迴向。以力波羅蜜為主。餘九為伴。南方有城。名墮羅缽底。此云有門。為此位是第九法師位。有大法門故。城名有門。其中有天神。名曰大天。善財見已頂禮致敬。申請大天。長舒四手。取四大海水。自洗其面。持諸金華。以散善財者。以明敬初發心。又長舒四手。以四攝法遍也。自洗其面。以清凈智
【現代漢語翻譯】 現代漢語譯本 智慧。一念之間周遍十方一切佛前、一切眾生前，如其根器應現身形，供養諸佛，教化眾生。一時普遍顯現於十方，沒有來去之相。論主的頌詞說：『猶如日月普遍顯現在江河湖海中，池塘沼澤眾多的泉流中，沒有不普遍顯現的。它的相沒有來去，光影全部周遍。影子的本質與本體，其性質如同虛空。眾生因業力而生起，業的性質沒有來去。本智也是這樣，本體和相如同虛空，光明照耀十方，普遍顯現在眾生的心中（如水一般），教化十方眾生，以及供養諸佛，也沒有能作者，因為智慧自在的緣故，神通妙用充滿十方。在神通之中沒有神通，神通的功用就是這樣。』像這樣的大用神通功德周遍，以及供養種種供具，經中說：『都是無上心所成就，以無作法所印證。』以此說明無作智體，有無量功德福業而莊嚴的緣故。大意是，此處的觀音正趣，融合智慧與慈悲，在無二之門以後，直至第十回向，無量功德，不離第七回向中慈悲之門。因為觀世音是一切古今諸大悲的本體，以此說明智慧和慈悲廣大，不離根本。乃至十地的樣貌，不離觀音，一切諸佛，不離於此。這是先樹立榜樣，後來的位次效仿它。從『我唯得此菩薩普速疾行解脫門』以下，是推崇功德，使其升進。
第九無縛無著解脫迴向。以力波羅蜜（力量的圓滿）為主，其餘九種波羅蜜為輔。南方有一座城，名叫墮羅缽底（Dvaravati，意為有門），這裡說它是有門，因為這個位次是第九法師位，有大法門的緣故，所以城名叫有門。其中有一位天神，名叫大天（Mahadeva）。善財童子見到他后，頂禮致敬，請問大天。大天伸出四隻手，取四大海水，自己洗臉，拿著各種金花，用來散給善財童子，以此說明敬重最初的發心。又伸出四隻手，用四攝法來普度眾生。自己洗臉，是用清凈的智慧。
【English Translation】 English version Wisdom. In a single thought, it pervades all Buddhas and all sentient beings in the ten directions, manifesting bodies according to their capacities, making offerings to all Buddhas, and teaching sentient beings. It universally appears in the ten directions at once, without coming or going. The treatise master's verse says: 'It is like the sun and moon universally appearing in rivers, seas, ponds, marshes, and numerous springs, without failing to appear everywhere. Its form has no coming or going, its light and shadow completely pervade. The nature of the shadow and its essence is like empty space. Sentient beings arise due to the power of karma, and the nature of karma has no coming or going. The original wisdom is also like this, its essence and form are like empty space, its light illuminates the ten directions, universally appearing in the minds of sentient beings (like water), teaching sentient beings in the ten directions, and making offerings to all Buddhas, without anyone being the doer, because of the freedom of wisdom, its miraculous functions fill the ten directions. Within the miraculous functions, there is no miraculous function, the merit of the miraculous function is like this.' Such great use of miraculous merit pervades, and offerings of various kinds are made. The sutra says: 'All are accomplished by the unsurpassed mind, sealed by the unconditioned dharma.' This explains that the unconditioned wisdom body is adorned with immeasurable merits and blessings. The main idea is that this Avalokiteshvara's (Guanyin, the Bodhisattva of Compassion) direct approach integrates wisdom and compassion. After the non-dual gate, up to the tenth dedication, immeasurable merits do not depart from the gate of compassion in the seventh dedication. Because Avalokiteshvara is the embodiment of all great compassion of the past and present, this explains that wisdom and compassion are vast and do not depart from the root. Even the appearance of the ten grounds does not depart from Avalokiteshvara, and all Buddhas do not depart from this. This is first establishing a model, and later positions follow it. From 'I have only attained this Bodhisattva's door of universal, swift, and rapid liberation,' it is extolling the merit, causing it to advance.
The ninth dedication of liberation from no bondage and no attachment. The Power Paramita (bala-paramita, perfection of strength) is the main one, with the other nine as companions. To the south is a city named Dvaravati (meaning 'having gates'). It is said here that it has gates because this position is the ninth Dharma master position, and because there is a great Dharma gate, the city is named 'Having Gates.' Within it is a deva (deity) named Mahadeva (Great God). Sudhana (Shancai, a youth who sought enlightenment) saw him, bowed respectfully, and asked Mahadeva. Mahadeva stretched out four hands, took the water of the four great seas, washed his face, and held various golden flowers to scatter to Sudhana, to illustrate respect for the initial aspiration. He also stretched out four hands, using the four means of attraction (catuh-samgraha-vastuni) to universally liberate sentient beings. Washing his face is with pure wisdom.
眼。用觀眾生。知根引接。為善財說雲網法門。天者清凈義。慈悲義。覆蔭義。十方普含容養育眾生義。以明覆蔭如雲普潤。教設如網漉取眾生故。是故天神出財寶如山。以施所乏。以五停心觀。隨器受法。以明修行者智會天然。用神妙道。出過情作。任智施為。包含博施。任真而用故。會大天神。以為勝友。此明根本智之無作本體。名號天神。一切法門。從此而出故。城名有門。從我唯知此雲網法門已下。是推德升進。
第十等法界迴向。以智波羅蜜為主。餘九為伴。此閻浮提有國者。以明等法界迴向法遍周故。總言閻浮提。摩竭國菩提場中者。以表此修行至本菩提體故。有地神。其名安住者。前天神表根本清凈之智。地神名安住。表智中慈悲之體。天神出天中寶藏。地神出地中寶藏。以明慈悲之中福德也。以利眾生之福感也。天神是智之妙用。地神是智慈之恒寂。用而恒寂故。名安住不動。以天動地靜以設名也。此兩位明修行者于生死中修行。至寂用之本源也。乃至十地果。終不離此二法故。與後作樣。令十地及等覺位中。悲智慣習成滿。不移此二法為一法也。以天為覆。地為載。含養之道。不出於此。智悲圓滿之法。是故取天地之像。像智慈覆載含養之法。故天地含養。由眾生作業之化生。大道含養。由
【現代漢語翻譯】 現代漢語譯本：眼，用來看待眾生，瞭解他們的根器並引導接引他們。為善財童子宣說雲網法門。『天』意味著清凈、慈悲和覆蔭。它像十方一樣普遍包含和容養眾生。用它來表明覆蔭就像云一樣普遍滋潤，教化設定就像網一樣撈取眾生。因此，天神顯現如山的財寶，用來施捨給缺乏的人。用五停心觀，根據不同的根器接受佛法。以此表明修行者的智慧自然彙集，運用神妙的道理，做出超越常情的事情。憑藉智慧來施捨作為，包含廣泛的佈施，任由真如而運用，所以會見大天神，作為殊勝的朋友。這表明根本智的無作本體，名為天神，一切法門都由此而出。城池名為有門。從『我只知道這雲網法門』以下，是推崇德行，使其升進。 第十是等法界迴向。以智慧波羅蜜為主，其餘九種波羅蜜為伴。這裡說閻浮提有國家，是爲了表明等法界迴向之法普遍周遍。總的來說是閻浮提。在摩竭陀國的菩提場中，是爲了表示這種修行到達了根本菩提的本體。有地神，名字叫安住。前面的天神代表根本清凈的智慧，地神名為安住，代表智慧中慈悲的本體。天神顯現天中的寶藏，地神顯現地中的寶藏，是爲了表明慈悲之中的福德。用利益眾生的福德來感應。天神是智慧的妙用，地神是智慧慈悲的恒常寂靜。用而恒常寂靜，所以名叫安住不動。用天動地靜來設定名稱。這兩位表明修行者在生死中修行，到達寂靜作用的本源。乃至十地之果，始終不離開這兩種法，因此與後面作榜樣，讓十地以及等覺位中，悲智慣習圓滿，不改變這兩種法為一種法。用天來覆蓋，地來承載，含養的道理，不出於此。智慧慈悲圓滿的法，因此取天地之像，象徵智慧慈悲覆蓋承載含養的法。所以天地含養，由眾生作業的化生。大道含養，由...
【English Translation】 English version: The eye is used to observe sentient beings, understand their roots, and guide them. It speaks the cloud-net Dharma gate for Sudhana. 'Heaven' means purity, compassion, and covering. It universally contains and nourishes sentient beings like the ten directions. It is used to show that covering is like clouds universally moistening, and teaching is set up like a net to catch sentient beings. Therefore, the heavenly gods manifest treasures like mountains to give to those in need. Use the five stopping-the-mind contemplations to receive the Dharma according to different capacities. This shows that the wisdom of practitioners naturally gathers, using the wonderful principles, doing things beyond ordinary emotions. Rely on wisdom to give as an act, including broad giving, relying on true thusness to use it, so meet the great heavenly gods as excellent friends. This shows the non-action essence of fundamental wisdom, named heavenly gods, from which all Dharma gates emerge. The city is named 'having gates'. From 'I only know this cloud-net Dharma gate' onwards, it is to promote virtue and advance it. The tenth is the equal Dharma realm dedication. Wisdom Paramita is the main one, and the other nine are companions. Here it says that Jambudvipa has countries, in order to show that the Dharma of equal Dharma realm dedication is universal and pervasive. Generally speaking, it is Jambudvipa. In the Bodhi field of Magadha, it is to show that this practice reaches the essence of the fundamental Bodhi. There is an earth deity named 'Dwelling Securely' (Anzhù). The previous heavenly gods represent the fundamental pure wisdom, and the earth deity named 'Dwelling Securely' represents the essence of compassion in wisdom. The heavenly gods manifest the treasures in the heavens, and the earth deity manifests the treasures in the earth, in order to show the merit within compassion. Use the merit of benefiting sentient beings to respond. The heavenly gods are the wonderful function of wisdom, and the earth deity is the constant stillness of wisdom and compassion. Using and constantly still, so it is called 'Dwelling Securely' and unmoving. Use the movement of heaven and the stillness of earth to set up the name. These two show that practitioners practice in birth and death, reaching the source of tranquil function. Even to the fruit of the ten grounds, they never leave these two Dharmas, so they set an example for the later ones, so that in the ten grounds and the equal enlightenment position, compassion and wisdom are practiced to perfection, without changing these two Dharmas into one Dharma. Use heaven to cover and earth to carry, the principle of containing and nourishing, does not go beyond this. The Dharma of perfect wisdom and compassion, therefore take the image of heaven and earth, symbolizing the Dharma of wisdom and compassion covering, carrying, containing, and nourishing. Therefore, heaven and earth contain and nourish, transformed by the karma of sentient beings. The great path contains and nourishes, by...
智悲之妙靈也。天地無私。而萬物成。大道無私。而萬神濟。不為而成。而成十方大功。不作而作。而作遍周法界。是故安住地神。以足指案地。百千億阿僧祇寶自然涌出。告善財言。今此寶藏隨逐于汝。是汝往昔善根果報福力之所攝受。以明其神如地靜。故地出衆寶自嚴其神清也。如天大開寶藏。天清地靜。神自彰焉。皆智悲合道。神不為而福德萬物應也。以明修行者智合天。而天且清。悲合地柔和。而育含生。而神常靜福德自明矣。是故地神以足指按地。即眾寶涌現。以智終悲滿任無功。而神用含養遍周。是以天地之間果報福力眾寶感應。皆不從欲想有作業生也。無為無作智悲。任用滿眾生界。福感自彰。經云。我憶自從燃燈佛來。常隨菩薩恭敬守護。觀察菩薩所有心行者。言發心之首依他也。亦以根本普光明智為燃燈佛。是發心之首。過須彌山微塵劫。有劫名莊嚴。世界名月幢。佛號妙眼者。以自發心來所有迷障為塵劫。迷解得法清涼為月幢。妙慧現前為妙眼佛。妙慧無形。體性如空。不可破壞。含容眾法。名之為藏。從我唯知此不可壞智慧藏法門已下。是推德升進。已上明十回向于生死之中智悲圓滿一終訖。像天地之靈養而不窮。無怖其報。末後天地之神表之。向下九個夜天。一個瞿波女。以表十地長養大慈
【現代漢語翻譯】 現代漢語譯本： 智慧和慈悲是奇妙的靈性。天地沒有私心，萬物才能產生。大道沒有私心，萬神才能得濟。不刻意作為卻成就，成就十方廣大的功德。不造作而自然運作，運作遍及整個法界。因此，安住于大地的地神，用腳趾按壓地面，無數億阿僧祇的寶藏自然涌現出來。地神告訴善財童子說：『現在這些寶藏都跟隨你，這是你往昔善根果報福德力量所攝受的。』以此說明地神像大地一樣寂靜，所以大地涌出各種寶藏來莊嚴自身的神性，就像天空大開寶藏一樣。天空清澈，大地寧靜，神性自然彰顯。這都是智慧和慈悲合於道的體現，神性不刻意作為而福德自然感應萬物。以此說明修行者智慧合於天道，天道就清明；慈悲合於大地，就柔和而孕育包含眾生，這樣神性常保寧靜，福德自然顯明。所以地神用腳趾按壓地面，各種寶藏就涌現出來，這是智慧終極，慈悲圓滿，任運自在而無功用，神性的作用包含養育遍及一切。因此，天地之間果報福德力量，各種寶藏的感應，都不是從慾望和妄想的造作中產生的。無為無作的智慧和慈悲，任運自在地利益眾生界，福德感應自然彰顯。《華嚴經》說：『我回憶自從燃燈佛以來，常常跟隨菩薩恭敬守護，觀察菩薩所有的心行。』這說明發心的開始是依於他人。也以根本普光明智為燃燈佛，這是發心的開始。經過須彌山微塵數劫，有一個劫名為莊嚴，世界名為月幢，佛號為妙眼。這是以自發心以來所有的迷惑障礙為塵劫，迷惑解除，得到佛法清涼為月幢，妙慧現前為妙眼佛。妙慧無形，體性如虛空，不可破壞，含容一切法，名為寶藏。從『我唯知此不可壞智慧藏法門』以下，是推崇功德，更上一層樓。以上說明十回向在生死之中智慧和慈悲圓滿完成，像天地的靈性滋養而不窮盡，無須畏懼果報。最後天地之神來表述它。向下九個夜天，一個瞿波女，用來表示十地長養廣大的慈悲。
【English Translation】 English version: Wisdom and compassion are wondrous spirituality. Heaven and earth are without selfishness, and thus all things are formed. The Great Path is without selfishness, and thus all deities are aided. Without deliberate action, it accomplishes, accomplishing vast merits in the ten directions. Without creation, it creates, creating throughout the entire Dharma Realm. Therefore, the Earth Goddess, abiding on the earth, presses the ground with her toe, and hundreds of thousands of billions of asamkhyas of treasures naturally emerge. She tells Sudhana, 'Now these treasures follow you, because you are embraced by the power of your past good roots, karmic rewards, and blessings.' This illustrates that the goddess's spirit is as still as the earth, so the earth brings forth various treasures to adorn her own divinity, just as the heavens widely open their treasuries. When the sky is clear and the earth is still, the divinity naturally manifests. All of this is the embodiment of wisdom and compassion united with the Tao. The divinity does not deliberately act, yet blessings naturally respond to all things. This illustrates that when a practitioner's wisdom aligns with the heavens, the heavens become clear; when compassion aligns with the earth, it becomes gentle and nurtures all beings. Thus, the divinity remains constantly still, and blessings naturally become manifest. Therefore, when the Earth Goddess presses the ground with her toe, various treasures immediately appear. This is the ultimate wisdom, the fulfillment of compassion, effortless and without contrivance, while the function of the divinity encompasses nourishment everywhere. Therefore, the karmic rewards and blessings between heaven and earth, and the response of various treasures, do not arise from desires and deluded thoughts. The wisdom and compassion of non-action and non-creation freely benefit all realms of beings, and the response of blessings naturally manifests. The Sutra says, 'I recall that since the time of Dipamkara Buddha (Burning Lamp Buddha), I have always followed the Bodhisattva with reverence and protection, observing all the Bodhisattva's thoughts and actions.' This indicates that the beginning of aspiration relies on others. It also takes the fundamental Universal Light Wisdom as Dipamkara Buddha, which is the beginning of aspiration. Passing through as many kalpas as the dust motes of Mount Sumeru, there was a kalpa named Adornment, a world named Moon Banner, and a Buddha named Wonderful Eye. This is taking all the delusions and obstacles since the self-arising of aspiration as dust-mote kalpas, the clearing of delusion and obtaining the cool Dharma as Moon Banner, and the manifestation of wonderful wisdom as Wonderful Eye Buddha. Wonderful wisdom is formless, its essence is like space, indestructible, containing all Dharmas, and is called a treasury. From 'I only know this indestructible wisdom treasury Dharma gate' onwards, it is praising merit and advancing further. The above explains that the Ten Transferences are completed with wisdom and compassion in the midst of birth and death, like the spirit of heaven and earth nourishing without end, without fear of retribution. Finally, the gods of heaven and earth express it. Downward are nine Night Devas and one Gopa maiden, representing the Ten Grounds cultivating great compassion.
大悲。破生死無明之長夜。以夜天神表之。如下具明。已上十善知識。以明入生死海。不出不沒。成就智悲。及一切智智令圓滿。如海功多。若以生死海中。大智大慈悲漸漸任智無功。破長夜暗。周滿十方。覆蔭眾生。任其神用。普周主治世法。如下十地位中諸夜天神等眾是也。已下皆依十回向中法樣。成滿至於等覺位也。
略釋新華嚴經修行次第決疑論卷三之下 大正藏第 36 冊 No. 1741 略釋新華嚴經修行次第決疑論
略釋新華嚴經修行次第決疑論卷四之上
大唐北京李通玄撰
十地位
此已下九個夜天神。一個瞿波女。是如來往古因中時為夫妻。至今道滿。以為十地善知識。如下經自具有文。至位方明。此已下十地及等覺位各十善知識。總依十回向中行愿滿。即是其法。等妙二位。普賢行成亦是迴向法願行滿故。至十信心中所信之果。乃至十住心中所得根本普光明智。行之果成滿也。前後一智故。但明生熟行不同。非謂智別。
第一歡喜地。檀波羅蜜為主。餘九為伴。此閻浮提摩竭提國。不言南方者。為此國是佛生之處。會其本體。以表其本智無方。明其圓智也。又十地之初。都含后等妙二位。已滿來於中道節級智悲升進生起。此位智見願行同欣修故。
【現代漢語翻譯】 現代漢語譯本：大悲（Mahakaruna）。破除生死無明漫長的黑夜，用夜天神（Night Deva）來象徵。具體內容如下所述。以上十位善知識，以光明進入生死之海，不沉沒也不離開，成就智慧與慈悲，以及一切種智（Sarvakarajnata），使其圓滿。如同大海功德眾多。如果在生死海中，以大智大慈悲逐漸任運智慧，不假功用，破除漫長黑夜的黑暗，周遍充滿十方，覆蓋庇護眾生，任憑其神通妙用，普遍地主宰治理世間法。如下面十地位中的諸位夜天神等眾就是如此。以下都依照十回向中的法樣，成就圓滿直至等覺位（Samantabhadra）。
略釋新華嚴經修行次第決疑論卷三之下 大正藏第 36 冊 No. 1741 略釋新華嚴經修行次第決疑論
略釋新華嚴經修行次第決疑論卷四之上
大唐北京李通玄撰
十地位
此以下九位夜天神，一位瞿波女（Gopa），是如來往昔因地中作為夫妻。至今功德圓滿，作為十地（Bhumi）的善知識。如下面的經文自然會有記載，到證得果位時自然會明白。此以下十地及等覺位各自的十位善知識，總共依照十回向中的行愿圓滿，這就是其中的法則。等覺位（Samantabhadra）和妙覺位（Uttarabodhi），普賢行愿成就也是因為迴向法願行圓滿的緣故。到達十信心（Dasacitta-utpada）中所信的果，乃至十住心（Dasavasthacitta）中所得到的根本普光明智（Samantabhadra-prabha），行的果成就圓滿。前後都是同一智慧，只是顯現生熟的修行不同，並非說智慧有所區別。
第一歡喜地（Pramudita-bhumi）。以檀波羅蜜（Dana-paramita）為主，其餘九種波羅蜜為輔。此閻浮提（Jambudvipa）摩竭提國（Magadha），不說是南方，是因為此國是佛陀出生的地方，會合其本體，以此來表示其本智沒有方位，彰顯其圓滿智慧。而且十地之初，都包含後面的等覺位和妙覺位。已經圓滿來到中道，節節提升智悲，生起進步。此位智見願行共同欣樂修習的緣故。
【English Translation】 English version: Great Compassion (Mahakaruna). It shatters the long night of ignorance (avidya) regarding birth and death, symbolized by the Night Deva (Night Deity). The specifics are detailed below. The above ten virtuous advisors enter the sea of birth and death with light, neither sinking nor leaving, accomplishing wisdom and compassion, as well as all-knowing wisdom (Sarvakarajnata), making it complete. Like the sea, its merits are numerous. If, within the sea of birth and death, great wisdom and great compassion gradually allow wisdom to function effortlessly, without contrived effort, shattering the darkness of the long night, pervading and filling the ten directions, covering and sheltering sentient beings, allowing its divine powers to function, universally governing and managing worldly affairs. Such are the various Night Devas and other beings in the Ten Grounds (Bhumi) below. From here on, all follow the Dharma pattern in the Ten Dedications, achieving fulfillment up to the Stage of Equal Enlightenment (Samantabhadra).
Abridged Explanation of the Doubt-Resolving Treatise on the Stages of Practice in the New Avatamsaka Sutra, Scroll 3, Part 2 Taisho Tripitaka, Volume 36, No. 1741, Abridged Explanation of the Doubt-Resolving Treatise on the Stages of Practice in the New Avatamsaka Sutra
Abridged Explanation of the Doubt-Resolving Treatise on the Stages of Practice in the New Avatamsaka Sutra, Scroll 4, Part 1
Composed by Li Tongxuan of Beijing, Great Tang Dynasty
The Ten Grounds
The following nine Night Devas and one Gopa woman (Gopa) were husband and wife in the past lives of the Tathagata. Now, their merits are complete, and they serve as virtuous advisors for the Ten Grounds (Bhumi). The following sutras will naturally contain records, and it will become clear when the fruit is attained. The ten virtuous advisors for each of the Ten Grounds and the Stage of Equal Enlightenment (Samantabhadra) all rely on the fulfillment of vows and practices in the Ten Dedications, which is the principle. The accomplishment of Samantabhadra's practices in the Stages of Equal Enlightenment (Samantabhadra) and Wonderful Enlightenment (Uttarabodhi) is also due to the complete fulfillment of dedication, vows, and practices. Reaching the fruit of faith in the Ten Faiths (Dasacitta-utpada), and even the fundamental Universal Light Wisdom (Samantabhadra-prabha) obtained in the Ten Dwellings (Dasavasthacitta), the fruit of practice is completely accomplished. The wisdom before and after is the same; it only shows the difference in the maturity of practice, not that the wisdom is different.
The First Ground of Joy (Pramudita-bhumi). The Dana-paramita (Perfection of Giving) is primary, with the other nine paramitas as companions. This Jambudvipa (Jambudvipa), Magadha (Magadha) is not said to be in the south because this country is where the Buddha was born, uniting with its essence, thereby representing that its original wisdom has no direction, illuminating its complete wisdom. Moreover, the beginning of the Ten Grounds includes the later Stages of Equal Enlightenment and Wonderful Enlightenment. Having already reached completion, it comes to the Middle Way, step by step elevating wisdom and compassion, giving rise to progress. This position is because wisdom, views, vows, and practices are all joyfully cultivated together.
然後安立生熟次第。以起觀行均亭。使出俗入纏。令智悲圓滿。十地及等妙二覺果成。總由十信初十住初十行初十回向初十地初。皆是都含諸位。一時起其願行。成后位故。若無初首。后何有法。而能行之。即初心方成后位。如層臺百丈。功虧一簣之土。以無初因之果。後果不成。如種子種果。而方有因生。而後有果。不異初因果故。以此初地發心。都收后位。時之與智前後都該。分毫不異。然別開升進生熟后。初歡喜地創始發心。事同凡類。以檀波羅蜜為首。第二離垢地。以戒波羅蜜為首。方舍離妻子。舍家出家。修其戒體。凈其所著。治欲界煩惱。第三發光地。修上色界無色界禪。治樂寂靜煩惱。得出三界業現前。已上位出三界心多。第四焰慧地。修三十七道品觀。觀身受心法。於心境上。世間諸法轉令明凈。使其心境於三界中所有事業。令心無著。生如來家。第五難勝地。以其禪定治四聖諦上苦集二諦。世間煩惱。本自性清凈。無非滅道。以明世諦即是解脫。即是第一義諦。以治聲聞乘。及凈土菩薩。畏苦取涅槃證。無智悲舍眾生障。第六現前地。十二緣生觀。觀六根名色取境。名之為識。以觀六根及名色。本來空無體性。無有內外中邊等五見。便為智業。自在妙用神功。即成就無量智慧解脫神功。以除緣覺觀
【現代漢語翻譯】 現代漢語譯本 然後安立生熟次第，以起觀行均亭，使出俗入纏，令智悲圓滿，十地（菩薩修行成佛的十個階段）及等妙二覺果成。總由十信（十種信心）初、十住（十種住心）初、十行（十種修行）初、十回向（十種迴向）初、十地（十種地位）初，皆是都含諸位，一時起其願行，成后位故。若無初首，后何有法而能行之？即初心方成后位，如層臺百丈，功虧一簣之土，以無初因之果，後果不成，如種子種果，而方有因生，而後有果，不異初因果故。以此初地發心，都收后位，時之與智前後都該，分毫不異。然別開升進生熟后，初歡喜地（菩薩修行第一階段）創始發心，事同凡類，以檀波羅蜜（佈施）為首。第二離垢地（菩薩修行第二階段），以戒波羅蜜（持戒）為首，方舍離妻子，舍家出家，修其戒體，凈其所著，治欲界煩惱。第三發光地（菩薩修行第三階段），修上無禪，治樂寂靜煩惱，得出三界業現前，已上位出三界心多。第四焰慧地（菩薩修行第四階段），修三十七道品觀，觀身受心法，於心境上，世間諸法轉令明凈，使其心境於三界中所有事業，令心無著，生如來家。第五難勝地（菩薩修行第五階段），以其禪定治四聖諦（佛教基本教義）上苦集二諦，世間煩惱，本自性清凈，無非滅道，以明世諦即是解脫，即是第一義諦，以治聲聞乘（小乘佛教），及凈土菩薩，畏苦取涅槃證，無智悲舍眾生障。第六現前地（菩薩修行第六階段），十二緣生觀，觀六根名色取境，名之為識，以觀六根及名色，本來空無體性，無有內外中邊等五見，便為智業，自在妙用神功，即成就無量智慧解脫神功，以除緣覺觀。
【English Translation】 English version Then establish the order of familiarity and unfamiliarity, using contemplation and practice to equalize and harmonize, enabling one to transcend the mundane and enter into the entangled, so that wisdom and compassion become complete, and the fruits of the Ten Bhumis (ten stages of a Bodhisattva's path to Buddhahood) and the two enlightenments of Equality and Wonderfulness are achieved. In general, it is due to the initial Ten Faiths, the initial Ten Abodes, the initial Ten Practices, the initial Ten Dedications, and the initial Ten Bhumis, all of which encompass all positions, simultaneously initiating their vows and practices, thus accomplishing later positions. If there is no beginning, how can there be any Dharma to practice later? That is, the initial aspiration is what forms the later positions, like a hundred-foot-high platform, failing due to a basket of earth, because without the cause of the initial cause, the later result will not be achieved, like planting seeds and fruits, and then there is the arising of the cause, and then there is the fruit, not different from the initial cause and fruit. With this initial aspiration of the first Bhumi, all later positions are included, and time and wisdom encompass both before and after, without any difference. However, after separately opening up advancement, familiarity, and unfamiliarity, the initial Joyful Bhumi (first stage of Bodhisattva practice) initiates aspiration, which is similar to ordinary beings, with Dāna Pāramitā (giving) as the foremost. The second Immaculate Bhumi (second stage of Bodhisattva practice) takes Śīla Pāramitā (morality) as the foremost, then one abandons wife and children, leaves home to become a monk, cultivates the body of precepts, purifies what is attached to, and cures the afflictions of the desire realm. The third Luminous Bhumi (third stage of Bodhisattva practice) cultivates the highest formless meditation, cures the afflictions of joy and tranquility, and is able to bring forth the karma of the three realms, with the mind of transcending the three realms being more prevalent in the higher positions. The fourth Blazing Wisdom Bhumi (fourth stage of Bodhisattva practice) cultivates the contemplation of the Thirty-Seven Limbs of Enlightenment, contemplating the body, feelings, mind, and dharmas, transforming all worldly dharmas on the mind and environment to make them clear and pure, so that the mind and environment are free from attachment to all affairs in the three realms, and one is born into the family of the Tathāgata. The fifth Difficult to Conquer Bhumi (fifth stage of Bodhisattva practice) uses its samādhi to cure the two truths of suffering and accumulation in the Four Noble Truths (fundamental teachings of Buddhism), worldly afflictions, whose original nature is pure, and there is nothing but cessation and the path, clarifying that worldly truth is liberation, which is the ultimate truth, to cure the Śrāvakayāna (Hinayana Buddhism) and Pure Land Bodhisattvas, who fear suffering and take refuge in Nirvāṇa, lacking wisdom and compassion, and abandoning the obstacles of sentient beings. The sixth Manifest Bhumi (sixth stage of Bodhisattva practice) contemplates the Twelve Links of Dependent Origination, observing the six sense organs and name and form taking objects, which is called consciousness, observing the six sense organs and name and form, which are originally empty and without substance, without the five views of inside, outside, middle, and edge, then it becomes the karma of wisdom, the miraculous function of freedom, and achieves immeasurable wisdom and liberation, to eliminate the contemplation of Pratyekabuddhas.
