X04n0225_華嚴經合論簡要
卍新續藏第 04 冊 No. 0225 華嚴經合論簡要
No. 225-A 李長者華嚴經合論序
此經則天證聖年。三藏實叉難陀奉詔譯也。天冊金輪聖神皇帝序曰。蓋聞造化權輿之首。天道未分。龜龍系象之初。人文始著。雖萬八千歲。同臨有截之區。七十二君。詎識無邊之義。由是人迷四忍。輪迴六趣之中。家纏五蓋。沒溺三塗之下。及夫鷲巖西峙。像駕東驅。慧日法王。超四大而高視。中天調御。越十地以居尊。包括鐵圍。延促沙劫。混太空而為量。豈算數之能窮。入纖芥之微區。匪名言之可述。無得而稱者。其唯大覺歟。朕曩劫植因。叨承佛記。金仙降旨。大云之偈先彰。玉扆披詳。寶雨之文后及加以積善餘慶。俯集微躬。遂得地平天成河清海晏。殊禎絕瑞。既日至而月書。貝葉靈文。亦時臻而歲洽。逾海越漠。獻琛之禮備焉。架險航深。重譯之詞罄矣。大方廣佛華嚴經者。斯乃諸佛之密藏。如來之性海也。緬惟奧義。譯在晉朝。時逾六代。年將四百。一部之典。才獲三萬余言。唯啟半珠。未窺全寶。朕聞其梵本先在於闐國中。遣使奉迎。近方至此。既睹百千之妙頌。乃披十萬之正文。粵以證聖元年。于大遍空寺。親受筆削。敬譯斯文。遂得甘露流津。豫夢庚申之夕。膏雨灑潤。
【現代漢語翻譯】 現代漢語譯本： 《華嚴經合論簡要》李長者序
此經是則天證聖年間，三藏實叉難陀（Śikṣānanda，意為『喜學』）奉詔翻譯的。則天金輪聖神皇帝的序言說：『聽說開天闢地之初，天地尚未分開。龜龍顯現形象之初，人文才開始顯現。雖然經歷萬八千歲，都處在有形有界的區域；七十二位君王，哪裡懂得無邊無際的真義？因此人們迷惑於四種忍受（四忍），在六道輪迴中流轉；被五蓋（五種障礙）纏繞，沉溺於地獄、餓鬼、畜生三惡道之下。等到釋迦牟尼佛在鷲峰山（Gṛdhrakūṭa，又譯作『靈鷲山』）向西聳立，佛陀的法駕向東駛來，智慧的太陽，佛法的君王，超越四大假合之身而高瞻遠矚；在世界中心的調御丈夫（佛的稱號），超越十地菩薩而居於尊位。佛法包括整個鐵圍山（Cakravāḍa，圍繞世界的山），時間可以延長或縮短到沙劫（asaṃkhyeya-kalpa，極長的時間單位）。佛法混同于太空而作為衡量，哪裡是算數能夠窮盡的？進入極微小的區域，也不是言語可以描述的。沒有什麼可以用來稱讚佛的，只有大覺悟者（佛）才能做到。朕在前世種下善因，承蒙佛的授記。金仙（佛）降下旨意，《大云經》的偈頌首先彰顯，在玉座上詳細閱讀，《寶雨經》的經文隨後到來。加上積累善行的餘慶，降臨到我這微薄之身，於是得到地平天成、河清海晏的太平盛世。各種吉祥的徵兆，每天每月都有記載。貝葉經上的靈文，也每年每月都彙集而來。跨越海洋沙漠，進獻珍寶的禮儀完備。克服危險，深入遠航，翻譯經典的言辭詳盡。』《大方廣佛華嚴經》（Mahāvaipulya Buddhāvataṃsaka Sūtra）這部經，是諸佛的秘密寶藏，如來的自性之海。回想這部經的奧義，在晉朝翻譯，時間已經過去六代，將近四百年。一部經典，才得到三萬多字，只開啟了半顆寶珠，沒有窺見全部的寶藏。朕聽說這部經的梵文字先在於闐國（Khotan，古代西域國名）中，派遣使者前去迎請，最近才到達這裡。已經看到百千種美妙的頌歌，於是披閱十萬字的經文正本。于證聖元年，在大遍空寺，親自參與筆削，恭敬地翻譯這部經文。於是得到甘露流淌，預先夢見在庚申之夜，普降甘霖滋潤。
【English Translation】 English version: Li Changzhe's Preface to the Combined Commentary on the Avataṃsaka Sūtra
This sūtra was translated by the Tripiṭaka master Śikṣānanda (meaning 'Joy of Learning') under imperial decree during the Zhengsheng era of Empress Wu Zetian. The preface by the Holy Emperor, the Golden Wheel of Heaven, states: 'It is said that at the beginning of creation, heaven and earth were not yet separated. At the beginning of the manifestation of the tortoise and dragon, human culture began to appear. Although eighteen thousand years have passed, all are within the realm of the finite. How could the seventy-two rulers understand the meaning of the infinite? Therefore, people are deluded by the four kinds of endurance (four kṣānti), transmigrating within the six realms of existence; entangled by the five coverings (five nivaraṇas), they are submerged beneath the three evil paths of hell, hungry ghosts, and animals. When Śākyamuni Buddha stood tall in the west at Gṛdhrakūṭa Mountain (Vulture Peak), and the Buddha's carriage drove eastward, the sun of wisdom, the king of the Dharma, transcended the four great elements and gazed high above; the tamer of beings in the center of the world (an epithet of the Buddha), surpassed the ten bhūmis of bodhisattvas and resided in the position of honor. The Dharma encompasses the entire Cakravāḍa Mountain (the mountain range surrounding the world), and time can be extended or shortened to asaṃkhyeya-kalpas (immeasurably long periods of time). The Dharma is mingled with space and used as a measure; how can calculation exhaust it? Entering the realm of the extremely minute, it cannot be described by words. There is nothing that can be used to praise the Buddha; only the Greatly Awakened One (the Buddha) can do so. I planted good causes in past lives and received the prediction of the Buddha. The Golden Immortal (the Buddha) issued a decree, and the verses of the Mahāmegha Sūtra (Great Cloud Sūtra) were first revealed. Reading in detail on the jade throne, the text of the Ratnamegha Sūtra (Sūtra of the Jewel Cloud) arrived later. In addition, accumulating the remaining blessings of good deeds, they descended upon my humble self, and thus I obtained a peaceful and prosperous world with level ground and clear rivers and seas. Various auspicious omens were recorded daily and monthly. The spiritual texts on palm leaves were also gathered annually and monthly. Crossing oceans and deserts, the ceremonies of offering treasures were complete. Overcoming dangers and venturing deep into the sea, the words of translating the scriptures were exhaustive.' The Avataṃsaka Sūtra (Mahāvaipulya Buddhāvataṃsaka Sūtra), this sūtra is the secret treasure of all Buddhas, the ocean of the self-nature of the Tathāgata. Recalling the profound meaning of this sūtra, it was translated in the Jin dynasty, and time has passed for six generations, nearly four hundred years. Only over thirty thousand words of a scripture were obtained, only half a pearl was opened, and the entire treasure was not seen. I heard that the Sanskrit text of this sūtra was originally in the kingdom of Khotan (an ancient kingdom in the Western Regions), and I sent envoys to welcome it, and it has recently arrived here. I have already seen hundreds of thousands of wonderful verses, and thus I have perused the original text of one hundred thousand words. In the first year of Zhengsheng, at the Great Biankong Temple, I personally participated in the editing and respectfully translated this scripture. Thus, I obtained the flowing of nectar, and I dreamed in advance on the night of Gengshen that sweet rain would fall and moisten everything.
后覃壬戌之辰。式開實相之門。還符一味之澤。豈謂后五百歲。忽逢金口之言。娑婆境中。俄啟珠函之秘乎。至開元中。方山長者李通玄。撰為合論。通玄之自序曰。有情之本。依智海以為源。含識之流。總法身而為體。只為情生智隔想變體殊。達本情亡。知心體合。今此大方廣佛華嚴經者。明眾生之本際。示諸佛之果源。其為本也。不可以功成。其為源也。不可以行得。功亡本就。行盡源成。源本無功能隨緣自在者。即此毗盧遮那也。於是寄位四天。示形八相。菩提場內。現蘭若以始成。普光法堂。處報身之大宅。普賢長子。舉果德于藏身。文殊小男。創啓蒙于金色。以海印三昧。周法界而降靈。用普眼之法門。睹塵中之剎海。依正二報。身土交參。因果兩門體用相徹。以釋天之寶網。彰十剎以重重。取離垢之摩尼。明十身而隱隱。無邊剎境。自他不隔于毫端。十世古今。始終不移于當念。此方如是。十剎同然。聖眾如雲。海會相入。智凡不礙。狀多鏡以納眾形。彼此無妨。若千燈而共一室。出現品內。示因果以結始終。給孤獨園。利人天之明法界。目連鹙子。隔視聽於對顏。六千比丘。啟十明於路上。覺城東際五眾咸臻。古佛廟前同登十智。善財發明導首。用彰來眾齊然。及至大中載。福州開元寺沙門志寧。復以
【現代漢語翻譯】 后覃壬戌之辰，開啟了實相之門，再次符合了一味之澤。難道會想到在後五百歲，忽然遇到佛陀金口之言，在娑婆世界中，突然開啟了珠函的秘密嗎？到了開元年間，方山長者李通玄撰寫了《合論》。李通玄的自序說：『有情眾生的根本，依賴於智慧之海作為源頭；具有意識的眾生，總體以法身為本體。只因爲情慾產生，智慧被隔斷，妄想變化，本體變得不同。達到根本，情慾消亡；認識到心，本體融合。如今這部《大方廣佛華嚴經》，闡明眾生的本源，揭示諸佛的果位之源。它的根本，不可以依靠功德成就；它的源頭，不可以依靠修行獲得。功德消亡，根本自然成就；修行窮盡，源頭自然顯現。源頭和根本沒有功能，隨順因緣而自在，這就是毗盧遮那佛（Vairocana，報身佛）。』於是寄位在四天王處，示現八相成道。在菩提樹下，示現蘭若（Aranya，寂靜處）而開始成就；在普光法堂，處於報身佛的廣大居所。普賢（Samantabhadra）長子，用果德來藏身；文殊（Manjusri）小男，在金色世界開啟啓蒙。以海印三昧，周遍法界而降臨；用普眼的法門，看到微塵中的剎土之海。依報和正報，身土互相交參；因門和果門，本體和作用相互通徹。用釋天（Indra）的寶網，彰顯十剎的重重疊疊；取離垢的摩尼寶珠，闡明十身的隱隱顯現。無邊的剎土境界，自己和他人不隔于毫毛之端；十世的古今，始終不改變于當下的念頭。這個世界如此，十方剎土也是一樣。聖眾如雲，海會互相進入。智慧和凡夫沒有障礙，好像多面鏡子容納眾多形象；彼此沒有妨礙，如同千燈共處一室。在《出現品》中，示現因果來總結始終；在給孤獨園（Jetavana Vihara），利益人天，闡明法界。目連（Maudgalyayana）和舍利弗（Sariputra），隔著視聽而面對面；六千比丘，在路上開啟十明。覺城的東邊，五眾全部到來；古佛廟前，一同證得十智。善財（Sudhana）童子發明引導，用來彰顯未來大眾的齊心。
【English Translation】 In the year Renxu after Hou Tan, the gate of true reality was opened, once again conforming to the grace of oneness. Who would have thought that after five hundred years, one would suddenly encounter the golden words of the Buddha, and in the Saha world (娑婆境中，the world we live in, filled with suffering), the secret of the jeweled casket would suddenly be revealed? During the Kaiyuan era, the elder Li Tongxuan of Fangshan wrote the 'Combined Treatise'. Li Tongxuan's preface states: 'The root of sentient beings relies on the sea of wisdom as its source; the stream of consciousness collectively takes the Dharmakaya (法身，the body of truth) as its essence. It is only because emotions arise, wisdom is separated, and thoughts change, that the essence becomes different. Attain the root, and emotions vanish; realize the mind, and the essence merges. Now, this Great Expansive Buddha Flower Adornment Sutra (大方廣佛華嚴經，the Avatamsaka Sutra) clarifies the origin of sentient beings and reveals the source of the fruition of all Buddhas. Its root cannot be achieved through merit; its source cannot be attained through practice. When merit vanishes, the root is naturally achieved; when practice is exhausted, the source naturally manifests. The source and root have no function, but are free and at ease according to conditions; this is Vairocana (毗盧遮那，the cosmic Buddha).』 Thus, he resided in the realm of the Four Heavenly Kings and manifested the eight aspects of enlightenment. Under the Bodhi tree (菩提樹，the tree under which Buddha attained enlightenment), he manifested the Aranya (蘭若，a quiet place for practice) and began to achieve enlightenment; in the Universal Light Dharma Hall, he resided in the vast abode of the Sambhogakaya (報身，the reward body). The eldest son Samantabhadra (普賢，the Bodhisattva of Great Practice), used the merit of fruition to conceal himself; the young boy Manjusri (文殊，the Bodhisattva of Great Wisdom), initiated enlightenment in the golden world. With the Samadhi of the Ocean Seal, he descended throughout the Dharma realm; with the Dharma gate of Universal Eye, he saw the ocean of lands in the dust. The dependent and principal retributions, body and land, interpenetrate each other; the gate of cause and the gate of effect, essence and function, are mutually thorough. With the jeweled net of Indra (釋天，the lord of gods), he manifested the layers upon layers of the ten lands; taking the Mani jewel of freedom from defilement, he illuminated the hidden manifestation of the ten bodies. The boundless realms of lands, self and other are not separated by the tip of a hair; the past and present of the ten ages, from beginning to end, do not change in the present thought. As it is in this world, so it is in the ten lands. The holy assembly is like clouds, the ocean assembly enters each other. Wisdom and the ordinary are not obstructed, like many mirrors accommodating many images; there is no hindrance between each other, like a thousand lamps sharing one room. In the 'Appearance Chapter', he manifested cause and effect to conclude the beginning and end; in Jetavana Vihara (給孤獨園，a famous Buddhist monastery), he benefited humans and gods, clarifying the Dharma realm. Maudgalyayana (目連，one of the Buddha's chief disciples) and Sariputra (舍利弗，another of the Buddha's chief disciples), faced each other across sight and hearing; six thousand monks, on the road, opened the ten illuminations. On the eastern edge of the city of enlightenment, the five assemblies all arrived; before the temple of the ancient Buddha, they all attained the ten wisdoms. The youth Sudhana (善財，the main character in the Avatamsaka Sutra who seeks enlightenment) initiated guidance, used to manifest the united hearts of the future assembly.'
論入經。仍自述曰華嚴經者。蓋非羅漢結集。亦非小聖傳持。大本華嚴。非佛不能知見。中本華嚴。住地菩薩乃知。小本華嚴。即十萬之偈。今之所傳。只獲四萬五千余偈。經云。如人化心化作佛。化與不化等無異。一切諸佛成菩提。成與不成無差別。善財童子。成道只在一生。六千比丘。發智不由多劫。白牛之駕將悟。即以超于大乘。金色世界現前。文殊之智全證。法華龍女成佛。只在剎那。妙峰見佛光明。初住便登。大唐忻代之間。有長者李通玄。造斯經論四十卷。志寧覽此論文得其大意。今見此方君子。以論與經難為和會。志寧不揆衰邁。將此論文注于經下。使后之覽者。無費乃心。才如開經便得見論。論從第八卷起注入經。兼論與經共成一百二十卷。其會釋七卷。寫附於前。又至乾德歲沙門慧研。又撰為序曰。此教非貝巖所編。乃文殊結集。總三部。一部。有十三千大千世界微塵數偈一四天下微塵數品。一部。有四十九萬八千八百偈一千二百品。一部。有十萬偈四十八品。隱乎龍藏。未擅閻浮。逮從正法光餘年將五百。則第十四代祖師龍樹。運神海藏。觀前二部非世人所及。乃誦後部。歸於五天。傳佈千年。方垂華夏。東晉初譯。地涌靈泉。唐朝次翻。天降甘露。玄宗開元中。太原有逸士李通玄者。窮八十卷
【現代漢語翻譯】 現代漢語譯本： 《論入經》中仍然自述說《華嚴經》（Hua Yan Jing）不是由阿羅漢（Arhat，佛教修行者）結集，也不是由小聖傳持。大本《華嚴經》，不是佛（Buddha）不能知見；中本《華嚴經》，住地菩薩（Bodhisattva）才能知曉。小本《華嚴經》，即十萬偈頌。現在所傳的，只獲得四萬五千余偈。經中說：『如人化心化作佛，化與不化等無異；一切諸佛成菩提（Bodhi，覺悟），成與不成無差別。』善財童子（Sudhana），成道只在一生；六千比丘（Bhiksu，佛教出家男眾），發智不由多劫。白牛之駕將悟，即以超于大乘（Mahayana，佛教宗派）；金色世界現前，文殊（Manjusri，智慧菩薩）之智全證。《法華經》（Lotus Sutra）中龍女成佛，只在剎那。妙峰見佛光明，初住便登。大唐忻代之間，有長者李通玄，造此經論四十卷。志寧覽此論文得其大意，今見此方君子，以論與經難為和會。志寧不揆衰邁，將此論文注于經下，使后之覽者，無費乃心，才如開經便得見論。論從第八卷起注入經，兼論與經共成一百二十卷。其會釋七卷，寫附於前。又至乾德歲沙門（Sramana，出家修行者）慧研，又撰為序說：此教非貝巖所編，乃文殊結集。總三部：一部，有十三千大千世界微塵數偈一四天下微塵數品；一部，有四十九萬八千八百偈一千二百品；一部，有十萬偈四十八品。隱乎龍藏，未擅閻浮（Jambudvipa，我們所居住的這個世界）。逮從正法光餘年將五百，則第十四代祖師龍樹（Nagarjuna），運神海藏，觀前二部非世人所及，乃誦後部，歸於五天，傳佈千年，方垂華夏。東晉初譯，地涌靈泉；唐朝次翻，天降甘露。玄宗開元中，太原有逸士李通玄者，窮八十卷。
【English Translation】 English version: In the 'Treatise on Entering the Sutra,' it is still stated that the Avatamsaka Sutra (Hua Yan Jing) was not compiled by Arhats (Arhat, enlightened disciples) nor transmitted by lesser sages. The complete Avatamsaka Sutra cannot be known or seen by anyone other than a Buddha (Buddha); the intermediate Avatamsaka Sutra is only known by Bodhisattvas (Bodhisattva) who have attained a certain level of realization. The shorter Avatamsaka Sutra consists of one hundred thousand verses. What is currently transmitted only contains over forty-five thousand verses. The sutra says: 'It is like a person transforming their mind to create a Buddha; whether transformed or not, there is no difference. All Buddhas attain Bodhi (Bodhi, enlightenment); whether attained or not, there is no difference.' Sudhana (Sudhana) achieved enlightenment in a single lifetime; six thousand Bhiksus (Bhiksu, Buddhist monks) developed wisdom without requiring many kalpas (aeons). The carriage of the white ox will awaken, immediately surpassing the Mahayana (Mahayana, a major branch of Buddhism); the golden world appears before them, fully verifying the wisdom of Manjusri (Manjusri, the Bodhisattva of Wisdom). In the Lotus Sutra (Lotus Sutra), the Dragon Girl attained Buddhahood in an instant. Upon seeing the Buddha's light, Mount Myo immediately ascended. During the Xin era of the Great Tang Dynasty, there was an elder named Li Tongxuan who created forty volumes of commentaries on this sutra. Zhi Ning read these commentaries and grasped their main ideas, but now sees that gentlemen in this land find it difficult to reconcile the commentaries with the sutra. Zhi Ning, despite his age and frailty, annotates this commentary beneath the sutra, so that future readers may effortlessly understand it, and upon opening the sutra, they can immediately see the commentary. The commentary is inserted into the sutra starting from the eighth volume, combining the commentary and the sutra into one hundred and twenty volumes. The seven volumes of explanations are written and attached at the beginning. Furthermore, during the Qiande era, the Sramana (Sramana, wandering ascetics) Huayan wrote a preface saying: 'This teaching was not compiled by Beiyan, but was compiled by Manjusri. It consists of three parts: one part contains thirteen thousand great chiliocosms of dust-mote verses and one four-continent dust-mote chapter; one part contains four hundred and ninety-eight thousand eight hundred verses and one thousand two hundred chapters; one part contains one hundred thousand verses and forty-eight chapters. It is hidden in the dragon treasury, not yet flourishing in Jambudvipa (Jambudvipa, the continent where humans live). After five hundred years from the remaining years of the Correct Dharma Light, the fourteenth patriarch Nagarjuna (Nagarjuna) used his divine power to access the sea treasury, and seeing that the first two parts were beyond the reach of ordinary people, he recited the latter part, returned to the Five Indies, and transmitted it for a thousand years before it reached China. In the early Eastern Jin Dynasty, a spiritual spring welled up from the earth during the first translation; in the Tang Dynasty, sweet dew fell from the sky during the second translation. During the Kaiyuan era of Emperor Xuanzong, there was a recluse named Li Tongxuan from Taiyuan who exhaustively studied the eighty volumes.'
之真詮。括四十軸之玄論。夜驅神筆。舒玉齒之祥光。日探幽玄。感天童之給膳。張皇教海。羅列義天。大中載無諸。有高僧志寧。緬思後進之披尋。難測法門之豐富。遂合經論文旨相須。然其義類繁衍。未圓品藻。慧研因參雲水。叨覽指歸。敢揾箋毫。厘斯漏略。列經論以標舉。彰教理而相收。義朗文清。不假猊臺而抱帙。神輝智發。何勞鷲嶺以尋師。卓和尚曰備矣。先佛為經。后佛為論。佛志寧合經論而為一。佛慧研厘經論以標綱。皆不過為後代佛子便於觀覽故耳。其用心勤矣。然一百二十卷之繁吾恐一切賢聖。終未敢輕易也。破夏以來。獲聽寧佛者袁文煒。細讀華嚴合論一遍。乃知善說華嚴無如長者。因簡其尤要者錄之。儻有大心眾生。欲乘如來乘直至道場。則此二百紙簡要之論文。便是華嚴無盡藏之法界也。自心是毗盧遮那佛智。自眼是佛文殊根本智。自身是佛普賢差別萬行智。自誦是佛音聲。自聽是佛觀世音力。自語是佛開不二之門。自念是佛不思議神通。自在功德皆佛也。吾何幸身親見之。
No. 225-B 李長者事蹟
李長者諱通玄。莫詳所自。或有詢其本者。但言滄州人。開元二十七年三月望日。曳䇿荷笈。至於太原盂縣西四十里同潁鄉。村名大賢。有高山奴者。尚德慕士。長者
【現代漢語翻譯】 現代漢語譯本： 這是對真諦的深刻詮釋，涵蓋了四十卷的玄妙理論。夜晚，他揮動神筆，展現出如玉齒般祥和的光芒；白天，他探索幽深玄妙的道理，感動得天童前來供膳。他弘揚廣大的佛教教義，羅列出精深的義理。唐大中年間，有高僧志寧（Zhi Ning），他深切考慮到後輩學人難以探尋佛法的豐富內涵，於是將經文和論著的宗旨相互結合。然而，其中的義理類別繁多，尚未完全整理。慧研（Hui Yan）因此參訪各地，有幸拜讀了志寧的著作。他大膽地拿起筆，梳理其中的疏漏之處，列出經論以標明重點，彰顯教理並相互收攝。義理明朗，文辭清晰，無需依靠講經臺也能理解經文，智慧的光輝自然煥發，何必遠赴靈鷲山去尋找老師？卓和尚（Zhuoheshang）說：『已經很完備了。』過去的佛陀著經，後來的佛陀著論，志寧（Zhi Ning）將經和論合二為一，慧研（Hui Yan）梳理經和論以標明綱要，這都是爲了後代的佛弟子便於觀覽。他們的用心是多麼勤勉啊！然而，面對一百二十卷的繁多內容，我恐怕一切賢聖，最終也不敢輕易涉獵。自從夏天以來，有幸聽聞志寧（Zhi Ning）佛法的袁文煒（Yuan Wenwei），仔細閱讀了《華嚴合論》一遍，才知道善於解說《華嚴經》的莫過於李長者（Li Zhangzhe）。因此，他選取了其中最重要的部分記錄下來。如果有發大心的眾生，想要乘坐如來的教法，直達菩提道場，那麼這兩百頁簡要的論文，便是《華嚴經》無盡藏的法界。自心是毗盧遮那佛（Vairocana Buddha）的智慧，自眼是文殊菩薩（Manjusri Bodhisattva）的根本智慧，自身是普賢菩薩（Samantabhadra Bodhisattva）的差別萬行智慧，自誦是佛的聲音，自聽是觀世音菩薩（Avalokitesvara Bodhisattva）的力量，自語是佛開啟不二之門，自念是佛不可思議的神通。一切自在功德都是佛的體現。我何其有幸，能夠親身見到這些。
No. 225-B 李長者事蹟
李長者（Li Zhangzhe）名通玄（Tong Xuan），不清楚他的來歷。有人詢問他的籍貫，他只說是滄州人。開元二十七年三月十五日，他拄著枴杖，揹著書箱，來到了太原盂縣西四十里的同潁鄉。村名叫大賢。有一位名叫高山奴（Gao Shannu）的人，崇尚道德，仰慕賢士。李長者（Li Zhangzhe）
【English Translation】 English version: This is a profound interpretation of the true meaning, encompassing forty volumes of esoteric theories. At night, he wielded his divine pen, radiating auspicious light like jade teeth; during the day, he explored profound and mysterious principles, moving the celestial child to provide meals. He propagated the vast Buddhist teachings, enumerating profound doctrines. During the Daizhong era of the Tang Dynasty, there was a high monk named Zhi Ning, who deeply considered the difficulty for later scholars to explore the rich content of the Dharma, so he combined the tenets of sutras and treatises. However, the categories of doctrines within were numerous and not fully organized. Hui Yan therefore visited various places and was fortunate to read Zhi Ning's works. He boldly picked up his pen, sorted out the omissions, listed the sutras and treatises to mark the key points, and highlighted the teachings and collected them together. The doctrines are clear, the writing is clear, and one can understand the scriptures without relying on a lecture platform. The brilliance of wisdom naturally shines, so why bother going to Vulture Peak to find a teacher? Zhuoheshang said: 'It is already complete.' The Buddhas of the past wrote sutras, and the Buddhas of the future wrote treatises. Zhi Ning combined sutras and treatises into one, and Hui Yan sorted out sutras and treatises to mark the outlines. All of this is for the convenience of later Buddhist disciples to view. How diligent their intentions are! However, facing the vast content of one hundred and twenty volumes, I am afraid that all the sages will ultimately not dare to easily delve into it. Since the summer, Yuan Wenwei, who was fortunate to hear Zhi Ning's Dharma, carefully read the Avatamsaka Combined Treatise once, and then realized that no one is better at explaining the Avatamsaka Sutra than Li Zhangzhe. Therefore, he selected the most important parts of it and recorded them. If there are sentient beings with great aspirations who want to ride the Tathagata's teachings and go straight to the Bodhi field, then these two hundred pages of concise papers are the Dharma realm of the inexhaustible treasury of the Avatamsaka Sutra. One's own mind is the wisdom of Vairocana Buddha, one's own eyes are the fundamental wisdom of Manjusri Bodhisattva, one's own body is the differentiated myriad practices wisdom of Samantabhadra Bodhisattva, one's own recitation is the voice of the Buddha, one's own listening is the power of Avalokitesvara Bodhisattva, one's own speech is the Buddha opening the gate of non-duality, and one's own thought is the inconceivable supernatural power of the Buddha. All free merits are manifestations of the Buddha. How fortunate I am to be able to see these in person.
No. 225-B The Deeds of Li Zhangzhe
Li Zhangzhe, named Tong Xuan, it is not clear where he came from. Someone asked about his origin, and he only said that he was from Cangzhou. On the fifteenth day of the third month of the twenty-seventh year of the Kaiyuan era, he walked with a cane and carried a book box, and came to Tongying Township, forty miles west of Meng County, Taiyuan. The village was called Daxian. There was a man named Gao Shannu, who admired morality and admired virtuous people. Li Zhangzhe
詣其門。山奴諦瞻神儀。知非常器。遂罄折禮接。請歸安居。每旦唯食棗十顆柏葉餅子如匕大者一枚。自爾不交外人。掩室獨處。含毫臨紙。會無虛時。如是三稔。一旦舍山奴。南去五六里。至馬氏古佛堂。自構土室。寓於其側。端居宴默。亦又十年。后復囊挈經書。遵道而去。二十里餘。次韓氏別業。即今冠蓋村焉。忽逢一虎當塗馴伏。如有所待。長者與之曰。吾將著論釋華嚴經。可與吾擇一棲止。言畢虎起。長者徐而撫之。遂將所挈之囊掛于虎背。任其所止。於是虎望神福山原。直下三十餘里。當一土龕前。便自蹲駐。長者旋收囊裝置於龕內。虎乃屢顧妥尾而去。其龕瑩潔圓回。廣袤尋丈。自然而有。非人力成。龕之四旁。舊無泉澗。長者始來之夕。風雷暴作。拔去一古松高三百餘尺。及旦松根之下。化為一潭。深極數尋。回還五十餘步。甘逾瑞露。色奪琉璃。時人號為長者泉。至今澄明。未曾增減。𠍴陽之歲。祈之必應。長者制論之夕。心窮玄奧。口出白光。照耀龕中以代燈燭。居山之後。忽有二女子。容華絕世。皆可笄年。俱衣大布之衣。悉以白巾幪首。姓氏居處。一無所言。常為長者汲水焚香。供給紙筆。卯辰之際。輒具凈饌。甘珍畢備置長者前。齋罷撤器。莫知所止。歷於五祀。曾不闕時。及著論將終遂
【現代漢語翻譯】 現代漢語譯本：他前往山奴的住所。山奴仔細觀察長者的神態儀表，知道他不是普通人，於是非常恭敬地接待他，請他到家中安頓居住。長者每天只吃十顆棗和一塊像勺子那麼大的柏葉餅。從那以後，他不再與外人交往，獨自一人在房間里，不停地寫字，沒有空閑的時候。這樣過了三年，有一天，他離開了山奴，向南走了五六里，到達馬氏古佛堂，自己建造了一個土室，住在旁邊，安靜地坐著，默不作聲，又過了十年。後來，他又帶著經書，沿著道路走了二十多里，到達韓氏的別墅，也就是現在的冠蓋村。忽然遇到一隻老虎擋在路中間，非常溫順，好像在等待什麼。長者對老虎說：『我將要寫論來解釋《華嚴經》，你可以幫我選擇一個住處嗎？』說完，老虎站了起來。長者慢慢地撫摸它，然後把所帶的經書掛在老虎背上，任由它去。於是，老虎朝著神福山的方向走去，一直向下走了三十多里，來到一個土龕前，便蹲在那裡不動了。長者隨即取下經書，放在龕內。老虎回頭看了看，搖著尾巴離開了。那個土龕非常乾淨，呈圓形，大約有一丈見方，是自然形成的，不是人力建造的。龕的四周原本沒有泉水，長者剛來的那天晚上，狂風暴雨，拔掉了一棵三百多尺高的古松。到了早上，松樹根下變成了一個水潭，深達數丈，迴旋五十多步，水比甘露還要甜，顏色像琉璃一樣。當時的人們稱之為長者泉，至今清澈明亮，沒有增減。遇到旱災的時候，向它祈禱必定應驗。長者寫論的時候，心思窮盡玄奧，口中發出白光，照亮龕中代替燈燭。住在山裡之後，忽然來了兩個女子，容貌非常美麗，都到了可以梳頭的年齡，都穿著粗布衣服，用白色的頭巾蒙著頭，姓名和住處，一概不說。她們經常為長者打水、燒香、提供紙筆。每天卯時和辰時之間，總是準備好乾淨的飯菜，各種美味佳餚都擺放在長者面前。齋飯完畢后，她們就撤走餐具，不知道去了哪裡。這樣過了五年，從未間斷。等到長者快要完成著作的時候，她們就…… English version: He went to the residence of Shan Nu (personal name). Shan Nu carefully observed the demeanor of the Elder (referring to the translator), recognizing him as an extraordinary individual. Consequently, he paid his respects with utmost reverence and invited him to reside at his home. Each morning, the Elder consumed only ten dates and a cypress leaf cake, about the size of a spoon. From that point onward, he ceased interaction with outsiders, secluded himself in his room, and continuously engaged in writing, never experiencing idleness. After three years, he departed from Shan Nu and journeyed five or six 'li' (Chinese mile) southward, arriving at the ancient Buddha hall of the Ma family. There, he constructed an earthen chamber for himself, residing beside it in quiet contemplation for another decade. Subsequently, carrying scriptures in a bag, he followed the path for over twenty 'li', reaching the Han family's villa, now known as Guangaicun (place name). Suddenly, he encountered a tiger blocking the road, behaving tamely as if awaiting something. The Elder addressed it, saying, 'I intend to write a treatise explaining the Avatamsaka Sutra (Huayan Jing), could you assist me in selecting a dwelling?' Upon these words, the tiger rose. The Elder gently stroked it and hung the bag containing the scriptures on the tiger's back, allowing it to lead the way. Consequently, the tiger headed towards the Shenfu Mountain (place name), descending over thirty 'li' to a small earthen shrine, where it squatted down. The Elder then retrieved the scriptures and placed them inside the shrine. The tiger glanced back repeatedly, wagged its tail, and departed. The shrine was pristine, circular, and approximately ten 'zhang' (Chinese unit of measurement) in circumference, formed naturally rather than by human construction. Previously, there were no springs or streams around the shrine. On the night of the Elder's arrival, a violent storm raged, uprooting an ancient pine tree over three hundred 'chi' (Chinese unit of measurement) tall. By morning, beneath the roots of the pine, a pool had formed, several 'xun' (Chinese unit of measurement) deep, circling over fifty paces, its water sweeter than ambrosia and its color resembling lapis lazuli. People at the time called it the Elder's Spring, and it remains clear and bright to this day, without increase or decrease. In years of drought, prayers offered to it are invariably answered. On the nights the Elder composed his treatise, his mind delved into profound mysteries, and white light emanated from his mouth, illuminating the shrine in place of lamps. After residing in the mountains, two women suddenly appeared, their beauty unparalleled, both of marriageable age. They were clad in coarse cloth garments and wore white scarves covering their heads. They revealed nothing of their names or residences. They regularly fetched water, burned incense, and provided paper and brushes for the Elder. Between the hours of Mao (5-7 am) and Chen (7-9 am), they invariably prepared pure meals, presenting a complete array of delicacies before the Elder. After the meal, they would clear away the dishes, vanishing without a trace. This continued for five years without fail. As the Elder neared the completion of his treatise, they then...
【English Translation】 English version: He went to the residence of Shan Nu (personal name). Shan Nu carefully observed the demeanor of the Elder (referring to the translator), recognizing him as an extraordinary individual. Consequently, he paid his respects with utmost reverence and invited him to reside at his home. Each morning, the Elder consumed only ten dates and a cypress leaf cake, about the size of a spoon. From that point onward, he ceased interaction with outsiders, secluded himself in his room, and continuously engaged in writing, never experiencing idleness. After three years, he departed from Shan Nu and journeyed five or six 'li' (Chinese mile) southward, arriving at the ancient Buddha hall of the Ma family. There, he constructed an earthen chamber for himself, residing beside it in quiet contemplation for another decade. Subsequently, carrying scriptures in a bag, he followed the path for over twenty 'li', reaching the Han family's villa, now known as Guangaicun (place name). Suddenly, he encountered a tiger blocking the road, behaving tamely as if awaiting something. The Elder addressed it, saying, 'I intend to write a treatise explaining the Avatamsaka Sutra (Huayan Jing), could you assist me in selecting a dwelling?' Upon these words, the tiger rose. The Elder gently stroked it and hung the bag containing the scriptures on the tiger's back, allowing it to lead the way. Consequently, the tiger headed towards the Shenfu Mountain (place name), descending over thirty 'li' to a small earthen shrine, where it squatted down. The Elder then retrieved the scriptures and placed them inside the shrine. The tiger glanced back repeatedly, wagged its tail, and departed. The shrine was pristine, circular, and approximately ten 'zhang' (Chinese unit of measurement) in circumference, formed naturally rather than by human construction. Previously, there were no springs or streams around the shrine. On the night of the Elder's arrival, a violent storm raged, uprooting an ancient pine tree over three hundred 'chi' (Chinese unit of measurement) tall. By morning, beneath the roots of the pine, a pool had formed, several 'xun' (Chinese unit of measurement) deep, circling over fifty paces, its water sweeter than ambrosia and its color resembling lapis lazuli. People at the time called it the Elder's Spring, and it remains clear and bright to this day, without increase or decrease. In years of drought, prayers offered to it are invariably answered. On the nights the Elder composed his treatise, his mind delved into profound mysteries, and white light emanated from his mouth, illuminating the shrine in place of lamps. After residing in the mountains, two women suddenly appeared, their beauty unparalleled, both of marriageable age. They were clad in coarse cloth garments and wore white scarves covering their heads. They revealed nothing of their names or residences. They regularly fetched water, burned incense, and provided paper and brushes for the Elder. Between the hours of Mao (5-7 am) and Chen (7-9 am), they invariably prepared pure meals, presenting a complete array of delicacies before the Elder. After the meal, they would clear away the dishes, vanishing without a trace. This continued for five years without fail. As the Elder neared the completion of his treatise, they then...
