T85n2758_十地義記卷第一
大正藏第 85 冊 No. 2758 十地義記卷第一
No. 2758 [cf. No. 1522]
十地義記卷第一
嚴故寄天住以障□□□□□□□□□□有去來引緣以入實故。寄在□□□□□□處待無污境。余實性實相品此處□□□□□□即應以明報身。以法為體得知。亦有□身□□然 與大菩薩俱者。證信序中第六句明同聞眾。就中有二文。初略嘆其意。第二從此諸菩薩已下廣嘆其意。今解廣略有三。一者教廣略。二者方便行廣略。三者自體廣略。言教廣略者。前兩行一注略舉宗本略嘆其意故名為略。此已下廣嘆其意名之為廣。言方便行者。對治顯體名為略德。□□□□□廣身體者。方便雖稱體。此是對治中自體真行不□□名為略。即體外障名為廣也。就前略嘆中有其四句。□□與大菩薩眾數同會。第二不退轉者。此一句明行堅固。第三□□者。此一句明行功用。四者從他方世界來者。此一句所從來處。今言與者。一佛與二阿難與。今就佛解與。阿難在懷抱中不得言與。就理教解阿難影向大士得言與。就行教佛與者自體因名為與。就行教阿難與者阿難得聞持智攝自體方便行故言與。大菩薩眾俱者有三種。一者影向眾。二者教所被眾。三者當幾衆。今問幾衆所教被眾有差別
【現代漢語翻譯】 現代漢語譯本 《十地義記》卷第一
嚴謹的緣故，寄託于天住以遮蔽……（內容缺失）……有來去，引導因緣以進入真實之境。寄託于……（內容缺失）……之處，等待沒有污染的境界。其餘的實性、實相品在此處……（內容缺失）……就應該用以闡明報身。以法為體而得知。也有……身……（內容缺失）……然而與大菩薩在一起。證信序中的第六句闡明共同聽聞的聽眾。其中有兩段文字。最初是簡略地讚歎其意。第二段從『此諸菩薩』以下廣泛地讚歎其意。現在解釋廣略有三種。一是教義的廣略。二是方便行的廣略。三是自體（Skt: svabhāva）的廣略。說到教義的廣略，前兩行註釋簡略地舉出宗本，簡略地讚歎其意，所以稱為略。這以下廣泛地讚歎其意，稱之為廣。說到方便行，對治（Skt: pratipaksa）顯現本體（Skt: prakrti）稱為略德。……（內容缺失）……廣身體。方便雖然稱為體，這是對治中的自體真行不……（內容缺失）……稱為略。即體外的障礙稱為廣。就前面的簡略讚歎中有四句。……（內容缺失）……與大菩薩眾數共同集會。第二句『不退轉』，這一句闡明修行堅固。第三句……（內容缺失）……這一句闡明修行的功用。第四句『從他方世界來』，這一句說明所從來的地方。現在說『與』，一是佛與，二是阿難（Ānanda）與。現在就佛來解釋『與』，阿難在懷抱中不能說『與』。就理教來解釋，阿難影向大士可以說『與』。就行教佛與來說，自體因名為『與』。就行教阿難與來說，阿難得到聞持智，攝取自體方便行，所以說『與』。大菩薩眾在一起有三種。一是影向眾。二是教所被眾。三是當機眾。現在問當機眾所教被眾有差別。
【English Translation】 English version The Tenth Ground Sutra Commentary, Volume 1
For the sake of rigor, it relies on the abode of the heavens to obstruct... (missing content) ...there is coming and going, guiding causes and conditions to enter the realm of reality. It relies on the place of... (missing content) ...waiting for a state without defilement. The remaining Real Nature and Real Appearance chapters here... (missing content) ...should be used to elucidate the Reward Body (Skt: Sambhogakāya). It is known by taking the Dharma as its essence. There is also... body... (missing content) ...however, being with the Great Bodhisattvas. The sixth sentence in the Credence Preface clarifies the audience who heard together. There are two passages within it. Initially, it briefly praises its meaning. The second passage, from 'These Bodhisattvas' onwards, extensively praises its meaning. Now, explaining the extensive and concise aspects, there are three types. First, the extensive and concise aspects of the teachings. Second, the extensive and concise aspects of expedient practices. Third, the extensive and concise aspects of the self-nature (Skt: svabhāva). Speaking of the extensive and concise aspects of the teachings, the first two lines of commentary briefly cite the fundamental principle, briefly praising its meaning, so it is called concise. What follows extensively praises its meaning, and is called extensive. Speaking of expedient practices, counteracting (Skt: pratipaksa) and revealing the essence (Skt: prakrti) is called concise virtue. ... (missing content) ...extensive body. Although expedient means are called essence, this is the self-nature true practice in counteraction that is not... (missing content) ...called concise. That is, the external obstacles of the essence are called extensive. Regarding the preceding concise praise, there are four sentences. ... (missing content) ...gathering together with the great Bodhisattva assembly. The second sentence, 'non-retrogression', this sentence clarifies the firmness of practice. The third sentence... (missing content) ...this sentence clarifies the function of practice. The fourth sentence, 'coming from other world realms', this sentence explains the place from which they came. Now, speaking of 'with', one is with the Buddha, and two is with Ānanda. Now, interpreting 'with' in terms of the Buddha, Ānanda is in his embrace and cannot be said to be 'with'. Interpreting it in terms of principle and teaching, Ānanda shadowing the great being can be said to be 'with'. Interpreting it in terms of practice and teaching, the cause of the self-nature is called 'with' when the Buddha is with. Interpreting it in terms of practice and teaching, Ānanda obtains the wisdom of hearing and retaining, embracing the expedient practice of the self-nature, so it is said to be 'with'. There are three types of great Bodhisattvas together. One is the shadowing assembly. Two is the assembly being taught. Three is the assembly for whom the teaching is intended. Now, it is asked whether there is a difference between the assembly for whom the teaching is intended and the assembly being taught.
。今解有異教可被之人有于少解可雙咨發故。寄問答所辨于教故言教所被人。當幾之人雖有幾無解發故言當幾。若就位者教所被人在道種終心。初地已上真無漏法影現心原可有咨發故。寄問答外辨于理。十住十行未得真無漏相。可以咨發故當幾。如是次第。若說在道種教所被人在十行當幾在十住。此可以類知更不煩文。然此菩薩數所被影向二眾為是新眾為是舊眾。又解云。新舊俱有。但可有間善根者。見佛道起樹之六天道過。若據無間善根知不起道樹遍亦六天菩薩亦爾。身八處現。然影向眾助揚佛法無現不現一切皆現當幾受法。若次第見即漸教相 若一時見即頓教相。若據行教。一自體眾。二方便行眾。道場會眾。法界法明滿足無缺。從體起修寄在方便方便在緣。緣相是別故。不得俱游故。言從他方來也。若據自體行道場會法界法門體會平等何會不在也。大者出過三乘。通教乃至通宗中對治之上故言大也。菩薩者秦言道心眾生。正以此人問意于道故言道心也。亦有大道二乘之人生死涅槃不能寂用俱行名之為小菩薩。大士寂用俱行自他俱利圓通無礙名大道心眾生也。又菩薩有二種。一假名。二真實義。假名菩薩雖有解行取著名相不能圓通。□□□□實義菩薩體會法界圓通無礙故言大也。若□□言地前阿含教修如臨鏡觀像
【現代漢語翻譯】 現代漢語譯本：現在解釋，有可以被異教轉化的人，也有對佛法略有了解可以進行諮詢啓發的人，所以通過問答來辨明教義，因此說『教所被人』。這些人應當有多少呢？雖然有些人對佛法有所瞭解，但沒有得到啓發，所以說『當幾』。如果就果位而言，教義所影響的人，在道種性（Bodhi-seed nature）的終結和初地（First Bhumi）以上，真正的無漏法（Anasrava-dharma）的影子顯現在心中，原本可以進行諮詢啓發，所以通過問答來辨明道理。十住（Ten Abodes）、十行（Ten Practices）位的菩薩，還沒有得到真正的無漏法相，可以進行諮詢啓發，所以說『當幾』。像這樣依次類推。如果說在道種性中，教義所影響的人，在十行位應當有多少，在十住位又有多少？這些可以類推得知，不再贅述。然而這些菩薩的數量所影響的，影向眾（projected assembly）是新加入的還是原有的？又有一種解釋說，新加入的和原有的都有。但只有那些具有間斷善根的人，才能看到佛道在菩提樹下興起，超過六慾天（Six Desire Realms）的境界。如果根據無間善根（uninterrupted roots of virtue）來說，知道菩提樹不會遍及六慾天，菩薩也是如此，在八個地方顯現身形。然而影向眾幫助弘揚佛法，無論顯現與否，一切顯現都應當有多少人接受佛法？如果次第見到，就是漸教（gradual teaching）的相；如果一時見到，就是頓教（sudden teaching）的相。如果根據行教（practice teaching）來說，一是自體眾（self-nature assembly），二是方便行眾（expedient practice assembly），道場會眾（bodhimanda assembly），法界法門（dharma-realm dharma-door）圓滿無缺。從本體出發進行修行，寄託于方便，方便在於因緣，因緣的相是不同的，所以不能同時遊歷，因此說從他方而來。如果根據自體行道場會法界法門，體會平等，哪一次集會不在其中呢？『大』是超出三乘（Three Vehicles），通教（common teaching）乃至通宗（common school）中對治之上，所以說『大』。菩薩，在秦語中是『道心眾生』（Bodhi-citta sattva），正是因為這些人問的是關於道的問題，所以說是『道心』。也有大道二乘（two vehicles）的人，生死涅槃不能寂滅，作用同時進行，稱之為小菩薩。大士（Mahasattva）寂滅和作用同時進行，自利利他，圓融通達沒有障礙，稱為大道心眾生。又有兩種菩薩，一是假名菩薩，二是真實義菩薩。假名菩薩雖然有理解和修行，但執著于名相，不能圓融通達。真實義菩薩體會法界，圓融通達沒有障礙，所以說『大』。如果說地前（before the Bhumis）的阿含教（Agama teaching）修行，就像對著鏡子觀看影像。