十二因緣。以空為證。于解脫無有智慧。舍大悲障。起于無量智慧神通。教化眾生。已上三位成就。世間中得出世間智慧。已上六波羅蜜。得出世間及世間中出世間解脫一終。第七遠行地。入于生死。會融染凈。成大慈悲。不捨世間眾生界。成后無功智。漸令圓滿。及如來妙覺位因此而成。除于生死中不自在障。令使如來十力四無礙辯大智大悲十力圓滿皆自在故。恒處生死。不求別有出世故。第八不動地。無功智成。不離第七地所成。此地終是于生死中無功悲滿。凈智現前。如觀音正趣同會而見。自此不知所進。要得諸佛加持力。令念本願。興悲利物。為凈智廣大。一念興悲。下地菩薩功不可及。三加者。一如來現身。二摩頂。三語業言贊。七勸者。一勸修佛十力四無所畏十八不共法。二勸行精進不捨無生忍門。三勸愍念一切眾生。四勸憶念本願。饒益一切眾生。五勸修諸佛身相國土果報。六勸學佛無量法門。七勸學無量眾生差別業智。皆悉通達起悲智業。不令滯其無功智門。已前諸地貪修解脫。和會智悲。至此位。于生死海中調和解脫大智慈悲一終。已滿方學佛解脫大用功能。是以三加七勸。令使升進不滯無功智中。第九善慧地。得無礙辯。入法師位中。四無礙法者。一法無礙智。二義無礙智。三詞無礙智。四樂說
【現代漢語翻譯】 現代漢語譯本 十二因緣，以空性為證悟。如果對於解脫沒有智慧，就會捨棄大悲心，從而障礙證得無量的智慧神通。能夠教化眾生，以上這三個位次成就后，就能在世間中獲得出世間的智慧。以上修習六波羅蜜，就能獲得出世間以及世間中出世間的解脫，這是第一個終點。 第七遠行地（Dūrangama-bhūmi）。菩薩深入生死輪迴，融合染污與清凈，成就大慈悲心，不捨棄世間的眾生界，成就后得無功用智（anābhogajñāna），逐漸使其圓滿，最終成就如來的妙覺果位。因此，去除在生死輪迴中的不自在的障礙，使得如來十力（daśabala）、四無礙辯（catu-pratisaṃvidā）、大智大悲十力圓滿，一切都自在無礙。因此，菩薩恒常處於生死輪迴中，不尋求另外的出世解脫。 第八不動地（Acala-bhūmi）。無功用智成就，不離第七地所成就的功德。此地的終點是在生死輪迴中無功用悲心圓滿，清凈智慧顯現，如同觀世音菩薩（Avalokiteśvara）正趣入同會而得見。自此之後，菩薩不知如何前進，需要得到諸佛的加持力，憶念起本來的誓願，興起悲心利益眾生。爲了使清凈智慧廣大，一念興起悲心，下地菩薩的功德都無法企及。這三種加持是：一、如來現身；二、摩頂；三、以語言讚歎。七種勸導是：一、勸修佛的十力、四無所畏（catu-vaiśāradya）、十八不共法（aṣṭādaśāveṇikadharma）；二、勸行精進，不捨棄無生法忍（anutpattika-dharma-kṣānti）之門；三、勸愍念一切眾生；四、勸憶念本來的誓願，饒益一切眾生；五、勸修諸佛的身相、國土、果報；六、勸學佛的無量法門；七、勸學無量眾生的差別業智，都能通達，從而興起悲智之業，不使其停滯在無功用智的境界中。 在此之前，各個地的菩薩貪著修習解脫，調和智慧與慈悲。到了這個位次，在生死苦海中調和解脫的大智慧與慈悲，這是第二個終點。圓滿之後，才能學習佛的解脫大用功能。因此，通過三種加持和七種勸導，使得菩薩升進，不滯留在無功用智中。 第九善慧地（Sādhumatī-bhūmi）。獲得無礙辯才，進入法師的位次中。四無礙法是：一、法無礙智（dharma-pratisaṃvidā）；二、義無礙智（artha-pratisaṃvidā）；三、詞無礙智（nirukti-pratisaṃvidā）；四、樂說
【English Translation】 English version The Twelve Nidānas, with emptiness as the proof. If there is no wisdom in liberation, one will abandon great compassion, thus hindering the attainment of immeasurable wisdom and supernatural powers. Being able to teach sentient beings, after these three stages are accomplished, one can obtain transcendent wisdom within the world. Having cultivated the Six Pāramitās, one can obtain liberation that is transcendent and transcendent within the world, which is the first endpoint. The Seventh Dūrangama-bhūmi (Far-Going Ground). The Bodhisattva delves into the cycle of birth and death, harmonizing defilement and purity, accomplishing great compassion, not abandoning the realm of sentient beings, accomplishing subsequent anābhogajñāna (non-conceptual wisdom), gradually perfecting it, and ultimately accomplishing the wonderful enlightenment of the Tathāgata. Therefore, removing the obstacles of unfreedom in the cycle of birth and death, enabling the Tathāgata's daśabala (Ten Powers), catu-pratisaṃvidā (Fourfold Eloquence), great wisdom, great compassion, and the perfection of the Ten Powers to be all free and unhindered. Therefore, the Bodhisattva constantly dwells in the cycle of birth and death, not seeking a separate transcendent liberation. The Eighth Acala-bhūmi (Immovable Ground). Anābhogajñāna is accomplished, not departing from the merits accomplished in the Seventh Ground. The endpoint of this ground is the perfection of non-conceptual compassion in the cycle of birth and death, with pure wisdom manifesting, just as Avalokiteśvara (the Bodhisattva of Compassion) is seen rightly approaching the assembly. From this point on, the Bodhisattva does not know how to proceed, needing to receive the blessings of all Buddhas, recalling the original vows, and arousing compassion to benefit sentient beings. In order to expand pure wisdom, with a single thought arousing compassion, the merits of Bodhisattvas on lower grounds cannot reach it. The three blessings are: 1. The Tathāgata manifests; 2. Touching the crown of the head; 3. Praising with words. The seven exhortations are: 1. Exhorting to cultivate the Buddha's Ten Powers, catu-vaiśāradya (Four Fearlessnesses), aṣṭādaśāveṇikadharma (Eighteen Unique Qualities); 2. Exhorting to practice diligence, not abandoning the gate of anutpattika-dharma-kṣānti (acceptance of the non-arising of phenomena); 3. Exhorting to have compassion for all sentient beings; 4. Exhorting to recall the original vows, benefiting all sentient beings; 5. Exhorting to cultivate the Buddha's physical characteristics, lands, and karmic rewards; 6. Exhorting to learn the Buddha's immeasurable Dharma gates; 7. Exhorting to learn the immeasurable differences in sentient beings' karmic wisdom, being able to understand them all, thereby arousing the activities of wisdom and compassion, not allowing them to stagnate in the realm of non-conceptual wisdom. Before this, Bodhisattvas on various grounds were attached to cultivating liberation, harmonizing wisdom and compassion. Reaching this stage, harmonizing the great wisdom and compassion of liberation in the sea of birth and death, this is the second endpoint. After perfection, one can learn the great liberating functions of the Buddha. Therefore, through the three blessings and seven exhortations, the Bodhisattva is enabled to advance, not remaining stagnant in non-conceptual wisdom. The Ninth Sādhumatī-bhūmi (Ground of Good Wisdom). Obtaining unobstructed eloquence, entering the position of a Dharma teacher. The four unobstructed Dharmas are: 1. dharma-pratisaṃvidā (Unobstructed Wisdom of the Dharma); 2. artha-pratisaṃvidā (Unobstructed Wisdom of Meaning); 3. nirukti-pratisaṃvidā (Unobstructed Wisdom of Language); 4. Eloquence
無礙智。第十法雲地。同佛位滿。受如來職。坐一大蓮華王座。量等百萬億三千大千世界。三乘至十地位。座量等一三千大千世界。此一乘中。十地道滿。非但所坐百萬三千大千華王之座。並有十三千大千世界微塵數蓮華座。以為眷屬。無量菩薩。各坐其餘蓮華之上。周匝圍繞。如是等十地法。總在初地中。一時通學。以是義故。於此夜天身中。乃含一切眾生境界。乃至身毛孔。總含星象日月。及眾生境界。以此善知識所居。直言閻浮提國。不言南方。城名迦毗羅者。此云大體。以五印度中。此國友城都。含攝諸國。故名大體。亦名黃物城。以此地曾有黃頭仙人所居以為名故。又於五印度中處中。含攝諸國。像中宮戊巳土圓遍。故云黃物城也。善財從城東門而入者。以明初入十地中初地。東者眾生啓發創明之智故。從城東門而入佇立。未久便見日出者。以明從十回向後觀照進求。此地法門相應時名入城。會融此地之果。名佇立未久。前位障亡。此位智現。名為日出。又此位長入生死長夜。說法教化眾生故名天神。乃見夜神在虛空。處寶樓閣。以明法空隨大悲行。起無量智慧之門。報生其果也。坐香蓮華藏師子之座者。為明十地等菩薩。長養大慈悲行故。以夜天神及蓮華座以表之。香者以明根本智。具足戒定慧解脫。及
【現代漢語翻譯】 現代漢語譯本 無礙智（Unimpeded Wisdom）。第十法雲地（Tenth Dharma Cloud Ground），與佛的果位相同圓滿。接受如來的職位，坐在一大蓮華王座上，其大小等同於百萬億個三千大千世界。三乘（Three Vehicles）到達十地位（Ten Grounds），其座位大小等同一三千大千世界。這一乘（One Vehicle）中，十地之道圓滿，不僅所坐的百萬三千大千華王之座，並且還有十三千大千世界微塵數般的蓮華座，作為眷屬。無量菩薩，各自坐在其餘的蓮華之上，周匝圍繞。像這樣等等的十地之法，總在初地（First Ground）中，一時通學。因為這個緣故，於此夜天（Night Goddess）身中，乃包含一切眾生境界，乃至身毛孔，總包含星象日月，以及眾生境界。因此善知識（Kalyanamitra）所居住的地方，直說閻浮提國（Jambudvipa），不說南方。城名迦毗羅（Kapilavastu），此云大體，因為在五印度（Five Indias）中，這個國家的友城都，含攝諸國，所以名叫大體，也叫黃物城。因為這塊地方曾經有黃頭仙人所居住，因此而得名。又在五印度中處於中心，含攝諸國，像中宮戊己土圓遍，所以叫做黃物城。善財（Sudhana）從城東門而入，是爲了表明初入十地中的初地。東，代表眾生啓發創明之智。從城東門而入佇立，未久便看見日出，是爲了表明從十回向（Ten Transferences）后觀照進求，此地法門相應時名叫入城。會融此地的果，名叫佇立未久。前位障亡，此位智現，名為日出。又此位長入生死長夜，說法教化眾生，所以叫做天神。乃見夜神在虛空，處於寶樓閣，是爲了表明法空隨大悲行，起無量智慧之門，報生其果。坐香蓮華藏師子之座，是爲了表明十地等菩薩，長養大慈悲行，因此用夜天神及蓮華座來表示。香，是爲了表明根本智（Root Wisdom），具足戒定慧解脫，以及 English version Unimpeded Wisdom. The Tenth Dharma Cloud Ground, is the same as the Buddha's position and is complete. Receiving the position of Tathagata, sitting on a great lotus king seat, its size is equal to a million trillion three thousand great thousand worlds. The Three Vehicles reach the Ten Grounds, and the seat size is equal to one three thousand great thousand worlds. In this One Vehicle, the path of the Ten Grounds is complete, not only the million three thousand great thousand lotus king seats on which they sit, but also thirteen thousand great thousand world dust number-like lotus seats, as family members. Immeasurable Bodhisattvas, each sitting on the remaining lotuses, surrounded all around. Such and so on the ten ground dharmas, all in the first ground, are studied at the same time. Because of this reason, in this Night Goddess's body, it contains all sentient beings' realms, even the body's pores, containing all the stars, sun, moon, and sentient beings' realms. Therefore, the place where the Kalyanamitra lives is directly called Jambudvipa, not the south. The city name is Kapilavastu, which means 'great body', because among the Five Indias, this country's friendly cities all contain the countries, so it is called 'great body', also called 'Yellow Object City'. Because this place was once inhabited by a Yellow-Headed Immortal, it is named after it. Also, it is in the center of the Five Indias, containing all countries, like the central palace Wu Ji earth round and complete, so it is called 'Yellow Object City'. Sudhana entering from the east gate of the city is to show the initial entry into the first ground of the ten grounds. East represents the wisdom of sentient beings' enlightenment and creation. Entering from the east gate of the city and standing for a short time, then seeing the sunrise, is to show that after the Ten Transferences, contemplating and seeking advancement, when this ground's Dharma gate corresponds, it is called entering the city. The meeting and merging of the fruit of this ground is called standing for a short time. The obstacles of the previous position disappear, and the wisdom of this position appears, which is called sunrise. Also, this position enters the long night of birth and death, preaching and teaching sentient beings, so it is called a god. Seeing the Night Goddess in the void, in a treasure pavilion, is to show that the Dharma emptiness follows the great compassion practice, arising immeasurable wisdom gates, and reporting the birth of its fruit. Sitting on the fragrant lotus treasury lion seat is to show that the ten ground Bodhisattvas, etc., cultivate great compassion practice, so the Night Goddess and the lotus seat are used to represent it. Fragrance is to show that the Root Wisdom is complete with precepts, samadhi, prajna, liberation, and
【English Translation】 Unimpeded Wisdom. The Tenth Dharma Cloud Ground, is the same as the Buddha's position and is complete. Receiving the position of Tathagata, sitting on a great lotus king seat, its size is equal to a million trillion three thousand great thousand worlds. The Three Vehicles (Triyana) reach the Ten Grounds (Dashabhumika), and the seat size is equal to one three thousand great thousand worlds. In this One Vehicle (Ekayana), the path of the Ten Grounds is complete, not only the million three thousand great thousand lotus king seats on which they sit, but also thirteen thousand great thousand world dust number-like lotus seats, as family members. Immeasurable Bodhisattvas, each sitting on the remaining lotuses, surrounded all around. Such and so on the ten ground dharmas, all in the first ground, are studied at the same time. Because of this reason, in this Night Goddess's (Ratridevi) body, it contains all sentient beings' realms, even the body's pores, containing all the stars, sun, moon, and sentient beings' realms. Therefore, the place where the Kalyanamitra (spiritual friend) lives is directly called Jambudvipa (the continent where we live), not the south. The city name is Kapilavastu (the city where Buddha was born), which means 'great body', because among the Five Indias, this country's friendly cities all contain the countries, so it is called 'great body', also called 'Yellow Object City'. Because this place was once inhabited by a Yellow-Headed Immortal, it is named after it. Also, it is in the center of the Five Indias, containing all countries, like the central palace Wu Ji earth round and complete, so it is called 'Yellow Object City'. Sudhana (a youth seeking enlightenment) entering from the east gate of the city is to show the initial entry into the first ground of the ten grounds. East represents the wisdom of sentient beings' enlightenment and creation. Entering from the east gate of the city and standing for a short time, then seeing the sunrise, is to show that after the Ten Transferences (Parinamana), contemplating and seeking advancement, when this ground's Dharma gate corresponds, it is called entering the city. The meeting and merging of the fruit of this ground is called standing for a short time. The obstacles of the previous position disappear, and the wisdom of this position appears, which is called sunrise. Also, this position enters the long night of birth and death, preaching and teaching sentient beings, so it is called a god. Seeing the Night Goddess in the void, in a treasure pavilion, is to show that the Dharma emptiness follows the great compassion practice, arising immeasurable wisdom gates, and reporting the birth of its fruit. Sitting on the fragrant lotus treasury lion seat is to show that the ten ground Bodhisattvas, etc., cultivate great compassion practice, so the Night Goddess and the lotus seat are used to represent it. Fragrance is to show that the Root Wisdom (Mula-jnana) is complete with precepts, samadhi, prajna, liberation, and
知見五分法身香。成就長養大慈大悲行。以為座體。以像思之可見。此以九個夜天神。一個瞿波。總是女類。以明十地升進。以大悲為體首。以前十住十行十回向。皆以本清凈智為先導。而以成大悲行。即比丘長者居士婆羅門優婆夷童女表之。此十地中。即以大慈悲為先導。即九個夜天神。純是女類表之。皆以大慈悲為先首。以天表智自在。神表智之大用遍周。言夜者。表破一切眾生生死長夜。十回向和會慈悲行。處生死長夜。十地長養慈悲行。是故以香蓮華藏以為座體。以明坐一切眾生生死海。而無染污。以蓮華表之。神名婆珊婆演底。此云主當春生。亦明。能生眾善。身真金色目發紺青。以明法身智身無垢。具行慈愍柔和之行。智慈同成已。行具所為報身。以智無垢目發紺青。以慈和悅謙柔離慢。報得身真金色。智悲合體成其身也。形貌端正。人所喜見。總在其中。眾寶瓔珞。以為嚴飾。瓔珞是行。以嚴智身。身服朱衣。朱者赤色衣。是南方之色。南為日。以夜天能以慧日。破眾生長夜暗故。首戴梵冠者。梵者凈。智恒凈故。一切星宿。炳然在體。是十方國土。身也。一一毛孔。皆現度無量眾生。以智無限。身及毛孔所含。國土亦皆無限。所化眾生亦皆無限。自余廣意具在經文。所於十方剎海。隨根對治。法門境
【現代漢語翻譯】 現代漢語譯本 知見五分法身香（指戒香、定香、慧香、解脫香、解脫知見香五種功德），成就長養大慈大悲的菩薩行，以此作為座體的根本。以觀想佛像來達到可見的境界。這裡用九個夜天神和一個瞿波（Gopa，佛陀之妻），而且都是女性，來表明十地菩薩的升進。以大悲心為首要。之前的十住、十行、十回向，都以本來的清凈智慧為先導，從而成就大悲行。用比丘、長者、居士、婆羅門、優婆夷、童女來代表。這十地之中，以大慈悲為先導，用九個夜天神，而且全是女性來表示，都以大慈悲為首要。用『天』來表示智慧的自在，用『神』來表示智慧的廣大作用遍及一切。說『夜』，表示破除一切眾生生死輪迴的漫長黑夜。十回向和合慈悲之行，處於生死長夜之中，十地長養慈悲之行。因此用香蓮華藏作為座體，表明安坐於一切眾生生死之海，而不被染污，用蓮華來表示。神的名字叫婆珊婆演底（Vasanta），意思是主宰春天生長。也表明能夠生出各種善行。身體是真正的金色，眼睛和頭髮是紺青色，表明法身和智慧之身沒有垢染，具備慈愛憐憫柔和的行為。智慧和慈悲共同成就之後，行為具備了所為的報身。用智慧的無垢和眼睛頭髮的紺青色，用慈悲的和悅謙遜柔和遠離傲慢，來獲得報身是真正的金色。智慧和慈悲合為一體成就其身。形貌端正，人見人愛，總是在其中。用各種珍寶瓔珞來作為莊嚴裝飾，瓔珞是菩薩的修行，用來莊嚴智慧之身。身上穿著硃紅色的衣服，硃紅色是南方的顏色，南方代表太陽，因為夜天神能夠用智慧的太陽，破除眾生長夜的黑暗。頭上戴著梵天之冠，梵是清凈的意思，智慧恒常清凈的緣故。一切星宿，清晰地顯現在身體上，這是十方國土的顯現。每一個毛孔，都顯現出度化無量眾生，因為智慧是無限的，身體和毛孔所包含的國土也都是無限的，所教化的眾生也是無限的。其餘更廣泛的含義都包含在經文之中。在十方剎土之海，隨著眾生的根器對癥下藥，施以不同的法門和境界。
【English Translation】 English version The five divisions of knowledge and perception are the fragrance of the Dharma body (referring to the five virtues of Sila-fragrance (戒香), Samadhi-fragrance (定香), Prajna-fragrance (慧香), Vimukti-fragrance (解脫香), and Vimukti-jnana-darshana-fragrance (解脫知見香)), accomplishing and nurturing the practice of great loving-kindness and great compassion, taking this as the foundation of the seat. Use the visualization of the Buddha image to achieve a visible state. Here, nine Night Deities (夜天神) and one Gopa (瞿波, Buddha's wife), all of whom are female, are used to illustrate the advancement of the Ten Bhumis (十地). Taking great compassion as the foremost. The preceding Ten Abodes (十住), Ten Practices (十行), and Ten Dedications (十回向) all take the original pure wisdom as the guide, thereby accomplishing the practice of great compassion. Represented by Bhikshus (比丘), Elders (長者), Laymen (居士), Brahmins (婆羅門), Upasikas (優婆夷), and Young Girls (童女). Among these Ten Bhumis, great loving-kindness and compassion are taken as the guide, and the nine Night Deities, all of whom are female, are used to represent this, all taking great loving-kindness and compassion as the foremost. 'Deva (天)' represents the freedom of wisdom, and 'Deity (神)' represents the vast function of wisdom pervading everywhere. The term 'Night (夜)' indicates breaking through the long night of birth and death for all sentient beings. The Ten Dedications harmonize the practice of loving-kindness and compassion, residing in the long night of birth and death, and the Ten Bhumis nurture the practice of loving-kindness and compassion. Therefore, the fragrant lotus treasury is used as the foundation of the seat, indicating sitting in the ocean of birth and death of all sentient beings without being defiled, represented by the lotus. The name of the deity is Vasanta (婆珊婆演底), meaning the one who governs the spring growth. It also indicates the ability to generate all kinds of good deeds. The body is true golden color, and the eyes and hair are dark blue, indicating that the Dharma body and wisdom body are without defilement, possessing the conduct of loving-kindness, compassion, and gentleness. After wisdom and compassion are jointly accomplished, the conduct possesses the Sambhogakaya (報身) of what is done. Use the undefiled wisdom and the dark blue color of the eyes and hair, use the joyfulness, humility, gentleness, and freedom from arrogance of compassion, to obtain the Sambhogakaya which is true golden color. Wisdom and compassion combine to form the body. The appearance is upright and pleasing to people, all of which are included. Various jeweled ornaments are used as adornments, the ornaments are the practice of the Bodhisattva, used to adorn the wisdom body. The body is dressed in vermilion robes, vermilion is the color of the south, and the south represents the sun, because the Night Deity can use the sun of wisdom to break through the long night of darkness for sentient beings. Wearing the Brahma crown on the head, Brahma means purity, because wisdom is constantly pure. All the stars are clearly manifested on the body, this is the manifestation of the ten directions of the Buddha-lands. Every pore manifests the deliverance of immeasurable sentient beings, because wisdom is infinite, and the Buddha-lands contained in the body and pores are also infinite, and the sentient beings to be taught are also infinite. The remaining broader meanings are all contained in the scriptures. In the sea of Buddha-lands in the ten directions, according to the roots of sentient beings, prescribe the right medicine, applying different Dharma gates and realms.
界。及現身濟苦無限。具如經說。不可具云。以初地都含佛果等妙二位。一時頓現。使進求有法。不滯一門。從我唯知此菩薩破一切眾生暗法光明解脫門已下。推得升進。
第二離垢地。戒波羅蜜為主。餘九為伴。閻浮提摩竭提國菩提場內者。以法身根本智為戒體。還不離閻浮提。在菩提場內。有主夜神。名普德凈光。是婆珊婆演底之師者。以明萬行依本智起。故名為師。夜神名普德凈光。以明凈智如日。以為戒體。無方不照。名為普德。戒體無垢。名為凈光。破生死長夜苦。名之為神。神者無色無形不為而應。萬物遍周。一時普濟。名之為神。故名普德凈光。善財請法。夜神勸修十法。具在經文。夜神修四禪者。一大悲救護一切眾生。一心不動修初禪。二息一切意業。攝一切眾生。智力勇猛。喜心悅豫。修第二禪。三思惟一切眾生自性清凈。永離生死。修第三禪。四悉能息滅一切眾生諸苦熱惱。修第四禪。成就一切眾生廣多境界。具在經文。不可具言。此四種禪。以明隨大悲行。教化一切眾生。隨根攝化。總是禪門。無非禪者。但凈意業。智自分明。萬境皆禪故。從我唯得此菩薩寂靜禪定樂普游步解脫門。是推德升進。為此夜神在菩提場內。還以無相法身本智。以為戒體。以智起用。教化眾生。總是禪故。
【現代漢語翻譯】 現代漢語譯本： 界。以及現身救濟眾生的無量苦難。具體情況如經文所說，無法一一詳述。因為初地菩薩已經包含了佛果等微妙的兩種地位，可以在一時之間全部顯現出來，使得追求進步的人不會侷限於一個法門。從『我只知道這位菩薩破除一切眾生昏暗之法，以光明解脫門』開始，可以由此推斷並提升境界。
第二離垢地。以戒波羅蜜（持戒到彼岸）為主，其餘九種波羅蜜為輔。在閻浮提（我們所居住的這個世界）摩竭提國（古印度的一個國家）菩提場內（佛陀悟道的地方），以法身（佛的真身）的根本智（根本的智慧）作為戒體（持戒的基礎）。仍然不離開閻浮提，就在菩提場內。有一位主夜神，名叫普德凈光（普遍恩德，清凈光明），是婆珊婆演底（名稱待考證）的老師。這是爲了說明萬行（各種修行）都依根本智而生起，所以被稱為老師。夜神名為普德凈光，是爲了說明清凈的智慧像太陽一樣，作為戒體，無處不照耀，所以名為普德。戒體沒有污垢，所以名為凈光。破除生死長夜的痛苦，所以稱之為神。神，沒有顏色沒有形狀，不做什麼卻能應驗，周遍萬物，一時普遍救濟，所以稱之為神。所以名為普德凈光。善財童子請教佛法，夜神勸導修習十種法門，具體內容都在經文中。
夜神修習四禪（四種禪定）是：一、以大悲心救護一切眾生，一心不動地修習初禪。二、止息一切意業（思想活動），攝受一切眾生，以智力勇猛，喜悅愉悅的心情，修習第二禪。三、思惟一切眾生自性清凈，永遠脫離生死，修習第三禪。四、完全能夠息滅一切眾生各種痛苦和熱惱，修習第四禪，成就一切眾生廣闊眾多的境界。具體內容都在經文中，無法一一詳述。這四種禪，是爲了說明隨著大悲心而行，教化一切眾生，隨著眾生的根器而攝受教化，都是禪門，沒有不是禪的。只要清凈意業，智慧自然分明，萬境都是禪。所以說，『我只知道這位菩薩寂靜禪定之樂，普遍游步解脫門』，這是推崇其功德並提升境界。因為這位夜神在菩提場內，仍然以無相（沒有具體形象）的法身根本智，作為戒體，以智慧生起作用，教化眾生，都是禪。
【English Translation】 English version: Realm. And appearing to relieve the infinite suffering of sentient beings. As described in the scriptures, it cannot be fully detailed. Because the first Bhumi (stage of Bodhisattva) already contains the two subtle positions of Buddhahood, which can all be manifested at once, so that those who seek progress are not limited to one Dharma (teaching). Starting from 'I only know that this Bodhisattva breaks the darkness of all sentient beings with the light of the liberation gate,' one can infer and elevate the state.