爾絕跡。謹按華嚴舊傳。東晉三藏佛䭾䟦陀羅。于江都謝司空寺譯經。有二青衣童子。忽自庭沼而出。承事梵僧。爇香添瓶。不離座右。每欲將夕。還潛沼中。日日皆然。率為常事。及譯畢寫凈。沉默無跡。長者感通事符曩昔。長者身長七尺二寸。廣眉朗目。丹唇紫肥。長髯美茂。修臂圓直。發彩紺色。毛端右旋。質狀無倫。風姿持異。殊妙之相靡不具足。首冠樺皮之冠。身披麻衣。長裙博袖。散腰而行。亦無韋帶。居常跣足。不務將迎。放曠人天。無所拘制。忽一日出山。訪舊址之里。適值墅人聚族合樂。長者遍語之曰。汝等好住。吾將歸去。眾乃罷樂驚惶相顧。咸皆惻愴。必謂長者卻還滄州。揮涕同詞。懇請留止。長者曰。縱在百年。會當歸去。於是舉眾。卻送長者入山。至其龕所復語之曰。去住常然耳。汝等可各還家。及眾旅踵之頃。嵐霧四起。景物不分。行路之人咸共駭異。翌日長叟結徒。登山禮候。但見姿容端儼。已坐化于龕中矣。時當三月二十八日。報齡九十六。有一巨蛇。蟠當龕外。張目呀口。不可向近。眾乃歸誠致祝。某等今欲收長者全身將營殯藏。乞潛威靈愿得就事。蛇因攝形不現。耆舊潸泣輿荷。擇地于大山之陰。累石為墳。即神福山逝多蘭若。今方山是也。初長者隱化之日。及成墳之時。煙雲
【現代漢語翻譯】 現代漢語譯本：他斷絕了所有塵世的軌跡。根據《華嚴經舊傳》記載，東晉時期的三藏法師佛馱跋陀羅（Buddhabhadra，意為覺賢）在江都謝司空寺翻譯佛經。有兩位身穿青衣的童子，忽然從庭院的水池中出現，服侍這位梵僧。他們點燃香，新增凈水瓶中的水，從不離開他的座位左右。每當傍晚時分，他們就潛回水池中。每天都是這樣，成為慣例。等到翻譯完畢，經文謄寫乾淨后，他們就沉默無跡地消失了。這位長者的感應事蹟與過去的事情相符。長者身高七尺二寸，寬眉大眼，嘴唇紅潤飽滿，鬍鬚又長又美。他的手臂修長圓潤筆直，頭髮呈紺青色，毛髮的末端向右旋轉，他的體態和容貌舉世無雙，風度和姿態與衆不同，各種殊勝美妙的相貌都具備了。頭上戴著樺樹皮做的帽子，身上穿著麻布衣服，寬大的長裙和袖子，隨意地繫在腰間，也沒有腰帶。平時總是赤著腳。不注重迎來送往，放曠於人世間，不受任何拘束。有一天，他忽然走出山，去拜訪以前居住的地方。恰好遇到村裡的人們聚集在一起奏樂。長者對他們說：『你們好好地住在這裡吧，我要回去了。』眾人聽了，停止奏樂，驚慌地互相看著，都感到非常悲傷。他們都認為長者要回到滄州，含著眼淚，異口同聲地懇求他留下。長者說：『即使我再活一百年，終究還是要回去的。』於是大家一起送長者回山，到他的住所后，長者又對他們說：『離去和留下都是很自然的事情，你們可以各自回家了。』等到眾人離開后不久，山中升起濃厚的雲霧，什麼都看不清楚，趕路的人們都感到非常驚異。第二天，村裡的老人們結伴登山拜訪，只見長者姿態端正莊嚴，已經在他的住所中坐化了。時間是三月二十八日，享年九十六歲。有一條巨大的蛇，盤踞在住所外面，張著眼睛，張著嘴巴，無法靠近。眾人於是虔誠地祈禱說：『我們現在想收拾長者的遺體，準備安葬，懇請您收斂威靈，讓我們能夠順利地完成這件事。』蛇於是收斂了身形，不再出現。老人們含著眼淚，抬著長者的遺體，選擇在大山的陰面，用石頭堆積成墳墓，這就是神福山的逝多蘭若（Jetavana Vihara，意為祇樹給孤獨園），也就是現在的方山。當初長者隱化之日，以及墳墓建成之時，煙雲籠罩。 English version: He severed all traces of the mundane world. According to the old transmission of the Avatamsaka Sutra, during the Eastern Jin Dynasty, the Tripiṭaka master Buddhabhadra (meaning 'Wise and Auspicious') translated scriptures at Xie Sikong Temple in Jiangdu. Two boys dressed in green robes suddenly emerged from the pond in the courtyard, attending to the Sanskrit monk. They lit incense and replenished the water in the water bottle, never leaving his side. Every evening, they would retreat back into the pond. This happened daily, becoming a regular occurrence. Once the translation was completed and the scriptures were neatly copied, they silently disappeared without a trace. The elder's miraculous events corresponded with past events. The elder was seven feet two inches tall, with broad eyebrows and bright eyes, red lips, and a full, beautiful beard. His arms were long, round, and straight, his hair was dark blue, and the ends of his hair curled to the right. His form and appearance were unparalleled, his demeanor and bearing were extraordinary, and he possessed all kinds of excellent and wondrous features. He wore a birch bark hat on his head and a hemp robe on his body, with wide, long sleeves, loosely tied at the waist, without a belt. He usually went barefoot. He did not concern himself with greetings and farewells, living freely among humans and gods, without any restrictions. One day, he suddenly left the mountain to visit the village where he used to live. He happened to encounter the villagers gathered together, making music. The elder said to them, 'Live well here, I am going back.' The people stopped playing music, looked at each other in alarm, and felt very sad. They all thought that the elder was returning to Cangzhou, and with tears in their eyes, they pleaded with him to stay. The elder said, 'Even if I live for another hundred years, I will eventually have to return.' So everyone accompanied the elder back to the mountain. When they reached his hermitage, the elder said to them again, 'Leaving and staying are natural occurrences, you can all go home.' Soon after the people left, thick clouds and fog rose in the mountains, obscuring everything. The travelers were all amazed. The next day, the elders of the village went up the mountain together to pay their respects, only to see the elder sitting upright and dignified, already having passed away in his hermitage. The date was the twenty-eighth day of the third month, and he was ninety-six years old. A giant snake coiled outside the hermitage, with its eyes open and its mouth agape, making it impossible to approach. The people then sincerely prayed, saying, 'We now wish to collect the elder's body and prepare for burial. We beseech you to restrain your divine power so that we may be able to complete this task smoothly.' The snake then concealed its form and disappeared. The elders, weeping, carried the elder's body and chose a place on the shady side of the mountain, piling stones to make a tomb. This is the Jetavana Vihara (meaning 'Anathapindika's Park') of Shenfu Mountain, which is now Fangshan. On the day the elder passed away, and when the tomb was completed, smoke and clouds enveloped the area.
【English Translation】 He severed all traces of the mundane world. According to the old transmission of the Avatamsaka Sutra, during the Eastern Jin Dynasty, the Tripiṭaka master Buddhabhadra (meaning 'Wise and Auspicious') translated scriptures at Xie Sikong Temple in Jiangdu. Two boys dressed in green robes suddenly emerged from the pond in the courtyard, attending to the Sanskrit monk. They lit incense and replenished the water in the water bottle, never leaving his side. Every evening, they would retreat back into the pond. This happened daily, becoming a regular occurrence. Once the translation was completed and the scriptures were neatly copied, they silently disappeared without a trace. The elder's miraculous events corresponded with past events. The elder was seven feet two inches tall, with broad eyebrows and bright eyes, red lips, and a full, beautiful beard. His arms were long, round, and straight, his hair was dark blue, and the ends of his hair curled to the right. His form and appearance were unparalleled, his demeanor and bearing were extraordinary, and he possessed all kinds of excellent and wondrous features. He wore a birch bark hat on his head and a hemp robe on his body, with wide, long sleeves, loosely tied at the waist, without a belt. He usually went barefoot. He did not concern himself with greetings and farewells, living freely among humans and gods, without any restrictions. One day, he suddenly left the mountain to visit the village where he used to live. He happened to encounter the villagers gathered together, making music. The elder said to them, 'Live well here, I am going back.' The people stopped playing music, looked at each other in alarm, and felt very sad. They all thought that the elder was returning to Cangzhou, and with tears in their eyes, they pleaded with him to stay. The elder said, 'Even if I live for another hundred years, I will eventually have to return.' So everyone accompanied the elder back to the mountain. When they reached his hermitage, the elder said to them again, 'Leaving and staying are natural occurrences, you can all go home.' Soon after the people left, thick clouds and fog rose in the mountains, obscuring everything. The travelers were all amazed. The next day, the elders of the village went up the mountain together to pay their respects, only to see the elder sitting upright and dignified, already having passed away in his hermitage. The date was the twenty-eighth day of the third month, and he was ninety-six years old. A giant snake coiled outside the hermitage, with its eyes open and its mouth agape, making it impossible to approach. The people then sincerely prayed, saying, 'We now wish to collect the elder's body and prepare for burial. We beseech you to restrain your divine power so that we may be able to complete this task smoothly.' The snake then concealed its form and disappeared. The elders, weeping, carried the elder's body and chose a place on the shady side of the mountain, piling stones to make a tomb. This is the Jetavana Vihara (meaning 'Anathapindika's Park') of Shenfu Mountain, which is now Fangshan. On the day the elder passed away, and when the tomb was completed, smoke and clouds enveloped the area.
凝布。巖谷震盪。有二白鶴哀唳當空。二鹿相叫連夕。其餘飛走悲鳴滿山。鄉原之人相率變服。追攀孺慕。若喪所天。每當建齋。即墳上云起。七七如是。至大曆九年二月六日。有僧廣超。于逝多蘭若。獲長者所著論二部。一是大方廣佛新華嚴經論四十卷。一是十二緣生解迷顯智成悲十明論一卷。傳寫揚顯。遍於並汾。廣超門人道光。能繼師志。肩負二論。同遊燕趙。昭示淮泗。使後代南北學人悉得參關論文宗承長者。皆超光二僧流佈之功。比歲僧元覘。特抵方山。求長者遺蹟。初禮石墳。次尋龕趾。龕前有松三株。俱是長者手植。長者將化之月。一株遂枯。至今二株。常有靈鶴結巢于頂。又于壽陽南界解愁村。遇李士源者。乃傳論僧廣超之猶子也。示長者真容圖。瞻禮而回。斯為滿愿矣。
云居散人馬支篡錄
No. 225
大方廣佛華嚴經合論簡要卷之一
唐滄州長者李通玄合論
明溫陵長者李 贄簡要
明吳興後學董廣𥌓閱正第一明依教分宗第二明依宗教別第三明教義差別第四明成佛同別第五明見佛差別第六明說教時分第七明凈土權實第八明攝化境界第九明因果延促第十明會教始終
○第一明依教分宗者
夫如來成道。體應真源理事二門。一多相徹。智境
圓寂。何法不周。只為器有差殊。軌儀各異。始終漸頓隨根不同。設法應宜大小全別。時分因果延促不同。化佛本身施詮各異。國土凈穢增減不同。地位因果自有投分。創學之流。未諳教跡。執權成實。迷不進修。若不咸舉眾宗類其損益。無以了其迷滯者矣。今略分十法。以辯闡獻。使得學者知宗。遷權就實不滯其行。速證菩提。
一小乘戒經為情有為宗。為如來創為凡夫造業處說是應作是不應作。舍者善不捨者不善。如此立教未為實有。如此有教。且約凡情虛妄之處。橫計諸惡。以教制之。令生人天。是故戒序云。若欲生天上。及生人中者。常當護戒足。勿令有毀損。眾生有為。作業虛妄。非實得故。生人天無常。虛妄非實。未得法身智身。非為實有宗。且為情有宗。于小乘中為軌持教也。如華嚴經持戒即不然。經云。身是梵行耶。身業四威儀乃至佛法僧十眾七遮和尚羯磨壇場等。是梵行耶。如是諦觀。求梵行者。了不可得。是故名為清凈梵行。如梵行品說。如是清凈行者。名持佛性戒。得佛法身故。乃至初發心時。便成正覺。與佛體齊。理事平等。混真法界。如是持戒。不見自身能持戒者。不見他身有破戒者。非凡夫行。非聖賢行。不見自身發菩提心。不見諸佛成等正覺。若好若惡。若有少法可得。不名菩
【現代漢語翻譯】 現代漢語譯本： 圓寂（Nirvana，涅槃）。什麼法沒有周遍？只因爲眾生的根器有差別，修行的軌則和儀式各有不同。從開始到最終的漸悟和頓悟，都隨著根性的不同而變化。爲了適應不同的情況，佛陀設立的教法，無論是大乘還是小乘，都完全不同。時間、因果的延續和速成也不同。化身佛和本身佛所施行的教義和詮釋也各不相同。國土的清凈和污穢，以及增益和損減也不同。地位和因果，各有其相應的歸屬。剛開始學習的人，不熟悉佛教的教義和發展歷程，執著于權教和實教，迷惑而不能進步。如果不全面地考察各個宗派的類別及其損益，就無法瞭解他們的迷惑和停滯之處。現在簡略地分為十法，來辨別和闡明，使得學習的人瞭解宗派，捨棄權教而歸於實教，不滯留在原有的修行中，迅速證得菩提（Bodhi，覺悟）。 一、小乘戒經是為情有為宗。認為如來（Tathagata，佛陀）最初是為凡夫造業之處而說，什麼是應該做的，什麼是不應該做的。捨棄惡行的是善，不捨棄惡行的是不善。像這樣立教，還不是真正的實有。像這樣的有教，只是針對凡夫的虛妄之處，橫加計較諸多的惡行，用戒律來制約他們，使他們能夠轉生到人道或天道。所以戒序中說：『如果想要生到天上，以及生到人間，應當常常守護戒律，不要讓它有毀損。』眾生的行為是有為的，所造的業是虛妄的，不是真實得到的。所以生到人道或天道是無常的，虛妄的，不是真實的。沒有得到法身和智身，不是真正的實有宗。只是為情有宗。在小乘中是作為軌持的教法。如《華嚴經》中持戒就不是這樣。《華嚴經》說：『身體是梵行嗎？身業、四威儀，乃至佛法僧三寶、十眾、七遮、和尚、羯磨、壇場等，是梵行嗎？』像這樣仔細地觀察，尋求梵行的人，最終是不可得的。所以名為清凈梵行。如《梵行品》所說。像這樣清凈修行的人，名為持佛性戒。因為得到佛的法身。乃至初發心的時候，便成就正覺，與佛的本體齊等，理事平等，混同于真如法界。像這樣持戒，不見自身是能持戒者，不見他身有破戒者。不是凡夫的修行，也不是聖賢的修行。不見自身發菩提心，不見諸佛成等正覺。如果好，如果惡，如果有一點點法可以得到，就不能稱為菩
【English Translation】 English version: Nirvana (Parinirvana). What Dharma (law, teaching) is not pervasive? It is only because beings' capacities differ, and their practices and rituals vary. From the beginning to the end, gradual and sudden enlightenment changes according to different dispositions. To adapt to different situations, the Buddha's teachings, whether Mahayana or Hinayana, are completely different. The duration of time, cause and effect, and the speed of attainment also differ. The teachings and interpretations of the manifested Buddha and the original Buddha are also different. The purity and impurity of the land, as well as the increase and decrease, are also different. Positions and causes and effects each have their corresponding affiliations. Those who are just beginning to learn are not familiar with the doctrines and development of Buddhism, clinging to expedient and real teachings, confused and unable to progress. If we do not comprehensively examine the categories of various schools and their gains and losses, we will not be able to understand their confusion and stagnation. Now, I will briefly divide it into ten Dharmas to distinguish and clarify, so that learners can understand the schools, abandon the expedient teachings and return to the real teachings, not be stagnant in their original practice, and quickly attain Bodhi (enlightenment). 1. The Hinayana precepts are based on the 'sentient existence' (情有為) school. It believes that the Tathagata (Buddha) initially spoke for the place where ordinary people create karma, what should be done and what should not be done. Abandoning evil deeds is good, and not abandoning evil deeds is bad. Establishing teachings in this way is not yet truly real. Such teachings only target the delusions of ordinary people, arbitrarily calculating many evil deeds, and using precepts to restrain them, so that they can be reborn in the human or heavenly realms. Therefore, the preface to the precepts says: 'If you want to be born in heaven, and to be born among humans, you should always protect the precepts and not let them be damaged.' The actions of sentient beings are conditioned, and the karma created is illusory, not truly obtained. Therefore, being born in the human or heavenly realms is impermanent, illusory, and not real. Not having obtained the Dharma body and wisdom body is not a truly real school. It is only a 'sentient existence' school. In Hinayana, it is a teaching that serves as a guide. As the precepts in the Avatamsaka Sutra are not like this. The Avatamsaka Sutra says: 'Is the body a pure conduct? Are the physical actions, the four dignities, and even the Buddha, Dharma, and Sangha, the ten assemblies, the seven prohibitions, the abbot, the karma, and the mandala, etc., pure conduct?' Observing carefully in this way, those who seek pure conduct are ultimately unattainable. Therefore, it is called pure conduct. As said in the 'Pure Conduct' chapter. Those who practice purely in this way are called holders of the Buddha-nature precepts. Because they have obtained the Dharma body of the Buddha. Even at the time of the initial aspiration, they attain perfect enlightenment, equal to the Buddha's essence, with principle and phenomena being equal, and merging into the realm of true reality. Holding precepts in this way, one does not see oneself as the holder of the precepts, nor does one see others as breakers of the precepts. It is not the practice of ordinary people, nor is it the practice of sages. One does not see oneself generating the Bodhi mind, nor does one see all Buddhas attaining perfect enlightenment. If it is good, if it is bad, if there is even a little Dharma that can be obtained, it cannot be called Bo
提。不名凈行。當如是觀。如是性戒即法身也。法身者即如來智慧也。如來智慧者即正覺也。是故不同小乘。有取捨故。
二如梵網經菩薩戒。為情有及真俱示為宗。如來為凡夫之中有大心眾生樂行慈悲欣求佛果者。說盧舍那佛為本身。千百億為化身。頓令識末還本。行經言。若人受佛戒。即入諸佛位。位同大覺已。真是諸佛子。即為性戒故。即為真宗。此乃為大心眾生頓示法身性戒。下劣者得漸。一教應二根。如是千百億。各接微塵眾。俱來至我所。明舍權而就實。此為實有教。雖然立實有宗。不同華嚴經毗盧遮那所說。此經仍隨化身所化。方來至本身也。圓教之宗。一下頓示本身本法界大智報身因果理事齊彰。
三般若教。為說空彰實為宗。為如來初為人天凡夫說二乘教。繫著理事俱實。不能離障。為說空教。破所繫著。故般若經中。說十八種空法。世間三寶四諦三世等一切皆空。空亦空。廣如經說。此乃空卻無明諸障等業。無明總盡。障業皆無。自性涅槃自然顯著。此為真有。不名空宗。雖然為真有。所說教門多有成壞故。未可為圓。如華嚴經。具報相好莊嚴。能虛能實。當部之內。當品之中。十十菩薩等。上下自相綸貫。空有之法不獨孤行。又以普賢文殊。上下交參。理事相徹。互相交映。一部
【現代漢語翻譯】 提。不名為凈行。應當這樣觀察。這樣的性戒就是法身。法身就是如來的智慧。如來的智慧就是正覺。因此不同於小乘，因為小乘有取捨。
二、如《梵網經》(Brahmajala Sutra)菩薩戒，以情有和真俱示為宗旨。如來為凡夫之中有大心眾生，樂於行慈悲，欣求佛果的人，說盧舍那佛(Locana Buddha)為本身，千百億為化身。頓時令其認識到末還本。經中說：『若人受佛戒，即入諸佛位，位同大覺已，真是諸佛子。』這就是性戒的緣故，就是真宗。這是為大心眾生頓時開示法身性戒，下劣者可以漸悟。一教應二根。像這樣千百億化身，各自接引微塵般的眾生，都來到我這裡。表明捨棄權宜之法而歸於真實。這是實有教。雖然立實有宗，但不同於《華嚴經》(Avatamsaka Sutra)中毗盧遮那佛(Vairocana Buddha)所說。此經仍然隨順化身所教化，方能來到本身。圓教的宗旨，在於一下頓示本身本法界大智報身因果理事齊彰。
三、般若教，以說空彰顯實有為宗旨。如來最初為人天凡夫說二乘教，執著于理事俱實，不能脫離障礙。所以說空教，破除所執著。因此《般若經》(Prajnaparamita Sutra)中，說十八種空法，世間三寶、四諦、三世等一切皆空。空也空。詳細的如經中所說。這是空掉無明諸障等業，無明完全消盡，障業都沒有了，自性涅槃自然顯現。這是真有，不稱為空宗。雖然爲了真有，所說的教門多有成壞，所以不可稱為圓。如《華嚴經》，具足報身相好莊嚴，能虛能實。當部之內，當品之中，十十菩薩等，上下自相貫穿，空有的法不單獨執行。又以普賢(Samantabhadra)、文殊(Manjusri)，上下交相參與，理事相互通徹，互相交相輝映，一部經...
【English Translation】 To lift. It is not called pure conduct. One should observe in this way. Such precepts of nature are the Dharmakaya (法身, Dharma Body). The Dharmakaya is the wisdom of the Tathagata (如來, Thus Come One). The wisdom of the Tathagata is the perfect enlightenment. Therefore, it is different from the Hinayana (小乘, Lesser Vehicle), because the Hinayana has acceptance and rejection.
Second, like the Bodhisattva precepts in the Brahmajala Sutra (梵網經, Brahma's Net Sutra), it takes both emotional existence and true existence as its principle. The Tathagata, for those sentient beings with great minds among ordinary people who are happy to practice loving-kindness and compassion and joyfully seek the fruit of Buddhahood, speaks of Locana Buddha (盧舍那佛, the embodiment of the universal principle) as the original body, and hundreds of billions as the manifested bodies. Instantly, it enables them to realize the return to the origin. The sutra says: 'If a person receives the Buddha's precepts, he enters the position of all Buddhas. Once his position is the same as the Great Enlightenment, he is truly a son of all Buddhas.' This is because of the precepts of nature, and it is the true sect. This is to instantly reveal the precepts of the Dharmakaya nature to sentient beings with great minds, while those of inferior capacity can gradually awaken. One teaching responds to two roots. Like this, hundreds of billions of manifested bodies each receive countless sentient beings like dust particles, and they all come to me. It clarifies abandoning the expedient and embracing the real. This is the teaching of real existence. Although it establishes the sect of real existence, it is different from what Vairocana Buddha (毗盧遮那佛, the universal Buddha) said in the Avatamsaka Sutra (華嚴經, Flower Garland Sutra). This sutra still follows the teachings of the manifested bodies, so that one can come to the original body. The principle of the perfect teaching is to instantly reveal the original body, the original Dharma realm, the great wisdom Sambhogakaya (報身, Reward Body), and the simultaneous manifestation of cause, effect, principle, and phenomena.
Third, the Prajna (般若, Wisdom) teaching takes explaining emptiness to reveal reality as its principle. The Tathagata initially spoke the Two Vehicles teaching to humans, gods, and ordinary people, who were attached to the reality of both principle and phenomena, and could not escape obstacles. Therefore, he spoke the teaching of emptiness to break through attachments. Thus, in the Prajnaparamita Sutra (般若經, Perfection of Wisdom Sutra), it speaks of eighteen kinds of emptiness, that everything such as the Three Jewels, the Four Noble Truths, and the Three Times are all empty. Emptiness is also empty. As the sutra says in detail. This is to empty out ignorance and all obstacles, etc. When ignorance is completely exhausted and all obstacles are gone, the self-nature Nirvana naturally manifests. This is true existence, and it is not called the sect of emptiness. Although it is for true existence, the teachings spoken often have success and failure, so it cannot be called perfect. Like the Avatamsaka Sutra, it fully possesses the adornments of the Sambhogakaya, being able to be empty and able to be real. Within the section, within the chapter, the ten times ten Bodhisattvas, etc., are interconnected from top to bottom, and the laws of emptiness and existence do not operate in isolation. Furthermore, Samantabhadra (普賢, Universal Worthy) and Manjusri (文殊, Gentle Glory) participate in each other from top to bottom, principle and phenomena are mutually penetrating, and they reflect each other, one sutra...
之典品品相徹。句句相參。一品之中。四十品經同入。一言之內。十萬之頌齊麾。一成即一切成。一壞即一切壞。總以性齊時齊行齊故。如上等齊。說法亦齊。如是齊故。如今成佛。與三世佛齊成佛故。為無三世故。為無時故。不同彼教成壞別時故。因果前後故。
四解深密經。為不空不有宗。如來說于有教空教之後。說此一部之教。和會有無二見。為不空不有。即說九識為純凈無染識。如瀑水流生多波浪。諸波浪等以水為依。五六七八等識。皆以阿陀那識為依故。如彼波浪以水為依。深密經云。如善鏡面。若有一影生緣現前。唯一影起。若二若多影生緣現前。有多影起。非此鏡面轉變為影。亦無受用滅盡可得。此明五六七八識所依第九凈識處也。又云。如是菩薩雖由法住。智為依止。為建立故。此經意。欲令于識處便明識體本唯真智故。如彼瀑流不離水體而生波浪。又如明鏡依彼凈體無所分別舍多影像。不礙有而常無故。如是自心所現識相。不離本體無作凈智。所現影相。都無自他內外等執。任用隨智。無所分別。以破空有二系。為不空不有故。深密經頌曰。阿陀那識甚深細。一切種子如瀑流。我于凡愚不開演。恐彼分別執為我。阿陀那識甚深細者。引彼凡流就識成智。不同二乘及漸始學菩薩破相成空。不同
{ "translations": [ "現代漢語譯本", "典品品相徹底貫通，句句互相參照。一部之中，四十部經的內容都融入其中。一言之內，十萬首讚歌一同揮舞。成就一個，就等於成就一切；毀壞一個，就等於毀壞一切。總而言之，是因為自性平等、時間平等、行為平等。如同上面所說的平等，說法也平等。因為這樣平等，所以如今成佛，與過去、現在、未來三世諸佛同時成佛。因為沒有過去、現在、未來三世的分別，因為沒有時間的限制，所以不同於其他教派有成住壞空的階段，以及因果報應的先後順序。", "", "《解深密經》（Samdhinirmocana Sutra）。是不空不有宗的經典。如來在宣講有教和空教之後，宣講這部經典，調和有和無兩種觀點，達到不空不有的境界。其中說到第九識是純凈無染的識。就像瀑布流水產生許多波浪，所有波浪都以水為依託，第五識、第六識、第七識、第八識等識，都以阿陀那識（Ālaya-vijñāna，藏識）為依託。就像那些波浪以水為依託。《解深密經》說，就像一面好的鏡子，如果有一個影像產生的因緣出現，就只有一個影像產生；如果有兩個或多個影像產生的因緣出現，就會有多個影像產生。不是這面鏡子轉變成影像，也沒有受用和滅盡可以得到。這說明了第五識、第六識、第七識、第八識所依託的第九凈識的所在。經中又說，菩薩雖然依靠法而住，但以智慧為依託，爲了建立（正見）的緣故。這部經的用意，是想讓人們在認識識的所在之處，就能明白識的本體本來就是真正的智慧。就像瀑布流水不離開水體而產生波浪，又像明鏡依靠它清凈的本體，不分別捨棄眾多影像，不妨礙有的存在而常常是空的。像這樣，自心所顯現的識相，不離開本體無作的清凈智慧，所顯現的影像，都沒有自己、他人、內外等的執著，任憑運用，隨順智慧，沒有分別。以此來破除空和有這兩種束縛，達到不空不有的境界。《解深密經》的偈頌說：阿陀那識非常深細，一切種子像瀑布一樣流動。我不在凡夫愚人面前開演，恐怕他們分別執著認為是『我』。阿陀那識非常深細，是引導那些凡夫俗子成就智慧，不同於二乘（Śrāvaka，聲聞和Pratyekabuddha，緣覺）以及剛開始學習的菩薩，通過破除表相來成就空性。不同於他們。" ], "english_translations": [ "English version", "The categories and qualities of the scriptures are thoroughly interconnected, with each sentence referring to others. Within one category, the content of forty scriptures is integrated. Within one word, a hundred thousand hymns are simultaneously waved. Achieving one is equivalent to achieving all; destroying one is equivalent to destroying all. In summary, it is because of the equality of nature, the equality of time, and the equality of conduct. Just as the equality mentioned above, the teachings are also equal. Because of this equality, achieving Buddhahood now is simultaneous with the Buddhas of the past, present, and future. Because there is no distinction of past, present, and future, because there is no limitation of time, it is different from other schools that have stages of formation, existence, destruction, and emptiness, as well as the sequence of cause and effect.", "", "The Samdhinirmocana Sutra (解深密經). Belongs to the doctrine of neither emptiness nor existence. The Tathagata (如來) , after teaching the doctrines of existence and emptiness, taught this scripture to harmonize the two views of existence and non-existence, reaching the state of neither emptiness nor existence. It speaks of the ninth consciousness (Ālaya-vijñāna, 阿陀那識) as a pure and undefiled consciousness. Like a waterfall producing many waves, all waves rely on water. The fifth, sixth, seventh, and eighth consciousnesses all rely on the Ālaya-vijñāna. Just as those waves rely on water, the Samdhinirmocana Sutra says, 'Like a good mirror, if a condition arises for one image to appear, only one image arises; if conditions arise for two or more images to appear, multiple images arise. It is not that the mirror transforms into the image, nor is there any enjoyment or extinction to be obtained.' This explains the location of the ninth pure consciousness on which the fifth, sixth, seventh, and eighth consciousnesses rely. The sutra also says, 'Thus, although a Bodhisattva (菩薩) dwells by the Dharma (法), they rely on wisdom for the sake of establishing (right view).' The intention of this sutra is to enable people to understand that the essence of consciousness is originally true wisdom when they recognize the location of consciousness. Just as a waterfall produces waves without leaving the water body, and like a bright mirror relies on its pure essence, without discriminating and abandoning numerous images, it does not hinder existence and is always empty. In this way, the appearances of consciousness manifested by one's own mind do not leave the original, uncreated, pure wisdom. The manifested images have no attachment to self, others, inside, outside, etc., allowing for free use, following wisdom, without discrimination. This is to break the two bonds of emptiness and existence, reaching the state of neither emptiness nor existence. The verse in the Samdhinirmocana Sutra says: 'The Ālaya-vijñāna is very deep and subtle, all seeds flow like a waterfall. I do not reveal it to ordinary fools, fearing they will discriminate and cling to it as \'self\'.' The Ālaya-vijñāna is very deep and subtle, guiding those ordinary people to achieve wisdom, different from the Śrāvaka (聲聞) and Pratyekabuddha (緣覺) of the Two Vehicles, as well as the Bodhisattvas who are just beginning to learn, by breaking appearances to achieve emptiness. Different from them." ] }
凡夫系而實有。不同彼。故不空不有。何法不空。為智慧隨緣照機利物故。何法不有。為智正隨緣時無性相故。無生住滅故。以是義故。名不空不有。此經雖復如是。於心識之處。令知空有無二。華嚴經則不然。但彰本身本法界一真之根本智佛體用故。混真性相法報之海。直為上上根人。頓示佛果德一真法界本智。以為開示悟入之門。不論隨妄而生識等。是故華嚴教門。直彰本體用法界佛果門。直授上根凡夫。令其悟入。不同深密經中安立五六七八九識施設權門。如深密經權施第九阿陀那識。意有異途。為二乘之人久厭惡生死。修空滅識。直趣空寂。及漸學菩薩樂空增勝。但有一分慈悲。未證法身佛性根本。但以空門而為所乘。六波羅蜜而為行相。初對治門。還同二乘無常不凈白骨微塵等觀。方入空觀。二乘趣滅。菩薩留生。以空無我等觀。折伏我法不令增長。以是義故。解深密經。方便安立七八識外。別說九識為純凈識。云七八識。以凈識為依止故。未即直為說第八種子識為如來藏者。為彼學徒畏苦習故。若說業種恒真。生怖難信。是故權且安立第九阿陀那識為凈識。欲令不滅識性長大菩提故。是故維摩經云。未具佛法。亦不滅受而取證也。受既不滅。想識亦然。如楞伽經。直為根熟者。說第八識業種為如來藏。維
摩經云。塵勞之疇為如來種。大修道之士品類異途。解行差殊。千端萬別。除二乘之外。菩薩之乘有四品不同。一修空無我菩薩。二漸見佛性菩薩。三頓見佛性菩薩。四以如來自性清凈智。以五位加行。起差別智。滿普賢行。成大慈悲菩薩。究竟不出剎那際。充滿十方佛果門。如華嚴經。有一類菩薩。經百千億那由他劫。行六波羅蜜。不生佛家。猶名假名菩薩。以雖見佛性未彰智業。猶名假名菩薩也。
五楞伽經。以五法三自性八識二無我為宗。彼經于南海中楞伽山說。其山高峻。下瞻大海。傍無門戶。得神通者堪能升往。乃表心地法門。無修無證者方能升也。下瞻大海。表心海本自清凈。因境風所轉。識浪波動。欲明達境自空。心海自寂。心境俱寂。事無不照。直為根熟菩薩。頓說種子業識為如來藏。異彼二乘滅識趣寂者故。亦為異彼般若修空菩薩樂空增勝者故。直明識體本性全真。便成智用故。了真即識成智。異彼深密經意別立九識。接引初根。漸令留惑。長大菩提故。不令其心植種于空。亦不令其心如彼敗種也。解深密經。乃是入惑之初門。楞伽維摩。直示惑之本實。楞伽即明八識為如來藏。凈名即觀身實相觀佛亦然。凈名與楞伽略同。深密經文。與此二部少別。如華嚴經不爾。佛身及境界法門行相懸自
【現代漢語翻譯】 現代漢語譯本： 《摩訶般若波羅蜜經》中說，眾生的煩惱即是如來的種子。大修行道之人的品類和途徑各不相同，理解和修行存在差異，千頭萬緒，萬種區別。除了聲聞乘和緣覺乘之外，菩薩乘有四種不同的品類：一是修習空性和無我的菩薩；二是漸次見到佛性的菩薩；三是頓悟見到佛性的菩薩；四是以如來自性清凈的智慧，通過五位加行（資糧位、加行位、見道位、修道位、究竟位），生起差別智，圓滿普賢菩薩的行愿，成就大慈大悲的菩薩。最終都不會超出剎那的界限，充滿十方佛的果地法門。如同《華嚴經》所說，有一類菩薩，經過百千億那由他劫（極長的時間單位）修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若），卻不生於佛家，仍然被稱為假名菩薩。因為雖然見到了佛性，但沒有彰顯智慧和事業，所以仍然被稱為假名菩薩。 《楞伽經》以五法（名、相、分別、正智、如如）、三自性（遍計所執性、依他起性、圓成實性）、八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）、二無我（人無我、法無我）為宗旨。這部經是在南海中的楞伽山（Sri Lanka）上宣說的，那座山高大險峻，下面可以俯瞰大海，旁邊沒有門戶，只有得到神通的人才能升上去，這是爲了表明心地法門，只有無修無證的人才能升上去。從下面俯瞰大海，表明心海本來就是清凈的，因為外境的風所轉動，識浪才會波動。想要明白通達外境本性是空，心海自然就會寂靜，心和境都寂靜，那麼事事物物沒有不能照見的。直接為根器成熟的菩薩，頓悟宣說種子業識就是如來藏（Tathagatagarbha），不同於那些二乘人滅除意識而趨向寂滅，也不同於那些修習般若空性的菩薩，他們樂於空性而更加執著于空性。直接闡明識體的本性完全是真，便成就智慧的作用。了悟真如即是轉識成智，不同於《解深密經》另外建立第九識（阿摩羅識），接引初學根器的人，逐漸讓他們保留迷惑，增長菩提。不讓他們的心在空性中植下種子，也不讓他們的心像那些壞掉的種子一樣。 《解深密經》是進入迷惑的最初的門徑，《楞伽經》和《維摩經》直接揭示迷惑的根本實相。《楞伽經》闡明八識就是如來藏，《凈名經》（維摩詰所說經）則是觀察身實相，觀佛也是這樣。《凈名經》與《楞伽經》大致相同，《解深密經》的經文，與這兩部經稍微有些不同。不像《華嚴經》那樣，佛身以及境界法門行相差別很大。
【English Translation】 English version: The Maha Prajna Paramita Sutra says, 'The defilements of sentient beings are the seeds of the Tathagata (Thus Come One).' The categories and paths of great practitioners of the Way are different, and there are differences in understanding and practice, with thousands of ends and myriad distinctions. Apart from the Sravaka Vehicle (Vehicle of Hearers) and the Pratyekabuddha Vehicle (Vehicle of Solitary Buddhas), the Bodhisattva Vehicle has four different categories: first, Bodhisattvas who cultivate emptiness and non-self; second, Bodhisattvas who gradually see the Buddha-nature (Buddha-dhatu); third, Bodhisattvas who suddenly see the Buddha-nature; and fourth, those who use the pure wisdom of the Tathagata's self-nature, through the five stages of practice (accumulation stage, application stage, seeing stage, cultivation stage, ultimate stage), generate differentiated wisdom, perfect the vows and practices of Samantabhadra Bodhisattva (Universal Virtue Bodhisattva), and achieve the Bodhisattva of great compassion. Ultimately, they do not go beyond the limit of a ksana (instant), filling the Dharma-gate of the Buddha's fruition in the ten directions. As the Avatamsaka Sutra (Flower Garland Sutra) says, there is a type of Bodhisattva who, after practicing the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) for hundreds of thousands of nayutas (extremely long time units) of kalpas (aeons), are not born into the Buddha's family and are still called nominal Bodhisattvas. Because although they have seen the Buddha-nature, they have not manifested wisdom and activity, they are still called nominal Bodhisattvas. The Lankavatara Sutra takes the Five Dharmas (name, form, discrimination, right knowledge, suchness), Three Self-Natures (imaginary nature, dependent nature, perfected nature), Eight Consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness), and Two Non-Selves (selflessness of persons, selflessness of phenomena) as its tenets. This sutra was spoken on Mount Lanka (Sri Lanka) in the Southern Sea. That mountain is high and steep, overlooking the sea below, and has no gates on the sides. Only those who have attained supernatural powers can ascend to it. This is to indicate the Dharma-gate of the mind-ground, which only those who have no cultivation and no attainment can ascend. Looking down at the sea from below indicates that the sea of mind is originally pure, but because of the wind of external objects, the waves of consciousness fluctuate. If you want to understand that the nature of external objects is empty, the sea of mind will naturally be still. When both mind and object are still, then everything will be illuminated. Directly for Bodhisattvas with mature roots, it suddenly speaks of the seed-karma consciousness as the Tathagatagarbha (Buddha-womb), which is different from those of the Two Vehicles who extinguish consciousness and tend towards stillness, and also different from those Bodhisattvas who cultivate emptiness in Prajna (wisdom) and are fond of emptiness and increase their attachment to it. It directly clarifies that the nature of the consciousness-body is completely true, and thus achieves the function of wisdom. Understanding Suchness is transforming consciousness into wisdom, which is different from the Samdhinirmocana Sutra (Explanation of the Profound Secrets Sutra), which separately establishes the Ninth Consciousness (Amala consciousness) to receive beginners and gradually allow them to retain delusion and increase Bodhi (enlightenment). It does not allow their minds to plant seeds in emptiness, nor does it allow their minds to be like those rotten seeds. The Samdhinirmocana Sutra is the initial gateway to entering delusion. The Lankavatara Sutra and the Vimalakirti Sutra directly reveal the fundamental reality of delusion. The Lankavatara Sutra clarifies that the Eight Consciousnesses are the Tathagatagarbha, and the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra) observes the real aspect of the body, and the observation of the Buddha is also the same. The Vimalakirti Sutra is roughly the same as the Lankavatara Sutra. The text of the Samdhinirmocana Sutra is slightly different from these two sutras. It is not like the Avatamsaka Sutra, where the Buddha's body and the aspects of the realm Dharma-gate are very different.
不同。說彼楞伽經即是化身所說。境界即是穢土山峰所居。法門說識境界為真。問答即以大慧菩薩為首。化身明教是權。大慧且論簡擇。如華嚴經教。佛身即是本真法報。境界即是華藏所居。法門即是佛果法界為門。問答即是文殊普賢理事智之妙用。五位行相因果互融。十剎十身體徹相入。
六維摩經。不思議為宗。維摩經與華嚴十種別。
一凈土莊嚴別。如維摩經中所說凈土。如來以足指按地。即三千大千世界。若千百千珍寶嚴飾。譬如寶莊嚴佛無量功德寶莊嚴土。一切大眾嘆未曾有。而皆自見坐寶蓮華。而未說無盡佛剎莊嚴等事在一毫塵中。如華嚴經中。具說十佛毗盧遮那境界。十蓮華藏世界海。有無盡世界海。重重相入。一塵之內。有無盡世界海圓滿。十方佛境界眾生境界。互相涉入不相障礙。眾寶莊嚴如光如影。廣如經說。不但獨言三千大千世界之所嚴凈。
二佛身諸相報化別。說此維摩經。是三十二大人之相化佛所說。說華嚴經佛。是九十七大人之相。及十華藏世界海微塵數大人之相。實報如來所說。
三不思議德神通別。維摩經說菩薩神通。以小室之內。能容三萬二千師子之座。各各高八萬四千由旬。八千菩薩。五百聲聞。百千天人。維摩詰置其右手掌。擎其大眾。往詣庵園。
【現代漢語翻譯】 現代漢語譯本：
《楞伽經》（Laṅkāvatāra Sūtra）與《華嚴經》（Avataṃsaka Sūtra）不同。《楞伽經》說是化身佛所說，境界是穢土山峰所居，法門說識境界為真，問答以大慧菩薩（Mahāmati）為首，化身明教是權宜之說，大慧菩薩且論簡擇。而《華嚴經》所教，佛身是本真法報，境界是華藏世界（Garbhadhātu）所居，法門是佛果法界為門，問答是文殊菩薩（Mañjuśrī）和普賢菩薩（Samantabhadra）理事智的妙用，五位行相因果互融，十剎十身體徹相入。 《維摩經》（Vimalakīrti Nirdeśa Sūtra）以不思議為宗。《維摩經》與《華嚴經》有十種區別： 一、凈土莊嚴的區別。《維摩經》中所說凈土，如來以足指按地，即三千大千世界，用千百千珍寶嚴飾，譬如寶莊嚴佛（Ratnavyūha）無量功德寶莊嚴土，一切大眾嘆未曾有，都自見坐在寶蓮華上。而未說無盡佛剎莊嚴等事在一毫塵中。而《華嚴經》中，具說十佛毗盧遮那佛（Vairocana）境界，十蓮華藏世界海，有無盡世界海，重重相入，一塵之內，有無盡世界海圓滿，十方佛境界眾生境界，互相涉入不相障礙，眾寶莊嚴如光如影，廣如經說，不單單說三千大千世界之所嚴凈。 二、佛身諸相報化區別。《維摩經》說是三十二大人之相化佛所說。《華嚴經》說是九***人之相，及十華藏世界海微塵數大人之相，實報如來所說。 三、不思議德神通區別。《維摩經》說菩薩神通，以小室之內，能容三萬二千師子之座，各各高八萬四千由旬，八千菩薩，五百聲聞（Śrāvaka），百千天人，維摩詰（Vimalakīrti）置其右手掌，擎其大眾，往詣庵園。
【English Translation】 English version:
The Laṅkāvatāra Sūtra is different from the Avataṃsaka Sūtra. The Laṅkāvatāra Sūtra says it was spoken by the Nirmāṇakāya (transformation body) Buddha, the realm is where the defiled lands and mountains reside, the Dharma-gate says that the realm of consciousness is true, the questions and answers are headed by Mahāmati (Great Wisdom Bodhisattva), the clear teaching of the transformation body is expedient, and Mahāmati discusses selection. The Avataṃsaka Sūtra teaches that the Buddha's body is the fundamental true Dharma-kāya and Sambhogakāya, the realm is where the Garbhadhātu (Womb Realm) resides, the Dharma-gate is the Dharma-realm of the Buddha-fruit as the gate, the questions and answers are the wonderful function of principle, phenomena, wisdom, and action of Mañjuśrī (Manjushri Bodhisattva) and Samantabhadra (Universal Virtue Bodhisattva), the five positions of practice, characteristics, cause, and effect interpenetrate, and the ten lands and ten bodies thoroughly enter each other. The Vimalakīrti Nirdeśa Sūtra takes the inconceivable as its principle. The Vimalakīrti Sūtra has ten differences from the Avataṃsaka Sūtra: 1. The difference in the adornment of the Pure Land. The Pure Land spoken of in the Vimalakīrti Sūtra is that when the Tathāgata pressed the ground with his toe, it became three thousand great thousand worlds, adorned with thousands upon thousands of precious treasures, like the land adorned with the immeasurable meritorious treasures of Ratnavyūha (Adorned with Jewels) Buddha, and all the assembly exclaimed that they had never seen anything like it, and they all saw themselves sitting on jeweled lotus flowers. But it did not speak of the adornment of endless Buddha-lands and other things within a single mote of dust. In the Avataṃsaka Sūtra, it fully describes the realm of the ten Buddhas Vairocana (Illuminator), the ten Lotus Treasury World Seas, with endless world seas, interpenetrating layer upon layer, within a single mote of dust, there is the completeness of endless world seas, the realms of the Buddhas of the ten directions and the realms of sentient beings, interpenetrating each other without obstruction, adorned with countless treasures like light and shadow, as extensively described in the sutra, not merely speaking of the adornment and purification of the three thousand great thousand worlds. 2. The difference between the Nirmāṇakāya and Sambhogakāya of the Buddha's body and various forms. The Vimalakīrti Sūtra says that it was spoken by the Nirmāṇakāya Buddha with the thirty-two marks of a great man. The Avataṃsaka Sūtra says that it was spoken by the Sambhogakāya Tathāgata with the nine *** marks of a person, and the number of great men's marks equal to the dust motes in the ten Lotus Treasury World Seas. 3. The difference in inconceivable virtues and supernatural powers. The Vimalakīrti Sūtra says that the Bodhisattva's supernatural powers are such that within a small room, it can accommodate thirty-two thousand lion thrones, each eighty-four thousand yojanas high, eight thousand Bodhisattvas, five hundred Śrāvakas (Hearers), and hundreds of thousands of devas (gods). Vimalakīrti (Spotless Fame) placed them in his right palm and carried the assembly to the Ambara garden.
