T85n2754_華嚴略疏卷第三
大正藏第 85 冊 No. 2754 華嚴略疏卷第三
No. 2754 [cf. No. 278]
華嚴略疏卷第三
十地品初記
此品來意有三。一逐答上問。二對果之因。三眾行相資。如大涅槃經三十六。云何下一一具答。乃至一部之大宗。此品亦如是。自前及下。皆一一次第而答。亦是一部之本也。如上四十二大問。問因果行教文自次第。初問因門中雲十住十行十向十藏十地十愿十定十自在十頂。皆答文次第。須彌山頂說十住。夜摩天說十行。兜率說十回向。他化說十地。梵網云。五天說十禪定。瓔珞亦云。吾在第三禪中集八禪。眾說一生補處三昧百萬億偈。今且說略一偈。又復第四釋義品云。吾在第四禪中。為八億梵天說寂照如來無心無色而寂照一切。若依此義處多會廣文有十萬八千偈也。又梵網經云。妙光堂說十世界。忉利天說十住。夜摩天說十行。兜率天說迴向。化樂天說十忍。十禪十愿四禪說盧舍那心地法門品。其餘千百釋迦亦復如是。而四天十藏十自在十頂及昇天說偈。放光流通等經無文故來不盡也。前云十藏品者。乃是為成行義。如第五回向。后明十藏。乃是成向之藏即答上問也。故知非答前問十明即十金剛。若此釋明忍二品。亦有說處。僧祇已下三品
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2754 華嚴略疏卷第三
No. 2754 [cf. No. 278]
華嚴略疏卷第三
十地品初記
此品闡述的意圖有三點：一是逐一回答前面的提問；二是對應果位的因地修行；三是各種修行相互資助。如同《大涅槃經》第三十六卷所說，從『云何下』開始一一詳細解答，乃至整部經的大綱。此品也是如此，從前面到後面，都是一次次按順序解答，也是整部經的根本。如同前面四十二個大問題，提問關於因、果、行、教的文句次第。最初提問因門中關於十住、十行、十向、十藏、十地、十愿、十定、十自在、十頂，都是按照文句的順序回答。在須彌山頂宣說十住，在夜摩天宣說十行，在兜率天宣說十回向，在他化自在天宣說十地。《梵網經》說，在五天宣說十禪定。《瓔珞經》也說，『我在第三禪中集八禪，眾說一生補處三昧百萬億偈，今且說略一偈』。又第四《釋義品》說，『我在第四禪中，為八億梵天說寂照如來無心無色而寂照一切』。如果按照這個意義，在很多地方集會廣說，有十萬八千偈。又《梵網經》說，在妙光堂宣說十世界，在忉利天宣說十住，在夜摩天宣說十行，在兜率天宣說迴向，在化樂天宣說十忍，十禪、十愿在四禪天宣說盧舍那心地法門品。其餘千百釋迦也是這樣。而四天、十藏、十自在、十頂以及昇天說偈，放光流通等，因為經典沒有記載，所以沒有全部列出。前面說的十藏品，是爲了成就行義。如同第五回向，後面闡明十藏，是成就回向的寶藏，即是回答前面的提問。所以知道不是回答前面的提問，十明即是十金剛。如果這樣解釋，忍品和二品，也有宣說的地方。僧祇以下的三個品。
【English Translation】 English version
T 大正藏 Volume 85 No. 2754 Avataṃsaka Sūtra Brief Commentary, Scroll 3
No. 2754 [cf. No. 278]
Avataṃsaka Sūtra Brief Commentary, Scroll 3
Initial Notes on the Tenth Ground Chapter
The intention of this chapter is threefold: first, to answer the previous questions one by one; second, to correspond to the cause of the fruit; and third, to mutually support various practices. As stated in the thirty-sixth volume of the Mahāparinirvāṇa Sūtra, starting from 'How below,' each question is answered in detail, even to the extent of outlining the entire scripture. This chapter is also like that; from the beginning to the end, it answers each question in order, and it is also the foundation of the entire scripture. Like the forty-two great questions above, the questions concern the order of phrases related to cause, effect, practice, and teaching. The initial question in the cause section concerns the ten abodes (daśa-sthita), ten practices (daśa-caryā), ten dedications (daśa-pariṇāmanā), ten treasuries (daśa-garbha), ten grounds (daśa-bhūmi), ten vows (daśa-praṇidhāna), ten concentrations (daśa-samādhi), ten self-masteries (daśa-vaśitā), and ten summits (daśa-śikhara), all answered in the order of the phrases. The ten abodes are expounded on the summit of Mount Sumeru, the ten practices in the Yama Heaven, the ten dedications in the Tuṣita Heaven, and the ten grounds in the Paranirmita-vaśavartin Heaven. The Brahmajāla Sūtra says that the ten concentrations are expounded in the five heavens. The Bodhisattva Ground Sūtra also says, 'I gathered the eight concentrations in the third dhyāna, and the assembly spoke millions of billions of verses on the samādhi of a bodhisattva destined for one more life, and now I will briefly speak one verse.' Furthermore, the fourth Explanation of Meaning Chapter says, 'In the fourth dhyāna, I spoke to eight hundred million Brahmā gods about the quiescently illuminating Tathāgata, who is without mind and without form, yet quiescently illuminates everything.' If according to this meaning, there are gatherings and extensive expositions in many places, with one hundred and eight thousand verses. Also, the Brahmajāla Sūtra says that the ten worlds are expounded in the Wondrous Light Hall, the ten abodes in the Trāyastriṃśa Heaven, the ten practices in the Yama Heaven, the ten dedications in the Tuṣita Heaven, and the ten acceptances (daśa-kṣānti) in the Nirmāṇarati Heaven. The ten concentrations and ten vows are expounded in the fourth dhyāna heaven in the Chapter on the Mind-Ground Dharma-Door of Vairocana. The other thousands and hundreds of Śākyamunis are also like this. However, the four heavens, ten treasuries, ten self-masteries, ten summits, and ascending to heaven to speak verses, emitting light for circulation, etc., are not fully listed because there are no records in the scriptures. The previously mentioned Chapter on the Ten Treasuries is to accomplish the meaning of practice. Like the fifth dedication, the ten treasuries are explained later, which are the treasures that accomplish dedication, which is answering the previous question. Therefore, it is known that it is not answering the previous question; the ten illuminations are the ten vajras. If explained in this way, there are also places where the Acceptance Chapter and the two chapters are expounded. The three chapters from Saṃgha onwards.
心王為請主數量住處國土人間不似天中。應是人間說也。今此十地者。約無分濟法以為十數也。廣解在下本分中。及八慎十六分等義及五忍等。然此之為義。乃有無量大剛。而言不出二智。謂實智方便智。亦名證智緣照。亦名證教二道。亦名證助不住。亦名四量智三福慧。如是等無量無邊德行名位。若從所除之或亦復無量也。言實智者。真證不二境智俱融為實智。六度四攝位殊萬品為方便智也。而此二義行無不收德。無不積體用殊別總為十數。始從歡喜終極法雲十之名也。然體用義殊復為八種。一從障別。二以學判。三以解分。四以行㯹。五以報示。六引喻況。七約之數量。八夷齊一觀。初對十障者。一凡夫我相障。二邪行於眾生身等障。三闇相於聞思修等諸法妄障。四解法慢障。五身凈我慢障。六微煩惱習障。七細相習障。八無相有行障。九不能善利益眾生障。十于諸法中不得自障。故修十地對治行之或治等。以學判者。初地判者。初地十大愿。二地戒學。三地定學。四地至七地自利惠學。八地已上利他惠學。就自利惠中道品觀諦緣起觀學真無相觀五地菩提分四種清凈。悕望清凈初地。二增上戒二地也。三增上心三地也。四增上惠清凈。四地至七地攝也。利他之中三業也。中復施戒忍三是增上戒。學禪是增上意。學
惠學精進。通一切有三惠攝十二住聞攝種性住思攝解行住修攝十地前行廣果也。言解者分者。初地名信。乃至十地名為十種智。大亦可五忍十四忍見諦修道。言行㯹者。初地名檀。乃至十地名智也。四依四果。言報示者。初地為閻浮王。乃至十地摩醯首羅天王。言喻況者。初地以火練金。乃至十地為莊嚴具冠自在天。若頸頂池山海珠亦爾。若言約數量者。初地得百三昧。乃至十地得十不可說千萬億那由他佛世界塵數三昧。夷齊一觀者。據無分別證智為言用而常寂諸地行皆云不可數智體沃。如是理寂為一觀也。今云地者。菩薩發心荷負如地。仁王經云。入理般若名為住住生功德名地。龍樹解言。地者乃是菩薩階級住處為地也。瓔珞經云。地者名持百萬阿僧祇功德也。亦產生一切因果功德也。大士之行淵博難惻如地四義。一者聖行深厚廣大者堅牢難壞。二者生長萬物。三荷負一切如地。四不存情運物如地火風等喻。菩薩行亦爾。就中依論所釋。初地之中為八分。一序分。二三昧分。三如分。四起分。五本分。六請分。七校量勝分。論顯八分者。唯據初地不通十地也。若準前驗後有三分。第一從初訖申右手摩頂已來明序說。第二從三昧起訖摩尼珠喻是第二正說。第三從動地雨華已下明流通顯證。就中序之依前三會應有六段。
【現代漢語翻譯】 現代漢語譯本： 以智慧學習精進。通達一切有，以三種智慧攝持十二住：聞所生慧攝持種性住，思所生慧攝持解行住，修所生慧攝持十地前行和廣果。所說的『解』是指分析。初地名為信，乃至十地名為十種智慧。大體上也可以說是五忍和十四忍見諦修道。所說的『行』是指實踐。初地名為檀（佈施），乃至十地名為智（智慧）。四依和四果。 所說的『報示』是指果報的示現。初地為閻浮王（人間的統治者），乃至十地為摩醯首羅天王（色界頂天的統治者）。所說的『比喻』是指譬喻。初地以火鍊金比喻，乃至十地比喻為莊嚴具冠自在天。如果用頸、頂、池、山、海、珠來比喻也是一樣的。如果用數量來衡量，初地獲得百種三昧（禪定），乃至十地獲得十不可說千萬億那由他佛世界塵數的三昧。 夷齊一觀是指，依據無分別證智為言語運用，而常處於寂靜狀態，諸地的修行都說是不可數的，智慧的本體是純凈的。這樣的理體寂靜就是一觀。現在所說的『地』，是指菩薩發心承擔如大地一般的責任。《仁王經》說：『入理般若名為住，住生功德名地。』龍樹菩薩解釋說：『地是指菩薩的階級住處為地。』《瓔珞經》說：『地是指持有百萬阿僧祇功德。』也產生一切因果功德。大士的修行淵博難以測度，如大地一般有四種意義：一者，聖行深厚廣大，堅牢難以破壞；二者，生長萬物；三者，荷負一切如大地；四者，不存私情，執行萬物如地火風等。菩薩的修行也是如此。其中依據論典的解釋，初地之中分為八分：一、序分；二、三昧分；三、如分；四、起分；五、本分；六、請分；七、校量勝分。論典顯示八分，僅僅依據初地，不通達十地。如果按照前後的驗證，有三分：第一，從開始到『申右手摩頂』為止，說明序說；第二，從三昧起，到摩尼珠的比喻，是第二正說；第三，從動地雨華以下，說明流通顯證。其中序分依據前三會，應該有六段。
【English Translation】 English version: Learn diligently with wisdom. Comprehending all that exists, using the three wisdoms to encompass the twelve abodes: the wisdom of learning encompasses the seed-nature abode, the wisdom of thinking encompasses the understanding-practice abode, and the wisdom of cultivation encompasses the preliminary practices of the ten grounds and the vast fruition. The 'understanding' mentioned refers to analysis. The first ground is called Faith, up to the tenth ground, which is called the ten kinds of wisdom. Broadly speaking, it can also refer to the five patiences and the fourteen patiences of seeing the truth and cultivating the path. The 'practice' mentioned refers to implementation. The first ground is called Dana (giving), up to the tenth ground, which is called Wisdom. The four reliances and the four fruits. The 'reporting and showing' mentioned refers to the manifestation of karmic retribution. The first ground is the Jambudvipa King (ruler of the human world), up to the tenth ground, which is the Mahesvara Heaven King (ruler of the highest heaven in the Realm of Form). The 'analogy' mentioned refers to metaphors. The first ground is likened to refining gold with fire, up to the tenth ground, which is likened to the Adorned Crown Free Heaven. If using neck, crown, pond, mountain, sea, and pearl as metaphors, it is the same. If measuring by quantity, the first ground obtains a hundred Samadhis (meditative states), up to the tenth ground, which obtains countless Samadhis equal to the dust particles of ten inexpressible, trillions of nayuta Buddha worlds. Equally viewing Yi and Qi refers to, based on non-discriminating wisdom, using language while constantly being in a state of stillness. The practices of all the grounds are said to be countless, and the essence of wisdom is pure. Such a state of stillness in principle is one view. The 'ground' mentioned now refers to the Bodhisattva's aspiration to bear responsibility like the earth. The Renwang Sutra says: 'Entering the principle of Prajna is called abiding, and the merit arising from abiding is called ground.' Nagarjuna explains: 'Ground refers to the Bodhisattva's stage of dwelling as the ground.' The Yingluo Sutra says: 'Ground refers to holding millions of asamkhya merits.' It also generates all causal merits. The Great Being's practice is profound and immeasurable, like the earth, having four meanings: first, the holy practice is deep, vast, firm, and difficult to destroy; second, it grows all things; third, it bears all things like the earth; fourth, it does not harbor emotions and operates things like earth, fire, and wind. The Bodhisattva's practice is also like this. Among them, according to the commentary's explanation, the first ground is divided into eight parts: one, introduction; two, samadhi; three, suchness; four, arising; five, essence; six, request; seven, comparison of superiority. The commentary shows eight parts, only based on the first ground, not extending to the ten grounds. If following the previous and verifying the latter, there are three parts: first, from the beginning to 'extending the right hand and touching the crown of the head,' explaining the introduction; second, from the arising of samadhi to the metaphor of the mani jewel, is the second, the main explanation; third, from the earth shaking and raining flowers onwards, explaining the circulation and manifestation of proof. Among them, the introduction, based on the previous three assemblies, should have six sections.
而此品有三句。謂住列眾入定略無設供偈贊放光等為三。準前會序入加起本分。皆總舉人法十數。與住行向等為總本。此中已眾總請直別十名猶十地。總序集已下始別顯十義也。而論云。初地八者名濫始末位渾總別。初三為序次三總說。前與正說后二說與教量。始是初地中辨義也。而此于下九地有通有塞。下諸地前別請者不類此也。據分今望昔名爾時。具上九德。群賢加敬名曰世尊。婆伽義論具廣釋。論云。時處等校量顯示勝故。在於初時及勝處說此處宮殿等勝。是名處勝。何故名不色界說此處說由感果故。何故不初七日說思惟行因緣行也。本為利他成道行故。七日思惟不說。顯示因受大法樂故。何故顯己法樂為令示眾生。于如來所增長愛敬心故。思惟行因緣顯示不共法學無學異名不共法也。已顯于處論列時者非唯此一會。前之五會皆有時處不起道樹。而六天同時乃至十方此時同而處異也。亦可同時同處也。處同時異時異處異四句也。此云七日不說者。此語正在始成正覺。其地金剛前應料簡也。諸會皆然。此時處勝。顯法勝者。前諸會法豈不勝也。七日不說前亦皆爾也。或言教量小乘耳。大本經中無此時文也。就第二列眾中有二。一先嘆德。二列眾。嘆德之中有二。初四周總嘆自行外化德。二總結二行德。四中初總嘆
德者。先嘆此方舊眾自行德也。此諸菩薩舉此方。一切菩薩舉他方。亦可名同生異生眾也。雙舉二眾並嘆其自分他分二行德也。入之言解證也。即是竭思齊照也。
善能以下嘆外化德也。大士所以一自集功德者。為存外益化物之要。其唯神通故次明也。智慧行處者。大士萬行。以智慧為首故先嘆也。
從具足所愿已下。第二週嘆德上□障於行。此行愿通嘆二處皆有行愿也。菩薩由愿而成眾行。愿為行本故明也。一切世間總舉三種世間也。一切劫總三世中時節。並是舉時節為成行也。土亦如是長短劫也。一切國處所王化土也。常修一切諸菩薩行者。世間與劫時無不周。一切國土處無不通。於此時處修菩薩行。時延處廣故智行亦無邊也。福德智慧而無窮盡者。菩薩所行不過福智惠故。但明此二。能為一切而作饒益者。外化也。上言神通此言饒益。互文興嘆耳。
從能到訖向涅槃門。是第三週明自行外化也。菩薩智惠方便彼圻者。緣真為實惠。取俗為方便。一說智緣空有如空而知名為實惠。知而不著名為方便。此二惠是正覺之父母。眾行之剛要照得其性故到彼圻。能令眾生背生死向涅槃者。外化也。生死至苦涅槃至樂。令眾生背苦至樂者。化之動道之與門皆謂能通也。
從不斷於法輪。是第四周明
【現代漢語翻譯】 現代漢語譯本 『德者』，首先讚歎此方（指釋迦牟尼佛所在的娑婆世界）舊有的修行者自行修德。『此諸菩薩』指此方世界的菩薩，『一切菩薩』指他方世界的菩薩。也可以將他們稱為『同生眾』和『異生眾』。同時舉出這兩類修行者，並讚歎他們各自修行的功德。『入』指的是理解和證悟，也就是竭盡思慮，齊同照見（真理）。 『善能』以下讚歎菩薩外化（教化他人）的功德。大菩薩之所以專注于積累功德，是爲了儲存外在利益和教化眾生的重要方法。而神通是其中關鍵，所以接下來闡明神通。『智慧行處』，菩薩的萬種修行，以智慧為首，所以首先讚歎智慧。 從『具足所愿』以下，第二週讚歎功德，並消除修行的障礙。這裡的『行愿』是普遍讚歎修行和願力，兩者都包含修行和願力。菩薩因為願力而成就各種修行，願力是修行的根本，所以要闡明願力。『一切世間』總括了三種世間（有情世間、器世間、智正覺世間）。『一切劫』總括了過去、現在、未來三世中的所有時節，都是爲了成就修行而舉例說明。『土』也是如此，有長劫和短劫之分。『一切國土』指所有國土，是王所教化的地方。『常修一切諸菩薩行者』，世間和劫時沒有不周遍的，一切國土處所沒有不通達的。在這個時間和處所修行菩薩行，時間長，處所廣，所以智慧和修行也是無邊無際的。『福德智慧而無窮盡者』，菩薩所修行的，不過是福德和智慧，所以只說明這兩點。『能為一切而作饒益者』，是外化。上面說神通，這裡說饒益，是互相呼應，加強讚歎。 從『能到訖向涅槃門』，是第三週闡明自行和外化。『菩薩智惠方便彼圻者』，以緣真為實惠，以取俗為方便。另一種說法是，智慧緣于空有，如空而知名為實惠，知而不著名為方便。這兩種智慧是正覺的父母，是各種修行的綱要，照見其本性，所以能到達彼岸。『能令眾生背生死向涅槃者』，是外化。生死是苦，涅槃是樂，使眾生背離痛苦，走向快樂，是教化的動力。道和門都指能夠通達。 從『不斷於法輪』，是第四周闡明。
【English Translation】 English version 'Virtue' first praises the old practitioners in this land (referring to the Saha world where Shakyamuni Buddha resides) for cultivating virtue through their own practice. 'These Bodhisattvas' refers to the Bodhisattvas in this world, and 'all Bodhisattvas' refers to the Bodhisattvas in other worlds. They can also be called 'contemporaneously born beings' and 'differently born beings'. Both groups of practitioners are mentioned, and their respective merits of cultivation are praised. 'Entering' refers to understanding and realizing, that is, exhausting thoughts and equally illuminating (the truth). 'Skillfully able' and below praises the Bodhisattva's merit of external transformation (teaching others). The reason why great Bodhisattvas focus on accumulating merit is to preserve the important method of external benefit and teaching sentient beings. And supernatural power is the key to this, so supernatural power is explained next. 'The place of wisdom practice', the Bodhisattva's myriad practices, with wisdom as the head, so wisdom is praised first. From 'fully possessing wishes' and below, the second week praises merit and eliminates obstacles to practice. The 'practice-vow' here is a general praise of practice and vows, both of which contain practice and vows. Bodhisattvas achieve various practices because of vows, and vows are the root of practice, so vows must be clarified. 'All worlds' summarizes the three kinds of worlds (sentient world, material world, and the world of wisdom and enlightenment). 'All kalpas' summarizes all the time periods in the past, present, and future, all of which are examples to illustrate the accomplishment of practice. The same is true of 'lands', which are divided into long kalpas and short kalpas. 'All lands' refers to all lands, which are the places where the king teaches. 'Those who constantly cultivate all Bodhisattva practices', the world and kalpas are all-pervasive, and all lands are accessible. Practicing Bodhisattva practices at this time and place, the time is long and the place is wide, so wisdom and practice are also boundless. 'Merit and wisdom are endless', what the Bodhisattva practices is nothing more than merit and wisdom, so only these two points are explained. 'Those who can benefit all' is external transformation. The above mentions supernatural power, and here it mentions benefit, which echoes each other and strengthens praise. From 'able to reach the end towards the gate of Nirvana', the third week explains self-cultivation and external transformation. 'Bodhisattva's wisdom and skillful means are on the other shore', taking the truth as real wisdom and taking the mundane as skillful means. Another saying is that wisdom is based on emptiness and existence, and knowing it as emptiness is called real wisdom, and knowing it without being attached to it is called skillful means. These two kinds of wisdom are the parents of perfect enlightenment and the key to all kinds of practices. Seeing its nature, it can reach the other shore. 'Those who can make sentient beings turn away from birth and death and towards Nirvana' is external transformation. Birth and death are suffering, and Nirvana is happiness, making sentient beings turn away from suffering and move towards happiness is the driving force of teaching. Both the path and the gate refer to being able to reach. From 'uninterrupted Dharma wheel', is the fourth week to clarify.