The second Bhumi, Vimalābhūmi (Stainless Ground), is mainly based on Śīla-pāramitā (Perfection of Morality), with the other nine pāramitās as companions. In Jambudvipa (the world we live in), Magadha (an ancient Indian kingdom), and the Bodhi-mandala (the place where the Buddha attained enlightenment), the fundamental wisdom of Dharmakāya (the Dharma body of the Buddha) is taken as the basis of precepts. Still not leaving Jambudvipa, it is in the Bodhi-mandala. There is a night deity named Prabha-viśuddhi-tejas (Universal Virtue Pure Light), who is the teacher of Vāsavadattā (name to be verified). This is to illustrate that all practices arise from the fundamental wisdom, so he is called a teacher. The night deity is named Prabha-viśuddhi-tejas to illustrate that pure wisdom is like the sun, taking it as the basis of precepts, shining everywhere, so it is called Prabha (Universal Virtue). The basis of precepts is without defilement, so it is called Viśuddhi-tejas (Pure Light). Breaking the suffering of the long night of birth and death, so it is called a deity. A deity has no color and no shape, responds without doing anything, pervades all things, and universally saves at once, so it is called a deity. Therefore, it is named Prabha-viśuddhi-tejas. Sudhana (youth) asks for the Dharma, and the night deity advises to cultivate the ten Dharmas, which are all in the scriptures.
The night deity cultivates the four Dhyānas (meditative absorptions): First, with great compassion, he protects all sentient beings, and cultivates the first Dhyāna with one-pointedness. Second, he stops all mental activities, embraces all sentient beings, and with vigorous wisdom and joyful mind, cultivates the second Dhyāna. Third, he contemplates that the nature of all sentient beings is pure, and forever escapes from birth and death, cultivating the third Dhyāna. Fourth, he is completely able to extinguish all the suffering and afflictions of all sentient beings, cultivating the fourth Dhyāna, and accomplishing the vast and numerous realms of all sentient beings. The specific content is all in the scriptures, and cannot be fully detailed. These four Dhyānas are to illustrate that following the great compassion, he teaches and transforms all sentient beings, embracing and transforming them according to their capacities, all of which are Dhyāna gates, and there is nothing that is not Dhyāna. As long as the mental activities are purified, wisdom will naturally be clear, and all realms are Dhyāna. Therefore, it is said, 'I only know the joy of this Bodhisattva's peaceful meditation, the liberation gate of universal wandering,' which is to praise his merits and elevate the state. Because this night deity is in the Bodhi-mandala, he still takes the formless Dharmakāya fundamental wisdom as the basis of precepts, and uses wisdom to arise actions, teaching and transforming sentient beings, all of which are Dhyāna.
第三發光地。以忍波羅蜜為主。餘九為伴。去此不遠於菩提場右邊者。不遠以明不離菩提根本智。而行萬行大用故。以右大用故。又右為大慈悲體。以忍行恒卑。名之為右。有一夜神。名為喜目觀察眾生者。以忍行內嚴。慈悲法悅。目視無厭。所示知根。隨時引接故須觀察。善財見夜神。在於如來眾會道場。坐寶蓮華藏師子之座。入大勢力普喜幢解脫門者。以明忍為眾行之源故。在佛眾會中。佛眾會者。不離本智。行眾行故。還以本智為忍體。以此在佛眾會。會者眾行也。以根本普光明智。從此十地中。作十度煉真金。喻漸漸明凈。以此為華瓔輪王寶冠等。不離金體。以明一切萬行神用遍周。皆不離根本智。漸殊勝故。如此位夜天神。以入大勢力普喜幢法門。大用境界。利眾生。事業在身毛孔。一一毛孔。現化身云。無方不至。無剎不現。無眾生前不有其身。說種種引接門。廣在經說。不可具言。但從十地之中。皆以法界身。一一毛孔。含容剎海。或一一毛孔。出化身云。無方不至。但以得法久近住世廣多。常居生死。化度群品。以為次第。表大慈悲深久。從初地婆珊婆演底夜神。從初發心得法已來。云經須彌山微塵數劫。此第三地從喜目觀察眾生。發心久近。云過於剎塵劫。以明升進。大慈悲久近深廣。如第
【現代漢語翻譯】 現代漢語譯本 第三發光地（Third Luminous Ground）。以忍波羅蜜（Kshanti Paramita，忍辱）為主，其餘九種波羅蜜為伴。此地距離菩提場（Bodhi-mandala，證悟之地）右邊不遠。『不遠』表明不離菩提根本智（Bodhi Jnana，覺悟的根本智慧），而行使萬行大用。因為『右』代表大用，又代表大慈悲的體現。因為忍辱之行總是謙卑的，所以稱為『右』。有一位夜神，名為喜目觀察眾生（Hri-netra-avalokana-sattva），以忍辱之行內在莊嚴，慈悲充滿法喜，目光注視眾生永不厭倦，所示現的根機，隨時引導接引眾生，所以需要觀察。善財童子見到這位夜神，在如來眾會道場（Tathagata assembly Bodhimandala），坐在寶蓮華藏師子之座（Ratna-padma-garbha-simhasana），進入大勢力普喜幢解脫門（Mahabala-praharsa-dhvaja-vimoksha-mukha）。這表明忍辱是眾行之源。在佛眾會中，佛眾會是不離根本智，而行使眾行。仍然以根本智作為忍辱的本體。因此在佛眾會中，『會』即是眾行。以根本普光明智（mula-sarva-aloka-jnana），從此十地（Ten Bhumis）之中，作為十度（Ten Paramitas）煉真金，比喻漸漸明凈。以此作為華瓔輪王寶冠等，不離金體。表明一切萬行神用遍及周全，都不離根本智，逐漸殊勝。如此地位的夜天神，以進入大勢力普喜幢法門，大用境界，利益眾生。事業在身毛孔，每一個毛孔，顯現化身云，無處不到，無剎土不現，沒有眾生面前沒有她的身影，說種種引導接引之法門，廣泛在經中說明，不可一一盡言。但從十地之中，都以法界身（Dharmadhatu-kaya），每一個毛孔，含容剎海（Buddha-kshetra-samudra）。或者每一個毛孔，出化身云，無處不到。但以得法時間長短，住世廣多，常居生死，化度群品，作為次第。表大慈悲深遠長久。從初地（First Bhumi）婆珊婆演底夜神（Vasanta-sundari-ratri-devi），從初發心得法以來，時間經過須彌山微塵數劫。這位第三地（Third Bhumi）的喜目觀察眾生，發心時間長短，超過剎塵劫。表明升進，大慈悲長久深廣，如第
【English Translation】 English version The Third Luminous Ground. Primarily based on Kshanti Paramita (patience), accompanied by the other nine Paramitas. It is not far from the right side of the Bodhi-mandala (place of enlightenment). 'Not far' indicates not being separated from the Bodhi Jnana (fundamental wisdom of enlightenment), while practicing the great function of myriad practices. Because 'right' represents great function, and also embodies great compassion. Because the practice of patience is always humble, it is called 'right'. There is a night goddess named Hri-netra-avalokana-sattva (Joyful-Eyed Observer of Beings), whose inner adornment is the practice of patience, filled with the joy of Dharma and compassion, her gaze upon sentient beings never weary, the roots she reveals, guiding and receiving beings at all times, thus requiring observation. Sudhana (Excellent Wealth) saw this night goddess in the Tathagata assembly Bodhimandala, seated on a Ratna-padma-garbha-simhasana (Lion Throne of the Lotus Treasury of Jewels), entering the Mahabala-praharsa-dhvaja-vimoksha-mukha (Gate of Liberation of the Banner of Universal Joy of Great Power). This indicates that patience is the source of all practices. In the Buddha's assembly, the Buddha's assembly is inseparable from the fundamental wisdom, while practicing all practices. It still takes the fundamental wisdom as the essence of patience. Therefore, in the Buddha's assembly, 'assembly' means all practices. With the mula-sarva-aloka-jnana (Fundamental Universal Light Wisdom), from within these Ten Bhumis (Ten Grounds), it serves as the Ten Paramitas (Ten Perfections) refining true gold, symbolizing gradual clarity and purity. This is used as flower garlands, wheel-turning king's jeweled crown, etc., inseparable from the essence of gold. It indicates that all the divine functions of myriad practices are pervasive and complete, inseparable from the fundamental wisdom, gradually becoming more excellent. The night goddess in this position, having entered the Dharma Gate of the Banner of Universal Joy of Great Power, the realm of great function, benefits sentient beings. Her activities are in the pores of her body, each pore manifesting clouds of transformation bodies, reaching everywhere, appearing in every Buddha-field, with her presence before every sentient being, speaking various methods of guidance and reception, extensively described in the sutras, impossible to fully express. But from within the Ten Bhumis, all with the Dharmadhatu-kaya (Dharma Realm Body), each pore containing Buddha-kshetra-samudra (oceans of Buddha-fields). Or each pore emits clouds of transformation bodies, reaching everywhere. But based on the length of time of obtaining the Dharma, the extent of dwelling in the world, constantly residing in birth and death, transforming and liberating all beings, as the order. It represents the great compassion being profound and lasting. From the Vasanta-sundari-ratri-devi (Night Goddess Vasundhara) of the First Bhumi (First Ground), since the initial generation of the aspiration for enlightenment and obtaining the Dharma, the time has passed through as many kalpas as motes of dust in Mount Sumeru. This Hri-netra-avalokana-sattva (Joyful-Eyed Observer of Beings) of the Third Bhumi (Third Ground), the length of time of generating the aspiration, exceeds as many kalpas as motes of dust in Buddha-fields. It indicates advancement, the great compassion being lasting, profound, and vast, like the
二地。不言發心久近者。以明得菩薩寂靜禪。普游步解脫。無三世古今可說。以明禪體遍周故。以明在菩提場內。會根本智故。從我唯得此大勢力普喜幢菩薩解脫已下。是推德升進。
第四焰慧地。以精進波羅蜜為主。餘九為伴。此會之中。有一夜神。名為普救眾生妙德。但言此會中。不言東西南北者。以不離佛會忍門。而有精進之行。以于根本智中。而行精進行。以智無不周。行無不遍故。夜神名普救眾生妙德。夜神放眉間光明。入善財頂。善財即得究竟清凈輪三昧。得是三昧。悉見二神兩處中間所有。一切地水火風。及等微細諸塵。及摩尼眾寶。華香瓔珞。一切莊嚴具。等微細諸塵中。各各皆見佛剎微塵數世界成壞。廣如經說。以明四地菩薩。得生如來家。智境同佛。又以精進行。普攝普賢行門。入微細智得現。如因陀羅網。境界身遍周法界眾生界。無不現前。隨時化引。以大悲行。多劫多生。常在一切眾生海中。普皆應現。如經云。出生普賢行願力故。增廣菩薩大悲海。故善財問得此解脫。其已久如。夜神言。善男子。是處難知。諸天世人二乘之所不能測也。何以故。是普賢菩薩行境界。住大悲者境界故。廣如經說。不可具言。略敘行門次第。知有指歸。趣求不謬。教文廣多。不可具錄。修行者各各自尋
【現代漢語翻譯】 現代漢語譯本 二地。這裡沒有說發心時間的長短，是爲了表明證得了菩薩的寂靜禪定，普遍遊歷于解脫之中，沒有過去、現在、未來可以述說。這是爲了表明禪定的本體是周遍的緣故，也表明是在菩提道場之內，會合根本智的緣故。從『我唯獨從這位大勢力普喜幢菩薩的解脫』以下，是推崇其功德，使其升進。 第四焰慧地。以精進波羅蜜（Vigor pāramitā，精進到彼岸）為主，其餘九種波羅蜜為輔。在這個集會之中，有一位夜神，名為普救眾生妙德（Universally Saving Beings with Wonderful Virtue）。只說是這個集會中，沒有說東西南北，是因為沒有離開佛的集會忍門，而有精進的修行。因為在根本智中，而行精進之行，因為智慧沒有不周遍的，修行沒有不普遍的緣故。夜神名為普救眾生妙德，夜神從眉間放出光明，進入善財（Sudhana）的頭頂。善財隨即證得究竟清凈輪三昧（Samādhi of the Ultimate Pure Wheel）。得到這個三昧，完全看見二位神祇兩處中間所有的一切地、水、火、風，以及同等微細的各種塵埃，以及摩尼（maṇi，如意寶珠）等各種寶物，華、香、瓔珞（necklace），一切莊嚴具，在同等微細的各種塵埃中，各自都看見佛剎微塵數的世界成住壞空，詳細情況如經文所說。這是爲了表明四地菩薩，得以出生在如來家，智慧境界與佛相同。又以精進行，普遍攝取普賢（Samantabhadra）的行門，進入微細智得以顯現，如同因陀羅網（Indra's net），境界身周遍法界眾生界，沒有不顯現的，隨時教化引導。以大悲行，多劫多生，常在一切眾生海中，普遍應現。如經所說：『出生普賢行願力故，增廣菩薩大悲海。』善財問：『得到這種解脫，已經多久了？』夜神說：『善男子，這個地方難以知曉，諸天世人二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）所不能測度。為什麼呢？這是普賢菩薩的行境界，安住在大悲者的境界的緣故。』詳細情況如經文所說，不能全部說完。簡略敘述修行法門的次第，知道有明確的指向，追求不會有錯謬。教文廣博眾多，不能全部記錄，修行者各自去尋找。
【English Translation】 English version Second Ground. It does not mention the length of time since the arising of the aspiration, in order to clarify the attainment of the Bodhisattva's serene meditation, universally wandering in liberation, with no past, present, or future that can be spoken of. This is to clarify that the essence of meditation is all-pervading, and also to clarify that it is within the Bodhi field, uniting with the fundamental wisdom. From 'I alone obtained this great power from the liberation of the Bodhisattva Great Might Universal Joy Banner' onwards, it is to extol his merits and elevate him. Fourth Flame Wisdom Ground. It takes vigor pāramitā (perfection of effort) as the main practice, with the other nine pāramitās as companions. Within this assembly, there is a night goddess named Universally Saving Beings with Wonderful Virtue. It only mentions this assembly, without mentioning east, west, south, or north, because it does not depart from the Buddha's assembly of forbearance, and has the practice of vigor. Because in the fundamental wisdom, one practices the practice of vigor, because wisdom has nothing that it does not pervade, and practice has nothing that it does not encompass. The night goddess is named Universally Saving Beings with Wonderful Virtue. The night goddess emits light from between her eyebrows, entering Sudhana's crown. Sudhana immediately attains the Samādhi of the Ultimate Pure Wheel. Having attained this samādhi, he completely sees all the earth, water, fire, and wind between the two deities, as well as equally subtle various dusts, and maṇi (wish-fulfilling jewel) and other treasures, flowers, incense, necklaces, and all adornments. In the equally subtle various dusts, each sees the formation and destruction of worlds as numerous as the dust particles in a Buddha-field, as described extensively in the scriptures. This is to clarify that the Bodhisattvas of the fourth ground are able to be born into the family of the Tathāgata, and their wisdom realm is the same as the Buddha's. Furthermore, with the practice of vigor, they universally gather the practices of Samantabhadra, and enter subtle wisdom to be revealed, like Indra's net, the realm body pervading the Dharma Realm and the realm of beings, with nothing not appearing before them, teaching and guiding at any time. With great compassion, for many kalpas and many lives, they are constantly in the ocean of all beings, universally appearing. As the scripture says: 'Because of the power of the vows and practices of Samantabhadra, the great ocean of compassion of the Bodhisattva is increased.' Sudhana asked: 'How long has it been since you attained this liberation?' The night goddess said: 'Good man, this place is difficult to know, and cannot be fathomed by gods, humans, or the two vehicles (śrāvaka-yāna and pratyekabuddha-yāna). Why? This is the realm of practice of the Bodhisattva Samantabhadra, the realm of those who dwell in great compassion.' The details are as described in the scriptures, and cannot all be said. Briefly narrating the order of the practice methods, knowing that there is a clear direction, and the pursuit will not be mistaken. The teachings are vast and numerous, and cannot all be recorded. Practitioners should seek them out for themselves.
經文勿滯。初之少得。漸漸令心境廣大。入普德之法門。夜神舉發心久近。云往古過佛剎微塵數劫爾時有劫。名圓滿清凈。世界名毗盧遮那大威德。有須彌山微塵數如來。于中出現。以妙德夜神。所曾親近恭敬。聞法之佛數。所得法門。行菩薩行之初始。當初發心。是輪王女。見普賢菩薩福智光明。破一切眾生長夜生死。因茲發願。愿如普賢。以此初因經今。是以作夜天。照眾生迷暗。廣如經說。以明大慈悲深厚舉劫久遠如然。若以本智剎那不移也。從我唯知此菩薩普現一切世間調伏眾生解脫已下。是推德升進。
第五難勝地。以禪波羅蜜為主。餘九為伴。去此不遠。有主夜神。名寂靜音海者。以明第五禪體。遍周含法界故。言去此不遠。還不離佛會。以根本智為禪體。為至此位。令其智體轉更增明。以升進故。云去此不遠。以不離舊智。而有增明也。故云不遠。以禪體普含色聲香味觸俱凈故。主夜神號寂靜音海。坐摩尼光幢莊嚴華座者。摩尼此云離垢寶。光者明也。以明禪體本真。心境無垢。光明照耀。以為座體。幢者以明心境及一切法本無傾動。故以為禪門。名之為幢。百萬蓮華座者。處生死而無生死可染也。百萬阿僧祇主夜神前後圍繞者。萬行圓滿也。以明坐一切法自性無作動靜禪。普印法界一切智禪。
【現代漢語翻譯】 現代漢語譯本： 經文不要停滯。最初只是略有領悟，然後逐漸使心境變得廣大，進入普德的法門。夜神提及其發心的久遠，說往昔經過如佛剎微塵數般多的劫數，那時有個劫，名為圓滿清凈，世界名為毗盧遮那大威德。有如須彌山微塵數般多的如來，于其中出現。妙德夜神曾經親近恭敬，聽聞佛法的佛的數量，所得的法門，以及修行菩薩道的初始，當初發心，是輪王之女，見到普賢菩薩的福德智慧光明，破除一切眾生長夜的生死。因此發願，愿如普賢菩薩一樣。以此最初的因緣，經歷至今，所以作為夜天，照亮眾生的迷惑昏暗，詳細情況如經文所說。以此說明大慈悲的深厚以及經歷劫數的久遠。如果從本智來看，剎那也沒有改變。從『我唯知此菩薩普現一切世間調伏眾生解脫』以下，是推崇其功德的升進。
第五難勝地，以禪波羅蜜（Dhyana Paramita，禪定到彼岸）為主，其餘九種波羅蜜為伴。距離此處不遠，有主夜神，名為寂靜音海（Tranquil Sound Ocean），以此說明第五禪的本體，普遍周遍包含法界。說『距離此處不遠』，還是沒有離開佛的集會，以根本智為禪的本體，爲了到達這個位次，使其智慧本體轉變更加增明，因為是升進的緣故，所以說『距離此處不遠』，因為沒有離開舊有的智慧，而有增益明亮。所以說不遠。因為禪的本體普遍包含色聲香味觸都清凈的緣故，主夜神名為寂靜音海。坐于摩尼光幢莊嚴華座之上，摩尼（Mani）在這裡的意思是離垢寶，光（Light）是明亮的意思，以此說明禪的本體本真，心境沒有垢染，光明照耀，作為座體的本體。幢（Banner）是用來表明心境以及一切法本來沒有傾動，所以用它來作為禪門，稱之為幢。百萬蓮華座，處於生死之中卻沒有生死的染污。百萬阿僧祇主夜神前後圍繞，說明萬行圓滿。以此說明安坐於一切法自性無作動靜的禪定，普遍印證法界一切的智慧禪定。
【English Translation】 English version: Do not linger on the scriptures. Initially, one gains only a little understanding, then gradually expands the mind and enters the Dharma gate of universal virtue. The night deity mentions the length of her initial aspiration, saying that in the past, after passing through as many kalpas as there are dust particles in Buddha-lands, there was a kalpa named Perfect Purity, and a world named Vairochana Great Might. As many Tathagatas as there are dust particles in Mount Sumeru appeared within it. The number of Buddhas that Wonderful Virtue Night Deity had closely attended and revered, the Dharma gates she had obtained, and the beginning of her practice of the Bodhisattva path, her initial aspiration, was as a wheel-turning king's daughter, who saw the blessings, virtues, and wisdom light of Samantabhadra Bodhisattva, which shattered the long night of birth and death for all sentient beings. Because of this, she made a vow to be like Samantabhadra. From this initial cause, through the present, she acts as a night deity, illuminating the darkness of sentient beings' delusion, as described in detail in the scriptures. This explains the depth of great compassion and the length of time through kalpas. If viewed from the perspective of fundamental wisdom, it has not changed even for a moment. From 'I only know that this Bodhisattva universally appears in all worlds to tame sentient beings and liberate them' onwards, it is praising the advancement of her merits.
The Fifth Difficult-to-Conquer Ground is based on Dhyana Paramita (Perfection of Meditation), accompanied by the other nine Paramitas. Not far from here, there is a night deity named Tranquil Sound Ocean, which explains the essence of the fifth Dhyana, universally encompassing the entire Dharma realm. Saying 'not far from here' means still not being apart from the Buddha's assembly, with fundamental wisdom as the essence of Dhyana. In order to reach this position, the essence of wisdom is transformed to become even brighter, because it is an advancement, so it is said 'not far from here,' because it has not left the old wisdom, but has increased in brightness. Therefore, it is said 'not far.' Because the essence of Dhyana universally contains form, sound, smell, taste, and touch, all pure, the night deity is named Tranquil Sound Ocean. Sitting on a jeweled light banner adorned lotus seat, Mani here means 'flawless jewel,' and Light means 'brightness,' which explains that the essence of Dhyana is originally true, the mind and environment are without defilement, and the light shines brightly, serving as the essence of the seat. Banner is used to indicate that the mind and environment and all Dharmas are originally without tilting or movement, so it is used as the Dhyana gate, called a banner. The million lotus seat means being in birth and death without being defiled by birth and death. Millions of Asankhya night deities surround her, indicating the perfection of myriad practices. This explains sitting in the Dhyana of non-action, stillness, and movement of the nature of all Dharmas, universally sealing the Dhyana of all wisdom in the Dharma realm.
以無作大慈悲恒覆蔭一切眾生禪。善財問夜神發心久近。夜神言。經二佛剎微塵數劫。又生今賢劫中供養。從迦羅鳩孫馱佛。乃至盡未來際佛。悉皆親近。乃至初發心時。清凈光金莊嚴世界。今猶現在。以表禪體無古今三世。普印三世。供養諸佛。聞法行菩薩道。一時無前後際。不離白凈智禪。前位一佛剎塵劫。以明修行遠近。此位二佛剎微塵。以明大悲行行漸漸深廣。令後學者仿之。善財以頌嘆夜神德曰。不取內外法。無動無所礙。清凈智慧眼。見佛神通力。身為正法藏。心是無礙智。既得智光照。復照諸群生。心習無邊業。莊嚴諸世間。了世界是心。現身等眾生。知世悉如夢。一切佛如影。諸法皆如響。令眾無所著。為三世眾生。唸唸是現身。而心無所住。十方遍說法。無邊諸剎海。佛海眾生海。悉是一塵中。此尊解脫力。從我唯知此唸唸出生廣大喜莊嚴解脫門已下。是推德升進。
第六現前地。以般若波羅蜜為主。餘九為伴。此菩提場如來會中者。以明第六以智為菩提體。為智慧現前。以智慧能治無明。以成大智悲故。又以如來會不離智慧故。云此菩提場眾會中。有主夜神。名守護一切城增長威力者。以明此正智慧善能守護一切心境無明惡賊。不令得入。以明心境體無無明惡賊。自然消滅。大智法王自然
【現代漢語翻譯】 現代漢語譯本 以『無』作為大慈悲，恒常覆蓋蔭護一切眾生的禪定。善財童子問夜神發起菩提心有多久了。夜神說：『已經經過兩個佛剎微塵數劫的時間了，又出生在現在的賢劫中供養諸佛。從迦羅鳩孫馱佛（過去七佛之一）開始，乃至到未來際的所有佛，我都全部親近。乃至最初發菩提心的時候，清凈光金莊嚴世界，現在仍然存在。』這是爲了表明禪的本體沒有古今三世的分別，普遍印證三世，供養諸佛，聽聞佛法，行菩薩道，一時之間沒有前後際限，不離白凈智禪。前面一佛剎塵劫，是爲了說明修行的遠近。現在這個階段是二佛剎微塵劫，是爲了說明大悲行漸漸深廣，讓後來的學習者效仿。善財用頌歌讚歎夜神的功德說：『不執取內外之法，沒有動搖，沒有阻礙。以清凈智慧之眼，見到佛的神通力。身體是正法寶藏，心是無礙智慧。既已得到智慧光明照耀，又照耀一切眾生。心習無邊的善業，莊嚴各個世間。明瞭世界就是心，現身等同眾生。知道世間一切都如夢幻，一切佛都如影像。諸法都如迴響，使眾生沒有執著。爲了三世一切眾生，唸唸都是現身說法，而心卻無所住。在十方普遍說法，在無邊的剎土海中，佛海、眾生海，全部都在一粒微塵之中。』這位夜神所證得的解脫力，我只知道從『唸唸出生廣大喜莊嚴解脫門』以下，是推崇其功德，使其境界升進。 第六現前地，以般若波羅蜜（智慧到彼岸）為主，其餘九度為伴。『此菩提場如來會中』，是爲了說明第六地以智慧為菩提的本體，因為智慧現前，以智慧能夠治理無明，從而成就大智大悲。又因為如來法會不離智慧，所以說『此菩提場眾會中』。有主夜神，名叫『守護一切城增長威力』，是爲了說明這種正智慧善於守護一切心境，使無明惡賊不能進入，表明心境的本體沒有無明惡賊，自然消滅，大智法王自然顯現。
【English Translation】 English version The 'absence' is taken as great compassion, constantly covering and sheltering all sentient beings in meditation. Sudhana (a seeker of enlightenment) asked the night goddess how long ago she had awakened her Bodhicitta (the mind of enlightenment). The night goddess said, 'It has been as many kalpas (eons) as dust motes in two Buddha-fields, and I was also born in this present Fortunate Aeon to make offerings. Starting from Krakucchanda Buddha (one of the past seven Buddhas) and continuing to all Buddhas in the future, I have been close to all of them. Even the Pure Light Golden Adornment World from when I first awakened my Bodhicitta still exists now.' This is to show that the essence of meditation has no distinction of past, present, or future, universally sealing the three times, making offerings to all Buddhas, listening to the Dharma (teachings), and practicing the Bodhisattva path, without any temporal limitations, inseparable from the pure white wisdom meditation. The previous one Buddha-field dust mote kalpa is to illustrate the distance of practice. This present stage of two Buddha-field dust motes is to illustrate that the great compassionate practice is gradually deepening and expanding, so that later learners can emulate it. Sudhana praised the night goddess's virtues in verse, saying, 'Not grasping internal or external dharmas (teachings), without movement, without obstruction. With pure wisdom eyes, seeing the Buddha's supernatural powers. The body is a treasury of the true Dharma, the mind is unobstructed wisdom. Having obtained the illumination of wisdom light, it also illuminates all sentient beings. The mind practices boundless good deeds, adorning all worlds. Understanding that the world is the mind, manifesting bodies equal to sentient beings. Knowing that the world is like a dream, all Buddhas are like shadows. All dharmas are like echoes, causing beings to have no attachments. For the sake of sentient beings in the three times, every thought is a present manifestation, yet the mind dwells nowhere. Universally teaching the Dharma in the ten directions, in the boundless seas of Buddha-fields, the Buddha-sea, the sentient being-sea, are all within a single dust mote.' The liberation power attained by this venerable one, I only know from 'every thought giving rise to the Great Joy Adornment Liberation Gate' onwards, which is to extol her virtues and elevate her state. The Sixth Manifest Wisdom Ground takes Prajna Paramita (perfection of wisdom) as its main focus, with the other nine paramitas as companions. 'In this Bodhi-field Tathagata (Buddha) assembly' is to illustrate that the sixth ground takes wisdom as the essence of Bodhi (enlightenment), because wisdom is manifest, and with wisdom, one can govern ignorance, thereby achieving great wisdom and great compassion. Also, because the Tathagata Dharma assembly is inseparable from wisdom, it is said 'in this Bodhi-field assembly.' There is a night goddess named 'Guarding All Cities Increasing Power,' which is to illustrate that this correct wisdom is good at guarding all states of mind, preventing the evil thieves of ignorance from entering, indicating that the essence of the mind has no evil thieves of ignorance, naturally disappearing, and the Great Wisdom Dharma King naturally manifests.
