T85n2753_華嚴經章
大正藏第 85 冊 No. 2753 華嚴經章
No. 2753 [cf. No. 278]
華嚴經章
奧妙紹名□□□□□□□□□□□□□□□□□無相之相□□□□□□□□□□□□□□□□□□並舉名號以□□□□□□□起□□非在外。所以即□□□□□□□□□□□□□□□□外故。所以即實故名名號品□□□□□□□□□□□□。
四諦品第四
就此品中前後 □□□□□□□□□□準后列十方名號就文可知。其相旨意□□□□□□□。
光明覺品第五
此品所以興者。上之二品廣□□□理旨之相。正明佛果。契實妙用周於法界。但義苞潤囑諒非玄悟。要由大聖神通道力微見其像。乃有寄心。是以如來從足下相輪放大光明。現真實相含零有心無不啟悟。以是義故首㯹名曰光明覺品。
明難品第六
此品所以興者。上顯光明覺品現證之驗。但前菩提圓寂真際之實。而顯在於法界名品。然法界名號者。是無相之相。相即之實。眾生海者。亦復如是。此旨沖妙難中之難。是以文殊師利。與諸方大士詳參爾跡且舉十種咨門。一一隨義說正答深旨得彰故曰明難品。
凈行品第七
此品所以興者。上明圓果微妙非因不對因。雖
【現代漢語翻譯】 現代漢語譯本 華嚴經章
奧妙地彰顯名號，是無相之相，並列舉名號是爲了闡明其並非外在。因此，即是實相的緣故，稱為名號品。
四諦品 第四
在此品中，前後呼應，參照後面列舉的十方名號，就文意可以理解。其相的旨意在於此。
光明覺品 第五
此品之所以出現，是因為前面的兩品廣泛闡述了理體的旨趣和實相，正面闡明了佛果。契合實相的妙用周遍於法界。但義理包容深遠，恐怕不是玄妙的領悟所能理解的。需要憑藉大聖的神通和道力才能稍微見到其形象，才能有所寄託。因此，如來從足下相輪放出大光明，顯現真實之相，包含一切有情，沒有不被啟悟的。因為這個緣故，首先命名為光明覺品。
明難品 第六
此品之所以出現，是因為上面顯明瞭光明覺品所現證的驗證。但前面的菩提圓寂，真如實際，都顯現在法界名號品中。然而，法界名號，是無相之相，是相即之實。眾生海也是如此。這個宗旨沖虛玄妙，是難中之難。因此，文殊師利（Manjusri，智慧的象徵）與各方大士詳細參詳這些事蹟，並且舉出十種提問，一一隨著義理說出正確的回答，深遠的旨意得以彰顯，所以稱為明難品。
凈行品 第七
此品之所以出現，是因為上面闡明圓滿的果位微妙，沒有因則不對。因雖然
【English Translation】 English version Avatamsaka Sutra Chapters
Mysteriously revealing the names, it is the formless form, and listing the names is to clarify that it is not external. Therefore, because it is the reality, it is called the 'Nomenclature' chapter.
The Chapter on the Four Noble Truths, Fourth
In this chapter, there is a correspondence between the beginning and the end. Referring to the names of the ten directions listed later, the meaning can be understood from the text. The essence of its form lies in this.
The Chapter on the Light of Awakening, Fifth
The reason for this chapter's appearance is that the previous two chapters extensively elaborated on the essence and reality of the principle, and directly clarified the Buddha-fruit. The wonderful function that accords with reality pervades the Dharma Realm. However, the meaning is inclusive and profound, and I am afraid it cannot be understood by mystical enlightenment alone. It requires the divine power and strength of the Great Sage to slightly see its image, so that there can be something to rely on. Therefore, the Tathagata emits great light from the wheel-like marks on the soles of his feet, revealing the true form, encompassing all sentient beings, and none are not enlightened. For this reason, it is first named the 'Light of Awakening' chapter.
The Chapter on Clarifying Difficulties, Sixth
The reason for this chapter's appearance is that the above clarifies the verification of the Light of Awakening chapter. However, the previous Bodhi Nirvana (Bodhi, enlightenment; Nirvana, liberation), the reality of Suchness, are all manifested in the Dharma Realm Nomenclature chapter. However, the Dharma Realm names are the formless form, the reality of form being identical. The sea of sentient beings is also like this. This principle is empty and subtle, the most difficult of difficulties. Therefore, Manjusri (Manjusri, symbol of wisdom) and the great Bodhisattvas from all directions carefully examine these events, and raise ten kinds of questions, answering correctly according to the meaning, so that the profound meaning can be revealed, hence it is called the 'Clarifying Difficulties' chapter.
The Chapter on Pure Conduct, Seventh
The reason for this chapter's appearance is that the above clarifies that the perfect fruit is subtle, and without cause, it is not right. Although the cause
無量無非凈行故。次明凈行品。
賢首菩薩品第八
此品所以興者。文殊上明行要清凈。于中廣大深義其相未彰故。問賢首敷演其奧故。次第八明賢首品。
佛升須彌頂品第九
此品所以興者。上明佛果真實之德。略辨回行方便。會果之道。自下復明如來至寂虛凝而用周法界。何以知之。然不起道樹之於六天。乃十方亦復如是。后欲廣辨菩薩行位超升有實出要故。次明升須彌品。
菩薩雲集品第十
此品所以興者。前明十方法界一合之相。此品欲明平等真寂一切皆是。是故大士十菩薩。皆據實觀窮玄乃名見佛泯于分別。何故然也。欲明菩薩發菩提心決定即是與佛無別故。次明雲集品。
菩薩十住品第十一
此品所以興者。前明真寂無相妙絕分別為開大士菩提圓道。是故有心曉達其趣。創發弘誓心冥大寂安固不動。謂之為住故。次明十住品也。
梵行品第十二
此品所以興者。上明心冥大寂安固不動成就住義。此明真實證修決定勝集。初發心時便成正覺故。次明梵行品。
功德品第十三
此品所以興者。上明梵行是之至寂真實之體。此品明功德是方便莊嚴。前彰行體清凈平等。此顯備用殊致義福塵沙故。次明功德品。
明法品第十四
【現代漢語翻譯】 無量無非凈行故。接下來闡明凈行品。
賢首菩薩品第八
此品之所以出現，是因為文殊菩薩在前面闡明了行持的關鍵在於清凈，但其中廣大深奧的含義尚未完全彰顯。因此，通過賢首菩薩的提問來敷演其中的奧妙。所以，緊接著第八品闡明賢首菩薩品。
佛升須彌頂品第九
此品之所以出現，是因為前面闡明了佛果真實的功德，簡略地辨析了迴向的方便，以及會歸佛果的途徑。接下來闡明如來達到寂滅虛凝的狀態，而其作用卻周遍法界。為什麼這樣說呢？因為佛陀並沒有離開菩提樹而前往六慾天，十方世界也是如此。之後想要廣泛地辨析菩薩的行位超升具有真實的超出世間的關鍵，所以接下來闡明佛升須彌山頂品。
菩薩雲集品第十
此品之所以出現，是因為前面闡明了十方法界合而爲一的景象。此品想要闡明平等真寂，一切皆是。因此，大士十菩薩，都依據真實的觀照，窮盡玄妙，才能稱之為見佛，泯滅分別。為什麼這樣呢？想要闡明菩薩發起菩提心，就決定與佛沒有差別。所以接下來闡明菩薩雲集品。
菩薩十住品第十一
此品之所以出現，是因為前面闡明了真寂無相，妙絕於分別，為開示大士菩提圓滿之道。因此，有心之人曉達其旨趣，最初發起弘大的誓願，心與大寂冥合，安穩不動，這稱之為住。所以接下來闡明菩薩十住品。
梵行品第十二
此品之所以出現，是因為前面闡明了心與大寂冥合，安穩不動，成就了住的意義。此品闡明真實證修，決定殊勝的聚集。最初發心之時，便成就正覺。所以接下來闡明梵行品。
功德品第十三
此品之所以出現，是因為前面闡明了梵行是達到至寂的真實本體。此品闡明功德是方便的莊嚴。前面彰顯行體的清凈平等，此品顯現備用殊勝，義福如塵沙般眾多。所以接下來闡明功德品。
明法品第十四
【English Translation】 Limitless and without non-pure conduct. Next elucidates the Pure Conduct Chapter.