自利利他行也。不斷一切菩薩所行者。總舉眾行也。從禪定訖明惠是別明眾行也。諸所施為已下明外化也。中有二週明三業。初略其身已下廣如是已下總結。善能示現者。以已所行以示眾生。今仿而行之動成物軌故云善能。無作神是者。無想而為神。是以心冥實相故能形無不至也。亦云無作者。不作心也。如八地已上任性所為不假作心也。能到十方即念而至勸請說法十方蒙益。故外化也。敬法不忘為受也。亦云前四對是別嘆。
常以大悲已下總嘆四對。四者初以智惠為方便行始神通化物之本。智惠神通為一對也。二顯自內成律益於外。即是內外以相對也。三始由知曉終到彼岸故。能令眾生始背生死終歸涅槃。此就始終以相對也。四修行不斷請受不廢故。能常行一乘廣濟群品。即是第四自利益物以相對也。
如是已下第五總結嘆前四也。
從金剛藏已下列眾中第二列名也。此菩薩是第四會請說之首故列名于先也。論云何故唯金剛藏說者。釋云。一切煩惱難壞此法能破善根堅實猶如金剛。故不異名說。何故名金剛藏。藏即名堅其由樹藏又如懷孕在藏。是故名堅如金剛。一切善根中其力最上猶如金剛。能產生人天道行善根所不能壞故名金剛藏。自下列三十七菩薩大無量隨德釋名寄在證說。已說序分。
【現代漢語翻譯】 現代漢語譯本：這是自利利他的行為，涵蓋了一切菩薩所修行的法門，總括了所有修行。從禪定到明慧，是分別闡明各種修行。『諸所施為已下』說明了外在的教化。其中有兩週闡明身、口、意三業。首先是簡略地說明身體，然後是廣泛地說明，最後用『如是已下』來總結。『善能示現者』，是指用自己所修行的來教導眾生，讓他們效仿而行，一舉一動都成為眾生的榜樣，所以說『善能』。『無作神是者』，是指不用思慮而自然顯現神通，這是因為內心與實相冥合，所以能夠隨心所欲地顯現。也可以說『無作者』，是沒有造作之心。如同八地以上的菩薩，隨順本性而行，不需要刻意造作。『能到十方即念而至』，是指只要心念一動就能到達，勸請佛陀說法，使十方眾生受益，所以說是外在的教化。『敬法不忘為受也』，也可以說前面的四對是在分別讚歎。 『常以大悲已下』是總括地讚歎四對。這四對是：第一，以智慧為方便，修行始於神通，神通是教化眾生的根本，智慧和神通是一對。第二，彰顯自身內在成就的戒律，有益於外在，即是內在和外在相對。第三，開始於知曉，最終到達彼岸，所以能夠使眾生開始背離生死，最終歸於涅槃，這是就始終而言的相對。第四，修行不斷，請法受教不停止，所以能夠常行一乘，廣泛救濟眾生，這是第四對，自利利他相對。 『如是已下』是第五，總結讚歎前面的四對。 『從金剛藏已下列眾中第二列名也』，這裡菩薩眾中列出名號。這位菩薩是第四次法會請法的首座，所以名字排列在最前面。論中說：『為什麼只有金剛藏（Vajra-garbha）菩薩說法呢？』解釋說：『一切煩惱難以摧毀，而此法能夠破除，善根堅固真實，猶如金剛，所以用不一樣的名字來說明。』為什麼叫做金剛藏（Vajra-garbha）呢？藏的意思是堅固，如同樹木的樹藏，又如同懷孕在母胎中。所以說堅固如金剛。一切善根中，它的力量最強大，猶如金剛，能夠產生人天道的善行，其他善根所不能摧毀，所以叫做金剛藏（Vajra-garbha）。』『自下列三十七菩薩大無量隨德釋名寄在證說』，從這裡開始列出三十七位菩薩，根據他們的功德來解釋他們的名字，寄託在證悟和說法之中。以上已經說完序分。
【English Translation】 English version: This is the practice of benefiting oneself and others, encompassing all the practices undertaken by Bodhisattvas, and summarizing all cultivation. From Dhyana (Zen meditation) to clear wisdom, it separately elucidates various practices. 'Zhū suǒ shī wéi yǐ xià' (諸所施為已下, All actions and deeds below) explains external transformation. Within it, there are two cycles elucidating the three karmas of body, speech, and mind. First, it briefly explains the body, then extensively explains it, and finally summarizes with 'Rú shì yǐ xià' (如是已下, Thus below). 'Shàn néng shì xiàn zhě' (善能示現者, Those who are good at manifesting) refers to using one's own practices to teach sentient beings, allowing them to emulate and act, making every action a model for sentient beings, hence the saying 'good at'. 'Wú zuò shén shì zhě' (無作神是者, Those who are divine without action) refers to naturally manifesting supernatural powers without deliberation, because the mind is in harmony with the true nature, so it can manifest as desired. It can also be said 'Wú zuò zhě' (無作者, Without action), which means without a mind of contrivance. Like Bodhisattvas above the eighth Bhumi (stage), they act according to their inherent nature, without the need for deliberate action. 'Néng dào shí fāng jí niàn ér zhì' (能到十方即念而至, Able to reach the ten directions instantly with a thought) means that as long as the thought arises, they can reach it, urging the Buddha to preach the Dharma, benefiting sentient beings in the ten directions, hence it is said to be external transformation. 'Jìng fǎ bù wàng wèi shòu yě' (敬法不忘為受也, Respecting the Dharma and not forgetting is acceptance), it can also be said that the previous four pairs are separately praising. 'Cháng yǐ dà bēi yǐ xià' (常以大悲已下, Always with great compassion below) is a general praise of the four pairs. These four pairs are: First, using wisdom as a means, practice begins with supernatural powers, and supernatural powers are the foundation of transforming sentient beings, wisdom and supernatural powers are a pair. Second, highlighting the precepts of one's own inner accomplishment benefits the outside, that is, the inner and outer are relative. Third, starting from knowing and understanding, and finally reaching the other shore, so it can enable sentient beings to turn away from birth and death and finally return to Nirvana, this is relative in terms of beginning and end. Fourth, practice is continuous, and asking for and receiving teachings does not cease, so it can always practice the One Vehicle and widely save sentient beings, this is the fourth pair, benefiting oneself and others is relative. 'Rú shì yǐ xià' (如是已下, Thus below) is the fifth, summarizing and praising the previous four pairs. 'Cóng Jīngāng Zàng yǐ xià liè zhòng zhōng dì èr liè míng yě' (從金剛藏已下列眾中第二列名也, From Vajra-garbha below, the second listing of names in the assembly), here the names are listed among the Bodhisattva assembly. This Bodhisattva is the head of the request for Dharma in the fourth assembly, so the name is listed first. The treatise says: 'Why does only Vajra-garbha (金剛藏, Diamond Womb) Bodhisattva speak?' The explanation says: 'All afflictions are difficult to destroy, but this Dharma can break them, and the roots of goodness are firm and real, like a diamond, so it is explained with a different name.' Why is it called Vajra-garbha (金剛藏, Diamond Womb)? Garbha (藏) means firm, like the tree's core, and like pregnancy in the womb. Therefore, it is said to be as firm as a diamond. Among all the roots of goodness, its power is the strongest, like a diamond, and it can generate good deeds in the human and heavenly realms, which other roots of goodness cannot destroy, so it is called Vajra-garbha (金剛藏, Diamond Womb).' 'Zì xià liè sānshíqī púsà dà wúliàng suí dé shì míng jì zài zhèng shuō' (自下列三十七菩薩大無量隨德釋名寄在證說, From here onwards, thirty-seven Bodhisattvas are listed, and their names are explained according to their merits, entrusted to enlightenment and preaching). The introductory part has been completed.
從入三昧已下。即是第二三昧分也。準諸會即是序中第六入定文也。中有二義。一入定二釋入定釋中有三。一入定所以即初句相也。二欲宣已下明定所為。三辯說已下明定所敢。即是第三加分。即名三業加也。若依論釋初入定者。即三昧分也。即時已下加分也。中有三。一將加相顯示三業即向入定所以是。二何故加云句自利利他故即向之所為是也。三云何加謂口意身即向。辯說已下四十句是加相中有五句。初十方各過十億佛土已下明三業加相。初身業次口業次意業。二十方諸佛威神力故加。三本願已下明一佛本願力故加。四威神已下用現神力故加。汝有已下明內因也。前四是緣。第五是因緣和合加之相也。論多佛加者。顯法及法師增長恭敬心故。直名敬人重法。何故同號金剛藏。加以本願力故。此三昧者是法體本行菩薩時同說此法。今成正覺亦名金剛藏故。不異名加也。有此菩薩聞諸如來同已名已故增悅十佛土數者為說十地。故有此多說十數故也。欲宣一切已下。論云何故加。即是入定所為中有二十句。初十自利后十利他故加。一切菩薩者。謂住信行地。不思議諸佛法者。是出世間道品。明者見智得證。入者信樂得證。智慧地者謂十地智如本分中說。此一句是根本入總也。若依本一切菩薩是總。入智慧地已下句是
【現代漢語翻譯】 現代漢語譯本 從入三昧（Samadhi，禪定）以下，就是第二三昧分。參照各法會，就是序分中第六『入定』文。其中有二個意義：一是入定，二是解釋入定。解釋入定中有三點：一是入定的原因，即初句所說的『相』；二是『欲宣』以下，說明入定的目的；三是『辯說』以下，說明入定的膽量。這就是第三加分，也稱為三業加。如果按照論典解釋，最初的入定就是三昧分，『即時』以下是加分。其中有三點：一是將加持的相顯示三業，即之前入定的原因；二是『何故加』，說明爲了自利利他而加持，即之前入定的目的；三是『云何加』，指的是口、意、身，即之前的『辯說』以下四十句是加持的相，其中有五句。最初的『十方各過十億佛土』以下，說明三業加持的相，先是身業，其次是口業，再次是意業。二是十方諸佛的威神力加持。三是『本願』以下，說明一佛的本願力加持。四是『威神』以下，用展現神通力的方式加持。『汝有』以下，說明內在的因。前四種是緣，第五種是因緣和合加持的相。論典中說多佛加持，是爲了顯示對佛法和法師增長恭敬心。直接稱為敬人重法。為什麼都稱為金剛藏（Vajragarbha）？因為有本願力的加持。這個三昧是法體，菩薩在過去修行時也說過這個法，現在成佛了也稱為金剛藏，所以名稱沒有改變，是加持。有菩薩聽到諸如來共同稱讚后，增加了十佛土的數量，是爲了宣說十地（Bhumi，菩薩修行的十個階段）。所以有很多關於十地的說法。『欲宣一切』以下，論述了加持的原因，即入定的目的，其中有二十句。最初的十句是自利，後面的十句是利他。『一切菩薩』指的是住在信行地的菩薩。『不思議諸佛法』指的是出世間的道品。『明』指的是見智得證，『入』指的是信樂得證。『智慧地』指的是十地的智慧，如本分中所說。這一句是根本入的總括。如果按照原本，『一切菩薩』是總括，『入智慧地』以下是……
【English Translation】 English version From entering Samadhi (禪定) onwards, it is the second Samadhi section. Referring to various assemblies, it is the sixth 'Entering Samadhi' passage in the introduction. There are two meanings in it: one is entering Samadhi, and the other is explaining entering Samadhi. There are three points in explaining entering Samadhi: one is the reason for entering Samadhi, which is the 'characteristic' mentioned in the first sentence; the second is 'Desiring to proclaim' and below, explaining the purpose of entering Samadhi; the third is 'Debate and speak' and below, explaining the courage of entering Samadhi. This is the third addition section, also known as the three karmas addition. If interpreted according to the treatises, the initial entering Samadhi is the Samadhi section, and 'Immediately' and below is the addition section. There are three points in it: one is to display the characteristics of the blessing with the three karmas, which is the reason for entering Samadhi before; the second is 'Why add', explaining that the blessing is for self-benefit and benefiting others, which is the purpose of entering Samadhi before; the third is 'How to add', referring to speech, intention, and body, that is, the forty sentences from 'Debate and speak' below are the characteristics of the blessing, among which there are five sentences. The initial 'Each of the ten directions passes over ten billion Buddha lands' and below, explains the characteristics of the blessing of the three karmas, first the physical karma, then the verbal karma, and then the mental karma. The second is the blessing of the majestic spiritual power of the Buddhas in the ten directions. The third is 'Original vow' and below, explaining the blessing of the original vow power of one Buddha. The fourth is 'Majestic spiritual power' and below, blessing by displaying supernatural powers. 'You have' and below, explaining the internal cause. The first four are conditions, and the fifth is the aspect of the blessing of the combination of cause and condition. The treatises say that the blessing of many Buddhas is to show increasing respect for the Buddha Dharma and the Dharma masters. It is directly called respecting people and valuing the Dharma. Why are they all called Vajragarbha (金剛藏)? Because there is the blessing of the power of the original vow. This Samadhi is the Dharma body, and the Bodhisattva also spoke this Dharma in the past practice, and now becoming a Buddha is also called Vajragarbha, so the name has not changed, it is a blessing. After a Bodhisattva heard the joint praise of the Buddhas, the number of ten Buddha lands was increased in order to proclaim the ten Bhumis (十地, the ten stages of Bodhisattva practice). Therefore, there are many statements about the ten Bhumis. 'Desiring to proclaim everything' and below, discusses the reason for the blessing, that is, the purpose of entering Samadhi, among which there are twenty sentences. The first ten sentences are for self-benefit, and the last ten sentences are for benefiting others. 'All Bodhisattvas' refers to the Bodhisattvas residing in the stage of faith and practice. 'Inconceivable Buddha Dharmas' refers to the supramundane path. 'Clear' refers to the attainment of realization through seeing wisdom, and 'enter' refers to the attainment of realization through faith and joy. 'Wisdom ground' refers to the wisdom of the ten grounds, as described in the original section. This sentence is the summary of the fundamental entry. If according to the original, 'All Bodhisattvas' is the summary, and 'Entering the ground of wisdom' below is...
別。依根本入有九入別也。一攝入聞慧攝一切善根故。二思義入思慧於一切道品中善分別一切佛法故。三法相入廣法智故。四教化入決定說諸法故。五證入無分別智。六不放逸入世法不能染故。七地地轉入無貪善根凈故。八者菩薩盡入得不可思議智力故。九者佛盡入得一切智人智境界故。又云。以此十句配十地也。自行既爾。外化亦然。何故得知。初十句后云所謂如實說菩薩十地差別故。若依論釋亦作初物總而中配三慧十入不似配地也。是諸入為校量智義差別次第轉勝非根本入十句中皆有六種差別相應知。六者總相同相異相成相壞相。總者是根本入。別者餘九入。同相入故。異者增相故。成相者略說。壞相廣說。故如世界成壞。此謂總別入增略廣為異耳。次十句依利他利行得十地差別故。大本十一句。初句總后十別也。論經亦十一句。初十地始終一句總十地差別已下十句別也。與大本不相當應解。別中十句。前五自行后五外化。論釋前五所攝利益。后五明能攝利益也。作依論釋得十種始終。論云。始者信欲親近等。終者念持諸地。復有阿含及證信于佛法相應必然故名信也。欲者依信悕須上法故云欲。親近者悕須近佛聽法故也。終者念持謂集功德也。復有阿含及證者。阿含為始證者為終。亦可阿含為教。證者為智慧為總
【現代漢語翻譯】 現代漢語譯本 別。依根本入有九入別也。一是攝入，聞慧（通過聽聞獲得的智慧）攝一切善根故。二是思義入，思慧（通過思考獲得的智慧）於一切道品中善分別一切佛法故。三是法相入，廣法智（廣大的佛法智慧）故。四是教化入，決定說諸法故。五是證入，無分別智（沒有分別的智慧）。六是不放逸入，世法不能染故。七是地地轉入，無貪善根凈故。八是菩薩盡入，得不可思議智力故。九是佛盡入，得一切智人智境界故。又云：『以此十句配十地（菩薩修行的十個階段）。』 自行既爾，外化亦然。何故得知？初十句后云『所謂如實說菩薩十地差別』故。若依論釋，亦作初物總而中配三慧十入，不似配地也。是諸入為校量智義差別次第轉勝，非根本入十句中皆有六種差別相應知。六者：總相、同相、異相、成相、壞相。總者是根本入，別者餘九入。同相入故，異者增相故，成相者略說，壞相廣說。故如世界成壞，此謂總別入增略廣為異耳。次十句依利他利行得十地差別故。大本十一句，初句總后十別也。論經亦十一句，初十地始終一句總十地差別，已下十句別也。與大本不相當應解。別中十句，前五自行后五外化。論釋前五所攝利益，后五明能攝利益也。作依論釋得十種始終。論云：『始者信欲親近等，終者念持諸地。』復有阿含（佛經）及證信于佛法相應必然故名信也。欲者依信悕須上法故云欲。親近者悕須近佛聽法故也。終者念持謂集功德也。復有阿含及證者，阿含為始，證者為終。亦可阿含為教，證者為智慧為總。
【English Translation】 English version Distinctions. Based on the fundamental entry, there are nine distinct entries. First is the entry of absorption, where the wisdom of hearing (Śruta-mayā prajñā) encompasses all roots of goodness. Second is the entry of contemplating meaning, where the wisdom of contemplation (Cintā-mayā prajñā) skillfully distinguishes all aspects of the Buddha's teachings within all the limbs of the path. Third is the entry of the characteristics of phenomena, which is the wisdom of vast Dharma. Fourth is the entry of teaching and transforming, which is the definitive explanation of all phenomena. Fifth is the entry of realization, which is non-discriminating wisdom (Nirvikalpa jñāna). Sixth is the entry of non-negligence, where worldly phenomena cannot taint. Seventh is the entry of progression through the stages, where the root of goodness of non-greed is purified. Eighth is the entry of the bodhisattva's exhaustion, where inconceivable intellectual power is attained. Ninth is the entry of the Buddha's exhaustion, where the realm of the wisdom of the all-knowing one is attained. Furthermore, it is said: 'These ten phrases correspond to the ten Bhūmis (ten stages of a Bodhisattva's practice).' Self-practice is like this, and so is external transformation. How is this known? The first ten phrases are followed by 'So-called, truthfully explaining the distinctions of the ten Bodhisattva Bhūmis.' If based on the commentary, it is also taken as the initial thing being general, while the middle part corresponds to the three wisdoms and ten entries, not like corresponding to the Bhūmis. These entries are for measuring the differences in the meaning of wisdom, with the order progressing and becoming superior. It should be known that within the ten phrases of the fundamental entry, there are six kinds of corresponding differences. The six are: general aspect, similar aspect, different aspect, completing aspect, and destroying aspect. The general aspect is the fundamental entry, and the distinct aspects are the remaining nine entries. Because of the similar aspect entry, the different aspect is the increasing aspect. The completing aspect is a brief explanation, and the destroying aspect is a broad explanation. Therefore, like the formation and destruction of the world, this refers to the difference between the general and distinct entries being increasing, brief, and broad. The next ten phrases are based on benefiting others and beneficial actions, attaining the distinctions of the ten Bhūmis. The great text has eleven phrases, with the first phrase being general and the last ten being distinct. The treatise and sutra also have eleven phrases, with the first phrase summarizing the beginning and end of the ten Bhūmis, and the following ten phrases being distinct. It should be understood that it does not correspond to the great text. Within the distinct phrases, the first five are for self-practice and the last five are for external transformation. The commentary explains the benefits encompassed by the first five, and the last five explain the benefits that can be encompassed. Based on the commentary, ten kinds of beginning and end are attained. The treatise says: 'The beginning is faith, desire, closeness, etc., and the end is mindfulness and upholding the Bhūmis.' Furthermore, there are Āgamas (Buddhist scriptures) and the confirmation of faith, corresponding to the Dharma of the Buddha, which is necessarily called faith. Desire is based on faith, hoping for superior Dharma, hence it is called desire. Closeness is hoping to be close to the Buddha to listen to the Dharma. The end, mindfulness and upholding, refers to accumulating merit. Furthermore, there are Āgamas and realization, with the Āgamas being the beginning and realization being the end. Alternatively, the Āgamas can be the teachings, and realization can be wisdom as the totality.