出現。故名守護一切城增長威力。善財見夜神。坐一切寶光明摩尼王師子之座。摩尼王此云離垢寶。以明第六地智慧現前。破煩惱令清凈。自在如王。以為座體。故名一切寶光明摩尼王師子之座。以智慧光明。能破長夜執障。以設座名。無數夜神所共圍繞者。眾生圓滿也。現一切眾生色相身等。如是對現一切眾生前。隨類調伏。廣如經說。問言發心久近。云經過於佛剎轉微塵劫者。數法未詳。此第六位明般若波羅蜜境界。所現化利。如經具言。不可具錄。善財頌嘆夜神德曰。已行廣大妙慧海。已度無邊諸有海。長壽無患。智藏身威德光明住此眾。了達法性如虛空。普入三世皆無礙。唸唸攀緣一切境。心心永斷諸分別。了達眾生無有性。而於眾生起大悲。自余廣如下文具說。從我唯知此甚深自在妙音解脫已下。是推德升進。
第七遠行地。以方便波羅蜜為主。餘九為伴。此佛會中者。以明此位以智慧解脫力。不離根本智妙慧。出超諸境界。無所染法門。以方便力。還歸生死。超一切普賢大愿海。以是義故。云此佛會中。有一夜神。名開敷一切樹華者。以明此第七地有行。有開發返還生死。同一切眾生生死六道行。而無舍離一切眾生。成后佛果。如來大智大慈悲行。總由此位起。隨流生死道。不出其中。而成大智悲
【現代漢語翻譯】 現代漢語譯本：因此，她被命名為守護一切城增長威力（Sarvaraksa-nagaravardhani-tejas，意為守護所有城市並增長威力的夜神）。善財童子見到夜神，她端坐在一切寶光明摩尼王師子之座上。摩尼王，在這裡指的是離垢寶，用以表明第六地智慧的顯現，能夠破除煩惱，使之清凈，自在如王，因此以其作為座體的名稱，稱為一切寶光明摩尼王師子之座。憑藉智慧的光明，能夠破除漫長黑夜的執著障礙，因此以設座來命名。無數夜神共同圍繞著她，象徵著眾生的圓滿。她顯現一切眾生的色相身等，像這樣在一切眾生面前顯現，隨著不同的類別進行調伏，詳細內容如經文所說。善財童子問她發心多久了，她說已經經過了佛剎轉微塵劫，具體的數量無法詳細說明。這第六位菩薩闡明了般若波羅蜜的境界，所顯現的化利，如經文所詳細描述的，無法全部記錄下來。善財童子頌揚夜神的功德說：『已經行於廣大微妙的智慧之海，已經度過無邊無際的諸有之海，長壽沒有疾病，智慧寶藏之身，威德光明住在這裡。了達法性如同虛空，普遍進入三世都沒有障礙，唸唸攀緣一切境界，心心永遠斷除各種分別。了達眾生沒有自性，卻對眾生生起大悲心。』其餘更廣的內容如下文詳細敘述。從『我只知道這種甚深自在妙音解脫』以下，是推崇夜神的功德，使之更加精進。 第七遠行地（Duramgama），以方便波羅蜜（Upaya-paramita）為主，其餘九種波羅蜜為伴。『此佛會中』，表明此位菩薩以智慧解脫的力量，不離根本智的微妙智慧，超越各種境界，不被任何事物所染著。以方便之力，返回生死輪迴，超越一切普賢大愿海。因為這個緣故，說『此佛會中，有一夜神，名叫開敷一切樹華』，表明這第七地菩薩有行動，有開發，返回生死輪迴，與一切眾生一同經歷生死六道，卻不捨棄任何眾生，成就未來的佛果。如來的大智大慈悲行，總由此位菩薩發起。隨順生死之道，不出離其中，從而成就大智大悲。
【English Translation】 English version: Therefore, she is named Sarvaraksa-nagaravardhani-tejas (meaning the night goddess who protects all cities and increases power). Sudhana saw the night goddess, who was seated on the lion throne of all-treasure-light-mani-king. Mani-king, here refers to the stainless treasure, used to indicate the manifestation of the wisdom of the sixth Bhumi, which can break through afflictions and purify them, being as free as a king. Therefore, it is named the lion throne of all-treasure-light-mani-king as its seat. With the light of wisdom, it can break through the clinging obstacles of the long night, hence the name of setting up the seat. Countless night goddesses surround her, symbolizing the perfection of sentient beings. She manifests the appearances of all sentient beings, and appears in front of all sentient beings in this way, subduing them according to their different categories, as described in detail in the scriptures. Sudhana asked her how long she had been aspiring to enlightenment, and she said that she had passed through Buddha-ksetras for as many kalpas as there are fine dust particles, the specific number of which cannot be described in detail. This sixth Bodhisattva elucidates the realm of Prajna-paramita, and the manifested benefits, as described in detail in the scriptures, cannot all be recorded. Sudhana praised the merits of the night goddess, saying: 'Already traveling in the vast and wonderful ocean of wisdom, already crossing the boundless ocean of all existences, long-lived and without disease, the body of wisdom treasure, majestic and luminous, dwells here. Understanding the nature of Dharma like empty space, universally entering the three worlds without obstruction, constantly clinging to all realms, mind after mind forever cutting off all distinctions. Understanding that sentient beings have no self-nature, yet arousing great compassion for sentient beings.' The rest of the broader content is described in detail below. From 'I only know this profound and free subtle sound liberation' onwards, it is to praise the merits of the night goddess, making her more diligent. The seventh Duramgama (Far-Going) Bhumi, with Upaya-paramita (skillful means) as the main one, and the other nine paramitas as companions. 'In this Buddha assembly' indicates that this Bodhisattva, with the power of wisdom liberation, does not depart from the subtle wisdom of fundamental wisdom, transcends all realms, and is not tainted by anything. With the power of skillful means, returning to the cycle of birth and death, surpassing all the great vows of Samantabhadra. For this reason, it is said 'In this Buddha assembly, there is a night goddess named Opening All Tree Flowers,' indicating that this seventh Bhumi Bodhisattva has action, has development, returns to the cycle of birth and death, and experiences the six paths of birth and death with all sentient beings, but does not abandon any sentient beings, achieving the future Buddha fruit. The great wisdom and great compassion of the Tathagata originate from this Bodhisattva. Following the path of birth and death, without departing from it, thereby achieving great wisdom and great compassion.
海故。若無此地返還生死。同行攝生。但得六波羅蜜。出生死道。舍其後位。佛十力大悲總無。以此夜神名開敷一切樹華。覆陰開發一切眾生行。遍在此位故。是故六十童女寶光明為首。因依一切法音圓滿蓋王所。發菩提心。以明六波羅蜜出世智慧。回入生死。大慈悲心故。名六十童女。王者今毗盧遮那佛是也。以明不離根本智。修六度行。還以六波羅蜜出世之道。回入生死。長養慈悲。便於生死海。成一切智悲之海。六波羅蜜各具十。故云六十。前以出世心多。此位回入慈悲。故名童女。發心卻還生死。身含法界。一切星象。炳然在身。廣如經說。言發心久近。云經世界海微塵劫。此有二義。一明大慈深廣。二表法。以明回前六波羅蜜出世心多障。于生死成大悲心。有爾許塵障。今已回之。故云六十童女。十住之中第七位。以休舍優婆夷表之。此十地第七。以六十童女表之。十住有染習猶存。此位雖與一切眾生同行。心無染習。以童女迴心表之。以明升進漸勝。童女者今開敷樹華夜神是也。表七地卻還生死。成大智悲行。同一切凡夫。開敷眾生。悉同塵行。方便利生。皆同安樂故。名開敷一切樹華。從我唯知此菩薩出生廣大喜光明解脫門已下。是推德升進。以明此位菩薩恒居苦流生死。利益無限眾生。是菩薩廣大喜
【現代漢語翻譯】 現代漢語譯本： 海故（因為大海的緣故）。若無此地返還生死（如果沒有這個地方返回生死），同行攝生（一同修行以度化眾生）。但得六波羅蜜（僅僅獲得六波羅蜜），出生死道（才能脫離生死輪迴）。舍其後位（捨棄了後面的果位），佛十力大悲總無（佛的十種力量和大慈大悲就都沒有了）。以此夜神名開敷一切樹華（因此這位夜神名為開敷一切樹華），覆陰開發一切眾生行（覆蓋庇護並啓發一切眾生的行為），遍在此位故（因為普遍存在於這個位置）。是故六十童女寶光明為首（所以以六十童女寶光明為首），因依一切法音圓滿蓋王所（依靠一切法音圓滿蓋王的地方），發菩提心（發起菩提心），以明六波羅蜜出世智慧（用以闡明六波羅蜜的出世智慧），回入生死（返回生死輪迴），大慈悲心故（因為大慈悲心的緣故），名六十童女（名為六十童女）。王者今毗盧遮那佛是也（這位王者就是現在的毗盧遮那佛）。以明不離根本智（用以闡明不離開根本智），修六度行（修習六度萬行），還以六波羅蜜出世之道（仍然用六波羅蜜出世之道），回入生死（返回生死輪迴），長養慈悲（增長慈悲），便於生死海（以便在生死苦海中），成一切智悲之海（成就一切智慧和慈悲的海洋）。六波羅蜜各具十（六波羅蜜各自具備十種），故云六十（所以稱為六十）。前以出世心多（之前以出世心為主），此位回入慈悲（這個階段返回到慈悲），故名童女（所以名為童女）。發心卻還生死（發起菩提心卻返回生死），身含法界（身體包含整個法界），一切星象（一切星辰景象），炳然在身（清晰地顯現在身上），廣如經說（詳細情況如經中所說）。言發心久近（說到發心時間的長短），云經世界海微塵劫（說是經過世界海微塵數劫）。此有二義（這裡有兩種含義），一明大慈深廣（一是說明大慈悲的深刻和廣闊），二表法（二是表示法）。以明回前六波羅蜜出世心多障（用以闡明返回之前六波羅蜜的出世心，因為有許多障礙），于生死成大悲心（在生死輪迴中成就大悲心），有爾許塵障（有那麼多的塵埃障礙），今已回之（現在已經返回）。故云六十童女（所以稱為六十童女）。十住之中第七位（十住中的第七位），以休舍優婆夷表之（用休舍優婆夷來表示）。此十地第七（這十地中的第七地），以六十童女表之（用六十童女來表示）。十住有染習猶存（十住還有染污習氣存在），此位雖與一切眾生同行（這個階段雖然與一切眾生一同修行），心無染習（心中沒有染污習氣），以童女迴心表之（用童女返回的心來表示）。以明升進漸勝（用以闡明提升進步逐漸殊勝）。童女者今開敷樹華夜神是也（童女就是現在的開敷樹華夜神）。表七地卻還生死（表示七地菩薩返回生死輪迴），成大智悲行（成就大智慧、大慈悲的行動），同一切凡夫（與一切凡夫相同），開敷眾生（開導啓發眾生），悉同塵行（完全與塵世的行為相同），方便利生（方便地利益眾生），皆同安樂故（都一同安樂的緣故），名開敷一切樹華（名為開敷一切樹華）。從我唯知此菩薩出生廣大喜光明解脫門已下（從『我只知道這位菩薩出生廣大喜光明解脫門』以下），是推德升進（是推崇其功德的提升進步）。以明此位菩薩恒居苦流生死（用以闡明這個階段的菩薩恒常居住在充滿痛苦的生死輪迴中），利益無限眾生（利益無量無邊的眾生），是菩薩廣大喜（是菩薩的廣大喜悅）。
【English Translation】 English version: Hai gu (Because of the sea). Ruo wu ci di fan huan sheng si (If there is no place to return to samsara), tong xing she sheng (cultivate together to liberate sentient beings). Dan de liu bo luo mi (Only by attaining the Six Paramitas), chu sheng si dao (can one escape the cycle of birth and death). She qi hou wei (Abandoning the subsequent positions), Fo shi li da bei zong wu (the Buddha's ten powers and great compassion would be nonexistent). Yi ci ye shen ming kai fu yi qie shu hua (Therefore, this night deity is named 'Opening and Flourishing All Trees and Flowers'), fu yin kai fa yi qie zhong sheng xing (covering and developing the actions of all sentient beings), bian zai ci wei gu (because it is universally present in this position). Shi gu liu shi tong nv bao guang ming wei shou (Therefore, the sixty maidens, with Jewel Light as their leader), yin yi yi qie fa yin yuan man gai wang suo (rely on the place of the King of Perfect Canopy of All Dharma Sounds), fa pu ti xin (arise the Bodhi mind), yi ming liu bo luo mi chu shi zhi hui (to illuminate the transcendental wisdom of the Six Paramitas), hui ru sheng si (return to samsara), da ci bei xin gu (because of great compassion), ming liu shi tong nv (named the sixty maidens). Wang zhe jin Pi lu zhe na Fo shi ye (This king is now Vairocana Buddha). Yi ming bu li gen ben zhi (To illuminate not departing from the fundamental wisdom), xiu liu du xing (cultivating the Six Perfections), huan yi liu bo luo mi chu shi zhi dao (still using the transcendental path of the Six Paramitas), hui ru sheng si (return to samsara), zhang yang ci bei (nurturing compassion), bian yu sheng si hai (in order to be in the ocean of samsara), cheng yi qie zhi bei zhi hai (achieve the ocean of all wisdom and compassion). Liu bo luo mi ge ju shi (Each of the Six Paramitas possesses ten), gu yun liu shi (therefore it is called sixty). Qian yi chu shi xin duo (Previously, the focus was more on the transcendental mind), ci wei hui ru ci bei (this stage returns to compassion), gu ming tong nv (therefore it is called maiden). Fa xin que huan sheng si (Arousing the Bodhi mind but returning to samsara), shen han fa jie (the body contains the entire Dharma realm), yi qie xing xiang (all the constellations), bing ran zai shen (are clearly manifested on the body), guang ru jing shuo (details as described in the scriptures). Yan fa xin jiu jin (Speaking of the length of time of arousing the mind), yun jing shi jie hai wei chen jie (it is said to be through kalpas as numerous as dust particles in the ocean of worlds). Ci you er yi (There are two meanings here), yi ming da ci shen guang (one is to illustrate the depth and breadth of great compassion), er biao fa (the second is to represent the Dharma). Yi ming hui qian liu bo luo mi chu shi xin duo zhang (To illuminate the return of the previous transcendental mind of the Six Paramitas, because there are many obstacles), yu sheng si cheng da bei xin (in samsara, achieve great compassion), you er xu chen zhang (there are so many dust obstacles), jin yi hui zhi (now it has returned). Gu yun liu shi tong nv (Therefore it is called sixty maidens). Shi zhu zhi zhong di qi wei (The seventh position among the ten abodes), yi xiu she you po yi biao zhi (represented by the laywoman Xiu She). Ci shi di di qi (This seventh of the ten grounds), yi liu shi tong nv biao zhi (represented by the sixty maidens). Shi zhu you ran xi you cun (The ten abodes still have defiled habits), ci wei sui yu yi qie zhong sheng tong xing (this stage, although practicing together with all sentient beings), xin wu ran xi (the mind has no defiled habits), yi tong nv hui xin biao zhi (represented by the maiden's returning mind). Yi ming sheng jin jian sheng (To illuminate the gradual superiority of advancement). Tong nv zhe jin kai fu shu hua ye shen shi ye (The maiden is now the night deity 'Opening and Flourishing Trees and Flowers'). Biao qi di que huan sheng si (Representing the seventh ground Bodhisattva returning to samsara), cheng da zhi bei xing (achieving great wisdom and compassionate action), tong yi qie fan fu (the same as all ordinary beings), kai fu zhong sheng (enlightening sentient beings), xi tong chen xing (completely the same as worldly actions), fang bian li sheng (skillfully benefiting sentient beings), jie tong an le gu (all together for the sake of happiness), ming kai fu yi qie shu hua (named 'Opening and Flourishing All Trees and Flowers'). Cong wo wei zhi ci pu sa chu sheng guang da xi guang ming jie tuo men yi xia (From 'I only know that this Bodhisattva was born from the liberation gate of great joy and light' onwards), shi tui de sheng jin (is to praise the advancement of virtue). Yi ming ci wei pu sa heng ju ku liu sheng si (To illuminate that the Bodhisattva in this stage constantly resides in the suffering stream of samsara), li yi wu xian zhong sheng (benefiting infinite sentient beings), shi pu sa guang da xi (is the Bodhisattva's great joy).
。恒入法界虛空界。塵塵中無限身一時恒濟故無休息也。是菩薩廣大喜故。
第八不動地。以愿波羅蜜為主。餘九為伴。此道場中。有一夜神。名大愿精進力救護一切眾生。此道場中者。以明無功智成。不離本智。與本智體會故。名道場中。以根本智體如虛空。性自無垢。若心會者。一切諸系煩惱總無。以此智善治諸惑故。號道場中。有一夜神。名大愿精進力救護一切眾生者。以明八地無功智成。念其本願。興悲利生。無有盡極。因行立名也。善財見夜神在大眾中者。不離本智。行普賢滿法界眾生界行。是在眾中。坐普賢一切宮殿摩尼藏師子之座者。以此位修行。會根本普光明智為座體。以根本普光明智自體。無性無相。性自光明。量同法界虛空界無邊。無表裡大小等量。普能含納一切境界。總在其中。而同其體。以為座體。以普現法界國土摩尼寶網。羅覆其上者。以明會根本智。一切隨方。國剎教化一切眾生。所有教網。皆從根本智現差別智。設無邊教網漉眾生。而成報果故。大意明從初發心已來。會根本智。至此位功高智凈。行博教多悲寬。益廣報無盡也。夜神現日月星宿影像身。現隨眾生心普令得見身。現等一切眾生形相身。現無邊廣大色相海身。如是廣如經說。善財見已一心頂禮。舉身投地。良久乃起
【現代漢語翻譯】 現代漢語譯本：恒常進入法界虛空界（Dharmadhatu Akasha-dhatu）。微塵之中有無限化身，一時恒常救濟眾生，所以沒有休息。這是菩薩廣大的歡喜。
第八不動地（Achala-bhumi）。以愿波羅蜜（Pranidhana-paramita）為主，其餘九種波羅蜜為伴。此道場中，有一夜神（ratridevata），名叫大愿精進力救護一切眾生。『此道場中』，是說明無功用智成就，不離根本智（mula-jnana），與根本智體會融合，所以名叫道場中。以根本智的本體如同虛空，自性本來沒有垢染。如果心能領會，一切諸繫縛煩惱全部消除。用這種智慧善於調伏各種迷惑，所以號稱道場中。『有一夜神，名叫大愿精進力救護一切眾生』，是說明八地無功用智成就，憶念其根本誓願，興起悲心利益眾生，沒有窮盡。因為這種行為而立名。善財童子看見夜神在大眾中，是不離根本智，修行普賢（Samantabhadra）充滿法界眾生界的行愿，所以是在大眾中。『坐普賢一切宮殿摩尼藏師子之座』，是以此位修行，體會根本普光明智（Samantaprabha-jnana）為座體的本體。以根本普光明智的自體，無自性無相狀，自性本來光明，量同法界虛空界無邊無際，沒有表裡大小等量，普遍能夠含納一切境界，全部在其中，而同於它的本體，作為座體。『以普現法界國土摩尼寶網，羅覆其上』，是說明體會根本智，一切隨順方所，國土教化一切眾生，所有教化之網，都從根本智顯現差別智（Visesa-jnana），設立無邊教化之網度化眾生，從而成就報果。大意是說明從最初發心以來，體會根本智，到這個位次功德高深智慧清凈，行為廣博教化眾多悲心寬廣，利益廣大報應無窮盡。夜神顯現日月星宿影像身，顯現隨順眾生心普遍令眾生得見之身，顯現等同一切眾生形相之身，顯現無邊廣大色相海之身，像這樣廣泛如經文所說。善財童子看見后一心頂禮，舉身投地，過了很久才起來。
【English Translation】 English version: Constantly entering the Dharmadhatu Akasha-dhatu (法界虛空界). In each dust mote are infinite bodies, constantly saving beings at all times, therefore without rest. This is the great joy of the Bodhisattva.
The Eighth Immovable Ground (Achala-bhumi). Taking the Vow Paramita (Pranidhana-paramita) as the main practice, with the other nine Paramitas as companions. In this sacred site, there is a night deity (ratridevata) named Great Vow of Diligent Power Saving All Sentient Beings. 'In this sacred site' means that the effortless wisdom is accomplished, not separated from the fundamental wisdom (mula-jnana), and is in union with the fundamental wisdom, therefore it is called 'in the sacred site'. The essence of the fundamental wisdom is like the void, its nature is inherently without defilement. If the mind can comprehend it, all fetters and afflictions will be eliminated. Because this wisdom skillfully subdues all delusions, it is called 'in the sacred site'. 'There is a night deity named Great Vow of Diligent Power Saving All Sentient Beings' means that the effortless wisdom of the eighth ground is accomplished, remembering its original vows, arousing compassion to benefit sentient beings, without end. The name is established based on this practice. Sudhana (善財) seeing the night deity in the assembly means not being separated from the fundamental wisdom, practicing the vows of Samantabhadra (普賢) filling the Dharmadhatu and the realm of sentient beings, therefore being in the assembly. 'Sitting on the lion throne of the Mani treasury in all palaces of Samantabhadra' means that with this position of practice, the fundamental Universal Light Wisdom (Samantaprabha-jnana) is realized as the essence of the throne. The self-nature of the fundamental Universal Light Wisdom is without self-nature and without form, its nature is inherently luminous, its measure is the same as the boundless Dharmadhatu and the realm of space, without inside or outside, large or small, equal in measure, universally able to contain all realms, all within it, and the same as its essence, as the essence of the throne. 'Covered above by the Mani jewel net that universally manifests the lands of the Dharmadhatu' means that the fundamental wisdom is realized, everything follows the direction, the lands teach and transform all sentient beings, all the nets of teachings, all manifest differential wisdom (Visesa-jnana) from the fundamental wisdom, establishing boundless nets of teachings to deliver sentient beings, thereby accomplishing the reward fruit. The general meaning is that from the initial aspiration, the fundamental wisdom is realized, to this position the merit is high and the wisdom is pure, the practice is broad and the teachings are many, the compassion is vast, the benefits are great and the retribution is endless. The night deity manifests the image body of the sun, moon, and stars, manifests the body that universally allows sentient beings to see according to their minds, manifests the body that is equal to the forms of all sentient beings, manifests the body of the boundless and vast ocean of forms, as extensively as described in the sutra. After seeing this, Sudhana prostrated with one mind, threw his body to the ground, and after a long time, arose.
。合掌瞻仰者。地是物中之卑。以知識道真智朗。卑己敬之。除我慢之極也。合掌者契會也。瞻仰者智德可尊也善財問夜神言。發心久如。初以智境答。后立時劫答。初智境答者。經云。一切法自性。等入于諸法。真實之性證無依法。舍離世間。悉知諸法色相差別。亦能了達青黃赤白性。皆不實無有差別。乃至我入此解脫。了知法性無差別。而能示現無量色身。意明。智體與三世體齊。雖大用神化遍周。無初得法之時可說。經中亦作日在空中。無時劫喻等。亦作幻人住世教化喻。後方立時者。經云。乃往古世過世界海微塵數劫。初名善光。以為劫初。為勝光王。太子名為善光伏。是初心之因。舉此為初發之心及時劫。其太子具二十八相。以明九地十地四重因果未及。不具三十二相。在此身以救地獄罪。發慈悲心。至如今。作夜天神。以表此位無功智中。念本願力。而行悲行。此位法合諸佛。三加七勸法如前。第八地中具文已釋。從我唯知此教化眾生善根解脫已下。是推德升進。第九善慧地。以力波羅蜜為主。餘九為伴。此閻浮提有園林。名嵐毗尼林者。以明此園是如來所生園。不云國邑。都舉一閻浮提之境界。是如來降神受生誕生攝化之境。然後次三千大千百億閻浮提。乃至十方一切剎海。乃至以剎海塵中微細境界。
【現代漢語翻譯】 現代漢語譯本：合掌瞻仰夜神的人，是因為大地是萬物中最為卑下的。通過知識領悟真理，智慧明朗，所以謙卑自己，尊敬他人，去除我慢的極致。合掌，是契合；瞻仰，是（夜神的）智慧和德行值得尊敬。善財童子問夜神說：『您發起菩提心有多久了？』夜神先用智慧境界來回答，然後用時間劫數來回答。最初用智慧境界回答，經中說：『一切法的自性，平等地進入到諸法的真實自性中，證悟到沒有所依賴的法，捨棄世間，完全知曉諸法的色相差別，也能了達青黃赤白等色的自性，都是不真實的，沒有差別。』乃至『我進入這種解脫境界，了知法性沒有差別，而能示現無量色身。』意思是說，智慧的本體與三世的本體相同。雖然大用神化遍佈周全，沒有最初得法的時間可以說。經中也用太陽在空中，沒有時間劫數的比喻等等，也用幻化的人住在世間教化的比喻。之後才立時間，經中說：『在過去古遠的世界，經過如世界海微塵數一樣多的劫數，最初名為善光劫，作為劫的開始。那時有一位勝光王，他的太子名為善光伏。』這是初心的因。舉這個例子作為最初發心的時間和劫數。這位太子具有二十八種相，用來說明九地、十地、四重因果還沒有達到（圓滿），不具備三十二種相。在這個身體中爲了救度地獄的罪苦眾生，發起慈悲心，直到如今，作為夜天神，用來表示這個位次在無功用的智慧中，憶念本來的願力，而行持慈悲的行為。這個位次的法與諸佛相合。三次加持，七次勸請法如前所述，第八地中經文已經解釋。從『我只知道這種教化眾生善根的解脫』以下，是推崇夜神的功德，使其升進到第九善慧地，以力波羅蜜為主，其餘九種波羅蜜為伴。這閻浮提有一個園林，名叫嵐毗尼林，用來說明這個園林是如來所出生的地方。不說國都城邑，而是總舉整個閻浮提的境界，是如來降神受生、誕生攝化的境地。然後依次是三千大千世界、百億閻浮提，乃至十方一切剎土海，乃至用剎土海微塵中的微細境界（來度化眾生）。
【English Translation】 English version: Those who join their palms and look up to the night deity do so because the earth is the lowest of all things. Through knowledge, they understand the truth, and wisdom shines brightly. Therefore, they humble themselves, respect others, and eliminate the extreme of arrogance. Joining palms signifies accord, and looking up signifies that the wisdom and virtue (of the night deity) are worthy of respect. Sudhana (Sudhana-śreṣṭhi-dāraka) asked the night deity: 'How long ago did you generate the Bodhi mind?' The night deity first answered with the realm of wisdom, and then with the measure of time and kalpas (kalpa). Initially, the answer from the realm of wisdom is, as the sutra says: 'The self-nature of all dharmas equally enters into the true nature of all dharmas, realizing the dharma that has no reliance, abandoning the world, fully knowing the differences in the appearances of all dharmas, and also understanding that the natures of blue, yellow, red, and white are all unreal and without difference.' And even 'I enter this state of liberation, knowing that the nature of dharma has no difference, and yet I can manifest limitless bodies.' The meaning is that the essence of wisdom is the same as the essence of the three times (past, present, and future). Although the great function and divine transformation pervade everywhere, there is no time when the initial attainment of the Dharma can be spoken of. In the sutra, it is also compared to the sun in the sky, without the metaphor of time and kalpas, and also to the metaphor of an illusory person living in the world to teach. Only then is time established, as the sutra says: 'In the ancient past, after countless kalpas like the dust of the ocean of worlds, the first kalpa was named Good Light (Śubha-prabha). At that time, there was a King of Supreme Light (Śrī-prabha), whose prince was named Good Light Subduer (Śubha-prabha-damana).' This is the cause of the initial mind. This example is given as the time and kalpa of the initial generation of the mind. This prince possessed twenty-eight characteristics, which illustrates that the ninth and tenth bhumis (bhumi) and the fourfold cause and effect have not yet been attained (perfected), and he does not possess the thirty-two characteristics. In this body, in order to save sentient beings from the suffering of hell, he generated the mind of compassion, and until now, as a night deity, he expresses that this position, in the wisdom of no effort, remembers the original vows and practices compassionate actions. The dharma of this position is in accordance with all Buddhas. The three additions and seven exhortations of the Dharma are as previously stated, and the sutra text in the eighth bhumi has already been explained. From 'I only know this liberation of teaching sentient beings the roots of goodness' onwards, it is to praise the merits of the night deity, causing them to advance to the ninth Good Wisdom Bhumi (Sadhumati), with the Power Paramita (bala-pāramitā) as the main one, and the other nine paramitas as companions. In this Jambudvipa (Jambudvīpa), there is a garden named Lumbini Grove (Lumbinī-vana), which is used to illustrate that this garden is the place where the Tathagata (Tathāgata) was born. It does not mention the capital city, but rather the entire realm of Jambudvipa, which is the realm where the Tathagata descended, was conceived, born, and transformed. Then, in order, are the three thousand great thousand worlds, hundreds of billions of Jambudvipas, and even all the oceans of lands in the ten directions, and even the subtle realms within the dust of the oceans of lands (to liberate sentient beings).