The Eighth Chapter: Worthy Chief Bodhisattva
The reason for this chapter's arising is that Mañjuśrī (文殊，Bodhisattva of wisdom) above elucidated the essential purity of practice, but the vast and profound meaning within it was not yet fully revealed. Therefore, Worthy Chief (賢首，name of a Bodhisattva) is asked to expound its mysteries. Thus, the eighth chapter elucidates the Worthy Chief Chapter.
The Ninth Chapter: Buddha Ascends Sumeru's Peak
The reason for this chapter's arising is that the true virtue of the Buddha-fruit was elucidated above, and the expedient of turning towards and the path of converging to the fruit were briefly distinguished. From here onwards, it further elucidates how the Tathāgata (如來，'Thus Come One', an epithet of the Buddha) reaches the state of stillness and quiescence, while its function pervades the Dharma-realm (法界，the totality of all phenomena). How is this known? Because the Buddha did not leave the Bodhi tree (菩提樹，the tree under which the Buddha attained enlightenment) to go to the Six Desire Heavens (六慾天，the realm of desire), and the ten directions are also like this. Later, it is desired to extensively distinguish the Bodhisattva's stages of practice, which transcend and ascend, having a real and essential way out of suffering. Therefore, next elucidates the Buddha Ascends Sumeru's Peak Chapter.
The Tenth Chapter: Bodhisattvas Gather
The reason for this chapter's arising is that the aspect of the ten directions' Dharma-realm uniting as one was elucidated previously. This chapter intends to elucidate that equality, true stillness, and everything are all like this. Therefore, the ten great Bodhisattvas, all rely on true contemplation, exhaust the mysteries, and are then called 'seeing the Buddha', obliterating discriminations. Why is this so? It is desired to elucidate that the Bodhisattva's arising of Bodhicitta (菩提心，the mind of enlightenment) is definitely no different from the Buddha. Therefore, next elucidates the Bodhisattvas Gather Chapter.
The Eleventh Chapter: Bodhisattvas' Ten Abodes
The reason for this chapter's arising is that true stillness, without characteristics, wonderfully transcends discriminations, in order to open up the great Bodhisattva's complete path to enlightenment. Therefore, those with a mind understand its purpose, initially arising vast vows, the mind merging with great stillness, being secure and unmoving, this is called 'abiding'. Therefore, next elucidates the Bodhisattvas' Ten Abodes Chapter.
The Twelfth Chapter: Pure Conduct
The reason for this chapter's arising is that the mind merging with great stillness, being secure and unmoving, accomplishing the meaning of abiding, was elucidated above. This chapter elucidates true cultivation and realization, the definite and supreme gathering. At the time of initially arising the mind, one then accomplishes Right Enlightenment. Therefore, next elucidates the Pure Conduct Chapter.
The Thirteenth Chapter: Merits and Virtues
The reason for this chapter's arising is that pure conduct, being the ultimate stillness and true essence, was elucidated above. This chapter elucidates that merits and virtues are the adornment of expedient means. The purity and equality of the essence of practice were manifested previously, this chapter manifests the excellence of preparation, the righteousness and blessings being as numerous as dust particles. Therefore, next elucidates the Merits and Virtues Chapter.