又以手斷取東方妙喜佛國。來至此土。示于大眾。送還本處。如是神變。且為權教聲聞菩薩等。見道未實。自他未亡。所現神變。依根所見。皆有往來分劑限量。又是一時之間。聖意以神力變化。起諸小根。令漸增進故。非是法爾力故。如華嚴經中。以自本覺。自覺本心。身心性相與佛無異。無有內外往來諸見。是故毗盧遮那佛。不移本處而身遍坐一切道場。十方來眾。不移本處而隨化往。都無來去。亦無神力所致。是故經中每言。以佛神力及法如是力者。以佛神力。推佛為尊。法如是故。惟其本德。都無變化。即一一眾生身諸毛孔之內。周遍十方。不同權教。以其神力。分劑往來。擎來送去。致斯妄見。違本法身。障真菩提本覺性智。是故凈名菩薩現斯神變已。方陳實教。維摩經云。觀身實相。觀佛亦然。我觀如來。前際不來。后際不去。今則不住。是故權教小見。樂欲希奇。菩薩稱根。粗施接引。令生樂學。方授實門。不可以執化成真恒迷智眼。有作之法難成。隨緣無作易辦。作者勞而無功。不作隨緣自就無功之功。功不虛棄。有功之功。功皆無常。多劫積修。終歸敗壞。不如一念緣起無生。超彼三乘權學等見。
四所設法門對根別。維摩經對二乘根。令迴向菩提入大乘。又對大乘中滯凈菩薩悲智未滿者。
【現代漢語翻譯】 現代漢語譯本 又以手斷取東方妙喜佛國（Abhirati，意為『離欲』或『妙樂』佛國），來到這個世界，展示給大眾觀看，然後又送回原來的地方。這樣的神通變化，只是爲了那些權教（方便教法）的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、菩薩（Bodhisattva，立志成佛的修行者）等等，他們的見道（證悟）還不真實，未能泯滅自我的執著。所以他們所見的神通變化，是依據各自的根器所見，都有往來和分界的概念。 而且，在同一時間，聖人的意念以神通力變化，啓發那些根器較弱的人，使他們逐漸進步，所以這並非是法爾（事物本來的樣子）的力量。如同《華嚴經》中所說，以自己本來的覺悟，自覺本心，身心性相與佛沒有差異，沒有內外往來這些見解。因此，毗盧遮那佛（Vairocana，光明遍照佛）不移動本來的位置，而身形卻遍佈一切道場。十方來眾，也不移動本來的位置，而隨著佛的教化前往。都沒有來去，也不是神通力所致。所以經中常常說，『以佛的神力』以及『法本來的力量』，用佛的神力，是推崇佛的尊貴，法本來的樣子，就是它本來的德性，都沒有變化。就在每一個眾生身上的每一個毛孔之內，周遍十方。這不同於權教，用他們的神通力，分界往來，拿來送去，導致這些虛妄的見解，違背了本來的法身（Dharmakāya，佛的法性之身），障礙了真正的菩提（Bodhi，覺悟）本覺性智（本有的覺悟之智慧）。 因此，維摩詰菩薩（Vimalakīrti）展現這些神通變化之後，才闡述真實的教義。《維摩經》說：『觀察身體的真實相狀，觀察佛也是這樣。』我觀察如來，過去沒有來，未來沒有去，現在也沒有停留。因此，權教的小見，喜歡追求稀奇。菩薩根據眾生的根器，先用粗淺的教法接引，使他們產生學習的興趣，然後才傳授真實的法門。不可以執著于變化而認為它是真實的，這樣會永遠迷惑智慧的眼睛。有作為的方法難以成就，隨順因緣的無為法容易辦到。有作為的人勞累而沒有功效，不作為而隨順因緣自然成就，這是沒有功勞的功勞，功勞不會白費。有功勞的功勞，功勞都是無常的，多劫積累的修行，最終也會敗壞，不如一念緣起無生，超越那些三乘（聲聞乘、緣覺乘、菩薩乘）權教的學習等見。 四、所設立的法門針對不同的根器而有所區別。《維摩經》針對二乘（聲聞乘、緣覺乘）的根器，使他們迴向菩提（覺悟），進入大乘（Mahāyāna）。又針對大乘中滯留在清凈境界的菩薩，他們悲心和智慧還未圓滿。
【English Translation】 English version He then used his hand to sever the Abhirati Buddha Land (Abhirati, meaning 'delightful' or 'joyful' Buddha Land) in the East, brought it to this world, showed it to the assembly, and then sent it back to its original place. Such miraculous transformations are only for those of the provisional teachings, such as Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (those who aspire to become Buddhas), whose understanding of the path is not yet complete, and who have not yet extinguished the attachment to self. Therefore, the miraculous transformations they see are based on their respective capacities, and all have the concepts of coming and going, and divisions. Moreover, at the same time, the sage's intention transforms with supernatural power, inspiring those with weaker faculties, causing them to gradually progress, so this is not the power of Dharma itself (the inherent nature of things). As it is said in the Avataṃsaka Sūtra, with one's own original enlightenment, one is aware of one's own original mind, and the nature and characteristics of body and mind are no different from the Buddha, without the views of inner and outer, coming and going. Therefore, Vairocana Buddha (the Buddha of all-pervading light) does not move from his original position, but his body pervades all the Bodhimaṇḍas (places of enlightenment). The assembly coming from the ten directions also does not move from their original positions, but follows the Buddha's teachings. There is no coming and going, nor is it caused by supernatural power. Therefore, the sūtras often say, 'with the Buddha's supernatural power' and 'the power of the Dharma as it is,' using the Buddha's supernatural power to extol the Buddha's nobility, and the Dharma as it is, is its original virtue, without any transformation. Within each pore of every sentient being's body, it pervades the ten directions. This is different from the provisional teachings, which use their supernatural power to divide and go back and forth, bringing and sending, leading to these false views, violating the original Dharmakāya (the body of the Dharma), obstructing true Bodhi (enlightenment) and the innate wisdom of enlightenment. Therefore, after Vimalakīrti Bodhisattva displayed these miraculous transformations, he then expounded the true teachings. The Vimalakīrti Sūtra says: 'Observe the true nature of the body, and observe the Buddha in the same way.' I observe the Tathāgata (the Thus-Come One), who has not come from the past, will not go to the future, and does not abide in the present. Therefore, the small views of the provisional teachings like to pursue the rare and wonderful. The Bodhisattva, according to the capacities of sentient beings, first uses superficial teachings to guide them, causing them to develop an interest in learning, and then imparts the true Dharma. One should not cling to transformation and think it is real, for this will forever delude the eyes of wisdom. Methods of action are difficult to achieve, while non-action that accords with conditions is easy to accomplish. Those who act labor without effect, while non-action that accords with conditions naturally succeeds, this is the merit of no merit, and the merit will not be wasted. The merit of merit is all impermanent, and the cultivation accumulated over many kalpas (eons) will eventually be destroyed, it is better to have one thought of arising from conditions and non-birth, surpassing those views of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and provisional teachings. 4. The established Dharma gates differ according to different capacities. The Vimalakīrti Sūtra is aimed at the capacities of the two vehicles (Śrāvakayāna, Pratyekabuddhayāna), causing them to turn towards Bodhi (enlightenment) and enter the Mahāyāna (Great Vehicle). It is also aimed at Bodhisattvas in the Mahāyāna who are stuck in pure realms, whose compassion and wisdom are not yet complete.
令其進修。即如眾香世界諸來菩薩眾。欲還本土。請佛世尊。愿賜少法。如來依根。見彼菩薩滯于凈土悲智心劣。便為說法。令學有盡無盡解脫門。云不離大慈。不捨大悲。深發一切智心而不忽忘。教化眾生終不厭倦。於四攝法常念順行。在諸禪定如地獄想。于生死中如園觀想。見來求者如善師想。令且漸修增長悲智。未即一下頓示佛門。未即說言十住初心便成正覺。未即示其廣大妙事。皆有分劑故。
五諸有來眾聞法別。維摩經中所有來眾。除文殊慈氏等大菩薩眾舍利弗等影響聲聞。餘外來眾。總是三乘之中權學之眾。漸令增進。未說圓滿諸佛本乘。華嚴經中所有來眾。皆是乘如來乘。佛智果德自體法身。具普賢行。而隨影現十方剎海。一切道場還成如來所乘本法。無有一個三乘根機。設有三乘根機。如盲如聾。不知不覺。猶如盲人對於日月。猶如聾人聽天樂音。如業貧人對天寶藏。如大福德處於地獄。亦如餓鬼臨大海邊。與佛同德同身。終不能信。不覺不知。別求佛見。故經云。佛子設有菩薩。于無量百千億那由他劫。行六波羅蜜。修習種種菩提分法。若未聞此如來不思議功德法門。我時聞已不信不解。不順不入。不得名為真實菩薩。以不能生如來家故。如維摩經中。娑婆之眾彼此未亡。香積諸徒垢凈全在
【現代漢語翻譯】 現代漢語譯本：讓他們繼續進修。就像眾香世界前來的各位菩薩一樣，他們想要返回自己的本土，於是請求佛世尊賜予一些教法。如來根據他們的根器，見到這些菩薩執著于凈土，悲心和智慧都比較薄弱，就為他們說法，讓他們學習有盡和無盡的解脫之門，教導他們『不離大慈，不捨大悲，深刻發起一切智心而不忘記，教化眾生永遠不厭倦，對於四攝法常常想著去順應實行，在各種禪定中如同身處地獄一般警惕，在生死輪迴中如同在花園觀賞一般自在，見到前來求法的人如同見到善知識一般恭敬』，讓他們先逐漸修行，增長悲心和智慧，不要一下子就全部展示佛法，不要立刻就說十住位的初心就能成就正覺，不要立刻就展示廣大微妙之事，一切都有次第和分寸。
五、各種前來聽法的大眾有所區別。《維摩經》中所有前來聽法的大眾，除了文殊（Manjushri，智慧的象徵）、彌勒（Maitreya，未來佛）等大菩薩，以及舍利弗（Sariputra，智慧第一的聲聞弟子）等影響聲聞之外，其餘前來聽法的大眾，都是三乘（聲聞乘、緣覺乘、菩薩乘）之中權巧方便學習的修行者，（佛陀）逐漸引導他們進步，沒有說圓滿的諸佛本乘（唯一佛乘）。《華嚴經》中所有前來聽法的大眾，都是乘坐如來乘（唯一佛乘）的，他們具有佛智果德、自體法身，具備普賢（Samantabhadra，大行愿）的行愿，並且隨著（佛陀的）應化身顯現在十方剎海的一切道場，都成爲了如來所乘的根本之法，沒有一個是三乘根機的。即使有三乘根機的，也如同盲人、聾人一樣，不知不覺。就像盲人面對日月，聾人聽著天上的音樂，如同貧窮的人面對天上的寶藏，如同大福德之人身處地獄，也像餓鬼來到大海邊一樣。他們與佛具有相同的功德和法身，最終也不能相信，不能覺察，另外尋求佛的知見。所以經中說：『佛子，假如有菩薩，在無量百千億那由他劫的時間裡，修行六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、般若），修習種種菩提分法，如果沒有聽聞如來不可思議功德法門，我當時聽了也不會相信、不理解，不順從、不進入，不能稱為真實的菩薩，因為不能生在如來家。』就像《維摩經》中，娑婆世界的大眾彼此的習氣還沒有消除，香積佛國的大眾垢穢和清凈都完全存在。
【English Translation】 English version: Let them continue to advance in their studies. Just like the Bodhisattvas who come from the World of All Fragrances, desiring to return to their native lands, they request the Buddha, the World Honored One, to bestow upon them some Dharma. The Tathagata, according to their capacities, seeing that these Bodhisattvas are attached to the Pure Land and that their compassion and wisdom are weak, then speaks the Dharma for them, allowing them to learn the doors of liberation that are finite and infinite, teaching them to 'not depart from great compassion, not abandon great pity, deeply generate the mind of all-knowing wisdom without forgetting, teach sentient beings without ever growing weary, constantly remember to accord with and practice the Four Embracing Dharmas, regard all forms of Samadhi as if they were in hell, regard being in the cycle of birth and death as if they were in a garden, and regard those who come seeking the Dharma as if they were good teachers,' allowing them to gradually cultivate and increase compassion and wisdom, not immediately showing them the entirety of the Buddha's teachings all at once, not immediately saying that the initial mind of the Ten Dwellings can achieve perfect enlightenment, not immediately showing them vast and wondrous matters, as everything has its order and measure.
- The various assemblies that come to hear the Dharma are different. All the assemblies that come in the Vimalakirti Sutra, except for the great Bodhisattvas such as Manjushri (Manjushri, symbol of wisdom), Maitreya (Maitreya, the future Buddha), and the influential Shravakas such as Sariputra (Sariputra, the foremost in wisdom among the Shravaka disciples), are all practitioners of expedient learning among the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), (the Buddha) gradually guides them to progress, without speaking of the complete original vehicle of all Buddhas (the One Buddha Vehicle). All the assemblies that come in the Avatamsaka Sutra are riding the Tathagata Vehicle (the One Buddha Vehicle), they possess the Buddha's wisdom, fruition, and the Dharmakaya of the self-nature, possess the vows and practices of Samantabhadra (Samantabhadra, the Great Vow), and appear in all the Dharma realms of the ten directions along with (the Buddha's) manifested bodies, all becoming the fundamental Dharma that the Tathagata rides upon, and there is not a single one with the capacity of the Three Vehicles. Even if there are those with the capacity of the Three Vehicles, they are like the blind and the deaf, unaware and unperceiving. Just like the blind facing the sun and moon, the deaf hearing heavenly music, like a poor person facing heavenly treasures, like a person of great merit being in hell, also like a hungry ghost approaching the edge of the great sea. They have the same merit and Dharmakaya as the Buddha, but ultimately cannot believe, cannot perceive, and seek the Buddha's view elsewhere. Therefore, the sutra says: 'Buddha-son, if there is a Bodhisattva who, for countless hundreds of thousands of millions of nayutas of kalpas, practices the Six Paramitas (Six Paramitas, generosity, morality, patience, diligence, concentration, and wisdom), and cultivates various factors of enlightenment, if they have not heard the inconceivable Dharma-door of the Tathagata's merits, I would not believe or understand it at that time, would not follow or enter it, and could not be called a true Bodhisattva, because they cannot be born into the Tathagata's family.' Just like in the Vimalakirti Sutra, the habits of the assembly in the Saha world have not yet been eliminated, and the defilements and purity of the assembly in the Land of Fragrant Accumulations are completely present.
。當知此類。守一方之凈剎。雖名菩薩。諦道未圓。如是之徒未詳佛意。與法身智身懸隔。惟華嚴之眾。自身與佛身無別。自智與佛智無差。性相含容。一多同別。居法界海之智水。示作魚龍。住涅槃之大宅。現陰陽而化物。主伴自在。交映相參。師弟互融。因果通徹。
六設教安立法門別。維摩經以凈名居士現少許不思議之通變。令二乘迴心。又處於生死。現身有疾。令知染凈無二。又表菩薩大悲有疾。菩薩具陳不二。建定慧觀智。用彰不求之法。未似華嚴經具陳十住十回向。十地等覺。五位大位。行相因果同別法門。
七凈名菩薩示行別。凈名為表大悲。示入生死。現其病行。華嚴經毗盧遮那。以大悲示入生死。成正覺行。
八所闡法門處所別。說維摩經。在毗耶離城庵羅園。及在凈名之室。說華嚴經。在摩竭國菩提場中。及一切世界一切塵中說。
九常隨佛眾別。說維摩經時。聲聞為常隨佛眾。但具五百。說華嚴經時。總是一乘大菩薩眾為常隨佛眾。具十佛剎微塵大眾。總是具普賢文殊體用等眾。
十所付法藏流通別。維摩經囑累品中說。佛告彌勒菩薩言。彌勒。我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法。付囑于汝。即以其經。付囑已成菩薩已生佛家者。華嚴經如來
【現代漢語翻譯】 現代漢語譯本：應當知道像這類人，守護著某一處清凈的剎土，雖然名為菩薩（Bodhisattva），但對真諦的理解尚未圓滿。這樣的修行者並不瞭解佛陀的真正意圖，與法身（Dharmakaya）、智身（Jnanasambhogakaya）相距甚遠。只有《華嚴經》（Avatamsaka Sutra）中的菩薩眾，自身與佛身沒有差別，自身的智慧與佛的智慧沒有差異，性相相互包容，一與多、同與異圓融無礙。他們安住於法界海的智慧之水中，示現為魚龍；居住在涅槃（Nirvana）的大宅中，顯現陰陽變化來教化眾生。主伴之間自在無礙，相互輝映，師徒之間互相融合，因果關係通徹明瞭。 六、設立教法和安立修行法門的區別。《維摩經》（Vimalakirti Sutra）中，凈名居士（Vimalakirti）示現少許不可思議的神通變化，使二乘（聲聞和緣覺）修行者回心轉意；又處於生死輪迴中，示現身患疾病，使人明白染與凈沒有分別；又表明菩薩（Bodhisattva）的大悲心因眾生有疾而生。菩薩們充分闡述不二法門，建立定慧觀智，用以彰顯不求之法。這不像《華嚴經》（Avatamsaka Sutra）那樣，詳細闡述十住、十回向、十地等覺等五位菩薩的修行位次，以及修行過程中的因果、同異等種種法門。 七、凈名菩薩（Vimalakirti Bodhisattva）示現行為的區別。凈名菩薩爲了表明大悲心，示現進入生死輪迴，顯現其病苦之行。而《華嚴經》（Avatamsaka Sutra）中的毗盧遮那佛（Vairocana），以大悲心示現進入生死輪迴，成就正覺之行。 八、所闡述法門的處所不同。宣說《維摩經》（Vimalakirti Sutra），在毗耶離城（Vaishali）的庵羅園（Amra garden），以及凈名居士（Vimalakirti）的居室中。宣說《華嚴經》（Avatamsaka Sutra），在摩竭陀國（Magadha）的菩提場中，以及一切世界的一切微塵之中。 九、常隨佛陀的聽眾不同。宣說《維摩經》（Vimalakirti Sutra）時，聲聞（Sravaka）是常隨佛陀的聽眾，但只有五百人。宣說《華嚴經》（Avatamsaka Sutra）時，全部是一乘大菩薩（Mahasattva）眾作為常隨佛陀的聽眾，具有十佛剎微塵數的大眾，全部是具有普賢（Samantabhadra）、文殊（Manjusri）體用等功德的菩薩。 十、所付囑的法藏流通方式不同。《維摩經》（Vimalakirti Sutra）的囑累品中說，佛陀告訴彌勒菩薩（Maitreya Bodhisattva）說：『彌勒（Maitreya），我現在將這無量億阿僧祇劫所積累的阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi），囑託給你。』即以此經，囑託給已經成就菩薩道、已經出生于佛家的人。《華嚴經》（Avatamsaka Sutra）如來（Tathagata）
【English Translation】 English version: It should be known that such individuals, guarding a pure land on one side, though named Bodhisattvas, have not yet perfected their understanding of the ultimate truth. Such practitioners do not fully comprehend the Buddha's true intention and are far removed from the Dharmakaya (法身, the body of the Dharma) and Jnanasambhogakaya (智身, the body of wisdom and enjoyment). Only the assembly in the Avatamsaka Sutra (華嚴經) have no difference between their own body and the Buddha's body, no difference between their own wisdom and the Buddha's wisdom. Nature and characteristics contain and accommodate each other, oneness and multiplicity, sameness and difference are all harmoniously integrated. They dwell in the wisdom waters of the Dharma Realm Sea, manifesting as fish and dragons; residing in the great abode of Nirvana (涅槃), they manifest yin and yang to transform beings. The host and guests are free and unhindered, reflecting and participating with each other. Teachers and disciples mutually merge, and the causes and effects are thoroughly understood. 6. The difference in establishing teachings and establishing practice methods. In the Vimalakirti Sutra (維摩經), Vimalakirti (凈名居士) manifests a few inconceivable spiritual powers, causing the Two Vehicles (聲聞和緣覺, Sravakas and Pratyekabuddhas) practitioners to turn their minds. Also, being in the cycle of birth and death, he manifests illness in his body, making people understand that defilement and purity are not different. It also shows that the great compassion of the Bodhisattva (菩薩) arises because of the illness of sentient beings. The Bodhisattvas fully expound the non-dual Dharma, establishing the wisdom of Samadhi (定), Prajna (慧), Contemplation (觀), and Jnana (智), to reveal the Dharma of non-seeking. This is not like the Avatamsaka Sutra (華嚴經), which elaborates in detail the five stages of Bodhisattva practice, such as the Ten Dwellings, Ten Dedications, Ten Grounds, and Equal Enlightenment, as well as the causes and effects, similarities and differences, and various Dharma methods in the process of practice. 7. The difference in the conduct demonstrated by Vimalakirti Bodhisattva (凈名菩薩). Vimalakirti Bodhisattva, in order to show great compassion, demonstrates entering the cycle of birth and death, manifesting his suffering from illness. While in the Avatamsaka Sutra (華嚴經), Vairocana Buddha (毗盧遮那佛), with great compassion, demonstrates entering the cycle of birth and death, accomplishing the conduct of perfect enlightenment. 8. The difference in the location where the Dharma is expounded. The Vimalakirti Sutra (維摩經) was preached in the Amra garden (庵羅園) in Vaishali (毗耶離城), and in the room of Vimalakirti (凈名居士). The Avatamsaka Sutra (華嚴經) was preached in the Bodhi field in Magadha (摩竭陀國), and in all the dust motes of all worlds. 9. The difference in the assembly that constantly follows the Buddha. When the Vimalakirti Sutra (維摩經) was preached, the Sravakas (聲聞) were the assembly that constantly followed the Buddha, but there were only five hundred of them. When the Avatamsaka Sutra (華嚴經) was preached, the entire assembly of the Great Vehicle Bodhisattvas (Mahasattva) were the assembly that constantly followed the Buddha, with a great assembly of beings as numerous as the dust motes in ten Buddha-fields, all of whom were Bodhisattvas possessing the essence and function of Samantabhadra (普賢), Manjusri (文殊), and other virtues. 10. The difference in the way the entrusted Dharma treasure is circulated. In the Entrustment Chapter of the Vimalakirti Sutra (維摩經), the Buddha tells Maitreya Bodhisattva (彌勒菩薩): 'Maitreya (彌勒), I now entrust to you this Anuttara-samyak-sambodhi Dharma (阿耨多羅三藐三菩提法) accumulated over countless billions of Asankhya kalpas.' That is, this Sutra is entrusted to those who have already attained the Bodhisattva path and have been born into the Buddha's family. The Tathagata (如來) of the Avatamsaka Sutra (華嚴經)
出現品中付囑流通。即以其經法。付囑凡夫初心始能見道生在佛家者。何以然。此經表三乘是權。所有得法未成實故。所有說法者亦未實故。華嚴經云。此經珍寶。不入一切餘眾生手。唯除如來法王真子生如來家種如來種諸善根者。佛子。若無此等佛之真子。如是法門不久散滅。問曰。若計佛之真子。即十方世界無盡無邊。世界微塵莫知其數。何慮此經即便散滅。答曰。此經付囑凡夫。令覺悟入此法門。令生佛家。使其轉教佛種不斷。若囑累諸大菩薩。凡夫無緣。無凡夫修學者。凡夫道中佛種即斷。故付囑凡夫令修。不付已前大菩薩舊見道者。
七法華經。會權入實為宗。此經引彼三根之人歸一乘實教故。引眾流而歸海。攝三末而還源。藏法師等。會為共教一乘。為三乘同聞故。華嚴經為別教一乘。為不與三乘同聞故。參詳此理。會此二門。法華經引權器以歸真。華嚴者頓示大根而直受。雖一乘名合法事略同。論其軌範有多差別。略舉十門。用知綱目。
一教主別。說此法華經。即是化身佛說。還過去滅度多寶佛來證成此經。三世諸佛同共宣說。如華嚴經即不然。教主即是毗盧遮那。即是法報理智真身。具無量相海功德之身之所莊嚴。三世諸佛同爲一際。一時一法界。報相重重無有障礙。古今一際非三世
故。舊佛非過去。今佛非新出。為根本智性相齊理事不異如。是本佛說本法。頓受大根。不是化佛故。不似法華經。有舊佛滅度多寶如來今佛出世說法華經故。
二放光明別。說法華經。雖放眉間毫相果光。所照境界。但言萬八千土皆如金色。仍有限量。不稱無邊無量無盡故。但彰果法。不彰因位。華嚴一部經典教行因果。表法光明。始終具十。
三國土別。說法華經時。三變世界令成凈土。移諸天人置於他土。然後安置他方來眾。變此穢境。令成凈剎。說華嚴經時。即此娑婆世界。即是蓮華藏世界。一一世界互相含入。經云。一一世界滿十方。十方入一亦無餘。世界不增亦不減。無比功德故如是。又云。諸佛成道。在一小眾生身中。化無量眾。其彼小眾生。不知不覺。只為凡聖同體無移轉相。纖毫之內自他同體。不同法華之會移轉人天方明凈剎。
四請法主別。說法華經時。請法主者。即是舍利弗以為勸請之首。說華嚴經時。佛令文殊普賢隨位菩薩。各自說自位法門為說法首。佛表果法。舉果為因。起大悲行。成根本智。果體自成。故無言不說也。以大悲行從無作根本智起故。阿僧祇品世間數法。廣大難量。唯佛究竟。不屬五位中因果門。是佛自位內法門。還佛自說。隨好光明功德品。即是如來
【現代漢語翻譯】 現代漢語譯本 因此，過去的佛不是過去才有的，現在的佛也不是新出現的。因為根本智（根本的智慧）的體性和現象，以及理和事，都是沒有差別的。這樣，本佛（原始的佛）宣說根本之法（原始的教法），頓悟接受大法根基。不是應化之佛，所以不像《法華經》那樣，有過去的佛滅度，多寶如來（Prabhutaratna）出現，現在的佛出世宣說《法華經》。
第二，放光明不同。《法華經》雖然放出眉間白毫相的果報之光，所照的境界，只說一萬八千國土都變成金色，仍然有侷限，不能稱為無邊無量無盡。只是彰顯果法（最終的果報），不彰顯因位（修行的階段）。《華嚴經》整部經典，教義、修行、因果，表法的光明，始終具備十種。
第三，國土不同。宣說《法華經》時，三次變化世界，使之成為凈土，將諸天人和人安置在其他國土，然後安置從其他地方來的大眾。變化這個污穢的境界，使之成為清凈的剎土。宣說《華嚴經》時，就是這個娑婆世界（Saha world），就是蓮華藏世界（Lotus Treasury World）。每一個世界互相包含進入。經中說：『每一個世界充滿十方，十方進入一個世界也沒有剩餘。世界不增加也不減少，因為有無比的功德。』又說：『諸佛成道，在一個小眾生的身體中，化度無量眾生，那個小眾生卻不知道不覺察。』只因爲凡人和聖人本體相同，沒有轉移變化之相。極小的範圍內，自己和他人本體相同。不同於《法華經》的法會，轉移天人和人，才顯現清凈的剎土。
第四，請法主不同。宣說《法華經》時，請法主的人，就是舍利弗（Sariputra）作為勸請的首領。宣說《華嚴經》時，佛讓文殊（Manjusri）、普賢（Samantabhadra）隨各自的地位，菩薩各自宣說自己地位的法門作為說法之首。佛代表果法，舉果為因，發起大悲行，成就根本智。果體的自體成就，所以沒有什麼不能說的。因為大悲行從無作的根本智生起，所以《阿僧祇品》（Asankhyeya）中世間的數量和法則，廣大難以衡量，只有佛才能究竟，不屬於五位中的因果之門，是佛自己地位內的法門，還是佛自己宣說。《隨好光明功德品》（Minor Marks and Luminous Virtues）就是如來（Tathagata）。
【English Translation】 English version Therefore, the old Buddhas are not from the past, and the present Buddhas are not newly emerged. Because the essence and phenomena of fundamental wisdom (the root wisdom), as well as principle and phenomena, are without difference. Thus, the original Buddha (the primordial Buddha) proclaims the fundamental Dharma (the original teachings), sudden enlightenment receives the great root of Dharma. It is not a manifested Buddha, so it is not like the Lotus Sutra, which has past Buddhas passing away, the appearance of Prabhutaratna (Many Jewels Tathagata), and the present Buddha appearing to proclaim the Lotus Sutra.
Second, the emanation of light is different. Although the Lotus Sutra emits the light of the reward of the white hair mark between the eyebrows, the realm illuminated only says that eighteen thousand lands all become golden, which is still limited and cannot be called boundless, immeasurable, and inexhaustible. It only manifests the fruit Dharma (ultimate reward), not the causal position (stages of practice). The entire Avatamsaka Sutra, teachings, practices, cause and effect, the light representing the Dharma, always possesses ten aspects.
Third, the lands are different. When proclaiming the Lotus Sutra, the world is transformed three times to become a pure land, and the devas and humans are moved to other lands, and then the masses from other places are settled. This defiled realm is transformed to become a pure land. When proclaiming the Avatamsaka Sutra, this very Saha world (Saha world) is the Lotus Treasury World (Lotus Treasury World). Each world contains and enters each other. The sutra says: 'Each world is filled with the ten directions, and the ten directions entering one world have no remainder. The world does not increase or decrease, because of incomparable merit.' It also says: 'The Buddhas attain enlightenment in the body of a small sentient being, transforming countless sentient beings, but that small sentient being does not know or perceive it.' It is only because the essence of ordinary people and sages is the same, without the appearance of transference or change. Within the smallest range, self and others are the same essence. It is different from the assembly of the Lotus Sutra, which transfers devas and humans to manifest a pure land.
Fourth, the inviters of the Dharma are different. When proclaiming the Lotus Sutra, the inviter of the Dharma is Sariputra (Sariputra) as the leader of the exhortation. When proclaiming the Avatamsaka Sutra, the Buddha allows Manjusri (Manjusri) and Samantabhadra (Samantabhadra), according to their respective positions, the Bodhisattvas each proclaim the Dharma of their own positions as the leaders of the Dharma. The Buddha represents the fruit Dharma, using the fruit as the cause, initiating great compassionate practice, and accomplishing fundamental wisdom. The self-accomplishment of the fruit body, so there is nothing that cannot be said. Because great compassionate practice arises from the uncreated fundamental wisdom, the worldly numbers and laws in the Asankhyeya Chapter (Asankhyeya), are vast and difficult to measure, only the Buddha can ultimately understand them, and they do not belong to the cause and effect of the five positions, but are the Dharma within the Buddha's own position, and the Buddha himself proclaims them. The Chapter on Minor Marks and Luminous Virtues (Minor Marks and Luminous Virtues) is the Tathagata (Tathagata).
自成因果后。自說佛法。亦不屬五位之內行相因果。此名佛果無二愚也。除此二品經外。諸餘三十八品。皆是五位之內行相法門。是故佛不自說。總令十信十住十行等當位之內菩薩自說。佛但放光表之。當說華嚴經時。無聲聞及小菩薩為請法主。皆佛果位內諸大菩薩。自相問答。安立佛果法門行相。為悟大根者故。頓將佛果直受為因。因即以果為因。果即以因為果。如種種子等。以定慧力思之可見。
五大會莊嚴真化別。如法華會。令三千大千世界清凈莊嚴。其諸化眾亦皆充滿。所來諸佛皆云是化。華嚴經即不爾。即有十處十會眾。皆滿十方。不移本處而充法界。一一身相及身毛孔。國剎重重。菩薩佛身互相徹入。雜類眾生亦皆無礙。身土相徹如影含容。所來之眾。不壞法身。而隨相好法身相好一際無差。即相全真。無有化也。不同余教說化說真有相參會。
六序分之中列眾別。法華會中。先列聲聞眾萬二千人俱。次列摩訶波阇波提與眷屬六千人俱。此為姨母六千人俱。次列耶輸陀羅比丘尼。此是佛為太子時夫人。佛為太子時。有三夫人。一名瞿夷。二名耶輸。三名摩奴舍瞿夷。次列菩薩八萬人俱。次列諸天龍鬼等。華嚴經即不然。先列菩薩上首。有十佛世界微塵數。不論其從者。次列執金剛神眾。已后
【現代漢語翻譯】 現代漢語譯本 自成因果之後，佛自己宣說佛法，也不屬於五位（五種修行階段）之內的行相因果。這叫做佛果無二之愚。除了這兩品經文之外，其餘三十八品，都是五位之內的行相法門。因此佛不親自宣說，總是讓十信、十住、十行等各個階段之內的菩薩自己宣說，佛只是放光來表彰。當宣說《華嚴經》時，沒有聲聞和小的菩薩作為請法的主講者，都是佛果位內的各位大菩薩，互相問答，安立佛果法門的行相，爲了開悟那些大根器的人，直接將佛果作為因來接受。因就是以果為因，果就是以因為果，如同種植種子等，用定慧的力量思考就可以明白。 五大會的莊嚴和真化有所區別。比如《法華經》的法會，使三千大千世界清凈莊嚴，其中的化身之眾也充滿其中，所來的諸佛都說是化身。《華嚴經》就不是這樣，有十處十會眾，都充滿十方，不移動本處而充滿法界。每一個身相以及身毛孔，國剎重重疊疊，菩薩佛身互相徹入，各種眾生也都沒有障礙，身土互相通徹如同影子互相包含。所來的大眾，不破壞法身，而隨著相好，法身相好完全一致沒有差別，即相就是全真，沒有化身。不同於其他經典說化身說真身，有相參雜。 六、序分之中排列的聽眾類別不同。《法華經》的法會中，先列出聲聞眾一萬二千人，其次列出摩訶波阇波提（Mahaprajapati，佛陀的姨母）和她的眷屬六千人，這是姨母和六千人在一起。其次列出耶輸陀羅（Yasodhara，佛陀為太子時的妻子）比丘尼。這是佛陀做太子時的夫人。佛陀做太子時，有三位夫人，一位名叫瞿夷（Guhī），二位名叫耶輸（Yasodhara），三位名叫摩奴舍瞿夷（Manusāguhī）。其次列出菩薩八萬人。其次列出諸天龍鬼等。《華嚴經》就不是這樣，先列出菩薩上首，有十個佛世界微塵數那麼多，不論他們的隨從。其次列出執金剛神眾。
【English Translation】 English version After the cause and effect are self-established, the Buddha himself expounds the Dharma, which does not belong to the cause and effect of practice within the Five Positions (five stages of practice). This is called the 'ignorance of non-duality of Buddhahood'. Except for these two chapters, the remaining thirty-eight chapters are all Dharma methods of practice within the Five Positions. Therefore, the Buddha does not personally expound them, but always lets the Bodhisattvas within the positions of the Ten Faiths, Ten Dwellings, and Ten Practices expound them themselves, with the Buddha only emitting light to signify. When expounding the Avatamsaka Sutra, there are no Shravakas (listeners) or small Bodhisattvas as the main speakers requesting the Dharma; they are all great Bodhisattvas within the Buddhahood position, who ask and answer each other, establishing the aspects of the Buddhahood Dharma method, in order to enlighten those with great roots, directly accepting Buddhahood as the cause. The cause is taking the effect as the cause, and the effect is taking the cause as the effect, like planting seeds, which can be understood by contemplating with the power of Samadhi (concentration) and Prajna (wisdom). The adornment and true transformation of the Five Great Assemblies are different. For example, the assembly of the Lotus Sutra makes the Trisahasra-Mahasahasra (three thousand great thousand) world pure and adorned, and the transformed beings within it are also filled. All the Buddhas who come are said to be transformations. The Avatamsaka Sutra is not like this; it has ten places and ten assemblies, all filling the ten directions, filling the Dharmadhatu (realm of Dharma) without moving from the original place. Each body appearance and pore, the Buddha-fields are layered upon layered, the bodies of Bodhisattvas and Buddhas penetrate each other, and various beings are also without obstruction. The bodies and lands penetrate each other like shadows containing each other. The assembly that comes does not destroy the Dharmakaya (Dharma body), but follows the marks and characteristics, the marks and characteristics of the Dharmakaya are completely identical without difference, the marks are entirely true, without transformation. It is different from other teachings that speak of transformation and speak of truth, with appearances mixed together. Sixth, the categories of listeners listed in the introduction are different. In the assembly of the Lotus Sutra, first listed are the Shravaka assembly of twelve thousand people, then Mahaprajapati (Buddha's aunt) and her six thousand relatives, this is the aunt and six thousand people together. Next listed are the Bhikkhunis (nuns) Yasodhara (Buddha's wife when he was a prince). This is the Buddha's wife when he was a prince. When the Buddha was a prince, he had three wives, one named Guhī, two named Yasodhara, and three named Manusāguhī. Next listed are eighty thousand Bodhisattvas. Next listed are the Devas (gods), Nagas (dragons), Rakshasas (demons), etc. The Avatamsaka Sutra is not like this; first listed are the leading Bodhisattvas, as numerous as the dust particles of ten Buddha-worlds, regardless of their followers. Next listed are the Vajra-wielding deities.