皆有摩耶夫人坐此園林。如來受生誕化一時同現。是故都言此閻浮提也。嵐毗尼林者。此云樂勝光園。以如來欲降神時。十方一切諸佛。悉放臍中光明。來照此園。及照摩耶身。又此園林及地。常有光明。時諸天龍神八部。常作樂音。而為供養。又此園林。常有眾寶莊嚴香華妙事。見者悅樂故。為樂勝光園。亦名無憂園。善財見妙德神。在一切寶莊嚴閣中。坐寶蓮華師子之座。以神所居表神智德。重重行門。普虛樓閣。以眾寶樹妙莊嚴。坐蓮華座者。以表如來受生及誕生。是化眾生行故。坐蓮華座表之。二十億那由他諸天恭敬圍繞。為說菩薩受生經。以明智悲行滿故。以明此位智悲行圓。示現受生誕生。十地即受如來職位。便坐眾寶莊嚴蓮華座。量等百萬三千大千世界。眷屬菩薩有十三千大千世界微塵數。各坐蓮華座。周遍十方。是故九地行圓。十地果滿。經云。菩薩有十種受生藏。如經廣明。如妙德神云。經百年。世尊果從兜率天。而來生此者。以從八地處兜率天。至九地降神。誕生以為百年。一地中修一波羅蜜行。一波羅蜜中。有百波羅蜜行滿。故來生此園。以一十百。總是大數之本。以表萬行圓滿。即受生也。以十地之果。以八地無功之智。任運成故。如來欲受生時。園中有十種相。具如經文。摩耶夫人腹中。
【現代漢語翻譯】 現代漢語譯本 都有摩耶夫人坐在這個園林里。如來受生、誕生、變化，一時同時顯現。所以都說這個閻浮提（Jambudvipa，指我們所居住的這個世界）啊。嵐毗尼林（Lumbini，佛陀誕生地）這個詞，這裡解釋為『樂勝光園』。因為如來將要降生的時候，十方一切諸佛，都從臍中放出光明，來照耀這個園林，以及照耀摩耶（Maya，佛母）的身體。而且這個園林和土地，常常有光明。當時諸天、龍神、八部，常常演奏音樂，來作為供養。而且這個園林，常常有各種寶物莊嚴，香花等美妙的事物，看見的人都感到喜悅，所以稱為『樂勝光園』，也叫『無憂園』。善財（Sudhana，善財童子）看見妙德神（Manjushri，文殊菩薩），在一切寶物莊嚴的樓閣中，坐在寶蓮華獅子座上。用神所居住的地方來表示神的智慧和功德，重重疊疊的修行法門，普遍充滿樓閣，用各種寶樹美妙地莊嚴。坐在蓮華座上，是爲了表示如來受生和誕生，是教化眾生的行為，所以用坐蓮華座來表示。二十億那由他（nayuta，數量單位）諸天恭敬地圍繞著他，為他們宣說菩薩受生經，以此來表明智慧、慈悲、行為的圓滿。以此來表明這個地位的智慧、慈悲、行為圓滿，示現受生和誕生。十地（Tenth Bhumi，菩薩修行最後階段）就接受如來的職位，便坐在眾寶莊嚴的蓮華座上，大小相當於百萬三千大千世界。眷屬菩薩有十三千大千世界微塵數那麼多，各自坐在蓮華座上，周遍十方。所以說九地（Ninth Bhumi）的修行圓滿，十地（Tenth Bhumi）的果位圓滿。經中說，菩薩有十種受生藏，如經文廣泛說明的那樣。就像妙德神（Manjushri，文殊菩薩）所說的那樣，經過一百年，世尊才從兜率天（Tushita Heaven，彌勒菩薩所在的天界）而來生到這裡，是因為從八地（Eighth Bhumi）住在兜率天（Tushita Heaven），到九地（Ninth Bhumi）降神、誕生，經過了一百年。在一地（Bhumi）中修一種波羅蜜（paramita，到彼岸），一種波羅蜜（paramita，到彼岸）中，有一百種波羅蜜（paramita，到彼岸）的修行圓滿，所以來生到這個園林。用一、十、百，總是大數的根本，以此來表示萬行圓滿，就是受生。用十地（Tenth Bhumi）的果位，用八地（Eighth Bhumi）無功用的智慧，自然而然地成就。如來將要受生的時候，園林中有十種瑞相，具體如經文所說。摩耶夫人（Maya，佛母）的腹中。
【English Translation】 English version All have Maya (Maya, Buddha's mother) sitting in this garden. The Tathagata's (Tathagata, Buddha) conception, birth, and transformation appear simultaneously. Therefore, it is said to be this Jambudvipa (Jambudvipa, the world we live in). The Lumbini Garden (Lumbini, the birthplace of Buddha) is here explained as 'Joyful Victorious Light Garden.' Because when the Tathagata (Tathagata, Buddha) was about to descend, all the Buddhas of the ten directions emitted light from their navels to illuminate this garden and Maya's (Maya, Buddha's mother) body. Moreover, this garden and land are always filled with light. At that time, the devas, dragons, and the eight classes of beings constantly played music as offerings. Furthermore, this garden is always adorned with various treasures, fragrant flowers, and wonderful things, bringing joy to those who see them. Therefore, it is called 'Joyful Victorious Light Garden,' also known as 'Worry-Free Garden.' Sudhana (Sudhana, a youth seeking enlightenment) saw Manjushri (Manjushri, Bodhisattva of Wisdom) in the pavilion adorned with all treasures, sitting on a jeweled lotus lion throne. The place where the deity resides represents the deity's wisdom and virtue, with layers upon layers of practice paths filling the pavilions, adorned with various precious trees. Sitting on the lotus throne signifies the Tathagata's (Tathagata, Buddha) conception and birth as an act of transforming sentient beings, hence the representation of sitting on the lotus throne. Twenty billion nayutas (nayuta, a unit of measurement) of devas respectfully surround him, expounding the Sutra of the Conception of the Bodhisattva, to illustrate the perfection of wisdom, compassion, and action. This illustrates the perfection of wisdom, compassion, and action in this position, manifesting conception and birth. The Tenth Bhumi (Tenth Bhumi, the final stage of Bodhisattva practice) receives the position of the Tathagata (Tathagata, Buddha), and sits on a lotus throne adorned with various treasures, equivalent in size to a million three thousand great chiliocosms. The retinue of Bodhisattvas numbers thirteen thousand great chiliocosms of dust particles, each sitting on a lotus throne, pervading the ten directions. Therefore, the practice of the Ninth Bhumi (Ninth Bhumi) is complete, and the fruit of the Tenth Bhumi (Tenth Bhumi) is fulfilled. The sutra says that Bodhisattvas have ten kinds of conception treasuries, as extensively explained in the sutra. As Manjushri (Manjushri, Bodhisattva of Wisdom) said, after a hundred years, the World-Honored One came from Tushita Heaven (Tushita Heaven, the heaven where Maitreya Bodhisattva resides) to be born here, because from the Eighth Bhumi (Eighth Bhumi) residing in Tushita Heaven (Tushita Heaven) to the Ninth Bhumi (Ninth Bhumi) descending and being born, a hundred years passed. In one Bhumi (Bhumi), one paramita (paramita, perfection) is cultivated, and in one paramita (paramita, perfection), the practice of a hundred paramitas (paramita, perfection) is completed, so he comes to be born in this garden. Using one, ten, and hundred, which are always the roots of large numbers, to represent the perfection of myriad practices, which is conception. Using the fruit of the Tenth Bhumi (Tenth Bhumi), and the effortless wisdom of the Eighth Bhumi (Eighth Bhumi), it is naturally accomplished. When the Tathagata (Tathagata, Buddha) is about to be conceived, there are ten auspicious signs in the garden, as detailed in the sutra. In Maya's (Maya, Buddha's mother) womb.
及身毛孔。普現十方國剎。及世界海。一切塵中。一時普現菩薩受生自在。廣如經說。如菩薩欲誕生時。摩耶夫人前。忽然從金剛際出大蓮華。名一切寶莊嚴藏。金剛為莖。眾寶為須。如意寶王而為其臺。有十佛剎微塵數葉。一切皆摩尼所成。自余莊嚴具如經說。此是如來初誕生第十相。以明如來福智所感。十方一切諸佛。放臍中光明。名菩薩受生自在燈者。以明臍中是受生之始。臍向上長頭身。臍向下長腰腳。向上是陽。向下是陰。如樹巢。向上生莖幹。向下生根鬚。以臍是受生之始故。十方諸佛。放臍中光明。名菩薩受生自在燈。畢洛叉樹。此云高顯。為如來在此樹下生。此樹枝幹莊嚴殊勝高顯故。善財問得法久近云。往古過億佛剎微塵數劫。復過是數。時有世界。名為普賢悅樂。八十那由他佛于中出現。第一佛于寶焰眼王夫人號喜光。于彼示現之時。妙德神以為佛乳母。從是以來念念。常見毗盧遮那佛示現。菩薩受生海。十方世界。及一切塵中。菩薩受生自在。亦恭敬供養承事。聽所說法。從我唯知此菩薩于無量劫遍一切處示現受生周遍供養自在解脫已下。推德升進。論主以偈贊菩薩受生自在法行。頌曰。普光智體如虛空。無有中邊大小量。蠢動含識皆同體。無自無他性平等。以本願力慈悲心。方便現生名為父
【現代漢語翻譯】 現代漢語譯本 及身毛孔（身體的毛孔）。普遍顯現於十方國土和世界海的每一個微塵之中。一時普遍顯現菩薩受生的自在景象，詳細情況如經文所說。例如，當菩薩將要誕生時，在摩耶夫人面前，忽然從金剛際涌現出一朵巨大的蓮花，名為一切寶莊嚴藏（一切珍寶莊嚴的寶藏）。以金剛為莖，各種珍寶為花須，如意寶王作為蓮花臺。有十佛剎微塵數目的葉子，一切都由摩尼寶珠構成，其餘的莊嚴之物如經文所描述。這是如來初誕生時的第十種瑞相，用以說明如來的福德和智慧所感召的景象。十方一切諸佛，從臍中放出光明，名為菩薩受生自在燈（菩薩受生時自在的光明），用以說明臍是受生的開始。臍向上生長出頭和身體，臍向下生長出腰和腳。向上是陽，向下是陰，如同樹巢。向上生長出莖幹，向下生長出根鬚。因為臍是受生的開始，所以十方諸佛從臍中放出光明，名為菩薩受生自在燈。畢洛叉樹（一種樹），這裡稱為高顯（高大顯眼），因為如來在此樹下誕生。這棵樹的枝幹莊嚴殊勝，高大顯眼。善財童子問及得法時間的長短，回答說：『往昔經過億佛剎微塵數劫，又超過這個數目。當時有一個世界，名為普賢悅樂（普賢菩薩喜悅安樂的世界），有八十那由他（數量單位，極大的數目）佛在那裡出現。第一尊佛在寶焰眼王夫人（寶焰眼王之妻）那裡示現，名為喜光（喜悅的光芒）。在那尊佛示現的時候，妙德神（具有妙德的神）作為佛的乳母。從那時以來，唸唸常見毗盧遮那佛（光明遍照佛）示現菩薩受生的景象，遍及十方世界以及一切微塵之中。菩薩受生自在，也恭敬供養承事諸佛，聽聞他們所說的法。我只知道這位菩薩在無量劫中遍一切處示現受生，周遍供養，自在解脫。』以下是推崇其功德，更上一層樓的描述。論主用偈頌讚嘆菩薩受生自在的法行，頌詞說：普遍的光明和智慧的本體如同虛空，沒有中間、邊際、大小的限量。所有蠢動的含識都與它同體，沒有自己和他人之分，自性平等。憑藉本願的力量和慈悲心，方便示現受生，名為父（父親）。』
【English Translation】 English version And the pores of his body universally manifested in the ten directions of lands and world-seas, and in every dust mote, simultaneously and universally manifesting the bodhisattva's freedom in taking birth, as extensively described in the scriptures. For example, when the bodhisattva was about to be born, before Māyā (the Buddha's mother), suddenly from the Vajra realm emerged a great lotus flower, named 'All-Treasure Adornment Treasury' (a treasury adorned with all treasures), with Vajra as its stem, various jewels as its stamens, and a wish-fulfilling jewel king as its platform. It had leaves equal to the number of dust motes in ten Buddha-lands, all made of Mani jewels, and the remaining adornments were as described in the scriptures. This is the tenth aspect of the Tathagata's (another name for Buddha) initial birth, illustrating the blessings and wisdom of the Tathagata. All Buddhas in the ten directions emitted light from their navels, named 'Bodhisattva's Freedom in Taking Birth Lamp' (the light of the bodhisattva's freedom in taking birth), to indicate that the navel is the beginning of taking birth. The navel grows upwards into the head and body, and downwards into the waist and feet. Upwards is Yang, downwards is Yin, like a bird's nest. Upwards grows the stem, downwards grow the roots. Because the navel is the beginning of taking birth, all Buddhas in the ten directions emitted light from their navels, named 'Bodhisattva's Freedom in Taking Birth Lamp'. Bilochā tree (a type of tree), here called 'High Manifestation' (tall and conspicuous), because the Tathagata was born under this tree. The branches and trunk of this tree are adorned with extraordinary splendor and are tall and conspicuous. Sudhana (a seeker of enlightenment) asked about the length of time since he attained the Dharma, and the reply was: 'In the past, after countless kalpas (an immense period of time) equal to the number of dust motes in a billion Buddha-lands, and even more than that number, there was a world named 'Samantabhadra's Delight' (Samantabhadra Bodhisattva's delightful world), where eighty nayutas (a very large number) of Buddhas appeared. The first Buddha manifested in the presence of Lady Gem-Flame-Eye-King (the wife of Gem-Flame-Eye-King), named Joyful Light (joyful light). At the time when that Buddha manifested, the deity Wondrous Virtue (a deity with wondrous virtue) served as the Buddha's wet nurse. Since then, in every moment, I have seen Vairochana Buddha (the Buddha of pervasive light) manifesting the ocean of bodhisattva's births, throughout the ten directions and in every dust mote. The bodhisattva is free in taking birth, and also respectfully makes offerings and serves all Buddhas, listening to the Dharma they teach. I only know that this bodhisattva has manifested birth in all places throughout countless kalpas, universally making offerings, and is free and liberated.' The following is a description that praises his merits and elevates him further. The commentator praises the bodhisattva's practice of freedom in taking birth with a verse, saying: 'The universal light and wisdom body is like space, without middle, edge, or limit of size. All sentient beings are of the same essence, without self or other, the nature is equal. By the power of original vows and compassionate heart, he expediently manifests birth, and is called Father (father).'
。或現蓮華中化生。或以慈悲幻生母。如是念念滿十方。對現色身如雲布。一切剎塵普現身。隨根影現無來去。智體本性無形色。無住無依無有處。一念普現色身云。各各不同非念慮。無功大智恒自在。十方誕生無掛礙。無像法中現妙像。引接迷流達虛妄。善達心境非一二。亦達諸像亦無像。一塵境界智幻生。智體如空幻皆寂。若了智境無體性。作與不作本無跡。菩薩以是得其源。常如萬法絕攀緣。非是心緣彼諸境。只為無功智印然。無功大智滿虛空。受生誕化總其中。一念遍含三世法。時日本來無始終。以智本無大小量。以是化徹微塵中。
略釋新華嚴經修行次第決疑論卷四之上
略釋新華嚴經修行次第決疑論卷四之下
大唐北京李通玄撰
第十法雲地。以智波羅蜜為主。餘九為伴。此迦毗羅城。有釋種女。名曰瞿波者。以明十地行。不離本處。與初地同處。以表菩提體無先後。始終不移。故云迦毗羅城有釋氏女。瞿波者。乃是如來往古為太子時妻。是過百佛剎微塵劫有王。名智山。王有太子。名善光。有居士女。名凈日。善光太子出家為比丘。于凈德林中住。入城乞食。凈日女見善光比丘。因生染愛。便解身瓔珞並珠。置其缽中。便即發菩提心。於二百五十劫。不復墮三惡道。常生勝樂
【現代漢語翻譯】 現代漢語譯本：或者在蓮花中化生，或者以慈悲幻化出母親。像這樣唸唸之間充滿十方，顯現的色身如同雲彩般遍佈。一切剎土微塵中普遍顯現身形，隨著眾生的根器顯現身影，沒有來去。智慧的本體本性沒有形狀和顏色，沒有住所，沒有依靠，也沒有固定的處所。一念之間普遍顯現色身云，各個不同，並非思慮所能及。無功用的大智慧恒常自在，在十方誕生沒有牽掛阻礙。在沒有形象的法中顯現微妙的形象，引導迷惑的眾生通達虛妄。善於通達心和境界並非一和二的關係，也通達諸像，也通達無像。一微塵的境界都是智慧幻化而生，智慧的本體如虛空，所有的幻化都是寂靜的。如果瞭解智慧的境界沒有自體本性，作為與不作為本來就沒有痕跡。菩薩因此而得到其根源，常常像萬法一樣斷絕攀緣。不是心去攀緣那些境界，只是因為無功用的大智慧自然顯現。無功用的大智慧充滿虛空，受生、誕生、變化都在其中。一念遍含過去、現在、未來三世的法，時間本來就沒有始終。因為智慧本來就沒有大小的限量，因此可以遍及到微塵之中。
《略釋新華嚴經修行次第決疑論》卷四之上
《略釋新華嚴經修行次第決疑論》卷四之下
大唐北京李通玄撰
第十法雲地（菩薩修行 দশ bhūmi 的第十個階段），以智慧波羅蜜（prajñā-pāramitā，通過智慧到達彼岸）為主，其餘九地為伴。這裡指迦毗羅城（Kapilavastu），有釋種女（Śākya），名叫瞿波（Gopā，意為牧女）者，用以說明十地之行，不離根本之處，與初地同處，以此表示菩提（bodhi，覺悟）的本體沒有先後，始終不移。所以說迦毗羅城有釋氏女瞿波者，乃是如來往昔作為太子時的妻子。過去百佛剎微塵劫（kalpa）之前，有國王名叫智山（智山），國王有太子名叫善光（善光），有居士女名叫凈日（凈日）。善光太子出家為比丘（bhikkhu，佛教僧侶），在凈德林中居住，入城乞食。凈日女見到善光比丘，因此產生愛慕之情，便解下身上的瓔珞和珠寶，放在他的缽中，隨即發起菩提心，在二百五十劫中，不再墮入三惡道，常生於殊勝的快樂之中。
【English Translation】 English version: Or be born by transformation in a lotus flower, or manifest a mother through compassion. Thus, in every thought, filling the ten directions, the manifested form appears like clouds spreading everywhere. Universally manifesting bodies in all lands and dust motes, appearing according to the roots of beings, without coming or going. The essence of wisdom is inherently without form or color, without dwelling, without reliance, and without a fixed place. In a single thought, universally manifesting clouds of forms, each different, beyond the reach of thought. Effortless great wisdom is eternally free, giving birth in the ten directions without hindrance. Manifesting wondrous forms within the formless Dharma, guiding confused beings to understand illusion. Skillfully understanding that mind and境 (jing, realm) are not one or two, also understanding all forms, and also understanding formlessness. The realm of a single dust mote is born from the illusion of wisdom, the essence of wisdom is like space, all illusions are寂 (ji, tranquil). If one understands that the realm of wisdom has no inherent nature, then acting or not acting leaves no trace. Bodhisattvas attain the source through this, constantly like the myriad dharmas, severing clinging. It is not the mind clinging to those realms, but only the effortless wisdom naturally shining forth. Effortless great wisdom fills the void, embracing birth, manifestation, and transformation within it. A single thought encompasses the dharmas of the three times, time itself originally without beginning or end. Because wisdom inherently has no measure of large or small, it can penetrate even the smallest dust mote.
Brief Explanation of the Doubtful Points in the Practice Sequence of the New Avataṃsaka Sūtra, Scroll 4, Part 1
Brief Explanation of the Doubtful Points in the Practice Sequence of the New Avataṃsaka Sūtra, Scroll 4, Part 2
Composed by Li Tongxuan of the Great Tang Dynasty in Beijing
The Tenth Dharma Cloud Ground (Dharmamegha-bhūmi, the tenth stage of a Bodhisattva's practice), with prajñā-pāramitā (perfection of wisdom) as the main focus, and the other nine grounds as companions. This refers to Kapilavastu, where there was a Śākya woman named Gopā (meaning 'cowherdess'), used to illustrate that the practice of the ten grounds does not depart from the fundamental place, being in the same place as the first ground, thereby indicating that the essence of bodhi (enlightenment) has no before or after, remaining unchanged from beginning to end. Therefore, it is said that in Kapilavastu there was a Śākya woman named Gopā, who was the wife of the Tathāgata (如來, Thus Come One) when he was a prince in the past. Hundreds of Buddha-lands dust-mote kalpas (aeons) ago, there was a king named 智山 (Zhishan, Wisdom Mountain), who had a prince named 善光 (Shanguang, Good Light), and a laywoman named 凈日 (Jingri, Pure Sun). Prince 善光 (Shanguang) renounced the world and became a bhikkhu (Buddhist monk), residing in the 凈德林 (Jingdelin, Pure Virtue Forest), and entered the city to beg for alms. The laywoman 凈日 (Jingri) saw the bhikkhu 善光 (Shanguang), and thus developed feelings of love, and took off her necklace and jewels, placing them in his bowl, and immediately generated bodhicitta (the mind of enlightenment), and for two hundred and fifty kalpas, she no longer fell into the three evil realms, and was constantly born in supreme bliss.
處。常見善光比丘。經二百五十劫。後生于善現家。蓮華化生。見財主王。有太子。名威德。太子納為妻。因此之後。常共太子供養諸佛。乃至聞法得道。迄至如來。為太子時。還為其妻。是往昔本願因緣常為其妻。依古德云。如來為太子時。有三夫人。一羅睺羅母。耶輸陀羅。作比丘尼。二名瞿波。作善財十地善知識。三名摩奴舍。未詳所在。夫如來神智性同虛空。非物像能與其類。如其智體。非情想能得其跡。但以無形質之妙靈。而十方隨根。普應對上根之類。蓮華出現。應中下之流。母胎誕生。只為本願慈善力故。於十方世界。隨物現形。豈有存妻子。而居世間也。但為化凡引俗。示生人間。八萬四千塵心迷皆同行。化妻幻子。化幻眾生。示現處纏。難捨能捨。對三乘之種。舍諸飾好。應一乘佛果之門。即具華冠瓔珞九十七種大人之相。及十華藏世界微塵等相。今以瞿波女。以表一乘智境。無別求出世。全以根本智。普印世間。萬境全真。更不說他方別有凈土。便以瞿波女用。同真性無取捨法。便將表法。便明十地道滿。法喜為妻也。一切境界。總是法樂。是故法華會三歸一乘。故說世間相常住。是法住法位。全將世間。以為解脫。無別欣厭也。又此經集會人間眾。但有五百優婆塞。五百優婆夷。五百童子。五
【現代漢語翻譯】 處。常見善光比丘（一位比丘的名字）。經過二百五十劫（極長的時間單位）后，投生於善現家。于蓮花中化生。見到財主王，有一位太子，名叫威德（太子的名字）。太子娶她為妻。因此之後，常常與太子一起供養諸佛，乃至聽聞佛法而得道。直至如來（佛陀的稱號）為太子時，還是他的妻子。這是往昔本願因緣，常常作為他的妻子。依據古代大德所說，如來為太子時，有三位夫人：一是羅睺羅（佛陀的兒子）的母親，耶輸陀羅（佛陀的妻子），後來做了比丘尼；二是名叫瞿波（佛陀的妻子），作為善財童子（《華嚴經》中的人物）十地（菩薩修行的十個階段）的善知識（指導者）；三是名叫摩奴舍，不清楚在哪裡。佛陀的神智性如同虛空，沒有物體形象可以與它相比。如同他的智慧本體，不是情感想像可以得到它的軌跡。只是以無形質的微妙靈性，而十方（各個方向）隨著眾生的根器，普遍應對。對於上根器的人，蓮花化生；對於中下根器的人，從母胎誕生。只是因為本願慈善力的緣故，在十方世界，隨著事物顯現不同的形象。哪裡會有儲存妻子，而居住在世間的事情呢？只是爲了教化凡人，引導世俗，示現在人間。八萬四千種塵世的迷惑都一同經歷，教化妻子，幻化的兒子，教化幻化的眾生，示現處於纏縛之中，難以捨棄而能捨棄。對於聲聞、緣覺、菩薩三乘的根器，捨棄各種裝飾美好之物，適應一乘佛果的法門，就具備華麗的頭冠、瓔珞等九十七種大人之相，以及十華藏世界（佛經中描述的世界）微塵一樣多的相。現在用瞿波女，來表示一乘的智慧境界，沒有另外尋求出世，完全用根本智（佛教術語，指如實的智慧）普遍印證世間，萬境都是真實的。更不說其他地方另外有凈土（佛教術語，指清凈的國土），就用瞿波女來比喻，同真性沒有取捨之法。就用表法，就說明十地道滿，法喜為妻。一切境界，總是法樂。因此《法華經》會三歸一乘（佛教術語，指將聲聞、緣覺、菩薩三乘歸於一佛乘），所以說世間相常住，這是法住法位（佛教術語，指真如之法安住于其本位），完全將世間，作為解脫，沒有另外的欣喜和厭惡。又這部經的人間大眾，只有五百優婆塞（在家男居士），五百優婆夷（在家女居士），五百童子，五 現代漢語譯本
【English Translation】 He often saw the Bhikshu（a monk's name） of Common Good Light. After two hundred and fifty kalpas（an extremely long unit of time）, he was born into the family of Good Manifestation. He was born from a lotus flower. He saw King Wealthy Lord, who had a prince named Majestic Virtue（a prince's name）. The prince took her as his wife. From then on, they often made offerings to all the Buddhas together, and even attained enlightenment after hearing the Dharma. Even when the Tathagata（an epithet of the Buddha） was a prince, she was still his wife. This was due to the karmic connection of their past vows, and she was always his wife. According to ancient virtuous ones, when the Tathagata was a prince, he had three consorts: one was the mother of Rahula（Buddha's son）, Yashodhara（Buddha's wife）, who later became a Bhikshuni（a female monk）; the second was named Gopa（Buddha's wife）, who served as a good advisor for Sudhana（a figure in the Avatamsaka Sutra） in the ten stages of the Bodhisattva path; the third was named Manusya, whose whereabouts are unknown. The divine wisdom of the Buddha is like the void, and no material form can be compared to it. Like the essence of his wisdom, it cannot be traced by emotions or thoughts. It is only through the subtle spirituality without form or substance that he universally responds to the roots of beings in all directions. For those with superior faculties, he appears from a lotus flower; for those with intermediate or inferior faculties, he is born from a mother's womb. It is only because of the power of his original vows of compassion that he manifests different forms in the ten directions, according to the nature of beings. How could there be such a thing as keeping a wife and living in the world? It is only to transform ordinary people and guide the secular world that he appears in the human realm. He experiences the eighty-four thousand worldly delusions together, transforming his wife, illusory son, and illusory beings, showing himself to be entangled, difficult to relinquish yet able to relinquish. For the three vehicles of Shravakas, Pratyekabuddhas, and Bodhisattvas, he abandons all adornments and beautiful things, adapting to the path of the One Vehicle Buddha fruit, possessing the magnificent crown, necklaces, and the ninety-seven marks of a great man, as well as the number of marks equal to the dust particles in the ten Lotus Treasury Worlds（worlds described in Buddhist scriptures）. Now, the woman Gopa is used to represent the wisdom realm of the One Vehicle, without seeking liberation separately, but fully using fundamental wisdom（a Buddhist term referring to true wisdom） to universally seal the world, where all realms are true. It is not said that there is another Pure Land（a Buddhist term referring to a pure land） elsewhere, but Gopa is used as a metaphor, where the true nature has no acceptance or rejection. This is used to represent the completion of the ten stages of the path, with the joy of Dharma as the wife. All realms are always the joy of Dharma. Therefore, the Lotus Sutra unites the three vehicles into the One Vehicle, so it is said that the characteristics of the world are permanent, and this is the Dharma abiding in its position（a Buddhist term referring to the truth abiding in its original position）, completely taking the world as liberation, without separate joy or aversion. Furthermore, in this sutra, the human assembly only consists of five hundred Upasakas（male lay practitioners）, five hundred Upasikas（female lay practitioners）, five hundred boys, and five English version
百童女。一萬諸龍。但集世間俗眾。無比丘出世眾。如來是福智大慈悲圓滿之行。世間無厭形相也。今以瞿波女。表十地法悅。無取捨法。是故凈名經云。法喜以為妻。慈悲心為女。善財至菩薩集會普現法界普光明法堂者。至十轉法輪智滿故。此是初會菩提場所契會普光明智。亦是第二會普光殿。從第二會自起信進修行。至此十地。自以智慧道滿。同諸佛法輪之智慧。以此為終。故號菩薩集會普現法界普光明講堂。其中有主宮殿神。名無憂德。並一萬守宮殿神。來迎善財。讚歎善財所修行善根。是入十地之因。見瞿波女。是十地之果。一萬守宮殿神。是守護十地智悲之行。瞿波女曾供養無數諸佛。久遠劫來承事毗盧遮那。自身位登十地。猶言未了菩薩身及身業。亦不知心智。諸劫所行之道。以未入等覺位普賢行門。至十地道滿。須舍見道煩惱。禪三昧上煩惱。涅槃清凈樂上煩惱。總舍恒入世間。一切眾生前對現色身。教化利樂。是恒常之道。更無欣進出世三昧涅槃解脫。習氣之心。以是如經中十地行滿。以無量三昧推求普賢。了不能見佛。勸令以想念求覓。方見普賢在十方一切佛所。或來或去。以是瞿波立樣。以成後學令知軌則。修行不惑。從我唯得此觀察菩薩三昧海解脫已下。是推德升進。
已上十地善知識
【現代漢語翻譯】 現代漢語譯本 一百個童女（Baitongnv）。一萬個諸龍（Zhulong）。但聚集世間的俗眾，沒有比丘（Biqiu）這樣的出世眾。如來（Rulai）是福智大慈悲圓滿的修行，世間沒有厭倦的形相。現在用瞿波女（Qubonv）來表示十地（Shidi）的法悅，沒有取捨之法。所以《凈名經》（Jingming Jing）說：『法喜以為妻，慈悲心為女。』善財童子（Shancai Tongzi）到達菩薩普現法界普光明法堂，是因為到達了十轉法輪智圓滿的緣故。這是初會菩提場所契合普光明智，也是第二會普光殿。從第二會開始，自己發起信心，精進修行，到達這十地，自己以智慧之道圓滿，同諸佛法輪的智慧，以此為終結。所以叫做菩薩普現法界普光明講堂。其中有主宮殿神，名叫無憂德（Wuyoude），並有一萬個守護宮殿的神，來迎接善財童子，讚歎善財童子所修行的善根，是進入十地的原因。見到瞿波女，是十地的果。一萬個守護宮殿的神，是守護十地智悲的修行。瞿波女曾經供養無數諸佛，久遠劫來承事毗盧遮那佛（Piluzhena），自身位登十地，還說沒有了解菩薩的身及身業，也不知道心智，以及諸劫所修行的道。因為沒有進入等覺位普賢行門（Puxian Xingmen）。到達十地道圓滿，必須捨棄見道的煩惱，禪三昧（Chan Sanmei）上的煩惱，涅槃清凈樂上的煩惱，全部捨棄而恒常進入世間，在一切眾生面前顯現色身，教化利益他們，這是恒常之道。更沒有欣求進入出世三昧涅槃解脫的習氣之心。因此如經中所說，十地修行圓滿，用無量三昧推求普賢菩薩（Puxian），始終不能見到佛。勸令用想念來求覓，才能見到普賢菩薩在十方一切佛所，或來或去。因此瞿波女樹立榜樣，來成就後來的學習者，使他們知道法則，修行不迷惑。從『我唯得此觀察菩薩三昧海解脫』以下，是推崇德行，使之升進。
以上是十地的善知識（Shanzhishi）。
【English Translation】 English version One hundred young girls (Baitongnv). Ten thousand dragons (Zhulong). They only gather worldly common people, without monks (Biqiu) who are transcendent. The Tathagata (Rulai) is the perfect practice of blessings, wisdom, great compassion, and there is no weary form in the world. Now, Qubogirl (Qubonv) is used to represent the joy of the Dharma of the Ten Grounds (Shidi), without the Dharma of acceptance and rejection. Therefore, the Vimalakirti Sutra (Jingming Jing) says: 'Taking the joy of Dharma as a wife, and the heart of compassion as a daughter.' Sudhana (Shancai Tongzi) arrives at the Bodhisattva's Universally Manifesting Dharma Realm Universally Radiant Dharma Hall because he has reached the perfection of the wisdom of the Ten Turning Dharma Wheels. This is the initial assembly's Bodhi place that coincides with the Universally Radiant Wisdom, and it is also the Universally Radiant Palace of the second assembly. Starting from the second assembly, one initiates faith, diligently cultivates, and reaches these Ten Grounds. One perfects the path of wisdom, the same as the wisdom of the Dharma Wheels of all Buddhas, and takes this as the end. Therefore, it is called the Bodhisattva's Universally Manifesting Dharma Realm Universally Radiant Lecture Hall. Among them, there is a palace deity named Wuyoude, along with ten thousand palace-guarding deities, who come to welcome Sudhana and praise the roots of goodness cultivated by Sudhana, which are the cause of entering the Ten Grounds. Seeing Qubogirl is the fruit of the Ten Grounds. The ten thousand palace-guarding deities are the guardians of the practice of wisdom and compassion of the Ten Grounds. Qubogirl has made offerings to countless Buddhas and has served Vairocana (Piluzhena) for countless kalpas. She herself has attained the position of the Ten Grounds, yet she says that she has not understood the Bodhisattva's body and body karma, nor does she know the mind and wisdom, as well as the paths practiced in various kalpas. Because she has not entered the Samantabhadra practice gate (Puxian Xingmen) of Equal Enlightenment. Upon reaching the perfection of the path of the Ten Grounds, one must abandon the afflictions of the path of seeing, the afflictions of the dhyana samadhi (Chan Sanmei), and the afflictions of the pure joy of Nirvana, abandoning them all and constantly entering the world, appearing in physical form before all sentient beings, teaching and benefiting them. This is the constant path. There is no longer a mind of delighting in entering the transcendent samadhi, Nirvana, and liberation, nor the habit of such. Therefore, as the sutra says, the practice of the Ten Grounds is perfected, and one seeks Samantabhadra (Puxian) with immeasurable samadhis, but one cannot see the Buddha. One is advised to seek with thought, and then one can see Samantabhadra in all the Buddha-lands of the ten directions, coming and going. Therefore, Qubogirl sets an example to help later learners know the rules and practice without confusion. From 'I have only attained this Samadhi Sea Liberation of Observing Bodhisattvas' onwards, it is to promote virtue and advance.