【English Translation】 English version: Now explaining, there are those who can be converted by other religions, and there are those who have a slight understanding of Buddhism and can be consulted and enlightened. Therefore, the teachings are clarified through questions and answers, hence the term 'those who are influenced by the teachings'. How many people should there be? Although some people have some understanding of Buddhism, they have not been enlightened, so it is said 'how many'. If we consider the position, those influenced by the teachings are at the end of Bodhi-seed nature and above the First Bhumi, where the shadow of true Anasrava-dharma appears in the mind, and originally they can be consulted and enlightened, so the principles are clarified through questions and answers. Bodhisattvas in the Ten Abodes and Ten Practices have not yet attained the true form of Anasrava-dharma, and can be consulted and enlightened, so it is said 'how many'. This is inferred sequentially. If it is said that in Bodhi-seed nature, how many people influenced by the teachings should there be in the Ten Practices, and how many in the Ten Abodes? These can be inferred and will not be elaborated. However, regarding the number of Bodhisattvas influenced, is the projected assembly newly joined or original? Another explanation is that there are both newly joined and original. But only those with intermittent roots of virtue can see the rise of the Buddha's path under the Bodhi tree, surpassing the realm of the Six Desire Realms. According to uninterrupted roots of virtue, knowing that the Bodhi tree will not pervade the Six Desire Realms, the Bodhisattvas are also like this, appearing in eight places. However, the projected assembly helps to promote the Dharma, whether appearing or not, how many people should receive the Dharma in all appearances? If seen sequentially, it is the aspect of gradual teaching; if seen simultaneously, it is the aspect of sudden teaching. According to practice teaching, one is the self-nature assembly, two is the expedient practice assembly, the bodhimanda assembly, the dharma-realm dharma-door is complete and without lack. Starting from the essence to cultivate, relying on expediency, expediency lies in conditions, the aspects of conditions are different, so they cannot travel simultaneously, hence the saying 'coming from other directions'. According to the self-nature practice bodhimanda assembly dharma-realm dharma-door, experiencing equality, which assembly is not in it? 'Great' exceeds the Three Vehicles, above the antidote in the common teaching and even the common school, hence the term 'great'. Bodhisattva, in Qin language, is 'Bodhi-citta sattva', precisely because these people are asking questions about the path, so it is said 'Bodhi-citta'. There are also people of the great path and two vehicles, who cannot extinguish birth and death and nirvana, and whose functions occur simultaneously, called small Bodhisattvas. Mahasattvas extinguish and function simultaneously, benefiting themselves and others, being perfectly understanding and without obstacles, called great Bodhi-citta sattvas. There are also two types of Bodhisattvas, one is nominally a Bodhisattva, and the other is a Bodhisattva in the true sense. Although the nominally Bodhisattva has understanding and practice, they are attached to names and forms and cannot be perfectly understanding. The Bodhisattva in the true sense experiences the dharma-realm, being perfectly understanding and without obstacles, hence the term 'great'. If we talk about the Agama teaching practice before the Bhumis, it is like looking at an image in a mirror.
名為方便身。真實身□□離於虛妄證真法界性名為真身。假實二眾集故言與大□□眾俱也 一切不退轉者有二種。一者一切不退。二者一切中明一切不□□抱羅無不□不退他分不轉自分。既滿起勝進行。欲入他分喜起余心。今明菩薩起勝進行。能入他分名為不轉自分不□他分。不退者不轉自分為下。自分既成能入勝進。廣而大□□種不退。又一解。不退始入法界解徹窮原堅固不壞□□□除□障。一切佛法種子在於身中功意備滿三解□□者世間道滿超世道立解行融同。即以金剛幢為名羅□□□退者初地斷除妄想體會法界。生在佛家種性尊貴無可譏嫌故。言聖種不□□□用不退者八地已上入法流水唸唸向薩婆若海。六第十地中諸佛法明雲中雨說法故名學中窮滿不退。一生者有四種。一對治生。二行生。三位生。四應化生。言對治生者。一分數生。二變易生。三自性不成實生。今言一生名分段變易已除唯自性不成實一生在也。行一生者實生。今言一者三昧樂行意生身。二者覺法自性性意生身。三者種類俱□住無行作意生身。今言一生者無行位中一生者。十一地金剛設一生也。應化一生者。菩薩□淺善巧方便受生調伏故。在兜率天生。若下生人中即得成佛。唯有兜率一生故言一生得菩提。菩提者名為無上正真道。無上者出過三
乘通教故言無上。正者理絕□□為正。真者離於虛妄無明垢濁故言真也。道者自體圓通為道也。從他方來者。從體起用。為他方攝用。從體亦是他也。佛者智正覺世間自在行。世界者器世間自在行。俱者三種緣集也。來者顯行無不集。即是眾生世間。集者三種圓備。會者圓同一味。亦可集者行集。會者位融也。
此諸菩薩已下第二廣嘆德。就中有四段。初明菩薩德行。第二從其名曰已下列德者之名。第三如是等已下列數。□□金剛藏而為上首明上首之人。就初段中有四堅固。初明位堅固。第二善能教化已下明行堅固。第三常能修集已下明業堅固。第四如是諸菩薩已下明廣堅固也。初明位堅固者。位不虛成攬行為體行無獨運托位而進次辨行也。行無別作正身口意業為體故次辨業也。然行德曠周窮盡法性次明廣堅固也。就位中有二。初明自分位行相。第二一切如來境界已下明他分位行相也。諸菩薩者上一生菩薩也。一切菩薩者始顯于先際自體因一切行也。智惠境界者體顯外朗圓照法界故名為智也。體照內平等一味故稱為惠也。境界者分齊義也。亦可因行分齊也。自在者障盡絕羈淳熟無礙行也。一切如來境界者。他分善成也。皆悉得入者。勝分深入體實覺相應行也。此明解入勤行。不息者熾燃無聞行也。是故維摩經云
【現代漢語翻譯】 現代漢語譯本： 依仗通教的緣故，稱之為『無上』。『正』是指真理超越了[無法辨認]而為『正』。『真』是指遠離了虛妄、無明、垢濁，所以稱之為『真』。『道』是指自體圓滿通達為『道』。『從他方來』是指從本體生起作用，爲了他方攝取作用。從本體來說，也是『他』。『佛』是指智慧、正覺、世間自在的修行。『世界』是指器世間自在的修行。『俱』是指三種因緣的聚集。『來』是指顯現的修行沒有不聚集的，也就是眾生世間。『集』是指三種圓滿具備。『會』是指圓融同一味道。也可以說『集』是指修行，『會』是指位次的融合。
從『此諸菩薩』以下是第二部分，廣泛讚歎功德。其中有四個段落。首先闡明菩薩的德行。第二部分從『其名曰』以下，列出具有功德者的名字。第三部分從『如是等』以下，列出數量。[無法辨認]金剛藏菩薩為首，說明為首之人。在第一段中，有四個堅固。首先闡明位次的堅固。第二部分從『善能教化』以下，闡明修行的堅固。第三部分從『常能修集』以下，闡明事業的堅固。第四部分從『如是諸菩薩』以下，闡明廣大的堅固。首先闡明位次的堅固，位次不是虛假成就的，總攬修行為本體，修行不是獨自執行的，依託位次而前進，其次辨別修行。修行沒有另外的造作，以端正的身口意業為本體，所以其次辨別事業。然後修行的功德曠大周遍，窮盡法性，其次闡明廣大的堅固。在位次中，有兩點。首先闡明自己本分的位次行相。第二部分從『一切如來境界』以下，闡明他方本分的位次行相。『諸菩薩』是指上一生補處菩薩。『一切菩薩』是指開始顯現於先前之際，自體作為一切行的因。『智慧境界』是指本體顯現於外，明朗圓滿照耀法界，所以稱之為『智』。本體照耀于內，平等同一味道，所以稱之為『惠』。『境界』是指分界限的意義。也可以說是因行而分界限。『自在』是指障礙窮盡，斷絕束縛，純熟沒有障礙的修行。『一切如來境界』是指他方本分的善巧成就。『皆悉得入』是指殊勝本分的深入，本體真實覺悟相應的修行。這闡明了理解進入，勤奮修行，不停止，是熾盛燃燒沒有間斷的修行。所以《維摩經》說
【English Translation】 English version: Because of relying on the Tong teaching, it is called 'unsurpassed'. 'Right' means that the truth transcends [unidentifiable] and is 'right'. 'True' means being away from falsehood, ignorance, defilement, and turbidity, so it is called 'true'. 'Dao' means that the self-nature is complete and thoroughly understood as 'Dao'. 'Coming from other lands' means arising from the essence and using it for the sake of other lands taking in its function. From the perspective of the essence, it is also 'other'. 'Buddha' refers to wisdom, correct enlightenment, and the free practice in the world. 'World' refers to the free practice in the realm of vessels. 'Together' refers to the gathering of three kinds of conditions. 'Coming' means that the manifested practice is all gathered, which is the world of sentient beings. 'Gathering' means that the three kinds of completeness are fully equipped. 'Assembly' means the perfect fusion of the same flavor. It can also be said that 'gathering' refers to practice, and 'assembly' refers to the fusion of positions.