諸神龍天等眾部類。總有五十五眾。一一部從。各有佛世界微塵數眾。一身即以法界為量。自他之境都亡。法界即自身遍周。能所之情見絕。
七龍女轉身成佛別。法華經。龍女于剎那之際即轉女身具菩薩行。南方成佛。華嚴經即不然。但使自無情見大智逾明。即萬法體真。無轉變相。維摩經中。舍利弗謂天女曰。何故不轉女身。天女謂舍利弗。我十二年來。求女人相。了不可得。當何所轉。如庵提遮女。謂舍利弗。自男生我女。當知萬法。本自體如。有何可轉。華嚴經入法界品中。善財童子善知識文殊普賢比丘比丘尼長者童子優婆夷童女仙人外道五十三人。各各自具菩薩行。自具佛法。隨諸眾生見身不同。不云有轉。若以法眼觀。無俗不真。若以世間肉眼觀。無真不俗。以法華經。對權教三根見末盡者。令成信種。且將女相速轉成佛。令生奇特。方始發心趣真知見。明且引三權。令歸一實。又破彼時劫定執三僧祇。令于剎那證三世性。裂三乘之見網。撒菩薩之草菴。令歸法界之門。入佛真實之宅。故令龍女成佛。明非過去久修。年始八歲。又表今非舊學。轉女時分。不逾剎那。具行佛果。無虧毫念。法本如是。自體無時。權學三根。自將見隔。自迷實法。返稱為化。不知己躬本事如斯。全處宅中猶懷滯見。云
【現代漢語翻譯】 現代漢語譯本 諸神、龍、天等眾部類，總共有五十五種。每一部都有如同佛世界微塵數量的眷屬。每一身都以法界為度量，自身與他者的界限都消失了，法界即是自身，周遍一切。能與所的情見斷絕。
關於七龍女轉身成佛的區別。《法華經》中，龍女在剎那之間就轉女身，具足菩薩行，在南方成佛。《華嚴經》卻不是這樣，只要自己沒有情見，大智慧就會更加明亮，萬法即是真實，沒有轉變的相狀。《維摩經》中，舍利弗問天女說：『為什麼不轉女身？』天女對舍利弗說：『我十二年來，求女人相，了不可得，當轉什麼呢？』如同庵提遮女對舍利弗說：『自從男生我女，應當知道萬法，本來自體如如不動，有什麼可以轉變的？』《華嚴經·入法界品》中，善財童子的善知識文殊、普賢、比丘、比丘尼、長者、童子、優婆夷、童女、仙人、外道等五十三人，各自都具足菩薩行，自身具足佛法，隨著眾生所見的身形不同，沒有說有什麼轉變。如果以法眼觀察，沒有什麼是俗而不是真的；如果以世間肉眼觀察，沒有什麼是真而不是俗的。以《法華經》來對待權教的三根，使那些見解尚未窮盡的人，種下信心的種子，姑且讓女相迅速轉變成佛，使他們產生奇特的想法，才開始發心趨向真正的知見。明白地引導三權，使他們歸於一實。又破除他們對於時劫的固定執著，認為需要三大阿僧祇劫才能成佛，使他們能在剎那間證悟三世的體性。破裂三乘的見解之網，撤去菩薩的草菴，使他們歸於法界的門，進入佛的真實之家。所以讓龍女成佛，表明不是過去長久修行，年齡才八歲，又表明現在不是舊的學說，轉變女身的時間，不超過剎那，具足修行佛果，沒有絲毫虧欠。法本就是這樣，自體沒有時間。權學的三根，自己用見解隔絕，自己迷惑于實法，反而稱之為化，不知道自己本身就是這樣，完全處在宅中還懷有滯留的見解。 云
【English Translation】 English version Gods, dragons, heavens, and other assemblies, totaling fifty-five groups. Each group has followers as numerous as dust motes in a Buddha-world. Each body takes the Dharma-realm as its measure, the boundaries between self and other vanish, the Dharma-realm is the self, pervading all. The emotions and perceptions of subject and object are cut off.
Regarding the difference in the seven dragon girls' transformation into Buddhahood. In the Lotus Sutra, the dragon girl transforms her female body in an instant, fully embodying the practices of a Bodhisattva, and attains Buddhahood in the south. The Flower Garland Sutra is not like this; as long as one is free from emotional views, great wisdom will become even brighter, and all dharmas will be truly realized, without any transformation. In the Vimalakirti Sutra, Shariputra asks the heavenly maiden, 'Why don't you transform your female body?' The heavenly maiden replies to Shariputra, 'For the past twelve years, I have sought the form of a woman, but I have never found it. What should I transform?' Like the daughter of Amgadatta, who said to Shariputra, 'Since a male gave birth to me as a female, you should know that all dharmas are originally in their own suchness. What can be transformed?' In the Flower Garland Sutra's Entry into the Dharma Realm Chapter, Sudhana's good teachers—Manjushri, Samantabhadra, monks, nuns, elders, youths, laywomen, young girls, hermits, and non-Buddhists—fifty-three people in all, each fully embodies the practices of a Bodhisattva, and each possesses the Buddha-dharma. According to the different forms seen by sentient beings, there is no mention of any transformation. If one observes with the Dharma-eye, nothing is mundane and not true; if one observes with the worldly eye of flesh, nothing is true and not mundane. The Lotus Sutra is used to treat the three roots of expedient teachings, allowing those whose views are not yet exhausted to plant seeds of faith, and temporarily allowing the female form to quickly transform into Buddhahood, causing them to generate extraordinary thoughts, and only then begin to aspire to true knowledge and vision. Clearly guide the three expedients, causing them to return to the one reality. Also, break their fixed attachment to time and eons, believing that it takes three great asamkhya kalpas to attain Buddhahood, allowing them to realize the nature of the three times in an instant. Break the net of views of the three vehicles, dismantle the Bodhisattva's thatched hut, causing them to return to the gate of the Dharma-realm, and enter the Buddha's true home. Therefore, allowing the dragon girl to attain Buddhahood shows that it is not due to long cultivation in the past, and that she is only eight years old, and also shows that it is not an old teaching now, and that the time of transforming the female body does not exceed an instant, fully embodying the practice of the Buddha-fruit, without any deficiency. The Dharma is originally like this, and the self-nature has no time. The three roots of expedient learning separate themselves with their views, and they are confused by the real Dharma, and instead call it transformation, not knowing that their own bodies are like this, and that they are completely in the house and still have stagnant views. Cloud
何界外懸指僧祇。此見不離。定乖永劫。迴心見謝。方始舊居。何如今時滅諸見業。徒煩多劫苦困方回。如華嚴經法界緣起門。明凡聖一真。猶存見隔。見在即凡。情亡即佛。無有一法可轉變相。是故不同龍女轉身成佛。
八龍女成佛所居國土別。即言南方無垢世界。非此娑婆。解云。心得應真。故稱無垢。正順本覺。故號南方。南為離。離中虛。八卦中離法心。心虛無故則明。若有別住南方。自他彼此猶隔。此乃猶順三乘。分引權根而生信解。還就佛乘故。為三乘余執勢分難摧。且有一分迴心。自他之情未絕。不同華嚴自他相徹一一微塵之內。住因陀羅網之門也。
九六千之眾發心別。法華經云。龍女成佛時。娑婆世界菩薩聲聞。舉眾皆遙見龍女成佛。普為時會人天說法。心大歡喜。悉遙敬禮。此但順三乘權學有為菩提。未得普門法界。未覺菩提自他同體。以此義故。故有遙敬禮。華嚴經即不然。即以普門法界。普見法門。如來藏身三昧之境。因陀羅網莊嚴法門。世界海漩。重重妙智。一時同得。為一證一切證一斷一切斷故。即自身之內。有十身諸佛剎海莊嚴。佛身之內。即自身之境重重隱現。十方世界法爾如斯。猶如眾流歸於大海。雖未入海潤性無差。若入大海皆同鹹味。一切眾生亦復如是。迷之與
【現代漢語翻譯】 現代漢語譯本 什麼境界之外懸掛著僧祇（saṃgha，數量單位，意為無數）？這是因為見解沒有離開，與永恒的真理背道而馳。只有回心轉意，認識到錯誤的見解，才能回到本來的居所。為何如今還要滅除各種見解和業障，徒勞地經歷多劫的痛苦才能回頭？如同《華嚴經》的法界緣起門所說，即使明白了凡夫和聖人本為一體的真理，仍然存在見解上的隔閡。有見解存在就是凡夫，情感消失就是佛。沒有一種法可以轉變其本來的相狀。因此，這與龍女轉身成佛不同。
八、龍女成佛后所居住的國土不同。經中說是在南方的無垢世界，而不是這個娑婆世界。解釋說，心得應真，所以稱為無垢；正順本覺（buddhajñāna，本覺智），所以號為南方。南為離卦，離卦中虛。八卦中離代表心，心虛無所以光明。如果說另外住在南方，那麼自他彼此仍然有隔閡。這仍然是順應三乘（śrāvakayāna，聲聞乘；pratyekabuddhayāna，緣覺乘；bodhisattvayāna，菩薩乘）的教義，爲了引導權巧方便的根基而生起信仰和理解。最終還是要回歸佛乘，因為三乘的余習勢力難以摧毀，所以還有一部分迴心，自他的分別之情沒有斷絕。這不同於《華嚴經》中自他相互徹照，一一微塵之內都住著因陀羅網（Indra's net）的境界。
九、六千大眾發心不同。《法華經》說，龍女成佛時，娑婆世界的菩薩、聲聞等大眾都遙見龍女成佛，普遍為當時集會的人天說法，心中非常歡喜，都遙遠地敬禮。這只是順應三乘權巧方便的、有為的菩提（bodhi，覺悟），沒有得到普門法界，沒有覺悟菩提自他同體。因為這個緣故，所以有遙遠地敬禮。而《華嚴經》就不是這樣，而是以普門法界，普遍見到諸法之門，如來藏身三昧（Tathāgatagarbha-samādhi，如來藏三昧）的境界，因陀羅網莊嚴法門，世界海漩，重重妙智，一時都能夠證得。因為一證一切證，一斷一切斷的緣故。就在自身之內，有十身諸佛剎海莊嚴，佛身之內，就是自身之境重重隱現，十方世界本來就是這樣。猶如眾多的河流歸於大海，雖然沒有入海，潤澤的性質沒有差別，如果入于大海，就都具有相同的鹹味。一切眾生也是這樣，迷惑和
【English Translation】 English version What lies beyond the realm where countless 'asamkhya' (asaṃgha, an immeasurable number) are suspended? It is because perception hasn't detached, diverging from eternal truth. Only by turning inward, acknowledging mistaken views, can one return to their original abode. Why now strive to eradicate views and karma, enduring eons of suffering for a return? As the 'Avatamsaka Sutra's' Dharma-realm origination gate elucidates, even with the understanding of the oneness of ordinary beings and sages, a separation in perception persists. The presence of perception signifies an ordinary being; the absence of emotion, a Buddha. No dharma can transform its inherent nature. Thus, this differs from the Dragon Girl's instantaneous Buddhahood.
Eight, the Buddha-field where the Dragon Girl resides after attaining Buddhahood is different. It is said to be the stainless world in the south, not this Saha world. It is explained that the mind attains genuine accord, hence 'stainless'; rightly conforming to original enlightenment (buddhajñāna, original wisdom), hence 'southern'. South represents the 'li' trigram, which is empty within. In the eight trigrams, 'li' represents the heart, which is empty and therefore luminous. If one dwells separately in the south, a separation between self and other remains. This still aligns with the Three Vehicles (śrāvakayāna, Hearer Vehicle; pratyekabuddhayāna, Solitary Realizer Vehicle; bodhisattvayāna, Bodhisattva Vehicle), guiding those with expedient roots to generate faith and understanding. Ultimately, one must return to the Buddha Vehicle, as the residual force of the Three Vehicles is difficult to eradicate. Thus, there is a partial turning inward, with the sense of self and other not yet extinguished. This differs from the 'Avatamsaka Sutra', where self and other interpenetrate, with Indra's net dwelling within each and every mote of dust.
Nine, the aspiration of the six thousand is different. The 'Lotus Sutra' states that when the Dragon Girl attained Buddhahood, the bodhisattvas and shravakas of the Saha world all remotely witnessed her Buddhahood, universally teaching the devas and humans of the assembly, their hearts filled with great joy, and they all remotely paid homage. This merely aligns with the expedient, conditioned bodhi (bodhi, enlightenment) of the Three Vehicles, not attaining the universal Dharma-realm, not realizing the oneness of self and other in bodhi. For this reason, there is remote homage. The 'Avatamsaka Sutra' is not like this, but rather uses the universal Dharma-realm, universally seeing the gate of all dharmas, the realm of the Tathagatagarbha-samadhi (Tathāgatagarbha-samādhi, the samadhi of the Womb of the Tathagata), the adorned gate of Indra's net, the whirlpools of world-seas, and manifold wondrous wisdom, all attained simultaneously. Because one realization is all realizations, one cessation is all cessations. Within oneself, there are the adornments of the ten bodies and Buddha-fields, and within the Buddha-body, the realm of oneself repeatedly appears and disappears. The ten directions are naturally like this. Just as many streams return to the great ocean, though not yet entered the sea, the nature of moisture is no different. If they enter the great ocean, they all share the same salty taste. All sentient beings are also like this, delusion and
悟雖然有殊。本來佛海。元本不異。云何法華經中娑婆之眾有遙敬禮。以此事儀法則與華嚴全別。只如法界品內。六千之眾。剎那十眼逾明。五百小童。一生十身咸證。理事齊亙。無法不彰。法界既處塵中。何得有遙敬禮。
十授聲聞遠記別。法華之中。龍女頓印法界無時之門。全彰佛果。三乘權學。雖有信順之心。餘風未殄。未能頓證。遠劫方登。故受遠記。不同華嚴迷即處凡悟即是佛。設有餘習。以佛知見而用治之。無佛知見但成折伏。不得入佛駛水之流。還經遠劫方能入也。為三乘之初心信根下劣故。不能離縛。籠系煩多。樂著生死。雖求出世。根器下劣。滯住退還。如來於是。以生老病死無常不凈剎那滅壞唸唸不住如是等觀。使令觀之。令生厭離。舍厭心成。心居凈穢。如來於化教之中。復勤修悲智以求佛果。仍推凈土在於余方。為彼三乘見分未亡。見此娑婆恒常是穢。說因說果。破彼疑心。暫化令凈。卻攝神力。還當見穢。因斯無常觀智。習性難回。龍女雖頓示佛乘。雖信未能即證。以是義故。法華會內所受記別。皆蒙遠劫。法華漸引來歸。華嚴當時直授發心即佛故。以此義故。行相不同。此一部經。同門有二。一乘如來乘。直至道場。如來乘者即一乘也。如華嚴賢首品云。一切世間群生類。鮮有欲
【現代漢語翻譯】 現代漢語譯本： 領悟雖然各有不同，但其本源都是佛的智慧海洋，原本並無差異。為何《法華經》中娑婆世界的眾生需要遙遙敬禮？這種儀軌法則與《華嚴經》完全不同。比如在《華嚴經·法界品》中，六千之眾在剎那間十眼逾加明亮，五百小童一生十身都證得了果位，事理圓融貫通，沒有什麼是不能彰顯的。《法界品》既然處於塵世之中，為何還會有遙遙敬禮的說法呢？
十授聲聞被授予遙遠的授記，《法華經》之中，龍女瞬間印證了法界無時之門，完全彰顯了佛的果位。三乘的權宜之學，雖然有信順之心，但殘餘的習氣尚未消除，未能立即證得果位，需要經歷遙遠的劫數才能登達，所以接受遙遠的授記。這與《華嚴經》中迷時即是凡夫，悟時即是佛不同。即使有殘餘的習氣，也用佛的知見來加以治理。如果沒有佛的知見，就只能成為折服，無法進入佛的迅猛水流，還要經過遙遠的劫數才能進入。因為三乘的初心信根下劣，所以不能脫離束縛，被眾多的煩惱所籠罩，喜歡執著于生死。雖然尋求出世，但根器下劣，停滯不前甚至退轉。如來因此，用生老病死、無常不凈、剎那滅壞、唸唸不住等等的觀想，使他們進行觀想，讓他們產生厭離之心，捨棄厭惡之心而成就。心安住在清凈或污穢之中。如來在化導教化之中，又勤奮地修習悲智以求得佛果，仍然將凈土推到其他地方。因為那些三乘之人，見解分別之心尚未泯滅，認為這個娑婆世界恒常是污穢的。所以宣說因果，破除他們的疑心，暫時變化使之清凈，然後收回神力，仍然讓他們看到污穢。因為這種無常的觀智，習性難以改變。龍女雖然瞬間示現了佛乘，雖然相信但未能立即證得。因為這個緣故，在《法華經》法會上所接受的授記，都是經歷遙遠的劫數。《法華經》是逐漸引導他們迴歸，而《華嚴經》當時是直接授予發心即是佛的教義。因為這個緣故，修行的方式不同。這部經，同歸一門卻有二種方式，一乘如來乘，直至道場。如來乘就是一乘。如《華嚴經·賢首品》所說：『一切世間群生類，鮮有欲』
【English Translation】 English version: Although understanding may differ, the original source is the Buddha's ocean of wisdom, inherently without difference. Why do the beings of the Saha world in the Lotus Sutra need to pay homage from afar? This ritual practice is entirely different from the Avatamsaka Sutra. For example, in the Avatamsaka Sutra, Dharmadhatu Chapter, six thousand beings had their ten eyes become exceedingly clear in an instant, and five hundred young boys all attained the fruit of ten bodies in one lifetime. Principle and phenomena are perfectly integrated, and there is nothing that cannot be revealed. Since the Dharmadhatu Chapter is situated within the mundane world, how can there be homage from afar?
The Ten Voice Hearers are granted distant predictions. In the Lotus Sutra, the Dragon Girl instantly verified the gate of the timeless Dharmadhatu, fully revealing the Buddha's fruit. The expedient teachings of the Three Vehicles, although having faith and obedience, still have residual habits that have not been eliminated, and they cannot immediately attain the fruit. They need to ascend through distant kalpas, so they receive distant predictions. This is different from the Avatamsaka Sutra, where delusion is the same as being a common mortal, and enlightenment is the same as being a Buddha. Even if there are residual habits, they are treated with the Buddha's knowledge and vision. Without the Buddha's knowledge and vision, it can only become subjugation, unable to enter the swift current of the Buddha, and still need to go through distant kalpas to enter. Because the initial faith roots of the Three Vehicles are inferior, they cannot break free from bondage, are trapped by numerous afflictions, and are attached to birth and death. Although they seek to transcend the world, their faculties are inferior, they stagnate and even regress. Therefore, the Tathagata uses contemplations such as birth, old age, sickness, death, impermanence, impurity, momentary destruction, and the cessation of thoughts, to make them contemplate, to make them generate a sense of revulsion, and to abandon the mind of aversion and achieve accomplishment. The mind dwells in purity or defilement. In the midst of transformative teachings, the Tathagata diligently cultivates compassion and wisdom to seek the Buddha's fruit, and still pushes the Pure Land to other places. Because those of the Three Vehicles have not extinguished their discriminating views, they constantly see this Saha world as impure. Therefore, they expound cause and effect, break their doubts, temporarily transform it to be pure, and then withdraw their spiritual power, still letting them see impurity. Because of this contemplation of impermanence, habitual tendencies are difficult to reverse. Although the Dragon Girl instantly manifested the Buddha Vehicle, although they believe, they cannot immediately attain it. For this reason, the predictions received in the Lotus Sutra assembly all involve distant kalpas. The Lotus Sutra gradually guides them to return, while the Avatamsaka Sutra directly bestows the teaching that the initial aspiration is the Buddha. For this reason, the practices are different. This sutra, though converging to the same gate, has two methods: the One Vehicle Tathagata Vehicle, directly to the Bodhi field. The Tathagata Vehicle is the One Vehicle. As the Avatamsaka Sutra, Virtuous Leader Chapter says: 'All sentient beings in the world, few desire'
求聲聞乘。求緣覺者轉復少。求大乘者甚希有。求大乘者猶為易。能信此法甚為難。又經云。若有諸眾生。其心饜沒者。為說聲聞道。令離於眾苦。若復有眾生。其心少明利。為說因緣法。令得辟支佛。若復有眾生。樂學慈悲心。廣饒益眾生。為說菩薩道。若復有眾生。決定樂大事。轉無盡佛法。為說一乘道。此乃華嚴經中分四乘義也。如法華經中。門前三駕。且示權門。露地白牛。方明正教。佛乘唯有一。無二亦無三。二三門外之權宗。方明露地之實教。四乘契會。二教共同。施設化儀各有差殊。又法華云。唯此一事實。餘二則非真。準此一文。似立三乘。論其契會。還成四法。唯此一事實者。即佛乘事實。餘二者。即菩薩大乘。通緣覺聲聞是餘二。為緣覺聲聞厭苦相似故。又龍女一剎那之際。印三世性。從凡夫即聖。不移毫分。此乃與善財童子。解行入道法門略同。善財一產生佛者。不離剎那際。證三世性。古今總齊。還與龍女一剎那際轉身具行成佛。一時總畢。皆稱本法。法如是故。立時劫者。眾生情塵也。善財證此名為一生。為三世時劫既盡。更有何生。故名為一生。
八大集經。以守護正法為宗。
九涅槃經。佛性為宗。與華嚴經。有十種別。
一說法處所別。涅槃經。在拘尸那國阿利
【現代漢語翻譯】 現代漢語譯本： 求證聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行方式）的人很多，求證緣覺乘（Pratyekabuddhayāna，通過自身努力和觀察因緣而證悟的修行方式）的人就更少了，而求證大乘（Mahāyāna，以利益一切眾生為目標的修行方式）的人則非常稀有。雖然求證大乘的人相對容易找到，但能夠真正相信並實踐大乘佛法的人卻非常困難。經典中也說：『如果有些眾生，他們的心沉溺於世俗的慾望之中，就為他們宣說聲聞道，使他們脫離各種痛苦。如果有些眾生，他們的心稍微明利，就為他們宣說因緣法，使他們證得辟支佛（Pratyekabuddha，即緣覺）。如果有些眾生，喜歡學習慈悲心，廣泛地利益眾生，就為他們宣說菩薩道。如果有些眾生，決心要做大事，轉動無盡的佛法，就為他們宣說一乘道（Ekāyana，最終成佛的唯一道路）。』這乃是《華嚴經》（Avataṃsaka Sūtra）中劃分四乘的意義。 如同《法華經》（Lotus Sūtra）中所說，門前的三車（比喻佛陀為適應不同根器的眾生而設說的三種教法），只是爲了展示方便的權宜之門；而露地中的白牛車（比喻佛陀真實究竟的教法），才真正闡明了正教。佛乘只有一種，沒有第二種，也沒有第三種。二乘和三乘只是門外的權宜之宗，而露地白牛車才闡明了真實的教義。四乘最終會歸於一乘，二教（權教和實教）共同指向最終的解脫。佛陀的施設教化方式各有不同。《法華經》中說：『唯有這一件事是真實的，其餘二事則不是真實的。』根據這句話，似乎是設立了三乘。但從最終的契合來看，還是歸於四法。『唯有這一件事是真實的』，指的是佛乘的真實。『其餘二事』，指的是菩薩大乘，以及通於緣覺和聲聞的教法，因為緣覺和聲聞都厭離痛苦，這一點是相似的。 又如龍女在短短一剎那之間，印證了三世的自性，從凡夫直接成為聖人，沒有絲毫的改變。這與善財童子（Sudhana）通過解行而入道的法門略微相同。善財童子一生證得佛果，不離當下這一剎那，證悟了三世的自性。古今所有的時間都彙集在一起，與龍女在剎那間轉身具足修行而成就佛果，在同一時間全部完成，都符合本來的佛法。佛法本來就是如此，所以設立時間長短，只是爲了適應眾生的情執。善財童子證悟了這一點，所以被稱為一生證果，因為三世的時間都已經窮盡，還有什麼生可言呢？所以被稱為一生。 《八大集經》（Aṣṭamahāsamgraha Sūtra）以守護正法為宗旨。 《涅槃經》（Nirvana Sūtra）以佛性為宗旨，與《華嚴經》有十種區別。 第一，說法的處所不同。《涅槃經》是在拘尸那國（Kuśinagara）的阿利
【English Translation】 English version: Those who seek the Śrāvakayāna (the vehicle of disciples, the path to enlightenment through hearing the teachings) are many, those who seek the Pratyekabuddhayāna (the vehicle of solitary Buddhas, the path to enlightenment through self-effort and observation of dependent origination) are even fewer, and those who seek the Mahāyāna (the Great Vehicle, the path to enlightenment for the benefit of all beings) are extremely rare. Although it is relatively easy to find those who seek the Mahāyāna, it is very difficult to truly believe in and practice the Mahāyāna Dharma. The sutra also says: 'If there are sentient beings whose minds are immersed in worldly desires, then the Śrāvakayāna is taught to them, so that they may be liberated from all suffering. If there are sentient beings whose minds are slightly more intelligent, then the Dharma of Dependent Origination is taught to them, so that they may attain Pratyekabuddhahood (solitary Buddha). If there are sentient beings who delight in learning compassion and broadly benefiting sentient beings, then the Bodhisattva path is taught to them. If there are sentient beings who are determined to do great things and turn the endless Dharma of the Buddha, then the Ekāyana (the One Vehicle, the ultimate path to Buddhahood) is taught to them.' This is the meaning of dividing the four vehicles in the Avataṃsaka Sūtra (Flower Garland Sutra). As the Lotus Sūtra says, the three carts at the gate (a metaphor for the three teachings taught by the Buddha to accommodate beings of different capacities) are only to show the expedient means of the provisional gate; while the white ox cart in the open field (a metaphor for the Buddha's true and ultimate teaching) truly clarifies the correct teaching. There is only one Buddha Vehicle, there is no second, and there is no third. The two or three vehicles are only the provisional teachings outside the gate, while the white ox cart in the open field clarifies the true teaching. The four vehicles ultimately converge into one vehicle, and the two teachings (provisional and real) both point to ultimate liberation. The Buddha's methods of teaching are different. The Lotus Sūtra says: 'Only this one thing is true, the other two are not true.' According to this statement, it seems that three vehicles are established. But from the perspective of ultimate convergence, it still becomes four Dharmas. 'Only this one thing is true' refers to the truth of the Buddha Vehicle. 'The other two' refers to the Bodhisattva Mahāyāna, and the teachings common to Pratyekabuddhas and Śrāvakas, because Pratyekabuddhas and Śrāvakas both renounce suffering, which is similar. Furthermore, like the Dragon Girl, in a single instant, she verified the nature of the three times, and became a sage directly from an ordinary person, without the slightest change. This is slightly similar to the Dharma gate of Sudhana's (Śreṣṭhidāraka) entry into the path through understanding and practice. Sudhana attained Buddhahood in one lifetime, without leaving the present moment, verifying the nature of the three times. All times, past and present, are gathered together, and together with the Dragon Girl's transformation in an instant, fully practicing and accomplishing Buddhahood, all are completed at the same time, all in accordance with the original Dharma. The Dharma is originally like this, so setting up time is only to accommodate the emotional attachments of sentient beings. Sudhana verified this, so he is called attaining the fruit in one lifetime, because the time of the three times has already been exhausted, what birth is there to speak of? Therefore, it is called one lifetime. The Aṣṭamahāsamgraha Sūtra (Eight Great Assembly Sutra) takes the protection of the True Dharma as its purpose. The Nirvana Sūtra (Nirvana Sutra) takes Buddha-nature as its purpose, and has ten differences from the Avataṃsaka Sūtra. First, the places where the Dharma is spoken are different. The Nirvana Sūtra is in Kuśinagara (Kushinagar), at the Ari
羅䟦提河邊娑羅雙樹間說。華嚴經。在摩竭提國菩提場中寶菩提樹下說。
二境界莊嚴化報別。說此大涅槃經時。諸佛世界諸大菩薩。悉來集會。又文云。爾時三千大千世界。以佛神力故。地皆柔軟。無有丘墟沙土礫石荊棘毒草。眾寶莊嚴。猶如西方無量壽佛極樂世界。說華嚴經時。有十蓮華藏世界海。廣說如此莊嚴即是如來自身實報之所莊嚴。非如此涅槃經中以佛神力為眾生故暫化令凈。所以然者。為此涅槃經。來眾三乘根眾雜故。若不以佛神力持。無由自見。如華嚴中。一乘根純。無有雜眾。如聲聞為根別故。在其會內元來不見。經中雖然還有以佛神力。下文還有法如是力。所言神者。應真曰神。非同實是凡夫。加令暫見。名之曰神。當知華藏莊嚴本明實報。涅槃神力暫爾權施。
三大會來眾別。說此大涅槃經。所有來眾。總是人天種性三乘之眾。除諸大菩薩眾。餘者皆是憶念如來。涕淚盈目。荷奉香薪。嗟苦悲哀。戀承佛日。華嚴經所來之眾。皆性智海中佛果位內諸菩薩眾。純是一乘。更無別種。人天神眾皆悉同根。入佛智流。具佛知見。初會之中。十佛世界微塵等諸菩薩眾。皆從如來善根海生。善根海者。是即如來法身智海大智所生。一切諸佛。以法身根本智為根本所生。若不如是。所有行門總
【現代漢語翻譯】 現代漢語譯本：在羅䟦提河（Kuśāvatī River）邊的娑羅雙樹間宣說《涅槃經》。《華嚴經》則是在摩竭提國（Magadha）菩提場中寶菩提樹下宣說。
二、境界莊嚴化報有別。《涅槃經》宣說之時，諸佛世界的所有大菩薩都來集會。經文中還說：『當時，三千大千世界，因為佛的神力，土地都變得柔軟，沒有丘陵、沙土、礫石、荊棘、毒草，以各種珍寶莊嚴，猶如西方無量壽佛的極樂世界。』宣說《華嚴經》時，有十蓮華藏世界海。如此廣闊的莊嚴，是如來自身實報所莊嚴的。這與《涅槃經》中以佛的神力為眾生暫時化現清凈不同。之所以如此，是因為聽《涅槃經》的來眾是三乘根性的混合。如果不以佛的神力加持，他們無法自己見到。而《華嚴經》中，一乘根性純粹，沒有雜眾。例如，聲聞因為根性不同，在《華嚴經》的法會中原本就看不見。《涅槃經》中雖然也有佛的神力，下文還有『法如是力』。所說的『神』，應真（Arhat）才可稱之為神，不同於凡夫，只是暫時加持令其看見，稱之為神。應當知道，華藏世界的莊嚴本來就彰顯實報，而《涅槃經》中的神力只是暫時的權宜之施。
三、大會來眾有別。宣說《涅槃經》時，所有來眾都是人天種性的三乘之眾。除了諸大菩薩眾，其餘的都是憶念如來，涕淚盈眶，荷著香薪，嗟嘆悲哀，戀慕承奉佛日。而《華嚴經》所來的大眾，都是性智海中佛果位內的諸菩薩眾，純粹是一乘，沒有其他種類。人天神眾都同根，進入佛智之流，具備佛的知見。初會之中，十佛世界微塵數般的諸菩薩眾，都是從如來的善根海中生出。善根海，就是如來的法身智海大智所生。一切諸佛，以法身根本智為根本所生。如果不是這樣，所有的行門總
【English Translation】 English version: It was spoken at the twin Sala trees by the Kuśāvatī River. The Avataṃsaka Sūtra was spoken in the Bodhimaṇḍa in the Magadha country, under the Bodhi tree.
Two, the adornments of the realms of transformation and retribution are different. When this Mahāparinirvāṇa Sūtra was spoken, all the great Bodhisattvas of the Buddha worlds came to assemble. Moreover, the text says: 'At that time, because of the Buddha's divine power, the three thousand great thousand worlds were all soft, without hills, sand, gravel, thorns, or poisonous grass, adorned with various treasures, like the Western Pure Land of Amitābha Buddha.' When the Avataṃsaka Sūtra was spoken, there were ten Lotus Treasury Sea Worlds. Such vast adornments are the adornments of the true retribution of the Tathāgata's own body. This is different from the Mahāparinirvāṇa Sūtra, where the Buddha's divine power temporarily transforms it to be pure for the sake of sentient beings. The reason for this is that the audience of the Mahāparinirvāṇa Sūtra is a mixture of the three vehicles. If it were not for the Buddha's divine power, they would not be able to see it themselves. In the Avataṃsaka Sūtra, the one vehicle is pure, without mixed audiences. For example, the Śrāvakas, because of their different roots, were originally invisible in the assembly of the Avataṃsaka Sūtra. Although there is also the Buddha's divine power in the Mahāparinirvāṇa Sūtra, there is also the 'power of the Dharma is such' mentioned later. The 'divine' that is spoken of refers to an Arhat, not like an ordinary person, who is only temporarily allowed to see it, and is called 'divine.' It should be known that the adornment of the Lotus Treasury World originally manifests the true retribution, while the divine power in the Mahāparinirvāṇa Sūtra is only a temporary expedient.
Three, the assembly of the great gathering is different. When the Mahāparinirvāṇa Sūtra was spoken, all the attendees were of the three vehicles of human and celestial nature. Except for the great Bodhisattvas, the rest were all remembering the Tathāgata, with tears in their eyes, carrying fragrant firewood, lamenting and grieving, longing to serve the Buddha's sun. The audience of the Avataṃsaka Sūtra were all Bodhisattvas within the Buddha-fruit position in the ocean of innate wisdom, purely of the one vehicle, without any other kind. The human, celestial, and divine beings were all of the same root, entering the stream of Buddha's wisdom, possessing the Buddha's knowledge and vision. In the first assembly, the Bodhisattvas, as numerous as dust motes in ten Buddha worlds, were all born from the Tathāgata's ocean of good roots. The ocean of good roots is born from the Tathāgata's Dharmakāya wisdom ocean. All Buddhas are born from the fundamental wisdom of the Dharmakāya as the root. If it were not so, all the practices would be
屬有為。如此之眾。從初發心。入佛智海。寄治十信十住十行十回向十地等覺六位。當知涅槃會三乘菩薩聲聞人天等眾。不同華嚴。此是一乘位中菩薩眾。初發心位皆同佛位。入佛智流。同佛知見。為真佛子也。
四所建法輪主伴別。涅槃經勸請之首。即是迦葉菩薩文殊師利菩薩師子吼菩薩舍利弗等。為法軌度勸請之首。魔王波旬。勸請如來入般涅槃。如華嚴經建法之首。即是普賢文殊覺首法慧功德林金剛幢金剛藏等。如是十首。十慧十林十幢十藏佛果位內大菩薩等。建立五位佛果之行相法門。以諸位即佛佛即諸位。明位位中有佛果故。是故不同涅槃經中。迦葉菩薩。聲聞舍利弗。生在人家。示同凡位。引彼三乘之種。見佛涅槃。而生悲感。涕流盈目。而來集會。
五所來之眾聞法別。此涅槃經。為諸聲聞二乘權教菩薩。行諸觀行。未離執障。樂著諸行。執持行相。於此行相。迷無作法身無證無修本來自體也。如來為此根故。於此涅槃經。說諸行無常。是生滅法。生滅滅已。寂滅為樂。所行善行及能證菩提是生法故。所證涅槃是滅法故。既心存能所。生滅不休。以生滅不休。便滯真理。故說諸行無常。如來隱身不現。及諸能所心盡。名大涅槃。是故涅槃經中。純陀向文殊師利菩薩言。莫謂如來同於諸行。
【現代漢語翻譯】 現代漢語譯本：屬於有為法。像這樣眾多的菩薩，從最初發心，進入佛的智慧之海，寄託於十信、十住、十行、十回向、十地、等覺這六個階位來修治。應當知道《涅槃經》大會上的三乘菩薩、聲聞、人天等大眾，不同於《華嚴經》。這裡是屬於一乘果位中的菩薩大眾，最初發心時的果位就等同於佛的果位，進入佛的智慧之流，與佛具有相同的知見，是真正的佛子。
四、所建立法輪的主伴不同。《涅槃經》勸請說法之首，是迦葉菩薩（Kasyapa，佛陀十大弟子之一）、文殊師利菩薩（Manjusri，智慧的象徵）、師子吼菩薩（Simhanada，以獅子吼般的佛法震懾眾生）、舍利弗（Sariputra，智慧第一的佛陀弟子）等，作為制定法則、勸請說法的首要人物。魔王波旬（Mara，佛教中的惡魔）勸請如來入般涅槃（Parinirvana，佛陀的最終涅槃）。而《華嚴經》建立佛法之首，則是普賢菩薩（Samantabhadra，大行愿的象徵）、文殊菩薩、覺首菩薩、法慧菩薩、功德林菩薩、金剛幢菩薩、金剛藏菩薩等。這十位菩薩，十慧菩薩，十林菩薩，十幢菩薩，十藏菩薩等佛果位內的大菩薩等，建立五位佛果的行相法門。因為諸位即是佛，佛即是諸位，闡明每一果位中都有佛果的緣故。因此不同於《涅槃經》中的迦葉菩薩、聲聞舍利弗，他們示現在普通人家，表現得如同凡人一樣，引導那些三乘的根器，見到佛陀涅槃，而生起悲傷之感，淚流滿面，前來哀悼。
五、前來聽法的眾生不同。《涅槃經》是為那些聲聞、二乘權教菩薩而說的，他們修習各種觀行，但尚未脫離執著，樂於執著于各種修行，執持修行的表相，對於這些表相，迷惑于無作法身（無為的法身），無證無修，本來自體。如來爲了這些根器的眾生，於此《涅槃經》中，說諸行無常，是生滅法。生滅滅已，寂滅為樂。所修的善行以及能證得菩提（Bodhi，覺悟）是生法，所證得的涅槃（Nirvana，寂滅）是滅法。既然心中存有能與所，生滅就不會停止。因為生滅不休，便會滯留在真理之外。所以說諸行無常。如來隱身不現，以及諸能所之心都消盡，名為大涅槃。因此《涅槃經》中，純陀（Cunda，人名）向文殊師利菩薩說：『不要認為如來等同於諸行。』
【English Translation】 English version: It belongs to conditioned phenomena. Such a multitude, from the initial aspiration, enters the sea of Buddha's wisdom, relying on the six stages of the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, and Equal Enlightenment for cultivation. It should be known that the assembly of the Three Vehicles—Bodhisattvas, Sravakas, humans, and devas—in the Nirvana Sutra differs from that in the Avatamsaka Sutra. This is the Bodhisattva assembly within the One Vehicle stage, where the initial aspiration is equal to the Buddha's stage, entering the stream of Buddha's wisdom, sharing the same knowledge and vision as the Buddha, and being true children of the Buddha.
Four, the main and supporting roles in establishing the Dharma Wheel are different. At the beginning of the Nirvana Sutra's exhortation, there are Kasyapa Bodhisattva (Kasyapa, one of the ten great disciples of the Buddha), Manjusri Bodhisattva (Manjusri, symbol of wisdom), Simhanada Bodhisattva (Simhanada, subduing beings with the lion's roar of Dharma), Sariputra (Sariputra, the Buddha's disciple foremost in wisdom), etc., as the leaders in establishing the rules and exhorting the Dharma. Mara (Mara, the demon in Buddhism) exhorts the Tathagata to enter Parinirvana (Parinirvana, the final Nirvana of the Buddha). At the beginning of the Avatamsaka Sutra's establishment of the Dharma, there are Samantabhadra Bodhisattva (Samantabhadra, symbol of great vows), Manjusri Bodhisattva, Buddhaksetra Bodhisattva, Dharma Wisdom Bodhisattva, Merit Forest Bodhisattva, Vajra Banner Bodhisattva, Vajra Treasury Bodhisattva, etc. These ten Bodhisattvas, ten Wisdom Bodhisattvas, ten Forest Bodhisattvas, ten Banner Bodhisattvas, ten Treasury Bodhisattvas, and other great Bodhisattvas within the Buddha-fruit stage establish the Dharma methods of the aspects of the five Buddha-fruits. Because the stages are the Buddha, and the Buddha is the stages, it clarifies that there is Buddha-fruit in every stage. Therefore, it differs from Kasyapa Bodhisattva and Sravaka Sariputra in the Nirvana Sutra, who appear in ordinary households, showing themselves as ordinary beings, guiding those of the Three Vehicle capacities to see the Buddha's Nirvana, and giving rise to feelings of sorrow, with tears filling their eyes, coming to mourn.