余為別。十種始終中。經本十一。初二句總九句別。一攝始終大本總前二句為思慧智隨所聞法受持說故。如經如實說菩薩十地差別方便故。大本云。菩薩安住十地故。二者欲始終隨順安住十地。三者行始終說無漏法故。四者證始終無我智大智慧光自在嚴故。光明者對始無明故。五修道始終入具足門故。論云。此處菩薩有五種障。一者不能破諸邪論障。二者不能答難障。三者樂著小乘障。四者化眾生懈怠障。五者無方便智障。對治是障有五始終。一者能破邪論障始終。如經隨所應住次第說故。二者能答難始終。得無礙樂說光明故。具足大無礙智地故。三者樂著小乘對治始終。不失菩薩心故。四者化眾生對治始終。教化成就一切眾生界故。五者無方便智對治始終。五明處通達分別。得至一切處決定智故 云何加。謂口意身加。云何口加。以此十地口業說故。詮能顯理故在初也。大本云。汝當說此法門差別者。謂十地差別者。種種名相故也。依口業根本辯才有二種。一者他力辯才。謂承佛神力不闇故。二者自力辯才有四。一有作辯才。自善根清凈故。二無作辯才。清凈法界故。三化眾生辯才。饒益眾生故。四身凈辯才。是身凈中顯三種盡。一者菩薩。二者二乘不同盡。三者佛盡。菩薩三種。二乘二種。佛一種。合六種。前自
【現代漢語翻譯】 現代漢語譯本： 以下是我所分別的。在十種始終中，《經本》有十一處提到。最初兩句是總說，后九句是別說。第一，攝始終大本，總括前面的兩句，因為思慧智隨著所聽聞的法而受持和宣說。如經中所說，如實宣說菩薩十地的差別方便。大本中說：『菩薩安住於十地。』第二，欲始終，隨順安住於十地。第三，行始終，宣說無漏法。第四，證始終，以無我智和大智慧光明自在莊嚴。光明，是爲了對治最初的無明。第五，修道始終，進入具足門。論中說：『此處菩薩有五種障礙。一是不能破除各種邪論的障礙。二是不能回答難題的障礙。三是樂於執著小乘的障礙。四是教化眾生的懈怠障礙。五是沒有方便智慧的障礙。』爲了對治這些障礙，有五種始終。一是能破邪論的障礙始終，如經中所說，隨著所應安住的次第宣說。二是能回答難題的始終，得到無礙樂說的光明，具足大無礙智地。三是樂於執著小乘的對治始終，不失去菩薩心。四是教化眾生的對治始終，教化成就一切眾生界。五是沒有方便智慧的對治始終，在五明處通達分別，得到到達一切處的決定智。什麼是加？就是口、意、身的加持。什麼是口加？就是用這十地的口業宣說，因為詮釋能夠顯現真理，所以在最初。大本中說：『你應當宣說這種法門的差別』，就是十地的差別，種種名相。依靠口業根本的辯才，有兩種。一是他力辯才，就是承蒙佛的神力而不昏昧。二是自力辯才，有四種。一是有作辯才，因為自身善根清凈。二是無作辯才，因為清凈法界。三是化眾生辯才，饒益眾生。四是身凈辯才，在這種身凈中顯現三種盡。一是菩薩，二是二乘不同於菩薩的盡，三是佛的盡。菩薩有三種，二乘有兩種，佛有一種，合起來有六種。前面的自
【English Translation】 English version: These are my distinctions. Within the ten kinds of 'beginning and end', the Sutra text mentions it in eleven places. The first two sentences are a general statement, and the following nine sentences are specific statements. First, the 'Comprehensive Beginning and End Great Treatise' (Sheshizhong Da Ben), summarizes the preceding two sentences because 'wisdom of thought' (si hui zhi) follows the Dharma that is heard, upheld, and proclaimed. As stated in the Sutra, it truthfully explains the different expedient means of the ten Bhumis (ten grounds or stages of a Bodhisattva's path) of the Bodhisattva. The Great Treatise says: 'Bodhisattvas abide in the ten Bhumis.' Second, the 'desire beginning and end' (yu shizhong), is to abide in accordance with the ten Bhumis. Third, the 'conduct beginning and end' (xing shizhong), proclaims the 'unleaked Dharma' (wulou fa - Dharma free from defilements). Fourth, the 'realization beginning and end' (zheng shizhong), is adorned with 'no-self wisdom' (wuwo zhi) and the great wisdom light of freedom. The 'light' (guangming) is to counter the initial 'ignorance' (wuming). Fifth, the 'path of cultivation beginning and end' (xiudao shizhong), enters the 'gate of completeness' (juzu men). The Treatise says: 'Here, Bodhisattvas have five kinds of obstacles. First, the obstacle of not being able to refute various heretical theories. Second, the obstacle of not being able to answer difficult questions. Third, the obstacle of being attached to the Small Vehicle (Hinayana). Fourth, the obstacle of being lazy in transforming sentient beings. Fifth, the obstacle of lacking expedient wisdom.' To counter these obstacles, there are five kinds of 'beginning and end'. First, the 'beginning and end' of being able to refute heretical theories, as stated in the Sutra, proclaims in the order of where one should abide. Second, the 'beginning and end' of being able to answer difficult questions, obtaining the light of unobstructed joyful speech, possessing the ground of great unobstructed wisdom. Third, the 'beginning and end' of countering attachment to the Small Vehicle, not losing the Bodhisattva's mind. Fourth, the 'beginning and end' of transforming sentient beings, teaching and accomplishing all realms of sentient beings. Fifth, the 'beginning and end' of countering the lack of expedient wisdom, thoroughly understanding and distinguishing the five sciences (five fields of knowledge), obtaining the decisive wisdom to reach all places. What is 'addition' (jia)? It is the 'addition' of body, speech, and mind. What is 'speech addition' (kou jia)? It is proclaiming with the 'speech karma' (kou ye) of these ten Bhumis, because interpretation can reveal the truth, so it is at the beginning. The Great Treatise says: 'You should proclaim the differences of this Dharma gate', which are the differences of the ten Bhumis, various names and forms. Relying on the fundamental eloquence of speech karma, there are two kinds. First, 'other-powered eloquence' (tali biancai), which is not being confused by receiving the Buddha's divine power. Second, 'self-powered eloquence' (zili biancai), which has four kinds. First, 'created eloquence' (youzuo biancai), because one's own roots of goodness are pure. Second, 'uncreated eloquence' (wuzuo biancai), because the pure Dharma realm. Third, 'transforming sentient beings eloquence' (hua zhongsheng biancai), benefiting sentient beings. Fourth, 'body purity eloquence' (shen jing biancai), in this body purity, three kinds of 'cessation' (jin) are revealed. First, the Bodhisattva. Second, the cessation of the Two Vehicles (Shravakas and Pratyekabuddhas) which is different from the Bodhisattva. Third, the cessation of the Buddha. The Bodhisattva has three kinds, the Two Vehicles have two kinds, and the Buddha has one kind, totaling six kinds. The preceding self-
他有四種。合為十種。菩薩三種者。一菩薩盡者。法身離心意識唯智依止法身智身故。二現報利益。於一切佛得受記故。三后報利益。得一切世間高大身故。二乘中二者。初過一切五道世間道故。二凈出世間善根故。佛盡一句者。得入一切智人智滿足故。自力辯才校量勝上上故。是中佛盡一句。大本經無論本經有。他力辯才者有二句。一諸佛神力故。二汝能堪受如來智力故。此二句大本經有論本經無。合為一句。他力一句自力九句。依大本他力二句自力八句。
已說品次說意加。論云。十種意加。無畏身者有二種。一色身勝。二名身勝。色身勝者。如王處眾真實無上身故名身勝有九種。一者不著辯才。與無障礙樂說辯才故。二者堪辯才。四堪智善分別清凈智慧故。四堪者。一因緣堪。二法堪。三作堪。四成堪。因緣者知一切因緣有為緣集無為緣集等。法者一切法界等。作者違順兩用。違則生死。順則涅槃。此二法各有違順二用。兩成辯者菩提之智不離不脫。乃至一切助菩提法成辨涅槃。三任放辯才。說不待次言辭不斷與善憶念不忘故。四者能說辯才。與善決定慧故。五不雜辯才。與遍至一切智處故。六者教出辯才。與諸佛不壞力故。七者不畏辯才。與諸佛無所畏故。八無量辯才。與諸佛無礙智分別諸法善開法門
【現代漢語翻譯】 現代漢語譯本 他有四種，合起來是十種。 菩薩有三種：一是菩薩的究竟，法身脫離心意識，唯有智慧依止，因為是法身智身。 二是現世的利益，因為在一切佛前得到授記。 三是後世的利益，因為得到一切世間高大的身軀。 二乘中有兩種：一是超越一切五道世間的道路。 二是清凈的出世間善根。 佛的究竟只有一句：因為得到進入一切智人的智慧，並且智慧圓滿。 自身的力量和辯才，衡量起來是殊勝中的殊勝。 這裡面，『佛的究竟』一句，在大本經和論本經中都有。他力的辯才，有兩句：一是諸佛的神力。 二是『你能夠承受如來的智力』。這兩句在大本經中有，在論本經中沒有。合起來是一句。他力一句，自力九句。依照大本經，他力兩句，自力八句。
已經說了品的次序，現在說意的增加。論中說，意的增加有十種。無畏身有兩種：一是色身殊勝，二是名身殊勝。色身殊勝，如同國王處於眾人之中，是真實無上的身軀。名身殊勝有九種：一是沒有執著的辯才，因為有無障礙的樂說辯才。 二是堪能的辯才，四種堪能的智慧，善於分別清凈的智慧。四種堪能是：一是因緣堪能，二是法堪能，三是作堪能，四是成堪能。因緣堪能是知道一切因緣，有為法的因緣集合，無為法的因緣集合等等。 法堪能是一切法界等等。作堪能是違背和順從兩種運用。違背則生死，順從則涅槃。這兩種法各有違背和順從兩種運用。兩種成就辯才，菩提的智慧不離不脫，乃至一切幫助菩提的法成就辨別涅槃。 三是任放辯才，說話不等待次序，言辭不斷，並且有良好的憶念不忘。 四是能說辯才，因為有良好的決定慧。 五是不雜辯才，因為普遍到達一切智慧之處。 六是教出辯才，因為有諸佛不壞的力量。 七是不畏辯才，因為有諸佛的無所畏懼。 八是無量辯才，因為有諸佛無礙的智慧，分別諸法，善於開啟法門。
【English Translation】 English version He has four kinds, which together make ten kinds. The Bodhisattva has three kinds: first, the Bodhisattva's ultimate state (Bodhisattva-盡者), the Dharmakaya (法身) is free from mind-consciousness (心意識), only wisdom (智) relies on it, because it is the Dharmakaya wisdom body (法身智身). Second, the benefit of present retribution, because one receives prediction (受記) in front of all Buddhas. Third, the benefit of future retribution, because one obtains a tall and large body in all worlds. The two vehicles (二乘) have two kinds: first, surpassing all paths of the five realms (五道) of the world. Second, pure transcendental good roots. The Buddha's ultimate state is only one sentence: because one obtains entry into the wisdom of all wise people, and wisdom is fulfilled. One's own strength and eloquence, when measured, are the most supreme of the supreme. In this, the sentence 'Buddha's ultimate state' is present in both the Great Treatise Sutra (大本經) and the Treatise Sutra (論本經). The eloquence of other power has two sentences: first, the divine power of all Buddhas. Second, 'You are able to bear the wisdom power of the Tathagata.' These two sentences are present in the Great Treatise Sutra, but not in the Treatise Sutra. Combined, it is one sentence. Other power is one sentence, self-power is nine sentences. According to the Great Treatise Sutra, other power is two sentences, self-power is eight sentences.
Having spoken of the order of the chapters, now speaking of the increase of meaning. The treatise says that there are ten kinds of increase of meaning. The fearless body has two kinds: first, the form body (色身) is superior, second, the name body (名身) is superior. The form body is superior, like a king among the crowd, it is a real and unsurpassed body. The name body is superior in nine ways: first, eloquence without attachment, because there is unobstructed joyful eloquence. Second, capable eloquence, four kinds of capable wisdom, good at distinguishing pure wisdom. The four kinds of capable are: first, capable of causes and conditions (因緣堪), second, capable of Dharma (法堪), third, capable of action (作堪), fourth, capable of accomplishment (成堪). Capable of causes and conditions is knowing all causes and conditions, the collection of causes and conditions of conditioned dharmas (有為法), the collection of causes and conditions of unconditioned dharmas (無為法), and so on. Capable of Dharma is all Dharma realms, and so on. Capable of action is the use of both opposition and compliance. Opposition is birth and death, compliance is Nirvana. These two dharmas each have two uses of opposition and compliance. The two accomplishments of eloquence, the wisdom of Bodhi does not leave or detach, and even all the dharmas that help Bodhi accomplish and distinguish Nirvana. Third, free-flowing eloquence, speaking without waiting for order, words are continuous, and there is good recollection without forgetting. Fourth, the eloquence of being able to speak, because there is good decisive wisdom. Fifth, unmixed eloquence, because it universally reaches all places of wisdom. Sixth, eloquence that teaches, because there is the indestructible power of all Buddhas. Seventh, fearless eloquence, because there is the fearlessness of all Buddhas. Eighth, immeasurable eloquence, because there is the unobstructed wisdom of all Buddhas, distinguishing all dharmas, and being good at opening the Dharma gate.
故。九者同化辯才。與一切諸佛上妙身口意業故。已說意加。
何以故已下十句釋可加故加。何故諸佛慈悲以十種無畏身唯加金剛藏不加餘者。釋云。以此菩薩得大乘光明三昧法。餘者不得故。得三昧有二種。一者本願成就現前故。亦是菩薩本願力故。二三昧身攝功德故。此三昧身攝功德有八種。依自利利他故。前四自利。后念持等四利他故。一者因凈染心直心清凈故。二者智凈智慧明白故。三身轉凈善集助道法故。四心凈善本業故。此四自利。五聞攝凈念持無量法。六通凈信解清凈光明法故。七辯才凈善得陀羅尼門不可壞故。八離慢凈凈者智也。法界智印善印故。已說可加。
云何身加。申手已下明身加相。論云。不離本處。而摩頂者。顯示殊勝神力故。此如意通非余通也。
已說加分。次說起分 論曰。即從三昧起者。以三昧事訖故。又得勝力。說時復至定無言說故。
已說起分。次說本分。起分已下品中。第二正說文也。何故不說。若不自說眾則不知為說不說。又復不知欲說何法也。
就正說之中有五分。第一總舉法體同三世佛所證法性中生。二為約無分齊法以為十數亦嘆同三世。三列數下之名亦嘆同三世。四厚集善根已下別解亦同三世。五最後結十義也。厚集善已前準諸會。
【現代漢語翻譯】 現代漢語譯本 因此，第九種是同化辯才（Tonghua Biancai，指與諸佛相同的無礙辯才），與一切諸佛上妙的身口意業（Shen Kou Yi Ye，指佛陀完美的身語意行為）相同。以上已經解釋了『意加』（Yi Jia，指意念的加持）。
為什麼在『何以故已下』（Heyi Gu Yixia，為什麼以下）的十句中解釋『可加故加』（Ke Jia Gu Jia，可以加持所以加持）？為什麼諸佛的慈悲以十種無畏身（Shi Zhong Wuwei Shen，指佛的十種無畏之身）只加持金剛藏（Jingang Zang，指金剛藏菩薩）而不加持其他菩薩？解釋說：因為這位菩薩得到了大乘光明三昧法（Dacheng Guangming Sanmei Fa，指大乘光明禪定之法），而其他菩薩沒有得到。得到三昧有兩種原因：一是本願成就而顯現，也是菩薩本願力的緣故；二是三昧身攝取功德的緣故。這三昧身攝取的功德有八種，依據自利利他而分。前四種是自利，后四種是念持等利他。一是因凈（Yin Jing，指因地的清凈），染心（Ran Xin，指被污染的心）直心（Zhi Xin，指正直的心）清凈的緣故。二是智凈（Zhi Jing，指智慧的清凈），智慧明白的緣故。三是身轉凈（Shen Zhuan Jing，指身體轉變的清凈），善於積聚助道法（Zhu Dao Fa，指輔助修道的法門）的緣故。四是心凈（Xin Jing，指內心的清凈），善於根本的行業的緣故。這四種是自利。五是聞攝凈（Wen She Jing，指聽聞攝取的清凈），念持無量法的緣故。六是通凈（Tong Jing，指通達的清凈），信解清凈光明法的緣故。七是辯才凈（Biancai Jing，指辯才的清凈），善於得到陀羅尼門（Tuoluoni Men，指總持法門）不可破壞的緣故。八是離慢凈（Li Man Jing，指遠離傲慢的清凈），清凈者是智慧，法界智印（Fajie Zhi Yin，指法界智慧的印記）善於印證的緣故。以上已經解釋了『可加』（Ke Jia，可以加持）。
什麼是『身加』（Shen Jia，指身體的加持）？伸手的以下部分說明了身加的相狀。論中說：『不離本處，而摩頂者』（Buli Benchu, Er Mo Ding Zhe，不離開原來的地方，而摩頂的人），顯示殊勝的神力。這種如意通（Ruyi Tong，指如意神通）不是其他的神通。
以上已經解釋了加持的部分，接下來解釋發起的部分。論中說：『即從三昧起者』（Ji Cong Sanmei Qi Zhe，即從禪定中起身的人），因為三昧的事情已經結束。又得到了殊勝的力量，說法的時候又到了，因為在禪定中沒有言說。
以上已經解釋了發起的部分，接下來解釋根本的部分。發起的部分以下是品中的第二部分，正說文。為什麼不說？如果不自己說，大眾就不知道是說還是不說，也不知道想要說什麼法。
在正說之中有五部分。第一，總的舉出法體，與三世佛（San Shi Fo，指過去、現在、未來三世的佛）所證的法性（Faxing，指諸法的本性）相同。第二，爲了約無分齊法（Wu Fenqi Fa，指沒有分別的法）而作為十個數，也是讚歎與三世相同。第三，列出數目的名稱，也是讚歎與三世相同。第四，『厚集善根已下』（Hou Ji Shangen Yixia，厚積善根以下）分別解釋，也與三世相同。第五，最後總結十義。『厚集善已前』（Hou Ji Shan Yiqian，厚積善之前）參照之前的法會。
【English Translation】 English version Therefore, the ninth is 'Assimilation Eloquence' (Tonghua Biancai, referring to unimpeded eloquence identical to that of all Buddhas), being the same as the supremely wonderful body, speech, and mind activities (Shen Kou Yi Ye, referring to the perfect body, speech, and mind actions of the Buddha) of all Buddhas. The above has explained 'Mind Addition' (Yi Jia, referring to the blessing of the mind).
Why are the ten sentences following 'Heyi Gu Yixia' (Why the following) explaining 'Ke Jia Gu Jia' (Can be blessed, therefore blessed)? Why do the Buddhas' compassion, with the ten kinds of fearless bodies (Shi Zhong Wuwei Shen, referring to the ten fearless bodies of the Buddha), only bless Vajragarbha (Jingang Zang, referring to Vajragarbha Bodhisattva) and not other Bodhisattvas? The explanation is: because this Bodhisattva has attained the Great Vehicle Light Samadhi Dharma (Dacheng Guangming Sanmei Fa, referring to the Great Vehicle Light Samadhi Dharma), while others have not. There are two reasons for attaining Samadhi: first, it manifests due to the fulfillment of the original vow, also due to the power of the Bodhisattva's original vow; second, due to the Samadhi body gathering merits. This Samadhi body gathering merits has eight aspects, based on benefiting oneself and benefiting others. The first four are for benefiting oneself, and the last four, such as mindfulness and upholding, are for benefiting others. First is 'Cause Purity' (Yin Jing, referring to the purity of the causal ground), because the defiled mind (Ran Xin, referring to the defiled mind), the straight mind (Zhi Xin, referring to the upright mind) are pure. Second is 'Wisdom Purity' (Zhi Jing, referring to the purity of wisdom), because wisdom is clear. Third is 'Body Transformation Purity' (Shen Zhuan Jing, referring to the purity of body transformation), because it is good at accumulating auxiliary path Dharmas (Zhu Dao Fa, referring to the Dharmas that assist in cultivation). Fourth is 'Mind Purity' (Xin Jing, referring to the purity of the mind), because it is good at fundamental actions. These four are for benefiting oneself. Fifth is 'Hearing Gathering Purity' (Wen She Jing, referring to the purity of hearing and gathering), because it is mindful and upholds limitless Dharmas. Sixth is 'Penetration Purity' (Tong Jing, referring to the purity of penetration), because it has pure faith and understanding of the light Dharma. Seventh is 'Eloquence Purity' (Biancai Jing, referring to the purity of eloquence), because it is good at obtaining the Dharani Gate (Tuoluoni Men, referring to the Dharani gate) that cannot be destroyed. Eighth is 'Departure from Arrogance Purity' (Li Man Jing, referring to the purity of departing from arrogance), the pure one is wisdom, the Dharma Realm Wisdom Seal (Fajie Zhi Yin, referring to the seal of wisdom of the Dharma Realm) is good at sealing. The above has explained 'Can be blessed' (Ke Jia, can be blessed).
What is 'Body Addition' (Shen Jia, referring to the blessing of the body)? The part following 'Extending the hand' explains the appearance of body addition. The treatise says: 'Without leaving the original place, those who rub the crown of the head' (Buli Benchu, Er Mo Ding Zhe, without leaving the original place, those who rub the crown of the head), display supreme divine power. This As-You-Wish Penetration (Ruyi Tong, referring to the As-You-Wish supernatural power) is not other supernatural powers.
The above has explained the part of blessing, next explaining the part of arising. The treatise says: 'Those who arise from Samadhi' (Ji Cong Sanmei Qi Zhe, those who arise from Samadhi), because the matter of Samadhi has ended. Also, they have obtained supreme power, and the time for speaking has arrived, because there is no speaking in Samadhi.
The above has explained the part of arising, next explaining the fundamental part. The part following the arising part is the second part in the chapter, the text of the correct explanation. Why not speak? If one does not speak oneself, the assembly will not know whether one is speaking or not, and will not know what Dharma one intends to speak.
Within the correct explanation, there are five parts. First, generally raising the Dharma body, being the same as the Dharma nature (Faxing, referring to the nature of all Dharmas) realized by the Buddhas of the Three Times (San Shi Fo, referring to the Buddhas of the past, present, and future). Second, in order to make the number ten from the limitless Dharma (Wu Fenqi Fa, referring to the Dharma without distinctions), it also praises being the same as the Three Times. Third, listing the names of the numbers, it also praises being the same as the Three Times. Fourth, 'Hou Ji Shangen Yixia' (Below 'Accumulating Good Roots'), explaining separately, is also the same as the Three Times. Fifth, finally summarizing the ten meanings. 'Hou Ji Shan Yiqian' (Before 'Accumulating Good') refers to the previous Dharma assemblies.
總厚總定總加。乃至總數總請。厚集已下別說別加別請別顯十地義也。初總舉法體中有六種決定。于中愿善決定為總。即是菩提心故。余是別。同相善決定。異相者別相故。成相是略說。壞相是廣說。故六種決定。一觀相善決定。二真實善決定。三勝善決定。四因善決定。五大善決定。六不怯弱善決定。無有過者。即觀相善決定。論云。真如觀一味相故。不可壞者。即真實善決定。論云。非世間境界世間。廣大如法界者。即勝善決定。論云。大法界佛根本故。究竟如虛空者。即因善決定。論云。有二種。一成無常愛果因。是因如虛空生諸色不可盡故。盡未來際者。論云。常果因得涅槃道故。大本經中𨷂此一句。遍覆一切已下即大善決定。論云。隨順利益他行故。何以故以下即第六不怯善決定。論云。入三世一切諸佛智地故。
何等已下第二總為十數。何等為十數已下。第三別列名。論云。對十障故十名生也。中有二。一列名。二何以故已下釋。二行成就。初證聖處故曰歡喜。離悟心犯戒故曰離垢。三惠照法顯現故曰明地。智火燒煩惱薪故曰炎地。出世間智方便善巧故曰難勝地。大智現前故曰現前地。無相行究竟能過二乘地故曰遠行地。報行淳熟無相無簡故曰不動。無礙力說法故曰善慧。得大法身具足自在故曰法
【現代漢語翻譯】 現代漢語譯本： 總厚、總定、總加，乃至總數、總請。『厚集』以下分別解說、分別增加、分別請問，是爲了彰顯十地的意義。最初總括法體，其中有六種決定。其中，愿善決定為總，因為這就是菩提心。其餘是別。同相善決定，異相則是別相。成相是簡略地說，壞相是廣闊地說。所以有六種決定：一、觀相善決定；二、真實善決定；三、勝善決定；四、因善決定；五、大善決定；六、不怯弱善決定。沒有超過這些的，就是觀相善決定。《論》中說：『真如觀一味相故。』不可破壞的，就是真實善決定。《論》中說：『非世間境界世間，廣大如法界者。』就是勝善決定。《論》中說：『大法界佛根本故。』究竟如虛空的，就是因善決定。《論》中說：『有二種。一成無常愛果因，是因如虛空生諸色不可盡故。』盡未來際的，《論》中說：『常果因得涅槃道故。』《大本經》中讚歎這一句。『遍覆一切』以下就是大善決定。《論》中說：『隨順利益他行故。』『何以故』以下就是第六不怯善決定。《論》中說：『入三世一切諸佛智地故。
『何等』以下第二部分總括為十數。『何等為十數』以下，第三部分分別列出名稱。《論》中說：『對十障故十名生也。』其中有二：一、列出名稱；二、『何以故』以下解釋。二行成就。最初，證得聖處，所以叫做歡喜地（Pramudita）。遠離因悟心而犯戒，所以叫做離垢地（Vimala）。三、智慧照耀，佛法顯現，所以叫做明地（Prabhakari）。智慧之火燃燒煩惱之薪，所以叫做炎地（Arcismati）。以出世間的智慧，方便善巧，所以叫做難勝地（Sudurjaya）。大智慧現前，所以叫做現前地（Abhimukhi）。無相之行究竟，能夠超過二乘之地，所以叫做遠行地（Duramgama）。報行純熟，無相無簡，所以叫做不動地（Acala）。無礙之力說法，所以叫做善慧地（Sadhumati）。得到大法身，具足自在，所以叫做法雲地（Dharmamegha）。
【English Translation】 English version: 『Total thickness, total determination, total addition, and even total number, total request.』 From 『thick collection』 onwards, separate explanations, separate additions, and separate inquiries are made to reveal the meaning of the ten Bhumis (ten grounds or stages of the Bodhisattva path). Initially, the essence of the Dharma body is summarized, containing six kinds of certainties. Among them, the determination of wishing well is the total, because it is the Bodhicitta (mind of enlightenment). The rest are separate. The determination of good in the same aspect, different aspects are separate aspects. The aspect of accomplishment is briefly stated, while the aspect of destruction is broadly stated. Therefore, there are six kinds of certainties: 1. Determination of good in observing aspects; 2. Determination of good in reality; 3. Determination of superior good; 4. Determination of good in cause; 5. Determination of great good; 6. Determination of non-cowardly good. There is nothing that exceeds these, which is the determination of good in observing aspects. The Shastra (treatise) says: 『Because of the observation of the one taste aspect of Suchness (Tathata).』 That which cannot be destroyed is the determination of good in reality. The Shastra says: 『Not a worldly realm, the world, vast as the Dharma realm.』 This is the determination of superior good. The Shastra says: 『Because the Great Dharma realm is the root of the Buddha.』 That which ultimately resembles emptiness is the determination of good in cause. The Shastra says: 『There are two kinds. One is the cause of impermanent love results, this cause is like emptiness, producing countless forms.』 That which extends to the end of the future is what the Shastra says: 『The constant result cause obtains the path of Nirvana.』 The Great Original Sutra praises this sentence. 『Covering all』 below is the determination of great good. The Shastra says: 『In accordance with benefiting others.』 『Why』 below is the sixth non-cowardly good determination. The Shastra says: 『Entering the wisdom ground of all Buddhas in the three times.』
『What』 below, the second part summarizes as ten numbers. 『What are the ten numbers』 below, the third part lists the names separately. The Shastra says: 『Because of the ten obstacles, ten names arise.』 Among them, there are two: 1. Listing the names; 2. 『Why』 below explains. The accomplishment of two practices. Initially, attaining the holy place, therefore it is called Pramudita (Joyful Ground). Being away from violating precepts due to the mind of enlightenment, therefore it is called Vimala (Immaculate Ground). Three, wisdom illuminates, the Dharma manifests, therefore it is called Prabhakari (Luminous Ground). The fire of wisdom burns the fuel of afflictions, therefore it is called Arcismati (Flaming Ground). With the wisdom beyond the world, skillful means are convenient, therefore it is called Sudurjaya (Difficult to Conquer Ground). Great wisdom manifests before, therefore it is called Abhimukhi (Face to Face Ground). The practice of no-form is ultimate, able to surpass the ground of the two vehicles, therefore it is called Duramgama (Far Reaching Ground). The retribution practice is pure, without form and without simplicity, therefore it is called Acala (Immovable Ground). The power of unobstructed speech expounds the Dharma, therefore it is called Sadhumati (Good Wisdom Ground). Obtaining the Great Dharma body, fully possessing freedom, therefore it is called Dharmamegha (Cloud of Dharma Ground).