The Fourteenth Chapter: Elucidating the Dharma
此品所以興者。上明梵行功德體。義廣大發與佛同理宜勝進。是以惠菩薩。問於法惠廣辨超升增上之道。其相彰顯故。曰明法品也。
升夜摩天宮自在品第十五
此品所以興者。前明十二種法。是勝進之道。欲彰勇猛大士。冥心玄會不由階降故。次明升夜摩宮自在品也。
菩薩說偈品第十六
此說偈起意法用旨況與上相似。但名品行位處別為異。準上可知。
十行品第十七
此十行品與前十住有何異相。十住明信解發心決定相應。今此十行明行成建立往待之義。何故知也。夫解明由行勤行成。由於解悟解行相須理數然矣。此為發起次第故。又言解行者位也。所謂性真明義。拘齊觀解行冥符同融一揆。於法界海臨玄靡注故言解行。亦名迴向。非謂先後之異。夫言行者。體道歸宗安心虛寂土已懷仁無不進達。雖復縱電於八荒之野。如不為非緣所羈慈光等曜十方同一統萬乘于焂忽總眾相於一念不動。如大山王而常熾然。特進如斯之義相非量。何以故。前十住初發心諸佛說所不窮。況此行成建立。云何名言能盡品。次相接與十住義一。但行位為異。
十藏品第十八
此品所興者。上辨十行超升增上究竟徹到至融無礙冥心真境法界藏海故。明十種無盡之藏為成上辨十
【現代漢語翻譯】 現代漢語譯本： 此品設立的原因是：上一品闡明了梵行（brahmacarya，清凈的行為）功德的本體。其意義廣大，與佛的道理相同，應當更加精進。因此，慧菩薩（Huì Púsà）向法慧（Fǎ Huì）菩薩請教，廣泛辨析超越提升、不斷進步的道路。其相狀彰顯，所以稱為『明法品』。
升夜摩天宮自在品第十五
此品設立的原因是：前面闡明了十二種法，是不斷進步的道路。爲了彰顯勇猛的大士，內心與玄妙的真理相契合，不依賴於階梯次第，所以接下來闡明『升夜摩宮自在品』。
菩薩說偈品第十六
此品說偈的起意、法用、旨趣與上一品相似。只是名稱、品行、位處有所不同。參照上一品即可理解。
十行品第十七
這『十行品』與前面的『十住』有什麼不同呢？『十住』闡明的是信解、發心、決定相應。而現在的『十行』闡明的是修行成就、建立功德、趨向目標的意義。為什麼這樣說呢？因為理解的明晰源於修行的勤奮，修行的成就源於理解的覺悟，理解和修行相互依存，這是理所當然的。這是發起次第的原因。又說理解和修行是地位。所謂本性的真實顯明意義，拘泥齊觀理解修行冥符同融一揆。於法界海臨玄靡注故言解行。也稱為迴向。不是說有先後順序的差異。所謂修行，是體悟真理迴歸本源，安心於虛空寂靜的境界，內心懷有仁愛，無所不達。雖然縱橫馳騁於八荒之外，卻不被外緣所束縛，慈悲的光芒照耀十方，統一萬物於一念之間，如如不動，如大山王般常熾然。特別精進到如此的意義，是不可估量的。為什麼呢？因為前面的『十住』，最初發心時，諸佛也說不盡，更何況是修行成就、建立功德呢？怎麼能用言語窮盡呢？此品與『十住』的意義相接續，只是行位有所不同。
十藏品第十八
此品設立的原因是：上一品辨析了十行，超越提升，不斷進步，究竟徹悟，達到融通無礙，內心與真如境界相契合，進入法界藏海。所以闡明十種無盡的寶藏，是爲了成就上一品所辨析的十行。
【English Translation】 English version: The reason for the arising of this chapter is that the previous chapter elucidated the essence of the merits of Brahmacharya (brahmacarya, pure conduct). Its meaning is vast and corresponds to the principles of the Buddha, so one should advance with greater diligence. Therefore, Bodhisattva Wisdom (Huì Púsà) inquired of Bodhisattva Dharma Wisdom (Fǎ Huì), extensively discerning the path of transcendence, elevation, and increasing progress. Its characteristics are clearly manifested, hence it is called the 'Chapter on Illuminating the Dharma'.
Chapter Fifteen: Ascending to the Palace of the Yama Heaven with Sovereignty
The reason for the arising of this chapter is that the previous chapter elucidated the twelve kinds of Dharma, which are the path of increasing progress. To manifest the courageous great beings whose minds are in profound accord with the mysterious truth, not relying on gradual stages, the next chapter elucidates the 'Chapter on Ascending to the Palace of the Yama Heaven with Sovereignty'.
Chapter Sixteen: Bodhisattvas Speaking in Verse
The intention, application of Dharma, and purpose of this chapter on speaking in verse are similar to the previous chapter. Only the names, conduct, and positions are different. It can be understood by referring to the previous chapter.
Chapter Seventeen: Ten Practices
What is the difference between these 'Ten Practices' and the previous 'Ten Dwellings'? The 'Ten Dwellings' elucidate faith, understanding, the arising of the mind, and resolute correspondence. The current 'Ten Practices' elucidate the meaning of accomplished practice, establishing merit, and moving towards the goal. Why is this known? Because clear understanding arises from diligent practice, and accomplished practice arises from enlightened understanding. Understanding and practice are interdependent, which is naturally the case. This is the reason for the order of arising. Also, it is said that understanding and practice are positions. The so-called truth of nature illuminates meaning, adhering to uniform observation, understanding and practice are in accord, merging and harmonizing as one. In the Dharma Realm Sea, it is like a profound and inexhaustible flow, hence it is said to be understanding and practice. It is also called dedication. It is not to say that there is a difference in sequence. Those who practice embody the path, return to the source, settle their minds in emptiness and tranquility, cherish benevolence, and reach everywhere without fail. Although they roam freely in the wilderness of the eight directions, they are not bound by external conditions. The light of compassion shines equally in all ten directions, unifying all things in a single thought, unmoving like the great mountain king, yet constantly blazing. The meaning of such extraordinary progress is immeasurable. Why? Because the previous 'Ten Dwellings', at the initial arising of the mind, cannot be fully described even by all the Buddhas, let alone the accomplishment of practice and the establishment of merit. How can it be fully expressed in words? This chapter is connected to the meaning of the 'Ten Dwellings', only the practice and position are different.
Chapter Eighteen: Ten Treasuries
The reason for the arising of this chapter is that the previous chapter discerned the Ten Practices, transcending and elevating, increasing progress, ultimately realizing, reaching complete unobstructedness, the mind in accord with the realm of Suchness, entering the Dharma Realm Treasury Sea. Therefore, elucidating the ten kinds of inexhaustible treasures is to accomplish the Ten Practices discerned in the previous chapter.