Five, the audience who come to hear the Dharma is different. This Nirvana Sutra is spoken for those Sravakas and Two Vehicle provisional teaching Bodhisattvas, who practice various contemplations but have not yet detached from attachments, delighting in clinging to various practices, holding onto the appearances of practices, and being deluded by these appearances regarding the unconditioned Dharmakaya (unconditioned Dharmakaya), without realization or cultivation, the original self-nature. For the sake of these capacities, the Tathagata, in this Nirvana Sutra, says that all actions are impermanent, are phenomena of arising and ceasing. When arising and ceasing cease, stillness is bliss. The good deeds performed and the Bodhi (Bodhi, enlightenment) that can be attained are arising phenomena, and the Nirvana (Nirvana, extinction) that is attained is a ceasing phenomenon. Since the mind holds onto the able and the object, arising and ceasing will not cease. Because arising and ceasing do not cease, one will be stuck outside of the truth. Therefore, it is said that all actions are impermanent. The Tathagata concealing his body and not appearing, and the minds of all able and objects being exhausted, is called Great Nirvana. Therefore, in the Nirvana Sutra, Cunda (Cunda, a name) says to Manjusri Bodhisattva: 'Do not think that the Tathagata is the same as all actions.'
複次文殊師利。為知而說。不知而說。而言如來同於諸行。若言如來同於諸行。則不得言於三界中為人天中自在法王。是故大般涅槃。令彼三乘令知諸行菩提能證所證涅槃悉是無常。生者本無。不證諸滅。無行無修。名大涅槃。是名圓寂。如華嚴經所有他方來眾。此土人天。沾其會位。從始發心。即達理事自在理行無礙。文殊理。普賢行。一時頓印。如印印泥。無有先後中間等。若存始終。因果先後。皆是凡情。皆是生滅。有成有壞。皆是隨根破系。不關成佛正宗。此華嚴經。直為最上大心者說。如將寶位直授凡庸。如夜夢千秋覺已隨滅。如涅槃經所說。雪山有草。名曰肥膩。牛若食者。純得醍醐。無有青黃赤白黑色。最上大心眾生亦復如是。頓見佛性。便成正覺。不從小位漸漸而來。是故。今言來眾聞法別。以涅槃經攝末從體。未論智慈真俗並用無礙。
六報土凈穢所居別。涅槃經。佛報土指在西方。過三十二恒河沙佛土。有釋迦報土。為三乘權學垢凈未亡。見此娑婆穢惡不凈。如來於是。權指報土在於西方。華嚴實教法門。即此娑婆世界。清凈無垢。為實教菩薩垢淨盡故。境界純凈。權教菩薩。無垢凈處自見穢故。故指報土在於西方。
七佛身權實別。如涅槃經中。三十二相如來是權。涅槃圓寂真理
【現代漢語翻譯】 現代漢語譯本： 再者，文殊師利，爲了知道而說，或者不知道而說，卻說如來與諸行相同。如果說如來與諸行相同，那就不能說他在三界中是人天中的自在法王。因此，《大般涅槃經》是爲了讓三乘行者明白，諸行、菩提、能證、所證、涅槃，一切都是無常的。生者本來就無，不證諸滅，無行無修，這才是大涅槃，這就是圓寂。如同《華嚴經》所說，所有從他方世界來的聽眾，以及此土的人天，只要參與到法會中，從最初發心，就能立即達到理事自在，理行無礙的境界。文殊的理，普賢的行，一時之間頓然印證，如同用印章蓋在泥上，沒有先後中間等等的差別。如果存在始終、因果先後，那都是凡夫的情見，都是生滅之法，有成有壞，都是隨順根機而破除繫縛，與成就佛果的正宗無關。《華嚴經》是直接為最上大心的眾生而說的，如同將寶位直接授予凡庸之人，如同夜裡夢見千年盛世，醒來后一切都隨之消滅。如同《涅槃經》所說，雪山有一種草，名叫肥膩，牛如果吃了這種草，就能得到純正的醍醐，沒有青黃赤白黑等顏色。最上大心的眾生也是這樣，一旦頓見佛性，便能成就正覺，不是從小位漸漸而來。因此，現在說來聽法的聽眾有所不同，這是因為《涅槃經》是從末端攝歸本體，還沒有討論智、慈、真、俗並用無礙的道理。
六、報土凈穢所居不同。《涅槃經》中，佛的報土指的是在西方，超過三十二恒河沙數的佛土之外，有釋迦（Sakyamuni）的報土，那是為三乘權教學習者準備的，他們的垢染和清凈之心尚未完全消除，所以會看到此娑婆世界（Saha World）的穢惡不凈。如來因此方便地指出報土在西方。《華嚴經》的實教法門認為，此娑婆世界就是清凈無垢的，因為實教菩薩的垢染和清凈之心都已經消除，所以境界純凈。權教菩薩因為沒有消除垢凈之心，所以會看到穢惡，因此才說報土在西方。
七、佛身權實不同。如《涅槃經》中所說的三十二相如來是權宜之說，涅槃的圓寂才是真理。
【English Translation】 English version: Furthermore, Manjushri (Bodhisattva of Wisdom), whether speaking with knowledge or without knowledge, it is said that the Tathagata (Buddha) is the same as all phenomena. If it is said that the Tathagata is the same as all phenomena, then it cannot be said that he is the sovereign Dharma King among humans and devas (gods) in the three realms. Therefore, the Mahaparinirvana Sutra enables the followers of the Three Vehicles to understand that all phenomena, Bodhi (enlightenment), the ability to realize, what is realized, and Nirvana (liberation) are all impermanent. Those who are born are originally non-existent, not realizing all cessation, without practice, without cultivation, this is called the Great Nirvana, this is called perfect tranquility. As the Avatamsaka Sutra says, all the assemblies coming from other lands, and the humans and devas of this land, as long as they participate in the assembly, from the initial aspiration, they can immediately reach the state of freedom in principle and practice, where principle and practice are unobstructed. Manjushri's principle, Samantabhadra's (Bodhisattva of Great Practice) practice, are instantly and completely sealed at once, like a seal imprinted on mud, without any difference in before, after, or middle. If there is a beginning and end, cause and effect, before and after, these are all the sentiments of ordinary people, all phenomena of birth and death, with formation and destruction, all following the roots to break the bonds, and have nothing to do with the true lineage of attaining Buddhahood. This Avatamsaka Sutra is directly spoken for beings with the highest great mind, like directly bestowing a precious position to an ordinary person, like dreaming of a thousand years at night, and everything disappears upon awakening. As the Nirvana Sutra says, there is a grass in the Himalayas called 'fatty,' if a cow eats it, it will obtain pure ghee (clarified butter), without the colors of blue, yellow, red, white, or black. Beings with the highest great mind are also like this, once they suddenly see the Buddha-nature, they will attain perfect enlightenment, not gradually coming from a small position. Therefore, now it is said that the assemblies coming to hear the Dharma are different, because the Nirvana Sutra gathers the end from the body, and has not yet discussed the principle of wisdom, compassion, truth, and conventionality being used without obstruction.
Six, the Pure and Impure Lands of Retribution are different. In the Nirvana Sutra, the Buddha's Land of Retribution refers to the West, beyond thirty-two Ganges sands of Buddha lands, there is Sakyamuni's Land of Retribution, which is prepared for the learners of the Three Vehicles of expedient teachings, whose defilements and pure minds have not been completely eliminated, so they see the defilement and impurity of this Saha World. The Tathagata therefore expediently points out that the Land of Retribution is in the West. The actual teaching of the Avatamsaka Sutra believes that this Saha World is pure and without defilement, because the defilements and pure minds of the Bodhisattvas of the actual teaching have been eliminated, so the realm is pure. The Bodhisattvas of the expedient teaching see defilement because they have not eliminated the defilements and pure minds, so it is said that the Land of Retribution is in the West.
Seven, the expedient and actual bodies of the Buddha are different. As the thirty-two marks of the Tathagata mentioned in the Nirvana Sutra are expedient teachings, the perfect tranquility of Nirvana is the truth.
是實。為一切報相無量莊嚴皆依真而有故。如華嚴經毗盧遮那佛三十二相入涅槃佛俱實。理事無二。不壞法身。而隨相海無量無盡。即相即性即報即理。如光如影。自在無礙。
八出生滅度現相別。涅槃經。為諸人天聲聞緣覺二乘之人施設。從兜率天降神受生及入涅槃八相成道。亦為諸大乘菩薩說。不從兜率天降神母胎。說常樂我凈。無始無終。不生不滅。然且隱身不現。仍推報土在於西方。以此娑婆為化土穢境。華嚴經即不然。直示本身本法。出超情見。無始無終。三世相絕。一圓真報。不生不滅。不常不斷。性相無礙。自在果海法門。直授上上根人。不同權學依次第漸漸而成。只如登峰九仞。不可以絕其蹤。履十層之級者。不可以亡其跡。常見官階一品。但以為臣。忽有身登九五。明珠頓照。普見無方。澤淋大海。渧渧皆滿。一塵空性。法界無差。品類有情強生留系。根器不等。權實不同。以此教門千差萬別。須知權實。識假修真。不可久滯權宗迷其實教者也。
九示教行相別。涅槃經。十住菩薩位階十地。尚不了了知見佛性。即從凡夫十信心后十住之位。少分而見漸漸而修。等覺位中。方明果行圓滿。妙覺之位。方是如來。當知此經還有五乘六乘七八九十乘等法門種性。除聲聞乘緣覺乘外。有三種
【現代漢語翻譯】 現代漢語譯本： 確實如此。因為一切報身佛的無量莊嚴都是依真如而顯現的。例如《華嚴經》中毗盧遮那佛（Vairocana Buddha，光明遍照佛）的三十二相，以及入涅槃的佛，都是真實的。理和事沒有分別，不壞法身（Dharmakaya，佛的法性身），而隨其相好之海無量無盡。即相即性，即報身即理體，如光如影，自在無礙。
八、出生滅度現相不同。《涅槃經》（Nirvana Sutra）是為諸人天、聲聞（Sravaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，無師自悟者）二乘之人而設說的，講述了從兜率天（Tusita Heaven，彌勒菩薩的居所）降生、受生以及入涅槃八相成道的故事。也為諸大乘菩薩宣說，不從兜率天降神母胎，說常樂我凈（永恒、喜樂、真我、清凈），無始無終，不生不滅。然而只是隱身不現，仍然推崇報土在西方。認為此娑婆世界（Saha World，我們所居住的充滿煩惱的世界）是化土穢境。《華嚴經》（Avatamsaka Sutra）就不是這樣，直接顯示本身本法，超出情見，無始無終，三世隔絕，一圓真報，不生不滅，不常不斷，性相無礙，自在果海法門，直接傳授給上上根器的人。不同於權教，依次第漸漸成就。就好比登上山峰九仞之高，不可能斷絕其軌跡；登上十層臺階的人，不可能忘記其足跡。常見官階一品，只以為是臣子，忽然身登九五之尊，明珠頓然照亮，普遍照見無方，恩澤淋漓大海，每一滴都充滿。一塵空性，法界無差別。品類有情強行產生留戀。根器不等，權實不同。因此教門千差萬別。須知權實，認識虛假，修持真如，不可長久停留在權宗，迷惑于實教。
九、示教行相不同。《涅槃經》中，十住菩薩位階十地，尚且不能完全了知佛性，即從凡夫十信心后十住之位，少分而見，漸漸而修，等覺位中，才明白果行圓滿，妙覺之位，才是如來。應當知道此經還有五乘六乘七八九十乘等法門種性，除了聲聞乘、緣覺乘外，有三種。
【English Translation】 English version: It is true. Because all the immeasurable adornments of the Sambhogakaya (reward body) are based on the True Thusness. For example, in the Avatamsaka Sutra (Flower Garland Sutra), the thirty-two marks of Vairochana Buddha (the Buddha of radiant light) and the Buddha entering Nirvana are both real. Principle and phenomena are not separate, the Dharmakaya (the body of the Dharma) is indestructible, and the sea of characteristics is immeasurable and endless. It is the same as form and nature, the same as the reward body and the principle, like light and shadow, free and unobstructed.
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The manifestations of birth, extinction, and passing away are different. The Nirvana Sutra is established for humans, devas (gods), Sravakas (listeners), and Pratyekabuddhas (solitary realizers), the two vehicles, and describes the eight phases of attaining enlightenment from descending from Tusita Heaven (the heaven of contentment), being born, and entering Nirvana. It is also spoken for the great Mahayana Bodhisattvas, not descending from Tusita Heaven into a mother's womb, speaking of permanence, bliss, self, and purity (eternity, joy, true self, purity), without beginning or end, without birth or death. However, it only conceals itself and does not appear, still promoting the reward land in the West. It considers this Saha World (the world of suffering we inhabit) as a transformed land, a defiled realm. The Avatamsaka Sutra is not like this; it directly shows the original body and original Dharma, transcending emotional views, without beginning or end, the three times are cut off, one perfect true reward, without birth or death, neither permanent nor impermanent, nature and characteristics are unobstructed, the free fruit sea Dharma gate, directly transmitted to people of the highest capacity. It is different from expedient teachings, gradually achieving in sequence. It is like climbing a peak of nine ren (ancient unit of length), one cannot cut off its traces; those who climb ten levels of steps cannot forget their footprints. Commonly seeing an official of the first rank, one only thinks of them as a minister, suddenly ascending to the throne, the bright pearl suddenly illuminates, universally seeing without limit, grace pouring down on the great sea, every drop is full. One dust is empty in nature, the Dharma realm is without difference. Sentient beings of various kinds forcibly generate attachment. Capacities are unequal, expedient and real are different. Therefore, the teachings are vastly different. One must know the expedient and the real, recognize the false, cultivate the true, and not remain in the expedient teachings for long, confused by the real teachings.
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The aspects of teaching and practice are different. In the Nirvana Sutra, Bodhisattvas of the Ten Abodes, at the stage of the Ten Grounds, still do not fully understand the Buddha-nature, that is, from the ten faiths of ordinary people to the position of the Ten Abodes, seeing a small part and gradually cultivating, in the stage of Equal Enlightenment, one understands the perfect fruition of practice, and the stage of Wonderful Enlightenment is the Tathagata (Thus Come One). It should be known that this sutra also has the nature of the five vehicles, six vehicles, seven, eight, nine, and ten vehicles, etc. Apart from the Sravaka vehicle and the Pratyekabuddha vehicle, there are three kinds.
菩薩乘。通彼二乘為五乘。並取人天五戒十善。即為六乘七乘。又三乘之人。同聞各得自法。互參有九乘。其三種菩薩乘雲何。一修無我法門乘。二從十住至十地漸見佛性乘。三如雪山肥膩草牛若食者純得醍醐乘。不從乳酪生熟酥等漸漸方成。如如來性品中。說菩薩摩訶薩。既見性已咸作是言。甚奇世尊。我等流轉無量生死。常為無我之所惑亂。即是法華華嚴經中。說有諸菩薩。經無量劫。修六波羅蜜。得六神通。讀誦通利八萬四千法藏。猶故不信此甚深經典。是其例也。所得神通。不依性起。為修眾善及無我等觀。報勝諸天。又如北郁單越人。先世亦修無我所觀。報生彼國壽千年。衣食自然。粳米七寸。火珠熟之。香所及處皆來共食。無有佛法。不得解脫。皆是過去行解訛謬。故致斯咎。令其所得永不得亡。如此涅槃經中十地后佛果法門。乃是華嚴經中十住初心之所見處。即雪山之草。名為肥膩。牛若食者。純得醍醐。無有青黃赤白黑色。如華嚴經中。十住菩薩。初心見道。頓見自他。無始無終。無古無今。本來是佛。身心性相本是佛故。以此佛門。以為解脫。乘如來乘直至道場。龍女善財一萬諸龍八千之眾總是。六千比丘。五百優婆塞。五百優婆夷。五百童子。五百童女。都為八千。頓彰五位。總齊佛果理智之門
。初住即十地。初住即佛位。若初住不即佛位者。如世卿臣。從初九品。至階一品。但得為臣。不得名王。若不名王者。當知權教安立五位諸地次第。一一而登。至三祇之滿劫。但為菩薩。不名佛乘。不名為乘如來乘直至道場。但為修無我觀悲勝二乘。不見佛性。名為菩薩。若少見性者。亦得佛乘。如大海中。一毫之渧乃至多渧。一一渧中皆得大海。如是菩薩五位之中十住十地。一一位內皆有佛果。從初發心十住之始。頓見如是如來法身。佛性無作智果。遍行普賢一切萬行。隨緣不滯。悉皆無作涅槃。經云。佛性非是作法。但為客塵煩惱所覆故。是故今從十住初位。以無作三昧。自體應真。煩惱客塵全無體性。唯真體用。無貪嗔癡。任運即佛。故一念相應。一念成佛。一日相應。一日成佛。何須劫數漸漸而修。多劫積修。三祇至果。心緣劫量。見障何休。諸佛法門本非時攝。計時立劫非是佛乘。
十從初為友軌範別。涅槃經中。說雪山童子遇羅剎而發心。重半偈而輕命。聞諸行無常是生滅法。言佛性涅槃。不可以行修。不可以心證。不可以行修。行是有為。是無常故。不可以心證。有能所故。是故。行不可以修其性。心不可以證其理。為心即性更無能所。是故純陀言。莫謂如來同於諸行。如華嚴經。善財童子所
【現代漢語翻譯】 現代漢語譯本：初住就是十地，初住就是佛位。如果初住不是佛位，就像世襲的卿臣，從初九品到一品，只能是臣子，不能稱為王。如果不能稱為王，就應當知道權教安立的五位諸地次第，需要一個一個地登上去，直到三大阿僧祇劫圓滿，也只能是菩薩，不能稱為佛乘。不名為乘，如如來乘，直至道場，也只是修無我觀，悲勝二乘，不見佛性，所以名為菩薩。如果稍微見到佛性，也能證得佛乘，就像大海中，一滴乃至多滴水，每一滴都包含整個大海。如此，菩薩五位之中，十住十地，每一位內都具有佛果。從最初發心，十住的開始，就能頓見如來法身、佛性無作智果，以及遍行普賢的一切萬行，隨緣而不滯，全部都是無作涅槃。《涅槃經》說，佛性不是造作之法，只是被客塵煩惱所覆蓋。因此，現在從十住的最初位置，以無作三昧，自體應真，煩惱客塵完全沒有體性，只有真體妙用，沒有貪嗔癡，自然就是佛。所以一念相應，一念成佛；一日相應，一日成佛。何必需要經歷劫數漸漸地修？多劫積累修行，三大阿僧祇劫才證得佛果，心緣于劫數的時間量，見解上的障礙何時才能停止？諸佛法門本來就不是時間所能限制的，用時間來計算劫數，不是佛乘。
十住是從最初的善友軌範開始的。《涅槃經》中說，雪山童子遇到羅剎（Rakshasa，惡鬼）而發心，看重半句偈語而輕視生命，聽到『諸行無常，是生滅法』，說佛性涅槃，不能用修行來修得，不能用心來證得。不能用修行來修得，因為修行是有為法，是無常的。不能用心來證得，因為有能證和所證的分別。因此，修行不能修得佛性，心不能證得真理，因為心就是佛性，沒有能證和所證的分別。所以純陀（Chunda）說，不要認為如來和諸行一樣。《華嚴經》（Avatamsaka Sutra）中，善財童子（Sudhana）所......
【English Translation】 English version: The initial stage of abiding (初住, Chuzhu) is identical to the ten grounds (十地, Shidi), and the initial stage of abiding is identical to the Buddha position (佛位, Fowei). If the initial stage of abiding were not identical to the Buddha position, it would be like a hereditary courtier, progressing from the lowest ninth rank to the first rank, only able to be a minister and not be called a king. If one cannot be called a king, then one should know that the provisional teachings establish the order of the five positions and grounds, ascending one by one, and even after fulfilling three asamkhya kalpas (三祇, Sanqi), one would only be a Bodhisattva and not be called a Buddha vehicle. Not being called a vehicle, like the Tathagata vehicle, even until the Bodhi-mandala (道場, Daocheng), one would only be cultivating the contemplation of no-self and the two vehicles of compassion and victory, not seeing the Buddha-nature (佛性, Foxing), and thus be called a Bodhisattva. If one slightly sees the nature, one can also attain the Buddha vehicle, like in the great ocean, a single drop or even many drops of water, each drop contains the entire ocean. Likewise, within the five positions of a Bodhisattva, the ten abidings and ten grounds, each position contains the fruit of Buddhahood. From the initial arising of the mind, the beginning of the ten abidings, one can instantly see the Dharma-body (法身, Fashen) of the Tathagata, the unconditioned wisdom-fruit of Buddha-nature, and the all-pervading universal practices of Samantabhadra (普賢, Puxian), following conditions without attachment, all being unconditioned Nirvana. The Nirvana Sutra says, 'Buddha-nature is not a created dharma, but is covered by defilements of adventitious dust.' Therefore, now from the initial position of the ten abidings, with the unconditioned samadhi, the self-nature responds to truth, the defilements of adventitious dust have no substance, only the true essence and function, without greed, anger, or delusion, naturally being a Buddha. Thus, one thought in accordance, one thought becomes a Buddha; one day in accordance, one day becomes a Buddha. Why is it necessary to gradually cultivate through kalpas? Accumulating cultivation through many kalpas, reaching the fruit after three asamkhya kalpas, the mind clinging to the measure of kalpas, when will the obstacles of views cease? The Dharma-doors of all Buddhas are not originally confined by time; calculating time and establishing kalpas is not the Buddha vehicle.
The ten abidings begin with the guidance of good friends. In the Nirvana Sutra, it is said that the Snow Mountain Hermit (雪山童子, Xueshan Tongzi) encountered a Rakshasa (羅剎, Luosha) and aroused the mind, valuing half a verse and disregarding life, hearing 'all conditioned things are impermanent, they are subject to arising and ceasing,' saying that Buddha-nature and Nirvana cannot be cultivated through practice, cannot be realized through the mind. Cannot be cultivated through practice, because practice is conditioned, and is impermanent. Cannot be realized through the mind, because there is the distinction between the one who realizes and the one who is realized. Therefore, practice cannot cultivate the nature, and the mind cannot realize the principle, because the mind is the nature, without the distinction between the one who realizes and the one who is realized. Therefore, Chunda (純陀, Chunda) said, 'Do not think that the Tathagata is the same as all conditioned things.' In the Avatamsaka Sutra (華嚴經, Huayan Jing), what Sudhana (善財童子, Shancai Tongzi) ...
立軌範。從文殊師利發菩提心。至末後普賢菩薩。五十三善知識一一皆云。我先發阿耨多羅三藐三菩提心。云何教我學菩薩道行菩薩行。不云諸行無常等事。何以故。為此華嚴經明緣起法界門。理事無二。無緣不寂。無事不真。國土境界總為性海。為一真法界非有情無情隨業說故。為華嚴中純真境界總為智故。十住菩薩以慧為國。十行菩薩以智為國。十回向十地以妙為國。不說情與無情二見差別。以華嚴經為彰本法。異三乘權學是無情是有情有生有滅故。是故。涅槃經中。以雪山童子說諸行無常者。為三乘根種性行下劣。便於所說。計行成實。障無作性。廢契真理。以是義故。說諸行無常。不同善財一念發心。頓無能所。了三世性。性絕古今。自覺自心本來是佛。不成正覺。不證菩提。身心性相無證修者。不成不壞本來如是。隨緣動寂。不壞有無。所行諸行皆唯智起。是故不說諸行無常。
十大方廣佛華嚴經。此經有十種甚深廣大無比法。與諸經別。若有大心眾生。於此法門深生信心。不讀余經。初發心時。十住之首。位齊佛果。如來出現品中所說云。設有菩薩。于無量百千那由他劫。行六波羅蜜。修習種種菩提分法。若未聞此如來不思議大威德法門。或時聞已不信不解。不順不入。名為假名菩薩。以不能生如
【現代漢語翻譯】 現代漢語譯本： 建立規範。從文殊師利（Manjushri，智慧的象徵）發菩提心，到最後普賢菩薩（Samantabhadra，大行愿的象徵）。五十三位善知識都說：『我先發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。為何教我學習菩薩道，行菩薩行？』他們不說諸行無常等事。為什麼呢？因為《華嚴經》闡明緣起法界門，理事無二，無緣則不寂靜，無事則不真實。國土境界總歸於性海，為一個真法界，不是有情無情隨業而說。因為《華嚴經》中純真的境界總歸於智慧。十住菩薩以慧為國，十行菩薩以智為國，十回向十地以妙為國。不說有情與無情兩種見解的差別。因為《華嚴經》是彰顯根本之法，不同於三乘權巧之學，認為無情是有情，有生有滅。因此，《涅槃經》中，雪山童子說諸行無常，是為三乘根性下劣之人，便於他們理解所說之法，卻執著於行是真實的，障礙了無作之性，廢棄了契合真理。因為這個緣故，說諸行無常，不同於善財童子一念發心，頓時沒有能所之分，了達三世的本性，本性超越古今。自覺自心本來是佛，不成正覺，不證菩提，身心性相沒有證修者，不成不壞本來就是這樣。隨緣而動或寂靜，不壞有無，所行諸行都唯有智慧生起。所以不說諸行無常。 《十大方廣佛華嚴經》。此經有十種甚深廣大無比的法，與諸經不同。若有大心眾生，對此法門深生信心，不讀其他經典，初發心時，十住之首，地位就等同於佛果。《如來出現品》中所說：『假設有菩薩，于無量百千那由他劫（nayuta kalpas，極長的時間單位）中，行六波羅蜜（paramitas，佈施、持戒、忍辱、精進、禪定、智慧），修習種種菩提分法，若未曾聽聞此如來不可思議大威德法門，或者有時聽聞了卻不信不解，不順從不進入，名為假名菩薩。因為不能生起如'
【English Translation】 English version: Establish the norm. From Manjushri (symbol of wisdom) generating the Bodhi-citta (mind of enlightenment), to the final Samantabhadra (symbol of great vows). All fifty-three good advisors say: 'I first generated the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment). Why teach me to learn the Bodhisattva path and practice Bodhisattva conduct?' They do not speak of things like the impermanence of all phenomena. Why? Because the Avatamsaka Sutra elucidates the Dharma-gate of dependent origination and the Dharmadhatu (realm of reality), principle and phenomenon are not two, without conditions there is no tranquility, without events there is no truth. The lands and realms all belong to the nature-sea, as one true Dharmadhatu, not speaking of sentient and non-sentient beings according to karma. Because the pure realm in the Avatamsaka Sutra all belongs to wisdom. The Bodhisattvas of the Ten Abodes take wisdom as their country, the Bodhisattvas of the Ten Practices take knowledge as their country, the Ten Dedications and Ten Grounds take the wonderful as their country. It does not speak of the difference between the two views of sentient and non-sentient. Because the Avatamsaka Sutra reveals the fundamental Dharma, different from the expedient teachings of the Three Vehicles, which consider non-sentient as sentient, with birth and death. Therefore, in the Nirvana Sutra, the Snow Mountain Hermit speaks of the impermanence of all phenomena for those of inferior roots and nature in the Three Vehicles, making it easier for them to understand what is said, but they cling to the reality of actions, obstructing the nature of non-action, abandoning the agreement with truth. For this reason, speaking of the impermanence of all phenomena is different from Sudhana's one thought of generating the Bodhi-citta, instantly without the distinction of subject and object, understanding the nature of the three times, the nature transcends past and present. Realizing that one's own mind is originally Buddha, without achieving perfect enlightenment, without realizing Bodhi, body, mind, nature, and characteristics without those who realize and cultivate, neither becoming nor decaying, originally like this. Moving or being still according to conditions, without destroying existence or non-existence, all actions performed arise solely from wisdom. Therefore, it does not speak of the impermanence of all phenomena. The Ten Great Expansive Buddha Avatamsaka Sutra. This sutra has ten kinds of profound, vast, and incomparable Dharmas, different from other sutras. If there are beings with great minds who have deep faith in this Dharma-gate, and do not read other scriptures, at the initial generation of the Bodhi-citta, the head of the Ten Abodes, their position is equal to the fruit of Buddhahood. As stated in the Tathagata's Appearance Chapter: 'Suppose there are Bodhisattvas who, for immeasurable hundreds of thousands of nayuta kalpas (extremely long units of time), practice the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom), cultivate various factors of Bodhi, if they have not heard this inconceivable great majestic virtue Dharma-gate of the Tathagata, or sometimes hear it but do not believe or understand, do not follow or enter, they are called nominal Bodhisattvas. Because they cannot generate like'
來家故。若得聞此如來無量不可思議無障無礙智慧法門。聞已信解隨順悟入。當知此人生如來家。隨順一切如來境界。猶如大海。大身眾生之所都止。此經亦爾。最上大心眾生之所都止。澤沼之龍不樂其居。猶如大海不宿死屍。若有見聞信樂而能悟入。永離凡夫權學闡提死屍。直同如來法身智海。又如來出現品云。佛子。如來音聲亦復如是。無生無作無有分別。非入非出。但從如來功德法力。出於五種廣大音聲。其五者何。一曰。汝等當知。一切眾生諸行皆悉是苦。地獄苦。畜生苦。餓鬼苦。無福德著我所苦。作諸惡行苦。欲生人天當修善根。生人天中。離諸難處。眾生聞已。舍離顛倒。修諸善行。離諸難處生人天中。二曰。汝等當知一切諸行眾苦熾然。如熱鐵丸。諸行無常是生滅法。涅槃是寂靜無為安樂。遠離熾然。消諸熱惱。眾生聞已。勤修善法。于聲聞乘。得隨順音聲忍。此是聲聞乘。三曰。汝等當知聲聞乘者。隨他語解。智慧狹劣。更有上乘。名獨覺乘。悟不由他。汝等應學。樂勝道者聞此音已。舍聲聞道。修獨覺乘。四曰。汝等當知過二乘位。更有勝道。名為大乘。菩薩所行。順六波羅蜜。不斷菩薩行。不捨菩提心。處無量生死而不疲厭。過於二乘。名為大乘。此是菩薩大乘。五曰。第一乘。勝乘。最勝乘
【現代漢語翻譯】 現代漢語譯本： 來家故（因為來到如來的家）。如果能夠聽聞如來無量不可思議、無障無礙的智慧法門，聽聞之後能夠信解、隨順、悟入，應當知道此人就出生在如來的家中，隨順一切如來的境界，猶如大海，是具有廣大身軀的眾生所居住的地方。這部經也是如此，是最上等、具有廣大心量的眾生所居住的地方。淺水池塘中的龍不會喜歡居住在那裡。猶如大海不會容納死屍。如果有人聽聞、信樂並且能夠悟入，就永遠脫離凡夫、權巧之學、闡提（斷善根的人）的死屍，直接等同於如來的法身智海。又如《如來出現品》中說：『佛子，如來的音聲也是這樣，沒有生起，沒有造作，沒有分別，不是進入，不是出來，只是從如來的功德法力中，發出五種廣大的音聲。這五種是什麼呢？一是：你們應當知道，一切眾生的諸種行為都是痛苦。地獄的苦，畜生的苦，餓鬼的苦，沒有福德而執著于『我』和『我所』的苦，造作各種惡行的苦。想要生到人天之中，應當修習善根，生到人天之中，遠離各種苦難之處。眾生聽聞之後，舍離顛倒，修習各種善行，遠離各種苦難之處，生到人天之中。二是：你們應當知道，一切諸種行為的痛苦都非常熾盛，猶如燒紅的鐵丸。諸種行為都是無常的，是生滅之法。涅槃是寂靜、無為、安樂，遠離熾盛，消除各種熱惱。眾生聽聞之後，勤奮修習善法，在聲聞乘中，得到隨順音聲忍。這就是聲聞乘。三是：你們應當知道，聲聞乘的人，是跟隨他人的言語來理解，智慧狹隘淺薄。還有更上乘的，名叫獨覺乘，覺悟不依靠他人，你們應當學習。』喜歡殊勝道的眾生聽聞這個音聲之後，捨棄聲聞道，修習獨覺乘。四是：你們應當知道，超過二乘的果位，還有更殊勝的道，名叫大乘，是菩薩所修行的，順應六波羅蜜，不間斷菩薩的修行，不捨棄菩提心，處於無量的生死之中而不疲倦厭煩，超過二乘，名叫大乘。這就是菩薩的大乘。五是：第一乘，殊勝乘，最殊勝乘。
【English Translation】 English version: Therefore, it is like coming home. If one can hear this Tathagata's (如來, Thus Come One) immeasurable, inconceivable, unobstructed, and unimpeded wisdom Dharma gate, and after hearing it, believes, understands, follows, and enters into it, know that this person is born into the Tathagata's family, following all the realms of the Tathagatas, just like the great ocean, where beings with great bodies dwell. This sutra is also like that, where the most supreme beings with great minds dwell. Dragons in ponds do not enjoy living there, just as the great ocean does not harbor corpses. If there are those who see, hear, believe, rejoice, and are able to enter into it, they will forever be separated from the corpses of ordinary people, expedient teachings, and icchantikas (闡提, those who have severed their roots of goodness), directly equivalent to the Dharma body and wisdom ocean of the Tathagatas. Furthermore, the 『Appearance of the Tathagata』 chapter says: 『Buddha-children, the Tathagata's voice is also like this, without arising, without creation, without discrimination, neither entering nor exiting, but from the Tathagata's merit and Dharma power, it emanates five kinds of vast sounds. What are these five? First: You should know that all beings' actions are all suffering. The suffering of hell, the suffering of animals, the suffering of hungry ghosts, the suffering of attachment to 『I』 and 『mine』 due to lack of blessings, the suffering of committing various evil deeds. If you wish to be born in the realms of humans and gods, you should cultivate good roots, and be born in the realms of humans and gods, away from all difficult places. After hearing this, beings abandon perversion, cultivate various good deeds, and, away from all difficult places, are born in the realms of humans and gods. Second: You should know that the suffering of all actions is intensely blazing, like a red-hot iron ball. All actions are impermanent, are the Dharma of arising and ceasing. Nirvana (涅槃) is stillness, non-action, peace, and happiness, away from blazing intensity, extinguishing all heat and vexation. After hearing this, beings diligently cultivate good Dharma, and in the Shravaka (聲聞, Hearer) vehicle, attain the forbearance of following the sound. This is the Shravaka vehicle. Third: You should know that those of the Shravaka vehicle understand by following the words of others, their wisdom is narrow and shallow. There is a higher vehicle, called the Pratyekabuddha (獨覺, Solitary Realizer) vehicle, whose enlightenment does not depend on others, you should learn it.』 Those who delight in the superior path, after hearing this sound, abandon the Shravaka path and cultivate the Pratyekabuddha vehicle. Fourth: You should know that beyond the positions of the Two Vehicles, there is a more superior path, called the Mahayana (大乘, Great Vehicle), which is practiced by Bodhisattvas (菩薩, Enlightenment Being), in accordance with the Six Paramitas (六波羅蜜, Six Perfections), without ceasing the practice of the Bodhisattva, without abandoning the Bodhi mind (菩提心, the mind of enlightenment), dwelling in immeasurable birth and death without weariness or aversion, surpassing the Two Vehicles, called the Mahayana. This is the Bodhisattva's Mahayana. Fifth: The foremost vehicle, the superior vehicle, the most superior vehicle.