云。
默然已下第四中有二。初明金剛藏說已默然令眾敬人重法。二解脫月已下正明請說初默然有四意。論云。一欲令大眾渴仰請說故。二復令眾敬人重法故。三云信解者悕望故。默然不說也。
第四待雲臺加請勸上祥佛加故也。第二請中解脫月三請。初一長行五偈。二長行及二偈。三長行及四偈半。金剛藏答。初一長行六偈。次一長行三偈。此二答解脫月大眾請。一長行五偈半。雲臺加勸。一長行七偈半。金剛藏答解脫月。初一長行及六偈。二長行及偈。后一長行及偈。答總中件答大眾及雲臺勸請也。解脫月初長行及五偈。論云。初偈顯示說者。凈覺無過故。次偈顯聽者。同法決定。次偈示眾樂聞故。次偈示餘眾凈心故。次偈顯此眾皆勘斯聞故。是中初偈嘆說者。次二偈顯自生眾凈。最後一偈顯二眾清凈。疏云。初二偈問何故默然。今眾疑也。后三偈明大眾清凈樂。仰慇勤勘聞深法故應說也。
金剛藏已下長行及偈仰酬上請。依論釋下六偈用大本長行作初偈非經本六偈也。欲令眾悅者總將酬答相。經本六偈中。初明難次偈明義難。此之二偈同爲說難說則迷悶。第三第四兩偈明難聞也。持心離我者有乃可得聞。第五偈喻顯成初難。第六一偈明生信者少成前難聞也。亦可作二。初二偈及第五直道說難
【現代漢語翻譯】 現代漢語譯本
云。
默然已下第四中有二。初明金剛藏（Vajragarbha）說已默然，令大眾敬人重法。二解脫月（Vimukticandra）已下正明請說初默然有四意。論云。一欲令大眾渴仰請說故。二復令眾敬人重法故。三云信解者悕望故。默然不說也。
第四待雲臺加請勸上祥佛加故也。第二請中解脫月三請。初一長行五偈。二長行及二偈。三長行及四偈半。金剛藏答。初一長行六偈。次一長行三偈。此二答解脫月大眾請。一長行五偈半。雲臺加勸。一長行七偈半。金剛藏答解脫月。初一長行及六偈。二長行及偈。后一長行及偈。答總中件答大眾及雲臺勸請也。解脫月初長行及五偈。論云。初偈顯示說者。凈覺無過故。次偈顯聽者。同法決定。次偈示眾樂聞故。次偈示餘眾凈心故。次偈顯此眾皆勘斯聞故。是中初偈嘆說者。次二偈顯自生眾凈。最後一偈顯二眾清凈。疏云。初二偈問何故默然。今眾疑也。后三偈明大眾清凈樂。仰慇勤勘聞深法故應說也。
金剛藏已下長行及偈仰酬上請。依論釋下六偈用大本長行作初偈非經本六偈也。欲令眾悅者總將酬答相。經本六偈中。初明難次偈明義難。此之二偈同爲說難說則迷悶。第三第四兩偈明難聞也。持心離我者有乃可得聞。第五偈喻顯成初難。第六一偈明生信者少成前難聞也。亦可作二。初二偈及第五直道說難 English version
Cloud.
The fourth section, 'Silence and After,' has two parts. The first clarifies that Vajragarbha's (Vajragarbha, meaning 'Diamond Womb' or 'Diamond Essence') silence is to encourage the assembly to respect the person and value the Dharma. The second, starting with Vimukticandra (Vimukticandra, meaning 'Moon of Liberation'), directly explains the four reasons for the initial silence. The treatise states: 'First, to make the assembly eagerly request the teaching. Second, to further encourage the assembly to respect the person and value the Dharma. Third, because those with faith and understanding are hopeful.' Hence, the silence.
The fourth reason is to await Yuntai's (Yuntai, likely a proper name) additional request and encouragement, as well as the blessing of the Buddhas. In the second request, Vimukticandra makes three requests: first, one prose passage and five verses; second, one prose passage and two verses; third, one prose passage and four and a half verses. Vajragarbha responds: first, one prose passage and six verses; second, one prose passage and three verses. These two are responses to Vimukticandra's and the assembly's requests. One prose passage and five and a half verses are Yuntai's additional encouragement. Vajragarbha responds to Vimukticandra with one prose passage and seven and a half verses; first, one prose passage and six verses; second, one prose passage and a verse; and finally, one prose passage and a verse. The overall response addresses the assembly and Yuntai's encouragement. Vimukticandra's initial prose passage and five verses: the treatise states that the first verse reveals the speaker's purity and flawless enlightenment; the second verse shows that the listeners are determined to be in accordance with the Dharma; the third verse indicates that the assembly delights in hearing the teaching; the fourth verse shows that the rest of the assembly has pure minds; the fifth verse shows that this assembly is qualified to hear this teaching. Among these, the first verse praises the speaker, the next two verses show the purity of the assembly itself, and the last verse shows the purity of both assemblies. The commentary states that the first two verses question the reason for the silence, as the assembly is doubtful. The last three verses clarify that the assembly is pure, joyful, and eagerly qualified to hear the profound Dharma, so it should be taught.
Vajragarbha's prose passage and verses respond to the above request. According to the treatise's explanation, the following six verses use the long prose passage from the larger version as the first verse, not the six verses from the sutra version. 'To make the assembly happy' is the overall aspect of the response. In the six verses of the sutra version, the first clarifies the difficulty, and the next verse clarifies the difficulty of the meaning. These two verses together indicate that it is difficult to speak, and speaking would cause confusion. The third and fourth verses clarify that it is difficult to hear. Only those who hold their minds and are free from self can hear. The fifth verse uses a metaphor to illustrate the initial difficulty. The sixth verse clarifies that few generate faith, thus completing the previous difficulty of hearing. It can also be divided into two: the first two verses and the fifth directly state the difficulty of speaking.
【English Translation】 English version
Cloud.
The fourth section, 'Silence and After,' has two parts. The first clarifies that Vajragarbha's (Vajragarbha, meaning 'Diamond Womb' or 'Diamond Essence') silence is to encourage the assembly to respect the person and value the Dharma. The second, starting with Vimukticandra (Vimukticandra, meaning 'Moon of Liberation'), directly explains the four reasons for the initial silence. The treatise states: 'First, to make the assembly eagerly request the teaching. Second, to further encourage the assembly to respect the person and value the Dharma. Third, because those with faith and understanding are hopeful.' Hence, the silence.
The fourth reason is to await Yuntai's (Yuntai, likely a proper name) additional request and encouragement, as well as the blessing of the Buddhas. In the second request, Vimukticandra makes three requests: first, one prose passage and five verses; second, one prose passage and two verses; third, one prose passage and four and a half verses. Vajragarbha responds: first, one prose passage and six verses; second, one prose passage and three verses. These two are responses to Vimukticandra's and the assembly's requests. One prose passage and five and a half verses are Yuntai's additional encouragement. Vajragarbha responds to Vimukticandra with one prose passage and seven and a half verses; first, one prose passage and six verses; second, one prose passage and a verse; and finally, one prose passage and a verse. The overall response addresses the assembly and Yuntai's encouragement. Vimukticandra's initial prose passage and five verses: the treatise states that the first verse reveals the speaker's purity and flawless enlightenment; the second verse shows that the listeners are determined to be in accordance with the Dharma; the third verse indicates that the assembly delights in hearing the teaching; the fourth verse shows that the rest of the assembly has pure minds; the fifth verse shows that this assembly is qualified to hear this teaching. Among these, the first verse praises the speaker, the next two verses show the purity of the assembly itself, and the last verse shows the purity of both assemblies. The commentary states that the first two verses question the reason for the silence, as the assembly is doubtful. The last three verses clarify that the assembly is pure, joyful, and eagerly qualified to hear the profound Dharma, so it should be taught.
Vajragarbha's prose passage and verses respond to the above request. According to the treatise's explanation, the following six verses use the long prose passage from the larger version as the first verse, not the six verses from the sutra version. 'To make the assembly happy' is the overall aspect of the response. In the six verses of the sutra version, the first clarifies the difficulty, and the next verse clarifies the difficulty of the meaning. These two verses together indicate that it is difficult to speak, and speaking would cause confusion. The third and fourth verses clarify that it is difficult to hear. Only those who hold their minds and are free from self can hear. The fifth verse uses a metaphor to illustrate the initial difficulty. The sixth verse clarifies that few generate faith, thus completing the previous difficulty of hearing. It can also be divided into two: the first two verses and the fifth directly state the difficulty of speaking.
。第三第四直道聞難。解脫重請還執前。二佛子已下幡上聞難。承佛神力已下幡上說難。於是深法已下結成。解脫日第二請中還幡上四。結礙已來幡上勘聞。第二難聞。深心已下幡上第四生信者怖。當承佛神力已下幡上第二喻況說難。於是深法已下幡上第一迷悶難說偈有二行。初一偈直請勘說幡上說難。下一偈成上勘聞。論經唯有長行𨷂無偈誦。次重請者。上言證信者難得示現。此眾有勘能故善凈深心者總深心有二種。一喻阿含凈。二證凈。阿含凈有五種。證凈有四種。五種者。一欲凈。二求凈。三受持凈。四生得凈□□四種者。一得凈。二不行凈。三無厭足凈。四不隨他教凈。此九種阿含與大本經令不相當故。不依阿含釋也。還幡上四且依此二意也。
第二金剛藏長行及偈。此是大本經。若依論釋。雖有長行𨷂無重頌三偈也。長行中有二。初領上品不疑惑容可勘聞。樂小法已下中下疑惑。惑者心迷疑者猶豫。我愍此等。是故默然。偈中初一行半頌領上品。下一行半頌中下疑惑。
第三長行及偈解脫月請。偈有四行半。長行有四句。一勸說之有益不說有咎。二從所以者何已下諸佛護念。三何以故已下明十地根本。四是故已下結勸。有益偈中。初一偈頌上說之有益。次一偈釋上諸佛護念。次一偈頌十地根本
【現代漢語翻譯】 現代漢語譯本。第三第四直道聞難（直接理解佛法的困難）。解脫（vimoksha，佛教術語，指從煩惱中解脫）重請還執前。二佛子已下幡上聞難。承佛神力已下幡上說難。於是深法已下結成。解脫日第二請中還幡上四。結礙已來幡上勘聞。第二難聞。深心已下幡上第四生信者怖。當承佛神力已下幡上第二喻況說難。於是深法已下幡上第一迷悶難說偈有二行。初一偈直請勘說幡上說難。下一偈成上勘聞。論經唯有長行（散文形式的經文）𨷂無偈誦（用詩歌形式表達的經文）。次重請者。上言證信者難得示現。此眾有勘能故善凈深心者總深心有二種。一喻阿含（Agama，早期佛教經典）凈。二證凈。阿含凈有五種。證凈有四種。五種者。一欲凈。二求凈。三受持凈。四生得凈□□四種者。一得凈。二不行凈。三無厭足凈。四不隨他教凈。此九種阿含與大本經令不相當故。不依阿含釋也。還幡上四且依此二意也。
第二金剛藏（Vajragarbha，菩薩名）長行及偈。此是大本經。若依論釋。雖有長行𨷂無重頌三偈也。長行中有二。初領上品不疑惑容可勘聞。樂小法已下中下疑惑。惑者心迷疑者猶豫。我愍此等。是故默然。偈中初一行半頌領上品。下一行半頌中下疑惑。
第三長行及偈解脫月（Vimokshachandra，菩薩名）請。偈有四行半。長行有四句。一勸說之有益不說有咎。二從所以者何已下諸佛護念。三何以故已下明十地（Bhumi，菩薩修行的十個階段）根本。四是故已下結勸。有益偈中。初一偈頌上說之有益。次一偈釋上諸佛護念。次一偈頌十地根本
【English Translation】 English version. The third and fourth directly speak of the difficulty of hearing the direct path. Vimoksha (liberation) repeatedly requests, still adhering to the previous. From 'two sons of the Buddha' downwards, the banner indicates the difficulty of hearing. Relying on the Buddha's divine power, the banner indicates the difficulty of speaking. Then, from 'profound Dharma' downwards, it concludes. In Vimoksha's second request, the banner returns to the previous four. From 'obstructing ties' onwards, the banner examines the hearing. The second difficulty of hearing. From 'profound mind' downwards, the banner indicates the fear of those who generate faith for the fourth time. Relying on the Buddha's divine power, the banner indicates the second analogy of the difficulty of speaking. Then, from 'profound Dharma' downwards, the banner indicates the first verse of confusion and difficulty in speaking, with two lines. The first verse directly requests examination and speaks of the difficulty of speaking on the banner. The next verse completes the above examination and hearing. The treatise only has prose (long lines), without verses (gatha). The next repeated request is because the above states that those who certify faith are difficult to show. This assembly has the ability to examine, therefore those with well-purified profound minds, in general, profound mind has two types. One is analogous to Agama (early Buddhist scriptures) purity. Two is certified purity. Agama purity has five types. Certified purity has four types. The five types are: one, desire purity; two, seeking purity; three, upholding purity; four, innate purity. The four types are: one, attainment purity; two, non-practice purity; three, insatiable purity; four, non-following others' teachings purity. These nine types of Agama are not consistent with the Great Sutra, therefore, it is not explained according to the Agama. Returning to the previous four on the banner, it is based on these two meanings.
The second Vajragarbha (a Bodhisattva) prose and verses. This is the Great Sutra. If explained according to the treatise, although there is prose, there are no three verses of repeated praise. There are two parts in the prose. The first leads the superior class, without doubt, and can be examined and heard. Those who delight in the small Dharma have doubts in the middle and lower classes. Those who are confused are lost in their minds, and those who doubt are hesitant. I pity these, therefore I am silent. In the verses, the first one and a half lines praise and lead the superior class. The next one and a half lines praise the doubts of the middle and lower classes.
The third prose and verses are Vimokshachandra's (a Bodhisattva) request. There are four and a half lines of verses. There are four sentences of prose. One, advising that speaking is beneficial and not speaking is a fault. Two, from 'what is the reason' downwards, the Buddhas protect and remember. Three, from 'why is it so' downwards, it clarifies the root of the ten Bhumis (stages of Bodhisattva practice). Four, from 'therefore' downwards, it concludes the advice. In the beneficial verses, the first verse praises the benefit of speaking. The next verse explains the Buddhas' protection and remembrance. The next verse praises the root of the ten Bhumis.
。第四結勸。略而不頌。上明解脫月同生眾上首請。此明大眾請。釋加已下雲臺加勸眾請請五偈半論釋有四。初二偈嘆說者成就證力及阿含力。初一偈嘆證力辯才。第二偈上句嘆阿含力辯才。十力已下一偈嘆請覆釋二辨。第二偈嘆眾勘受。阿含及證為第三。一行以喻顯示。喻大眾求法轉深。最後一行結請。此釋與本不相當。后解初三行嘆說者德備二慧故應說。次一偈半明眾勘受。次一行結請。前嘆中初一行總嘆二慧。次一行別嘆智慧。次第三行嘆福德具足故勘說也。
雲臺中有二長行及七偈半。長行身加偈明口加。身加中有二身八業。初業者。一覺業相光是。二因業阿僧祇是。三卷舒業普照是。四止業三惡是。五降伏業大本中無。六敬業悉照已下是。七示現業遍照是。八請業時諸是。二身者。一流星身悉照一切是。二日輪身大光明臺是。先以意加今己身加說偈已下口加也。此正有十一行半。論本有二十行。廣略有異耳。佛不捨本誓。大悲之極故加勸也。雲臺者表合潤高顯之端也。口加有七偈半。中有五句。初二偈顯能加。次一偈加之所為。略開三義也。次二偈聞法有三時利益。次半偈不聞有損。后二偈開后三義前開三義諸地地體也。所行凈地行義差別者地相也。聞益二行中有三。初半明聞時益。次半行修行時益
【現代漢語翻譯】 現代漢語譯本 第四結勸，此處省略了頌文。前面說明了解脫月（Jietuo Yue，指一位菩薩或修行者）與眾位上首一同請求。這裡說明大眾的請求。釋迦（Shijia，即釋迦牟尼佛）以下的雲臺（Yuntai，可能指某種建築或場所）加上勸請，大眾請求共有五個半偈頌。論釋有四個部分。最初兩個偈頌讚嘆說法者的成就證悟之力以及阿含（Ahan，佛教經典）之力。第一個偈頌讚嘆證悟之力和辯才。第二個偈頌的上句讚歎阿含之力和辯才。十力（Shili，佛的十種力量）以下的一個偈頌讚嘆請問和覆述的兩種辨析。第二個偈頌讚嘆大眾的勘驗接受。阿含和證悟是第三個部分。一行用比喻來顯示，比喻大眾求法越來越深入。最後一行總結請求。這個解釋與原文不太相符。後面的解釋中，最初三行讚歎說法者具備兩種智慧，所以應該說法。接下來一個半偈頌說明大眾的勘驗接受。接下來一行總結請求。前面的讚歎中，最初一行總贊兩種智慧。接下來一行分別讚歎智慧。接下來第三行讚歎福德具足，所以堪能說法。 雲臺中有兩段長行和七個半偈頌。長行是身加（Shenjia，指身體的加持或行動），偈頌是口加（Koujia，指口頭的加持或言語）。身加中有兩個身和八種業。第一種業是：一、覺業相光（Jueye Xiangguang，覺悟之業所顯現的光芒）；二、因業阿僧祇（Yinye Asengqi，因地修行所經歷的無數劫）；三、卷舒業普照（Juanshu Ye Puzhao，展開和收攏，普照一切）；四、止業三惡（Zhiye San'e，止息三惡道）；五、降伏業（Xiangfu Ye，降伏煩惱和魔障），大本中沒有；六、敬業（Jingye，恭敬之業），悉照（Xizhao，全部照耀）以下是；七、示現業遍照（Shixian Ye Bianzhao，示現之業，普遍照耀）；八、請業（Qingye，請求之業），時諸（Shizhu，當時諸位）是。兩個身是：一、流星身悉照一切（Liuxing Shen Xizhao Yiqie，如流星般的身，照耀一切）；二、日輪身大光明臺（Rilun Shen Daguangming Tai，如日輪般的身，大光明臺）。先用意加（Yijia，意念的加持），現在是己身加（Jishen Jia，自身行動的加持），說偈以下是口加。這裡正好有十一個半行。論本有二十行。廣略有所不同。佛不捨棄本來的誓願，因為大悲到了極點，所以加以勸勉。雲臺象徵著匯合、滋潤、高尚和顯赫的頂端。口加有七個半偈頌。其中有五句。最初兩個偈頌顯示能夠加持。接下來一個偈頌說明加持的目的，簡略地開示了三種意義。接下來兩個偈頌說明聽聞佛法有三種時期的利益。接下來半個偈頌說明不聽聞佛法的損害。後面兩個偈頌開示了後面的三種意義，前面開示的三種意義是諸地（Zhudi，各個菩薩的階位）的地體（Diti，地的本體）。所行凈地行義差別（Suoxing Jingdi Xingyi Chabie，所行之清凈地的行持和意義的差別）是指地相（Dixiang，地的相狀）。聞益（Weny益，聽聞的利益）二行中有三種。最初半行說明聽聞時的利益。接下來半行說明修行時的利益。
【English Translation】 English version The fourth concludes with encouragement, omitting the verses of praise. The previous section explained that Jietuo Yue (Liberation Moon, referring to a Bodhisattva or practitioner) and the leading members of the assembly requested. This section explains the request of the general assembly. From Shijia (Shakyamuni Buddha) downwards, Yuntai (Cloud Platform, possibly referring to a type of architecture or place) adds encouragement, with the assembly requesting for five and a half verses. The commentary has four parts. The first two verses praise the speaker's accomplishment of the power of realization and the power of the Agamas (Ahan, Buddhist scriptures). The first verse praises the power of realization and eloquence. The upper sentence of the second verse praises the power of the Agamas and eloquence. The verse following the Ten Powers (Shili, the ten powers of a Buddha) praises the two distinctions of questioning and restating. The second verse praises the assembly's examination and acceptance. The Agamas and realization are the third part. One line uses a metaphor to show that the assembly's seeking of the Dharma is becoming deeper and deeper. The last line concludes the request. This explanation does not quite match the original text. In the later explanation, the first three lines praise the speaker's possession of two wisdoms, so he should speak. The next one and a half verses explain the assembly's examination and acceptance. The next line concludes the request. In the previous praise, the first line generally praises the two wisdoms. The next line separately praises wisdom. The next third line praises the completeness of merit and virtue, so he is capable of speaking. In Yuntai, there are two long passages and seven and a half verses. The long passages are Shenjia (Body Addition, referring to the blessing or action of the body), and the verses are Koujia (Mouth Addition, referring to verbal blessing or speech). In Shenjia, there are two bodies and eight karmas. The first karma is: 1. Jueye Xiangguang (Light of the Aspect of Awakening Karma); 2. Yinye Asengqi (Countless Kalpas Experienced in the Karma of Causes); 3. Juanshu Ye Puzhao (Rolling and Unrolling Karma, Universally Illuminating); 4. Zhiye San'e (Karma of Stopping the Three Evil Paths); 5. Xiangfu Ye (Karma of Subduing, subduing afflictions and demonic obstacles), not found in the Great Text; 6. Jingye (Karma of Reverence), from Xizhao (All Illuminating) downwards; 7. Shixian Ye Bianzhao (Karma of Manifestation, Universally Illuminating); 8. Qingye (Karma of Request), Shizhu (At that time, all) are. The two bodies are: 1. Liuxing Shen Xizhao Yiqie (Body like a Meteor, Illuminating Everything); 2. Rilun Shen Daguangming Tai (Body like the Sun Wheel, Great Luminous Platform). First, Yijia (Addition of Intention), now Jishen Jia (Addition of One's Own Body), the verses spoken below are Koujia. There are exactly eleven and a half lines here. The commentary has twenty lines. The breadth and brevity are different. The Buddha does not abandon his original vow, because his great compassion has reached its extreme, so he adds encouragement. Yuntai symbolizes the summit of convergence, nourishment, nobility, and eminence. Koujia has seven and a half verses. There are five sentences in it. The first two verses show that they can bless. The next verse explains the purpose of the blessing, briefly revealing three meanings. The next two verses explain that there are three periods of benefit from listening to the Dharma. The next half verse explains the harm of not listening to the Dharma. The last two verses reveal the latter three meanings, and the three meanings revealed earlier are the Diti (Body of the Ground) of the Zhudi (Various Bodhisattva Stages). Suoxing Jingdi Xingyi Chabie (The Difference in Practice and Meaning of the Pure Land of Conduct) refers to Dixiang (Aspect of the Ground). There are three types in the two lines of Weny益 (Benefit of Hearing). The first half line explains the benefit of listening. The next half line explains the benefit of practicing.