種之行。是故復明十種藏義。十藏者。一信藏。二曰戒藏。三曰慚藏。四曰愧藏。五曰受聞藏。六曰施藏。七曰惠藏。八曰正念藏。九曰持藏。十曰辨藏。是為十。夫言藏者。蓋是法海之名。何故名藏。欲明宗無不統義無不苞德。備眾能理相恒爾故名藏。故次名十藏品。
升兜率天宮品第十九
此品所以興者。上辨十種藏海。明理行始成勝進轉妙真解逾明解行冥府方便道備正證無漏自然現前。是以寄一生之運。以表其義故次明也。
十回向品二十一併讚歎品義勢相
此品所以興者。上明行成。由於理資真解非行不顯解行。均融菩提道立誓與眾生同之。佛果雖未究竟不住意成。是故一豪之善自然趣向薩婆若海故。次明迴向品。此十回向中有三文。初三就法明迴向。次三據道以明向。后三就乘明向。第十法界無量者。備上三義法界海行具足成就。趣證之義非言能盡故。云法界無量回向。
十地品第二十二
此品所以興者。前回向中明大士解達玄原無有一法可起志想行煩虛宗。乃至不見一相可存。是以行滿惠超成就實證理。現心用一切皆是故次明也。所言地者。決定產生佛知住持。又以常起四種大智□輸被化眾生。復自建立五種那羅延幢。以是義故名之為地。故曰十地品也。
【現代漢語翻譯】 現代漢語譯本： 種之行。是故復明十種藏義。十藏者。一信藏（對佛法的堅定信仰）。二曰戒藏（遵守戒律的行為）。三曰慚藏（對自身過錯感到羞愧）。四曰愧藏（害怕因做錯事而受到懲罰）。五曰受聞藏（接受和聽聞佛法的能力）。六曰施藏（慷慨佈施的行為）。七曰惠藏（智慧的積累）。八曰正念藏（保持正確的念頭）。九曰持藏（堅持修行）。十曰辨藏（辨別是非的能力）。是為十。夫言藏者。蓋是法海之名。何故名藏。欲明宗無不統義無不苞德。備眾能理相恒爾故名藏。故次名十藏品。
升兜率天宮品第十九
此品所以興者。上辨十種藏海。明理行始成勝進轉妙真解逾明解行冥府方便道備正證無漏自然現前。是以寄一生之運。以表其義故次明也。
十回向品二十一併讚歎品義勢相
此品所以興者。上明行成。由於理資真解非行不顯解行。均融菩提道立誓與眾生同之。佛果雖未究竟不住意成。是故一豪之善自然趣向薩婆若（Sarvajna，一切智）海故。次明迴向品。此十回向中有三文。初三就法明迴向。次三據道以明向。后三就乘明向。第十法界無量者。備上三義法界海行具足成就。趣證之義非言能盡故。云法界無量回向。
十地品第二十二
此品所以興者。前回向中明大士解達玄原無有一法可起志想行煩虛宗。乃至不見一相可存。是以行滿惠超成就實證理。現心用一切皆是故次明也。所言地者。決定產生佛知住持。又以常起四種大智□輸被化眾生。復自建立五種那羅延（Narayana）幢。以是義故名之為地。故曰十地品也。
【English Translation】 English version: The practice of cultivation. Therefore, the ten meanings of 'treasure' are further explained. The ten treasures are: first, the treasure of faith (steadfast belief in the Dharma); second, the treasure of precepts (the practice of observing moral discipline); third, the treasure of shame (feeling ashamed of one's own faults); fourth, the treasure of remorse (fearing punishment for wrongdoing); fifth, the treasure of receiving and hearing (the ability to receive and hear the Dharma); sixth, the treasure of giving (the act of generous giving); seventh, the treasure of wisdom (the accumulation of wisdom); eighth, the treasure of right mindfulness (maintaining correct thoughts); ninth, the treasure of upholding (persisting in practice); and tenth, the treasure of discernment (the ability to distinguish right from wrong). These are the ten. The term 'treasure' is essentially another name for the ocean of Dharma. Why is it called 'treasure'? It is to clarify that the principle encompasses everything, the meaning embraces all virtues, and it possesses all abilities and constant principles. Therefore, it is called 'treasure.' Hence, the next is named the 'Chapter on the Ten Treasures'.
Chapter Nineteen: Ascending to the Tushita Heaven Palace
The reason for the arising of this chapter is that the previous chapter explained the ten kinds of treasure-oceans. It clarifies that the beginning of principle and practice leads to superior progress, transforming into wondrous true understanding. Understanding and practice become even clearer, and the path of expedient means in the netherworld is fully prepared. Correct realization and non-outflow naturally manifest. Therefore, it relies on the destiny of one lifetime to express its meaning, hence the next explanation.
Chapter Twenty-one: The Ten Dedications, along with the Meaning and Significance of the Chapter on Praise
The reason for the arising of this chapter is that the previous chapter clarified the accomplishment of practice. It is due to the support of principle and true understanding. Understanding is not revealed without practice, and understanding and practice are equally integrated. The Bodhi path is established, and the vow is made to be the same as all sentient beings. Although the Buddha fruit is not yet fully realized, it is not achieved without intention. Therefore, even a tiny bit of goodness naturally inclines towards the ocean of Sarvajna (all-knowing wisdom). Hence, the next explanation is the 'Chapter on Dedication'. There are three sections in these ten dedications. The first three explain dedication based on the Dharma. The next three explain dedication based on the path. The last three explain dedication based on the vehicle. The tenth, 'Dharma Realm Immeasurable', fully encompasses the above three meanings. The practice of the Dharma realm ocean is fully accomplished. The meaning of approaching realization cannot be fully expressed in words. Therefore, it is called 'Dharma Realm Immeasurable Dedication'.
Chapter Twenty-two: The Ten Grounds
The reason for the arising of this chapter is that the previous chapter on dedication clarified that the great being understands the profound origin and that there is not a single Dharma that can give rise to aspiration or thought, and that practice is troublesome and the principle is empty. Furthermore, not a single characteristic can be retained. Therefore, practice is fulfilled, wisdom surpasses, and true realization is achieved. Principle manifests, and the function of the mind is all-encompassing. Hence, the next explanation. The term 'ground' refers to the decisive generation of Buddha knowledge and abiding. Furthermore, it constantly arises with four kinds of great wisdom to transform sentient beings. It also establishes five kinds of Narayana (divine being) banners. For this reason, it is called 'ground.' Hence, it is called the 'Chapter on the Ten Grounds'.
十明品第二十三
此品所以興。上辨十地大士德行彌輸道無不備故。以法性為身圓照為用。於一切法皆悉了達。為彰此義故次辨十明品。就中大意不出三明寄六通廣之為十。何以知然。下結云。菩薩住此知明悉得三世無閡智明。于中一一廣解其義可知。初名善知他心知明。了達一切眾生心相差別。第二無閡天眼智明。如來境界迴轉死此生彼。悉能都見。第三入過去際無礙宿命智明。過明去一切眾生一切事一切佛坐菩薩坐菩提樹。乃至或正覺一切諸佛從初發心修行。乃至得無餘涅槃。一切諸事悉能了知。第深入未來際劫無礙智明。前但明如來境界迴轉。此云諸事悉能了知。一切未來世中所有事與過去同。第五無礙清凈天耳知明。十方一切音聲乃至句味悉能聞知皆不妄失。第六安住無畏神力智明。此是神通相。第七分別一切言音智明。第八齣生無量阿僧祇色身莊嚴智明。第九一切諸法真實智明。第十一切諸法定智明。
十忍品第二十四
此品所以興者。上辨圓照之明了達諸法。此顯實解平等正住無生安心。于理名之為忍。隨相而明故云十忍品。
阿僧祇品第二十五
此品所以興者。上來廣辨諸佛菩薩德行彌博無量無邊不可思議。皆云阿僧祇。乃至不可說。以示其行況未釋所以。是故如來敷
【現代漢語翻譯】 現代漢語譯本 十明品第二十三
此品設立的原因是，前面已經辨明了十地菩薩的德行，更加彰顯了他們圓滿具備一切道法。他們以法性為身，以圓滿的照見為用，對於一切法都完全通達。爲了彰顯這個意義，所以接著辨明十明品。其中大意不出三明，寄託於六通而加以擴充套件，成為十明。為什麼知道是這樣呢？下面總結說：『菩薩安住於此，知曉明瞭，完全獲得通達三世無礙的智慧光明。』其中一一廣泛解釋其中的意義，就可以知道了。第一個名稱是善知他心智明，了達一切眾生的心相差別。第二個是無礙天眼智明，如同如來的境界，輪迴生死，從這裡死去，在那裡出生，都能夠完全看見。第三個是進入過去際無礙宿命智明，通達過去一切眾生的一切事情，一切佛的座位，菩薩的座位，菩提樹，乃至成正覺，一切諸佛從最初發心修行，乃至得到無餘涅槃，一切諸事都能夠了知。第四個是深入未來際劫無礙智明，前面只是說明如來的境界輪迴，這裡說諸事都能夠了知，一切未來世中所有的事情與過去相同。第五個是無礙清凈天耳智明，十方一切音聲乃至語句的意味都能夠聽聞知曉，都不會遺漏。第六個是安住無畏神力智明，這是神通的相。第七個是分別一切言音智明。第八個是出生無量阿僧祇（asaṃkhya，無數）色身莊嚴智明。第九個是一切諸法真實智明。第十個是一切諸法定智明。
十忍品第二十四
此品設立的原因是，前面辨明了圓滿照見的智慧光明，通達一切諸法。這裡彰顯真實的理解，平等正直地安住于無生，安心於此。在理上稱之為忍，隨著相狀而加以說明，所以稱為十忍品。
阿僧祇品第二十五
此品設立的原因是，上面廣泛辨明諸佛菩薩的德行，極其廣大，無量無邊，不可思議，都稱為阿僧祇（asaṃkhya，無數），乃至不可說，來顯示他們的修行，況且還沒有解釋原因，因此如來詳細地...