。上乘。無上乘。利益一切眾生乘。若有眾生信解廣大。諸根猛利。宿種善根。為諸如來神力所加。有勝樂欲。求佛果者。聞此音已。發菩提心。此是佛乘。佛子。如來音聲。不從身出。不從心出。而能利益無量眾生。佛子。是為如來音聲第一相。當知如來音聲。常隨五乘眾生應所聞故。猶如大海潮無失時故。是故。於此法中起信。發大菩提心。十住初首。便即見性。起法身佛智慧。便成正覺。然始即從性起智慧之位。行諸行相。教化眾生。即覺行圓滿佛。不同權教。先行菩薩行。學假真如等觀。地前伏忍。十地已來。猶有十真如障故。為觀當情。真如成障。所行之行並是有為。所發菩提心。並未離生滅。所有能斷分別無明。由觀折伏。十地之位方能見性。經三祇劫方始成佛。仍須百劫別修相好。若將此大方廣佛華嚴經佛所本乘。同彼化身。引彼權學上中下流。全非信解。去佛懸遠。未解經意。久大曠劫。終無成佛之期。若上上根人。信解此經。明知不謬。即當乘如來乘直至道場。當所乘時。即是道場。更無可至。如法華經。亦是佛乘。即是化佛引彼三乘令知實法。即三界火宅門前三乘。羊車鹿車。大牛之事。即是上中下根三乘。為上根之人。有一分慈悲。勝餘二乘故。為觀假故。未有實見。名為不真菩薩。此三種上
【現代漢語翻譯】 現代漢語譯本： 上乘，無上乘，利益一切眾生的乘。如果有的眾生，信解廣大，諸根猛利，宿世種下善根，為諸如來的神力所加持，有殊勝的喜樂欲求，求取佛果，聽聞此音聲后，發起菩提心，這就是佛乘。佛子，如來的音聲，不從身體發出，不從心念發出，而能利益無量眾生。佛子，這就是如來音聲的第一種相。應當知道如來的音聲，常常隨著五乘眾生所應聽聞的而顯現，猶如大海潮汐沒有失時的時候。因此，於此法中生起信心，發起大菩提心，十住位的最初階段，便立即見到自性，生起法身佛的智慧，便成就正覺。然後才從自性生起智慧之位，行持各種行相，教化眾生，即是覺行圓滿的佛，不同於權教。權教是先行菩薩行，學習假真如等的觀想，在十地之前降伏煩惱，十地之後，仍然有十種真如的障礙。因為觀想執著于當下的情境，真如反而成為障礙，所修行的行為都是有為法，所發起的菩提心，並未脫離生滅。所有能夠斷除分別無明的力量，都是通過觀想來折伏，要到十地之位才能見到自性，經歷三大阿僧祇劫才能成佛，仍然需要一百劫的時間來特別修飾相好。如果將這部《大方廣佛華嚴經》佛所本乘，與那些化身佛所說的權教相提並論，引導那些權教學習者走向上中下流，完全不是信解，離佛遙遠，不理解經文的含義，經歷長久的大曠劫，終究沒有成佛的期限。如果是上上根器的人，信解這部經，明確知道沒有謬誤，就應當乘坐如來乘，直至道場，當乘坐之時，即是道場，更沒有其他地方可以到達。如《法華經》，也是佛乘，即是化佛引導那些三乘人，令他們知道真實的佛法，即是三界火宅門前的三乘，羊車、鹿車、大牛車之事，即是上中下根的三乘。因為上根之人，有一分慈悲，勝過其餘二乘，因為觀想是虛假的，沒有真實的見地，名為不真菩薩。這三種上
【English Translation】 English version: 'Superior Vehicle. Supreme Vehicle. The Vehicle that benefits all sentient beings. If there are sentient beings who have vast understanding and faith, sharp faculties, have planted good roots in past lives, are blessed by the divine power of all Tathagatas (如來，another name for Buddha), possess a desire for supreme bliss, and seek Buddhahood, upon hearing this sound, they will generate Bodhicitta (菩提心，the mind of enlightenment). This is the Buddha Vehicle. Buddha-child, the Tathagata's voice does not come from the body, nor does it come from the mind, yet it can benefit countless sentient beings. Buddha-child, this is the first characteristic of the Tathagata's voice. Know that the Tathagata's voice constantly follows the five vehicles of sentient beings, appearing as they should hear it, just like the ocean tide that never misses its time. Therefore, in this Dharma (法，teachings), generate faith, arouse great Bodhicitta, and at the very beginning of the Ten Dwellings (十住，ten stages of Bodhisattva development), one will immediately see one's nature, give rise to the wisdom of the Dharmakaya Buddha (法身佛，the body of the Buddha's teachings), and attain perfect enlightenment. Then, from the position of wisdom arising from one's nature, one practices various aspects of conduct, teaching and transforming sentient beings, which is the Buddha of perfect enlightenment and practice, different from the provisional teachings. The provisional teachings involve first practicing the Bodhisattva path, learning the contemplation of false Suchness (真如，the true nature of reality), subduing afflictions before the Ten Grounds (十地，ten stages of Bodhisattva development), and even after the Ten Grounds, there are still ten hindrances of true Suchness. Because contemplation clings to the present situation, true Suchness becomes an obstacle, and the practices performed are all conditioned. The Bodhicitta that is aroused has not yet departed from birth and death. All the power to sever discriminating ignorance is subdued through contemplation, and only at the position of the Ten Grounds can one see one's nature, taking three Asankhya kalpas (阿僧祇劫，incalculable eons) to become a Buddha, and still requiring a hundred kalpas to specially cultivate the marks and characteristics. If one compares this Great Vaipulya Buddha Avatamsaka Sutra (大方廣佛華嚴經，Flower Garland Sutra), the Buddha's original vehicle, with the provisional teachings spoken by those transformation bodies, guiding those provisional learners to the upper, middle, and lower streams, it is completely not faith and understanding, far from the Buddha, not understanding the meaning of the Sutra, and after a long and vast kalpa, there will be no time to become a Buddha. If one is a person of superior faculties, believing and understanding this Sutra, clearly knowing that it is not mistaken, then one should ride the Tathagata's vehicle directly to the Bodhimanda (道場，place of enlightenment), and when one is riding, that is the Bodhimanda, and there is nowhere else to reach. Like the Lotus Sutra (法華經), it is also the Buddha Vehicle, which is the transformation Buddha guiding those of the Three Vehicles (三乘，three vehicles of Buddhism) to know the true Dharma, which is the Three Vehicles before the gate of the burning house of the Three Realms (三界，the realm of desire, the realm of form, and the formless realm), the matter of the goat cart, deer cart, and great ox cart, which are the Three Vehicles of superior, middle, and inferior faculties. Because the person of superior faculties has a portion of compassion, surpassing the other two vehicles, because contemplation is false, without true insight, they are called untrue Bodhisattvas. These three superior
中下根之人。俱有惡三界苦。中下根人聲聞緣覺。惡而求出。上根菩薩厭而不離。為慈悲勝彼二乘。故有饒益之心。此三種人。俱不知三界體相一真佛境。如出現品中廣明。佛對此故。說佛所有功德報相皆是修生。令諸權學修治作意。經多祇劫終無成佛之期。是故門前之駕是佛權施。露地白牛方明法界。法界性相本唯真智。所有分別皆是智為。是故法華經云。種種性相義。我及十方佛。乃能知是事。聲聞及緣覺。不退諸菩薩。皆悉不能知。此等即是門前三乘也。為未明世間相常住。是法住法位。為三乘同有厭苦集樂修滅道之心。未明苦集本唯智起。不了滅道本自無修。無造無作。化諸群品。如幻住世。性絕無明。即是佛故。一念相應一念佛。一日相應一日佛。何須苦死要三僧祇。但自了三界業。能空業處。任運接生。即是佛也。蓋佛者覺也。覺業性真。業無生滅。無得無證。不出不沒。性無變化。本來如是。即是佛故。隨緣六道行菩薩行。變化神通接引迷流。佛非變化。凈名經云。雖成正覺轉於法輪。不捨菩薩之道。是菩薩行故。以此善財十住初心。于妙峰山上德云比丘所。得憶念一切諸佛境界智慧光明普見法門。即便成正覺。然後始詣諸友。求菩薩道行菩薩行。當知正覺體用之時。即心無作處即是佛故。不須修行。
【現代漢語翻譯】 現代漢語譯本： 對於中下根器的人來說，都厭惡三界的痛苦。中下根器的人，如聲聞和緣覺，因為厭惡而尋求出離。而上根器的菩薩，雖然厭惡卻不捨離，因為慈悲心勝過聲聞和緣覺，所以有饒益眾生的心。這三種人，都不瞭解三界的本體和現象都是同一真如佛境，正如《出現品》中詳細闡明的那樣。佛因此針對他們，說佛所擁有的功德和報身都是修習而生，令那些權巧方便的修行者修治作意。即使經過多個阿僧祇劫，也終究沒有成佛的期限。所以，門前的牛車是佛的權巧施設，露地上的白牛才真正闡明了法界。法界的體性和現象，本來唯有真智才能了知，所有的分別都是智慧的作用。所以《法華經》說：『種種性相義，我及十方佛，乃能知是事。聲聞及緣覺，不退諸菩薩，皆悉不能知。』這些就是門前的三乘。因為沒有明白世間相是常住的，是法住於法位的道理。因為三乘人都共同具有厭惡苦、聚集，喜好修習滅、道的心理，沒有明白苦和集本來都是由智慧而生起，不瞭解滅和道本來就是無修、無造、無作的。教化各種眾生，如幻化般安住於世間，自性斷絕無明，就是佛的境界。一念相應就是一念佛，一日相應就是一日佛，何須辛苦地經歷三大阿僧祇劫？只要自己瞭解三界的業，能夠空掉業的處所，自然而然地接引眾生，就是佛了。所謂佛，就是覺悟。覺悟到業的自性是真實的，業沒有生滅，沒有得到，沒有證悟，不出離，不沉沒，自性沒有變化，本來就是這樣，就是佛的境界。隨順因緣在六道中行菩薩行，變化神通接引迷惑的眾生。佛不是變化，《維摩詰經》說：『雖成正覺轉於法輪，不捨菩薩之道。』這是菩薩的行徑。因此，善財童子在十住位初心時，在妙峰山上德云比丘那裡，得到憶念一切諸佛境界智慧光明普見法門，就立即成就正覺。然後才去拜訪各位善知識，求菩薩道，行菩薩行。應當知道正覺的本體和作用之時，即心無作之處就是佛的境界，不需要修行。
【English Translation】 English version: Those of middle and lower faculties all detest the suffering of the three realms. Those of middle and lower faculties, such as Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), detest and seek to escape. Bodhisattvas (enlightenment beings) of superior faculties, while detesting, do not abandon, for their compassion surpasses those of the two vehicles, hence they have a mind to benefit others. All three of these types of people do not know that the substance and appearance of the three realms are the same true Buddha realm, as extensively explained in the 『Appearance』 chapter. The Buddha, in response to this, says that all the merits and retributions possessed by the Buddha are produced by cultivation, causing those who provisionally study to cultivate and apply their minds. Even after many kalpas (aeons), there is ultimately no prospect of attaining Buddhahood. Therefore, the carriage at the gate is the Buddha's expedient means, while the white ox in the open field clearly illuminates the Dharmadhātu (realm of reality). The nature and characteristics of the Dharmadhātu are fundamentally only true wisdom. All distinctions are made by wisdom. Therefore, the Lotus Sūtra says: 『The meaning of various natures and characteristics, I and the Buddhas of the ten directions, are able to know this matter. Śrāvakas and Pratyekabuddhas, and non-regressing Bodhisattvas, are all unable to know.』 These are the three vehicles at the gate. Because they have not understood that the appearance of the world is constant, that the Dharma abides in its position. Because the three vehicles all share the mind of detesting suffering and accumulation, and delighting in cultivating cessation and the path, they have not understood that suffering and accumulation fundamentally arise from wisdom, and do not understand that cessation and the path are fundamentally without cultivation, without creation, without action. Transforming all beings, dwelling in the world like illusions, the nature is devoid of ignorance, which is the Buddha. One thought in accordance is one thought Buddha, one day in accordance is one day Buddha. Why suffer and die, requiring three asamkhya kalpas (incalculable eons)? Simply understand the karma of the three realms, be able to empty the place of karma, and naturally receive beings, that is the Buddha. For Buddha means awakened. Awaken to the true nature of karma. Karma has no birth or death, no attainment, no realization, no going out, no sinking. The nature has no change, originally it is like this, that is the Buddha. Following conditions, practice the Bodhisattva path in the six realms, transform with supernatural powers to guide the deluded. The Buddha is not transformation. The Vimalakīrti Sūtra says: 『Although having attained perfect enlightenment and turning the wheel of Dharma, he does not abandon the Bodhisattva path.』 This is the Bodhisattva's conduct. Therefore, when Sudhana (a youth seeking enlightenment) at the initial stage of the ten abodes, at Mount Myofū (sublime peak) from the Bhikṣu (monk) Devayun (cloud of virtue), obtained the Dharma gate of remembering all Buddha realms, wisdom, and universally seeing light, he immediately attained perfect enlightenment. Then he began to visit all friends, seeking the Bodhisattva path, practicing the Bodhisattva path. Know that at the time of the substance and function of perfect enlightenment, the place where the mind is without action is the Buddha, there is no need for cultivation.
設當行滿。亦不移今故。如化佛示成化相之時。苦行麻麥。剃髮持衣。舍諸飾好藉草等事。為化外道樂苦行者及三乘之根有放逸者。經中佛已和會。非佛自須。如是等行。無增上慢者。豈須如是。一念任無作性佛。智慧現前。無得無證。即是佛也。如善財證覺之後。方求菩薩道。行菩薩行。何以然者。為覺道之後。方堪入纏。處纏無縛。始能為眾生說法解縛。若自有縛。能解彼縛無有是處。說時前後。法是一時。是故當知。若欲行菩薩行。先成正覺。問曰。法華經為佛乘。門前三乘大牛車。興露地白牛之車。一種是牛。有何異也。答曰。門前三乘。對三界苦。且令離火宅所燒。權免火難。大乘權教菩薩。樂行悲心有饒益志。自離火難不離三界。有一分度眾生心。勝二乘自求解脫。且得一分運載之心。故名為大牛。望二乘處大故。十地見性方成佛。猶經多劫始能真。故望彼二乘。但名菩薩大乘。非名佛乘。法華經云。佛乘唯有一。無二亦無三。即引彼三乘。總歸一乘。小乘雖有信許成佛。回習稍難。故標遠劫。龍女剎那之頃。便至佛乘。即明真證。達苦即真。無所厭故。是故。門前之乘對三乘設。露地白牛。方明至無依之處。露地者即佛地也。為佛智無依止故。故云露地白牛者即法身也悲智也。以法身無相。名之為白。
【現代漢語翻譯】 現代漢語譯本： 要像當行滿一樣。也不改變原來的樣子。例如化佛示現成佛的形象時，苦行食用麻麥，剃髮穿著法衣，捨棄各種裝飾，藉草而坐等等事情，是爲了教化喜歡苦行的外道以及三乘根基中有放逸之心的人。經典中佛已經調和，並非佛自己需要。像這樣的行為，沒有增上慢的人，哪裡需要這樣做呢？一念之間任運無作的自性佛，智慧自然顯現，無所得無所證，這就是佛了。如同善財童子證悟之後，才尋求菩薩道，行菩薩行。為什麼這樣呢？因為覺悟之後，才堪入世間，處於世間而沒有束縛，才能為眾生說法解脫束縛。如果自己有束縛，想要解開別人的束縛，是沒有這樣的道理的。說法有先後，但法性是一時的。所以應當知道，如果想要行菩薩行，先要成就正覺。有人問：『《法華經》是佛乘，門前的三乘是大牛車，而空地上的是白牛車，都是牛，有什麼不同呢？』回答說：『門前的三乘，是針對三界的苦難，暫且讓人離開被火宅所燒的地方，暫時免除火難。大乘權教的菩薩，樂於行持悲心，有饒益眾生的志向，自己雖然離開了火難，卻沒有離開三界，有一部分度化眾生的心，勝過二乘只求解脫。暫且得到一分運載之心，所以名為大牛。相對於二乘來說，處在大乘的地位。十地見性才能成佛，還要經歷多劫才能真正成就。所以相對於二乘，只能稱為菩薩大乘，不能稱為佛乘。《法華經》說，佛乘只有一種，沒有二也沒有三，就是引導那三乘，總歸於一乘。小乘雖然有信許成佛，但迴轉修習稍微困難，所以標明遙遠的劫數。龍女在剎那之間，便到達佛乘，就是表明真實證悟，明白苦就是真，沒有什麼可厭惡的。所以，門前的車是針對三乘而設，空地上的白牛，才表明到達無所依之處。空地就是佛地。因為佛的智慧沒有依止。所以說空地上的白牛就是法身，就是悲智。因為法身沒有形相，所以稱之為白。』 English version: It should be like acting appropriately when the time is right. Also, do not change the original intention. For example, when a manifested Buddha demonstrates the appearance of attaining Buddhahood, practicing asceticism by consuming hemp and wheat, shaving the head and wearing robes, abandoning all adornments, and sitting on grass, these actions are to teach those non-Buddhists who enjoy ascetic practices and those of the three vehicles who have lax minds. In the sutras, the Buddha has already harmonized these practices; they are not needed by the Buddha himself. For such actions, those without arrogance would not need to do them. In a single moment, the self-nature Buddha, operating without effort, naturally manifests wisdom, with nothing to be gained or proven; this is Buddhahood. Just as Sudhana (Sudhana-śreṣṭhi-dāraka) sought the Bodhisattva path and practiced the Bodhisattva conduct after attaining enlightenment. Why is this so? Because after enlightenment, one is capable of entering the world, being in the world without being bound, and only then can one teach beings and liberate them from bondage. If one is bound oneself, there is no way to liberate others from bondage. Although the teachings are given at different times, the nature of the Dharma is timeless. Therefore, it should be known that if one wishes to practice the Bodhisattva path, one must first attain perfect enlightenment.
Someone asks: 『The Lotus Sutra is the Buddha Vehicle (Buddhayāna), while the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in front of the gate are like large ox carts, and the white ox cart in the open field is also an ox. What is the difference?』 The answer is: 『The three vehicles in front of the gate are for addressing the suffering of the three realms (Trailokya), temporarily allowing people to leave the burning house and avoid the fire. The Bodhisattvas of the provisional teachings of the Mahayana (Mahāyāna), delight in practicing compassion and have the aspiration to benefit beings. Although they have left the fire, they have not left the three realms, and they have a portion of the mind to liberate beings, surpassing the two vehicles that only seek self-liberation. They temporarily attain a portion of the mind to carry beings, so they are called large oxen. Compared to the two vehicles, they are in the position of the Mahayana. Only when one sees one's nature at the ten bhumis (Daśa-bhūmi) can one become a Buddha, and it still takes many kalpas (Kalpa) to truly achieve it. Therefore, compared to the two vehicles, they can only be called Bodhisattvas of the Mahayana, not the Buddha Vehicle. The Lotus Sutra says that the Buddha Vehicle is only one, not two or three, which is to guide those three vehicles to return to the one vehicle. Although the Hinayana (Hīnayāna) has faith in the possibility of becoming a Buddha, turning back to practice is somewhat difficult, so it indicates distant kalpas. The Dragon Girl (Nāga-kanyā) reaches the Buddha Vehicle in an instant, which shows true realization, understanding that suffering is truth, and there is nothing to be disgusted with. Therefore, the vehicles in front of the gate are set up for the three vehicles, and the white ox in the open field shows that one has reached the place of no reliance. The open field is the Buddha-ground (Buddhakṣetra). Because the wisdom of the Buddha has no reliance. Therefore, the white ox in the open field is the Dharmakaya (Dharmakāya), which is compassion and wisdom. Because the Dharmakaya has no form, it is called white.』
【English Translation】 English version: It should be like acting appropriately when the time is right. Also, do not change the original intention. For example, when a manifested Buddha demonstrates the appearance of attaining Buddhahood, practicing asceticism by consuming hemp and wheat, shaving the head and wearing robes, abandoning all adornments, and sitting on grass, these actions are to teach those non-Buddhists who enjoy ascetic practices and those of the three vehicles who have lax minds. In the sutras, the Buddha has already harmonized these practices; they are not needed by the Buddha himself. For such actions, those without arrogance would not need to do them. In a single moment, the self-nature Buddha, operating without effort, naturally manifests wisdom, with nothing to be gained or proven; this is Buddhahood. Just as Sudhana (Sudhana-śreṣṭhi-dāraka) sought the Bodhisattva path and practiced the Bodhisattva conduct after attaining enlightenment. Why is this so? Because after enlightenment, one is capable of entering the world, being in the world without being bound, and only then can one teach beings and liberate them from bondage. If one is bound oneself, there is no way to liberate others from bondage. Although the teachings are given at different times, the nature of the Dharma is timeless. Therefore, it should be known that if one wishes to practice the Bodhisattva path, one must first attain perfect enlightenment.
Someone asks: 『The Lotus Sutra is the Buddha Vehicle (Buddhayāna), while the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in front of the gate are like large ox carts, and the white ox cart in the open field is also an ox. What is the difference?』 The answer is: 『The three vehicles in front of the gate are for addressing the suffering of the three realms (Trailokya), temporarily allowing people to leave the burning house and avoid the fire. The Bodhisattvas of the provisional teachings of the Mahayana (Mahāyāna), delight in practicing compassion and have the aspiration to benefit beings. Although they have left the fire, they have not left the three realms, and they have a portion of the mind to liberate beings, surpassing the two vehicles that only seek self-liberation. They temporarily attain a portion of the mind to carry beings, so they are called large oxen. Compared to the two vehicles, they are in the position of the Mahayana. Only when one sees one's nature at the ten bhumis (Daśa-bhūmi) can one become a Buddha, and it still takes many kalpas (Kalpa) to truly achieve it. Therefore, compared to the two vehicles, they can only be called Bodhisattvas of the Mahayana, not the Buddha Vehicle. The Lotus Sutra says that the Buddha Vehicle is only one, not two or three, which is to guide those three vehicles to return to the one vehicle. Although the Hinayana (Hīnayāna) has faith in the possibility of becoming a Buddha, turning back to practice is somewhat difficult, so it indicates distant kalpas. The Dragon Girl (Nāga-kanyā) reaches the Buddha Vehicle in an instant, which shows true realization, understanding that suffering is truth, and there is nothing to be disgusted with. Therefore, the vehicles in front of the gate are set up for the three vehicles, and the white ox in the open field shows that one has reached the place of no reliance. The open field is the Buddha-ground (Buddhakṣetra). Because the wisdom of the Buddha has no reliance. Therefore, the white ox in the open field is the Dharmakaya (Dharmakāya), which is compassion and wisdom. Because the Dharmakaya has no form, it is called white.』
智慧觀機悲心濟物。名之為牛。為取牛能運載故。為以無作法身。悲智濟物故。喻同牛也。門前之牛。觀空增勝。三祇未滿。未見佛性。不證法身根本智。不言白色。不言露地。為假真如及空觀當情猶有所依故。不言白色。有所依故不言露地也。雖復回心信此一乘。至於佛地猶將未及。但隨佛語而隨信之。心未成堅信故。還索三乘。未敢欣大故。佛便誘引。令成信力。等與大車。故言非己所望今皆與之。此明即三乘迴心。如門前牛車。不云白色。不云裝飾。為有漏故。不同露地白牛之乘。具言高廣裝飾等事。此乃門前與露地之乘。全別不同也。
○第二明依宗教別
夫大覺出興。稱真智而自在。法身無際。等群品以同軀。任器現形。應根施教。如空谷響。應擊成音。谷響無心。亦無處所。如來設教亦復如是。且如毗盧遮那之教。無始無終。稱性無方。無斷無絕。隨其根類。自見入胎出家說法始終教行入寂涅槃。其實如來本不如是。但隨一期同而且異。約立先德十家教行。第一後魏菩提留支立一音教。第二陳朝真諦三藏立二教同時。第三後魏光統律師立三種教。第四齊朝大衍法師立四種教。第五護身法師立五種教。第六陳朝南嶽思禪師智者等立四教同時。第七唐朝海東新羅國元曉法師。造此經疏亦立四教。
【現代漢語翻譯】 現代漢語譯本： 智慧觀照諸法，以悲心救濟眾生，這被稱作『牛』（比喻）。這是因為牛能夠運載重物，也因為佛以無作法身（無為而為的法性之身），用悲智救濟眾生，所以用牛來比喻。 『門前之牛』（比喻）。觀空（觀察諸法空性）的修行者，雖然修行精進，但三祇（極長的時間單位）尚未圓滿，未能見到佛性（覺悟的本性），不能證得法身根本智（法身所具有的根本智慧）。所以不說是『白色』（純凈），也不說是『露地』（開闊無礙）。因為他們所假借的真如（不生不滅的本性）和空觀（觀察諸法空性的智慧）仍然有所依憑。因為有所依憑，所以不說是『白色』，也不說是『露地』。 即使他們回心轉意，相信這唯一的佛乘（成佛之道），到達佛地（佛的境界）仍然有所不及。他們只是隨順佛的言語而相信，心中尚未形成堅定的信念，所以仍然尋求聲聞乘、緣覺乘、菩薩乘這三乘（三種不同的修行道路），不敢欣求大乘（成佛之道）。所以佛便加以誘導，使他們成就信力，平等地給予他們大車（比喻大乘佛法）。所以說『並非自己所期望的，現在全都給予他們』。這說明即使是從三乘迴心的人，也像是門前的牛車，不說是白色，也不說是裝飾，因為他們仍然是有漏的（有煩惱的）。這不同於露地白牛之乘，詳細地描述了高廣裝飾等事。這說明門前之車和露地之車，完全不同。 ○第二，說明依據宗教的差別 大覺（佛）出現於世，依憑真實的智慧而自在。法身（佛的法性之身）無邊無際，與一切眾生平等無二。隨順眾生的根器而顯現不同的形象，應和眾生的根性而施予不同的教法。如同空谷迴響，應和擊打而發出聲音。谷響沒有心識，也沒有固定的處所。如來（佛）的設教也是如此。例如毗盧遮那佛（報身佛）的教法，無始無終，遍及一切處所，沒有間斷和窮盡。隨順眾生的根器和類別，各自見到入胎、出家、說法、始終教行、入寂涅槃等事。其實如來（佛）本來不是這樣的，只是隨順一時因緣而相同又不同。根據前代賢德所立的十家教行，第一家是後魏菩提留支（譯經師）所立的一音教（認為佛只有一種聲音說法）。第二家是陳朝真諦三藏（譯經師）所立的二教同時（認為兩種教法同時存在）。第三家是後魏光統律師（僧官）所立的三種教（認為有三種不同的教法）。第四家是齊朝大衍法師（僧人）所立的四種教（認為有四種不同的教法）。第五家是護身法師（僧人）所立的五種教（認為有五種不同的教法）。第六家是陳朝南嶽思禪師（僧人）、智者（僧人）等所立的四教同時（認為四種教法同時存在）。第七家是唐朝海東新羅國（古國名）元曉法師（僧人），他撰寫此經疏，也立四教（認為有四種不同的教法）。
【English Translation】 English version: Intelligently observing all dharmas, with a compassionate heart saving beings, this is called 'ox' (metaphor). This is because the ox can carry heavy loads, and also because the Buddha uses the unconditioned Dharmakaya (the body of Dharma nature that acts without acting), with compassion and wisdom to save beings, so the ox is used as a metaphor. 'The ox in front of the gate' (metaphor). Practitioners who contemplate emptiness (observing the emptiness of all dharmas), although diligently practicing, the three kalpas (extremely long units of time) have not yet been completed, they have not seen the Buddha-nature (the nature of enlightenment), and cannot attain the fundamental wisdom of the Dharmakaya (the fundamental wisdom possessed by the Dharmakaya). Therefore, it is not said to be 'white' (pure), nor is it said to be 'open ground' (open and unobstructed). Because the Suchness (the unchanging nature of reality) and the contemplation of emptiness (the wisdom of observing the emptiness of all dharmas) that they borrow still have something to rely on. Because there is something to rely on, it is not said to be 'white', nor is it said to be 'open ground'. Even if they turn their minds and believe in this one Buddha-vehicle (the path to Buddhahood), reaching the Buddha-ground (the state of Buddhahood) is still not enough. They only follow the Buddha's words and believe, and a firm belief has not yet formed in their hearts, so they still seek the three vehicles of Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana (three different paths of practice), and dare not rejoice in the Mahayana (the path to Buddhahood). Therefore, the Buddha induces them, so that they achieve the power of faith, and equally gives them the great cart (metaphor for Mahayana Buddhism). Therefore, it is said 'What they did not expect, now all is given to them'. This shows that even those who turn their minds from the three vehicles are like the ox cart in front of the gate, not said to be white, nor said to be decorated, because they are still afflicted (with defilements). This is different from the white ox cart on the open ground, which describes in detail the height, breadth, decoration, and other things. This shows that the cart in front of the gate and the cart on the open ground are completely different. ○ Second, explaining the differences according to religious schools The Greatly Awakened One (Buddha) appears in the world, relying on true wisdom and being at ease. The Dharmakaya (the body of the Buddha's Dharma nature) is boundless and equal to all beings. According to the capacity of beings, different forms are manifested, and according to the nature of beings, different teachings are given. Like the echo in an empty valley, responding to the strike and producing sound. The valley echo has no mind, nor a fixed place. The Buddha's teaching is also like this. For example, the teachings of Vairocana Buddha (Sambhogakaya Buddha), without beginning or end, pervading all places, without interruption or exhaustion. According to the roots and categories of beings, they each see the events of entering the womb, leaving home, preaching, the beginning and end of teaching and practice, entering stillness and Nirvana. In fact, the Tathagata (Buddha) is not originally like this, but is the same and different according to temporary conditions. According to the ten schools of teaching and practice established by previous virtuous ones, the first school is the One-Sound Teaching established by Bodhiruci (translator) of the Later Wei Dynasty (believing that the Buddha only speaks with one voice). The second school is the Two-Teachings Simultaneous established by Paramartha (translator) of the Chen Dynasty (believing that two teachings exist simultaneously). The third school is the Three Teachings established by Guangtong Vinaya Master (monk official) of the Later Wei Dynasty (believing that there are three different teachings). The fourth school is the Four Teachings established by Dharma Master Dayan (monk) of the Qi Dynasty (believing that there are four different teachings). The fifth school is the Five Teachings established by Dharma Master Hushen (monk) (believing that there are five different teachings). The sixth school is the Four Teachings Simultaneous established by Chan Master Nanyue Si (monk), Zhiyi (monk), etc. of the Chen Dynasty (believing that four teachings exist simultaneously). The seventh school is Dharma Master Wonhyo (monk) of Silla (ancient kingdom) in Haedong (Korea) of the Tang Dynasty, who wrote a commentary on this sutra and also established four teachings (believing that there are four different teachings).
第八唐朝吉藏法師立三種教。第九梁朝光宅寺云法師立四教。第十唐朝江南印法師立二教。已上十家所釋。並依今唐朝吉藏法師所集。同異各是一家。並是當世英才。智超群品。皆為統賢靈之法將。開佛日之明燈。不可是非加其名也。只如佛說內外中間之言。遂即入定。後有五百阿羅漢。各解此言。佛出定后。同問世尊。誰當佛意。佛言並非我意。諸人問佛。既不當佛意。將無得罪。佛言雖非我意。各順正理。堪為聖教。有福無罪。況此諸德所說。各有典據。仰惟高旨。未可僉量。但通玄自參聖教。隨己管窺。以述意懷。用呈后哲。準其教旨。略立十種。何者為十。
第一時說小乘純有教。第二時說般若破有明空教。第三時說解深密經。和會空有。明不空不有教。第四時說楞伽經。明契假即真教。第五時說維摩經。明即俗恒真教。第六時說法華經。明引權歸實教。第七時說涅槃經。令諸三乘舍權向實教。第八時說華嚴經。于剎那之際通攝十世圓融無始終前後通該教。第九共不共教。第十不共共教。第一時說小乘純有教者。為諸凡夫繫著世法以為實有。隨於色塵。作諸不善。以不善故墮于苦趣。還將有法轡勒彼心。以戒防護制諸不善。故名純有教。于小乘中。還說無表性戒等。通其大體。但隨根性。用事不同。如
【現代漢語翻譯】 現代漢語譯本 第八，唐朝吉藏法師創立了三種教義。 第九，梁朝光宅寺云法師創立了四種教義。 第十，唐朝江南印法師創立了兩種教義。 以上十家所解釋的教義，都是依據現在唐朝吉藏法師所收集的資料。他們的觀點各有不同，自成一家之言。他們都是當世的英才，智慧超越常人，都是統領賢才的法將，開啟佛法智慧明燈的人，不應該隨意批評他們的觀點。例如，佛陀曾經說過『內外中間』的話，然後就入定了。後來有五百阿羅漢（Arhat，斷盡煩惱，證得解脫的聖人）各自解釋這句話。佛陀出定后，他們一起問世尊（Buddha，佛陀）：誰的解釋符合佛陀的本意？佛陀說：『沒有人的解釋符合我的本意。』眾人問佛陀：『既然不符合佛陀的本意，那會不會因此獲罪呢？』佛陀說：『雖然不符合我的本意，但都符合正理，可以作為聖教。有福德而沒有罪過。』更何況這些德高望重的人所說的教義，各有經典依據。我們應該仰慕他們的崇高旨意，不可隨意衡量。我只是通過自己對聖教的理解，用自己狹隘的見識來闡述我的想法，用以呈現給後世的賢哲。根據他們的教義宗旨，我大致確立了十種教義。哪十種呢？ 第一，時說小乘純有教。小乘（Hinayana）佛教認為一切法實有。 第二，時說般若破有明空教。般若（Prajna）經典闡述空性，破除對實有的執著。 第三，時說解深密經，和會空有，明不空不有教。《解深密經》（Samdhinirmocana Sutra）調和空有二者，闡明非空非有的中道。 第四，時說楞伽經，明契假即真教。《楞伽經》（Lankavatara Sutra）闡明認識到虛假現象的本質就是真如。 第五，時說維摩經，明即俗恒真教。《維摩詰經》（Vimalakirti Sutra）闡明在世俗生活中即可證悟恒常的真理。 第六，時說法華經，明引權歸實教。《法華經》（Lotus Sutra）闡明引導權巧方便迴歸真實究竟的教義。 第七，時說涅槃經，令諸三乘舍權向實教。《涅槃經》（Nirvana Sutra）闡明使聲聞、緣覺、菩薩三乘行人捨棄權巧方便，趨向真實究竟的教義。 第八，時說華嚴經，于剎那之際通攝十世圓融無始終前後通該教。《華嚴經》（Avatamsaka Sutra）闡明在極短的時間內，可以通達過去、現在、未來十世的圓融無礙，沒有始終前後的教義。 第九，共不共教。共同和不共同的教義。 第十，不共共教。不共同和共同的教義。 第一，時說小乘純有教，是爲了那些執著於世間法，認為一切都是真實存在的凡夫。他們隨著色塵（rupa，物質現象）造作各種不善業，因為這些不善業而墮入痛苦的境地。所以用『有』的法來約束他們的心，用戒律來防護，制止各種不善行為，所以叫做『純有教』。在小乘佛教中，也講到無表色戒等，貫通其大體。只是根據不同的根性，所用的方法不同。
【English Translation】 English version Eighth, Dharma Master Jizang of the Tang Dynasty established three types of teachings. Ninth, Dharma Master Yun of Guangzhai Temple in the Liang Dynasty established four types of teachings. Tenth, Dharma Master Yin of Jiangnan in the Tang Dynasty established two types of teachings. The above ten interpretations are based on the materials collected by Dharma Master Jizang of the Tang Dynasty. Their viewpoints differ, each forming its own school of thought. They were all outstanding talents of their time, with wisdom surpassing ordinary people. They were all Dharma generals leading the virtuous, and those who lit the lamp of Buddhist wisdom. Their views should not be criticized arbitrarily. For example, the Buddha once spoke of 'inner, outer, and middle,' and then entered into Samadhi (deep meditation). Later, five hundred Arhats (saints who have eradicated afflictions and attained liberation) each interpreted these words. After the Buddha emerged from Samadhi, they together asked the World Honored One (Buddha): Whose interpretation aligns with the Buddha's original intention? The Buddha said, 'None of your interpretations align with my original intention.' The assembly asked the Buddha, 'Since they do not align with the Buddha's original intention, will we incur any offense?' The Buddha said, 'Although they do not align with my original intention, they all accord with the right principle and can serve as sacred teachings. There is merit and no offense.' Moreover, the teachings spoken by these virtuous individuals each have scriptural basis. We should admire their lofty intentions and not measure them arbitrarily. I am merely using my own understanding of the sacred teachings, using my own narrow perspective to elucidate my thoughts, to present them to the wise of later generations. Based on the tenets of their teachings, I have roughly established ten types of teachings. What are these ten? First, the teaching of the Shravakayana (Hinayana) which purely affirms existence. Hinayana Buddhism believes that all dharmas are real. Second, the teaching of Prajna (wisdom) which negates existence and illuminates emptiness. Prajna scriptures expound emptiness, eliminating attachment to reality. Third, the teaching of the Samdhinirmocana Sutra, which harmonizes emptiness and existence, illuminating the doctrine of neither emptiness nor existence. The Samdhinirmocana Sutra reconciles emptiness and existence, elucidating the Middle Way of neither emptiness nor existence. Fourth, the teaching of the Lankavatara Sutra, which illuminates that realizing the illusory is realizing the truth. The Lankavatara Sutra elucidates that recognizing the essence of illusory phenomena is Suchness. Fifth, the teaching of the Vimalakirti Sutra, which illuminates that ultimate truth is found in the mundane. The Vimalakirti Sutra elucidates that constant truth can be realized in worldly life. Sixth, the teaching of the Lotus Sutra, which illuminates the expedient leading to the ultimate. The Lotus Sutra elucidates the doctrine of guiding skillful means back to the true and ultimate teaching. Seventh, the teaching of the Nirvana Sutra, which causes the three vehicles to abandon the expedient and turn towards the ultimate. The Nirvana Sutra elucidates that it causes the Shravakas, Pratyekabuddhas, and Bodhisattvas of the three vehicles to abandon skillful means and turn towards the true and ultimate teaching. Eighth, the teaching of the Avatamsaka Sutra, which encompasses the ten periods of time in an instant, perfectly interpenetrating without beginning or end. The Avatamsaka Sutra elucidates that within an extremely short period of time, one can understand the perfect interpenetration of the past, present, and future ten periods of time, without beginning or end. Ninth, the common and uncommon teachings. Tenth, the uncommon and common teachings. First, the teaching of the Shravakayana which purely affirms existence, is for those ordinary people who are attached to worldly dharmas, believing that everything is real. They create various unwholesome karmas following the objects of the senses (rupa, material phenomena), and because of these unwholesome karmas, they fall into suffering realms. Therefore, the 'existent' dharma is used to restrain their minds, and precepts are used to protect and prevent various unwholesome actions, hence it is called the 'teaching of pure existence'. In Shravakayana Buddhism, the non-revealing precepts are also discussed, connecting its general structure. It's just that the methods used differ according to different dispositions.
菩薩戒亦爾。經云。若人受佛戒。即入諸佛位。亦以性戒論之。又云。如是千百億。各接微塵眾。俱來至我所者。所謂初以化身化報引接。后以令歸法身實報。若上根者。法身事理一時為依本故。
第二時說般若破有明空教者。既設小乘實有。令成軌範。制共身語意得住善法。即說生空等觀。方說法空教。破彼繫著。漸向法身。
第三時說解深密經。為和會空有教者。為於前空有二教和會。令邊見者不滯空有二門。為不空不有教。為二乘人滅識證寂住寂無知。為回彼故。寄說第九阿陀那識為純凈識。五六七八等識。常依彼九識以為依止。凡愚不了。妄執為我。如水瀑流不離水體。諸波浪等以水為依。五六七八識。常以凈識為依故。漸回二乘之心達識成智。何故安立九識為凈識者。為二乘人久于生死業種六七八識有怖畏故。恐彼難信。方便於生死種外。別立凈識。漸漸引之。意欲使令留惑不滅。使令悲智漸漸得生。深密經云。如是菩薩。雖由法位。以智為依止。漸令空見達識成智。
第四時說楞伽經。云說假即真教者。如楞伽經。直為大乘根。頓說第八業種之識。名為如來藏識。又云。得相者曰識。不得相曰智。起信論亦同此說。此教雖說無明業種成智。猶希出俗未現同纏也。
第五時說維摩
【現代漢語翻譯】 現代漢語譯本：菩薩戒也是如此。《經》中說：『如果有人受持佛戒，就進入諸佛的果位。』這也是從性戒的角度來論述的。又說：『像這樣千百億的化身，各自帶領著微塵一樣多的眾生，都來到我的處所。』這指的是最初以化身來教化，以報身來引導接引，最終讓他們迴歸到法身實報的境界。如果是上等根器的人，法身的事和理可以一時作為依靠的根本。 第二時，宣說般若，破除有，闡明空性的教法。先設立小乘的實有，使之成爲規範，約束身語意，使其安住于善法。然後宣說生空等觀，才宣說法空之教，破除他們對實有的執著，逐漸趨向法身。 第三時，宣說《解深密經》，是爲了調和空有二教。爲了調和之前的空有二教，使執著于邊見的人不滯留在空有二門，宣說非空非有的教義。二乘之人滅除意識，證得寂滅，安住于寂靜無知。爲了轉變他們，假託宣說第九阿陀那識是純凈的識。五六七八等識，常常依靠這第九識作為依止。凡夫愚昧不瞭解，妄自執著為『我』，就像瀑布的流動不離水體，各種波浪等以水為依靠一樣。五六七八識，常常以清凈的識為依靠。逐漸轉變二乘之心，使他們通達識而成就智慧。為什麼安立第九識為清凈識呢？因為二乘之人長久以來對生死業種的六七八識有怖畏的緣故，恐怕他們難以相信，所以方便地在生死業種之外，另外設立清凈識，漸漸引導他們，意圖使他們保留迷惑而不滅除，使悲心和智慧漸漸得以產生。《解深密經》說：『像這樣的菩薩，雖然依據法位，以智慧為依靠，逐漸使空見通達識而成就智慧。』 第四時，宣說《楞伽經》，說是『說假即真』的教法。如《楞伽經》所說，直接為大乘根器的人，頓然宣說第八業種之識，名為如來藏識。又說：『執著于相的叫做識，不執著于相的叫做智。』《起信論》也同樣這樣說。這個教法雖然說無明業種可以成就智慧，但仍然希望出離世俗，還沒有顯現出與世俗同在的狀態。 第五時，宣說《維摩詰經》。
【English Translation】 English version: The Bodhisattva precepts are also like this. The Sutra says, 'If a person receives the Buddha's precepts, they immediately enter the position of all Buddhas.' This is also discussed from the perspective of the precepts of nature. It also says, 'Like this, hundreds of billions, each leading a multitude like dust motes, all come to my place.' This refers to initially using the transformation body (Nirmanakaya) to teach and the reward body (Sambhogakaya) to guide and receive, and ultimately leading them back to the realm of the Dharma body (Dharmakaya) and the true reward (Satya-sambhogakaya). If they are people of superior capacity, the affairs and principles of the Dharma body can be relied upon as the foundation at once. The second period involved teaching Prajna (wisdom), refuting existence, and clarifying the doctrine of emptiness. First, the real existence of the Hinayana (Small Vehicle) is established to create a standard, restraining body, speech, and mind, enabling them to abide in good dharmas. Then, the contemplation of the emptiness of self (Shengkong) is taught, followed by the teaching of the emptiness of phenomena (Fakong), breaking their attachment to existence, and gradually moving towards the Dharma body. The third period involved teaching the Samdhinirmocana Sutra (解深密經, Explanation of the Profound Secrets Sutra) to reconcile the teachings of emptiness and existence. To reconcile the previous two teachings of emptiness and existence, so that those who cling to extreme views do not remain stuck in the two gates of emptiness and existence, the doctrine of neither emptiness nor existence is taught. The two vehicles (Sravakas and Pratyekabuddhas) extinguish consciousness, attain Nirvana, and abide in silent unknowing. To transform them, it is provisionally said that the ninth Ādāna-vijñāna (阿陀那識, clinging consciousness) is pure consciousness. The fifth, sixth, seventh, and eighth consciousnesses constantly rely on this ninth consciousness as their basis. Ordinary people are ignorant and do not understand, falsely clinging to it as 'I,' just as the flow of a waterfall does not leave the water body, and various waves rely on water. The fifth, sixth, seventh, and eighth consciousnesses constantly rely on pure consciousness. Gradually transform the minds of the two vehicles, enabling them to understand consciousness and achieve wisdom. Why is the ninth consciousness established as pure consciousness? Because the two vehicles have long been fearful of the sixth, seventh, and eighth consciousnesses, which are the seeds of karma in samsara. Fearing that they would be difficult to believe, a pure consciousness is conveniently established outside the seeds of samsara, gradually guiding them, intending to make them retain delusion without eliminating it, so that compassion and wisdom can gradually arise. The Samdhinirmocana Sutra says, 'Such Bodhisattvas, although relying on the position of the Dharma, rely on wisdom, gradually enabling the view of emptiness to understand consciousness and achieve wisdom.' The fourth period involved teaching the Lankavatara Sutra (楞伽經, Descent to Lanka Sutra), saying that it is the teaching of 'speaking of the false as the true.' As the Lankavatara Sutra says, it is directly for those of Mahayana (Great Vehicle) capacity, suddenly proclaiming the eighth consciousness, the seed consciousness of karma, as the Tathāgatagarbha (如來藏識, Buddha-nature). It also says, 'Those who cling to characteristics are called consciousness; those who do not cling to characteristics are called wisdom.' The Awakening of Faith (起信論) also says the same. Although this teaching says that the seeds of ignorance can achieve wisdom, it still hopes to transcend the mundane and has not yet manifested a state of being together with the mundane. The fifth period involved teaching the Vimalakirti Sutra (維摩詰經).