From 'These Bodhisattvas' onwards is the second part, extensively praising merits. There are four paragraphs in it. First, it clarifies the virtues and practices of the Bodhisattvas. The second part, from 'Their names are called' onwards, lists the names of those with merits. The third part, from 'Such as these' onwards, lists the numbers. [Unidentifiable] Vajra Treasury Bodhisattva is the leader, explaining who the leader is. In the first paragraph, there are four steadfastnesses. First, it clarifies the steadfastness of position. The second part, from 'Good at teaching and transforming' onwards, clarifies the steadfastness of practice. The third part, from 'Constantly able to cultivate and gather' onwards, clarifies the steadfastness of karma. The fourth part, from 'Such Bodhisattvas' onwards, clarifies the vast steadfastness. First, it clarifies the steadfastness of position. Position is not falsely achieved, encompassing practice as the essence. Practice is not done independently, relying on position to advance, and then distinguishing practice. Practice has no other creation, taking the upright actions of body, speech, and mind as the essence, so next distinguishing karma. Then the merits of practice are vast and pervasive, exhausting the nature of Dharma, and next clarifying the vast steadfastness. In position, there are two points. First, it clarifies the characteristics of one's own position. The second part, from 'The realm of all Tathagatas' onwards, clarifies the characteristics of the position of other parties. 'These Bodhisattvas' refers to the Bodhisattvas of the previous life. 'All Bodhisattvas' refers to the beginning of manifestation in the previous occasion, with the self-nature as the cause of all actions. 'The realm of wisdom' means that the essence manifests externally, bright and completely illuminating the Dharma realm, so it is called 'wisdom'. The essence illuminates internally, equally the same flavor, so it is called 'grace'. 'Realm' refers to the meaning of boundaries. It can also be said that it is divided by the cause of practice. 'Freedom' refers to the practice of exhausting obstacles, cutting off fetters, being pure and without hindrance. 'The realm of all Tathagatas' refers to the skillful achievement of other parties. 'All can enter' refers to the deep entry of the superior part, the practice of the essence of true enlightenment corresponding. This clarifies understanding and entering, diligent practice, not stopping, is the burning without interruption. Therefore, the Vimalakirti Sutra says
。於一切菩薩法式悉知即自分行也。諸佛秘藏無不得入易。是他分行也。皆據智惠者。智惠是萬行之宗也。
就行堅固中有兩段。初明自分行相。第二從於一念頃已下明他分行相也。就自分中有二子段。初明始修行相。第二如意神足已下明終熟行相也。就始修中有六句。初三句明利他行。次三句明自利行也。然菩薩之行。或先自利然後利他如說。若人自不行善教他行善無有是處。要先自行善然後為他說法斯有是處。此據始行菩薩行未又立要先修行也。或先行利他然後自利者如說。若眾生不成佛我終不取正覺。此據又住行菩薩行已淳熟也。亦可初據智惠門入斷煩惱障道攝自德相應行也。故以自利為初。后以大悲門入斷智障道攝緣入實故也。善能教化者此明口業也。隨時普示者明身業也。于剎那中者明意業也。此明三輪行益。能令眾生斷除妄想盡生死障也。口業能令眾生得決定解也。身業能令眾生得決定信也。意業令眾產生勝進行也。今言善者體順之極也。無障礙德名為能教化也。一切世間者有為緣集行無為緣集行自體緣集行三種緣集在相。皆據方便修入言世間也。隨時普示者。此明身業。隨機攝益故言隨時也。亦可實性法身常與眾生作覺知無覺知益也。神通者身無不現。是故經言。若有眾生應見我為聲聞者即現聲
【現代漢語翻譯】 現代漢語譯本：對於一切菩薩的法式都完全知曉，就是『自分行』（自己修行的行為）。諸佛的秘密藏沒有不能輕易進入的，是『他分行』（他人修行的行為）。這些都是依據智慧而言的，智慧是所有行為的根本。
在『就行堅固』（在修行上堅定）中有兩個部分。首先闡明『自分行相』（自己修行的狀態），第二部分從『於一念頃』（在一念之間）以下闡明『他分行相』（他人修行的狀態）。在『自分行』中又有兩個小部分。首先闡明開始修行的狀態，第二部分從『如意神足』（如意神通）以下闡明最終成熟的修行狀態。在開始修行中又有六句話。前三句闡明利他行（利益他人的行為），后三句闡明自利行（利益自己的行為）。然而菩薩的行為，或者先自利然後利他，就像所說的：『如果自己不行善卻教他人行善，沒有這樣的道理。一定要先自己行善，然後為他人說法，這才是正確的。』這是根據開始修行的菩薩，修行尚未成熟，所以要先修行。或者先行利他然後自利，就像所說的：『如果眾生不成佛，我終究不證得正覺。』這是根據已經安住于修行的菩薩，修行已經純熟。也可以最初根據智慧門進入，斷除煩惱障道，攝取與自身功德相應的行為。所以以自利為開始。之後以大悲門進入，斷除智障道，攝取因緣進入實相。『善能教化者』，這是闡明口業（語言的行為）。『隨時普示者』，闡明身業（身體的行為）。『于剎那中者』，闡明意業（意念的行為）。這是闡明三輪（身、口、意）的行為利益，能夠使眾生斷除妄想，消除生死障礙。口業能夠使眾生得到決定性的理解。身業能夠使眾生得到決定性的信心。意業能夠使眾生獲得殊勝的修行進展。現在說的『善』，是完全順應真理的極致。沒有障礙的功德稱為『能教化』。『一切世間者』，有為緣集行（有為法因緣和合的行為），無為緣集行（無為法因緣和合的行為），自體緣集行（自體因緣和合的行為）三種因緣和合的狀態。都是根據方便修行進入，所以說『世間』。『隨時普示者』，這是闡明身業。根據根機攝受利益，所以說『隨時』。也可以說是實性法身（真實不變的法身）常常與眾生一起產生覺知或無覺知的利益。神通，是身體無所不現。所以經中說：『如果有眾生應該看到我示現為聲聞（聽聞佛法而悟道的修行者），我就示現聲
【English Translation】 English version: To fully know all the practices of Bodhisattvas is 'self-benefiting practice' (svabhāva-caryā) [one's own practice]. To easily enter the secret treasury of all Buddhas is 'other-benefiting practice' (parabhāva-caryā) [the practice of others]. All of these are based on wisdom, as wisdom is the foundation of all practices.
Within 'steadfastness in practice' (gamana-dṛḍhatā), there are two sections. The first clarifies the aspect of 'self-benefiting practice'. The second, starting from 'in a moment' (ekakṣaṇa), clarifies the aspect of 'other-benefiting practice'. Within 'self-benefiting practice', there are two subsections. The first clarifies the state of beginning practice, and the second, starting from 'miraculous power of wish fulfillment' (ṛddhi-vikurvāṇa), clarifies the state of ultimately mature practice. Within the beginning practice, there are six sentences. The first three sentences clarify the practice of benefiting others (parārtha-caryā), and the next three sentences clarify the practice of benefiting oneself (svārtha-caryā). However, the practice of a Bodhisattva may be to first benefit oneself and then benefit others, as it is said: 'If a person does not practice good themselves but teaches others to practice good, there is no such reason. One must first practice good themselves and then speak the Dharma for others; this is correct.' This is according to the Bodhisattva who is beginning practice, whose practice is not yet mature, so one must first practice. Or, one may first benefit others and then benefit oneself, as it is said: 'If sentient beings do not become Buddhas, I will ultimately not attain perfect enlightenment (samyak-saṃbodhi).' This is according to the Bodhisattva who is already dwelling in practice, whose practice is already pure and mature. It can also be that one initially enters through the wisdom door, cutting off the obstacles of afflictions (kleśa-āvaraṇa), and gathering practices that correspond to one's own virtues. Therefore, self-benefit is taken as the beginning. Afterwards, one enters through the door of great compassion (mahākaruṇā), cutting off the obstacles of knowledge (jñeya-āvaraṇa), and gathering conditions to enter reality (tathatā). 'Those who are skilled in teaching and transforming' (su-vinīta), this clarifies verbal karma (vāk-karma) [action of speech]. 'Those who universally show at all times' (sadā-darśana), clarifies bodily karma (kāya-karma) [action of body]. 'In an instant' (kṣaṇa), clarifies mental karma (manas-karma) [action of mind]. This clarifies the benefit of the three wheels (tri-maṇḍala) [body, speech, and mind], which can enable sentient beings to cut off delusions and eliminate the obstacles of birth and death. Verbal karma can enable sentient beings to attain decisive understanding. Bodily karma can enable sentient beings to attain decisive faith. Mental karma enables sentient beings to achieve superior progress in practice. Now, the word 'skilled' (su) means the ultimate of complete accordance with truth. The virtue of being without obstacles is called 'able to teach and transform'. 'All worlds' (sarva-loka), the state of conditioned arising (saṃskṛta-pratyaya-samudaya-gamana), the state of unconditioned arising (asaṃskṛta-pratyaya-samudaya-gamana), and the state of self-nature arising (svabhāva-pratyaya-samudaya-gamana), these three kinds of conditioned states. All are based on skillful means to enter practice, therefore it is said 'world'. 'Those who universally show at all times', this clarifies bodily karma. Because it benefits and gathers according to the capacity, it is said 'at all times'. It can also be said that the Dharma body of true nature (tathatā-dharmakāya) constantly creates awareness or non-awareness benefits for sentient beings. Miraculous powers (ṛddhi), the body appears in all forms. Therefore, the sutra says: 'If there are sentient beings who should see me appear as a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings), I will appear as a Śrāvaka.'