【English Translation】 English version Chapter 23: The Ten Illuminations
The reason for establishing this chapter is that the previous chapter has already distinguished the virtues and practices of the Bodhisattvas of the Ten Grounds, further highlighting that they are fully equipped with all Dharmas. They take Dharmata (法性, the nature of Dharma) as their body and perfect illumination as their function, and they completely understand all Dharmas. To manifest this meaning, the Chapter on the Ten Illuminations is discussed next. The main idea within it does not go beyond the Three Illuminations, entrusting to the Six Superknowledges and expanding them into Ten. How do we know this is so? The conclusion below says: 'Bodhisattvas abide in this knowing and understanding, fully obtaining the wisdom and illumination that penetrates the Three Times without obstruction.' The meaning of each of these is explained extensively within, and can be understood. The first is called the Illumination of Good Knowledge of the Minds of Others, understanding the differences in the mental states of all sentient beings. The second is the Illumination of Unobstructed Heavenly Eye, like the realm of the Tathagata (如來, Thus Come One), the cycle of birth and death, dying here and being born there, all can be seen completely. The third is the Illumination of Unobstructed Knowledge of Past Lives, entering the realm of the past, understanding all the affairs of all sentient beings, the seats of all Buddhas, the seats of Bodhisattvas, the Bodhi tree, and even attaining perfect enlightenment, all Buddhas from the initial aspiration to practice, even attaining Nirvana without remainder, all affairs can be known. The fourth is the Illumination of Unobstructed Knowledge of Deeply Entering Future Kalpas, the previous only explained the cycle of the realm of the Tathagata, this says that all affairs can be known, all affairs in all future worlds are the same as the past. The fifth is the Illumination of Unobstructed Pure Heavenly Ear, all sounds in the ten directions, even the meaning of phrases, can be heard and known, and nothing will be missed. The sixth is the Illumination of Abiding in Fearless Supernatural Power, this is the aspect of supernatural power. The seventh is the Illumination of Discriminating All Languages. The eighth is the Illumination of Manifesting Countless Asaṃkhya (阿僧祇, countless) of Colored Bodies Adorned. The ninth is the Illumination of the Truth of All Dharmas. The tenth is the Illumination of the Samadhi of All Dharmas.
Chapter 24: The Ten Forbearances
The reason for establishing this chapter is that the previous chapter distinguished the wisdom and illumination of perfect illumination, understanding all Dharmas. This chapter manifests the true understanding, equally and uprightly abiding in non-birth, and settling the mind in this. In principle, it is called Forbearance, and it is explained according to the characteristics, so it is called the Chapter on the Ten Forbearances.
Chapter 25: The Asaṃkhya
The reason for establishing this chapter is that the above extensively distinguished the virtues and practices of the Buddhas and Bodhisattvas, which are extremely vast, immeasurable, boundless, and inconceivable, all called Asaṃkhya (阿僧祇, countless), and even unspeakable, to show their practice, and moreover, the reason has not yet been explained, therefore the Tathagata (如來, Thus Come One) elaborately...
演此義故次明也。
壽命品第二十六
此品所以興者。上明德行彌廣不可稱說。欲明德以行成人以得立人法成用道被無窮道德既無窮盡。壽命義亦同然。是故次明壽命品也。
菩薩住處品第二十七
此品所以興者。欲明菩薩充滿德行壽命無中無邊法身平等以無住為住。是以次明菩薩住處品。
佛法不思議品第二十八
此品所以興者。上來廣明菩薩德行既不可思議。而未知諸佛功德義。復云何故。次更明不思議品。就中明如來八種離聲者。一曰梵聲。二曰深聲。三曰遠聲。此三是聲體。次三就喻。一如鼓聲。其音洪韻。二如種聲。其音向亮。三如金零聲。其音清辨。余有二聲疑。一曰鳥聲。二曰三尺鳥聲。
相海品第二十九
此品一時興者。上辨佛法不思議者。欲明體融無礙。此雲海者。欲明相無不實融無礙故則無體而不義相無不實故則無義而不體體無不義故則一體一切體義無不體故則一義一切義。是以體無體相義無義相體義融。于彼此眾用則無相不相。今據實相以彰妙德故云相海品。
小相品第三十
此品與上者異。是拔別之名。好則隨緣如是以表彰曰相情玩曰如。準此義以小㯹別故云小相品。
普賢菩薩行品第三十一
此品所以興者。
【現代漢語翻譯】 現代漢語譯本： 爲了闡述這個意義，所以接下來闡明。
壽命品第二十六
這一品之所以出現，是因為前面闡明了德行極其廣大，無法稱說。想要說明德行通過修行成就，人通過德行得以立身，人的法則成就，道的運用普及無窮無盡，道德既然無窮無盡，壽命的意義也同樣如此。因此接下來闡明壽命品。
菩薩住處品第二十七
這一品之所以出現，是想要說明菩薩充滿德行，壽命沒有開始沒有終結，法身平等，以無所住為住。因此接下來闡明菩薩住處品。
佛法不思議品第二十八
這一品之所以出現，是因為前面廣泛闡明了菩薩的德行已經不可思議，但還不知道諸佛功德的意義。又該如何呢？所以接下來進一步闡明不思議品。其中闡明如來的八種離聲：第一種叫做梵聲（清凈的聲音），第二種叫做深聲（深沉的聲音），第三種叫做遠聲（傳播很遠的聲音）。這三種是聲音的本體。接下來的三種是比喻：第一種像鼓聲，它的聲音洪亮有韻律；第二種像鐘聲，它的聲音響亮；第三種像金鈴聲，它的聲音清脆明辨。還有兩種聲音有疑問，第一種叫做鳥聲，第二種叫做三尺鳥聲。
相海品第二十九
這一品一時興起，是因為前面辨析佛法不可思議，想要說明本體融合無礙。這裡說的『海』，想要說明相沒有不真實的，融合無礙，所以沒有本體而不包含意義，相沒有不真實的，所以沒有意義而不包含本體，本體沒有不包含意義的，所以一個本體就是一切本體，意義沒有不包含本體的，所以一個意義就是一切意義。因此本體無本體之相，意義無意義之相，本體和意義融合。在彼此眾多的作用中，就沒有相不是相。現在根據實相來彰顯妙德，所以叫做相海品。
小相品第三十
這一品與上面不同，是特別提拔的區別之名。好則隨緣，像這樣來表彰叫做相，情意玩味叫做如。按照這個意義，因為小的有區別，所以叫做小相品。
普賢菩薩行品第三十一
這一品之所以出現，是因為...