。次一行轉生時益。開后三義中入地行勢力者果也。觀法者滿也。此略開六義。依論口加有四。初一行半顯能加者。謂佛世尊法王成就四種勝故。一自在勝。二力勝。三眷屬勝。四性勝。無等等者。佛法眾生無與等者。故曰無等等者。此彼法身等故。二次有半行顯加之所為。三次有三行顯說法利他有三時益。次有兩行明修三漸次入勢力是二觀漸次法是三修行漸次次第修行是也。
觀察已下長行及偈。大本經十三行半。論經十一行半。明金剛藏略答。論云觀察十方者。示無我慢無遍心故。欲令大眾重增勇悅。大本云增益信敬。是故說偈示說正他增益。聞者勘受義故。勇悅有二種。一義大勇悅為得義故。二說大勇悅。因此說大能得彼義故。大本云增益信敬。以信敬當於勇悅處亦得云義大信敬說大信敬。云何義大彼義深故。何者深義。偈云。諸佛聖主道。微妙甚難解。就中初七行半明義大信敬。初中有二。初五行明義大同第一義諦故。難說所照境也。次二行半義大同佛慧故。難說能照知也。此同體內證境智故。論云依智地故。又論經本云。智起佛境界故。消文具在論釋已說義大。自下六偈明說大。就中有二。初有二行半明說大。雖同佛慧。而發願行慈。承佛神力故說。后三行半正開六義以顯于說大。此義說二大文理皆
【現代漢語翻譯】 現代漢語譯本。下一次轉生時會有更多益處。開啟后，在三種意義中進入地行勢力者的果位。觀法者會感到滿足。這裡簡要地開啟了六種意義。根據論述，口頭表達上增加了四種。最初一行半闡明了能增加益處的人，即佛世尊法王，成就了四種殊勝之處：一是自在勝，二是力勝，三是眷屬勝，四是性勝。『無等等者』，意味著佛、法、眾生沒有可以與之相等同的，所以稱為『無等等者』。這是因為佛、法身等同的緣故。接下來有半行闡明了增加益處的原因。然後有三行闡明了說法利他有三種時機帶來的益處。再接下來有兩行闡明了修行的三種漸次進入勢力，這是二觀的漸次，法是三修行的漸次，次第修行就是這樣。
觀察以下的長行和偈頌。《大本經》有十三行半，《論經》有十一行半，闡明了金剛藏略作的回答。論中說『觀察十方』，是爲了顯示沒有我慢，沒有普遍的心。想要讓大眾重新增加勇氣和喜悅。《大本》中說『增益信敬』，因此說偈是爲了顯示說法的正當性，增加益處。聽者勘驗接受其中的意義。勇氣和喜悅有兩種：一是義大勇悅，爲了獲得意義；二是說大勇悅，因為說法能夠獲得那個意義。《大本》中說『增益信敬』，可以用信敬來代替勇悅，也可以說是義大信敬和說大信敬。什麼是義大呢？因為那個意義深奧。什麼才是深奧的意義呢？偈頌中說：『諸佛聖主道，微妙甚難解。』其中最初七行半闡明了義大信敬。最初的部分分為兩部分，最初五行闡明了義大等同於第一義諦，難以言說的所照境界。接下來兩行半闡明了義大等同於佛的智慧，難以言說的能照之智。這等同於體內證悟的境智，論中說『依智地故』。而且論經的原本中說：『智起佛境界故』。詳細的解釋都在論釋中已經說明了義大。從下面六個偈頌開始闡明說大。其中分為兩部分，最初兩行半闡明了說大，雖然等同於佛的智慧，但是發願行慈，承蒙佛的神力才得以宣說。後面的三行半正式地開啟了六種意義，來顯示說大。這個意義和說法這兩個大的文理都...
【English Translation】 English version. Next rebirth will bring more benefits. After opening, entering the fruit of the earth-walking power holder in the three meanings. The observer of the Dharma will be satisfied. Here briefly opens the six meanings. According to the commentary, four are added in oral expression. The first one and a half lines explain the person who can increase the benefits, that is, Buddha, the World Honored One, the Dharma King, who has achieved four kinds of superiority: first, the superiority of freedom; second, the superiority of power; third, the superiority of retinue; and fourth, the superiority of nature. 'Unequaled' means that there is nothing equal to the Buddha, Dharma, and sentient beings, so it is called 'unequaled'. This is because the Buddha, Dharmakaya, etc. are the same. The next half line explains the reason for increasing the benefits. Then there are three lines explaining the benefits of preaching the Dharma and benefiting others in three times. Then there are two lines explaining the three gradual stages of practice to enter the power, which is the gradual stage of the two observations, the Dharma is the gradual stage of the three practices, and gradual practice is like this.
Observing the following long lines and verses. The 'Great Original Sutra' has thirteen and a half lines, and the 'Treatise Sutra' has eleven and a half lines, clarifying the brief answer of Vajragarbha (Jingangzang). The commentary says 'observing the ten directions' to show that there is no arrogance and no universal mind. Wanting to make the public re-increase courage and joy. The 'Great Original' says 'increasing faith and respect', so the verse is said to show the correctness of preaching the Dharma and increase the benefits. The listeners examine and accept the meaning. There are two kinds of courage and joy: one is the great courage of meaning, for the sake of obtaining meaning; the other is the great courage of speaking, because speaking the Dharma can obtain that meaning. The 'Great Original' says 'increasing faith and respect', and faith and respect can be used to replace courage and joy, and it can also be said that it is great faith and respect in meaning and great faith and respect in speaking. What is great in meaning? Because that meaning is profound. What is the profound meaning? The verse says: 'The path of all Buddhas and holy lords is subtle and difficult to understand.' Among them, the first seven and a half lines clarify the great faith and respect in meaning. The first part is divided into two parts, the first five lines clarify that the great meaning is the same as the first meaning of truth, the realm of the object that is difficult to speak. The next two and a half lines clarify that the great meaning is the same as the wisdom of the Buddha, the wisdom of the ability to illuminate that is difficult to speak. This is the same as the realm of wisdom realized in the body, and the commentary says 'because it depends on the land of wisdom'. Moreover, the original text of the Treatise Sutra says: 'Because wisdom arises from the realm of the Buddha'. Detailed explanations have already been explained in the commentary on the great meaning. Starting from the following six verses, clarify the great speaking. Among them, it is divided into two parts, the first two and a half lines clarify the great speaking, although it is the same as the wisdom of the Buddha, but vows to practice compassion, and is able to speak because of the power of the Buddha. The last three and a half lines formally open the six meanings to show the great speaking. This meaning and the two great principles of speaking are both...
有隱顯互彰也。此二義皆以難況難明。依地論有三種成就大。一因成就大。發願行慈悲是。二因漸成就大。漸次具諸地是。三教說成就大。有二種。一滿足修知者能及是。二觀修者微妙甚難見已下是。當承佛力者。示說者無過。咸共一心聽者。示聽者無過。智慧所隨順者。此所說法眾生以智隨順。順者入也。諸地相入行。是隨順入六義也。一心恭敬待有二。一形敬二心敬。示已無慢也。大音唱因喻義名不相違。大音唱者說法聲也。因者直說于理。理有所以故名因喻外譬也。名者味也。義者所證旨也。不相違者名義相順也。因說有三。初略說十名。二略開六義。三廣解六義。喻者有五真金喻地地別說餘四池山海珠顯在十地。后說依論釋大音唱因喻義名不相違者有四義。一示現何事謂上法也。二以何事謂大音唱是。三云何事因喻相應是。四依止何字謂依止善字有二。一隨方言音善隨順故。二字句圓滿與理相應故。佛神力已下正承佛神力欲說地義。上略明十地。自下廣明十地。若依論釋已說請分。自此已后正說初地。就中有三。一住二釋名三安住。初住有四十句。釋名有三十。安住亦有三十句。此一百句總為說分。初釋住中初十句依何身菩提身。次十句為何義為求一切智。次十句以何因大悲。次十句有何相越凡夫地。然初十
句者位判不定。或在於慧或在聞慧。或為外凡想信五品。或為內凡十三依初或是迴向終心初地之始入地位故。用多方便三十行為入住忍也。故大本經云。菩薩發是心時。即過凡夫地入菩薩位。今依梵網仁王瓔珞等經。此三十種即是地前三賢人也。堅信忍十發趣。初十心是堅法忍十長養。次十心是堅修忍十金剛。次十心是堅聖忍中十地。后十心是不名想信也。十句集者。初集總餘九是別集。是中初二顯增上或定學。次四顯增上慧學。后三顯勝二乘。若以深廣屬后時三句為慧四句勝二乘。九集一切集善行集者眷屬持戒故。二定集助道是。三親近集供養是。四聚集清白是。五護集善知是修行實證也。得出世間心智故。六凈心集。七廣集深廣是利益眾生故。八信心集信樂是求一切智故。九現集多向是多行慈悲故。好求佛智慧者。大本第十句如是眾生乃發三菩提心。且當十住位也。
已說依身。次說為何義。是中依一切智知斷證修故。此佛智有九種業差別一切智為總。九者一力佛智。二無畏佛智。三平等佛智。四救佛智。五凈佛智。六無餘佛智。七染佛智。八覺佛地。九轉法輪佛智。此九種皆云業力佛。佛智者十力也。無畏者諸無畏也。平等者具足。救救世間也。凈者慈悲大也。無餘者無礙智也。染者凈佛國也。覺者知三
【現代漢語翻譯】 現代漢語譯本： 『句者位判不定』，指的是果位的判定並不固定。有時在於慧（prajna，智慧）或在於聞慧（s'ruta-prajna，聽聞佛法而獲得的智慧）。或者屬於外凡（bahir-janah，尚未入聖道的凡夫）的想信五品位（五種通過想像和信仰而修行的品位），或者屬於內凡（antar-janah，已入聖道的凡夫）的十三依初（十三種依止的最初階段），或者屬於迴向終心（parinamanacitta，將功德迴向給眾生的最後階段），或者屬於初地（prthivi，歡喜地）的開始，進入菩薩果位的原因。用多種方便法門修行三十行，是爲了入住于忍位（ksanti，安忍）。所以《大本經》（Mahasutra）說：『菩薩發起這個心時，就超過了凡夫地，進入菩薩位。』現在依據《梵網經》（Brahmajala Sutra）、《仁王經》（Karuna-raja Sutra）、《瓔珞經》（Avatamsaka Sutra）等經典，這三十種修行就是地前三賢位（菩薩十住、十行、十回向）的人所修行的。堅信忍十發趣（dasotpada），最初十心是堅法忍（drdha-dharma-ksanti）十長養（dasaposanata）。其次十心是堅修忍（drdha-yoga-ksanti）十金剛（dasavajra）。其次十心是堅聖忍（drdha-arya-ksanti）中十地（dasabhumi）。最後十心是不名想信（asamjna-sraddha）的階段。十句集（dasavakyasamgraha）中，最初一句是總集，其餘九句是別集。其中最初兩句顯示增上戒學（adhisila-siksa）或定學（samadhi-siksa）。其次四句顯示增上慧學（adhiprajna-siksa）。后三句顯示勝過二乘（sravaka-pratyekabuddha，聲聞和緣覺）。如果以深廣來歸屬，后三句為慧，四句勝過二乘。九集一切集善行集（sarva-kusala-karma-samgraha），因為眷屬持戒的緣故。第二定集助道（niyata-sahaya-marga）是。第三親近集供養（upasthana-samgraha）是。第四聚集清白（suddha-samgraha）是。第五護集善知（raksa-samgraha）是修行實證。得出世間心智的緣故。第六凈心集（nirmala-citta-samgraha）。第七廣集深廣（vistara-samgraha）是利益眾生的緣故。第八信心集信樂（sraddha-samgraha）是求一切智（sarvajnana，佛的智慧）的緣故。第九現集多向（pratyaksa-samgraha）是多行慈悲的緣故。好求佛智慧的人，《大本經》第十句說，這樣的眾生才能發起三菩提心（trayo bodhicitta，三種覺悟之心），並且正處於十住位（dasasthita）的階段。
已經說了依身（asraya-kaya，所依之身），接下來要說的是什麼意義？這裡面依止一切智（sarvajnana，佛的智慧）來知、斷、證、修。這種佛智有九種業差別，一切智是總括。九種是：一、力佛智（bala-buddha-jnana）。二、無畏佛智（vaisaradya-buddha-jnana）。三、平等佛智（samata-buddha-jnana）。四、救佛智（trana-buddha-jnana）。五、凈佛智（visuddhi-buddha-jnana）。六、無餘佛智（anavasista-buddha-jnana）。七、染佛智（ranjana-buddha-jnana）。八、覺佛地（bodhi-buddha-bhumi）。九、轉法輪佛智（dharmacakra-pravartana-buddha-jnana）。這九種都稱為業力佛。佛智指的是十力（dasabala）。無畏指的是諸無畏（sarva-vaisaradya）。平等指的是具足。救指的是救世間。凈指的是慈悲廣大。無餘指的是無礙智（pratihata-jnana）。染指的是清凈佛國。覺指的是知三
【English Translation】 English version: 'The position of the 'sentence' is not fixed.' This refers to the determination of the fruit position not being fixed. Sometimes it lies in prajna (wisdom) or s'ruta-prajna (wisdom gained from hearing the Dharma). Or it belongs to the five grades of 'thought and faith' (five grades of practice through imagination and faith) of the bahir-janah (ordinary people who have not yet entered the holy path), or to the initial stage of the thirteen supports of the antar-janah (ordinary people who have entered the holy path), or to the final stage of parinamanacitta (the final stage of dedicating merit to sentient beings), or to the beginning of the first bhumi (prthivi, the Joyful Ground), the reason for entering the Bodhisattva position. Practicing the thirty practices with various expedient methods is for residing in the ksanti (patience) position. Therefore, the Mahasutra says: 'When a Bodhisattva initiates this mind, they surpass the ground of ordinary people and enter the Bodhisattva position.' Now, according to the Brahmajala Sutra, the Karuna-raja Sutra, the Avatamsaka Sutra, and other scriptures, these thirty practices are what the people in the three worthy positions before the ground (the ten abodes, ten practices, and ten dedications of the Bodhisattva) practice. The ten utpada of firm faith and patience, the initial ten minds are the ten posanata of drdha-dharma-ksanti (firm Dharma patience). The next ten minds are the ten vajra of drdha-yoga-ksanti (firm practice patience). The next ten minds are the ten bhumi of drdha-arya-ksanti (firm noble patience). The last ten minds are the stage of asamjna-sraddha (non-conceptual faith). In the dasavakyasamgraha (collection of ten sentences), the first sentence is the general collection, and the remaining nine sentences are separate collections. Among them, the first two sentences show adhisila-siksa (higher morality) or samadhi-siksa (concentration). The next four sentences show adhiprajna-siksa (higher wisdom). The last three sentences show surpassing the two vehicles (sravaka-pratyekabuddha, Hearers and Solitary Buddhas). If we attribute depth and breadth, the last three sentences are wisdom, and the four sentences surpass the two vehicles. The nine collections are the sarva-kusala-karma-samgraha (collection of all good deeds), because of the retinue upholding the precepts. The second niyata-sahaya-marga (collection of fixed assisting paths) is. The third upasthana-samgraha (collection of attendance and offerings) is. The fourth suddha-samgraha (collection of purity) is. The fifth raksa-samgraha (collection of protection) is the actual proof of practice. Because of obtaining the wisdom of transcending the world. The sixth nirmala-citta-samgraha (collection of pure mind). The seventh vistara-samgraha (collection of vastness) is for the benefit of sentient beings. The eighth sraddha-samgraha (collection of faith and joy) is for seeking sarvajnana (Buddha's wisdom). The ninth pratyaksa-samgraha (collection of manifestation) is for practicing compassion extensively. Those who seek the wisdom of the Buddha, the tenth sentence of the Mahasutra says that such sentient beings can initiate the trayo bodhicitta (three minds of enlightenment) and are in the stage of the dasasthita (ten abodes).
Having spoken of the asraya-kaya (dependent body), what meaning is to be spoken of next? Here, one relies on sarvajnana (Buddha's wisdom) to know, cut off, realize, and practice. This Buddha wisdom has nine kinds of karma differences, and sarvajnana is the general summary. The nine are: 1. bala-buddha-jnana (power Buddha wisdom). 2. vaisaradya-buddha-jnana (fearlessness Buddha wisdom). 3. samata-buddha-jnana (equality Buddha wisdom). 4. trana-buddha-jnana (saving Buddha wisdom). 5. visuddhi-buddha-jnana (purity Buddha wisdom). 6. anavasista-buddha-jnana (unrestricted Buddha wisdom). 7. ranjana-buddha-jnana (dyeing Buddha wisdom). 8. bodhi-buddha-bhumi (enlightenment Buddha ground). 9. dharmacakra-pravartana-buddha-jnana (turning the wheel of Dharma Buddha wisdom). These nine are all called karma power Buddhas. Buddha wisdom refers to the dasabala (ten powers). Fearlessness refers to sarva-vaisaradya (all fearlessness). Equality refers to completeness. Saving refers to saving the world. Purity refers to great compassion. Unrestricted refers to apratihata-jnana (unobstructed wisdom). Dyeing refers to purifying the Buddha land. Enlightenment refers to knowing the three
世。轉法輪者神力一切輪故生。如是心者本分中愿善決定故。何故唯言生心不言生智。及余心數法心為本攝一切智數故。舊解云。始四句為法身功德。次四句為外化。次二為智說已說為何義生如是心。次說何因故生如是心。此十種大悲總九為別。一增上大。二攝大。三淳至大。四無量大。五決定大。六隨順大。七正受大。八最妙大。九住盡大。增上者細苦智增上故。攝者方便故。淳至者盡眾生界直心深心淳至故。無量者量同佛力故。決定大者深智善決定。眾生力佛力趣向無礙智故。隨順大者隨順自然正覺智。正受大者能受一切乃至教化是。最妙大者廣大如法界故。住盡大者無常愛果因盡。涅槃際究竟已下至盡未來際是。
已說以何因生如是心。次說是心生時有何等相。上來三十心。六義中初明入地行。二越凡夫已下十句明地體。三多喜已下三十句明地相。四大悲已下三十五句凈地行。五少見諸佛已下滿地行。六閻浮王已下地果也。若依論釋中有八句似用。過凡夫地一句為總。下八句是別。皆釋過義。住如是法一句釋亦似總結。即第十句也。就中前後二句為總。中間八句釋過。上下八中。初句明入位過。三種性過。四道過。五法體過。七業過。八畢竟定過。成出世間心如始住胎釋入位過也。家相似如彌勒中說釋家
【現代漢語翻譯】 現代漢語譯本： 『世。』轉法輪者，因其神力能轉一切輪而生起。如此發心，是因為其本分中願望的善妙決定。為何只說『生心』而不說『生智』？因為心是根本，能攝持一切智慧之數。舊解說，最初四句為法身功德，其次四句為外化，再其次兩句為智。既然已經說了，為何還要說『生如是心』？接下來就說因何故生起如此之心。這十種大悲，總共九種是特別的：一是增上大，二是攝大，三是淳至大，四是無量大，五是決定大，六是隨順大，七是正受大，八是最妙大，九是住盡大。增上大，是因為對細微之苦的智慧增上；攝大，是因為方便；淳至大，是因為窮盡眾生界，以直心深心淳至；無量大，是因為其量等同佛力；決定大，是因為深智善能決定，眾生力、佛力趣向無礙智；隨順大，是因為隨順自然正覺智；正受大，是因為能受一切乃至教化；最妙大，是因為廣大如法界；住盡大，是因為無常愛果因盡，直至涅槃際究竟，乃至盡未來際。
已經說了以何因生起如此之心，接下來就說此心生起時有何等相。上面三十心，在六義中，最初是明入地行，『二越凡夫』以下十句是明地體，『三多喜』以下三十句是明地相，『四大悲』以下三十五句是凈地行，『五少見諸佛』以下是滿地行，『六閻浮王』以下是地果。如果依據論的解釋，其中有八句似乎有用。過凡夫地一句是總說，下面八句是別說，都是解釋『過』的含義。『住如是法』一句的解釋也像是總結，即第十句。其中前後兩句是總說，中間八句是解釋『過』。上下八句中，初句是明入位過，三種性過，四道過，五法體過，七業過，八畢竟定過。『成出世間心如始住胎』，解釋入位過。『家相似如彌勒（Maitreya）中說』，解釋家。
【English Translation】 English version: 'World.' The turning of the Dharma wheel arises because of the divine power that turns all wheels. Such a mind arises because of the well-determined vows within its inherent nature. Why only say 'arising of mind' and not 'arising of wisdom'? Because the mind is the root and encompasses all numbers of wisdom. The old interpretation says that the first four lines are the merits of the Dharmakaya (法身, Dharma body), the next four lines are external transformations, and the next two lines are wisdom. Since it has already been said, why say 'arising of such a mind'? Next, it will be said why such a mind arises. These ten great compassions, a total of nine, are special: first, the great increase; second, the great embrace; third, the great purity; fourth, the great immeasurability; fifth, the great determination; sixth, the great compliance; seventh, the great acceptance; eighth, the great subtlety; ninth, the great abiding. Great increase is because of the increased wisdom of subtle suffering; great embrace is because of skillful means; great purity is because of exhausting the realm of sentient beings with sincere and profound minds; great immeasurability is because its measure is equal to the power of the Buddha; great determination is because profound wisdom can well determine, and the power of sentient beings and the power of the Buddha move towards unobstructed wisdom; great compliance is because it complies with natural perfect enlightenment wisdom; great acceptance is because it can accept everything, even teaching and transformation; great subtlety is because it is as vast as the Dharmadhatu (法界, Dharma realm); great abiding is because the impermanent causes and effects of love are exhausted, until the ultimate Nirvana (涅槃, Nirvana), even until the end of the future.
Having said what causes such a mind to arise, next it will be said what are the characteristics of this mind when it arises. The above thirty minds, in the six meanings, initially clarify the practice of entering the ground; the ten lines from 'two exceeding ordinary people' clarify the substance of the ground; the thirty lines from 'three much joy' clarify the characteristics of the ground; the thirty-five lines from 'four great compassion' purify the practice of the ground; 'five rarely seeing Buddhas' is the practice of the fulfilled ground; 'six Jambudvipa (閻浮提, Jambudvipa) king' is the fruit of the ground. If based on the interpretation of the treatise, there seem to be eight useful lines. The line 'exceeding the ground of ordinary people' is a general statement, and the following eight lines are specific statements, all explaining the meaning of 'exceeding'. The interpretation of the line 'abiding in such a Dharma' also seems like a summary, which is the tenth line. Among them, the first and last two lines are general statements, and the middle eight lines explain 'exceeding'. In the upper and lower eight lines, the first line clarifies the fault of entering the position, the three faults of nature, the four faults of the path, the five faults of the Dharma body, the seven faults of karma, and the eight faults of ultimate determination. 'Achieving a supramundane mind is like the initial dwelling in the womb', explaining the fault of entering the position. 'Family resemblance as said in Maitreya (彌勒, Maitreya)', explaining the family.