聞乃至大乘者我為大乘。此明無待對大乘非緣照相應行也。亦可神通者迅疾無礙行也。等事者理融緣起非一也。法界無礙行故曰事也。于剎那中者此明意業。剎那者唸唸之中斷一切煩惱成一切行也。亦可實證法性分分成實稱緣起道故言成辨也。具足不捨一切菩薩者此明自利行。今具足者菩提。是一切行體。得此體者眾行圓具盡未來際故言具足也。不捨者是故經言。菩薩摩訶薩守護一法諸菩提心也。所起者菩薩心為法性理為起者理事俱融故曰起。故經標之品名為寶王如來性起品。非同相空一相無相守一凝然不為緣起也。大愿者真識體顯根太上期故稱為愿也。於一切世者世謂世世也。一切劫者謂時節也。國土者謂處所也。常修者菩薩於世劫國常修一切菩薩行也。若依行詮法無不契故曰世。即是壽命品廣明此義。劫者時無不統如阿僧祇品說。國土者處無不善。如菩薩行者常行頓行備集無聞也。具足功德智惠者。菩薩之行雖復無量不出福智繁興德備一切隨順正起薩婆若道故。言功德福智也。
如意神足者。此第二段明終熟行相。就中亦有二子句。初有三句明利他行相。后三句明自利行。前明始修利他亦菩薩力用相。此明與力。若分別者。始修中身業與信此明實用無盡。前口業與解此明解徹。能盡一切相得大涅槃。前意業
【現代漢語翻譯】 現代漢語譯本：聽聞乃至大乘佛法，我即為大乘根器之人。這說明大乘佛法是無須等待、不假對待的，並非依緣照應而生起的行持。也可以說，神通是迅疾無礙的行持。『等事』是指理體圓融，緣起法非單一不變。法界無礙的行持，所以稱為『事』。『于剎那中』，這說明意業的迅速。『剎那』是指在念念之間斷除一切煩惱，成就一切行持。也可以理解為真實證悟法性，分分成就真實，符合緣起之道，所以說『成辨』。『具足不捨一切菩薩』，這說明自利之行。現在所說的『具足』，是指菩提心，是一切行持的本體。得到這個本體，各種行持就圓滿具足，直至未來無盡，所以說『具足』。『不捨』，因此經中說：菩薩摩訶薩守護一法，即是諸菩提心。『所起』，菩薩心以法性理體為根本，『起』是指理事圓融，所以稱為『起』。因此經將此品的品名標為《寶王如來性起品》。這不同於執著于空相、一相、無相，守著一處凝然不動，不隨緣起而行動。『大愿』是指真識本體顯現，根源在於最上乘的期許，所以稱為『愿』。『於一切世』，『世』是指世世代代。『一切劫』，是指所有時節。『國土』，是指所有處所。『常修』，菩薩在世世代代、所有時節、所有處所，常常修習一切菩薩行。如果依據行持來詮釋佛法，沒有不契合的，所以說『世』，也就是《壽命品》中廣為闡明的意義。『劫』是指時間無所不統攝，如《阿僧祇品》所說。『國土』是指處所無所不善。如菩薩的行持，常常行持頓悟之行，完備地集合聞法。『具足功德智慧』，菩薩的行持雖然無量無邊，但都離不開福德和智慧。廣泛興盛福德和智慧，完備一切功德，一切都隨順正道而生起，最終達到薩婆若（Sarvajna，一切智），所以說『功德福智』。 如意神足，這是第二段，說明終將成熟的行相。其中也有兩個子句。前三句說明利他之行相，后三句說明自利之行。前面說明開始修習的利他之行，也是菩薩的力量作用之相。這裡說明給予力量。如果加以分別，開始修習中的身業與信心相應，這裡說明實際應用無窮無盡。前面的口業與理解相應，這裡說明理解透徹，能夠窮盡一切相，得到大涅槃（Nirvana，涅槃）。前面的意業。
【English Translation】 English version: Hearing and even aspiring to the Mahayana (Great Vehicle) teachings, I am one with the potential for the Mahayana. This clarifies that the Mahayana is without waiting or opposition, not arising from conditioned responses. Alternatively,神通 (Shen Tong, supernormal powers) can be understood as swift and unobstructed conduct. '等事 (Deng Shi, equal matters)' refers to the perfect fusion of principle, where dependent origination is not singular or unchanging. The unobstructed conduct of the 法界 (Dharma Realm) is why it's called '事 (Shi, matters)'. '于剎那中 (Yu Chana Zhong, in an instant)' illustrates the swiftness of mental karma. '剎那 (Chana, instant)' signifies severing all afflictions and accomplishing all practices in every moment. It can also be understood as truly realizing 法性 (Dharma-nature), gradually achieving truth, aligning with the path of dependent origination, hence '成辨 (Cheng Bian, accomplishment)'. '具足不捨一切菩薩 (Ju Zu Bu She Yi Qie Pusa, fully possessing and not abandoning all Bodhisattvas)' illustrates the practice of self-benefit. '具足 (Ju Zu, fully possessing)' refers to Bodhicitta (菩提心, the mind of enlightenment), the essence of all practices. Attaining this essence, all practices become complete and perfect, extending into the endless future, hence '具足 (Ju Zu, fully possessing)'. '不捨 (Bu She, not abandoning)' is why the sutra says: 'Bodhisattva Mahasattvas protect one Dharma, which is all Bodhicitta'. '所起 (Suo Qi, that which arises)' means the Bodhisattva's mind takes 法性 (Dharma-nature) as its foundation; '起 (Qi, arises)' signifies the fusion of principle and phenomena, hence '起 (Qi, arises)'. Therefore, this chapter is titled '寶王如來性起品 (Bao Wang Ru Lai Xing Qi Pin, Chapter on the Nature-Arising of the Tathagata Jewel King)'. This is different from clinging to emptiness, oneness, or non-form, guarding one place in stillness, not acting according to dependent origination. '大愿 (Da Yuan, great vow)' refers to the manifestation of the true consciousness essence, rooted in the highest aspiration, hence '愿 (Yuan, vow)'. '於一切世 (Yu Yi Qie Shi, in all lifetimes)', '世 (Shi, lifetimes)' refers to generations upon generations. '一切劫 (Yi Qie Jie, all kalpas)', refers to all periods of time. '國土 (Guo Tu, lands)', refers to all places. '常修 (Chang Xiu, constantly cultivate)', Bodhisattvas constantly cultivate all Bodhisattva practices in all lifetimes, all periods of time, and all places. If we interpret the Dharma based on practice, there is nothing that doesn't align, hence '世 (Shi, lifetimes)', which is the meaning extensively explained in the '壽品 (Shou Pin, Chapter on Life Span)'. '劫 (Jie, kalpas)' refers to time encompassing everything, as described in the '阿僧祇品 (A Seng Qi Pin, Chapter on Asamkhya)'. '國土 (Guo Tu, lands)' refers to places where everything is good. Like the practice of Bodhisattvas, they constantly practice sudden enlightenment, completely gathering the hearing of the Dharma. '具足功德智慧 (Ju Zu Gong De Zhi Hui, fully possessing merit and wisdom)', although the practices of Bodhisattvas are immeasurable, they all stem from merit and wisdom. Extensively flourishing merit and wisdom, perfecting all virtues, everything arises in accordance with the right path, ultimately reaching Sarvajna (一切智, all-knowing wisdom), hence '功德福智 (Gong De Fu Zhi, merit, virtue, wisdom)'. 如意神足 (Ru Yi Shen Zu, the supernatural power of fulfilling wishes), this is the second section, explaining the aspect of ultimate maturity. Within this, there are also two sub-sentences. The first three sentences explain the aspect of benefiting others, and the last three sentences explain the aspect of self-benefit. The previous section explained the practice of benefiting others at the beginning, which is also the aspect of the Bodhisattva's power. This section explains giving power. If we differentiate, the physical karma in the initial practice corresponds to faith, while this section explains the practical application is endless. The previous verbal karma corresponds to understanding, while this section explains thorough understanding, being able to exhaust all forms and attain great Nirvana (涅槃, liberation). The previous mental karma.