The above are the good teachers (Shanzhishi) of the Ten Grounds.
竟。十一地等覺位普賢行如下。從前十住初心至十住滿。師子幢王女。且得一分世間出世間智慈圓滿。從十行初至十行滿。出家外道名為遍行。且得一分隨行行上。不壞出家無染解脫。從十回向初至十回向滿。見天地之神。以於世間生死智悲之行含養自在。從十地初至十地滿。見瞿波女。于菩薩集會普現法界講堂。及無憂德神。及一萬守宮殿神。以十地道齊諸佛智慧。轉法輪中。智慈自在。從十一地等覺位普賢菩薩行門。初摩耶夫人至十一地滿。見德生童子有德童女。以恒往十方生死六道。入幻住門。是等覺位之功終。文殊師利彌勒如來普賢菩薩三人。總通是五位及十信位中一理智妙行之體用法界之門。從初發心來至五位滿。皆不離此三法。文殊是三空解脫之妙慧。妙簡正邪之理。彌勒如來寄同此教。一生至佛果故。是根本普光明智。普賢是根本普光明智中差別智利眾生行門。三法是一體用之門。即于諸法而能自在。此之三法成此一部經之教體。故名一乘圓教也。從十信心修行至五位未終。常以文殊師利為揀擇引導之首。普賢為伴。至入法界之果門。即普賢為首。文殊為伴。根本智常為此二法無染之體。若根本智未明。籍妙慧觀照顯發。若根本智明。即妙慧是根本智妙使。普賢是根本智中萬行之體。總是一法理智大悲
【現代漢語翻譯】 現代漢語譯本： 竟。十一地等覺位普賢行如下。從前十住初心至十住滿。師子幢王女（Śrīghana，指一位公主）。且得一分世間出世間智慈圓滿。從十行初至十行滿。出家外道名為遍行（Parivrājaka，指一種苦行僧）。且得一分隨行行上。不壞出家無染解脫。從十回向初至十回向滿。見天地之神。以於世間生死智悲之行含養自在。從十地初至十地滿。見瞿波女（Gopā，釋迦牟尼佛的妻子）。于菩薩**普現法界講堂。及無憂德神（Aśokadatta，指一位神）。及一萬守宮殿神。以十地道齊諸佛智慧。轉法輪中。智慈自在。從十一地等覺位普賢菩薩行門。初摩耶夫人（Māyādevī，釋迦牟尼佛的母親）至十一地滿。見德生童子（Guṇakara，指一位童子）有德童女。以恒往十方生死六道。入幻住門。是等覺位之功終。文殊師利（Mañjuśrī，代表智慧的菩薩）彌勒如來（Maitreya，未來佛）普賢菩薩（Samantabhadra，代表實踐的菩薩）三人。總通是五位及十信位中一理智妙行之體用法界之門。從初發心來至五位滿。皆不離此三法。文殊是三空解脫之妙慧。妙簡正邪之理。彌勒如來寄同此教。一生至佛果故。是根本普光明智。普賢是根本普光明智中差別智利眾生行門。三法是一體用之門。即于諸法而能自在。此之三法成此一部經之教體。故名一乘圓教也。從十信心修行至五位未終。常以文殊師利為揀擇引導之首。普賢為伴。至入法界之果門。即普賢為首。文殊為伴。根本智常為此二法無染之體。若根本智未明。籍妙慧觀照顯發。若根本智明。即妙慧是根本智妙使。普賢是根本智中萬行之體。總是一法理智大悲。
【English Translation】 English version: End. The Samantabhadra practice of the eleventh ground, the stage of near-perfect enlightenment, is as follows. From the initial aspiration of the first of the ten abodes to the fulfillment of the ten abodes, Śrīghana (Śrīghana, referring to a princess) obtains a portion of worldly and other-worldly wisdom and perfect compassion. From the beginning of the ten practices to the fulfillment of the ten practices, the renunciate heretics are called Parivrājaka (Parivrājaka, referring to a type of ascetic). They obtain a portion of following practice, uncorrupted renunciation, and undefiled liberation. From the beginning of the ten dedications to the fulfillment of the ten dedications, they see the gods of heaven and earth, and freely nurture themselves with the wisdom, compassion, and practice of worldly birth and death. From the beginning of the ten grounds to the fulfillment of the ten grounds, they see Gopā (Gopā, the wife of Śākyamuni Buddha) in the Bodhisattva's **universally manifested Dharma realm lecture hall, as well as Aśokadatta (Aśokadatta, referring to a god), and ten thousand palace-guarding gods. With the path of the ten grounds, they equal the wisdom of all Buddhas. In the turning of the Dharma wheel, they are free in wisdom and compassion. From the practice gate of Samantabhadra Bodhisattva in the eleventh ground, the stage of near-perfect enlightenment, from the initial Māyādevī (Māyādevī, the mother of Śākyamuni Buddha) to the fulfillment of the eleventh ground, they see Guṇakara (Guṇakara, referring to a boy) and a virtuous girl. They constantly go to the ten directions, the six paths of birth and death, and enter the gate of illusory dwelling. This is the end of the merit of the stage of near-perfect enlightenment. Mañjuśrī (Mañjuśrī, the Bodhisattva of wisdom), Maitreya (Maitreya, the future Buddha), and Samantabhadra (Samantabhadra, the Bodhisattva of practice) together embody the gate of the Dharma realm, which is the essence of the wonderful practice of principle and wisdom in the five stages and the ten stages of faith. From the initial aspiration to the fulfillment of the five stages, they never depart from these three Dharmas. Mañjuśrī is the wonderful wisdom of the three emptinesses and liberation, and the wonderful discernment of right and wrong. Maitreya Buddha entrusts himself to this teaching, and attains Buddhahood in one lifetime. He is the fundamental universal light wisdom. Samantabhadra is the practice gate of benefiting sentient beings with the differentiated wisdom within the fundamental universal light wisdom. The three Dharmas are the gate of one essence and function, and they can be free in all Dharmas. These three Dharmas form the teaching body of this scripture, hence it is called the One Vehicle Perfect Teaching. From the cultivation of the ten faiths to the end of the five stages, Mañjuśrī is always the leader in discernment and guidance, and Samantabhadra is the companion. Upon entering the fruit gate of the Dharma realm, Samantabhadra is the leader, and Mañjuśrī is the companion. Fundamental wisdom is always the undefiled essence of these two Dharmas. If fundamental wisdom is not clear, it is revealed by the illumination of wonderful wisdom. If fundamental wisdom is clear, then wonderful wisdom is the wonderful function of fundamental wisdom. Samantabhadra is the embodiment of the myriad practices within fundamental wisdom. It is all one Dharma, principle, wisdom, and great compassion.
體用分三。若不如是合離分張。修行者不知有智悲體用通塞自在。文殊師利出善住樓閣。南行化利人間。啓發童蒙故。名文殊師利童子。菩薩以化童蒙。見道智因行立名。是故未見道時。由慧顯得本智。見道之後。慧為佛之使也。觀察取意可知。總是理智體用互參。
等覺位初以檀波羅蜜為主。餘九為伴。此世界中。有佛母摩耶者。此位能以處生死中。大慈悲心普含攝一切世間之境界。不分內外。東西南北直言此世界中也。佛母者。如來以大慈悲心為母體。能發大智慧。教化眾生故。實無如世間父母所生。為大慈大悲不違初發心。本願力化眾生故。宜應所見。以其自智。幻作父母。化作妻子。或現蓮華化生。種種生法。同眾生行。宜應化現。總是如來一智之境。隨宜幻生。何得有父母誕生入胎出胎去住之相。望其自智。以智體神妙。無色無形。無跡無垢。自體清凈。及隨本願。大慈悲力有依正二報功德。福智莊嚴。如光影像。不可提摩。隱現自在。如慈氏樓閣。如華藏世界是也。共一切眾生。同住各不相礙身為正報。國土為依報。亦依正二報互相參入。如帝釋寶網光影相參重重無盡。如是摩耶夫人。如來眷屬。總是同一切根本之智幻化所生。以接童蒙故。以大慈悲為母。幻生佛故。如十住之末。從智生慈悲。即
【現代漢語翻譯】 現代漢語譯本：體、用分為三個方面。如果不這樣結合、分離、區分，修行者就無法理解智、悲、體、用之間的通達、阻塞和自在。文殊師利菩薩從善住樓閣出來，向南行進，教化利益人間，啓發矇昧的兒童，所以名為文殊師利童子。菩薩因為教化童蒙，以見道之智為因，以行為立名之本。因此，在未見道時，由智慧顯現出根本的智慧；見道之後，智慧就成為佛的使者。觀察並領會其中的意義就可以明白，這都是理智體用相互參照的結果。
等覺位（Bodhisattva in the penultimate stage before Buddhahood）初期以檀波羅蜜（Dāna-pāramitā 佈施波羅蜜）為主，其餘九種波羅蜜為輔。在這個世界中，有佛母摩耶（Buddha's mother, Māyā）夫人。此位菩薩能夠處於生死輪迴之中，以大慈悲心普遍含攝一切世間的境界，不分內外、東西南北，直接說就是在這個世界中。佛母，是如來以大慈悲心作為母體，能夠發出大智慧，教化眾生。實際上並沒有像世間父母所生那樣。爲了大慈大悲不違背最初的發心，以本願力教化眾生，應該根據所見，用自己的智慧幻化出父母，幻化出妻子，或者顯現蓮花化生等種種生法，與眾生同行，根據情況應機化現。這都是如來一智之境，隨順情況幻化而生。哪裡會有父母誕生、入胎、出胎、去住的相狀呢？期望用自己的智慧，因為智體神妙，無色無形，無跡無垢，自體清凈，以及隨順本願的大慈悲力，有依報和正報兩種功德，福德和智慧莊嚴，如光影像，不可觸控，隱現自在，如慈氏樓閣（Maitreya's pavilion），如華藏世界（Lotus Treasury World）一樣。與一切眾生共同居住，各自互不相礙，身是正報，國土是依報。依報和正報也互相參入，如帝釋寶網（Indra's net）的光影互相交織，重重無盡。像這樣，摩耶夫人，如來的眷屬，都是從一切根本之智幻化所生，爲了接引矇昧的眾生，以大慈悲為母，幻化出佛。如十住位（the ten abodes）的末尾，從智生出慈悲，就是這個道理。
【English Translation】 English version: The substance and function are divided into three aspects. If they are not combined, separated, and distinguished in this way, the practitioner will not understand the unobstructedness and freedom of wisdom, compassion, substance, and function. Mañjuśrī (Bodhisattva of Wisdom) emerged from the Good Abode Pavilion, traveled south to teach and benefit the human realm, and enlighten ignorant children, hence the name Mañjuśrī Kumārabhūta (Mañjuśrī the Youth). The Bodhisattva, because of teaching children, takes the wisdom of seeing the path as the cause and action as the basis for the name. Therefore, before seeing the path, fundamental wisdom is revealed by wisdom; after seeing the path, wisdom becomes the messenger of the Buddha. Observing and understanding the meaning can reveal that these are all mutual references between principle, wisdom, substance, and function.
In the initial stage of the Equal Enlightenment position (Bodhisattva in the penultimate stage before Buddhahood), Dāna-pāramitā (Perfection of Giving) is the main practice, with the other nine pāramitās as companions. In this world, there is Buddha's mother, Māyā (Buddha's mother, Māyā). This Bodhisattva in this position is able to be in the cycle of birth and death, universally encompassing all realms of the world with great compassion, without distinguishing between inside and outside, east, west, south, and north, directly saying in this world. The Buddha's mother is the Tathāgata (Thus Come One, Buddha) using great compassion as the matrix, capable of generating great wisdom to teach sentient beings. In reality, there is no such thing as being born from worldly parents. In order to ensure that great compassion does not violate the initial aspiration, the original vow power is used to teach sentient beings. According to what is seen, one should use one's own wisdom to transform into parents, transform into a wife, or manifest lotus birth and other forms of birth, walking with sentient beings, manifesting according to the situation. These are all realms of the one wisdom of the Tathāgata, arising from transformation according to circumstances. How could there be the appearance of parents being born, entering the womb, exiting the womb, going and staying? It is hoped that one will use one's own wisdom, because the substance of wisdom is miraculous, without color or form, without trace or stain, the self-nature is pure, and according to the original vow, the power of great compassion has two kinds of merits, the dependent reward and the true reward, adorned with blessings and wisdom, like light and shadow, untouchable, freely appearing and disappearing, like Maitreya's pavilion, like the Lotus Treasury World. Living together with all sentient beings, each not hindering the other, the body is the true reward, and the land is the dependent reward. The dependent reward and the true reward also interpenetrate each other, like the light and shadows of Indra's net interweaving, endlessly. Like this, Māyā, the family of the Tathāgata, are all born from the transformation of all fundamental wisdom, in order to receive ignorant sentient beings, using great compassion as the mother, transforming into the Buddha. Like the end of the ten abodes (the ten abodes), compassion arises from wisdom, that is the principle.
師子幢王女。名曰慈行。此等覺位即慈悲生智。即以母生佛。升進次第如然。善財嘆。摩耶夫人身。是超六處。離一切著智。無礙道具清凈法身。以如幻業而現化身。以如幻智而現世間。以如幻影而持佛法身。乃至無依處身。廣如經說。善財先見主城神。名寶眼。眷屬圓滿者。是悲中之智眼。引接眾生故。先見也。以雜色寶華散善財者。以明入大慈悲行。非一種行。行無量種種行。是以眾色寶華而散善財。又勸善財二十八種守護心城法門。意令修行大慈悲。處生死行。廣大無限。于生死行中。不貪境界。但欲成就如來十力。廣如經說。意明欲入生死。成大悲行。不捨智業。本清凈法大悲圓滿。普周世間。謂和無二。不令有滯。此二十八種守護心城法。是和智悲。成普賢入生廣大行門。令不染不離。是入生死。成大慈悲。前方便故。是故先見寶眼主城神也。又云。佛子。菩薩摩訶薩。若能如是修心城。則能積集一切善法。何以故。蠲除一切諸障故。所謂見佛障。聞法障。供養如來障。攝諸眾生障。凈佛國土障。此有五種障。皆是有所欣求功德善法。懼生死心。非是真入無作任運大慈悲者。故今欲見此位善知識者。常除如是等五障之心。不用功力。則便得見。以明十地道滿。入等覺位。普賢大慈悲。處世間眾生海。當除此
【現代漢語翻譯】 現代漢語譯本 師子幢王女（Śrīsimhadhvaja，獅子幢王之女），名為慈行。此等覺位（Buddha-bhūmi，接近佛果的菩薩位階）即慈悲生智。即以母生佛，升進次第如然。善財（Sudhana）讚歎，摩耶夫人（Māyādevī，釋迦牟尼佛的生母）身，是超六處（超越六根的境界），離一切著智（遠離一切執著的智慧），無礙道具清凈法身（無礙的工具，清凈的法身）。以如幻業而現化身（以如夢如幻的業力顯現化身），以如幻智而現世間（以如夢如幻的智慧顯現於世間），以如幻影而持佛法身（以如夢如幻的影像而持有佛的法身），乃至無依處身（乃至無所依賴的身）。廣如經說。善財先見主城神（Adhipati-nagara-devatā，守護主城的女神），名寶眼（Ratna-netra）。眷屬圓滿者，是悲中之智眼（在慈悲中的智慧之眼），引接眾生故，先見也。以雜色寶華散善財者，以明入大慈悲行（進入廣大的慈悲之行），非一種行，行無量種種行。是以眾色寶華而散善財。又勸善財二十八種守護心城法門（守護心城的二十八種法門），意令修行大慈悲，處生死行（處於生死輪迴之中）。廣大無限，于生死行中，不貪境界，但欲成就如來十力（Tathāgata-balas，如來的十種力量）。廣如經說。意明欲入生死，成大悲行，不捨智業。本清凈法大悲圓滿，普周世間，謂和無二，不令有滯。此二十八種守護心城法，是和智悲，成普賢（Samantabhadra）入生廣大行門，令不染不離，是入生死，成大慈悲，前方便故。是故先見寶眼主城神也。又云，佛子，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），若能如是修心城，則能積集一切善法。何以故？蠲除一切諸障故。所謂見佛障，聞法障，供養如來障，攝諸眾生障，凈佛國土障。此有五種障，皆是有所欣求功德善法，懼生死心，非是真入無作任運大慈悲者，故今欲見此位善知識者，常除如是等五障之心，不用功力，則便得見。以明十地（Daśa-bhūmi，菩薩修行的十個階段）道滿，入等覺位，普賢大慈悲，處世間眾生海，當除此
【English Translation】 English version The daughter of King Śrīsimhadhvaja (Lion Banner King), named Cārucaryā (Pleasing Conduct). This position of near-perfect enlightenment (Buddha-bhūmi) is where wisdom arises from compassion. It is through the mother that the Buddha is born, and the stages of advancement are thus. Sudhana praises Māyādevī (Mother of Shakyamuni Buddha)'s body as transcending the six sense-fields, possessing wisdom free from all attachments, and being a pure Dharma-body with unobstructed means. She manifests transformation bodies through illusory karma, appears in the world through illusory wisdom, and upholds the Buddha's Dharma-body through illusory shadows, even to the point of having a body without reliance. This is extensively described in the scriptures. Sudhana first sees the Adhipati-nagara-devatā (City Guardian Goddess), named Ratna-netra (Jewel Eye). Her retinue being complete signifies the wisdom-eye within compassion, leading and receiving sentient beings, hence the initial encounter. Scattering various colored jeweled flowers upon Sudhana signifies entering the practice of great compassion, not a single practice, but practicing limitless varieties of practices. Therefore, various colored jeweled flowers are scattered upon Sudhana. Furthermore, she advises Sudhana on the twenty-eight methods of guarding the mind-city, intending to cultivate great compassion and dwell in the conduct of birth and death. Vast and boundless, within the conduct of birth and death, not craving realms, but only desiring to accomplish the ten powers of the Tathāgata (Tathāgata-balas). This is extensively described in the scriptures. It intends to clarify that entering birth and death to accomplish the conduct of great compassion does not abandon the work of wisdom. The fundamentally pure Dharma, great compassion, is complete, universally pervading the world, meaning harmony and non-duality, not allowing any stagnation. These twenty-eight methods of guarding the mind-city harmonize wisdom and compassion, accomplishing Samantabhadra's vast gate of entering life, ensuring non-contamination and non-separation, which is entering birth and death, accomplishing great compassion, as a preliminary expedient. Therefore, Sudhana first sees the City Guardian Goddess Ratna-netra. It is also said, 'Buddha-child, if a Bodhisattva-mahāsattva (Great Bodhisattva) can cultivate the mind-city in this way, they can accumulate all good dharmas. Why? Because they eliminate all obstacles. These include obstacles to seeing the Buddha, hearing the Dharma, making offerings to the Tathāgata, gathering sentient beings, and purifying Buddha-lands. These five obstacles all involve seeking meritorious virtues and fearing the heart of birth and death, which is not truly entering the effortless, spontaneous great compassion. Therefore, those who wish to see a wise friend in this position should constantly eliminate such five obstacles from their minds, without exerting effort, and then they will be able to see. This clarifies that when the path of the ten stages (Daśa-bhūmi) is complete, one enters the position of near-perfect enlightenment, and Samantabhadra's great compassion dwells in the ocean of sentient beings in the world, one should eliminate this.'
五障。方得見摩耶之身。此乃是不求出世。不求功德。不求見佛。不求聞法。純以無作大慈悲。一往同一切眾生生死流。教化利物。無有身心所求果報。及懼生死。爾時有身眾神。名蓮華法德。及妙華光明無量諸神前後圍繞。從道場出。住虛空中。以妙音聲種種稱歎。是處生死海。住法空。無染之行滿。摩耶夫人。從耳珰放無量色光明網。普照無邊諸佛世界。令善財見十方無邊國土一切諸佛。其光明網右繞世間。經一匝還來。入善財頂。乃至遍入身諸毛孔。善財即得凈明眼。永離一切愚癡暗。故得離翳眼。能了一切眾生性故。廣如經說。何故耳珰放光。以六根之中意根。以成智業。餘五根中耳根。隨用為勝。以表大慈悲救苦海。以遍法界之眾生界。聞聲即救。不待見身。且取耳能遠聞過餘四故。且如雷震百里耳根得聞。若有大聲千里亦聞。四根不及。以表慈悲之光耳根為體。光照諸佛國土。次照世間。以慈悲之光。照佛國眾生國一體無二。從善財頂入。然後遍入身。及毛孔皆遍者。以明大慈悲光普周。高卑等入。體同一性。大智光明眉間起。受生光明臍輪起。大慈悲光摩耶耳珰起。四十心光手中起。十信光足下千輻輪中起。十住光足指端起。十行光足趺上起。十回向光膝上起。十住中第六住海幢比丘眼中放日輪光。照
【現代漢語翻譯】 現代漢語譯本： 五障（指貪、嗔、癡、慢、疑五種障礙）。才能得見摩耶（釋迦牟尼佛的生母）之身。這是不求出世，不求功德，不求見佛，不求聞法，完全以無作的大慈悲心，投入到一切眾生的生死輪迴中，教化利益他們，沒有身心所求的果報，也不畏懼生死。當時，有身眾神，名叫蓮華法德，以及妙華光明等無量諸神前後圍繞，從道場出來，住在虛空中，用美妙的聲音種種稱讚。這裡是生死苦海，安住於法空，沒有染污的修行圓滿。摩耶夫人從耳珰（耳飾）放出無量色光明網，普遍照耀無邊諸佛世界，讓善財（善財童子）見到十方無邊國土的一切諸佛。那光明網右繞世間一週，又回來進入善財的頭頂，乃至遍入身體的各個毛孔。善財因此得到清凈明亮的眼睛，永遠脫離一切愚癡黑暗，所以得到離翳眼，能夠了解一切眾生的本性，詳細情況如經中所說。為什麼耳珰放光？因為六根之中，意根（意識）以成就智慧事業，其餘五根中，耳根的功用最為殊勝，以此來表示大慈悲救度苦海，遍及法界的一切眾生界，聽到聲音就立刻救助，不必等到見到身形。而且取耳根能夠遠聞，勝過其餘四根的緣故。比如雷聲震動百里，耳根能夠聽到，如果有很大的聲音，千里之外也能聽到，其餘四根比不上。以此來表示慈悲之光以耳根為本體，光明照耀諸佛國土，其次照耀世間，因為慈悲之光照耀佛國和眾生國，一體沒有差別。從善財的頭頂進入，然後遍入身體以及毛孔，都普遍進入，是爲了表明大慈悲光普遍周遍，無論高低都平等進入，本體同一自性。大智慧光明從眉間升起，受生光明從臍輪升起，大慈悲光從摩耶的耳珰升起，四十心光從手中升起，十信光從足下千輻輪中升起，十住光從足趾端升起，十行光從足背上升起，十回向光從膝蓋上升起，十住中第六住的海幢比丘眼中放出日輪光照耀。
【English Translation】 English version: The five hindrances (referring to the five obstacles of greed, hatred, delusion, pride, and doubt). Only then can one see the body of Maya (the mother of Shakyamuni Buddha). This is not seeking to escape the world, not seeking merit, not seeking to see the Buddha, not seeking to hear the Dharma, but purely using uncreated great compassion to enter the cycle of birth and death with all sentient beings, teaching and benefiting them, without seeking any karmic rewards with body and mind, and without fearing birth and death. At that time, there were body-possessing gods named Lotus Dharma Virtue, and countless gods such as Wonderful Flower Light surrounding them, coming out of the Bodhimanda (place of enlightenment), dwelling in the empty space, praising in various ways with wonderful sounds. This is the sea of birth and death, dwelling in the emptiness of Dharma, the practice without defilement is complete. Maya Devi (Maya, the mother of Buddha) emitted a network of light of immeasurable colors from her earrings, universally illuminating the boundless Buddha worlds, allowing Sudhana (Sudhana-sri) to see all the Buddhas in the boundless lands of the ten directions. That network of light circled the world to the right once, and then returned to enter the top of Sudhana's head, and even penetrated all the pores of his body. Sudhana thus obtained pure and bright eyes, forever free from all ignorance and darkness, so he obtained the eye free from cataracts, able to understand the nature of all sentient beings, as described in detail in the sutra. Why did the earrings emit light? Because among the six roots, the mind-root (consciousness) is used to accomplish the work of wisdom, and among the remaining five roots, the ear-root is superior in function, to represent great compassion saving the sea of suffering, extending to all realms of sentient beings in the Dharma realm, immediately saving upon hearing the sound, without waiting to see the form. Moreover, the ear-root can hear far away, surpassing the other four roots. For example, when thunder shakes a hundred miles, the ear-root can hear it, and if there is a loud sound, it can be heard even a thousand miles away, which the other four roots cannot match. This is to represent that the light of compassion takes the ear-root as its body, the light illuminates the Buddha lands, and then illuminates the world, because the light of compassion illuminates the Buddha lands and the sentient being's lands as one without difference. Entering from the top of Sudhana's head, and then penetrating the body and pores, penetrating everywhere, is to show that the light of great compassion is universally pervasive, entering equally regardless of high or low, the body is of the same nature. The light of great wisdom rises from between the eyebrows, the light of birth rises from the navel chakra, the light of great compassion rises from Maya's earrings, the light of the forty minds rises from the hands, the light of the ten faiths rises from the thousand-spoke wheels under the feet, the light of the ten abodes rises from the tips of the toes, the light of the ten practices rises from the insteps of the feet, the light of the ten dedications rises from the knees, and the Bhikshu (monk) Sea Banner in the sixth abode of the ten abodes emits the light of the sun wheel from his eyes to illuminate.