過 生在下已下是。子相似法大乘行故釋。種性已下是。道過世間出世間道不攝攝故釋。過一切已下是。法體者大悲為體。他作如已作。住菩薩已下是。處者不捨世間善巧住故。在諸已下是。業者順空聖智生入三世等是。畢定者佛種不斷。究竟涅槃道畢定等是。論云。如是示現凡夫生菩薩生入胎不相似有煩惱無煩惱故。凡夫不入胎有煩惱。此三位在地前。菩薩入胎無煩惱。此位在地上。故下八句並云不相似名曰過也。住如是等過法名歡喜。汝已得不動法故。
已說住義亦云體說佛子次說釋名亦云地相。釋名中有二初說多歡喜有十句。次何念故歡喜有二十句。說十句者。初歡喜總下九句別喜。論經云多歡喜總多信已下九句別。其中乘加一句踴躍心體根三句釋多喜。九句者。一敬歡喜。二愛。三慶。四調柔。五踴躍。六勘受。七不壞。八不惱。九不瞋。敬三寶故愛者樂觀真如清凈句是。慶者自覺所證校量勝慶悅句是。調柔者自身遍益成就調柔句是。踴躍者自身心遍益增上故。大本中無。勘受者自見至菩提近勘受句是。不壞者自心調伏不好鬥是。不惱者慈悲調柔不好惱亂是。不瞋者忍不瞋故不好瞋是。舊解云。八中五與喜順下三無忍不喜事。
已說多喜。次說以何念故生歡喜。念有二種。初十句念當得。后十句
【現代漢語翻譯】 現代漢語譯本：'過'，是指生在地獄已是下品。'子相似法大乘行故釋'，是指種性已是如此。'道過世間出世間道不攝攝故釋'，是指超越一切世間和出世間的道，不被它們所包含。'過一切已下是'，是指法的本體是大悲。'他作如已作'，是指像已經做過一樣去做。'住菩薩已下是'，是指安住之處是不捨棄世間的善巧方便。'在諸已下是'，是指業是順應空性的聖智，生入三世等等。'畢定者'，是指佛種不會斷絕，究竟涅槃的道路是確定的等等。論中說：'如此示現凡夫的生和菩薩的生，入胎是不相似的，有煩惱和沒有煩惱也是不相似的。'凡夫不入胎，有煩惱。這三個階段在地前。菩薩入胎，沒有煩惱。這個階段在地上。所以下面八句都說不相似，名為'過'。安住于如此等等超越之法，名為歡喜。你已經得到了不動的法，所以歡喜。
已經說了安住的意義，也說了本體，接下來要解釋名稱，也就是地的相。解釋名稱中有兩個部分，首先說'多歡喜'有十句，其次說'因為什麼念頭而歡喜'有二十句。說十句的部分，首先是總的歡喜，下面九句是分別的歡喜。論和經中說，'多歡喜'是總的，'多信'以下九句是分別的。其中增加一句'踴躍心體根'，用三句來解釋'多喜'。九句是：一、敬歡喜。二、愛。三、慶。四、調柔。五、踴躍。六、勘受。七、不壞。八、不惱。九、不瞋。因為尊敬三寶所以歡喜，愛是因為樂觀真如清凈的境界。慶是因為自覺所證，校量勝妙而慶悅。調柔是因為自身普遍受益而成就調柔。踴躍是因為自身心普遍受益而增上。大本中沒有。勘受是因為自己見到至菩提很近而勘受。不壞是因為自己內心調伏，不好爭鬥。不惱是因為慈悲調柔，不好惱亂。不瞋是因為忍辱不瞋，所以不好瞋恚。舊的解釋說：八句中有五句與喜順應，下面三句是沒有忍辱，沒有喜事。
已經說了'多喜'，接下來要說因為什麼念頭而生歡喜。念頭有兩種，前十句是念當得，后十句...
【English Translation】 English version: 'Passing' means being born in the lower realms and already being of lower quality. 'Explaining that the seed is similar to the Dharma of the Mahayana practice' means that the nature is already like this. 'Explaining that the path surpasses the worldly and trans-worldly paths and is not contained by them' means surpassing all worldly and trans-worldly paths, not being encompassed by them. 'Passing all below' means that the essence of the Dharma is great compassion. 'Doing as if already done' means doing as if it has already been done. 'Abiding as a Bodhisattva below' means that the place of abiding is not abandoning the skillful means of the world. 'Being in all below' means that the karma is the holy wisdom that accords with emptiness, being born into the three times, and so on. 'Definite' means that the Buddha-seed will not be cut off, and the path to ultimate Nirvana is certain, and so on. The treatise says: 'Thus, the birth of an ordinary person and the birth of a Bodhisattva are shown to be dissimilar in entering the womb, and also dissimilar in having afflictions and not having afflictions.' Ordinary people do not enter the womb and have afflictions. These three stages are before the ground. Bodhisattvas enter the womb and have no afflictions. This stage is on the ground. Therefore, the following eight sentences all say dissimilar, which is called 'passing'. Abiding in such surpassing Dharmas is called joy. You have already attained the immovable Dharma, therefore you rejoice.
Having spoken of the meaning of abiding, and also of the essence, next we will explain the name, which is the characteristic of the ground. There are two parts to explaining the name: first, saying that 'great joy' has ten sentences, and second, saying that 'because of what thoughts does joy arise' has twenty sentences. In the part with ten sentences, first is the general joy, and the following nine sentences are separate joys. The treatise and sutra say that 'great joy' is general, and the following nine sentences from 'great faith' are separate. Among them, adding the sentence 'root of the body of the leaping mind', using three sentences to explain 'great joy'. The nine sentences are: 1. Respectful joy. 2. Love. 3. Celebration. 4. Gentleness. 5. Leaping. 6. Acceptance. 7. Non-destruction. 8. Non-annoyance. 9. Non-anger. Joy because of respecting the Three Jewels, love because of optimistic about the pure realm of Suchness (Tathata). Celebration because of self-awareness of what has been realized, comparing the excellent and rejoicing. Gentleness because of the universal benefit to oneself, achieving gentleness. Leaping because of the universal benefit to oneself and mind, increasing. Not in the great original. Acceptance because of seeing that the ultimate Bodhi is near, accepting. Non-destruction because of subduing one's own mind, not liking to fight. Non-annoyance because of compassionate gentleness, not liking to annoy. Non-anger because of patience and non-anger, therefore not liking to be angry. The old explanation says: among the eight sentences, five accord with joy, and the following three are without patience, without joyful events.
Having spoken of 'great joy', next we will speak of what thoughts cause joy to arise. There are two kinds of thoughts, the first ten sentences are thoughts of what will be attained, and the last ten sentences...
念現得。初十句者。唸佛一句總。餘九句別。論云。如佛所得我亦當得。是故歡喜。二唸佛法。三念菩提。四念菩薩所行。五唸佛凈波羅蜜是。六唸佛勝。七念不可壞。八唸佛教化。九唸佛利益。十唸佛入。于中初二念共如佛所得。我亦當得故。佛佛法二故。三四菩薩及行此二唸佛菩薩。及菩薩行如是次第。餘六句皆唸佛凈。舊解云。初十句明外法緣中生喜。次十自念得勝功德生喜。初有三句。於三寶上生喜。次七于佛菩薩所行法中生喜。亦云初十得生喜。后十離故生喜。后初之中有五對十句。就世出世相對。二凡聖相對。三際礙以相對。四據現生二報相對。五據入離以相對。論釋有十句。一轉離一切世間。二近入如來所。三離凡夫地。四近到智惠地。五斷惡道。六與眾生作依止。七見一切佛。八生諸佛。九入菩薩真如法。十舍一切怖畏。此十皆云轉離。于中初轉離是總。餘九是別離。一切凡夫取著事釋初總轉離。于中入轉離者顯事不相似故。三遠四近。此二轉離示自身不相似故。余有六句斷依生入舍止。此六轉離如是次第行不相似故。依止他力生果成就。此等六句皆云不相似故住歡喜地。所有怖畏即皆遠離。第十舍中遂顯離五怖畏。謂不佸畏。惡名畏。三死畏。四墮惡道畏。五大眾威德畏。離如是等一切諸畏。論云
【現代漢語翻譯】 現代漢語譯本 念現得。最初十句是：唸佛一句是總念，其餘九句是別念。《論》中說：『如佛所得，我亦當得，是故歡喜。』 二、唸佛法。三、念菩提（覺悟）。四、念菩薩所行。五、唸佛凈波羅蜜（圓滿的智慧）是。六、唸佛勝。七、念不可壞。八、唸佛教化。九、唸佛利益。十、唸佛入。其中最初的兩個念頭共同指向『如佛所得，我亦當得』，所以是佛和佛法二者。第三和第四個念頭是菩薩及菩薩的修行，如此次第。 其餘六句都是念佛的清凈。舊的解釋說，最初的十句說明從外在的法緣中產生歡喜，接下來的十句是自己唸誦獲得殊勝功德而產生歡喜。最初的十句中有三句，是對三寶（佛、法、僧）生起歡喜。接下來的七句是對佛菩薩所修行的法生起歡喜。也可以說，最初的十句是得到而生歡喜，後面的十句是遠離而生歡喜。後面的最初之中有五對十句，就世間和出世間相對，二、凡夫和聖人相對，三、際礙以相對，四、根據現生二報相對，五、根據入和離相對。《論》的解釋有十句：一、轉離一切世間。二、接近進入如來所在。三、離開凡夫之地。四、接近到達智慧之地。五、斷絕惡道。六、為眾生作依靠。七、見到一切佛。八、生諸佛。九、進入菩薩真如法。十、捨棄一切怖畏。這十句都說是『轉離』。其中最初的『轉離』是總的，其餘九句是分別的『離』。一切凡夫執著的事情解釋最初的總『轉離』。其中進入『轉離』是顯示事情不相似的緣故。三遠四近，這兩種『轉離』顯示自身不相似的緣故。其餘有六句，斷、依、生、入、舍、止，這六種『轉離』是按照這樣的次第修行不相似的緣故。依靠他力生果成就。這些六句都說是不相似的緣故，安住在歡喜地。所有的怖畏都遠離了。第十句『舍』中就顯示遠離五種怖畏，即不活畏（害怕無法生存），惡名畏（害怕名聲不好），三死畏（害怕三種死亡），四墮惡道畏（害怕墮入惡道），五大眾威德畏（害怕大眾的威勢）。遠離像這樣的所有畏懼。《論》中說：
【English Translation】 English version Reciting and Attaining. The first ten phrases are: Reciting the Buddha's name once is the general recitation, and the remaining nine phrases are separate recitations. The Shastra (treatise) says: 'As the Buddha has attained, so shall I attain; therefore, rejoice.' Second, contemplate the Buddha's Dharma (teachings). Third, contemplate Bodhi (enlightenment). Fourth, contemplate the practices of Bodhisattvas. Fifth, contemplate that the Buddha's pure Paramita (perfection of wisdom) is. Sixth, contemplate the Buddha's victory. Seventh, contemplate the indestructible. Eighth, contemplate the Buddha's teachings. Ninth, contemplate the Buddha's benefits. Tenth, contemplate the Buddha's entering. Among these, the first two thoughts jointly point to 'As the Buddha has attained, so shall I attain,' therefore, it is the Buddha and the Dharma. The third and fourth thoughts are about Bodhisattvas and their practices, in this order. The remaining six phrases are all about contemplating the Buddha's purity. The old explanation says that the first ten phrases explain the arising of joy from external Dharma conditions, and the next ten phrases are about the joy arising from oneself reciting and obtaining supreme merit. The first ten phrases contain three phrases, which are to generate joy towards the Three Jewels (Buddha, Dharma, Sangha). The next seven phrases are to generate joy towards the Dharma practiced by the Buddhas and Bodhisattvas. It can also be said that the first ten phrases are to generate joy from attainment, and the latter ten phrases are to generate joy from detachment. Among the latter's beginning, there are five pairs of ten phrases, which are relative to the mundane and supramundane, second, relative to ordinary beings and sages, third, relative to limitations, fourth, relative to the two retributions in the present life, fifth, relative to entering and detachment. The Shastra's explanation has ten phrases: First, turning away from all mundane affairs. Second, closely entering where the Tathagata (Buddha) is. Third, leaving the realm of ordinary beings. Fourth, closely arriving at the realm of wisdom. Fifth, cutting off evil paths. Sixth, becoming a refuge for sentient beings. Seventh, seeing all Buddhas. Eighth, giving rise to all Buddhas. Ninth, entering the Bodhisattva's Suchness Dharma. Tenth, abandoning all fears. These ten phrases all say 'turning away.' Among them, the first 'turning away' is general, and the remaining nine phrases are separate 'departures.' All mundane affairs that ordinary beings are attached to explain the initial general 'turning away.' Among them, entering 'turning away' is to show that things are not similar. Three far and four near, these two kinds of 'turning away' show that oneself is not similar. The remaining six phrases are cutting off, relying on, giving rise to, entering, abandoning, stopping, these six kinds of 'turning away' are because practicing in this order is not similar. Relying on other power to give rise to the fruit of accomplishment. These six phrases all say that because it is not similar, one abides in the ground of joy. All fears are far away. The tenth phrase 'abandoning' then shows abandoning the five fears, namely, the fear of not surviving, the fear of bad reputation, the fear of the three deaths, the fear of falling into evil paths, the fear of the majesty of the assembly. Abandoning all fears like these. The Shastra says:
。此五怖畏是初地障。復說地利益勝。是五怖畏第一第二第五依身口意。第三第四依身。依身者愛增善道惡道捨得依身故。何故但說五怖畏。打縛等諸畏皆五所攝故。此五怖畏因略有二種。一邪見妄取想見愛著故。二善根微少故。此對治如經離相故。尚不貪身乃至無有大眾威德畏毛豎等事。何故二處說前說身怖畏。后說異身怖畏。上三十五句已顯釋名分大悲為首。已下三十句釋第三安住章門。亦名第四凈地行也。亦可就中總別三十句。論云。前總中唯有三句也。別中有三種成就信成就總別顯十句皆云增上。次修行成就。總別顯九句皆雲集。次迴向成就。總別顯十二句皆云求一切智。初十句中信心者總餘九別。九者一敬信增上。二凈信增上。三分別信。四悲信。五慈信。六不疲惓信。七暫愧信。八安樂信。九柔和敬順。此九皆云信增上。敬信增上。尊敬三寶多行是。凈者證真如智。如解心清凈是。分別者令他證凈智多以信分別是。悲者除苦。慈者與樂。不疲惓者久處利益眾生故。暫愧者于慳等波羅障深暫愧故。安樂者于同法者不惱亂故。敬順者增益敬信殊勝心故。已說信成就。次說修行成就。善根無休息常修也。大本第二句。一親近集釋第二智識大本經初句也。論義解釋心苦樂法集多聞正觀不著集。此三是聞思修惠不貪
【現代漢語翻譯】 現代漢語譯本 這五種怖畏是初地（Prthivi，又稱歡喜地）的障礙。經中又闡述了地的利益殊勝之處。這五種怖畏中的第一、第二和第五種是依于身、口、意而生起的。第三和第四種是依于身而生起的。依于身是指對善道和惡道的愛憎取捨都依于身。為什麼只說五種怖畏呢？因為打、縛等各種畏懼都包含在這五種怖畏之中。這五種怖畏的起因略而言之有兩種：一是由於邪見、妄取、想見和愛著；二是由於善根微少。對此的對治方法如經中所說，要遠離對相的執著。甚至不貪戀自身，以至於沒有大眾的威德畏懼，也不會因恐懼而毛髮豎立等事發生。為什麼在兩處分別說身怖畏和異身怖畏呢？上面三十五句已經明顯地解釋了以大悲為首的名稱和體性。下面三十句解釋第三安住章門，也稱為第四凈地行。也可以就其中總別三十句來討論。論中說，前面總說中只有三句。別說中有三種成就：信成就，總別顯示十句，都說『增上』。其次是修行成就，總別顯示九句，都說『集』。然後是迴向成就，總別顯示十二句，都說『求一切智』。最初十句中，信心是總說，其餘九句是別說。這九種是：一、敬信增上；二、凈信增上；三、分別信；四、悲信；五、慈信；六、不疲倦信；七、暫愧信；八、安樂信；九、柔和敬順。這九種都說『信增上』。敬信增上，是尊敬三寶，多行善事。凈信是指證悟真如的智慧，如理解心清凈一樣。分別信是指爲了使他人證悟清凈智慧，多以信心來分別解說。悲信是去除眾生的痛苦，慈信是給予眾生快樂。不疲倦信是指長久地利益眾生。暫愧信是指對於慳吝等波羅蜜的障礙，深深地感到慚愧。安樂信是指對於同修佛法的人不惱亂。敬順是指增益敬信的殊勝心。以上是信成就。接下來是修行成就，善根沒有休息，常常修習。大本第二句，一、親近集，解釋第二智識大本經的初句。論義解釋心苦樂法集，多聞正觀不著集。這三者是聞、思、修的智慧，不貪著。
【English Translation】 English version These five fears are obstacles to the first ground (Prthivi, also known as Joyful Ground). The sutra further explains the benefits and superiority of the ground. Among these five fears, the first, second, and fifth arise from body, speech, and mind. The third and fourth arise from the body. 'Relying on the body' means that love and hatred, acceptance and rejection of good and evil paths all rely on the body. Why are only five fears mentioned? Because all kinds of fears, such as beating and binding, are included in these five. The causes of these five fears can be summarized into two types: first, due to wrong views, false grasping, conceptual views, and attachment; second, due to meager roots of goodness. The antidote to this, as stated in the sutra, is to be free from attachment to appearances. One does not even crave the body, so that there is no fear of the power and virtue of the masses, and no hair standing on end due to fear. Why are bodily fear and fear of a different body mentioned in two different places? The previous thirty-five lines have clearly explained the name and nature of Great Compassion as the head. The following thirty lines explain the third chapter on abiding, also known as the fourth pure ground practice. It is also possible to discuss these thirty lines in terms of general and specific aspects. The treatise says that in the previous general statement, there are only three lines. In the specific statement, there are three kinds of accomplishment: accomplishment of faith, with ten lines showing both general and specific aspects, all saying 'increasingly'. Next is the accomplishment of practice, with nine lines showing both general and specific aspects, all saying 'accumulating'. Then is the accomplishment of dedication, with twelve lines showing both general and specific aspects, all saying 'seeking all-knowing wisdom'. In the first ten lines, faith is the general statement, and the remaining nine lines are specific statements. These nine are: 1. Increasing respectful faith; 2. Increasing pure faith; 3. Discriminating faith; 4. Compassionate faith; 5. Loving faith; 6. Unwearied faith; 7. Temporarily ashamed faith; 8. Peaceful and joyful faith; 9. Gentle and respectful obedience. All nine of these say 'increasing faith'. Increasing respectful faith means respecting the Three Jewels and practicing good deeds extensively. Pure faith refers to the wisdom of realizing Suchness, like understanding the purity of the mind. Discriminating faith means that in order to enable others to realize pure wisdom, one often uses faith to discriminate and explain. Compassionate faith is to remove the suffering of sentient beings, and loving faith is to give happiness to sentient beings. Unwearied faith means benefiting sentient beings for a long time. Temporarily ashamed faith means deeply feeling ashamed of the obstacles to generosity and other perfections. Peaceful and joyful faith means not disturbing those who practice the Dharma together. Respectful obedience means increasing the excellent mind of respectful faith. The above is the accomplishment of faith. Next is the accomplishment of practice, with roots of goodness without rest, constantly practicing. The second line of the Great Treatise, 1. Approaching and gathering, explains the first line of the second Treatise on the Great Basis of Knowledge. The treatise explains the accumulation of mental suffering and joy, the accumulation of Dharma, extensive learning, correct contemplation, and non-attachment to accumulation. These three are the wisdom of hearing, thinking, and cultivating, without greed.
者不求名聞故不求名不求利養句。是如實心者常實故二經相同。
已說修行。次說迴向成就中有十二句。一樂求一切智地。二觀求一切智地。三無障求一切智地。四離求。五如說能行求。六護。七不行。八不捨。九不動。十不捨成就。十一身集。十二常求。此十二句。皆云求。一切智地不能具顯耳。此十二句。初樂二觀三無障。此三依論是家家者本也。依家無障求故。云何求依家本求依六度故無著法。故論云。以此九求對十種離求如說求對檀中二障一無心許與二而不與。無心者諂曲。許不與者如說實語。本云常行實語。對二地。不行者惱亂他業行佛家。對三地障。本云不污故。不捨者持戒生退故不捨對也。不動者。一者亂心。二不能調伏。此五地不動對治如山王。薩婆若心文十攝越不捨成就求集求常。求此三對三障。一無污方便。二不修出世道。三于勝上法愿欲心薄。此三障同在六地三行對治。即本云不樂集助常求勝三文對也。此對行三種成就。初十說增上成就。次十無厭精進日夜是也。次十求一切智方便故。菩薩成就。如是凈地法名為安住歡喜地。說分訖。
次說校量勝分 云何校量菩薩住此地勝二乘故。校量有三種。一愿二修行三果。皆云勝也。初中有二。一常修無量行故。二十無盡心已下。與一切
【現代漢語翻譯】 現代漢語譯本：這樣的人不追求名聲，所以不追求名，不追求利養。』不求名，不求利養』這句話，是說如實之心是恒常真實的，所以兩部經文的意思相同。
已經講完了修行，接下來講迴向成就，其中有十二句：一、樂於求一切智地（Sarvajñāna-bhūmi，指佛的智慧境界）。二、觀察求一切智地。三、無障礙求一切智地。四、離求。五、如所說而能行求。六、護。七、不行。八、不捨。九、不動。十、不捨成就。十一、身集。十二、常求。這十二句，都說的是『求』，一切智地不能完全顯現這些含義。這十二句中，最初的樂、觀、無障這三句，依據論典來說，是屬於『家家者』的根本。因為依據『家』而無障礙地求。那麼，如何求？依據『家本』，求依據六波羅蜜（Ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的緣故，沒有執著的法。所以論典說，用這九種『求』，來對應十種『離求』。『如說求』對應佈施中的兩種障礙：一、無心許與；二、許而不與。『無心』指的是諂曲。『許而不與』指的是如實語。原本說的是『常行實語』，對應二地（Dvitīya-bhūmi，離垢地）。『不行』指的是惱亂他人，行佛家之事，對應三地（Tritīya-bhūmi，發光地）的障礙。原本說的是『不污』的緣故。『不捨』指的是持戒產生退轉的緣故，『不捨』是對此的對治。『不動』指的是，一、亂心；二、不能調伏。這五地（Pañcama-bhūmi，極難勝地）的『不動』，對治如同山王。薩婆若心（Sarvajñā-citta，一切智心）的文句，用十種方法來攝取，超越了『不捨成就』、『求集』、『求常』。這三種對應三種障礙：一、沒有清凈的方便；二、不修出世之道；三、對於殊勝的法，愿欲之心淡薄。這三種障礙同樣存在於六地（Ṣaṣṭha-bhūmi，現前地），用三種行為來對治，也就是原本所說的『不樂集助』、『常求勝』這三句經文所對應的。這是對治三種成就。最初的十種說法是增上成就，其次是無厭精進，日夜不斷。其次是求一切智的方便，所以菩薩能夠成就。像這樣清凈的地的法，名為安住歡喜地（Pramuditā-bhūmi，菩薩十地之第一地）。分品解說完畢。
接下來講校量勝分：如何衡量菩薩安住於此地，勝過二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）的緣故？校量有三種：一、愿；二、修行；三、果。都說是『勝』。最初的『愿』中有兩種：一、常修無量行；二、從『無盡心』以下，給予一切。
【English Translation】 English version: Such a person does not seek fame, therefore does not seek name, does not seek profit and support. The phrase 'not seeking name, not seeking profit and support' means that the mind of reality is constant and true, so the meaning of the two scriptures is the same.