與八成勝進道此明行成緣起。能入后際。今言如是者意有三種。一速疾一念能至十方。二遍到隨意所緣無不周遍。三無礙緣一切法而無障礙。法身身業況同於此而無窮盡者。皆是真性緣起而成菩薩法身何竭之有。此明身業淳熟利他行相。能到菩薩智惠者。深契實效能盡后際。此明解入也。方便者不捨世間用。而善巧故言方便。此明行用緣起也。彼折者行滿德窮。此明行徹明意業淳熟利他行相也。能令眾生背世間道向涅槃者。斷三種妄想故云背世間也。云修圓寂契融法性。正趣大寂故言故言向涅槃行也。此口業淳熟利他行相也。
不斷菩薩已下明自利淳熟行相世間涅槃無障礙俱興也。此明自利淳熟行成彰不住道滿也。善游者明圓得行資體真法性故云善游也。禪者四禪也。定者四空定也。解脫者八解脫也。三昧者三三昧也。神通者六通也。明者三明也。一者宿命明。二者天眼明。三者漏盡明。如別章釋也。亦可一者無明所謂十一空。二者菩薩明所謂波若波羅蜜。波若波羅蜜者名不放逸根。三者諸佛明所謂佛眼也。諸所者圓興也。施為者德用也。善能示現者體順相無不斑也。此明助道行成也。無作者圓寂證道。即本非今故曰無作也。自在者妙寂無礙行也。此上自利利他始修淳熟一段竟也。
於一念頃第二大段明
【現代漢語翻譯】 現代漢語譯本： 『與八成勝進道此明行成緣起』，說明了行為成就的因緣生起。『能入后際』，能夠進入未來的邊際。現在說『如是』，意有三種：一是快速，一念之間能夠到達十方；二是普遍到達，隨心所緣沒有不周遍的；三是無礙，緣一切法而沒有障礙。法身的身體行為尚且如此，何況同於此而無窮無盡的呢？這都是真性因緣生起而成就菩薩法身，哪裡會有窮盡的時候呢？這說明身業純熟，利益他人的行為相貌。『能到菩薩智惠者』，能夠到達菩薩的智慧，深刻地契合實性，能夠窮盡未來的邊際。這說明理解進入。『方便者不捨世間用，而善巧故言方便』，方便是不捨棄世間的運用，因為善巧所以稱為方便。這說明行為的運用因緣生起。『彼折者行滿德窮』，那些折服的人，是行為圓滿，德行窮盡。這說明行為透徹，明瞭意業純熟，利益他人的行為相貌。『能令眾生背世間道向涅槃者』，能夠令眾生背離世間道，趨向涅槃，斷除三種妄想，所以說背離世間。『云修圓寂契融法性』，修習圓滿寂靜，契合融通法性，正是趨向大寂滅，所以說趨向涅槃的行為。這說明口業純熟，利益他人的行為相貌。
『不斷菩薩已下明自利淳熟行相世間涅槃無障礙俱興也』，不斷菩薩以下說明自利純熟的行為相貌，世間和涅槃沒有障礙，同時興起。這說明自利純熟，行為成就，彰顯不住道圓滿。『善游者明圓得行資體真法性故云善游也』，善於遊歷，說明圓滿獲得行為的資糧，體悟真實法性，所以說善於遊歷。『禪者四禪也』，禪是指四禪。『定者四空定也』，定是指四空定。『解脫者八解脫也』，解脫是指八解脫。『三昧者三三昧也』，三昧是指三三昧。『神通者六通也』，神通是指六通。『明者三明也』，明是指三明。『一者宿命明』，一是宿命明。『二者天眼明』，二是天眼明。『三者漏盡明』，三是漏盡明。如別的章節解釋。也可以說，一是無明，就是十一空。二是菩薩明，就是般若波羅蜜（Prajna Paramita）。般若波羅蜜，名為不放逸根。三是諸佛明，就是佛眼。『諸所者圓興也』，諸所指的是圓滿興起。『施為者德用也』，施為指的是德行的作用。『善能示現者體順相無不斑也』，善於示現，是體悟順應，相貌沒有不彰顯的。這說明助道行為成就。『無作者圓寂證道，即本非今故曰無作也』，無作是圓滿寂靜，證悟道，本來如此，不是現在才有的，所以說無作。『自在者妙寂無礙行也』，自在是微妙寂靜，沒有障礙的行為。以上自利利他，開始修習純熟的一段結束。
『於一念頃第二大段明』，於一念頃，第二大段說明。
【English Translation】 English version: 『With the eightfold path of surpassing progress, this clarifies the arising of conditions for the accomplishment of conduct.』 『Able to enter the subsequent realm,』 able to enter the future boundary. Now saying 『suchness,』 the meaning has three aspects: first, speed, in a single thought able to reach the ten directions; second, universal arrival, whatever is contemplated is completely pervaded; third, unobstructed, conditioned by all dharmas without obstruction. The body activity of the Dharmakaya (Dharmakaya) is like this, how much more so those that are similar to this and are inexhaustible? These are all the true nature arising from conditions, accomplishing the Bodhisattva's (Bodhisattva) Dharmakaya, how could there be an end? This clarifies the maturity of bodily karma, the aspect of benefiting others. 『Able to reach the wisdom of the Bodhisattva,』 able to reach the wisdom of the Bodhisattva, deeply accord with the true nature, able to exhaust the future boundary. This clarifies understanding and entering. 『Skillful means do not abandon worldly application, and because of skillfulness, they are called skillful means,』 skillful means do not abandon the application of the world, because of skillfulness they are called skillful means. This clarifies the arising of conditions for the application of conduct. 『Those who subdue, their conduct is complete and their virtue is exhausted,』 those who subdue are those whose conduct is complete and whose virtue is exhausted. This clarifies that conduct is thorough, understanding that mental karma is mature, the aspect of benefiting others. 『Able to cause sentient beings to turn their backs on the worldly path and turn towards Nirvana (Nirvana),』 able to cause sentient beings to turn their backs on the worldly path and turn towards Nirvana, cutting off the three kinds of delusion, therefore it is said to turn their backs on the world. 『It is said to cultivate perfect stillness, accord with and merge with the nature of Dharma,』 cultivating perfect stillness, according with and merging with the nature of Dharma, is precisely turning towards great stillness, therefore it is said to turn towards the conduct of Nirvana. This clarifies the maturity of verbal karma, the aspect of benefiting others.
『The following, beginning with the unceasing Bodhisattva, clarifies the aspect of self-benefit and mature conduct, the world and Nirvana arising together without obstruction.』 The following, beginning with the unceasing Bodhisattva, clarifies the aspect of self-benefit and mature conduct, the world and Nirvana arising together without obstruction. This clarifies that self-benefit is mature, conduct is accomplished, manifesting the perfection of non-abiding in the path. 『Those who are skilled in wandering clarify that they have perfectly attained the resources for conduct, embodying the true nature of Dharma, therefore it is said to be skilled in wandering,』 those who are skilled in wandering clarify that they have perfectly attained the resources for conduct, embodying the true nature of Dharma, therefore it is said to be skilled in wandering. 『Dhyana (Dhyana) refers to the four Dhyanas,』 Dhyana refers to the four Dhyanas. 『Samadhi (Samadhi) refers to the four formless Samadhis,』 Samadhi refers to the four formless Samadhis. 『Liberation refers to the eight liberations,』 liberation refers to the eight liberations. 『Samadhi refers to the three Samadhis,』 Samadhi refers to the three Samadhis. 『Supernatural powers refer to the six supernatural powers,』 supernatural powers refer to the six supernatural powers. 『Clarity refers to the three clarities,』 clarity refers to the three clarities. 『First is the clarity of past lives,』 first is the clarity of past lives. 『Second is the clarity of the heavenly eye,』 second is the clarity of the heavenly eye. 『Third is the clarity of the exhaustion of outflows,』 third is the clarity of the exhaustion of outflows, as explained in other chapters. It can also be said that the first is ignorance, which is the eleven emptinesses. The second is the Bodhisattva's clarity, which is Prajna Paramita (Prajna Paramita). Prajna Paramita is called the root of non-negligence. The third is the clarity of all Buddhas, which is the Buddha eye. 『All that is, is perfectly arising,』 all that is refers to perfect arising. 『Actions are the application of virtue,』 actions are the application of virtue. 『Those who are skilled in manifestation embody accordance, and their appearance is without blemish,』 those who are skilled in manifestation embody accordance, and their appearance is without blemish. This clarifies the accomplishment of auxiliary conduct. 『Non-action is perfect stillness, realizing the path, which is originally so, not just now, therefore it is called non-action,』 non-action is perfect stillness, realizing the path, which is originally so, not just now, therefore it is called non-action. 『Freedom is the wonderful stillness of unobstructed conduct,』 freedom is the wonderful stillness of unobstructed conduct. The above section on self-benefit and benefiting others, beginning with the cultivation of maturity, is complete.
『In a single thought, the second major section clarifies,』 in a single thought, the second major section clarifies.