【English Translation】 English version: Therefore, to expound on this meaning, it is explained next.
Chapter Twenty-Six: Longevity
The reason for the arising of this chapter is that the preceding chapter explained that the virtues and conduct are so vast that they cannot be described. It intends to illustrate that virtues are achieved through practice, individuals are established through virtues, the laws of humans are accomplished, and the application of the Dao (path) pervades endlessly. Since morality is inexhaustible, the meaning of longevity is also the same. Therefore, the chapter on longevity is explained next.
Chapter Twenty-Seven: Bodhisattva's Abode
The reason for the arising of this chapter is to illustrate that Bodhisattvas are filled with virtues, their lifespan has no beginning and no end, their Dharmakaya (Dharma body) is equal, and they abide in non-abiding. Therefore, the chapter on the Bodhisattva's abode is explained next.
Chapter Twenty-Eight: Inconceivable Qualities of the Buddha-Dharma
The reason for the arising of this chapter is that the preceding chapters extensively explained the inconceivable virtues and conduct of Bodhisattvas, but the meaning of the merits and virtues of all Buddhas is still unknown. So how should it be? Therefore, the chapter on inconceivable qualities is further explained next. Within it, the eight kinds of sounds of the Tathagata (Thus Come One) are explained: the first is called Brahmasvara (pure sound), the second is called profound sound, and the third is called distant sound. These three are the essence of sound. The next three are metaphors: the first is like the sound of a drum, its sound is loud and rhythmic; the second is like the sound of a bell, its sound is bright; the third is like the sound of a golden bell, its sound is clear and distinct. There are two other sounds that are doubtful, the first is called the sound of a bird, and the second is called the sound of a three-foot bird.
Chapter Twenty-Nine: Ocean of Characteristics
The reason for the arising of this chapter at this time is that the preceding chapter distinguished the inconceivable qualities of the Buddha-Dharma, intending to illustrate that the essence is integrated and unobstructed. The 'ocean' here intends to illustrate that there is no characteristic that is not real, integrated and unobstructed, so there is no essence that does not contain meaning, and there is no characteristic that is not real, so there is no meaning that does not contain essence. There is no essence that does not contain meaning, so one essence is all essences, and there is no meaning that does not contain essence, so one meaning is all meanings. Therefore, the essence has no essence-like characteristic, the meaning has no meaning-like characteristic, and the essence and meaning are integrated. In the numerous functions of each other, there is no characteristic that is not a characteristic. Now, according to the real characteristic, the wonderful virtue is manifested, so it is called the chapter on the ocean of characteristics.
Chapter Thirty: Minor Characteristics
This chapter is different from the above, it is a name of special distinction. Goodness follows conditions, like this to commend is called 'characteristic', emotional appreciation is called 'suchness'. According to this meaning, because the small ones are different, it is called the chapter on minor characteristics.
Chapter Thirty-One: Practices of Samantabhadra Bodhisattva
The reason for the arising of this chapter is...
上明果德稱法界海無中無邊。自非圓因窮於實際何由能契。是以圓果既彰圓因須顯故次明也。亦可言。即是果行寄因彰名。何以故。量周法界名之為普。至順調柔謂之為賢。菩提道用名之為行故。言普賢菩薩行品。
寶王如來性起品第三十二
此品所以興者。上來廣辨圓因圓果。圓因稱于理實圓果等於后際因果妙絕之旨者。所謂真性也。是故次明性起之義。然性用未如如不起而真性古今恒爾。以性用常起故。即用而彌寂。真性古今恒爾故。即寂而喻彰。寂用既無障礙。寧有染凈之法而可得戒。是故真性為違順之原。緣集之本妙用以之而興妄相之而息如興廢出在妄情。於我未曾而為無為而為如無不為故。言性起寶王者喻況也。如意自在名曰寶王。真性亦爾。如來者就圓顯以彰性故言如來。是故名曰寶王如來性起品也。
離世間品第三十三
此品所以興者。上辨真性泯。于諸法一切空寂。萬相歸宗圓明獨曜。若唯寂無起便同太虛。云何得為性體真明。是故復明義。興后際法界等用用備眾能故名世間。無相可得謂之為離。非是有法可離名為離也。故名離世間品。
入法界品第三十四
此品所以興者。上辨法界等用義興后際。若不在已雖妙何益。是故次明入法界。義理相統目名為法界。
【現代漢語翻譯】 現代漢語譯本： 上明果德（指佛的果位功德）稱法界海，其中沒有中邊可言。如果不是圓滿的因地修行窮盡實際，又怎麼能夠契合呢？因此，圓滿的果位已經彰顯，圓滿的因地也必須顯明，所以接著說明。也可以說，這就是果地的修行寄託于因地，彰顯其名。為什麼這麼說呢？量周遍法界，稱之為普；至極順從調和柔順，稱之為賢；菩提道的運用，稱之為行。所以說普賢菩薩行品。 寶王如來性起品第三十二 此品興起的原因是，上面廣泛辨析了圓滿的因地和圓滿的果位。圓滿的因地與理體實相相符，圓滿的果位等於后際，因果妙絕的宗旨，就是所謂的真性。因此接著說明性起的意義。然而性用未曾如如不動而真性古今恒常如此。因為性用常常生起，所以即用而更加寂靜。真性古今恒常如此，所以即寂靜而喻示彰顯。寂靜和作用既然沒有障礙，哪裡會有染污和清凈的法可以得到呢？因此，真性是違逆和順從的根源，緣起聚集的根本，妙用因此而興起，虛妄的相因此而止息，如同興起和廢止都出自虛妄的情感，對於我來說，未曾有過，是無為而為，如無所不為。所以說性起，寶王是比喻。如意自在，名叫寶王。真性也是這樣。如來，就圓滿的顯現來彰顯真性，所以說如來。因此名叫寶王如來性起品。 離世間品第三十三 此品興起的原因是，上面辨析真性泯滅于諸法，一切空寂，萬相歸宗，圓明獨自照耀。如果只有寂靜而沒有生起，就如同太虛空。怎麼能作為性體真明呢？因此又說明義。興起后際法界等用，作用具備各種功能，所以名叫世間。沒有相可以得到，稱之為離。不是有法可以離開，名叫離。所以名叫離世間品。 入法界品第三十四 此品興起的原因是，上面辨析法界等用，義理興起后際。如果不在自身，即使再妙又有什麼用呢？因此接著說明入法界。義理相互統攝，稱之為法界。