Having finished speaking about practice, next is speaking about the accomplishment of dedication, which has twelve sentences: 1. Joyfully seeking the Sarvajñāna-bhūmi (the wisdom realm of the Buddha). 2. Observing and seeking the Sarvajñāna-bhūmi. 3. Seeking the Sarvajñāna-bhūmi without obstacles. 4. Seeking detachment. 5. Seeking to be able to practice as said. 6. Protecting. 7. Not practicing. 8. Not abandoning. 9. Not moving. 10. Accomplishment of not abandoning. 11. Body accumulation. 12. Constantly seeking. These twelve sentences all speak of 'seeking,' and the Sarvajñāna-bhūmi cannot fully reveal these meanings. Among these twelve sentences, the initial joy, observation, and absence of obstacles, according to the treatises, belong to the root of the 'family-to-family' practitioner. Because seeking without obstacles based on the 'family.' So, how to seek? Based on the 'family root,' seeking based on the Six Perfections (Ṣaṭ-pāramitā, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), therefore there is no attachment to the Dharma. So the treatise says, using these nine 'seekings' to correspond to the ten kinds of 'seeking detachment.' 'Seeking as said' corresponds to the two obstacles in giving: 1. Giving without sincere intention; 2. Promising to give but not giving. 'Without sincere intention' refers to flattery. 'Promising to give but not giving' refers to truthful speech. Originally it said 'constantly practicing truthful speech,' corresponding to the Second Ground (Dvitīya-bhūmi, Vimalābhūmi). 'Not practicing' refers to disturbing others, doing the work of the Buddha's family, corresponding to the obstacles of the Third Ground (Tritīya-bhūmi, Prabhākarī). Originally it said 'not defiling' because of this. 'Not abandoning' refers to the arising of regression from upholding precepts, 'not abandoning' is the antidote to this. 'Not moving' refers to, 1. A disturbed mind; 2. Not being able to subdue. The 'not moving' of these Five Grounds (Pañcama-bhūmi, Sudurjayā) is the antidote like the mountain king. The sentences of the Sarvajñā-citta (mind of omniscience) use ten methods to gather, surpassing 'accomplishment of not abandoning,' 'seeking accumulation,' 'seeking constancy.' These three correspond to three obstacles: 1. Lacking pure means; 2. Not cultivating the path of transcendence; 3. Having a weak desire for superior Dharma. These three obstacles are also present in the Sixth Ground (Ṣaṣṭha-bhūmi, Abhimukhī), using three practices to counteract, which are the sentences 'not delighting in accumulation,' 'constantly seeking victory' as originally said. This is counteracting three kinds of accomplishment. The initial ten statements are the accomplishment of increase, the next is tireless diligence, day and night. The next is the means of seeking all wisdom, so the Bodhisattva can accomplish. Such pure ground Dharma is called abiding in the Joyful Ground (Pramuditā-bhūmi, the first of the ten Bodhisattva grounds). The explanation of the chapter is finished.
Next is speaking about the superior division of comparison: How to measure that the Bodhisattva abiding in this ground is superior to the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna)? There are three kinds of comparison: 1. Aspiration; 2. Practice; 3. Result. All are said to be 'superior.' In the initial 'aspiration' there are two kinds: 1. Constantly cultivating immeasurable practices; 2. From 'inexhaustible mind' onwards, giving to all.
眾生同行故。以得十無盡法故。願行亦無盡。愿雖無量約為十數。十中依疏初三緣三寶也。次說四愿化群生修凈土行。后三於十方世權同益物。一中有三。一體二譬三合喻。依論初二明功德智惠滿足。次五就外化中辨。后三顯自身同物。初中二者。一功德滿足以佛為頭。二智惠成就以法為首。初願中有六種大故名大愿。一福田大亦名體大。謂一切無餘有三種。一一切無餘。二一切供養無餘。三一切恭敬無餘。佛有三。謂法報應。供養亦三。謂利養敬行等。供敬亦三。謂供敬給侍迎送。二供事大。謂一切供具種種隨意供養勝前故。三發心中大。謂清凈心發是大愿故。四攝功德大。廣大如法界故。五因大。究竟如虛空故。無常愛果無量因故。此無常愛果因也。六時大。如經盡未來際故。此因得涅槃常果故。此常果因也。供養一切劫中者時也。所有諸佛者化主也。大供養具者三業行愿香華等事也。無有休息者常勤二行不斷絕也。說功德滿足。次顯智慧成就中有五。初明體中三種法謂教證行也。又一切釋教法攝一切釋證法一切佛釋行法。此亦名三種成就發如是大愿。已下四句如初願中也。一切劫中者時也。四句如初願未無異。第三愿已下次第五愿成就外化辨也。一以何身。二以何心。三何者是眾生。四眾生住何處。五自身住何
【現代漢語翻譯】 現代漢語譯本 眾生同行之故，以獲得十種無盡之法（dasa aksaya dharma）的緣故，愿和行也無有窮盡。愿雖然無量，但概括為十種。這十種愿中，依據疏文，最初三種是緣於三寶（triratna）。接下來四種愿是化度眾生，修習凈土之行。最後三種愿是在十方世界權巧方便地利益眾生。第一種愿中包含三種含義：一體、比喻、合喻。依據論典，最初兩種是闡明功德和智慧圓滿。接下來五種是從對外教化方面辨析。最後三種是顯示自身與眾生相同。最初兩種中，第一是功德圓滿，以佛（Buddha）為首。第二是智慧成就，以法（Dharma）為首。 最初的愿中有六種『大』，所以稱為大愿。一是福田大，也叫體大，指一切無餘，有三種：一切處無餘、一切供養無餘、一切恭敬無餘。佛有三種，即法身佛（Dharmakaya）、報身佛（Sambhogakaya）、應身佛（Nirmanakaya）。供養也有三種，即利養、敬養、行養等。恭敬也有三種，即供敬、給侍、迎送。二是供事大，指用一切供具，種種隨意供養，勝過前者。三是發心中大，指以清凈心發起大愿。四是攝功德大，廣大如法界（dharmadhatu）。五是因大，究竟如虛空。無常是愛果的無量之因。這是無常愛果之因。六是時大，如經中所說，盡未來際。這是因得到涅槃（Nirvana）常果。這是常果之因。『供養一切劫中者』，指的是時間。『所有諸佛者』，指的是教化之主。『大供養具者』，指的是三業（身語意）行愿、香華等事。『無有休息者』，指的是常勤精進二行，不斷絕。以上是說明功德圓滿。 接下來闡明智慧成就，其中有五點。首先闡明體中的三種法，即教法、證法、行法。又，一切釋教法攝一切釋證法，一切佛釋行法。這也稱為三種成就，發起如此大愿。以下四句與最初的愿相同。『一切劫中者』，指的是時間。四句與最初的愿沒有差異。第三愿已過，接下來是第五愿，成就外化辨析。一是以何種身。二是以何種心。三是何者是眾生（sattva）。四是眾生住在何處。五是自身住在何處
【English Translation】 English version It is because of walking together with all beings that, by obtaining the ten inexhaustible dharmas (dasa aksaya dharma), vows and practices are also inexhaustible. Although vows are immeasurable, they are summarized into ten. Among these ten vows, according to the commentary, the first three are related to the Three Jewels (triratna). The next four vows are to transform sentient beings and cultivate Pure Land practices. The last three vows are to expediently benefit beings in the ten directions. The first vow contains three meanings: oneness, metaphor, and combined metaphor. According to the treatise, the first two explain the perfection of merit and wisdom. The next five analyze from the perspective of external transformation. The last three show that oneself is the same as beings. Among the first two, the first is the perfection of merit, with the Buddha (Buddha) as the head. The second is the achievement of wisdom, with the Dharma (Dharma) as the head. The initial vow has six 'greats', so it is called the Great Vow. First, the Great Field of Merit, also called the Great Essence, refers to everything without remainder, which has three aspects: no remainder in all places, no remainder in all offerings, and no remainder in all reverence. There are three Buddhas: the Dharmakaya (Dharmakaya), the Sambhogakaya (Sambhogakaya), and the Nirmanakaya (Nirmanakaya). There are also three types of offerings: offerings of benefit, offerings of respect, and offerings of practice. There are also three types of reverence: offering reverence, giving service, welcoming and sending off. Second, the Great Offering of Service refers to using all kinds of offerings, offering them in various ways at will, surpassing the previous one. Third, the Greatness in the Mind of Aspiration refers to making great vows with a pure mind. Fourth, the Greatness of Gathering Merit is as vast as the Dharmadhatu (dharmadhatu). Fifth, the Greatness of Cause is ultimately like space. Impermanence is the immeasurable cause of the fruit of love. This is the cause of the impermanent fruit of love. Sixth, the Greatness of Time, as stated in the sutras, extends to the end of the future. This is the cause of obtaining the constant fruit of Nirvana (Nirvana). This is the cause of the constant fruit. 'Offering in all kalpas' refers to time. 'All Buddhas' refers to the master of transformation. 'Great offerings' refers to the actions and vows of the three karmas (body, speech, and mind), incense, flowers, and other things. 'Without rest' refers to constantly diligently practicing the two practices without interruption. The above explains the perfection of merit. Next, the achievement of wisdom is explained, which has five points. First, the three dharmas in the essence are explained, namely the teaching, the realization, and the practice. Also, all teachings of the Shakya (釋教) encompass all realizations of the Shakya, and all practices of the Buddha Shakya. This is also called the three achievements, making such great vows. The following four sentences are the same as the initial vow. 'In all kalpas' refers to time. The four sentences are no different from the initial vow. The third vow has passed, and next is the fifth vow, analyzing the achievement of external transformation. First, with what body. Second, with what mind. Third, who are sentient beings (sattva). Fourth, where do sentient beings live. Fifth, where does oneself live.
處。初以何身中亦有五義。初體中三世間以身見相有三。初顯世界無邊。二應佛無邊。三爾時攝法無邊。從天入胎處初生出家。成道勸轉法輪入大涅槃。我于爾時皆攝法為首三時轉故。次第解釋如離世間品。答后二十句中說。發如是愿已下乃至無休息四義如前。第二以何心中亦具五義。初體中明心行中有四種。一種種謂菩薩行廣大無量不雜是。廣者從初地是。大者七地。無量者從八地至十地。不雜者法無我平等觀出世間智故。二體謂波羅蜜所攝故。三業謂諸地所凈生諸助道法故。四方便謂六種相總別同異成壞等亦可為二。初總舉菩薩行業。二總相已下方便益物也。第三何者眾生五句如上。初明眾生中。論云九句。今總為二。前六所化。后三明得益也。前六者。一粗細差別。二依止差別。三不凈不處。四苦樂。五自業。六自體。此六皆云差別。粗細者色無色等生。依止者四生是化生依業。不凈不處者三界所繫。苦樂者入六道是。自業者一切生處是。自體者名色所攝是。教化一句斷一切二句一切智慧三句也。第四爾生住何處中五句如上。初明處中。論云有三合之為二。初列所住世界相。二隨入已下能知世間。智論云。三者一一切相者廣狹至方圓等是。二真實義相謂入世界智等是。三無量十方世界等是。自下如前。第五自身
【現代漢語翻譯】 現代漢語譯本 處。最初以何種身份，身體中也具備五種意義。首先，在本體中，三世間（過去、現在、未來）以身見之相存在三種情況。首先，顯示世界無邊無際。第二，應化佛無邊無際。第三，此時所攝受的法無邊無際。從天界入胎，初生，出家，成就道業，勸請轉法輪，進入大涅槃。我在那時都以攝法為首，因為三時都在轉動。次第解釋如同《離世間品》。回答後面的二十句中說到：『發起這樣的願望之後』，乃至『沒有休息』，這四種意義如同前面所說。 第二，以何種心，心中也具備五種意義。首先，在本體中，闡明心行中有四種。第一種是『種種』，指的是菩薩的行廣大無量，不混雜。『廣』指的是從初地開始。『大』指的是七地。『無量』指的是從八地到十地。『不雜』指的是因為法無我的平等觀和出世間智慧。第二是『體』，指的是被波羅蜜所攝持。第三是『業』，指的是諸地所清凈而產生的各種助道法。第四是『方便』，指的是六種相的總別同異成壞等。也可以分為兩種，首先是總括菩薩的行業，其次是『總相』以下，指的是方便利益眾生。 第三，何者是眾生，五句如同上面所說。首先闡明眾生中，《論》中說有九句，現在總括為兩種。前六句是所教化的對象，后三句是闡明所得的利益。前六句是：一、粗細差別；二、依止差別；三、不凈不處；四、苦樂；五、自業；六、自體。這六種都稱為『差別』。粗細指的是色界和無色界等眾生。依止指的是四生，化生依業而生。不凈不處指的是被三界所束縛。苦樂指的是進入六道輪迴。自業指的是一切生處。自體指的是名色所攝持。『教化』一句，斷除一切；『二句』，一切智慧；『三句』。 第四，在什麼地方生住，五句如同上面所說。首先闡明處所中，《論》中說有三種，合起來為兩種。首先列舉所居住的世界的相狀。其次是『隨入』以下，指的是能夠了解世間。《智論》中說：三種，一是『一切相』，指的是廣狹至方圓等。二是『真實義相』，指的是進入世界智等。三是『無量十方世界』等。從下面開始如同前面所說。 第五，自身。
【English Translation】 English version Here. Initially, in what form does the body also possess five meanings? Firstly, within the substance, the three realms (past, present, and future) exist with three aspects of self-view. First, it reveals the boundlessness of the world. Second, the manifested Buddhas are boundless. Third, at this time, the Dharma that is embraced is boundless. From entering the womb in the heavens, initial birth, leaving home, attaining enlightenment, urging the turning of the Dharma wheel, entering Great Nirvana. At that time, I always take embracing the Dharma as the head, because it turns in the three times. The sequential explanation is like the 『Leaving the World』 chapter. The answer in the following twenty sentences says: 『After making such a vow,』 and even 『without rest,』 these four meanings are as mentioned before. Second, with what kind of mind does the heart also possess five meanings? Firstly, within the substance, it clarifies that there are four kinds of mental activities. The first kind is 『various,』 referring to the vast and immeasurable practice of Bodhisattvas, which is not mixed. 『Vast』 refers to starting from the first Bhumi (stage). 『Great』 refers to the seventh Bhumi. 『Immeasurable』 refers to from the eighth to the tenth Bhumi. 『Not mixed』 refers to the equality of the non-self of phenomena and the wisdom of transcending the world. The second is 『substance,』 referring to being embraced by the Paramitas (perfections). The third is 『karma,』 referring to the various auxiliary Dharma that are purified and produced by the various Bhumis. The fourth is 『expedient means,』 referring to the total difference, similarity, difference, formation, and destruction of the six aspects. It can also be divided into two types: first, summarizing the activities of Bodhisattvas; second, from 『total aspect』 onwards, referring to the expedient means of benefiting sentient beings. Third, what are sentient beings? The five sentences are as mentioned above. First, clarify sentient beings. The 『Treatise』 says there are nine sentences, now summarized into two types. The first six sentences are the objects to be taught, and the last three sentences clarify the benefits obtained. The first six sentences are: 1. Difference between coarse and fine; 2. Difference in reliance; 3. Impure and improper place; 4. Suffering and happiness; 5. Own karma; 6. Own entity. These six are all called 『differences.』 Coarse and fine refer to beings in the form and formless realms, etc. Reliance refers to the four births, and transformation birth relies on karma. Impure and improper place refers to being bound by the three realms. Suffering and happiness refer to entering the six paths of reincarnation. Own karma refers to all places of birth. Own entity refers to being embraced by name and form. The sentence 『teaching』 cuts off everything; 『two sentences,』 all wisdom; 『three sentences.』 Fourth, where do they live? The five sentences are as mentioned above. First, clarify the place. The 『Treatise』 says there are three types, combined into two types. First, list the characteristics of the world in which they live. Second, from 『following entry』 onwards, referring to being able to understand the world. The 『Wisdom Treatise』 says: three types, one is 『all aspects,』 referring to the extent to the square and round, etc. The second is 『aspect of true meaning,』 referring to entering the wisdom of the world, etc. The third is 『immeasurable ten directions worlds,』 etc. From below, it is as mentioned before. Fifth, oneself.
住何處五句如上。初明處中。論云有七今合為三。初國土世間凈。二眾生世間凈。三如來世間凈。我凈是佛土。論云七者一無休息同體凈入。一佛土已下是。二自在凈大本無此句。三莊嚴凈無量莊嚴是。四受用凈具足清凈是。五住處凈眾生凈等是。六國土凈常有諸佛是。七果凈隨諸已下是。次下三愿顯自身權益物。一得地校量勝。二得菩薩地盡校量勝。三一切盡究竟故。初中五句如上。初明菩薩行中。依論總別有十一句。合之為二。初六同修善根。后五明神通力用。論十一者。初同心一句總。后十別。一共集善根二同一境界故。三常不離故。四隨其所應故。五自於心中悉能解知境界神力故。六得隨意神通。七悉能遊行世間故。八一切佛皆現身相故。九一切處生故。十如是不可思議大智慧具菩薩行故。于中初句顯功德行故。第二住寂靜等觀故。第三聚集解說論佛法故。第四隨心成佛故。五自發勝心念佛法身。六得常不退神通故。餘四以通業得名。一往余世界。二自余異身示現。三同生往故。四入不可思議大乘故。下四句如前。次明得菩薩地校量勝五義如上。于中有二。初法后喻。初法中明三業不空也。自下如上。次明得一切地盡究竟中五句如上。是中依論作業有七種。今合為二。前三合為八相義業。后四合為說法自在業
。論七者。一示正覺業。二說實諦。三證教化。四種種說法。五不斷佛種。六法輪覆住。七自在。此七皆云業。初業者示現入胎是。二實諦業者現大神力是。三業者知一切法已下是。四說法業一音聲已下是。五不斷業示大涅槃已下是。法輪業者示現眾生已下是。七自在業者以大智已下四是。下四如上。自下發諸大愿隨心求義故起。如是大方便者。彼所作方便勇猛故。如是大行者。彼所作行成就故。菩薩住此地漸次久習起此三行非一時故。何以故。此十大愿一一愿中。有百千萬阿僧祇大愿以為眷屬故。何故名大愿。光明善根轉增廣故。自下十不可盡。論云。明與一切眾生同行故。大本云。以十不可盡法而生是愿為滿是愿勤行精進。何等為十。中有三轉義。初轉列十不可盡法以成十愿不可盡。二若眾生盡已下返釋十不可盡法。第三而眾生已下還順釋不可盡以成上愿亦不可盡。初十者。四據世境不可盡。后六據聖智應用用同世故亦不可盡。又解十中眾生界是總餘九是別。眾生界盡故。何處住世界盡故。乃至智轉相釋皆爾。已說愿校量勝。次顯行校量勝中有十句皆是行義。何等為十。一信．二慈．三悲．四施．五無疲惓．六知諸經書．七善解世法．八慚愧．九勘受論經名堅固力等供養諸佛如說修行。初信行中有二十句。初十句
【現代漢語翻譯】 現代漢語譯本 關於七種『業』（karma，行為，造作）：第一是示現正覺之業（showing the karma of perfect enlightenment）。第二是宣說真實諦理（speaking the real truth）。第三是證明教化（proving the teachings）。第四是種種說法（various ways of teaching）。第五是不斷絕佛種（not cutting off the Buddha-seed）。第六是法輪再次轉動（the Dharma wheel turning again）。第七是自在（freedom）。這七種都稱為『業』。 第一種『業』，即示現入胎（showing entering the womb）。第二種真實諦理之『業』，是示現大神力（showing great spiritual power）。第三種『業』，是『已知一切法』以下的內容。第四種說法之『業』，是『一音聲』以下的內容。第五種不斷絕之『業』，是『示大涅槃』以下的內容。法輪之『業』，是『示現眾生』以下的內容。第七種自在之『業』，是『以大智』以下的四種。以下四種如上所述。 從下文開始，發起各種大愿，隨心所求，因義而起。像這樣的大方便，是因為他們所作的方便勇猛精進。像這樣的大行，是因為他們所作的修行成就圓滿。菩薩安住於此地，逐漸長期修習，才能生起這三種行，不是一時之間就能成就的。為什麼呢？因為這十大愿，每一個愿中，都有成百上千阿僧祇（asamkhya，無數）的大愿作為眷屬。 為什麼稱為大愿？因為光明善根不斷增長擴大。從下文開始，有十種不可窮盡。論中說：『表明與一切眾生同行。』《大本經》（Mahavastu）中說：『以十種不可窮盡之法而生起這些愿，爲了圓滿這些愿而勤奮精進。』哪十種呢？其中有三種轉變的意義。第一轉是列出十種不可窮盡之法，以成就十種愿的不可窮盡。第二，『若眾生盡』以下，是反過來解釋十種不可窮盡之法。第三，『而眾生』以下，是順著解釋不可窮盡，以成就上面的愿也是不可窮盡的。 最初的十種中，前四種是根據世間境界的不可窮盡。后六種是根據聖智的應用，因為應用與世間相同，所以也是不可窮盡的。另一種解釋是，十種中，眾生界是總的，其餘九種是別的。眾生界窮盡，那麼住在哪裡？世界窮盡，乃至智慧的轉變，相互解釋都是這樣。已經說了愿的校量殊勝，接下來顯示行的校量殊勝，其中有十句都是行的意義。哪十種呢？一是信，二是慈，三是悲，四是施，五是無疲倦，六是知諸經書，七是善解世法，八是慚愧，九是勘受論經，名為堅固力等供養諸佛如說修行。最初的信行中有二十句，最初的十句。
【English Translation】 English version Regarding the seven 『karmas』 (actions, deeds, volitions): First is showing the karma of perfect enlightenment. Second is speaking the real truth. Third is proving the teachings. Fourth is various ways of teaching. Fifth is not cutting off the Buddha-seed. Sixth is the Dharma wheel turning again. Seventh is freedom. These seven are all called 『karmas』. The first 『karma,』 is showing entering the womb. The second 『karma』 of real truth, is showing great spiritual power. The third 『karma,』 is what follows 『having known all dharmas.』 The fourth 『karma』 of teaching, is what follows 『one sound.』 The fifth 『karma』 of not cutting off, is what follows 『showing great Nirvana.』 The 『karma』 of the Dharma wheel, is what follows 『showing sentient beings.』 The seventh 『karma』 of freedom, is the four that follow 『with great wisdom.』 The following four are as described above. From the following text, various great vows are initiated, seeking meaning according to the mind, arising from meaning. Such great skillful means are because the skillful means they perform are courageous and vigorous. Such great practices are because the practices they perform are accomplished and complete. Bodhisattvas abide in this ground, gradually cultivating for a long time, and then these three practices can arise, not accomplished in a single moment. Why? Because in each of these ten great vows, there are hundreds of thousands of asamkhyas (innumerable) of great vows as retinue. Why are they called great vows? Because the light and roots of goodness constantly increase and expand. From the following text, there are ten inexhaustibles. The treatise says: 『Indicating walking together with all sentient beings.』 The Mahavastu says: 『With ten inexhaustible dharmas, these vows arise, diligently striving to fulfill these vows.』 What are the ten? Among them, there are three meanings of transformation. The first transformation is listing the ten inexhaustible dharmas to accomplish the inexhaustibility of the ten vows. Second, 『If sentient beings are exhausted』 and below, is explaining the ten inexhaustible dharmas in reverse. Third, 『And sentient beings』 and below, is explaining inexhaustibility in accordance, to accomplish that the above vows are also inexhaustible. Among the initial ten, the first four are based on the inexhaustibility of the worldly realm. The latter six are based on the application of holy wisdom, because the application is the same as the world, so they are also inexhaustible. Another explanation is that among the ten, the realm of sentient beings is the general, and the remaining nine are specific. If the realm of sentient beings is exhausted, then where to abide? If the world is exhausted, and even the transformation of wisdom, the mutual explanations are all like this. Having spoken of the superior comparison of vows, next showing the superior comparison of practices, among which there are ten sentences that are all the meaning of practice. What are the ten? First is faith, second is loving-kindness, third is compassion, fourth is giving, fifth is without fatigue, sixth is knowing the sutras, seventh is skillfully understanding worldly dharmas, eighth is shame and remorse, ninth is examining and receiving treatises and sutras, named firm strength, etc., making offerings to all Buddhas and practicing according to the teachings. In the initial practice of faith, there are twenty sentences, the initial ten sentences.