他分勝進行相。他分者諸佛行也。修則他分成則自分故。涅槃經云。我昔見諸佛軀身殊大。今見悉為菩薩摩訶薩。即是二種行相。欲明菩薩行佛行無二無差別。但滿不滿為異也。就中有三。初明身業。第二勸發已下明其口業。第三常以大心已下明意業。亦可初明集法行。第二勸發已下明護法行。此二是聞惠中成也。第三常以大心已下明修行趣勝進道也。於一念頃能至十方者。會無不在障法身不動。而無所不至法。無彼此能顯殊方實無去來。而相無不現故言能至十方也。勸發咨請者受持者。正興對治攝教詮相應也。行攝勝進法在已永固不遷故曰受持也。法輪者。實相真詮顯斑緣因也。常以大心者。中實顯用曠周法界也。供養佛者。秘密緣起妙寂解脫充滿薩婆若海。與圓覺道相應無二故曰供養佛也。此明思修二惠也。
常能修習者。第三次明業堅固。就中有三。初總學三業。第二從其身普示已下別釋三業。第三一切菩薩已下總結三業也。所行事業者。備集明一也。其身普示者。體無不斑也。其音邊國者。教無不障也。明見三世者。自體真明無不朗也。具足修集者。行無不集德無不達也。如是諸菩薩功德者。第四顯明廣堅固。無量者窮深實際也。無邊者曠周法界也。于無數劫說不能盡者。菩薩行德廣大非證能說故言說
【現代漢語翻譯】 現代漢語譯本：他區分勝進行相（殊勝進步的各種表現）。『他分』指的是諸佛的行為。修習則『他分』成就，進而成就『自分』（自身成就）。《涅槃經》說：『我過去見諸佛的軀體非常巨大，現在見他們都成了菩薩摩訶薩。』這就是兩種行相。想要說明菩薩的行和佛的行沒有二致，沒有差別，只是圓滿與否的差異。其中有三點：首先闡明身業；第二，從『勸發』以下闡明口業；第三，『常以大心』以下闡明意業。也可以理解為，首先闡明集法行；第二，從『勸發』以下闡明護法行。這兩種是在聞慧中成就的。第三，『常以大心』以下闡明修行趣向殊勝進步的道路。『於一念頃能至十方』，是說證悟者無處不在，法身不動，而又無所不至。法無彼此，能顯現殊方，實際上沒有去來，而各種相貌無不顯現，所以說能至十方。『勸發咨請者受持者』，是說正興起對治，以相應的教義來攝受。行攝殊勝進步之法，使其在自身永遠穩固不遷移，所以說『受持』。『法輪』，是實相真詮，顯現斑斕的緣起因由。『常以大心』，是說中道真實顯現作用，廣闊周遍法界。『供養佛』，是秘密緣起，妙寂解脫，充滿薩婆若海（一切智海），與圓覺之道相應無二，所以說『供養佛』。這闡明了思慧和修慧。 『常能修習者』，第三次闡明業的堅固。其中有三點：首先總括地學習身、口、意三業；第二，從『其身普示』以下分別解釋三業；第三，『一切菩薩』以下總結三業。『所行事業者』，是說完備地聚集，彰顯唯一。『其身普示者』，是說本體無處不彰顯。『其音邊國者』，是說教法無處不通達。『明見三世者』，是說自體真明，無不朗照。『具足修集者』，是說修行無不聚集，功德無不通達。『如是諸菩薩功德者』，第四，顯明廣大堅固。『無量者』，是說窮盡深邃的實際。『無邊者』，是說廣闊周遍法界。『于無數劫說不能盡者』，是說菩薩的行持功德廣大，非親證者不能說盡，所以說難以言說。
【English Translation】 English version: He distinguishes the aspects of victorious progress. 'He-fen' (他分) [other-part] refers to the conduct of all Buddhas. Cultivating leads to the accomplishment of 'he-fen', which in turn leads to the accomplishment of 'zi-fen' (自分) [self-part]. The Nirvana Sutra says: 'In the past, I saw the bodies of all Buddhas as extremely large; now I see them all as Bodhisattva Mahasattvas.' These are the two aspects of conduct. It seeks to clarify that there is no duality or difference between the conduct of a Bodhisattva and the conduct of a Buddha, only the difference between completeness and incompleteness. There are three points within this: first, clarifying body karma; second, from 'exhortation' onwards, clarifying speech karma; third, from 'constantly with great mind' onwards, clarifying mind karma. It can also be understood as, first, clarifying the practice of gathering Dharma; second, from 'exhortation' onwards, clarifying the practice of protecting Dharma. These two are accomplished within the wisdom of hearing. Third, from 'constantly with great mind' onwards, clarifying the path of practice that leads to victorious progress. 'Able to reach the ten directions in an instant' means that the enlightened one is omnipresent, the Dharma body is unmoving, yet reaches everywhere. The Dharma has no here or there, able to manifest different directions; in reality, there is no coming or going, yet all appearances are manifested, hence it is said to be able to reach the ten directions. 'Those who exhort, inquire, and uphold' refers to the correct arising of antidotes, using corresponding teachings to embrace. The practice of embracing victorious progress makes it eternally firm and unmoving within oneself, hence it is said to be 'upholding'. 'Dharma wheel' is the true essence of reality, manifesting the variegated causes of arising. 'Constantly with great mind' means that the true essence of the middle way manifests its function, vast and pervading the Dharma realm. 'Offering to the Buddha' is the secret arising, the wonderful stillness of liberation, filling the ocean of Sarvajna (薩婆若) [all-knowingness], corresponding without duality to the path of perfect enlightenment, hence it is said to be 'offering to the Buddha'. This clarifies the wisdom of thought and the wisdom of cultivation. 'Those who constantly cultivate' is the third time clarifying the firmness of karma. There are three points within this: first, generally learning the three karmas of body, speech, and mind; second, from 'his body universally shows' onwards, separately explaining the three karmas; third, from 'all Bodhisattvas' onwards, summarizing the three karmas. 'The deeds performed' refers to completely gathering and manifesting the one. 'His body universally shows' means that the essence is manifested everywhere. 'His sound borders the countries' means that the teachings are unobstructed everywhere. 'Clearly seeing the three times' means that the true clarity of the essence shines brightly everywhere. 'Completely cultivating and gathering' means that practice gathers everything, and virtue reaches everything. 'Such are the merits of all Bodhisattvas' is the fourth time manifesting vast firmness. 'Immeasurable' means exhausting the profound reality. 'Boundless' means vast and pervading the Dharma realm. 'Cannot be exhausted by speaking in countless eons' means that the merits of a Bodhisattva's conduct are vast, and cannot be fully described by those who have not personally realized them, hence it is said to be difficult to express.
不能盡也。其名曰已下次解第。德者之名有三種釋。一依化教隨眾生宜聞相應不相應者。如說于正語中置隨語義。如以想斷結想實不斷結。要以惠斷。如佛說但觀想能除貪慾。于正義中置隨義語。如惠斷煩惱。此是正義語也。此菩薩名如是如觀世音菩薩。隨善眾生彰德號。而菩薩實德不必正此明語中置義也。然即菩薩實德此明正義語也。二者若依理教依義語也。知味衣味知義寄事表義隨相知實以彰菩薩實德故也。三者若依行教意欲明人顯示。於法聞者解法亦即知人意欲明法曉示。於人聞者解人。即亦知法如似維摩詰名無垢稱。即知不思議無障礙解脫法門。但聞普賢菩薩即知法界行法門。文殊師利天女等皆是妙惠行法門。金剛藏等亦欲明菩薩之行。皆廣大如法界。究竟如虛空。平等無二。顯自體真實圓奧法門也。故稱金剛藏等菩薩名別者。解云。大判有五種。一者因緣立名。如菩陀波論菩薩名為常啼菩薩。本作小兒時常父母號之為薩陀波論。今得菩薩常哀傷眾生故曰常啼菩薩。二者本修行法門如彌勒菩薩。昔為國王時。至僧伽藍中見諸比丘坐禪皆有光明。唯一比丘光明獨勝。即問比丘修何三昧光明殊勝逾于比丘。比丘答言。我修慈三昧藏。是眾善之本。所以殊勝。王因即發願愿我未來世中常修慈三昧今日得佛。即曰慈氏
【現代漢語翻譯】 現代漢語譯本 不能完全窮盡。這部分名為『已下次解第』。關於『德者』（有德之人）的名號，有三種解釋。第一種是依據化教（佛陀的教化）隨順眾生的根器，聽聞相應的或不相應的教法。例如，在正確的言語中安立隨順語義的說法，就像用『想』來斷除煩惱結，實際上並非用『想』來斷除煩惱結，而是要用智慧來斷除。又如佛陀說，僅僅觀想就能去除貪慾。在正確的意義中安立隨順意義的言語，例如用智慧斷除煩惱，這就是正確的意義之語。這位菩薩的名號也是如此，例如觀世音菩薩，隨順善良眾生的根器彰顯其德號，而菩薩真實的功德不一定完全與名號相符，這是在明確的言語中安立隨順意義。然而，菩薩的真實功德也體現在這明確的意義之語中，這是明確的正確意義之語。第二種是依據理教（真理的教導），是依據意義的言語。通過品嚐味道來了解衣服的味道，通過了解意義來寄託事物以表達意義，通過隨順表象來了解真實，以此來彰顯菩薩真實的功德。第三種是依據行教（實踐的教導），意在闡明人，顯示于聽聞佛法的人，理解佛法也就是了解人的意圖，闡明佛法曉諭于聽聞佛法的人，理解人也就是了解佛法，就像維摩詰（Vimalakirti，無垢稱）的名字，就能知道不可思議、無障礙的解脫法門。僅僅聽聞普賢菩薩（Samantabhadra），就能知道法界行法門。文殊師利（Manjusri）、天女等等，都是妙慧行法門。金剛藏（Vajragarbha）等，也是想要闡明菩薩的修行，都廣大如法界，究竟如虛空，平等無二，彰顯自體真實圓滿奧妙的法門。所以稱金剛藏等菩薩的名號有所不同。解釋說，大致有五種。第一種是因緣立名，如菩陀波論（Bodhapalana）菩薩，名為常啼菩薩（Sadaprarudita）。原本在小時候，父母稱他為薩陀波論（Sadapalana），現在因為菩薩常常哀傷眾生，所以叫做常啼菩薩。第二種是根據本來的修行法門立名，如彌勒菩薩（Maitreya）。過去作為國王時，到僧伽藍（Samgharama，僧院）中，看到各位比丘坐禪都有光明，只有一位比丘的光明特別殊勝。國王就問這位比丘修習什麼三昧（Samadhi，禪定），光明如此殊勝超過其他比丘。比丘回答說：『我修習慈三昧藏，是各種善行的根本，所以才如此殊勝。』國王因此發願，愿我未來世中常常修習慈三昧，今日得佛，就叫做慈氏（Maitreya）。
【English Translation】 English version It cannot be fully exhausted. This part is called 'Yi Xia Ci Jie Di'. There are three explanations for the names of 'De Zhe' (virtuous ones). The first is based on the teachings of transformation (Buddha's teachings), according to the capacity of sentient beings, hearing corresponding or non-corresponding teachings. For example, in correct speech, establish statements that follow the meaning, just like using 'thought' to cut off the knots of affliction, but in reality, it is not using 'thought' to cut off the knots of affliction, but rather using wisdom to cut them off. Another example is when the Buddha said that merely contemplating can remove greed. In the correct meaning, establish words that follow the meaning, such as using wisdom to cut off afflictions, which is the correct meaning of speech. The name of this Bodhisattva is also like this, such as Avalokiteshvara (Guanshiyin) Bodhisattva, manifesting his virtuous name according to the capacity of virtuous sentient beings, but the Bodhisattva's true merits may not completely match the name, which is establishing meaning in clear speech. However, the Bodhisattva's true merits are also reflected in this clear meaning of speech, which is the clear and correct meaning of speech. The second is based on the teachings of principle (teachings of truth), which is speech based on meaning. Understanding the taste of clothing through tasting, entrusting things to express meaning through understanding meaning, and understanding reality by following appearances, thereby manifesting the Bodhisattva's true merits. The third is based on the teachings of practice, intending to clarify people, showing to those who hear the Dharma that understanding the Dharma is also understanding the intention of people, clarifying the Dharma and informing those who hear the Dharma, understanding people is also understanding the Dharma, just like the name of Vimalakirti (Wu Gou Cheng, 無垢稱), one can know the inconceivable and unobstructed Dharma gate of liberation. Merely hearing Samantabhadra (Pu Xian, 普賢) Bodhisattva, one can know the Dharma gate of the practice of the Dharma realm. Manjusri (Wen Shu Shi Li, 文殊師利), celestial maidens, etc., are all Dharma gates of wonderful wisdom practice. Vajragarbha (Jin Gang Zang, 金剛藏), etc., also want to clarify the practice of Bodhisattvas, all of which are as vast as the Dharma realm, ultimately like space, equal and non-dual, manifesting the true, complete, and profound Dharma gate of the self-nature. Therefore, the names of Bodhisattvas such as Vajragarbha are different. The explanation says that there are roughly five types. The first is establishing names based on causes and conditions, such as Bodhapalana (Pu Tuo Bo Lun, 菩陀波論) Bodhisattva, named Sadaprarudita (Chang Ti, 常啼) Bodhisattva. Originally, when he was a child, his parents called him Sadapalana (Sa Tuo Bo Lun, 薩陀波論), but now because the Bodhisattva often grieves for sentient beings, he is called Sadaprarudita Bodhisattva. The second is establishing names based on the original practice Dharma gate, such as Maitreya (Mi Le, 彌勒) Bodhisattva. In the past, when he was a king, he went to a Samgharama (Seng Qie Lan, 僧伽藍, monastery) and saw that all the Bhikkhus (Bi Qiu, 比丘) sitting in meditation had light, but only one Bhikkhu's light was particularly outstanding. The king asked this Bhikkhu what Samadhi (San Mei, 三昧, meditation) he was practicing, and why his light was so outstanding compared to other Bhikkhus. The Bhikkhu replied, 'I am practicing the treasury of loving-kindness Samadhi, which is the root of all good deeds, so it is so outstanding.' The king therefore made a vow, 'May I always practice loving-kindness Samadhi in the future, and may I attain Buddhahood today,' and he is called Maitreya (Ci Shi, 慈氏).