惡道苦。善財蒙光入身。能了一切眾生性者。以同體大悲。能了一切眾生性故。次見守護菩薩堂羅剎鬼王。名曰善眼。與其眷屬一萬羅剎俱。于虛空中。以眾妙華。散善財上。明羅剎是女。住在大海之中。有大勢力。能食啖眾生。而得自在。亦能游空。以明菩薩以法空大智。常居生死海。守護一切眾生。而無舍離。以為宮殿。而能餐啖一切眾生無明貪瞋癡愛熱惱血肉故。以羅剎王表之。取此居大海中。力用殘害速疾為像也。散眾華于善財上者。以大慈悲是行故。是故散華也。勸嘆善財。令入大慈悲之行。廣如經說。羅剎王為善財說求善知識法。善男子。汝應頂禮十方。求善知識。正念思惟一切境界。求善知識。勇猛自在。遍游十方。求善知識。乃至觀身觀心。如幻如夢如影。求善知識。善財受行其教。即時睹見大寶蓮華從地踴出。所有莊嚴廣如經說。以明大慈悲為地。大慈悲行為蓮華。能起大慈悲心。為摩耶夫人身。誕生諸佛。以明從悲起智。以明萬事皆是大智大慈悲。幻生諸法。度脫眾生。是如幻智中。幻生自在無礙。方如大智大慈悲功終不可得。智凈如空。守空而住。不可但隨悲逐行。迷彼智門。皆須圓備。如主城神。一度和會慈智之行。身眾神及摩耶耳珰放光。一度和會智悲之體用。羅剎王一度和會智悲之體。
【現代漢語翻譯】 現代漢語譯本 惡道是充滿痛苦的。善財童子蒙受光明進入身體。（這表明）能夠了解一切眾生本性的人，是因為具有同體大悲（將眾生的苦難視為自己的苦難）。因為能夠了解一切眾生的本性，所以善財童子接下來拜見了守護菩薩堂的羅剎鬼王（Rākṣasa，一種惡鬼），名叫善眼（Sudṛṣṭi）。善眼羅剎鬼王和他的眷屬一萬羅剎一起，在虛空中，用各種美妙的鮮花，散在善財童子的身上。這表明羅剎是女性，居住在大海之中，具有強大的勢力，能夠吞食眾生，並以此獲得自在，也能在空中自由飛行。這也表明菩薩以法空大智（Dharma-śūnyatā-mahājñāna，領悟一切事物皆無自性的智慧），常居於生死之海，守護一切眾生，而不捨棄離開，並將生死之海作為自己的宮殿。菩薩能夠餐食一切眾生的無明、貪婪、嗔恨、癡迷和愛慾所產生的熱惱和血肉。因此，用羅剎王來象徵菩薩。取羅剎居住在大海之中，其力量和殘害眾生的速度之快作為比喻。將鮮花散在善財童子身上，是因為大慈悲是菩薩的修行。因此，才散花。勸勉讚歎善財童子，令其進入大慈悲的修行之中，詳細內容如經文所說。羅剎王為善財童子講述了尋求善知識（Kalyāṇa-mitra，能引導人們走上正道的良師益友）的方法：『善男子，你應該頂禮十方，尋求善知識；以正念思惟一切境界，尋求善知識；勇猛自在，遍游十方，尋求善知識；乃至觀身觀心，如幻如夢如影，尋求善知識。』善財童子接受並奉行羅剎王的教導。即時，他看見一朵大寶蓮華從地涌出，其所有的莊嚴，詳細內容如經文所說。這表明大慈悲是大地，大慈悲的修行是蓮華，能夠生起大慈悲心，如同摩耶夫人（Māyādevī，釋迦牟尼佛的生母）的身，誕生諸佛。這表明從悲心中生起智慧。表明萬事萬物都是大智大慈悲，幻化出諸法，度脫眾生。這是在如幻的智慧中，幻化出自在無礙。方才明白大智大慈悲的功用終究是不可得的。智慧清凈如虛空，守護虛空而安住。不可只隨著悲心逐行，而迷惑于智慧之門。一切都必須圓滿具備。如同主城神（Adhipati-nagaradevatā，守護城市的神祇），一度和合慈悲和智慧的修行。身眾神（Kāyadevatā，守護身體的神祇）以及摩耶夫人的耳珰（耳飾）放出光明，一度和合智慧和慈悲的本體和作用。羅剎王一度和合智慧和慈悲的本體。 English version The evil paths are filled with suffering. Sudhana (Śreṣṭhi Sudhana) received light into his body. (This indicates that) one who can understand the nature of all sentient beings does so because of the great compassion of oneness (seeing the suffering of others as one's own). Because he can understand the nature of all sentient beings, Sudhana next visited the Rākṣasa (a type of demon) queen named Sudṛṣṭi (Good Eyes), who guards the Bodhisattva hall. Together with her retinue of ten thousand Rākṣasas, she scattered various wonderful flowers upon Sudhana in the empty sky. This indicates that the Rākṣasa is female, resides in the great ocean, possesses great power, can devour sentient beings and gain freedom thereby, and can also fly freely in the sky. This also indicates that the Bodhisattva, with the great wisdom of Dharma-śūnyatā (the wisdom of realizing that all things are without inherent existence), constantly resides in the ocean of birth and death, guarding all sentient beings without abandoning them, and takes the ocean of birth and death as his palace. The Bodhisattva can consume the ignorance, greed, hatred, delusion, and passionate desires of all sentient beings, which produce torment and flesh and blood. Therefore, the Rākṣasa queen is used to symbolize the Bodhisattva. The fact that the Rākṣasa resides in the great ocean and the speed of her power and harming of sentient beings are taken as metaphors. Scattering flowers upon Sudhana is because great compassion is the practice of the Bodhisattva. Therefore, flowers are scattered. Exhorting and praising Sudhana, causing him to enter into the practice of great compassion, the details of which are as described in the scriptures. The Rākṣasa queen told Sudhana about the method of seeking good spiritual friends (Kalyāṇa-mitra, a virtuous teacher who can guide people onto the right path): 'Good man, you should prostrate to the ten directions, seeking good spiritual friends; contemplate all realms with right mindfulness, seeking good spiritual friends; be brave and free, traveling throughout the ten directions, seeking good spiritual friends; and even contemplate the body and mind as illusions, dreams, and shadows, seeking good spiritual friends.' Sudhana accepted and practiced the teachings of the Rākṣasa queen. Immediately, he saw a great treasure lotus flower emerge from the ground, all its adornments as described in the scriptures. This indicates that great compassion is the earth, the practice of great compassion is the lotus flower, and it can give rise to the mind of great compassion, like the body of Māyādevī (the mother of Śākyamuni Buddha), giving birth to all Buddhas. This indicates that wisdom arises from compassion. It indicates that all things are great wisdom and great compassion, which transform into all dharmas, liberating sentient beings. This is in the illusory wisdom, transforming into freedom without obstruction. Only then does one understand that the function of great wisdom and great compassion is ultimately unattainable. Wisdom is pure like the void, guarding the void and abiding in it. One should not only follow compassion and practice, becoming deluded by the gate of wisdom. Everything must be fully equipped. Like the Adhipati-nagaradevatā (guardian deity of the city), once uniting the practice of compassion and wisdom. The Kāyadevatā (deities guarding the body) and the earrings of Māyādevī emit light, once uniting the substance and function of wisdom and compassion. The Rākṣasa queen once unites the substance of wisdom and compassion.
【English Translation】 English version The evil paths are filled with suffering. Sudhana (Śreṣṭhi Sudhana) received light into his body. (This indicates that) one who can understand the nature of all sentient beings does so because of the great compassion of oneness (seeing the suffering of others as one's own). Because he can understand the nature of all sentient beings, Sudhana next visited the Rākṣasa (a type of demon) queen named Sudṛṣṭi (Good Eyes), who guards the Bodhisattva hall. Together with her retinue of ten thousand Rākṣasas, she scattered various wonderful flowers upon Sudhana in the empty sky. This indicates that the Rākṣasa is female, resides in the great ocean, possesses great power, can devour sentient beings and gain freedom thereby, and can also fly freely in the sky. This also indicates that the Bodhisattva, with the great wisdom of Dharma-śūnyatā (the wisdom of realizing that all things are without inherent existence), constantly resides in the ocean of birth and death, guarding all sentient beings without abandoning them, and takes the ocean of birth and death as his palace. The Bodhisattva can consume the ignorance, greed, hatred, delusion, and passionate desires of all sentient beings, which produce torment and flesh and blood. Therefore, the Rākṣasa queen is used to symbolize the Bodhisattva. The fact that the Rākṣasa resides in the great ocean and the speed of her power and harming of sentient beings are taken as metaphors. Scattering flowers upon Sudhana is because great compassion is the practice of the Bodhisattva. Therefore, flowers are scattered. Exhorting and praising Sudhana, causing him to enter into the practice of great compassion, the details of which are as described in the scriptures. The Rākṣasa queen told Sudhana about the method of seeking good spiritual friends (Kalyāṇa-mitra, a virtuous teacher who can guide people onto the right path): 'Good man, you should prostrate to the ten directions, seeking good spiritual friends; contemplate all realms with right mindfulness, seeking good spiritual friends; be brave and free, traveling throughout the ten directions, seeking good spiritual friends; and even contemplate the body and mind as illusions, dreams, and shadows, seeking good spiritual friends.' Sudhana accepted and practiced the teachings of the Rākṣasa queen. Immediately, he saw a great treasure lotus flower emerge from the ground, all its adornments as described in the scriptures. This indicates that great compassion is the earth, the practice of great compassion is the lotus flower, and it can give rise to the mind of great compassion, like the body of Māyādevī (the mother of Śākyamuni Buddha), giving birth to all Buddhas. This indicates that wisdom arises from compassion. It indicates that all things are great wisdom and great compassion, which transform into all dharmas, liberating sentient beings. This is in the illusory wisdom, transforming into freedom without obstruction. Only then does one understand that the function of great wisdom and great compassion is ultimately unattainable. Wisdom is pure like the void, guarding the void and abiding in it. One should not only follow compassion and practice, becoming deluded by the gate of wisdom. Everything must be fully equipped. Like the Adhipati-nagaradevatā (guardian deity of the city), once uniting the practice of compassion and wisdom. The Kāyadevatā (deities guarding the body) and the earrings of Māyādevī emit light, once uniting the substance and function of wisdom and compassion. The Rākṣasa queen once unites the substance of wisdom and compassion.
如是三度勸發和會。觀行次第因緣成竟。方始蓮華從地踴出。具眾寶莊嚴。摩耶居中而坐。坐于眾妙寶座。一切諸莊嚴中。起化莊嚴。及摩耶夫人。出化身云。遍周十方。成就一切眾生。廣如經說。乃至善財等摩耶所化。總現其前。亦廣如經說。如摩耶夫人。身相如本。乃能容受十佛剎微塵數菩薩眾海。八萬諸龍等眾。悉在腹中。菩薩于腹中受生時。于摩耶夫人腹中游行自在。一步過三千大千世界。一一步皆悉如是。乃至一切行普賢行。普賢行者。受生菩薩教化眾生。悉在其中。故知。只是諸佛大慈悲母體也。如經所說。不可具言。善財問摩耶得法久近。云。乃往古世過不可思議非最後身菩薩神通道眼所知劫數。是得法久近。從我唯知此菩薩大愿智幻解脫門已下。是推德升進。
第二戒波羅蜜為主。餘九為伴。善知識。於此世界三十三天有王。名正念。此是前十住中正念天子。其王有女。名天主光。以明此位以慈悲為戒體。以天主是智。女是慈悲。以此位智悲圓滿為戒體。名天主光者。天為凈也。主者入生死中。主持教法。以利眾生。光者雖處生死塵勞。大悲同行。攝取眾生。同纏不污。戒光具足。名天主光。得無礙念清凈莊嚴解脫門。
第三忍波羅蜜為主。餘九為伴。迦毗羅城。有童子師。名為遍友。
【現代漢語翻譯】 現代漢語譯本： 如是三度勸請，法會得以成立。觀行次第的因緣成就完畢，蓮花才從地上涌出，具備各種珍寶莊嚴。摩耶夫人（釋迦牟尼佛的生母）居中而坐，坐在眾妙寶座上，一切莊嚴之中，又生起化現的莊嚴。摩耶夫人放出化身云，遍佈十方，成就一切眾生，詳細情況如經文所說。乃至善財童子等摩耶夫人所化現的形象，都呈現在他面前，也詳細如經文所說。如摩耶夫人，身相如原本一樣，卻能容納十佛剎微塵數般的菩薩眾海，以及八萬諸龍等眾，都在她的腹中。菩薩在腹中受生時，在摩耶夫人腹中自在，一步跨過三千大千世界，每一步都如此。乃至一切行和普賢行（菩薩的行愿），普賢行者教化眾生，都包含在其中。所以可知，摩耶夫人是諸佛大慈悲的母體。如經文所說，無法完全用語言表達。善財童子問摩耶夫人得法多久，摩耶夫人回答說：『在過去古遠不可思議，非最後身菩薩神通道眼所能知曉的劫數之前，我就已經得法了。』這是得法的時間長久。『從我唯知此菩薩大愿智幻解脫門』以下，是推崇摩耶夫人的功德，使之升進。 第二，以戒波羅蜜（持戒的完美）為主，其餘九種波羅蜜為伴。善知識，在這個世界的三十三天（欲界六天之一）中，有一位天王，名叫正念。這位就是前十住位中的正念天子。這位天王有一位女兒，名叫天主光。這是爲了說明此位以慈悲為戒體。天主代表智慧，女兒代表慈悲。以此位的智慧和慈悲圓滿作為戒體。名為天主光，天代表清凈。主代表進入生死之中，主持教法，以利益眾生。光代表雖然身處生死塵勞之中，卻以大悲心同行，攝取眾生，同處卻不被污染，戒光具足，所以名為天主光。得無礙念清凈莊嚴解脫門。 第三，以忍波羅蜜（忍辱的完美）為主，其餘九種波羅蜜為伴。在迦毗羅城（釋迦牟尼佛的故鄉），有一位童子師，名為遍友。
【English Translation】 English version: Thus, after being urged and invited three times, the assembly was established. The causal conditions for the sequential practice of contemplation were fulfilled, and then a lotus flower emerged from the ground, adorned with various precious treasures. Maya (mother of Shakyamuni Buddha) sat in the center, on a seat of wondrous jewels. Among all the adornments, there arose the adornment of transformation. Maya released clouds of transformation bodies, pervading the ten directions, accomplishing all sentient beings, as described extensively in the scriptures. Even Sudhana (a youth who sought enlightenment) and other manifestations of Maya appeared before him, also as described extensively in the scriptures. Like Maya, her physical form remained as it was, yet she could contain a sea of bodhisattvas as numerous as dust motes in ten Buddha-lands, as well as eighty thousand dragons and other beings, all within her womb. When bodhisattvas were conceived in her womb, they were at ease within Maya's womb, taking a step that crossed three thousand great thousand worlds, each step being the same. Even all practices and the practices of Samantabhadra (a bodhisattva representing universal virtue), and Samantabhadra practitioners who teach sentient beings, were contained within her. Therefore, it is known that Maya is the mother of the great compassion of all Buddhas. As the scriptures say, it cannot be fully expressed in words. Sudhana asked Maya how long she had attained the Dharma, and Maya replied, 'In the distant past, beyond inconceivable kalpas (eons), beyond what even the divine eye of a bodhisattva in their final life could know, I had already attained the Dharma.' This is how long she had attained the Dharma. 'From what I alone know of this Bodhisattva's great vow, the wisdom-illusion liberation gate' onwards, it is praising Maya's virtues, elevating her status. Second, the Perfection of Morality (Śīla-pāramitā) is the main focus, with the other nine perfections as companions. Good Knowing Advisor, in the Trayastrimsa Heaven (one of the six heavens of desire realm) of this world, there is a king named Right Mindfulness (Samyak-smṛti). This is the Right Mindfulness Deva from the previous ten abodes. This king has a daughter named Light of the Lord of Gods (Devādhipati-prabhā). This is to illustrate that this position takes compassion as the essence of morality. The Lord of Gods represents wisdom, and the daughter represents compassion. The perfection of wisdom and compassion in this position is taken as the essence of morality. The name Light of the Lord of Gods means that the heavens are pure. The Lord represents entering into birth and death, presiding over the teachings, in order to benefit sentient beings. Light represents that although one is in the defilements of birth and death, one walks together with great compassion, embracing sentient beings, being together without being defiled, possessing both morality and light, hence the name Light of the Lord of Gods. One attains the Unobstructed Mindfulness Pure Adornment Liberation Gate. Third, the Perfection of Patience (Kṣānti-pāramitā) is the main focus, with the other nine perfections as companions. In Kapilavastu (the birthplace of Shakyamuni Buddha), there was a teacher of children named Universal Friend (Samanta-mitra).
善財請法。便指此城中有童子。名善知眾藝。此兩位善知識。共成主伴。以例儒門。如此孔丘顏回是也。以教童蒙故。一名童子。說四十二字母。具在經說。說四十二字母時。以四十二般若波羅蜜為首。入無量無數般若波羅蜜門。善知眾藝菩薩解脫門是也。
第四精進波羅蜜為主。餘九為伴。
第五禪波羅蜜為主。餘九為伴。此摩竭提國有一聚落。彼中有城。名婆怛那。有優婆夷。號曰賢勝。此城在南印度。此名喜增益。得無依處道場。說隨六處中。各得無盡智性。於世間出世間法。無不了知。陰陽五行醫方眾藝。無不博達。以隨用為禪體。
第六般若波羅蜜為主。餘九為伴。南方有城。名為沃田。彼有長者。名為堅固解脫。得法門名菩薩無著念清凈莊嚴者。以智慧體本無所著。以一切心境悉皆無故。名為清凈。妙慧能生眾生善根。故城名沃田。以智慧能破無明故。長者名堅固。
第七方便波羅蜜為主。餘九為伴。即此城有長者。名為妙月。以第六智慧。即不異方便波羅蜜故。以智慧能凈煩惱故。名為妙月。雖以方便行。入于生死。恒以凈智相應故。宅有光明。得智光明法門。
第八愿波羅蜜為主。餘九為伴。南方有城。名出生。以明無功妙智現前。以本願力大慈悲行故。城名出生。
【現代漢語翻譯】 現代漢語譯本 善財請法。便指示此城中有一童子，名叫善知眾藝。這兩位善知識，共同成就主伴關係，以此比擬儒家，就像孔丘（孔子，儒家創始人）和顏回（孔子的得意門生）一樣。因為教導兒童啓蒙，所以名叫童子。宣說四十二字母，詳細內容都在經文里。宣說四十二字母時，以四十二般若波羅蜜（智慧到彼岸）為首，進入無量無數般若波羅蜜門。善知眾藝菩薩的解脫門就是這個。 第四，以精進波羅蜜（努力精進到彼岸）為主，其餘九種波羅蜜為伴。 第五，以禪波羅蜜（禪定到彼岸）為主，其餘九種波羅蜜為伴。這摩竭提國（古印度十六雄國之一）有一個聚落，那裡有一座城，名叫婆怛那（含義未知）。有一位優婆夷（在家女居士），名叫賢勝。這座城在南印度，此名喜增益（含義未知）。得到無依處道場（含義未知），宣說隨六處中，各自得到無盡智性。對於世間和出世間法，沒有不瞭解的。陰陽五行、醫方眾藝，沒有不精通的。以隨用為禪的本體。 第六，以般若波羅蜜（智慧到彼岸）為主，其餘九種波羅蜜為伴。南方有一座城，名為沃田。那裡有一位長者，名為堅固解脫。得到的法門名叫菩薩無著念清凈莊嚴者。以智慧的本體本來就沒有執著，因為一切心境都空無所有，所以名為清凈。妙慧能夠產生眾生的善根，所以城名叫沃田。因為智慧能夠破除無明，所以長者名叫堅固。 第七，以方便波羅蜜（善巧方便到彼岸）為主，其餘九種波羅蜜為伴。就在這座城裡，有一位長者，名叫妙月。因為第六種智慧，就不異於方便波羅蜜的緣故。因為智慧能夠凈化煩惱的緣故，名叫妙月。雖然以方便行，進入生死輪迴，恒常以清凈的智慧相應，所以住宅有光明。得到智光明法門。 第八，以愿波羅蜜（願力到彼岸）為主，其餘九種波羅蜜為伴。南方有一座城，名叫出生。因為明白無功用的妙智現前，以本願力大慈悲行，所以城名叫出生。
【English Translation】 English version Sudhana requested the Dharma. Then he was directed to a boy in this city named Shanzhi Zhongyi (Skilled in All Arts). These two Kalyanamitras (spiritual friends) together form a relationship of principal and companion, analogous to Confucianism, like Kong Qiu (Confucius, founder of Confucianism) and Yan Hui (Confucius's favorite disciple). Because he teaches children, he is called a boy. He speaks of the forty-two letters, which are detailed in the scriptures. When speaking of the forty-two letters, he takes the forty-two Prajna Paramitas (perfection of wisdom) as the head, entering the immeasurable and countless Prajna Paramita gates. The liberation gate of Bodhisattva Shanzhi Zhongyi is this. Fourth, take the Virya Paramita (perfection of diligence) as the principal, and the remaining nine Paramitas as companions. Fifth, take the Dhyana Paramita (perfection of meditation) as the principal, and the remaining nine Paramitas as companions. In this Magadha (ancient Indian kingdom) there is a settlement, and in it a city named Bhatana (meaning unknown). There is a Upasika (female lay devotee) named Xiansheng. This city is in South India, and its name is Xizengyi (meaning unknown). She obtained the No-Reliance Place Bodhimanda (place of enlightenment), speaking of how in each of the six places, one obtains endless wisdom nature. Regarding worldly and transcendental dharmas, there is nothing she does not understand. Yin-yang, the five elements, medicine, and various arts, there is nothing she is not proficient in. She takes 'following usage' as the substance of Dhyana. Sixth, take the Prajna Paramita (perfection of wisdom) as the principal, and the remaining nine Paramitas as companions. In the south there is a city named Wotian (Fertile Field). There is a elder named Jiangu Jietuo (Firm Liberation). The Dharma gate he obtained is called 'Bodhisattva Non-Attachment Thought Pure Adornment'. Because the substance of wisdom is originally without attachment, and because all mental states are empty, it is called pure. Wonderful wisdom can generate the good roots of sentient beings, so the city is called Wotian. Because wisdom can break through ignorance, the elder is called Jiangu (Firm). Seventh, take the Upaya Paramita (perfection of skillful means) as the principal, and the remaining nine Paramitas as companions. In this city, there is an elder named Miaoyue (Wonderful Moon). Because the sixth wisdom is not different from the Upaya Paramita. Because wisdom can purify afflictions, he is called Miaoyue. Although he enters Samsara (cycle of birth and death) through skillful means, he is constantly in accordance with pure wisdom, so his house has light. He obtained the Wisdom Light Dharma Gate. Eighth, take the Pranidhana Paramita (perfection of vows) as the principal, and the remaining nine Paramitas as companions. In the south there is a city named Chusheng (Birth). Because the wonderful wisdom of no effort appears, and because of the power of the original vow and great compassion, the city is called Chusheng.
有長者。名無勝軍。以無功之智。善破異道。無能勝者。故名無勝軍。得無盡相法門者。以無功之智。量同虛空。於一切世界。常現等眾生。無量身相。而無不濟度眾生故。
第九力波羅蜜為主。餘九為伴。此城南有一聚落。名為法者。此是法師位。以將一切世間萬境。總為法聚落故。有婆羅門。名最寂靜者。以表萬法心境總寂靜故。一切方無不寂靜。婆羅門者是寂靜故。表世無法不靜故。得誠愿語解脫者。以明出言。誠諦的無虛謬。皆稱眾生念愿所求故。以誠愿語。又自所出言。更不移改。皆堪為法。
第十智波羅蜜為主。餘九為伴。南方有城。名妙意華門。以明此位妙行圓滿。智悲行圓。隨十方一切眾生意。皆為現身。一時普遍故。童子名德生。表智。童女名有德。表慈悲。以此位智悲二行已滿。將一男一女。共成一位而像之。又以十方恒處。一切同行隨流。攝生利物。以智悲無染習故。以童子童女像之。然實要須小男小女。佛行如之。又表諸人行行。常具慈悲柔和謙順。無自憍慢故。以小男小女表之。於一切國。恒以智幻生種種身。行種種行。起種種色相。化種種眾生。無古無今。無終無始。常無斷絕。如化人出生。如幻人住世化幻眾生。尋常等遍故。得如幻住門。以智幻生。住幻住法。無心意識
【現代漢語翻譯】 現代漢語譯本：有一位長者，名叫無勝軍（擁有無上智慧的軍隊）。他以不費吹灰之力的智慧，善於破斥各種外道邪說，沒有人能勝過他，所以被稱為無勝軍。他證得了無盡相法門（能顯現無盡形象的法門），以其不費力的智慧，其量等同於虛空。在一切世界中，他常顯現與眾生數量相等的無量身相，無不救濟度化眾生。
他以第九力波羅蜜（力量的圓滿）為主，其餘九種波羅蜜為輔。在這座城的南邊有一個聚落，名叫法者（法的聚集地）。這是法師的地位，因為它將一切世間的萬千景象，都總括為法的聚落。有一位婆羅門，名叫最寂靜者（最寂靜的人），以此來表示萬法的心境總體寂靜。一切地方無不寂靜，婆羅門就是寂靜的象徵，表示世間沒有不寂靜的法。他證得了誠愿語解脫（真實愿語的解脫），以此來說明他所說的話，誠實可信沒有虛假謬誤，都能滿足眾生的念頭和願望。憑藉誠實的愿語，而且自己所說的話，不再更改，都可以作為法則。
他以第十智波羅蜜（智慧的圓滿）為主，其餘九種波羅蜜為輔。南方有一座城，名叫妙意華門（美妙意念之花的大門），以此來說明這個地位的妙行圓滿，智慧、慈悲、行為都圓滿。隨著十方一切眾生的意念，都為他們顯現身形，一時普遍存在。童子名叫德生（德行產生），代表智慧。童女名叫有德（擁有德行），代表慈悲。因為這個地位的智慧和慈悲兩種行為已經圓滿，所以用一男一女共同組成一個形象來象徵它。又因為在十方恒常處於一切同行隨流的狀態，攝取眾生利益萬物，憑藉智慧和慈悲沒有染污習氣，所以用童子童女的形象來象徵它。然而實際上需要年幼的男孩女孩，佛陀的行為也是如此。又表示修行之人，常常具備慈悲柔和謙遜，沒有自我的驕傲自滿，所以用年幼的男孩女孩來表示它。在一切國土中，恒常以智慧幻化出種種身形，行種種行為，生起種種色相，化度種種眾生，沒有過去沒有現在，沒有終結沒有開始，常常沒有斷絕。如同幻化人出生，如同幻化人住在世間化度幻化眾生，尋常平等周遍，所以證得了如幻住門（如夢幻般安住的法門），憑藉智慧幻化出生，安住在幻化的法中，沒有心意識。
【English Translation】 English version: There was an elder named Wu Sheng Jun (Invincible Army, meaning an army of unsurpassed wisdom). With effortless wisdom, he was skilled at refuting various heretical doctrines. No one could defeat him, hence the name Wu Sheng Jun. He attained the Dharma gate of endless forms (the Dharma gate that can manifest endless forms), and with his effortless wisdom, his measure was equal to the void. In all worlds, he constantly manifested countless forms equal to the number of sentient beings, without failing to save and liberate them.