【English Translation】 English version: The above explains that the meritorious virtues of the Fruition (Guo De) of the Buddha are called the Dharma Realm Sea, which has no middle or edges. If it were not for the perfect cause (Yuan Yin) exhausting reality, how could one be in accord with it? Therefore, since the perfect Fruition has been manifested, the perfect cause must also be revealed, so it is explained next. It can also be said that this is the practice of the Fruition relying on the cause, manifesting its name. Why is this so? Its measure pervades the Dharma Realm, so it is called 'Universal' (Pu). Utmost compliance, harmony, and gentleness are called 'Worthy' (Xian). The application of the Bodhi path is called 'Practice' (Xing). Therefore, it is called the 'Chapter on the Practices of Samantabhadra Bodhisattva' (Pu Xian Pu Sa Xing Pin). Chapter Thirty-Two: The Arising of the Essence of the Jewel King Tathagata (Bao Wang Ru Lai Xing Qi Pin) The reason for the arising of this chapter is that the above extensively distinguishes the perfect cause and the perfect Fruition. The perfect cause is in accordance with the reality of principle, and the perfect Fruition is equal to the later realm. The ultimate meaning of the wonderful transcendence of cause and Fruition is what is called 'True Nature' (Zhen Xing). Therefore, the meaning of the arising of the Essence is explained next. However, the function of the Essence has never been unmoving, and the True Nature has always been constant from ancient times to the present. Because the function of the Essence constantly arises, it is even more tranquil in its application. Because the True Nature has always been constant from ancient times to the present, it is manifested through tranquility. Since tranquility and function have no obstacles, how can there be defiled or pure dharmas that can be obtained? Therefore, the True Nature is the source of opposition and compliance, the root of the gathering of conditions. Wonderful functions arise from it, and false appearances cease from it. Just as arising and ceasing come from false emotions, for me, it has never been, it is non-action acting, as if there is nothing that is not done. Therefore, it is said that the arising of the Essence, the Jewel King, is a metaphor. As-you-wish and at ease is called the Jewel King. The True Nature is also like this. Tathagata (Ru Lai) is used to manifest the Essence through perfect manifestation, so it is called Tathagata. Therefore, it is called the 'Chapter on the Arising of the Essence of the Jewel King Tathagata'. Chapter Thirty-Three: Leaving the World (Li Shi Jian Pin) The reason for the arising of this chapter is that the above distinguishes that the True Nature is extinguished in all dharmas, everything is empty and still, all appearances return to the source, and perfect brightness shines alone. If there is only stillness and no arising, it would be the same as empty space. How can it be the true brightness of the Essence? Therefore, the meaning is explained again. The arising of the later realm and the functions of the Dharma Realm, etc., the functions possess all kinds of abilities, so it is called the 'World' (Shi Jian). There is no appearance that can be obtained, so it is called 'Leaving' (Li). It is not that there is a dharma that can be left, so it is called 'Leaving'. Therefore, it is called the 'Chapter on Leaving the World'. Chapter Thirty-Four: Entering the Dharma Realm (Ru Fa Jie Pin) The reason for the arising of this chapter is that the above distinguishes the functions of the Dharma Realm, etc., and the meaning arises in the later realm. If it is not within oneself, what is the use even if it is wonderful? Therefore, the meaning of 'Entering the Dharma Realm' is explained next. The principles mutually govern each other, so it is called the 'Dharma Realm' (Fa Jie).
解融真寂謂之為入。契用無礙名之為行。是佛真子紹三寶種。即成流通不絕之義故名入法界品。
四弘誓文 菩提難入以愿邀期。是以初發心菩薩。將欲逝惡修善廣化眾生遠求佛果。要以弘誓為本。弘誓既立。則愿無不從。如佛所贊。如來大智遵演說功德證忍慧福業力誓願力。最勝菩薩一誓過於聲聞百千劫行。菩薩行愿乃有無量。略舉此四。總收都盡。何等為四。一者我弟子某甲。誓斷一切煩惱。佛法甚深愿盡其源底。常住二帝理相幽玄稱為甚深。愿窮理源斷惑斯盡。雖不則斷弘誓力強。生生之處一切煩惱自然衰微。是以經言修心二。常雖有煩惱如無煩惱。是第一愿。
二者誓修一切功德。生死可畏愿常樂處中。如世人不入臣海則不能得如意寶珠。菩薩若不入生死臣海。則不能得佛果無假寶珠。是以大士至崇勝果愿。出生入死廣修萬行。不計眾苦愿為種子總攝萬行。于所生處一切善根自然收蔬稱願增長。是第二愿。
三者誓度一切眾生。眾生無邊愿誓令度盡。于怨舍怨。于親舍親。怨親平等。廣行四攝愿。與法界眾生一時成佛。既舍怨親普行大慈。一切怨毒噁心自滅。內善勛修生在佛家種性尊貴無可譏慊。是第三愿。
四者誓度一切種智。佛道長遠。其必獲得。終不以天勝果二乘涅槃而生足
【現代漢語翻譯】 現代漢語譯本：理解融合真如寂滅的境界，這被稱為『入』。運用智慧而沒有阻礙，這被稱為『行』。這樣的人是佛的真子，繼承如來三寶的種子，成就佛法流通而不絕的意義，所以稱為『入法界品』。
四弘誓願文：菩提道難以進入，所以要以誓願來邀約期望。因此，初發心的菩薩，將要遠離惡行、修習善行、廣度眾生、長遠地追求佛果，必須以弘大的誓願為根本。弘大的誓願一旦確立，那麼願望沒有不實現的。正如佛所讚歎的，如來的大智慧遵循並演說功德，證得忍辱的智慧和福德，以及業力和誓願力。最殊勝的菩薩的一個誓願，勝過聲聞百千劫的修行。菩薩的行愿本來就有無量，這裡簡略地舉出這四項，總括一切。哪四項呢？第一，我弟子某甲，誓願斷除一切煩惱。佛法非常深奧，愿能窮盡其根源。常住于真諦和俗諦的理，其體相幽深玄妙，所以稱為甚深。愿能窮盡真理的根源，斷除迷惑，這樣煩惱就能斷盡。即使不能立刻斷除，弘誓的力量強大，生生世世所生之處，一切煩惱自然衰微。因此經書上說，修心有二種，常常雖然有煩惱，卻如同沒有煩惱一樣。這是第一愿。
第二，誓願修習一切功德。生死輪迴令人畏懼，愿能常處於安樂的境界中。如同世人不進入大海，就不能得到如意寶珠一樣，菩薩如果不進入生死輪迴的大海，就不能得到佛果這無價的寶珠。因此，大士以崇高的殊勝果位為愿，出生入死，廣泛地修習萬行，不計較各種苦難，愿將苦難作為種子，總攝一切修行。在所生之處，一切善根自然成熟，稱心如意地增長。這是第二愿。