。亦如燃燈佛昔作國王女。在高樓上見一比丘至於里巷乞油。即問比丘乞油何為。比丘言。我供養佛因即發願。愿未來常以燈明供養佛。今日得佛號曰定光。若據本因名為燃燈也。三者自利修入對治不同。四者德攝益隨化緣差別。如多能何匠隨用立名。五者自體法門皆體會法界以彰因行不同也。德窮海奧名金剛藏菩薩也。利潤無窮名曰寶藏如寶利用也。自體因行入法界如蓮華藏也。妄想勛修明其斷離不名為勝要不斷煩惱而入涅槃性。離非緣飾故名勝藏。是故維摩經云。譬如勝登乃可為勇。如是菩薩兼除一切生老病死。是菩薩之謂明。此菩薩於一切煩惱違煩得無障礙故曰為勝也。曰藏者無為之行能除生死之闇故云曰藏也。圓藏者有為緣集不捨世間行即闇之明故名圓藏也。凈圓藏者自體世間即闇而常明凈中勝出故云凈圓藏也。照一切世間莊嚴藏者。自體內明圓凈大智爾炎殊流故曰照一切世間也。巧妙殊特故曰莊嚴也。德出生故曰莊嚴也。故名為藏也。自體因行名菩薩也。解脫月菩薩者。是解行終心菩薩。未成實證是教所被人請發之首故獨㯹其名也。如是菩薩者。第三大段次明德者之數。無量者位窮有際也。無邊者行周法界也。阿僧祇者。出於□限也。不可思議者。明體非分別離於分別也。不可稱者。釋無量深重不可稱也。
【現代漢語翻譯】 現代漢語譯本 也像燃燈佛（Dīpankara Buddha，過去佛之一）過去做國王的女兒時，在高樓上看見一位比丘（bhikṣu，佛教出家人）在街巷裡乞討油。她就問比丘乞討油做什麼。比丘說：『我供養佛，因此發願，愿未來常常用燈明供養佛。』如今得佛號叫做定光（Dīpankara）。如果根據最初的因緣，就叫做燃燈。 三者，自利修行進入對治的方法不同。 四者，以德行攝受利益眾生，隨順教化的因緣而有差別。就像多能的工匠，隨著用途而立名。 五者，自體法門都體會法界，以此彰顯因地修行不同。德行窮盡深奧，名為金剛藏菩薩（Vajragarbha Bodhisattva）。利潤無窮，叫做寶藏，如同寶物的利用。自體因地修行進入法界，如同蓮華藏（Padmagarbha）。 妄想的熏習修行，表明斷離妄想，不稱為殊勝的要訣，不斷除煩惱而進入涅槃（nirvāṇa）的本性。遠離非真實的裝飾，所以叫做勝藏。因此《維摩經》（Vimalakīrti Nirdeśa Sūtra）說：『譬如勝幢，乃可為勇。』像這樣，菩薩兼能去除一切生老病死。這樣的菩薩才可稱為明。此菩薩於一切煩惱，違逆煩惱而得無障礙，所以稱為勝。稱為藏，是因為無為的修行能夠去除生死的黑暗，所以稱為藏。 圓藏，是有為的因緣聚集，不捨棄世間的修行，即是黑暗中的光明，所以叫做圓藏。 凈圓藏，是自體世間即是黑暗而常常光明清凈，在清凈中殊勝而出，所以叫做凈圓藏。 照一切世間莊嚴藏，是自體內在光明圓滿清凈，大智慧的光焰殊勝流溢，所以叫做照一切世間。 巧妙殊特，所以叫做莊嚴。德行出生，所以叫做莊嚴。所以名為藏。自體因地修行，名為菩薩。 解脫月菩薩（Mukticandra Bodhisattva），是解行將終的菩薩。尚未成就真實的證悟，是教法所度之人，被邀請而首先發問，所以單獨標舉他的名字。 如是菩薩，是第三大段，其次說明德者的數量。無量，是位階窮盡有際。 無邊，是修行周遍法界。 阿僧祇（asaṃkhya），是超出數量的極限。 不可思議，是說明本體並非分別，遠離分別。 不可稱，是解釋無量的深重不可稱量。
【English Translation】 English version It is also like when Dīpankara Buddha (Dīpankara Buddha, one of the past Buddhas) was once the daughter of a king. She saw a bhikṣu (bhikṣu, a Buddhist monastic) begging for oil in the streets from a high tower. She asked the bhikṣu what he was doing with the oil. The bhikṣu said, 'I am making offerings to the Buddha, and therefore I vow that in the future I will always use lamps to make offerings to the Buddha.' Now he has attained Buddhahood and is called Dīpankara. If based on the original cause, he is called the Lamp Lighting Buddha. Thirdly, the methods of self-benefit practice entering into counteraction are different. Fourthly, the virtuous conduct gathers and benefits sentient beings, and there are differences according to the conditions of following the teachings. Just like a versatile craftsman, names are established according to the use. Fifthly, the self-nature Dharma-door all embodies the Dharma realm, thereby demonstrating the differences in the causal practice. The virtuous conduct exhausts the profound, and is named Vajragarbha Bodhisattva (Vajragarbha Bodhisattva). The infinite profit is called Treasure Store, like the use of treasures. The self-nature causal practice enters the Dharma realm, like Padmagarbha (Padmagarbha). The cultivation of delusion indicates the severance of delusion, which is not called the supreme secret; without cutting off afflictions, one enters the nature of nirvāṇa (nirvāṇa). Being far from unreal adornments is called the Victorious Store. Therefore, the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra) says: 'Like a victorious banner, one can be brave.' In this way, the Bodhisattva can also remove all birth, old age, sickness, and death. Such a Bodhisattva can be called bright. This Bodhisattva, in all afflictions, opposes afflictions and obtains no obstacles, so it is called victorious. It is called a store because the non-active practice can remove the darkness of birth and death, so it is called a store. The Perfect Store is the gathering of active conditions, not abandoning worldly practice, which is the light in the darkness, so it is called the Perfect Store. The Pure Perfect Store is the self-nature world, which is darkness but always bright and pure, surpassing and emerging in purity, so it is called the Pure Perfect Store. Illuminating All Worlds Adornment Store is the self-nature inner light, complete and pure, the great wisdom flame surpassing and overflowing, so it is called Illuminating All Worlds. Skillful and unique, so it is called Adornment. Virtuous conduct is born, so it is called Adornment. Therefore, it is called a Store. The self-nature causal practice is called Bodhisattva. Mukticandra Bodhisattva (Mukticandra Bodhisattva) is a Bodhisattva whose understanding and practice are coming to an end. Not yet achieving true realization, he is the person taught by the Dharma, invited to ask the first question, so his name is singled out. Such Bodhisattvas are the third major section, secondly explaining the number of virtuous ones. Immeasurable means the rank exhausts the finite. Boundless means the practice pervades the Dharma realm. Asaṃkhya (asaṃkhya) means exceeding the limit of numbers. Inconceivable means explaining that the essence is not differentiated, being far from differentiation. Unspeakable means explaining that the immeasurable is deep and cannot be measured.