經。明即俗恒真教者。為維摩經中。不以聲聞二乘。及三乘菩薩為知法者故。是以十大弟子杜口于毗耶。彌勒光嚴息芳言於法席。此經破前四種教中菩薩聲聞染凈未融常欣出俗。即以凈名身居俗士。明即俗常真。壞彼凈相常懷染凈。故說有身為如來種。無明有愛為種等。使令三乘之眾。凈相心亡。出俗入纏。平等無礙。方明實德也。
第六時說法華經。引權歸實教者。為羅漢隨空會寂。緣覺會十二緣生法。皆無體性。以明六根識及名色心境三事自性無生。如是二人。皆心識滅。三界業滅。智慈不生。又為析法明空。以空破惑。樂生凈土。及留惑潤生菩薩。並不了一切眾生無明諸惑。皆從一切如來根本性清凈普光明無中邊智之所生。皆有凈土穢土自佛他佛欣厭等諸邪見。不稱真理。引此三根。令歸本智故。即以妙法蓮華。令知無明生死性。本唯智體性自無染。但迷悟不同。無有二性。以蓮華像之。引彼三根令歸本故。是故法華經明世間相常住。
第七說涅槃經時。令諸三乘舍權向實教者。此經中。明一切有情皆有佛性如佛無異。但為無明覆故不見。涅槃經是三乘中舍權就實相。法華即是舍權就實智。二部經俱是三乘中第六時教。但為化相門中說時前後。故分涅槃為第七時教。然其智境。無有次第古今時也。
第八說華嚴經時。于剎那際。通攝三世及十世圓融教者。如經說云。入剎那際三昧。降神受生。八相成道。入涅槃總不移時。為依本性理智。本無時故。非權依本也。故名為入。非是本法性中而有出入三昧。以化儀軌則。施方便言。是故。諸明人莫隨其言。言佛世尊一人入剎那際三昧。此經教門。無始無終。是佛實報果德。性相圓周。若求其頭尾長短。始終路絕。出此法外。別生情量。總是權門。非究竟說。如此法門。佛不出世。亦無涅槃。諸性一性。諸智一智。諸相一相。諸行一行。三世一念。一念三世。乃至十世。如是等法無始無終。名為常轉法輪。如圓珠無方。如明鏡頓照。如虛空無隔。如響無依。如影不礙。如化人所生。若人了得此法門者。佛智自然智無師智之所現前。為此法無出沒故。還以自然無出沒智而自能得之。非情計思量之所能得也。一切權教法門。總在其中一時而說。為諸權教不出法界。無三世故。各依自見無量差殊。
第九共不共教者。為說諸大乘經。人天三乘同聞。得益各別。經云菩薩在一小眾生身中。成等正覺。轉法輪。度無量眾生。其此小眾生不知不覺。此乃常與眾生共。及以大小乘共在佛海中。身之與心本無差別。然見佛不見佛。聞法不聞法。解脫知見大小。及苦樂各各
【現代漢語翻譯】 現代漢語譯本： 第八，關於宣講《華嚴經》時，于剎那之間，通達攝取三世及十世圓融教義的說法。如經文所說：『入剎那際三昧（Samadhi of the realm of an instant），降神受生，八相成道（eight aspects of attaining Buddhahood），入涅槃（Nirvana）總不移時。』這是依據本性理智，本來就沒有時間的概念，並非權巧方便所能達到的。所以稱為『入』，並非在本法性中有所謂的出入三昧。這是爲了教化眾生的儀軌法則，施設的方便之言。因此，聰明的修行人不應執著于這些言語。說佛世尊一人進入剎那際三昧，此經教的法門，無始無終，是佛的真實報身果德，性相圓滿周遍。如果尋求它的頭尾長短，始終之路就會斷絕。超出此法之外，另外產生情識思量，總歸是權巧方便之門，並非究竟之說。如此法門，佛不出世，也沒有涅槃。諸性即一性，諸智即一智，諸相即一相，諸行即一行，三世即一念，一念即三世，乃至十世。像這樣的法，無始無終，名為常轉法輪（ever-turning Dharma wheel）。如同圓珠沒有棱角，如同明鏡頓然照亮，如同虛空沒有隔閡，如同迴響沒有所依，如同影子不妨礙，如同化人所生。如果有人領悟了這個法門，佛智、自然智、無師智自然就會顯現。因為此法沒有出沒，所以還以自然無出沒的智慧而能自己證得，不是情計思量所能得到的。一切權教法門，總是在其中一時而說，因為一切權教都未超出法界，沒有三世的分別，各自依據自己的見解而有無量的差別。 第九，關於共不共教的說法。是爲了宣說諸大乘經典，人天三乘共同聽聞，所得利益各不相同。經文說，菩薩在一個小眾生的身體中，成就等正覺（perfect enlightenment），轉法輪，度無量眾生，而這個小眾生卻不知不覺。這乃是常與眾生共同，以及大小乘共同存在於佛海之中。身與心本來沒有差別，然而有見佛與不見佛，聞法與不聞法，解脫知見的大小，以及苦樂的種種差別。
【English Translation】 English version: Eighth, regarding the explanation of the Avatamsaka Sutra, in an instant, it comprehends and encompasses the teachings of the three times and the ten times in perfect harmony. As the sutra says: 'Entering the Samadhi of the realm of an instant, descending as a spirit to be born, accomplishing the eight aspects of attaining Buddhahood, entering Nirvana without any delay.' This is based on the inherent nature of reason and wisdom, which originally has no concept of time, and cannot be achieved by expedient means. Therefore, it is called 'entering,' not that there is so-called entering and exiting Samadhi in the inherent nature of Dharma. These are expedient words used to establish the rules and methods for teaching sentient beings. Therefore, wise practitioners should not cling to these words. To say that the World Honored One alone enters the Samadhi of the realm of an instant, this teaching of the sutra has no beginning and no end, it is the true reward body and virtuous qualities of the Buddha, with nature and characteristics that are complete and all-encompassing. If you seek its beginning and end, its length and shortness, the path to its ultimate nature will be cut off. Going beyond this Dharma and generating emotional thoughts and calculations is all within the realm of expedient means, not the ultimate teaching. In this Dharma, whether the Buddha appears in the world or not, there is no Nirvana. All natures are one nature, all wisdoms are one wisdom, all characteristics are one characteristic, all actions are one action, the three times are one thought, one thought is the three times, and even the ten times. Such Dharma has no beginning and no end, and is called the ever-turning Dharma wheel. It is like a round pearl without edges, like a bright mirror that illuminates instantly, like space without separation, like an echo without reliance, like a shadow without obstruction, like something created by a magician. If someone understands this Dharma, the Buddha's wisdom, natural wisdom, and wisdom without a teacher will naturally manifest. Because this Dharma has no arising or ceasing, it can be attained by one's own natural wisdom without arising or ceasing, and cannot be attained by emotional calculations and thoughts. All expedient teachings are spoken within this one moment, because all expedient teachings do not go beyond the Dharma realm and have no distinction of the three times, each relying on their own views and having countless differences. Ninth, regarding the common and uncommon teachings. It is for the purpose of expounding the Great Vehicle sutras, which are heard by humans, devas, and the three vehicles, each gaining different benefits. The sutra says that a Bodhisattva, in the body of a small sentient being, attains perfect enlightenment, turns the Dharma wheel, and liberates countless sentient beings, while this small sentient being is unaware. This is constantly shared with sentient beings, and the Great and Small Vehicles coexist in the Buddha's ocean. Body and mind are originally not different, yet there is seeing the Buddha and not seeing the Buddha, hearing the Dharma and not hearing the Dharma, differences in the size of liberation and knowledge, and various differences in suffering and happiness.
不同。是故。名為共不共教。又經云。入剎那際三昧。示現從兜率天降神母胎出現轉法輪入涅槃。此乃于無時之中。諸眾生等。自得時分。見初中后。於一音法內。自得天人小乘大乘佛乘。自得道果。各各不同。見佛住劫壽命長短。各自差別。而實如來性無造作無生無滅。然以無作法性無垢白凈之智。自體清凈。能稱彼念。令無失時。如是與佛。共法共智共時共身共心共乘。以知見解脫。各各不共。故言共不共教。亦如五百聲聞。共在華嚴會。而如聾如盲。是其事也。
第十不共共教者。如華嚴經中。十方雲集諸來菩薩。及佛國土。所從來方不同各別。所共同聲說法。總同聞法。獲益能同能別。又于會中天龍八部人非人等。各各差殊。同得毗盧遮那果德法門。具同具別自在。
大方廣佛華嚴經合論簡要卷之一 卍新續藏第 04 冊 No. 0225 華嚴經合論簡要
大方廣佛華嚴經合論簡要卷之二
唐滄州長者李通玄合論
明溫陵長者李 贄簡要
明吳興後學董廣𥌓閱正
○第三明教義差別
夫三界大雄。應真寂寞。身心性相都無所為。然以性起大悲。稱法同體。從無作智。隨緣教生。一雨普滋。任生各異。或名同而義別。(即漸教十地圓教十地等)或言
【現代漢語翻譯】 不同。是故，名為共不共教。又經云：『入剎那際三昧（Kshana Samadhi，瞬間三昧），示現從兜率天（Tushita Heaven）降神母胎，出現轉法輪，入涅槃。』此乃于無時之中，諸眾生等，自得時分，見初中后。於一音法內，自得天人小乘大乘佛乘，自得道果，各各不同。見佛住劫壽命長短，各自差別。而實如來性無造作，無生無滅。然以無作法性無垢白凈之智，自體清凈，能稱彼念，令無失時。如是與佛，共法共智共時共身共心共乘。以知見解脫，各各不共。故言共不共教。亦如五百聲聞，共在華嚴會，而如聾如盲，是其事也。
第十不共共教者。如華嚴經中，十方雲集諸來菩薩，及佛國土，所從來方不同各別，所共同聲說法，總同聞法，獲益能同能別。又于會中天龍八部人非人等，各各差殊，同得毗盧遮那（Vairocana）果德法門，具同具別自在。
大方廣佛華嚴經合論簡要卷之一 卍新續藏第 04 冊 No. 0225 華嚴經合論簡要
大方廣佛華嚴經合論簡要卷之二
唐滄州長者李通玄合論
明溫陵長者李贄簡要
明吳興後學董廣𥌓閱正
○第三明教義差別
夫三界大雄，應真寂寞，身心性相都無所為。然以性起大悲，稱法同體，從無作智，隨緣教生，一雨普滋，任生各異。或名同而義別。(即漸教十地圓教十地等)或言
【English Translation】 Different. Therefore, it is called the 'Shared and Unshared Teachings'. Moreover, the sutra says: 'Entering the Kshana Samadhi (momentary samadhi), manifesting the descent from Tushita Heaven (Heaven of Contentment) into his mother's womb, appearing to turn the Dharma wheel, and entering Nirvana.' This is within timelessness, where all sentient beings obtain their own time, seeing the beginning, middle, and end. Within the Dharma of a single sound, they obtain the Deva vehicle, the Sravaka vehicle, the Mahayana vehicle, and the Buddha vehicle, each attaining different fruits of the path. They see the Buddha's duration of life in kalpas, each with their own differences. But in reality, the Tathagata's nature is without fabrication, without birth, and without extinction. However, with the uncontrived Dharma-nature, the stainless and pure wisdom, the self-nature is pure, capable of responding to those thoughts without losing the opportune time. Thus, sharing with the Buddha the Dharma, wisdom, time, body, mind, and vehicle. With knowledge and liberation, each is unshared. Therefore, it is called the 'Shared and Unshared Teachings'. It is also like the five hundred Sravakas, together in the Avatamsaka assembly, yet like the deaf and blind; such is the matter.
The tenth is the 'Unshared Shared Teachings'. As in the Avatamsaka Sutra, the assembled Bodhisattvas from the ten directions and the Buddha lands, each coming from different directions, all together proclaim the Dharma with one voice, all together hear the Dharma, and the benefits gained can be the same or different. Also, within the assembly, the Devas, Nagas, the eight classes of beings, humans, and non-humans, each with their own differences, all together attain the Vairocana's (the Illuminator) fruit of virtue Dharma-gate, possessing both sameness and difference, freely.
The Concise Commentary on the Combined Treatise of the Great Expansive Buddha Avatamsaka Sutra, Volume 1 Supplement to the Buddhist Canon, Series 2, Volume 04, No. 0225, Concise Commentary on the Combined Treatise of the Avatamsaka Sutra
The Concise Commentary on the Combined Treatise of the Great Expansive Buddha Avatamsaka Sutra, Volume 2
Combined Treatise by Li Tongxuan, Elder of Cangzhou, Tang Dynasty
Concise Commentary by Li Zhi, Elder of Wenling, Ming Dynasty
Read and Corrected by Dong Guangchi, a Later Student of Wuxing, Ming Dynasty
○ Section 3: Explaining the Differences in Teachings
The Great Hero of the Three Realms, responding to truth in solitude, body, mind, nature, and characteristics are all without action. However, with the nature arising from great compassion, corresponding to the Dharma as one body, from uncontrived wisdom, teachings arise according to conditions, one rain universally nourishing, allowing each to grow differently. Some have the same name but different meanings (such as the ten grounds of the gradual teaching and the ten grounds of the perfect teaching), or words
別而義同。(十方世界法門皆是四諦法門)或理事兩乘。或體用相徹。或初或漸。或頓或圓。法不自施依根教立。根羸則法劣。器廣則道圓。稱物所宜。大小隨見。或樂門前之駕。廢游露地之乘。且約最上之徒及漸漸之眾。粗陳十法。使始學之流不以滯權而妨實也。
一佛日出興教主別。此教即以毗盧遮那為教主。梵云毗者種種。盧遮那云光明遍照。又毗之云遍。以大智種種光明照諸眾生根機。此即以法身悲智為名。不同權教以姓為號。牟尼者。此云寂默。但且贊法體無說。不言智悲。
二光明表法現相別。除如來十身相海品中九十七種相中所放光明。亦除夜摩天等所放光明。但且直論表法光明。始終有十。一一皆表因果次第。不同余教化佛放光。或放多光。或放一光。或全身悉放而無次。或放果光而無因。或放因光而無果。如法華經。直放眉間毫相果光。而無足輪下信位因光。如大品經中。佛放足輪下光直從下向上放光。以成漸次從凡向聖。多劫積修行滿之後。方成果德。不同此經放光。從果成因。以因成果。因果一體。不壞進修也。
第一先放齒間十種光明。莊嚴法界一切道場為初登正覺。十方告眾。使令咸集。此為莊嚴告眾雲集光。
第二放眉間果光。入足輪中。以果成因。起信之首
【現代漢語翻譯】 現代漢語譯本： 區別在於意義相同。（十方世界的所有法門都是四諦法門）或者從理和事兩個方面入手，或者體和用相互滲透，或者從初級到高級，或者頓悟或者圓融。佛法不是自己施行的，而是依據眾生的根器而設立教義。根器弱，則佛法也顯得淺薄；根器廣，則道行也顯得圓滿。根據事物所適合的，大小隨著見解而變化。或許有人喜歡門前的車駕，而放棄在露地遊玩的車輛。暫且針對最上等的修行者和漸漸修行的眾人，粗略地陳述十種方法，使初學者不會因為執著于權宜之法而妨礙了真實的修行。 一、佛日出現，興教主不同。此教以毗盧遮那（Vairocana，意為光明遍照）為教主。梵語中，『毗』意為種種，『盧遮那』意為光明遍照。又，『毗』意為普遍，用大智慧的種種光明照耀眾生的根機。這即是以法身的悲智作為名號，不同於權教以姓氏為號。牟尼（Muni），這裡的意思是寂默。只是讚歎法體的無言，不談智慧和慈悲。 二、光明顯示佛法，顯現的現象不同。除去如來十身相海品中九十七種相中所放的光明，也除去夜摩天等所放的光明，這裡只直接論述顯示佛法意義的光明。始終有十種，每一種都表示因果的次第。不同於其他教派的化佛放光，或者放多種光，或者放一種光，或者全身都放光而沒有次第，或者只放果報的光而沒有起因，或者只放起因的光而沒有果報。例如《法華經》，直接放出眉間白毫相的果報之光，而沒有足輪下信位的起因之光。又如《大品經》中，佛放出足輪下的光，直接從下向上放光，以成就漸次，從凡人走向聖人。經過多劫的積累修行圓滿之後，才成就果德。不同於此經放光，從果報成就起因，又從起因成就果報，因果一體，不破壞進修的過程。 第一，先放出齒間的十種光明，莊嚴法界一切道場，作為初登正覺的象徵，向十方宣告，使眾生聚集。這稱為莊嚴告眾雲集光。 第二，放出眉間的果報之光，進入足輪之中，以果報成就起因，作為起信的開端。
【English Translation】 English version: The difference lies in the sameness of meaning. (All Dharma gates in the ten directions are the Four Noble Truths Dharma gates.) Either through the two aspects of principle and phenomena, or through the mutual penetration of essence and function, either from the beginning to the advanced, either sudden or complete. The Dharma is not self-administered but established according to the faculties of sentient beings. If the faculties are weak, the Dharma appears shallow; if the faculties are broad, the path appears complete. According to what is suitable for things, the size varies with the view. Perhaps some prefer the carriage at the gate, abandoning the vehicle for wandering in the open. For the sake of the highest practitioners and the gradually progressing masses, I will briefly present ten methods, so that beginners will not be hindered from true practice by clinging to expedient means. 1. The appearance of the Buddha's sun and the difference in the teaching master. This teaching takes Vairocana (meaning 'illuminating everywhere') as its teaching master. In Sanskrit, 'Vi' means various, and 'Rocana' means illuminating everywhere. Also, 'Vi' means universal, using the great wisdom of various lights to illuminate the faculties of all sentient beings. This is to use the compassion and wisdom of the Dharmakaya as the name, unlike the provisional teachings that use surnames as names. Muni, here means silence. It only praises the unspoken nature of the Dharma body, without mentioning wisdom and compassion. 2. The light reveals the Dharma, and the manifested phenomena are different. Excluding the light emitted from the ninety-seven kinds of marks in the Tathagata's chapter on the ocean of ten bodies, and also excluding the light emitted by the Yama heavens, etc., here we will only directly discuss the light that reveals the meaning of the Dharma. There are always ten kinds, each of which represents the order of cause and effect. Unlike the light emitted by the manifested Buddhas of other schools, either emitting multiple lights, or emitting one light, or emitting light from the whole body without order, or only emitting the light of fruition without cause, or only emitting the light of cause without fruition. For example, in the Lotus Sutra, it directly emits the light of fruition from the white hair between the eyebrows, without the light of the cause of faith at the foot wheel. Also, in the Mahaprajnaparamita Sutra, the Buddha emits the light under the foot wheel, directly emitting light from bottom to top, to achieve gradual progress, from ordinary people to sages. Only after accumulating practice for many kalpas can one achieve the fruit of virtue. Unlike the light emitted in this sutra, from fruition to cause, and from cause to fruition, cause and effect are one, without destroying the process of progressive cultivation. First, emit ten kinds of light from between the teeth, adorning all the Bodhimandas in the Dharma realm, as a symbol of first attaining perfect enlightenment, announcing to the ten directions, and gathering sentient beings. This is called the light of adorning the announcement and gathering the assembly. Second, emit the light of fruition from between the eyebrows, entering into the foot wheel, using fruition to achieve the cause, as the beginning of arising faith.
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第三還從足輪下放出所入果光。用照金色世界不動智佛。以彼眉間果光入足輪中。即是以果成因。還以足輪下所入之果光。復出照金色世界不動智佛。即是用因成果。因果頓示。用成初信之門。即以智首等十首菩薩。用成信位。
第四又說十住品時。升須彌頂上。如來於足指端放光。以明發足之始。見道之初。以三昧力。住法之頂。從前信位。入真實證。故十住位菩薩。皆名為慧。
第五如來升夜摩天上。放足趺上光。以明用成行位。此天離地際。故說十行。表依空起行用也。明先證法身根本智慧。始行萬行。
第六升兜率天宮品中。如來膝上放光。說十回向。表此天處欲界之中。理事無礙。故名迴向。初發心住時。理事無礙。非獨此處方有迴向。但以次第名言法須安立。然實體中。一一位中皆具足也。膝者明屈伸回旋自在。故說迴向義也。表真俗自在故。生死涅槃自在成智悲故也。
第七他化自在天中。放眉間毫相果德光明。為十地菩薩因果位終。還像此天。依他起化無自心化故。表十地菩薩但為眾生所須教化。自無業化。又于欲界之際。即無慾故。還同四禪及出三界法門。異彼小乘。修生涅槃。出三界惑故。又異權教菩薩。于第四禪中。成十地故。又從兜率天超過化樂天至他
【現代漢語翻譯】 現代漢語譯本： 第三，還從足輪下放出所入的果光。用來照耀金色世界的不動智佛（指如來佛）。以不動智佛眉間的果光進入足輪中，這就是以果為因。再以足輪下所入的果光，再次照耀金色世界的不動智佛，這就是用因為果。因果同時顯現，用來成就初信之門。也就是用智首等十位菩薩，來成就信位。 第四，又在宣說十住品時，升到須彌山頂上。如來從足趾端放出光明，以此來表明發足的開始，見道的最初。憑藉三昧之力，安住於法的頂端，從之前的信位，進入真實的證悟。所以十住位的菩薩，都被稱為慧。 第五，如來升到夜摩天上，放出足趺上的光芒，以此來表明用以成就行位。此天遠離地面，所以宣說十行，表示依空而起行用。表明先證得法身根本智慧，才開始修行萬行。 第六，在升兜率天宮品中，如來從膝上放出光明，宣說十回向。表示此天處於欲界之中，事和理之間沒有障礙，所以稱為迴向。初發心住時，事和理之間就沒有障礙，並非只有此處才有迴向。但因為次第名言的法則需要安立，然而在實體中，每一位都具備迴向。膝蓋表明屈伸回旋的自在，所以宣說迴向的意義。表示真俗自在，生死涅槃自在，成就智慧和慈悲。 第七，在他化自在天中，放出眉間毫相的果德光明，作為十地菩薩因果位的終結。還像此天一樣，依靠他力而起變化，沒有自心的變化。表明十地菩薩只是爲了眾生所需要的教化，自身沒有業的變化。又在欲界的邊緣，就沒有慾望，還如同四禪以及超出三界的法門，不同於小乘，修行生和涅槃，超出三界的迷惑。又不同於權教菩薩，在第四禪中，成就十地。又從兜率天超過化樂天到達他
【English Translation】 English version: Third, it also emits the light of fruition entered from under the wheel of the foot. It is used to illuminate the Immovable Wisdom Buddha (Tathagata) in the golden world. Using the light of fruition from between the eyebrows of that Immovable Wisdom Buddha to enter the wheel of the foot is using fruition as cause. Again, using the light of fruition entered from under the wheel of the foot, it illuminates the Immovable Wisdom Buddha in the golden world again, which is using cause as fruition. Cause and effect are shown simultaneously, used to accomplish the gate of initial faith. That is, using the ten chief Bodhisattvas such as Wisdom Chief (智首), it is used to accomplish the stage of faith. Fourth, also when speaking of the Ten Abodes chapter, ascending to the summit of Mount Sumeru (須彌山). The Tathagata emits light from the tips of the toes, to clarify the beginning of setting forth, the beginning of seeing the path. Relying on the power of Samadhi (三昧), abiding at the summit of the Dharma. From the previous stage of faith, entering into true realization. Therefore, Bodhisattvas of the Ten Abodes are all named Wisdom (慧). Fifth, the Tathagata ascends to the Yama Heaven (夜摩天), emitting light from the instep of the foot, to clarify the use of accomplishing the stage of practice. This heaven is far from the earth, therefore the Ten Practices are spoken of, expressing the arising of practice based on emptiness. It clarifies that first realizing the fundamental wisdom of the Dharmakaya (法身), then beginning to practice the myriad practices. Sixth, in the chapter of ascending to the Tushita Heaven Palace (兜率天宮), the Tathagata emits light from the knees, speaking of the Ten Dedications (十回向). It expresses that this heaven is located within the Desire Realm (欲界), where there is no obstruction between principle and phenomena, therefore it is named Dedication. At the initial arising of the mind and abiding, there is no obstruction between principle and phenomena, it is not only here that there is Dedication. But because the law of sequential nomenclature needs to be established, yet in reality, each and every position is fully equipped with it. The knees clarify the freedom of bending, stretching, turning, and revolving, therefore the meaning of Dedication is spoken of. It expresses the freedom of truth and convention, the freedom of birth and death and Nirvana, accomplishing wisdom and compassion. Seventh, in the Paranirmitavasavartin Heaven (他化自在天), it emits the light of fruition and virtue from the white hair between the eyebrows, as the conclusion of the cause and effect positions of the Ten Bhumi Bodhisattvas. It is still like this heaven, relying on the transformation of others, without the transformation of one's own mind. It expresses that the Ten Bhumi Bodhisattvas are only for the teachings needed by sentient beings, and have no transformation of their own karma. Also, at the edge of the Desire Realm, there is no desire, and it is also like the Four Dhyanas (四禪) and the Dharma gate of transcending the Three Realms (三界), different from the Small Vehicle (小乘), cultivating birth and Nirvana, transcending the delusions of the Three Realms. It is also different from the provisional teaching Bodhisattvas, accomplishing the Ten Bhumis in the Fourth Dhyana. Also, from the Tushita Heaven, surpassing the Nirmanarati Heaven (化樂天) to the Paranir
化自在天者。表十地位法遍法界故。不須次第。上界四禪亦在其會。不來而到。不動而見。上下諸天皆處其中。十方世界悉在毛孔。但以表法階降如是。實無上下彼此往來。十一地普賢佛華三昧會。在第三禪天說。來文未足。
第八如來普光明殿。說如來出現品。放眉間毫光灌文殊頂。明前他化天上十地果終。第三禪中等覺位畢。設法已成陳施本教。後方出現。若未說法門。何名出現耶。又世主妙嚴品中。始成正覺出現。后出現品中。自己稱法所見出現。明從初始終。于佛法界體上。安諸地位次第之門於始於終。長明出現。本來一際。無前無後。放光灌文殊之頂。以果光灌果法。以文殊是佛法身根本智。欲令文殊普賢菩薩共相問答。文殊菩薩知而故問。經云。誰為佛長子。我今當問誰。於是如來。放口中光。灌普賢口。
第九如來口中放光灌普賢口。口中光者。是佛教光。欲令普賢以差別智說佛出現果德法門。文殊因佛放光。始知問法之處。夫聖智本自相知。今以佛法印成。用成后則。此乃九度放光。以成一部經之始終法則。結會已前五位因果體用之門。此之三人始終不相離故。以明如來是文殊普賢二人之果。
第十復于給園之內。更放眉間毫相果光明。已上五位因果已成。還將果法。用利眾生。
【現代漢語翻譯】 現代漢語譯本 化自在天（他化自在天，欲界頂天的天主）所代表的是十地菩薩的法遍及法界，因此不需要次第。上界四禪天也在這個法會之中，不來而到，不動而見。上下諸天都在其中，十方世界都在毛孔之中。但這只是爲了表法的階梯和次第，實際上並沒有上下彼此的往來。十一地普賢佛華三昧會，在第三禪天宣說，但來文還不夠完整。
第八，如來在普光明殿宣說《如來出現品》，從眉間放出毫光灌注文殊（文殊師利菩薩，智慧的象徵）的頭頂，表明在之前的他化天上，十地菩薩的果位已經圓滿，在第三禪天中，等覺菩薩的果位也已經完成。設立佛法之後，才陳述和施行根本的教義。如果還沒有宣說佛法，怎麼能稱為『出現』呢？而且在《世主妙嚴品》中，是始成正覺時出現，而在《出現品》中，是自己稱述所見之法而出現。這表明從開始到最終，在佛法界的本體上，安立各種地位次第之門，從始至終，長久地表明佛的出現。本來就是一際平等，沒有前後之分。放光灌注文殊的頭頂，是用果地的光明灌注果地的佛法，因為文殊是佛法身（佛的法性之身）的根本智慧，想要讓文殊和普賢（普賢菩薩，大行愿的象徵）菩薩共同互相問答。文殊菩薩明知故問，經中說：『誰是佛的長子？我現在應當問誰？』於是如來從口中放出光明，灌注普賢的口中。
第九，如來從口中放出光明灌注普賢的口中。口中放出的光明，是佛教的光明，想要讓普賢用差別智宣說佛出現果德的法門。文殊因為佛放出光明，才得知應該在哪裡問法。聖智本來就是互相瞭解的，現在用佛法印證，用以成就後來的法則。這是第九次放光，用以成就一部經的始終法則，總結和會合了前面五位的因果體用之門。這三個人始終不相分離，以此表明如來是文殊和普賢二人的果地。
第十，又在給孤獨園（祇園精舍，佛教最早的寺院之一）中，再次放出眉間毫相的果地光明。以上五位的因果已經成就，再將果地的佛法，用來利益眾生。
【English Translation】 English version The Paranirmitavasavartin Heaven (化自在天), represents the ten Bhumi (十地, ten grounds of Bodhisattvas) Dharmas pervading the Dharmadhatu (法界, the realm of Dharma), thus needing no sequence. The Four Dhyana Heavens (四禪天, four meditative absorptions) of the upper realms are also in this assembly, arriving without coming, seeing without moving. All the heavens above and below are within it, and all the worlds of the ten directions are in its pores. However, this is only to represent the stages and order of the Dharma; in reality, there is no up, down, here, there, coming, or going. The Eleventh Bhumi Samantabhadra Buddha Flower Samadhi Assembly (十一地普賢佛華三昧會) is spoken in the Third Dhyana Heaven, but the text is not yet complete.
Eighth, in the Universal Light Palace (普光明殿), the Tathagata (如來, the Thus Come One) speaks the 'Appearance of the Tathagata' chapter, emitting a beam of light from between his eyebrows and pouring it onto the crown of Manjushri (文殊, Manjushri Bodhisattva, symbolizing wisdom), indicating that the fruition of the Ten Bhumis has been completed in the Paranirmitavasavartin Heaven, and the position of Equivalent Enlightenment (等覺) has been completed in the Third Dhyana Heaven. After establishing the Dharma, he then states and implements the fundamental teachings. If the Dharma has not yet been spoken, how can it be called 'Appearance'? Moreover, in the 'Wondrous Adornments of World Rulers' chapter (世主妙嚴品), the appearance is at the time of first attaining perfect enlightenment, while in the 'Appearance' chapter, the appearance is through one's own statement of the Dharma seen. This shows that from beginning to end, on the essence of the Buddha Dharmadhatu, the gates of various positions and sequences are established, from beginning to end, constantly showing the appearance of the Buddha. Originally, it is all one, without before or after. Pouring light onto the crown of Manjushri is using the light of the fruition to pour onto the Dharma of the fruition, because Manjushri is the fundamental wisdom of the Dharmakaya (法身, Dharma body) of the Buddha, wanting Manjushri and Samantabhadra (普賢, Samantabhadra Bodhisattva, symbolizing great vows) Bodhisattvas to mutually question and answer each other. Manjushri Bodhisattva knows but deliberately asks, as the sutra says: 'Who is the eldest son of the Buddha? Who should I ask now?' Thereupon, the Tathagata emits light from his mouth and pours it into the mouth of Samantabhadra.
Ninth, the Tathagata emits light from his mouth and pours it into the mouth of Samantabhadra. The light emitted from the mouth is the light of the Buddha's teachings, wanting Samantabhadra to use differential wisdom to speak the Dharma of the fruition and virtues of the Buddha's appearance. Manjushri, because the Buddha emits light, then knows where to ask the Dharma. Holy wisdom is originally known to each other, now using the Buddha Dharma to seal and complete it, using it to complete the later rules. This is the ninth emission of light, used to complete the beginning and end rules of a sutra, summarizing and uniting the gates of cause, effect, essence, and function of the previous five positions. These three people are always inseparable, using this to show that the Tathagata is the fruition of Manjushri and Samantabhadra.
Tenth, again, within the Jeta Grove (給孤獨園, also known as Jetavana Anathapindika's Monastery, one of the earliest Buddhist monasteries), he again emits the light of the fruition of the mark between his eyebrows. The cause and effect of the above five positions have been completed, and the Dharma of the fruition is then used to benefit sentient beings.
故入法界品中。令人天凡夫。六千比丘。五百優婆塞。五百優婆夷。五百童男女等。皆令於此法門得道成佛。從此已上。十度放光。表德圓滿。具足其十。不同化佛所放光明。說一部經時。或一度放光。或即全身。未曾有如此經中圓周始終。一一成備。德具其十也。但言說十。備德無盡。十為圓數故也。
三問答所詮主伴別。說此一部經之問答。總相具德有三。一佛二文殊三普賢。佛表果德無言。不可說。不可修。不可得。不可證。文殊成贊法身本智。普賢成其差別智之行德。一切諸佛。皆依此二尊者以為師範。而能成就大菩提之極果。或說普賢為長子。或說文殊為小男。為最初證法身本智佛性。為初生諸佛聖性智慧家故。為啓蒙發明之首。故為小男。主東北方。為艮卦。艮為小男。又為山為石。在丑寅兩間。表平旦創明。暗相已無。日光未著。像啓蒙之首。故指文殊師利在東北方清涼山也。且取此閻浮之洲境位。托法在於世間。使令易解。普賢長子。位在東方卯位。為震卦。震為長男。為頭。為首。為青龍。為吉慶。為春生。為建法則之初。表像日出咸照萬物悉皆明瞭。堪施作務隨緣運用。故普賢為行首。為長男也。觀音為悲首。位在西方。住金剛山之西阿。說慈悲經。酉為酉位。酉為兌卦。兌為金。為白虎
【現代漢語翻譯】 現代漢語譯本：所以在《入法界品》中，使人天凡夫、六千比丘（佛教出家男眾）、五百優婆塞（在家男居士）、五百優婆夷（在家女居士）、五百童男童女等，都能憑藉此法門得道成佛。從此向上，十度放光，表示功德圓滿，具足其十。不同於化身佛所放的光明，說一部經時，或者一度放光，或者全身放光，從未有如此經中圓滿周遍始終具備，功德具足其十的。只是言說為十，所具備的功德無有窮盡，因為十是圓滿的數字。
三、問答所詮釋的主伴關係：說這部經的問答，總體上具備三種功德：一為佛，二為文殊（Manjushri，智慧的象徵），三為普賢（Samantabhadra，行動的象徵）。佛代表果德，無法用言語表達，不可說、不可修、不可得、不可證。文殊成就讚歎法身（Dharmakaya，佛的法性身）的根本智慧，普賢成就其差別智慧的行德。一切諸佛，都依靠這兩位尊者作為師範，才能成就大菩提（Mahabodhi，大徹大悟）的極果。或者說普賢為長子，或者說文殊為小男，因為最初證得法身根本智慧佛性，是最初產生諸佛聖性智慧之家，是啓蒙發明的開始，所以是小男，主管東北方，為艮卦。艮為小男，又為山為石，在丑寅兩間，表示平旦初明，黑暗已經消失，日光尚未照耀，象徵啓蒙的開始，所以指文殊師利（Manjushri，妙吉祥）在東北方的清涼山。且取此閻浮（Jambudvipa，我們所居住的這個世界）之洲的境位，將佛法寄託在世間，使人容易理解。普賢長子，位在東方卯位，為震卦。震為長男，為頭，為首，為青龍，為吉慶，為春生，為建立法則的開始，表示太陽升起照耀萬物都明瞭，可以施行作為隨緣運用。所以普賢為行首，為長男。觀音（Avalokiteshvara，慈悲的象徵）為悲首，位在西方，住在金剛山（Vajra Mountain）的西邊，說慈悲經。酉為酉位，酉為兌卦。兌為金，為白虎。
【English Translation】 English version: Therefore, in the 'Entering the Dharma Realm Chapter,' it enables humans, gods, ordinary beings, six thousand Bhikshus (Buddhist monks), five hundred Upasakas (male lay devotees), five hundred Upasikas (female lay devotees), five hundred boys and girls, etc., to attain enlightenment and Buddhahood through this Dharma gate. From this point onward, the ten-fold emanation of light signifies the perfection of virtues, possessing all ten. It differs from the light emitted by manifested Buddhas, who may emit light once or from their entire body when expounding a scripture. Never has there been a scripture like this one, which is complete and comprehensive from beginning to end, with virtues fully possessing all ten. It is merely spoken of as ten, but the virtues it possesses are inexhaustible, because ten is a complete number.
Three, the distinction between the principal and accompanying elements explained in the questions and answers: The questions and answers in this scripture possess three virtues in their entirety: first, the Buddha; second, Manjushri (symbol of wisdom); and third, Samantabhadra (symbol of action). The Buddha represents the fruit of virtue, which is beyond words, unspeakable, uncultivatable, unattainable, and unprovable. Manjushri accomplishes the praise of the Dharmakaya (the Dharma body of the Buddha)'s fundamental wisdom, and Samantabhadra accomplishes the virtuous conduct of its differential wisdom. All Buddhas rely on these two venerable ones as teachers and models to achieve the ultimate fruit of great Bodhi (Mahabodhi, great enlightenment). It is said that Samantabhadra is the eldest son, or that Manjushri is the youngest son, because he is the first to realize the fundamental wisdom of the Dharmakaya, the Buddha-nature, and is the first to give birth to the holy wisdom family of all Buddhas. He is the beginning of enlightenment and discovery, so he is the youngest son, in charge of the northeast, which is the Gen trigram. Gen is the youngest son, and also represents mountains and stones, located between Chou and Yin, indicating the first light of dawn, when darkness has disappeared and sunlight has not yet shone, symbolizing the beginning of enlightenment. Therefore, it refers to Manjushri (Manjushri, Wondrous Auspiciousness) on Mount Qingliang in the northeast. Moreover, it takes the position of this Jambudvipa (Jambudvipa, the world we live in) continent, entrusting the Dharma to the world, making it easy to understand. Samantabhadra, the eldest son, is located in the east at Mao, which is the Zhen trigram. Zhen is the eldest son, representing the head, the beginning, the Azure Dragon, auspiciousness, spring, and the beginning of establishing rules, symbolizing the sun rising and illuminating all things, making everything clear, capable of performing actions and adapting to circumstances. Therefore, Samantabhadra is the leader of practice, the eldest son. Avalokiteshvara (symbol of compassion) is the leader of compassion, located in the west, residing west of Mount Vajra, expounding the Sutra of Compassion. You is the position of You, which is the Dui trigram. Dui represents metal and the White Tiger.