He took the ninth Power Paramita (perfection of power) as the main one, with the other nine as companions. To the south of this city was a settlement called Fa Zhe (Dharma Gatherer, meaning a place where Dharma is gathered). This was the position of a Dharma master, because it encompassed all the myriad phenomena of the world as a gathering of Dharma. There was a Brahmin named Zui Ji Jing Zhe (Most Silent One), representing the total silence of the mind realm of all dharmas. All places were without exception silent, and a Brahmin was a symbol of silence, indicating that there was no Dharma in the world that was not silent. He attained the liberation of sincere wish speech (liberation through truthful vows), explaining that his words were sincere, trustworthy, and without falsehood, fulfilling the thoughts and wishes of sentient beings. Relying on sincere vows, and not changing his words, they could all serve as Dharma.
He took the tenth Wisdom Paramita (perfection of wisdom) as the main one, with the other nine as companions. To the south was a city called Miao Yi Hua Men (Gate of Wonderful Thought Flowers), explaining that the wonderful practices of this position were complete, with wisdom, compassion, and action all perfected. According to the thoughts of all sentient beings in the ten directions, he manifested bodies for them, being universally present at all times. A boy named De Sheng (Virtue Born), represented wisdom. A girl named You De (Possessing Virtue), represented compassion. Because the two practices of wisdom and compassion in this position were complete, a boy and a girl were used together to form an image symbolizing it. Furthermore, because he was constantly in a state of flowing along with all those who practiced together in the ten directions, gathering sentient beings and benefiting all things, and because his wisdom and compassion were free from defilement, the image of a boy and a girl was used to symbolize it. In reality, however, young boys and girls were needed, as was the practice of the Buddha. It also indicated that practitioners constantly possessed compassion, gentleness, humility, and were free from self-arrogance, so young boys and girls were used to represent it. In all lands, he constantly used wisdom to magically create various bodies, perform various actions, generate various forms, and transform various sentient beings, without past or present, without beginning or end, constantly without interruption. Like a magically created person being born, like a magically created person living in the world transforming magically created sentient beings, ordinarily equal and pervasive, he attained the gate of dwelling like a phantom (the Dharma gate of dwelling like a phantom), born through wisdom and magic, dwelling in the Dharma of magic, without mind or consciousness.
。化利眾生。
已下五十個善知識。五位行滿。如海岸國彌勒如來。是根本智圓三世。在樓閣中。卻指善財。令見初知識文殊師利。以明至果不離於因也。時不遷智不異故。便聞普賢菩薩名。乃至菩提道場金剛藏蓮華座前。起愿自見其身。等普賢身。普賢摩善財頂。總是一生修行。五位行滿。不離初發菩提心。根本普光明金剛智無相法身。成滿普賢無邊妙行。時不遷智不異處不移。猶如夢人不離一處一時一身一心。而夢見作種種歲月時日。遊行種種國土。作種種事業。而忽惺覺。不離本一時之間作夢也。以明根本智。觀一切世間萬法境界。如夢以覺者。萬事不遷不移。如光如影。如幻人住世。無心無體。不延不促。一切處文殊師利同聲頌云。一念普觀無量劫。無去無來亦無住。如是了知三世事。超諸方便成十力。以文殊師利明無相法身空慧。佛是根本普光明智。普賢是根本智中差別智萬行也。以此三法是一法體用。圓滿之門成。五位中五十重因果始終。為一體用周遍門。皆以十波羅蜜為行體。一中具十。十中具百。五位之中隨升進。處不同。五位中有五百波羅蜜。五位中五十個善知識。一一中皆有因有果。五十重因果共有一百。不離本十波羅蜜行。為一十。總一百一十重因果。總以十波羅蜜為行體。文殊及佛根
【現代漢語翻譯】 現代漢語譯本：化度利益一切眾生。
以下五十位善知識中，有五位已經功行圓滿。例如海岸國的彌勒如來（Maitreya Buddha，未來佛），是根本智圓滿三世的體現。他在樓閣中，反過來指引善財童子，讓他見到最初的善知識文殊師利（Manjushri，智慧的象徵），以此說明證得佛果不離最初的發心。時間沒有變遷，智慧沒有差異，所以（善財童子）便聽聞到普賢菩薩（Samantabhadra，大行愿的象徵）的名號，乃至在菩提道場金剛藏蓮華座前，發願親眼見到自身，等同於普賢菩薩的身。普賢菩薩摩頂善財童子，總而言之，這是一生的修行，五位功行圓滿，不離最初發起的菩提心，根本普光明金剛智無相法身，成就圓滿普賢菩薩無邊的妙行。時間沒有變遷，智慧沒有差異，處所沒有轉移，猶如夢中之人不離一處、一時、一身、一心，而夢見經歷種種歲月時日，種種國土，做種種事業，而忽然醒覺，不離原本一時之間所做的夢。以此說明根本智，觀照一切世間萬法境界，如夢醒來一般，萬事沒有變遷沒有轉移，如光如影，如幻化之人住在世間，無心無體，不延長也不縮短。一切處文殊師利菩薩同聲讚頌說：『一念普遍觀照無量劫，無去無來亦無住。如是了知三世事，超越諸方便成就十力。』以文殊師利菩薩表明無相法身的空慧，佛是根本普光明智，普賢菩薩是根本智中差別智的萬行。這三法是一法之體用，圓滿之門由此成就。五位之中有五十重因果始終，為一個體用周遍之門。都以十波羅蜜（Ten Perfections，佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）為行持的本體，一中具足十，十中具足百。五位之中隨著升進，所處不同。五位中有五百波羅蜜。五位中五十位善知識，每一位中都有因有果，五十重因果共有一百，不離根本的十波羅蜜行，作為一十，總共一百一十重因果。總以十波羅蜜為行持的本體，文殊菩薩以及佛的根本……
【English Translation】 English version: Transforming and benefiting all sentient beings.
Among the following fifty virtuous advisors, five have completed their practices. For example, Maitreya Tathagata (Maitreya Buddha, the future Buddha) in the country of Coast is the embodiment of the fundamental wisdom that perfects the three times. In the pavilion, he points back to Sudhana (Sudhana-śreṣṭhin-dāraka, a youth who sought enlightenment) , directing him to see the first virtuous advisor, Manjushri (Manjushri, the symbol of wisdom), to illustrate that attaining Buddhahood is inseparable from the initial aspiration. Time has not shifted, and wisdom has not differed, so (Sudhana) hears the name of Samantabhadra Bodhisattva (Samantabhadra, the symbol of great vows), and even before the Vajra-garbha lotus seat in the Bodhi-mandala, he vows to see his own body equal to that of Samantabhadra. Samantabhadra touches Sudhana's head; in short, this is a lifetime of practice, the completion of the five stages, inseparable from the initial Bodhicitta (Bodhicitta, the mind of enlightenment), the fundamental Prabhavati-vajra-jnana (Prabhavati-vajra-jnana, the diamond wisdom of universal light) , the formless Dharmakaya (Dharmakaya, the body of the law), accomplishing and perfecting Samantabhadra Bodhisattva's boundless wonderful practices. Time has not shifted, wisdom has not differed, and the place has not moved, just as a person in a dream does not leave one place, one time, one body, one mind, but dreams of experiencing various years and days, various lands, doing various deeds, and suddenly awakens, not leaving the original moment of dreaming. This illustrates that the fundamental wisdom observes all the realms of phenomena in the world, like awakening from a dream, where everything has not shifted or moved, like light and shadow, like an illusory person living in the world, without mind or body, neither lengthened nor shortened. Everywhere, Manjushri Bodhisattva praises in unison: 'In one thought, universally contemplating countless kalpas, there is no going, no coming, and no abiding. Thus, knowing the affairs of the three times, surpassing all expedient means and accomplishing the ten powers.' Manjushri Bodhisattva reveals the emptiness and wisdom of the formless Dharmakaya, the Buddha is the fundamental Prabhavati-jnana (Prabhavati-jnana, the wisdom of universal light), and Samantabhadra Bodhisattva is the myriad practices of the differentiated wisdom within the fundamental wisdom. These three dharmas are the essence and function of one dharma, and the gate of perfection is thus accomplished. Within the five stages, there are fifty layers of cause and effect from beginning to end, as a gate of all-encompassing essence and function. All take the Ten Paramitas (Ten Perfections, generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, knowledge) as the body of practice, one contains ten, and ten contain a hundred. Within the five stages, as one progresses, the places are different. Within the five stages, there are five hundred Paramitas. Within the five stages, there are fifty virtuous advisors, each containing cause and effect, and the fifty layers of cause and effect total one hundred, inseparable from the fundamental practice of the Ten Paramitas, as one ten, totaling one hundred and ten layers of cause and effect. All take the Ten Paramitas as the body of practice, Manjushri and the root of the Buddha...
本智。普賢差別智。以為大體修行。仿之不失其大道。永決疑網。不錯修行。猶如大路善置牌榜。令行者除疑故。此等覺位中。普賢行位。同世人士。不全現異相。以引凡流故。得道之後。常在十方生死。以智幻生其身。任眾生感見不同。恒化利故。住幻住門。無出沒故。以神智妙用。遍周恒無作故。以如響智應物成音。無生住滅故。以如空智日。恒大光明普照十方。無中邊故。以智境界。入十光影身。如天帝網重重影。像無去無來故。一如德生童子有德童女。智悲齊圓。處幻住門。以智幻生十方等眾生量身。教化成就一切眾生。同普賢道。無有休息也。
略釋新華嚴經修行次第決疑論卷四之下
決疑論後記
太原府壽陽方山李長者造論所。昭化院記。元祐戊申七月。商英游五臺山。中夜于秘魔巖金色光中。見文殊師利菩薩。慨悟時節。誓窮學佛。退而閱華嚴經義疏。汗漫罔知統類。九月出按壽陽。聞縣東三十五里。有方山昭化院。乃長者造論之所。齋戒往謁焉。至則于破屋之下散帙之間。得華嚴修行決疑論四卷。疾讀數紙。疑情頓釋。因詰主僧曰。聖賢游止之地。奚其破落如此耶。僧曰。長者坐亡於此山久矣。神之所游。緣之所赴。年穀常熟。而物不疵癘。此方之人。乃相與腥膻乎方山之鬼。莫
【現代漢語翻譯】 現代漢語譯本：本智（根本的智慧），普賢差別智（普賢菩薩所具有的辨別諸法差別的智慧），以這兩者作為修行的主要綱領。傚法它就不會偏離大道，永遠斷絕疑惑，不錯誤地修行，就像在大路上妥善設定路標，使修行者消除疑惑一樣。在等覺（菩薩修行的一個階段，接近成佛）的位次中，普賢菩薩的行持與世間人士相似，不會完全顯現奇異的相貌，以此來引導凡夫俗子。得道之後，常在十方生死輪迴之中，以智慧幻化出身體，任憑眾生的感應而顯現不同的形象，恒常地教化利益他們。安住在幻住門（一種境界，指菩薩雖示現於世，但不為世間所染），沒有出現和消失。以神奇的智慧妙用，周遍恒常而無造作。以如響智（像回聲一樣的智慧）應物成音，沒有生住滅。以如空智日（像虛空一樣的智慧，如太陽般），恒常發出大光明普照十方，沒有中心和邊際。以智慧的境界，進入十光影身（指菩薩所顯現的種種光明影像之身），就像天帝網（帝釋天的宮殿裝飾）重重疊疊的影像，沒有去也沒有來。就像德生童子和有德童女一樣，智慧和慈悲圓滿具足，安住在幻住門，以智慧幻化出與十方等同數量的眾生的身體，教化成就一切眾生，共同修普賢菩薩的道，沒有停止休息的時候。
《略釋新華嚴經修行次第決疑論》卷四之下
《決疑論》後記
太原府壽陽方山李長者（指李通玄，唐代華嚴宗居士）所造論的地方，昭化院的記載。元祐戊申年七月，商英遊歷五臺山，半夜在秘魔巖金色的光芒中，見到文殊師利菩薩（象徵智慧的菩薩），感慨領悟時節因緣，發誓窮盡一生學習佛法。回來后閱讀《華嚴經義疏》，茫然不知頭緒。九月出巡壽陽，聽說縣城東三十五里，有方山昭化院，是李長者造論的地方，於是齋戒前往拜謁。到了那裡，在破敗的房屋下散亂的書籍中，得到《華嚴修行決疑論》四卷。快速閱讀了幾頁，疑惑頓時消解。於是詢問主持僧人說：『聖賢遊歷居住的地方，為什麼破敗成這樣呢？』僧人說：『李長者坐化於此山已經很久了。神靈所遊歷，因緣所匯聚，年年五穀豐收，而且物產沒有災害。而這裡的人，卻相互用腥膻之物祭祀方山的鬼神，不要說……』
【English Translation】 English version: Fundamental Wisdom (the basic wisdom), and Samantabhadra's Differentiating Wisdom (the wisdom of Samantabhadra Bodhisattva that distinguishes the differences between all dharmas), take these two as the main principles of practice. Emulating it will not deviate from the Great Path, will forever cut off doubts, and will not mistakenly practice, just like setting up signposts well on a major road, so that practitioners can eliminate doubts. In the stage of near-perfect enlightenment (a stage of Bodhisattva practice, close to becoming a Buddha), Samantabhadra Bodhisattva's conduct is similar to that of ordinary people, and he does not fully manifest extraordinary appearances, in order to guide ordinary people. After attaining the Way, he constantly remains in the cycle of birth and death in the ten directions, using wisdom to transform his body, allowing sentient beings to perceive different images according to their feelings, constantly teaching and benefiting them. He dwells in the Illusionary Abode (a state where a Bodhisattva appears in the world but is not tainted by it), without appearing or disappearing. With the wonderful function of divine wisdom, he is omnipresent and constantly without action. With echo-like wisdom (wisdom like an echo), he responds to things and creates sounds, without birth, dwelling, or cessation. With space-like wisdom, like the sun, he constantly emits great light, universally illuminating the ten directions, without center or boundary. With the realm of wisdom, he enters the ten light-shadow bodies (referring to the various light and shadow bodies manifested by the Bodhisattva), like the overlapping images of Indra's net (the decoration of Indra's palace), without going or coming. Just like the Devasuta and Devasuta, wisdom and compassion are fully complete, dwelling in the Illusionary Abode, using wisdom to transform bodies equal in number to the sentient beings in the ten directions, teaching and accomplishing all sentient beings, together cultivating the path of Samantabhadra Bodhisattva, without rest.
Slight Explanation of the Doubt-Resolving Treatise on the Order of Practice in the New Avatamsaka Sutra, Volume 4, Part 2
Postscript to the Doubt-Resolving Treatise
The place where the Treatise was created by Layman Li (referring to Li Tongxuan, a Tang Dynasty Avatamsaka School layman) of Fangshan, Shouyang, Taiyuan Prefecture, recorded by Zhaohua Monastery. In the seventh month of the year Wushen of the Yuanyou era, Shang Ying traveled to Mount Wutai, and in the middle of the night, in the golden light of Secret Demon Cliff, he saw Manjushri Bodhisattva (the Bodhisattva symbolizing wisdom), and with emotion realized the opportune time, vowing to exhaust his life studying the Buddha's teachings. After returning, he read the commentaries on the Avatamsaka Sutra, but was at a loss and did not know the overall categories. In the ninth month, he went on patrol to Shouyang, and heard that thirty-five miles east of the county seat, there was Zhaohua Monastery on Fangshan, the place where Layman Li created the Treatise, so he fasted and went to pay his respects. When he arrived, among the scattered books under the dilapidated house, he obtained four volumes of the Doubt-Resolving Treatise on the Order of Practice in the Avatamsaka Sutra. After quickly reading a few pages, his doubts were immediately resolved. So he asked the abbot monk: 'The place where sages travel and reside, why is it so dilapidated?' The monk said: 'Layman Li has passed away on this mountain for a long time. The place where the spirit travels, the place where causes and conditions converge, the five grains are always abundant every year, and the products are free from disasters. But the people here, instead, use bloody and smelly things to sacrifice to the ghosts of Fangshan, not to mention...'
吾長者之敬。院以此貧。吾惟古之使者。毀淫祀或多至數千所。即移縣廢鬼祠。置長者像。為民祈福。十月七日治地基。八日白圓光現於山南。於是父老叩頭悲淚曰。不知長者之福吾土也。請並院新之。施心云起。不唱而和。主僧伻圓來告。太師曾公子宣聞其事。謂商英曰。子盍發明長者之意而記之。使學華嚴者益生大信。而知所宗。則長者放光。以累子也不虛矣。商英曰。蒙塞何足以知長者。雖然嘗試以管窺之。夫華嚴之為教也。其佛與一乘菩薩之事乎。始終一念也。今昔一時也。因果一佛也。凡聖一性也。十方一剎也。三界一體也。正像末一法也。初中后一際也。當處現前。不涉情解。以十信為入佛之始。以十地為成佛之終。十住十行十回向十地十一地謂之五位。六位具十者。以十波羅蜜為之主也。凡五位之因果各五十。加本位之五因五果。為一百有十。所以成華嚴世界之佛剎善財童子之法門。華嚴世界一百一十而加一何也。一者佛之位。萬法之因也。五位者所標之法也。善財者問法。而行之之人也。五十三勝友者。五十則五位也。三則文殊普賢彌勒也。此經也以毗盧遮那為根本智體。文殊為妙慧。普賢為萬行。方其起信。而入五位也。則慧為體。行為用。及其行圓。而入法界也。則行為體。慧為用。體用互參。
【現代漢語翻譯】 現代漢語譯本： 我，作為一個年長者，對您表示敬意。寺院因為貧困而破敗。我只是效仿古代的使者，毀壞了許多淫邪的祭祀場所，有時多達數千處。我遷移縣城，廢除了鬼神的祠堂，設定了長者的雕像，為百姓祈福。十月七日開始治理地基，八日，一道白色的圓光出現在山的南面。於是父老鄉親們叩頭悲傷地哭泣說：『不知道長者的福澤會降臨到我們的土地上啊！』請求一起修繕寺院，大家紛紛響應，就像云一樣涌起。寺院的主持僧人伻圓前來稟告。太師曾公子宣聽說了這件事，對商英說：『您何不闡明長者的意圖並記錄下來呢？讓學習《華嚴經》的人更加堅定信仰，並且知道自己所宗奉的。那麼長者放光，來勞煩您也就不是白費力氣了。』商英說：『我矇昧無知，怎麼能夠了解長者的意圖呢？雖然如此，我嘗試用管子來窺視一下。』 《華嚴經》的教義，是關於佛和一乘菩薩的事業嗎？始終都是一個念頭，過去和現在都是同一時間，因和果都是一尊佛，凡人和聖人都是同一本性，十方都是同一個佛剎（Buddhakṣetra，佛的國土），三界都是一體，正法、像法、末法都是同一法，開始、中間、最後都是同一際。當下顯現，不涉及情感和理解。以十信為進入佛道的開始，以十地為成就佛道的終結。十住、十行、十回向、十地、十一地，這被稱為五位。六位具備十種功德，以十波羅蜜（dasa-pāramitā，十種到彼岸的方法）為主。五位的因果各有五十種，加上本位的五因五果，總共有一百一十種。這就是成就華嚴世界（Avataṃsaka-kṣetra）的佛剎、善財童子（Sudhana）的法門。華嚴世界一百一十種功德再加上一種是什麼意思呢？這一種指的是佛的果位，是萬法的因。五位是所標榜的法。善財是請教佛法並且實踐的人。五十三位善知識，五十位代表五位，三位代表文殊（Mañjuśrī）、普賢（Samantabhadra）、彌勒（Maitreya）。這部經以毗盧遮那佛（Vairocana）為根本智體，文殊菩薩為妙慧，普賢菩薩為萬行。當開始生起信心，進入五位時，智慧是本體，行為是作用。等到修行圓滿，進入法界時，行為是本體，智慧是作用。本體和作用互相參照。
【English Translation】 English version: I, as an elder, offer my respects to you. The monastery is dilapidated due to poverty. I am merely emulating the envoys of old, destroying many licentious places of worship, sometimes numbering in the thousands. I relocated the county seat, abolished the shrines of ghosts and spirits, and erected statues of elders to pray for blessings for the people. On the seventh day of the tenth month, I began to manage the foundation, and on the eighth day, a white halo appeared south of the mountain. Thereupon, the elders and villagers kowtowed and wept sadly, saying, 'We did not know that the elder's blessings would descend upon our land!' They requested to renovate the monastery together, and everyone responded like clouds rising. The abbot of the monastery, Bian Yuan, came to report. Grand Tutor Zeng Gongzi Xuan heard of this matter and said to Shang Ying, 'Why don't you elucidate the elder's intention and record it? Let those who study the Avataṃsaka Sūtra strengthen their faith and know what they are devoted to. Then the elder's emitting light to trouble you will not be in vain.' Shang Ying said, 'I am ignorant and how can I understand the elder's intention? Nevertheless, I will try to peek at it through a tube.' The teachings of the Avataṃsaka Sūtra, are they about the deeds of the Buddha and the One Vehicle Bodhisattvas? From beginning to end, it is one thought; past and present are the same time; cause and effect are one Buddha; ordinary beings and sages are the same nature; the ten directions are the same Buddhakṣetra (Buddha's land); the three realms are one body; the Dharma, Semblance Dharma, and End Dharma are the same Dharma; beginning, middle, and end are the same boundary. Manifesting in the present moment, without involving emotions or understanding. Taking the Ten Faiths as the beginning of entering the Buddha's path, and the Ten Grounds as the end of attaining Buddhahood. The Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, and Eleventh Ground are called the Five Stages. The six positions possess ten merits, with the Ten Pāramitās (dasa-pāramitā, ten perfections) as the main ones. The causes and effects of the five positions each have fifty, plus the five causes and five effects of the original position, totaling one hundred and ten. This is what accomplishes the Buddha-kṣetra of the Avataṃsaka-kṣetra, and the Dharma gate of Sudhana. What does it mean that the Avataṃsaka-kṣetra has one hundred and ten merits plus one? The one refers to the Buddha's position, which is the cause of all dharmas. The five positions are the dharmas that are proclaimed. Sudhana is the one who asks about the Dharma and practices it. The fifty-three good friends, fifty represent the five positions, and three represent Mañjuśrī, Samantabhadra, and Maitreya. This sutra takes Vairocana Buddha as the fundamental wisdom body, Mañjuśrī Bodhisattva as wonderful wisdom, and Samantabhadra Bodhisattva as myriad practices. When one begins to generate faith and enter the five positions, wisdom is the substance and practice is the function. When practice is perfected and one enters the Dharma realm, practice is the substance and wisdom is the function. Substance and function refer to each other.
理事相徹。則無依無修。而佛果成矣。故歸之於后佛彌勒。十信以色為國者。未離乎色塵也。十住以華為國者。理事開敷也。十行以慧為國者。定慧圓明也。十回向以妙為國者。妙用自在也。種種名號者。智體之異名也。觀其名則知所修之行矣。種種莊嚴者。性行之依果也。觀其果則知所行之因矣。大悲廣濟謂之海。除熱清涼謂之月。普雨法雨謂之云。包含萬象謂之藏。嚴其上首。謂之寶髻。因果同時。處世不染。謂之蓮華。摧邪見正而不動。謂之幢。悲智中道謂之齋。性愿普薰謂之香。無為而成者天也。無方而應者神也。無外而大者王也。飛潛而雨者龍也。處生死海。而不沒者修羅也。搏根熟眾生。而至佛岸者。迦樓羅也。凡乎聖乎。疑而不可知者緊那羅也。胸行匍匐謙恭利物者。摩睺羅伽也。守護伺察者夜叉也。同乎惡趣。而滅其貧苦者。鳩槃荼也。法音娛樂者乾闥婆也。金為堅為剛。為黃為白。輪為圓為滿。頗梨為瑩徹。琉璃為明。凈無垢謂之摩尼。漉沈拯溺謂之網。高顯挺特謂之莖幹。開敷覆蔭謂之華葉。含育利生謂之宮殿。觀照之根。謂之樓閣。無畏謂之師子。超塵謂之臺榭。出俗謂之比丘。入廛謂之居士長者。同乎外道。謂之仙人婆羅門。慈而無染謂之女。以悲生智謂之母。此華嚴事相。表法之大旨也。
至於一字含萬法。而普遍一切。其汪洋浩博。非長者孰能判其教。抉其微乎。長者名通玄。或曰唐宗子。又曰滄州人。莫得而詳。殆文殊普賢之幻有也。以開元七年。隱於方山土龕。造論。十八年三月二十八日卒。壘石葬于山北。至清泰中。村民撥石。得連珠金骨扣之如簧。以天福三年再造石塔。葬于山之東七里。今在孟縣境上。說者以伏虎負經。神龍化泉。晝則天女給侍。夜則齒光代燭。示寂之日。飛走悲鳴。白氣貫天。此皆聖賢之餘事。感應之常理。傳所謂修母致子近之矣。今皆略而不書焉。
年月日商英記。
【現代漢語翻譯】 現代漢語譯本：至於一個字包含萬法（dharma，佛法），並且普遍存在於一切事物之中。其深廣浩瀚，除了長者（venerable elder，德高望重的人）誰能辨別其教義，揭示其精微之處呢？這位長者名叫通玄（Tongxuan），有人說他是唐朝宗室的後裔，也有人說是滄州人，具體情況無從得知。大概是文殊（Manjusri，智慧的象徵）或普賢（Samantabhadra，大行的象徵）菩薩的化身吧。他在開元七年隱居於方山（Fang Mountain）的土龕中，著書立說。開元十八年三月二十八日圓寂。人們堆砌石頭將他安葬在山北。到了清泰年間，有村民撥開石頭，發現了連珠狀的金骨，敲擊時發出如簧的聲音。於是在天福三年，人們再次建造石塔，將他安葬在山的東邊七里處。現在位於孟縣境內。傳說有伏虎揹負經書，神龍化為泉水，白天有天女侍奉，夜晚則牙齒髮光代替蠟燭。圓寂之日，飛禽走獸都發出悲鳴，一道白氣直衝雲霄。這些都是聖賢的瑣事，感應的常理。正如《傳》中所說『修母致子』，是相近的道理。現在都略去不寫了。 年月日商英記錄。
【English Translation】 English version: As for a single word containing myriad dharmas (萬法, all phenomena/teachings), it pervades everything universally. Its vastness and profundity, who but a venerable elder (長者, virtuous elder) could discern its teachings and reveal its subtleties? This elder was named Tongxuan (通玄). Some say he was a descendant of the Tang Dynasty's imperial family, while others say he was from Cangzhou, but the details are unknown. Perhaps he was a manifestation of Manjusri (文殊, Bodhisattva of Wisdom) or Samantabhadra (普賢, Bodhisattva of Great Practice). In the seventh year of the Kaiyuan era, he secluded himself in an earthen niche on Fang Mountain (方山), where he composed treatises. He passed away on the twenty-eighth day of the third month of the eighteenth year of the Kaiyuan era. People piled stones to bury him on the north side of the mountain. During the Qingtai era, villagers moved the stones and discovered golden bones linked like pearls, which resonated like a reed when struck. Thus, in the third year of the Tianfu era, people rebuilt a stone pagoda and buried him seven li east of the mountain. It is now located within the territory of Meng County. Legend has it that a tiger carried scriptures on its back, a divine dragon transformed into a spring, celestial maidens attended him during the day, and his teeth emitted light like candles at night. On the day of his passing, birds and beasts cried mournfully, and a white aura pierced the sky. These are all minor events of sages and the normal principles of response. As the 'Commentary' says, 'Cultivating the mother leads to the son,' which is a similar principle. Now, all these are omitted and not written. Recorded by Shang Ying on year, month, and day.