不可量者。釋無邊廣大不可量也。無有分齊者。□阿僧祇不可說者。釋體非分別非一一也。不可說者釋離於分別明非異異也。尋之未必爾。如華嚴經阿僧祇品云。爾時心王菩薩問。云何阿僧祇不可量無分齊無周邊。不可數不可稱量不可思議不可說也。佛告心王菩薩言。百千百千為一拘梨。拘梨拘梨為一不變。不變不變名一那由他。那由他那由他為一鞞婆邏。鞞婆邏鞞婆羅名一作。作作名一勝。來來名一勝。勝勝名一複次。複次複次名一阿婆羅。乃至受受等有一百重數。然後至阿僧祇。阿僧祇后復有二十四重數。此皆是諸佛菩薩法界行用法乃一行曠周。豈可以此相釋無於行數相也。若據起相成義亦無傷也。故世尊為心王菩薩以偈頌曰。不可言說不可說。不可言說諸劫中。說不可說不可盡。此明自體法門。不可言說微塵中。悉有眾生不可說。皆共讚歎普賢德。猶尚不能令窮盡。此明行用德備法門。于彼一一毛道中。有不可說凈佛剎。以不可說莊嚴具。莊嚴彼彼諸佛剎。明理融緣起真性集用法門。于彼一一異色中。放妙光明不可說。于彼一一光明中。出寶蓮華不可說。智慧法門。于彼一一寶蓮華。□□寶葉不可說。于彼一一寶華葉。有微妙色不可說。□□因行法門。金剛寶藏如須彌。清凈具足而莊嚴。□□一一須彌中。有不
【現代漢語翻譯】 現代漢語譯本 『不可量』，解釋為無邊廣大，無法衡量。『無有分齊』，指的是阿僧祇（asamkhya，無數）不可說。解釋為本體並非分別，並非一一對應。『不可說』，解釋為脫離了分別，表明並非既同又異。探究起來未必如此。例如《華嚴經·阿僧祇品》中說：當時，心王菩薩問道：『什麼是阿僧祇、不可量、無分齊、無周邊、不可數、不可稱量、不可思議、不可說呢？』佛告訴心王菩薩說：『百千百千為一拘梨（koti），拘梨拘梨為一不變，不變不變名為一那由他（nayuta），那由他那由他為一鞞婆邏（bimbala），鞞婆邏鞞婆羅名為一作，作作名為一勝，來來名為一勝，勝勝名為一複次，複次複次名為一阿婆羅（abala），乃至受受等有一百重數，然後至阿僧祇。阿僧祇后復有二十四重數。』這些都是諸佛菩薩在法界中修行時所用的方法，乃是一行曠周。怎麼可以用這些數量來解釋沒有行數之相呢？如果根據起相成義來理解，也沒有什麼妨礙。所以世尊為心王菩薩用偈頌說：『不可言說不可說，不可言說諸劫中，說不可說不可盡。』這說明自體法門。『不可言說微塵中，悉有眾生不可說，皆共讚歎普賢德，猶尚不能令窮盡。』這說明行用德備法門。『于彼一一毛道中，有不可說凈佛剎，以不可說莊嚴具，莊嚴彼彼諸佛剎。』說明理融緣起真性集用法門。『于彼一一異色中，放妙光明不可說，于彼一一光明中，出寶蓮華不可說。』智慧法門。『于彼一一寶蓮華，□□寶葉不可說，于彼一一寶華葉，有微妙色不可說。』□□因行法門。『金剛寶藏如須彌（Sumeru，山名），清凈具足而莊嚴。』□□一一須彌中，有不
【English Translation】 English version 『Incalculable』 explains the immeasurable vastness. 『Without limits』 refers to asamkhya (countless) which is inexpressible. It explains that the substance is not differentiated, not one by one. 『Inexpressible』 explains that it is free from differentiation, clarifying that it is neither the same nor different. Investigating it may not necessarily be so. For example, in the 『Asamkhya Chapter』 of the Avatamsaka Sutra (Flower Garland Sutra), it says: At that time, Bodhisattva Heart King asked: 『What is asamkhya, incalculable, without limits, without boundaries, uncountable, unmeasurable, inconceivable, and inexpressible?』 The Buddha told Bodhisattva Heart King: 『A hundred thousand times a hundred thousand is one koti (ten million), a koti times a koti is one vivara (unchanging), vivara times vivara is called one nayuta (ten million), nayuta times nayuta is one bimbala, bimbala times bimbala is called one kankara, kankara times kankara is called one utpala, utpala times utpala is called one padma, padma times padma is called one narakara, up to narakara times narakara, there are one hundred multiples, and then it reaches asamkhya. After asamkhya, there are twenty-four multiples.』 These are all methods used by Buddhas and Bodhisattvas in their practice in the Dharma Realm, which is a vast and comprehensive practice. How can these numbers be used to explain the absence of the characteristic of numerical practice? If understood according to the meaning of arising and accomplishing, there is no harm. Therefore, the World Honored One spoke in verse for Bodhisattva Heart King: 『Inexpressible, inexpressible, inexpressible throughout all kalpas (eons), speaking of the inexpressible cannot be exhausted.』 This explains the Dharma gate of the self-nature. 『In inexpressible dust motes, there are inexpressible sentient beings, all praising the virtues of Samantabhadra (Universal Worthy), yet still unable to exhaust them.』 This explains the Dharma gate of practice, virtue, and completeness. 『In each and every pore, there are inexpressible pure Buddha lands, adorned with inexpressible adornments, adorning each and every Buddha land.』 This explains the Dharma gate of the principle of interpenetration, dependent origination, and the collection and use of true nature. 『In each and every different color, inexpressible wonderful light is emitted, and in each and every light, inexpressible jeweled lotus flowers emerge.』 The Dharma gate of wisdom. 『In each and every jeweled lotus flower, □□ inexpressible jeweled leaves, in each and every jeweled flower leaf, there are inexpressible subtle colors.』 □□ the Dharma gate of causal practice. 『The Vajra (diamond) treasure is like Mount Sumeru (mythical mountain), pure, complete, and adorned.』 □□ In each and every Mount Sumeru, there are not
可說不可說。明功德法門。于彼一一梵音中。□□可說清凈輪。于彼一一法輪中。是不可說修多羅。明真詮法門 此皆明法界行用差別之相。上世尊以長行答心王菩薩。據修對治行集在緣故分數相差別故百千等數也。下以偈答。據自體法界法門行用廣大曠周法界故。有不可說不可說等。豈可以名而俟之。若依三教。此菩薩數者。若據化教直是其事無所表彰也。若依行教悉是菩薩自體法門法也。種種佛國土者。三種世間來故言種種也。集者菩薩行備圓德相著故言集也。金剛藏菩薩而為上首者有二義。一者位窮行㯹德蓋大眾故為首也。二者是一切菩薩行德體實故云為首也。復為首者。宗致興發事由其人故㯹之說法。顯化益時彰之在初故。言金剛藏菩薩而為上首也。
寶藏寫
十地義記卷第一
【現代漢語翻譯】 現代漢語譯本 可說與不可說。闡明功德法門。在那每一個梵音之中，都可宣說清凈法輪。在那每一個法輪之中，都是不可宣說的修多羅（Sutra，經）。闡明真實詮釋的法門。這些都在闡明法界行用的差別之相。 前面世尊用長行文回答心王菩薩（Cittaraja Bodhisattva）。根據修習對治之行，聚集在因緣之中，所以有分數相的差別，因此有百千等數量。下面用偈頌回答。根據自體法界法門，行用廣大，周遍法界，所以有不可說不可說等。怎麼可以用名稱來等待它呢？ 如果依據三教（指佛教內的不同教派或教義），這些菩薩的數量，如果根據化教（教化眾生的教義），直接就是其事，沒有什麼可以表彰的。如果依據行教（修行實踐的教義），全部都是菩薩自體法門之法。種種佛國土，是三種世間（指欲界、色界、無色界）而來，所以說種種。聚集，是菩薩的修行完備，圓滿德行相依附，所以說聚集。 以金剛藏菩薩（Vajragarbha Bodhisattva）作為上首，有兩個含義。一是地位達到極點，修行精深，德行覆蓋大眾，所以作為首領。二是（金剛藏菩薩）是一切菩薩行德的本體和真實，所以稱為首領。再次作為首領，是由於宗旨在其人身上興起和發展，事情由其人而起，所以推崇他說法。顯現教化，利益眾生，在最初就彰顯出來，所以說以金剛藏菩薩作為上首。 寶藏寫 十地義記卷第一
【English Translation】 English version The speakable and the unspeakable. Elucidating the Dharma gate of merit. Within each and every Brahma sound, one can expound the pure Dharma wheel. Within each and every Dharma wheel, there are unspeakable Sutras (Sutra, scriptures). Elucidating the Dharma gate of true interpretation. These all elucidate the differing aspects of the functioning of the Dharmadhatu (Dharmadhatu, the realm of reality). Earlier, the World Honored One answered Cittaraja Bodhisattva (Cittaraja Bodhisattva) with prose. Based on the practice of remedial actions, gathered within conditions, therefore there are differences in fractional aspects, hence there are hundreds of thousands of numbers. Below, the answer is given in verse. Based on the self-nature Dharmadhatu Dharma gate, the functioning is vast and pervasive throughout the Dharmadhatu, therefore there are unspeakable, unspeakable, etc. How can one wait for it with names? If based on the Three Teachings (referring to different schools or doctrines within Buddhism), these numbers of Bodhisattvas, if based on the Teaching of Transformation (doctrines for teaching sentient beings), it is directly the matter itself, with nothing to be praised. If based on the Teaching of Practice (doctrines of practice and cultivation), all are the Dharma of the Bodhisattva's self-nature Dharma gate. The various Buddha lands come from the Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm), hence the term 'various'. Gathering means the Bodhisattva's practice is complete, and perfect virtues are attached, hence the term 'gathering'. Taking Vajragarbha Bodhisattva (Vajragarbha Bodhisattva) as the leader has two meanings. First, the position reaches the extreme, the practice is profound, and the virtues cover the masses, therefore he is the leader. Second, (Vajragarbha Bodhisattva) is the essence and reality of all Bodhisattva practices and virtues, hence he is called the leader. Again, as the leader, it is because the purpose arises and develops in him, and things originate from him, therefore he is revered for expounding the Dharma. Manifesting teachings, benefiting sentient beings, and demonstrating it from the beginning, hence it is said that Vajragarbha Bodhisattva is the leader. Written by Baozang The First Volume of the Commentary on the Ten Stages