正明信解體。亦名因緣方便也。則成信者已下明信解行用。調順心者諸善根中得自在勝故。承濡心者得勝樂行故。論文正此二句。余之八句論本無文。信等十句。從信諸佛所行道已下是。十句中前四于菩薩功德生信。后六于佛果功德生信也。又解信等十二句。初一總后一結中間十句正解信解。論經唯有總別四句。余句則隱信。諸佛本行已下論釋有二。一菩薩六度是。二次第成信善入諸地得殊勝功德。此是菩提所攝。大行入有六種勝。一魔道二乘對治勝。十力已下至不可壞是。二不思議勝。不思議是。不離染勝。無量已下是。四一切種智勝。無量行門是。五離勝。從因緣以成是。六總說行入勝。舉要言之是。信行已說。
自此已下顯慈悲境界中有三。一遠離最上第一義樂。此是慈緣之境。即甚深十句等是。二遠樂境故。具諸苦聚悲緣拔苦之境。而諸凡夫已下二十句是。三彼二顛倒凡夫可愍已下是。慈樂境中十句者。初一句總餘九句別。依論消文。
已說遠離第一義樂。次說第二具足諸苦顯悲境界中有二十句。是苦因業煩惱等。后十句顯苦果。因果二句並是悲境界。是中無我以教影空。因中十句者。一心墮邪見是總。餘九是別。一弊意邪見無明癡冥是。二憍慢。三渴愛。四諂曲。五嫉妒。六集業多集已下是。
七吹罪心火。八起業邪見有所施作是。九心意識種子邪見欲流。是中初三邪見依法義妄計。次二諂曲嫉妒。此二邪見。于追求時心行過故。第六已下四種邪見修行善根等是有漏故。
三界地已下果中十句有三種。一自相從復有牙生。乃至於有二同相。謂生老病死等。三顛倒相離我我所等。自相者有三種。一者報相。色一名共阿梨耶識生。二者彼因相。如經不離故。三者彼果相。從六入乃至於有。如經名色增長已從是中我已下空觀也。云何于彼二顛倒。如經然諸眾生不覺不知而受苦惱故。即釋彼二菩薩。於此已下訖則生大悲智慧已來。即釋悲能拔苦。慈應在前乘勢故即明悲也。是諸眾生已下訖畢竟樂已來。則釋大慈與樂意。慈悲行已訖。以深妙心已下釋第四施門。是中一切物有二。一外財。二顯自已下內財。論釋八句者不出此內外財也。復有二。一所用。二貯積。謂一切財谷庫藏等。廣說有八種。從金銀乃至一切所愛事。初舍是總餘九是別。依二種喜。一藏攝喜二利益喜。藏攝喜者。謂金銀等。利益喜有八種。一嚴飾利益。寶莊嚴等。二代步利益。像馬等。三戲樂。謂國土觀。四代苦。奴婢。五自在。國土聚落。六眷屬。妻子。七堅著。一切所愛等。八稱意利益。頭目耳鼻等。上諸句下皆云利益喜也。
勤
【現代漢語翻譯】 現代漢語譯本 七、吹滅罪惡的心火。 八、產生因業力而生的邪見，認為有所施作。 九、心中意識的種子產生邪見，導致慾望的流動。其中最初的三種邪見是依法義而產生的虛妄計度。接下來的兩種是諂曲和嫉妒。這兩種邪見是因為在追求時心行有過失。第六種以下的四種邪見，是因為修行善根等是有漏的緣故。
三界地以下的果報中，十句包含三種含義：一、自相，從復有牙生，乃至有二同相，指的是生、老、病、死等。二、顛倒相，遠離我、我所等。自相有三種：一者，報相，色一名共阿梨耶識生（阿梨耶識：也稱阿賴耶識，是佛教唯識宗所說的第八識，是儲存一切事物資訊的倉庫）。二者，彼因相，如經中所說的不離故。三者，彼果相，從六入（六入：眼、耳、鼻、舌、身、意六種感覺器官）乃至有。如經中所說，名色增長已，從是中我以下是空觀。如何于彼二顛倒？如經中所說，然諸眾生不覺不知而受苦惱故。即解釋彼二菩薩。於此以下直到生大悲智慧以來，即解釋悲能拔苦。慈應在前，乘勢故即明悲也。是諸眾生以下直到畢竟樂以來，則解釋大慈與樂的意義。慈悲行已結束。以深妙心以下解釋第四施門。其中一切物有二種：一、外財；二、顯自以下是內財。論釋八句者，不出此內外財。復有二種：一、所用；二、貯積。指的是一切財谷庫藏等。廣說有八種，從金銀乃至一切所愛之事。初舍是總說，其餘九種是別說。依據兩種喜悅：一、藏攝喜；二、利益喜。藏攝喜指的是金銀等。利益喜有八種：一、嚴飾利益，如寶莊嚴等；二、代步利益，如象馬等；三、戲樂，如國土觀；四、代苦，如奴婢；五、自在，如國土聚落；六、眷屬，妻子；七、堅著，一切所愛等；八、稱意利益，頭目耳鼻等。以上各句都說的是利益喜。
勤
【English Translation】 English version Seven, extinguish the fire of sinful thoughts. Eight, generate the wrong views arising from karma, believing that actions are being performed. Nine, the seeds of consciousness in the mind produce wrong views, leading to the flow of desires. Among these, the first three wrong views are false conceptions based on the meaning of the Dharma. The next two are flattery and jealousy. These two wrong views arise because of faults in mental conduct during pursuit. The four wrong views from the sixth onward are because the practice of good roots, etc., is tainted by outflows (漏, leakage).
In the fruits below the Three Realms, the ten phrases contain three meanings: One, self-nature, from the repeated sprouting of teeth, up to having two identical characteristics, referring to birth, old age, sickness, and death, etc. Two, inverted appearances, being apart from self, what belongs to self, etc. Self-nature has three types: First, the appearance of retribution, where 'form' and 'name' arise together with the Alaya consciousness (阿梨耶識: also known as the Alaya-vijnana, the eighth consciousness in Yogacara Buddhism, the storehouse of all information). Second, the appearance of its cause, as the sutra says, 'not being apart from.' Third, the appearance of its fruit, from the six entrances (六入: the six sense organs: eyes, ears, nose, tongue, body, and mind) onward. As the sutra says, 'name and form have increased,' from which 'I' onward is the contemplation of emptiness. How are they inverted in those two? As the sutra says, 'However, sentient beings do not realize or know and suffer from pain.' This explains those two Bodhisattvas. From here until the arising of great compassion and wisdom, it explains that compassion can remove suffering. Loving-kindness should be in front, taking advantage of the momentum, thus clarifying compassion. From 'These sentient beings' until 'ultimate bliss,' it explains the meaning of great loving-kindness giving joy. The practice of loving-kindness and compassion has ended. From 'with a profound and subtle mind' onward, it explains the fourth gate of giving. Among them, all things have two types: One, external wealth; two, revealing oneself below is internal wealth. The explanation of the eight phrases does not go beyond this internal and external wealth. There are also two types: One, what is used; two, what is stored. This refers to all wealth, grains, storehouses, etc. Broadly speaking, there are eight types, from gold and silver to all beloved things. The initial giving is general, and the remaining nine are specific. Based on two types of joy: One, the joy of storing; two, the joy of benefiting. The joy of storing refers to gold, silver, etc. The joy of benefiting has eight types: One, the benefit of adornment, such as precious ornaments, etc.; two, the benefit of transportation, such as elephants and horses, etc.; three, entertainment, such as viewing the country; four, substituting for suffering, such as slaves; five, freedom, such as countries and villages; six, relatives, wife and children; seven, attachment, all beloved things, etc.; eight, the benefit of fulfilling desires, such as head, eyes, ears, nose, etc. All the phrases above refer to the joy of benefiting.
Diligence
求已下第五心無疲懈于諸經書。第六得如是知已下。第七善解世法知時知量已下。第八暫愧莊嚴功德如是功德已下則是。第九得第九勘受力已得勘受。第十勤行供養一切諸佛如說修行。此十種行顯二種勝成就。一得心成就。謂信悲慈等。二修行成就。乃至如說修行等。七于中自利行。謂信能信菩薩行及諸佛法。求畢能得故。依利他行。慈悲舍不疲惓經書解法世。此六已下法攝他行。餘三行。一不著。二不動。三修行。彼垢清凈依止。前安住中所說三十句。從信增上乃至常求上上勝道。是清凈地法。今此十從信等乃至供養諸佛。儘是障地凈法。十大愿障別故不說。
已說行校量。次顯果利益校量勝中有四種。一調柔果。二發趣果。三攝報果。四愿智果。調柔利益勝者。金相似法。信等善法猶如真金等中有三。初法二喻三合喻。數數入火有三。一功德入供養佛僧故。二非心入教化眾生故。三無上果入愿迴向大菩提故。大神通力見諸佛。以勝神通力見色身佛。大願力者。以因內正願力見法身佛。多百佛乃至那由他佛者。方便見多佛數故。供養三種如上。
初願中已說調柔。次說發趣果利益勝中三。一法說。二喻說。三合喻。論云相者隨諸地中障對治相故。果者得世間出世間智地成故。地諸法者。謂信等為滿足彼
【現代漢語翻譯】 現代漢語譯本： 第五，對於各種經書沒有疲倦懈怠之心。
第六，獲得如是正知正見。
第七，善於理解世間法，知道適時適量。
第八，即使是短暫的以功德莊嚴自己，也如是殊勝。
第九，獲得第九種堪能忍受的力量，已經能夠堪能忍受。
第十，勤奮地供養一切諸佛，並且如所說的那樣修行。這十種行為彰顯了兩種殊勝的成就：一是心的成就，指的是信心、悲心、慈心等等；二是修行的成就，乃至如所說的那樣修行等等。七種是自利的行為，指的是相信能夠相信菩薩的修行以及諸佛的法，爲了最終能夠獲得。依靠利他的行為，慈悲喜捨，不疲倦地學習經書，理解佛法世間法。這六種以下的法門攝屬於利他行。其餘三種行為：一是不執著，二是不動搖，三是修行。那些垢染清凈，依止於前面安住中所說的三十句，從信心增長乃至常常尋求更上層的殊勝之道，是清凈地的法。現在這十種從信心等等乃至供養諸佛，全部都是障礙地的清凈之法。因為十大愿的障礙各不相同，所以沒有詳細說明。
已經說了行為的校量，接下來彰顯果報利益的校量，殊勝之中有四種：一是調柔的果報，二是發起趣向的果報，三是攝取果報，四是愿智的果報。調柔利益殊勝的，就像金相似的法。信心等等善法猶如真金，其中有三種：首先是法說，其次是比喻，最後是合喻。數數進入火中，有三種：一是功德進入，因為供養佛和僧眾的緣故；二是非心進入，因為教化眾生的緣故；三是無上果進入，因為發願迴向大菩提的緣故。以大神通力見到諸佛，以殊勝的神通力見到色身佛（Rupakaya Buddha，佛的化身）。以大願力，以因地內在的正願力見到法身佛（Dharmakaya Buddha，佛的法性身）。多百佛乃至那由他佛，是爲了方便見到眾多佛的數量。供養三種，如上所述。
最初的愿中已經說了調柔，接下來是說發起趣向果報利益的殊勝，其中有三種：一是法說，二是比喻，三是合喻。論中說『相』，是隨著各個地中障礙對治的相貌的緣故。『果』，是獲得世間和出世間的智慧，地得以成就的緣故。地中的諸法，指的是信心等等爲了滿足那些。
【English Translation】 English version: Fifth, to have no weariness or懈怠(xie dai, laxity) towards all kinds of scriptures.
Sixth, to obtain such correct knowledge and views.
Seventh, to be good at understanding worldly dharmas, knowing the appropriate time and amount.
Eighth, even a brief adornment with merits is so supremely excellent.
Ninth, to obtain the ninth kind of power of endurance, already capable of enduring.
Tenth, to diligently make offerings to all Buddhas and practice as said. These ten practices manifest two kinds of supreme accomplishments: one is the accomplishment of the mind, referring to faith, compassion, loving-kindness, etc.; the other is the accomplishment of practice, even to practicing as said, etc. Seven are self-benefiting practices, referring to believing in being able to believe in the practice of Bodhisattvas and the dharmas of all Buddhas, in order to ultimately be able to obtain. Relying on altruistic practices, loving-kindness, compassion, joy, and equanimity, tirelessly studying scriptures, understanding the Buddha's teachings and worldly dharmas. These six or fewer dharmas are included in altruistic practices. The remaining three practices: one is non-attachment, two is non-wavering, and three is practice. Those defilements are purified, relying on the thirty sentences mentioned earlier in abiding, from the increase of faith to constantly seeking the higher and more supreme path, are the dharmas of the pure land. Now these ten from faith, etc., to making offerings to all Buddhas, are all the purifying dharmas of the obstructed land. Because the obstacles of the ten great vows are different, they are not explained in detail.
Having spoken of the comparison of practices, next manifesting the comparison of the benefits of karmic results, among the supreme there are four kinds: one is the karmic result of taming, two is the karmic result of initiating inclination, three is the karmic result of gathering, and four is the karmic result of wisdom of vows. The supreme benefit of taming is like the dharma similar to gold. Good dharmas such as faith are like real gold, among which there are three: first is the dharma explanation, second is the metaphor, and third is the combined metaphor. Repeatedly entering the fire, there are three: one is the entry of merit, because of making offerings to the Buddha and Sangha; two is the entry of non-mind, because of teaching sentient beings; three is the entry of supreme fruit, because of vowing to dedicate to great Bodhi. Seeing all Buddhas with great supernatural powers, seeing the Rupakaya Buddha (Rupakaya Buddha, the manifestation body of the Buddha) with supreme supernatural powers. With great vow power, seeing the Dharmakaya Buddha (Dharmakaya Buddha, the Dharma body of the Buddha) with the inner correct vow power in the cause ground. Many hundreds of Buddhas to Nayuta Buddhas, is for the convenience of seeing the number of many Buddhas. Making offerings in three ways, as mentioned above.
In the initial vow, taming has already been spoken of, next is speaking of the supreme benefit of initiating inclination of karmic result, among which there are three: one is the dharma explanation, two is the metaphor, and three is the combined metaphor. The treatise says 'characteristics', is because of the appearance of the obstacles and treatments in each ground. 'Result', is because of obtaining worldly and supramundane wisdom, the ground is able to be accomplished. The dharmas in the ground, refers to faith, etc., in order to satisfy those.
故。有五種方便。一觀方便。二得方便。三增上方便。四不退方便。五盡至方便。觀方便者對治成壞二句是也。得者行果得諸地清凈三句是也。增上者從一地是處轉所住勝進業四句是也。不退者得不退轉是。盡至者知一切菩薩凈地法入如來智地。商主已下喻顯多持人眾向大城者令得正行也。故商主有二。一不迷道方便。先問等是。二資具利益方便。具諸資用等是。三亦復如是合喻也。
次說攝報果有二種。一在家果。二出家果。在家果復有二。一上勝身。閻浮王等。二上勝果。能以大施已下是。以四攝法攝取眾生故。不離念等八句。示現自利益故。此念略有四種。一上念。三寶是。二同法念。菩薩等是。三功德念。念自身他身菩薩行自體轉勝故。四求義念。念諸力無畏不共法至一切智等。此是真實究竟故為首有二。謂勝首大首。導者阿含中分別法義故。諸句如論釋。出家勝業有二。一三昧所作。論文具顯云。次說愿智果。于中總別有十二句。別句身釋在論文。論云略說一切諸地各有因體果相應知。下偈有四十五行半。二十二行說一分中三義。十一偈頌上住義中有四。初二偈頌依何身。次四偈為仰義。次二偈頌以何心。三偈頌有何相。次有五行半頌上說分中釋名。次有五行半頌上說分中第三安住。次二十一行半頌
【現代漢語翻譯】 現代漢語譯本 因此，有五種方便（upāya，方法）：第一是觀方便，用來對治成就和壞滅這兩種觀點；第二是得方便，通過修行獲得諸地的清凈；第三是增上方便，從一個菩薩地轉到更高勝的境界；第四是不退方便，獲得不退轉的境界；第五是盡至方便，了知一切菩薩凈地之法，進入如來（Tathāgata）的智慧之地。商主（śreṣṭhin，商隊首領）以下的譬喻，是爲了說明帶領眾多人眾前往大城，使他們獲得正確的修行。所以商主有兩種方便：一是不迷失道路的方便，例如先詢問道路等；二是資具利益的方便，例如具備各種資用等。第三，『亦復如是』是合起來作比喻。 接下來講述攝報果，有兩種：一是在家果，二是在家果。在家果又有兩種：一是殊勝的身份，例如閻浮王（Jambudvīpa-rāja，閻浮提的國王）等；二是殊勝的果報，例如能夠廣行大布施等。因為用四攝法（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）來攝取眾生，所以有『不離念』等八句，是爲了示現自身的利益。這裡的『念』略有四種：一是上念，即念三寶（triratna，佛、法、僧）；二是同法念，即念菩薩（bodhisattva）等；三是功德念，即念自身和他身菩薩的修行，自體轉為殊勝；四是求義念，即念諸力（bala，如十力）、無畏（vaiśāradya，如四無畏）、不共法（āveṇikadharma，如十八不共法），直至一切智（sarvajñā，一切智慧）等。這是真實究竟的，所以以勝首和大首為首。『導者』是指在阿含（āgama，聖傳）中分別法義。這些句子的解釋如同論中的解釋。出家殊勝的行業有兩種：一是三昧（samādhi，禪定）所作。論文中詳細地顯示說：接下來講述愿智果。其中總說和別說共有十二句。別句的解釋在論文中。論中說：簡略地說，一切諸地各有因、體、果相應，應當知道。下面的偈頌有四十五行半，二十二行說一分中的三義，十一偈頌上住義中有四：最初二偈頌依據何身，其次四偈頌是爲了仰義，其次二偈頌以何心，三偈頌有什麼相。其次有五行半頌上說分中釋名，其次有五行半頌上說分中第三安住，其次二十一行半頌
【English Translation】 English version Therefore, there are five kinds of upāya (skillful means): first, the upāya of contemplation, which is used to counteract the two views of becoming and destruction; second, the upāya of attainment, through which one attains the purity of the various bhūmis (grounds or stages); third, the adhyāśaya-upāya (superior intention), which is to advance from one bodhisattva-bhūmi to a higher and more excellent state; fourth, the avaivartika-upāya (non-retrogression), which is to attain the state of non-retrogression; and fifth, the kṛtsna-gati-upāya (thoroughly reaching), which is to know all the dharmas of the pure lands of the bodhisattvas and enter the wisdom-ground of the Tathāgata (Thus-Gone One). The metaphor of the śreṣṭhin (merchant leader) and those below is to illustrate leading many people to a great city, enabling them to attain correct practice. Therefore, the śreṣṭhin has two kinds of upāya: first, the upāya of not getting lost on the road, such as asking for directions first; second, the upāya of providing resources and benefits, such as possessing various supplies. Third, 『likewise』 is used as a combined metaphor. Next, the saṃgraha-phala (result of gathering) is discussed, which is of two kinds: first, the householder's result; second, the renunciant's result. The householder's result is again of two kinds: first, a superior body, such as that of a Jambudvīpa-rāja (king of Jambudvīpa); second, a superior result, such as being able to perform great giving. Because the four saṃgrahavastus (means of gathering, i.e., giving, kind speech, beneficial conduct, and cooperation) are used to gather beings, there are eight phrases such as 『not departing from mindfulness,』 which are to demonstrate self-benefit. This 『mindfulness』 is roughly of four kinds: first, superior mindfulness, which is mindfulness of the triratna (Three Jewels: Buddha, Dharma, Saṅgha); second, mindfulness of the same dharma, which is mindfulness of bodhisattvas, etc.; third, mindfulness of merit, which is mindfulness of the practice of bodhisattvas in oneself and others, transforming the self into something superior; fourth, mindfulness of seeking meaning, which is mindfulness of the balas (powers, such as the ten powers), vaiśāradyas (fearlessnesses, such as the four fearlessnesses), āveṇikadharmas (unique qualities, such as the eighteen unique qualities), up to sarvajñā (all-knowingness). This is truly ultimate, so it begins with the chief and the great chief. 『The guide』 refers to distinguishing the meaning of the Dharma in the āgamas (scriptural collections). The explanations of these phrases are as in the commentary. The superior practice of the renunciant is of two kinds: first, that which is done through samādhi (meditative concentration). The text clearly shows this, saying: Next, the jñāna-phala (result of wisdom) of aspiration is discussed. Among these, there are twelve phrases in total, general and specific. The explanation of the specific phrases is in the commentary. The commentary says: Briefly speaking, each of the bhūmis has a corresponding cause, essence, and result, which should be known. The following verses have forty-five and a half lines; twenty-two lines discuss the three meanings in one part; eleven verses discuss the meaning of abiding above, which has four aspects: the first two verses discuss which body to rely on; the next four verses are for the meaning of aspiration; the next two verses discuss with what mind; three verses discuss what the characteristics are. Next, five and a half lines praise the explanation of the name in the above-mentioned part; next, five and a half lines praise the third abiding in the above-mentioned part; next, twenty-one and a half lines praise
教量分。就中初五行半頌愿校量。次六行半頌行校量。次有九行半頌果校量。最後兩行結成歡喜。歡喜地竟。
略疏卷第三
淵許
【現代漢語翻譯】 現代漢語譯本： 教量分。其中最初五行半頌是關於愿的校量。接下來六行半頌是關於行的校量。然後有九行半頌是關於果的校量。最後兩行總結為歡喜。歡喜地結束。
略疏卷第三
淵許
【English Translation】 English version: The section on measuring teachings. Among them, the first five and a half verses are about measuring aspirations. The next six and a half verses are about measuring practices. Then there are nine and a half verses about measuring results. The last two lines conclude with joy. The Joyful Ground (歡喜地, Huanxidi) ends.
Brief Commentary, Volume 3
Yuan Xu