第三，誓願度化一切眾生。眾生無邊無際，愿誓要讓他們全部得到度化。對於怨敵捨棄怨恨，對於親人捨棄親愛，怨親平等，廣泛地實行四攝法（佈施、愛語、利行、同事），愿與法界一切眾生同時成佛。既然捨棄了怨恨和親愛，普遍地實行大慈悲，一切怨毒噁心自然消滅。內在的善行熏修，出生在佛家，種性尊貴，無可挑剔。這是第三愿。
第四，誓願證得一切種智。佛道漫長而遙遠，必定要獲得。最終不以天上的殊勝果報和二乘（聲聞、緣覺）的涅槃為滿足。
【English Translation】 English version: Understanding and merging with the true, quiescent nature is called 'entering'. Utilizing wisdom without obstruction is called 'practice'. Such a person is a true child of the Buddha, inheriting the seeds of the Three Jewels of the Tathagata, accomplishing the meaning of the continuous and uninterrupted flow of the Dharma, hence it is called the 'Entering the Dharma Realm Chapter'.
The Four Great Vows: The path to Bodhi is difficult to enter, so one must use vows to invite and expect. Therefore, a Bodhisattva who has initially aroused the aspiration, intending to turn away from evil, cultivate goodness, widely transform sentient beings, and seek the Buddha-fruit afar, must take great vows as the foundation. Once great vows are established, there is nothing that will not be fulfilled. Just as the Buddha praised, the Tathagata's great wisdom follows and expounds merit, attaining the wisdom of patience and blessings, as well as the power of karma and the power of vows. A single vow of the most supreme Bodhisattva surpasses the practice of a Shravaka (Hearer) for hundreds of thousands of kalpas (aeons). The practices and vows of Bodhisattvas are originally immeasurable; these four are briefly mentioned here, encompassing everything. What are the four? First, I, disciple so-and-so, vow to cut off all afflictions. The Buddha-dharma is extremely profound; I vow to exhaust its source. Constantly abiding in the truth of the two truths (conventional and ultimate), whose essence is profound and mysterious, is called profound. I vow to exhaust the source of truth, cutting off delusion, so that afflictions can be completely eliminated. Even if they cannot be cut off immediately, the power of the great vow is strong; in every life and place of birth, all afflictions will naturally diminish. Therefore, the scriptures say that there are two aspects to cultivating the mind: constantly, although there are afflictions, it is as if there are no afflictions. This is the first vow.
Second, I vow to cultivate all merits. Samsara (the cycle of birth and death) is fearful; I vow to constantly abide in a state of bliss. Just as a person cannot obtain a wish-fulfilling jewel without entering the ocean, a Bodhisattva cannot obtain the invaluable jewel of the Buddha-fruit without entering the ocean of samsara. Therefore, the great being takes the supreme and excellent fruit as their vow, being born and dying, widely cultivating myriad practices, not counting various sufferings, vowing to take suffering as a seed, encompassing all practices. In the place of birth, all good roots will naturally mature, increasing as desired. This is the second vow.
Third, I vow to liberate all sentient beings. Sentient beings are boundless; I vow to ensure that they are all liberated. For enemies, I abandon hatred; for relatives, I abandon attachment; treating enemies and relatives equally, widely practicing the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), I vow to become a Buddha simultaneously with all sentient beings in the Dharma Realm. Since hatred and attachment have been abandoned, universally practicing great compassion, all hatred and evil intentions will naturally disappear. The inner cultivation of good deeds results in birth into a noble and impeccable lineage of the Buddha's family. This is the third vow.
Fourth, I vow to attain all-knowing wisdom (Sarvajna). The Buddha-path is long and distant; it must be attained. Ultimately, I will not be satisfied with the excellent rewards of the heavens or the Nirvana of the Two Vehicles (Shravakas and Pratyekabuddhas).
想。三世善根悉皆迴向。無上菩提不計劫數。愿以成佛為期。既志願高遠。不期世報。隨所生處常處。豪尊雖極世榮不生深著。但願勝中勝道。更無餘念。是第四愿。
【現代漢語翻譯】 現代漢語譯本：想：將過去、現在、未來三世所積累的善根全部迴向于無上的菩提，不計較需要經歷多少劫才能成就，只願以成就佛果為最終目標。既然志願如此高遠，便不期望獲得世俗的福報。無論轉生到何處，常常處於富貴尊榮的地位，即使世間的榮華達到極致，也不會對此產生深深的執著。只是希望在殊勝之中追求更加殊勝的佛道，心中再無其他念頭。這是第四個願望。 （三世善根：過去、現在、未來三世所積累的善的根源。菩提（Bodhi）：覺悟。劫（Kalpa）：極長的時間單位。）
【English Translation】 English version: Thinking: I dedicate all the merits accumulated in the three times—past, present, and future—to the unsurpassed Bodhi (Enlightenment), not counting the number of kalpas (eons) it will take to achieve it, wishing only to take the attainment of Buddhahood as the ultimate goal. Since the aspiration is so lofty and far-reaching, I do not expect worldly rewards. Wherever I am born, may I always be in a position of wealth and honor, and even if worldly glory reaches its peak, may I not develop deep attachment to it. I only wish to pursue the most supreme path within the supreme, with no other thoughts in mind. This is the fourth vow. (Three times merits: The accumulation of good roots in the past, present, and future. Bodhi: Enlightenment. Kalpa: An extremely long unit of time.)