。為兇危。為秋煞。故以慈悲觀音主之。佛法無言。以世間法託事表之。有言說者。皆是世間法也。若也無言。啓蒙何達。以此義故。用佛文殊普賢觀音三德。互為主伴。以成法則。佛收一切果。文殊收一切所行因果法身本智。普賢收一切因果行身差別智。以此義故。或說文殊普賢為一切諸佛之師。文殊為始見道初法身本智之門。普賢即為始見道之後行行之門。佛即二事之中無作體也。化佛教中無此所表。涅槃經中佛隱身不現。大品經中。薩陀波倫菩薩求般若波羅蜜門。具六波羅蜜。未有方便波羅蜜願力智等十波羅蜜。但為引聲聞人天小器未堪聞方便願力智等波羅蜜也。六波羅蜜中無方便波羅蜜者。為方便波羅蜜行於非道。彼小器不堪聞也。何以然者。有畏愛故。及於彼經中。多有聲聞人。共佛為問答。非大菩薩故。設有菩薩。非文殊普賢故。設有文殊無普賢者。表未具行故。設有普賢無文殊者。明不見法身本智慧故。設有文殊普賢。不自相問答。明理事未徹故。
第四門示因圓果滿別。顯佛果有三種不同。一亡言絕行。獨明法身無作果。二從行積修。行滿功成。多劫始成果。三創發心時。十住初位。體用隨緣所成果。從行積修。行滿多劫。方明果者。即權教之中。不了無明十二有支。本是法身智慧。厭而以空
【現代漢語翻譯】 現代漢語譯本：是兇險和危難的象徵，也代表肅殺的秋氣。因此由慈悲觀音菩薩來主導。佛法本身是無法用語言表達的，只能藉助世間法來寄託和象徵。任何可以用語言表達的，都屬於世間法。如果完全不用語言，又如何啟迪和開悟眾生？因為這個緣故，使用佛、文殊菩薩（代表智慧，Manjusri）、普賢菩薩（代表實踐，Samantabhadra）、觀音菩薩（代表慈悲，Avalokitesvara）這三德，互相作為主伴，來成就法則。佛總攝一切果報，文殊菩薩總攝一切所行之因果和法身本智，普賢菩薩總攝一切因果行身差別智。因為這個緣故，有人說文殊菩薩和普賢菩薩是一切諸佛的老師。文殊菩薩是初見道時開啟法身本智之門，普賢菩薩則是初見道后實踐一切行門。佛就是這兩者之中無造作的本體。化佛教中沒有這些象徵。在《涅槃經》（Nirvana Sutra）中，佛隱身不現。在《大品般若經》（Mahaprajnaparamita Sutra）中，薩陀波倫菩薩（Sadāprarudita）求般若波羅蜜（Prajnaparamita）之門，具足六波羅蜜（Six Paramitas），但沒有方便波羅蜜（Upaya Paramita）和願力智等十波羅蜜（Ten Paramitas）。這只是爲了引導聲聞（Śrāvaka）和人天等小根器，他們還不能聽聞方便、願力智等波羅蜜。六波羅蜜中沒有方便波羅蜜，是因為方便波羅蜜有時會行於非道，那些小根器無法接受。為什麼會這樣呢？因為他們有畏懼和愛著。而且在那部經中，多是聲聞與佛進行問答，沒有大菩薩。即使有菩薩，也不是文殊菩薩和普賢菩薩。即使有文殊菩薩而沒有普賢菩薩，表明還沒有具足實踐。即使有普賢菩薩而沒有文殊菩薩，表明沒有見到法身本智慧。即使有文殊菩薩和普賢菩薩，但他們之間沒有互相問答，表明對理和事還沒有徹底領悟。 第四門：闡釋因圓果滿的差別，顯示佛果有三種不同。第一種是亡言絕行，只闡明法身無作之果。第二種是從修行積累，行滿功成，經歷多劫才成就的果。第三種是初發心時，在十住位的最初階段，體用隨緣所成就的果。從修行積累，行滿多劫，才闡明果，這是權教中的觀點，他們不瞭解無明（Avidya）和十二有支（Twelve Nidanas）本來就是法身智慧，因此厭惡而以空為目標。
【English Translation】 English version: It represents misfortune and danger, and also symbolizes the withering autumn air. Therefore, it is presided over by the compassionate Avalokitesvara (Guanyin, representing compassion). The Buddha's teachings themselves cannot be expressed in words; they can only be conveyed and symbolized through worldly phenomena. Anything that can be expressed in words belongs to the worldly realm. If words are not used at all, how can sentient beings be enlightened and awakened? For this reason, the three virtues of Buddha, Manjusri (representing wisdom), Samantabhadra (representing practice), and Avalokitesvara are used as mutual companions to establish the Dharma. The Buddha encompasses all fruits, Manjusri encompasses all causes and effects of actions and the fundamental wisdom of the Dharmakaya (Dharma body), and Samantabhadra encompasses all differentiated wisdom of causes, effects, actions, and bodies. For this reason, some say that Manjusri and Samantabhadra are the teachers of all Buddhas. Manjusri is the gateway to the fundamental wisdom of the Dharmakaya at the initial stage of seeing the Path, and Samantabhadra is the gateway to practicing all actions after the initial stage of seeing the Path. The Buddha is the non-active essence within these two. These symbols are not found in the teachings of the Transformation Body Buddha. In the Nirvana Sutra, the Buddha conceals his body and does not appear. In the Mahaprajnaparamita Sutra, Sadāprarudita seeks the gate of Prajnaparamita (Perfection of Wisdom), possessing the Six Paramitas (Six Perfections), but lacking the Upaya Paramita (Skillful Means) and the Ten Paramitas such as the Wisdom of Vows. This is only to guide the small capacities of Sravakas (Hearers) and humans and gods, who are not yet capable of hearing the Paramitas of Skillful Means and the Wisdom of Vows. The absence of Upaya Paramita among the Six Paramitas is because Upaya Paramita sometimes acts on non-paths, which those of small capacity cannot accept. Why is this so? Because they have fear and attachment. Moreover, in that sutra, there are mostly Sravakas engaging in questions and answers with the Buddha, not great Bodhisattvas. Even if there are Bodhisattvas, they are not Manjusri and Samantabhadra. Even if there is Manjusri without Samantabhadra, it indicates that practice is not yet complete. Even if there is Samantabhadra without Manjusri, it indicates that the fundamental wisdom of the Dharmakaya has not been seen. Even if there are Manjusri and Samantabhadra, but they do not engage in mutual questions and answers, it indicates that the principles and phenomena have not been thoroughly understood. Fourth Gate: Demonstrating the differences in the perfection of cause and fulfillment of fruit, revealing that there are three different types of Buddha-fruit. The first is the fruit of the non-active Dharmakaya, which is beyond words and deeds. The second is the fruit achieved through accumulating practice, fulfilling actions, and accomplishing merit over many kalpas. The third is the fruit achieved at the initial moment of generating the aspiration for enlightenment, at the first stage of the Ten Abodes, where essence and function arise according to conditions. The view that the fruit is only clarified after accumulating practice, fulfilling actions, and undergoing many kalpas is a characteristic of provisional teachings. They do not understand that Avidya (Ignorance) and the Twelve Nidanas (Twelve Links of Dependent Origination) are originally the wisdom of the Dharmakaya, and therefore they reject them and aim for emptiness.
觀折伏現行煩惱。欣別凈門。所有佛功德。總是修生。百劫修相好業。燃燈得光明。不殺得長壽。佈施得資財。忍辱得端正。一一因果。屬對相似具足。仍對治種種法門。始得見性成佛。如華嚴經即不然。一念頓證法界法門。身心性相。本唯法體。施為運用動寂。任無作智。即是佛也。普門法界理智諸障自無。無別對治。別修別斷。不見變化。變與不變。無異性相故。普觀一切無非法門。無非解脫。但為自心強生繫著。為多事故。沉潛苦流。故勞聖說種種差別。于所說處。復生繫著。以此義故聖說不同。或漸或圓。應諸根器。是故余教。先因後果。不同此教因果同時。為法性智海中因果不可得故。可得因果即有前後。有所得者皆是無常。非究竟說也。若先因後果者。因亦不成。故果亦壞也。緣生之法。不相續故。即斷滅故。自他不成故。如數一錢不數后錢。無後二者。一亦不成。為剎那不相續故。剎那不成。果亦壞。多劫不相續。多劫因果壞。要待數后錢時。前一始成。因果亦爾。要待一時中無間者。因果始成。若爾者如數兩錢同數。無前無後。誰為一二。如豎二指。誰為因果。如二指等。隨心數處為因。后數為果。若是有前有後即有中間者。還有剎那間斷。有間斷者不成因果。若同時者。如豎二指。無前無後。誰為
【現代漢語翻譯】 現代漢語譯本 觀察如何通過折伏來降伏現行的煩惱。欣慕其他殊勝的凈土法門。所有佛的功德，都是通過修行而產生的。例如，用一百劫的時間來修習相好之業，供養燃燈佛可以獲得光明，不殺生可以獲得長壽，佈施可以獲得資財，忍辱可以獲得端正的相貌。每一個因和果，都相互對應，相似且具足。仍然需要對治種種不同的法門，才能最終見性成佛。但《華嚴經》卻不是這樣，它講的是一念之間頓悟證得法界法門。身、心、性、相，原本都只是法體。所有的施為、運用、動靜，都任由無作之智來主導，這就是佛。普門法界中的理智和諸種障礙自然消弭，不需要特別的對治，也不需要分別地去修習和斷除。如果執著于變化，就無法真正理解變與不變的真諦，因為它們的自性與相狀並無差別。普遍地觀察一切，會發現沒有哪一種不是法門，沒有哪一種不是解脫。只是因為自己的心強行產生繫縛和執著，因為種種複雜的原因，才沉溺於痛苦的輪迴之中。所以才勞煩聖人宣說種種差別之法，但人們又在聖人所說之處，再次產生繫縛和執著。因為這個原因，聖人所說的法門才會有所不同，或者漸修，或者圓頓，都是爲了適應不同的根器。因此，其他的教法，是先有因，後有果，與此教法因果同時不同。因為在法性智海中，因果是不可得的。如果認為因果是可以得到的，那就有了先後之分。有所得的人，一切都是無常的，不是究竟的說法。如果先有因後有果，那麼因也無法成立，所以果也會壞滅。因為緣起之法，不是相續的，所以是斷滅的。自己和他人也無法成立。就像數錢，如果只數一張錢，不數後面的錢，那麼後面的兩張錢就沒有意義，第一張錢也無法成立。因為剎那之間不是相續的，剎那不成，果也會壞滅。多劫不相續，多劫的因果也會壞滅。必須要等到數後面的錢時，前面的第一張錢才能成立。因果也是如此，必須要等到一時之中沒有間斷，因果才能成立。如果這樣的話，就像同時數兩張錢，沒有先後之分，誰是第一張，誰是第二張呢？就像豎起兩根手指，誰是因，誰是果呢？就像兩根手指一樣，隨心所想，先數的就是因，后數的就是果。如果是有前有後，有中間的，那麼還是有剎那的間斷。有間斷就無法成就因果。如果是同時的，就像豎起兩根手指，沒有先後之分，誰是...
【English Translation】 English version Observe how to subdue present afflictions through subjugation. Admire other pure land doors. All the merits of the Buddha are generated through cultivation. For example, cultivating the karma of excellent marks for a hundred kalpas, offering light to Dipamkara Buddha (the 'Light-Maker' Buddha) can obtain light, not killing can obtain longevity, giving can obtain wealth, and patience can obtain a beautiful appearance. Each cause and effect corresponds to each other, is similar and complete. It is still necessary to counteract various Dharma doors in order to ultimately see one's nature and become a Buddha. However, the Avatamsaka Sutra (Flower Garland Sutra) is not like this; it speaks of sudden enlightenment and realization of the Dharma realm in a single thought. Body, mind, nature, and characteristics are originally just the Dharma body. All actions, applications, movement, and stillness are directed by non-active wisdom, which is the Buddha. The intellect and various obstacles in the all-encompassing Dharma realm naturally disappear, without the need for special countermeasures, nor the need to separately cultivate and eliminate them. If one is attached to change, one cannot truly understand the truth of change and non-change, because their nature and characteristics are no different. Universally observing everything, one will find that there is no Dharma door that is not a Dharma door, and no Dharma door that is not liberation. It is only because one's own mind forcibly creates bondage and attachment, and because of various complex reasons, that one is immersed in the suffering of samsara. Therefore, it is troublesome for the sages to speak of various differences in the Dharma, but people again create bondage and attachment in the places spoken of by the sages. For this reason, the Dharma doors spoken of by the sages will be different, either gradual cultivation or sudden enlightenment, all to adapt to different capacities. Therefore, other teachings have cause first and effect later, which is different from this teaching where cause and effect are simultaneous. Because in the Dharma-nature wisdom sea, cause and effect are unattainable. If one believes that cause and effect are attainable, then there is a distinction between before and after. Those who attain something, everything is impermanent, not the ultimate teaching. If there is cause first and effect later, then the cause cannot be established, so the effect will also be destroyed. Because the Dharma of dependent origination is not continuous, it is therefore annihilation. Self and others cannot be established. Just like counting money, if you only count one coin and don't count the coins after it, then the two coins after it have no meaning, and the first coin cannot be established. Because the moment is not continuous, the moment is not established, and the effect will also be destroyed. Many kalpas are not continuous, and the cause and effect of many kalpas will also be destroyed. It is necessary to wait until the coins after it are counted before the first coin can be established. Cause and effect are also like this; it is necessary to wait until there is no interruption in one moment before cause and effect can be established. If this is the case, it is like counting two coins at the same time, with no before and after, who is the first and who is the second? Like raising two fingers, who is the cause and who is the effect? Like two fingers, wherever the mind thinks, the first count is the cause, and the second count is the effect. If there is a before and after, and there is a middle, then there is still a momentary interruption. If there is an interruption, cause and effect cannot be achieved. If it is simultaneous, like raising two fingers, with no before and after, who is...
因果。亦皆不成。如此華嚴經因果同時者俱無如是前後因果。及同時情量繫著妄想。有無俱不俱常無常等。繫著因果。但了法體非所施設。非因果系名為因果。非情所立同時前後之妄想也。
五明地位所行行相別。凡發大乘心者。依其根品。有六種所乘。三種五位十地差別。行相不同。何者六種。一念佛愿生凈土門。二作凈土觀行所生凈土門。三修空無我所乘門。四和會有無觀智門。五漸見佛性進修門。六頓證佛性圓融門。何者三種五位十地。一修假詮假智假真如等。安立五地十地。二修分真分證一分真如。安立五位十地。三頓修頓證頓真頓說佛境界圓滿真如。安立十地五位行相。(此佛乘中無假法言說名相總真)如是三種十地五位行相。向菩提者。行菩薩行者。滿佛果者。莫不總在其中。
一念佛力修戒發願力。生於凈土。是化佛凈土。非真凈土。為非見性。及不了無明是一切如來根本智故。是有為故。如阿彌陀經是也。
二作凈土觀行所生凈土。是化凈土。從心想生故。是有為故。不見佛性本智慧故。即無量壽觀經是也。
三修空無我觀所乘門者。為初說般若。破凡夫實有二乘生空我執故。多修空法。空有俱空。為空增勝。雖行六波羅蜜修種種菩提分法得六神通行菩薩行福勝人天。不生
【現代漢語翻譯】 現代漢語譯本：因和果也都不能成立。像《華嚴經》所說的因果同時，實際上並不存在這種前後因果，以及同時的情量執著妄想。有和無、既有又無、常和無常等等，都是對因果的執著。真正理解法的本體，就不是可以施加設定的東西。不被因果關係束縛才叫做因果，而不是情感所建立的同時或前後的妄想。
五明地位所行的行相各不相同。凡是發大乘心的人，根據他們的根器品性，有六種可以乘載的法門，三種五位十地的差別，行持的方式也不同。哪六種呢？一是念佛發願往生凈土法門，二是作凈土觀想修行所生的凈土法門，三是修空無我所乘法門，四是和合有無的觀智法門，五是漸次見到佛性而進修的法門，六是頓悟佛性圓融的法門。哪三種五位十地呢？一是修習假名、詮釋假智、假真如等，安立五地十地。二是修習分真、分證一部分真如，安立五位十地。三是頓修頓證頓悟真如，頓說佛境界圓滿真如，安立十地五位的行相。（這種佛乘中沒有虛假的言說法，名相都是真實的）像這樣三種十地五位的行相，趨向菩提的人，行菩薩行的人，圓滿佛果的人，沒有不包含在其中的。
一、依靠唸佛的力量，修持戒律，發起願力，往生到凈土，這是化佛的凈土，不是真正的凈土。因為沒有見到自性，也不瞭解無明就是一切如來的根本智慧。所以是有為法。如《阿彌陀經》（Amitabha Sutra）所說。
二、作凈土觀想修行所生的凈土，是化凈土。是從心中想像而產生的，所以是有為法。因為沒有見到佛性的根本智慧。就是《無量壽觀經》（Contemplation Sutra）所說。
三、修習空無我觀所乘法門的人，是爲了最初宣說般若，破除凡夫的實有執著和二乘的生空我執。所以多修習空法，空和有都空掉，以空為主。雖然修行六波羅蜜（Six Perfections），修習種種菩提分法，得到六神通，修行菩薩行，福報勝過人天，但不生
【English Translation】 English version: Cause and effect also cannot be established. Like the simultaneous cause and effect mentioned in the Avatamsaka Sutra (Huayan Jing), there is actually no such thing as sequential cause and effect, as well as the emotional attachment and delusion of simultaneity. Existence and non-existence, both existence and non-existence, permanence and impermanence, etc., are all attachments to cause and effect. Truly understanding the essence of the Dharma is not something that can be imposed or established. Not being bound by the relationship of cause and effect is called cause and effect, not the delusion of simultaneity or sequence established by emotions.
The characteristics of the practices in the Fivefold Understanding and Positions are different. Those who have aroused the Mahayana (Great Vehicle) mind, according to their faculties and qualities, have six kinds of vehicles, three kinds of differences in the Five Positions and Ten Grounds, and different ways of practice. What are the six kinds? First, the Dharma gate of reciting the Buddha's name and vowing to be reborn in the Pure Land. Second, the Dharma gate of cultivating Pure Land contemplation and practice to be born in the Pure Land. Third, the Dharma gate of cultivating emptiness and no-self. Fourth, the Dharma gate of the wisdom of harmonizing existence and non-existence. Fifth, the Dharma gate of gradually seeing the Buddha-nature and advancing in practice. Sixth, the Dharma gate of sudden realization of the Buddha-nature and perfect integration. What are the three kinds of Five Positions and Ten Grounds? First, establishing the Five Positions and Ten Grounds by cultivating provisional names, explaining provisional wisdom, provisional True Thusness (Tathata), etc. Second, establishing the Five Positions and Ten Grounds by cultivating partial realization and partial proof of a portion of True Thusness. Third, suddenly cultivating, suddenly realizing, suddenly awakening to True Thusness, and suddenly speaking of the Buddha's realm of perfect True Thusness, establishing the characteristics of the Ten Grounds and Five Positions. (In this Buddha Vehicle, there are no false words or expressions; all names and terms are true.) Like these three kinds of characteristics of the Ten Grounds and Five Positions, those who are heading towards Bodhi (enlightenment), those who are practicing the Bodhisattva path, and those who are fulfilling the Buddha fruit are all included within them.
First, relying on the power of reciting the Buddha's name, cultivating precepts, and making vows to be reborn in the Pure Land, this is the Pure Land of the manifested Buddha, not the true Pure Land. Because one has not seen one's own nature, nor understood that ignorance is the fundamental wisdom of all Tathagatas (Thus Come Ones). Therefore, it is conditioned. As stated in the Amitabha Sutra.
Second, the Pure Land produced by cultivating Pure Land contemplation and practice is a manifested Pure Land. It is produced from the imagination of the mind, so it is conditioned. Because one has not seen the fundamental wisdom of the Buddha-nature. This is what is stated in the Contemplation Sutra.
Third, those who cultivate the Dharma gate of emptiness and no-self are for the purpose of initially expounding Prajna (wisdom), breaking the attachment to substantial existence of ordinary people and the attachment to the emptiness of self of the Two Vehicles (Shravakas and Pratyekabuddhas). Therefore, they mostly cultivate the Dharma of emptiness, emptying both emptiness and existence, with emptiness being predominant. Although they practice the Six Paramitas (Six Perfections), cultivate various factors of Bodhi, attain the six supernormal powers, practice the Bodhisattva path, and their blessings surpass those of humans and devas, they are not born
佛家。不見佛性。為析法明空。不了無明是如來智慧故。是故如來於涅槃經中。說一切眾生皆有佛性常樂我凈。有諸菩薩。自悔過言。我于無量劫流轉生死。只為無我之所惑亂。有如此過故。迴心方可得見性。達我是智。
四和會有無觀智門。如深密經頌曰。一切諸法皆無性。無生無滅本來寂。諸法自性恒涅槃。誰有智者無密意。此經為破般若修空增勝者。言空言有。互相破斥。不令計有。不令計無。又此經雖安立十地。于其十地位內。復說有十一種粗重二十二種愚癡。所以此經不安立地前三賢十信具足行門。為此經地前非見道故。又為第三時教中間但和會有無。未是文殊普賢理事相攝行滿故。何以然者。為此十一地是佛位。佛位之內猶有障故。明十一地已前未有真理本智故。若全真理智。云何十一地有十一粗重。既有粗重。即非地地中有佛智。如是等教。並對權根。假施設有。但化佛所說。皆是引中下根人。未盡實說也。如華嚴經。但于地前三賢初發心住中。即能頓證佛果法門。普印諸位十住十行十回向十地等覺諸位。如印印時。文相具足。無前後際。即以初發心時。頓印三界無明。便為佛智之海。以如來法身智身大慈悲之印。一下頓印世間。以為法界大用。
五漸見佛性進修門。涅槃經云。十住菩薩
【現代漢語翻譯】 現代漢語譯本：佛家認為，如果不能見到佛性（Buddha-nature），只是分析諸法而明白空性（emptiness），卻不瞭解無明（ignorance）即是如來（Tathagata）的智慧，那麼就是不明真理。因此，如來在《涅槃經》（Nirvana Sutra）中說，一切眾生皆有佛性，具有常、樂、我、凈（eternal, joyful, self, and pure）的四德。有些菩薩（Bodhisattvas）會懺悔自己的過錯說：『我于無量劫（countless kalpas）流轉生死，只是被無我（non-self）的觀念所迷惑。』因為有這樣的過錯，所以要回心轉意才能得見自性，通達『我』即是智慧。 四和合有無觀智門，如《深密經》（Samdhinirmocana Sutra）的偈頌所說：『一切諸法皆無自性，不生不滅，本來寂靜，諸法自性恒常涅槃，誰有智慧者不明白其中的密意？』這部經是爲了破斥那些修習空性過於執著的般若（Prajna）行者。他們執著于空和有，互相破斥，不讓人執著于有，也不讓人執著于無。而且，這部經雖然安立了十地（ten bhumis），但在十地之內，又說有十一種粗重（coarse burdens）和二十二種愚癡（kinds of ignorance）。所以這部經沒有安立地前三賢（three worthy stages before the bhumis）和十信（ten faiths）具足的行門，因為這部經認為地前不是見道（path of seeing）。而且，這部經屬於第三時教（third turning of the wheel of Dharma）的中間階段，只是和合有無，還不是文殊（Manjusri）、普賢（Samantabhadra）理事相攝的圓滿行門。為什麼這樣說呢？因為這十一地是佛位（Buddha-stage），佛位之內還有障礙，說明十一地之前還沒有真正的理體本智（fundamental wisdom of reality）。如果完全是真理智慧，為什麼十一地還有十一種粗重？既然有粗重，就說明不是每個地中都有佛智。像這樣的教法，都是針對權巧方便的根機，假借施設的。但凡是化佛（Nirmanakaya Buddha）所說的，都是引導中下根機的人，沒有完全說出實情。比如《華嚴經》（Avatamsaka Sutra），在地前三賢的初發心住（initial stage of dwelling in faith）中，就能頓證佛果的法門，普遍印證諸位，包括十住（ten dwellings）、十行（ten practices）、十回向（ten dedications）、十地（ten bhumis）、等覺（near-perfect enlightenment）等諸位，就像用印章蓋印一樣，文相具足，沒有前後次第。在初發心時，就能頓然印證三界（three realms）的無明，轉為佛智之海。以如來法身（Dharmakaya）、智身（Jnana-kaya）、大慈悲（great compassion）的印章，一下頓然印證世間，作為法界的大用。 五漸見佛性進修門。《涅槃經》說，十住菩薩（Bodhisattvas of the ten dwellings）
【English Translation】 English version: In Buddhism, if one cannot see the Buddha-nature, and only analyzes the dharmas to understand emptiness, without realizing that ignorance (Avidya) is the wisdom of the Tathagata, then one does not understand the true principle. Therefore, the Tathagata says in the Nirvana Sutra that all sentient beings have Buddha-nature, possessing the four virtues of eternity, joy, self, and purity (Nitya, Sukha, Atma, and Subha). Some Bodhisattvas repent of their faults, saying, 'I have transmigrated through countless kalpas, only to be deluded by the concept of non-self (Anatta).' Because of such faults, one must turn one's mind to see one's nature and understand that 'self' is wisdom. The fourth is the gate of contemplating wisdom through the synthesis of existence and non-existence. As the verse in the Samdhinirmocana Sutra says: 'All dharmas are without inherent nature, unarisen and unceasing, originally quiescent, the self-nature of all dharmas is eternally Nirvana. Who with wisdom does not understand the hidden meaning?' This sutra is to refute those Prajna practitioners who are too attached to emptiness. They cling to emptiness and existence, refuting each other, not allowing people to cling to existence, nor allowing people to cling to non-existence. Moreover, although this sutra establishes the ten bhumis, within the ten bhumis, it also speaks of eleven coarse burdens and twenty-two kinds of ignorance. Therefore, this sutra does not establish the practices of the three worthy stages before the bhumis and the ten faiths, because this sutra believes that the stage before the bhumis is not the path of seeing. Moreover, this sutra belongs to the middle stage of the third turning of the wheel of Dharma, only synthesizing existence and non-existence, and is not yet the complete practice of Manjusri and Samantabhadra, where principle and phenomena interpenetrate. Why is this so? Because these eleven bhumis are the Buddha-stage, and there are still obstacles within the Buddha-stage, indicating that there is no true fundamental wisdom of reality before the eleven bhumis. If it were entirely true wisdom, why would there be eleven coarse burdens in the eleven bhumis? Since there are coarse burdens, it means that not every bhumi has Buddha-wisdom. Such teachings are all provisional establishments for expedient roots. But all that the Nirmanakaya Buddha says is to guide people of middle and lower capacities, not fully revealing the truth. For example, in the Avatamsaka Sutra, in the initial stage of dwelling in faith of the three worthy stages before the bhumis, one can immediately realize the Dharma-gate of Buddhahood, universally sealing all stages, including the ten dwellings, ten practices, ten dedications, ten bhumis, near-perfect enlightenment, etc., just like stamping with a seal, the textual features are complete, without any sequence. At the initial moment of aspiration, one can immediately seal the ignorance of the three realms and transform it into the ocean of Buddha-wisdom. With the seal of the Dharmakaya, Jnana-kaya, and great compassion of the Tathagata, one immediately seals the world, as the great function of the Dharma-realm. The fifth is the gate of gradual progress in seeing the Buddha-nature. The Nirvana Sutra says, 'Bodhisattvas of the ten dwellings'
少分見性。乃至十地未能了了。起信論云。十住菩薩。少分得見法身。化八相成道故。如彼論釋言。是願力所為。既是願力。非為實報。總為漸見佛性。從初發心住已后。所證佛果。不定僧祇。何以故。如涅槃經紀屠兒廣額。于賢劫中成佛。闡提創發心。尚有越劫之功。何況具足信根。復能少分見性者。何有僧祇之哉。世有諸德。解屠兒廣額。是化作爾者。此乃曲逐人情。未詳佛意者也。漸漸引權向實。豈令見劫存情令違本耶。漸漸引至龍女善財。一念之中得成佛者。始成實說。三乘小見。但念長時。時體本無。空嗟欣仰。無繩自縛。何有休期。前略說三種十地。又以經義校量有六種十地。三乘權教中。有三種十地。實教中。亦有三種十地。如仁王經解深密大品經。此三部經中所說十地。多立假真如門。以成十地行相。此是權教中三種十地。如涅槃經中。十住菩薩少分見性。十地菩薩見性未能了了。即明以佛性為所乘門。分修分證十地。又涅槃經中。牛食雪山肥膩草純得醍醐等。即明證佛位故。即為五種十地。如華嚴經所說法界門。重玄無盡法以成十地。是為六種十地。如起信論中。十住菩薩少分見性。以誓願力。能八相成佛。雖未圓滿。為見少分性力故。勢力如是。猶如儲君。為有因緣。父王令其統紹君政。為是王
【現代漢語翻譯】 現代漢語譯本 少分見性，乃至十地菩薩都未能完全明瞭。如《起信論》所說：『十住菩薩，少分得見法身（Dharmakāya，法性之身）。』這是因為他們示現八相成道。如同該論的解釋所說：『這是願力所為。』既然是願力所為，就不是真實報身（真實果報之身）。總的來說，這是漸次見到佛性（Buddha-nature）。從初發心住（最初發菩提心）之後，所證得的佛果，不一定需要經歷無數阿僧祇劫（asaṃkhya kalpas，極長的時間單位）。為什麼呢？如同《涅槃經》記載的屠夫廣額，在賢劫（Bhadrakalpa，現在這個賢劫）中成佛。即使是斷善根的闡提（icchantika，不信佛法之人）初次發心，尚且有超越劫數的功德，更何況是具足信根，又能少分見性的人呢？哪裡需要經歷阿僧祇劫呢？ 世間有一些德高望重的人，解釋說屠夫廣額是佛菩薩化現的。這實在是遷就人情，沒有詳細瞭解佛的本意。佛菩薩是漸漸地引導權巧方便迴歸真實，難道會讓人執著于劫數的時間概念，而違背佛的本意嗎？漸漸地引導，直至龍女和善財童子，在一念之間就能成就佛果，這才是真實的說法。三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）的淺見，只念及漫長的時間，而時間的本質本是空無。空自嗟嘆仰慕，如同用無形的繩索自我束縛，何時才能解脫呢？ 前面簡略地說了三種十地（Daśa-bhūmi，菩薩修行的十個階段）。又用經義來衡量，有六種十地。三乘權教（方便教法）中，有三種十地。實教（真實教法）中，也有三種十地。如《仁王經》、《解深密經》、《大品經》這三部經中所說的十地，大多建立假真如門（虛假的真如之門），來成就十地的修行相狀。這是權教中的三種十地。 如《涅槃經》中說，十住菩薩少分見性，十地菩薩見性未能完全明瞭，這說明是以佛性為所乘之門，分階段地修證十地。又如《涅槃經》中說，牛吃了雪山肥膩的草，就能提煉出純正的醍醐（最好的美味），這說明證得佛位。這就是第五種十地。 如《華嚴經》所說的法界門（Dharmadhātu，一切諸法的總稱），以重重無盡的法來成就十地，這是第六種十地。如《起信論》中說，十住菩薩少分見性，以誓願力，能示現八相成佛，雖然還未圓滿，但因為見到少分的佛性之力，所以勢力如此。猶如儲君，因為某種因緣，父王讓他統領治理國家，這難道不是國王嗎？
【English Translation】 English version Even Bodhisattvas of the Ten Grounds (Daśa-bhūmi) have not fully realized the nature of mind. As the Treatise on Awakening of Faith states: 'Bodhisattvas of the Ten Abodes (Daśa-vihara) partially see the Dharmakāya (法身, the body of Dharma).' This is because they manifest the eight stages of enlightenment. As the commentary to that treatise explains: 'This is due to the power of vows.' Since it is due to the power of vows, it is not the true reward body (real body of retribution). In general, this is gradually seeing the Buddha-nature (Buddha-nature). From the initial arising of the mind of enlightenment (bodhicitta) onwards, the attainment of Buddhahood does not necessarily require countless asaṃkhya kalpas (asaṃkhya kalpas, immeasurable eons). Why? As the Nirvana Sutra records, the butcher Guang'e (廣額) attained Buddhahood in the Bhadrakalpa (Bhadrakalpa, the present fortunate eon). Even an icchantika (icchantika, one who has severed their roots of goodness) who initially arouses the mind of enlightenment has the merit of surpassing kalpas. How much more so for one who possesses the roots of faith and can partially see the nature of mind? Where is the need for asaṃkhya kalpas? There are some virtuous individuals in the world who interpret the butcher Guang'e as a transformation of a Buddha or Bodhisattva. This is merely accommodating human sentiments and not understanding the Buddha's intention in detail. Buddhas and Bodhisattvas gradually guide expedient means back to reality. Would they allow people to cling to the concept of time in terms of kalpas and violate the Buddha's original intention? Gradually guiding, until the Dragon Girl and Sudhana (善財童子), who can attain Buddhahood in a single thought, this is the true teaching. The shallow views of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) only focus on long periods of time, while the essence of time is inherently empty. Vainly lamenting and admiring, like binding oneself with invisible ropes, when will there be liberation? Earlier, I briefly mentioned three types of Ten Grounds (Daśa-bhūmi, ten stages of Bodhisattva practice). Furthermore, using the meaning of the sutras to measure, there are six types of Ten Grounds. Within the expedient teachings of the Three Vehicles, there are three types of Ten Grounds. Within the true teachings, there are also three types of Ten Grounds. As the Benevolent King Sutra, the Saṃdhinirmocana Sūtra, and the Mahaprajnaparamita Sutra state, the Ten Grounds described in these three sutras mostly establish the gate of false Suchness (illusory gate of Suchness) to accomplish the characteristics of the Ten Grounds. These are the three types of Ten Grounds within the expedient teachings. As the Nirvana Sutra states, Bodhisattvas of the Ten Abodes partially see the nature of mind, and Bodhisattvas of the Ten Grounds have not fully realized the nature of mind. This clarifies that the Buddha-nature is the gate through which one progresses, gradually cultivating and realizing the Ten Grounds. Furthermore, as the Nirvana Sutra states, when a cow eats the rich grass of the Snow Mountains, it can produce pure ghee (the finest delicacy), this clarifies the attainment of Buddhahood. This is the fifth type of Ten Grounds. As the Avatamsaka Sutra states, the Dharmadhātu (Dharmadhātu, the totality of all dharmas) gate uses the endless Dharma to accomplish the Ten Grounds. This is the sixth type of Ten Grounds. As the Treatise on Awakening of Faith states, Bodhisattvas of the Ten Abodes partially see the nature of mind, and through the power of vows, they can manifest the eight stages of enlightenment. Although not yet complete, because they have seen a small portion of the power of the Buddha-nature, their power is such. Like a crown prince, due to some cause, the father king allows him to lead and govern the country. Is this not the king?
真子故。力堪如是故。為少見性故。為如來真子生佛家故。不同余教假真如假智等待于初地方生佛家。明見性力。真勝餘宗。少分如是。何況全得乎。
六明頓證佛性理智萬行圓融門。如華嚴經。十信位中菩薩。皆從十智佛所來者。為十信位中以果成信故。為明信從果來以果為因故。若不以果為信。即無所信。故信無所依。何故文殊師利為上首。為文殊為果前之信。普賢明是差別智。為果后之行。文殊小男者。為初生故。因初證本智法身能生佛家故。普賢為長子者。為依根本智起行行差別智。治佛家法。諸波羅蜜事自在故。又文殊乘師子者。為明創證法身佛性根本智。斷惑之駿故。普賢乘香象王者。錶行庠序為威德故。又文殊常居東方金色世界不動智佛所者。為明金為白色能離垢故。普賢菩薩常居東方寶威德上王佛所者。明萬行為寶。以此行故成其威德。若具行者。以法寶身自在也。威德無畏自在為王。若不具行者。皆有所畏。設居高位。不得為王。為有所畏故。是故子為佛位。丑為信位。寅為十住。卯為十行。辰為十回向。巳為十地。午為等覺。未為晦。明入俗同俗化迷。申酉戌亥。為所化故。如是安立法則。法合如是故。是故如來治坎而發明。普賢為智相。主萬行。觀音為大悲之首。治兇危為上將。文殊為
【現代漢語翻譯】 現代漢語譯本： 確實如此。因為有這樣的能力。因為能夠略微見到自性。因為是如來的真子，出生于佛家。不同於其他宗派，需要等到初地才生於佛家，才能獲得真實的真如和智慧。明見自性的力量，真實勝過其他宗派。僅僅少部分就是這樣，更何況全部獲得呢？
六、闡明頓悟佛性、理智和萬行圓融之門。例如《華嚴經》所說，十信位的菩薩，都是從十智佛（具有十種智慧的佛）那裡來的。這是因為十信位中以果地功德成就信心。爲了闡明信心是從果地而來，以果地為因地。如果不以果地為信心，就沒有所信，所以信心沒有所依。為什麼文殊師利菩薩（智慧的象徵）為上首？因為文殊代表果地之前的信心，普賢菩薩（實踐的象徵）闡明的是差別智，代表果地之後的修行。文殊被稱為小男孩，因為是初生。因為最初證得本智法身，能夠出生於佛家。普賢被稱為長子，因為依靠根本智發起修行，以差別智治理佛家法，對於諸波羅蜜（到達彼岸的方法）之事自在。而且，文殊乘坐獅子，是爲了闡明初證法身佛性根本智，能夠斷除迷惑的勇猛。普賢乘坐香象王，表示修行的次序，彰顯威德。而且，文殊常居東方金色世界不動智佛（具有不動智慧的佛）之處，是爲了闡明金色為白色，能夠遠離垢染。普賢菩薩常居東方寶威德上王佛（具有珍寶般威德的至上之王佛）之處，闡明萬行如珍寶，憑藉這些修行成就威德。如果具備修行，就能以法寶之身自在。威德無畏自在為王。如果不具備修行，都會有所畏懼，即使身居高位，也不能成為真正的王者，因為有所畏懼。所以，子代表佛位，丑代表信位，寅代表十住，卯代表十行，辰代表十回向，巳代表十地，午代表等覺，未代表晦暗，表明進入世俗，與世俗相同，教化迷惑之人。申酉戌亥，代表所教化的對象。這樣安排法則，法理就是如此。所以如來治理坎卦而發明，普賢為智相，主管萬行，觀音菩薩（慈悲的象徵）為大悲之首，治理兇險危難，是至上的將領，文殊為......
【English Translation】 English version: It is indeed so. Because one has such abilities. Because one can slightly see one's own nature. Because one is a true son of the Tathagata (another name for Buddha), born into the Buddha's family. Unlike other schools, which require waiting until the first Bhumi (stage of enlightenment) to be born into the Buddha's family and obtain true Suchness (true reality) and wisdom. Clearly seeing the power of one's nature, truly surpasses other schools. Even a small portion is like this, let alone obtaining it all?
- Explaining the gate of sudden enlightenment of Buddha-nature, the perfect fusion of rational wisdom and myriad practices. For example, as stated in the Avatamsaka Sutra (Flower Garland Sutra), the Bodhisattvas (enlightenment beings) in the Ten Faiths positions all come from the Ten Wisdom Buddhas (Buddhas with ten kinds of wisdom). This is because in the Ten Faiths positions, faith is accomplished through the merit of the fruition stage. To clarify that faith comes from the fruition stage, using the fruition stage as the causal stage. If faith is not based on the fruition stage, there is nothing to believe in, so faith has no basis. Why is Manjushri Bodhisattva (symbol of wisdom) the leader? Because Manjushri represents faith before the fruition stage, Samantabhadra Bodhisattva (symbol of practice) clarifies the differentiated wisdom, representing practice after the fruition stage. Manjushri is called a small boy because he is newly born. Because initially realizing the Dharmakaya (body of truth) of fundamental wisdom, one can be born into the Buddha's family. Samantabhadra is called the eldest son because he relies on fundamental wisdom to initiate practice, using differentiated wisdom to govern the Buddha's family's Dharma, and is at ease with the affairs of all Paramitas (methods to reach the other shore). Moreover, Manjushri riding a lion is to clarify the initial realization of the Dharmakaya Buddha-nature's fundamental wisdom, which is the bravery to cut off delusions. Samantabhadra riding an elephant king represents the order of practice, demonstrating majestic virtue. Moreover, Manjushri often resides in the eastern golden world of the Immovable Wisdom Buddha (Buddha with immovable wisdom), to clarify that gold is like white, which can be free from defilement. Samantabhadra Bodhisattva often resides in the eastern Treasure Majestic Virtue Supreme King Buddha (Supreme King Buddha with treasure-like majestic virtue), clarifying that myriad practices are like treasures, and one achieves majestic virtue through these practices. If one possesses practice, one can be at ease with the Dharmakaya. Majestic virtue, fearlessness, and freedom are the king. If one does not possess practice, one will have fear, and even if one is in a high position, one cannot become a true king because one has fear. Therefore, Zi represents the Buddha position, Chou represents the Faith position, Yin represents the Ten Dwellings, Mao represents the Ten Practices, Chen represents the Ten Dedications, Si represents the Ten Bhumis, Wu represents Equal Enlightenment, Wei represents obscurity, indicating entering the mundane world, being the same as the mundane world, and transforming the deluded. Shen, You, Xu, and Hai represent the objects to be transformed. This is how the rules are arranged, and the Dharma is like this. Therefore, the Tathagata governs the Kan trigram and invents, Samantabhadra is the aspect of wisdom, in charge of myriad practices, Avalokiteshvara Bodhisattva (symbol of compassion) is the head of great compassion, governing dangers and difficulties, and is the supreme general, Manjushri is...
覺蒙之首。常為接信之師互體交參。以持佛家之法。皆令眾生住于中道。處恬和之性。智慈益物。以是身皆金色。目發紺青。體白而相黃。為應真和氣也。皆為無形之形無色之色。經云。一切處普賢菩薩。一切處金色世界。一切處文殊師利。一切處不動智佛。經云。佛身充滿於法界。普現一切眾生前。應受化器悉充滿。佛故處此菩提樹。一切佛剎微塵等。爾所佛坐一毛孔。皆有無量菩薩眾。各為具說普賢行。又問十首菩薩等。業不知心。心不知業等十問。令起信者。自身觀照。轉令深固。經云。諸法無作用。亦無有體性。是故彼一切。各各不相知。又作水流火𦦨風起大地所生不相知喻。又下頌曰。分別觀內身。此中誰是我。若能如是解。彼達我有無。又賢首品中。從凡夫位。以信為首。決定取佛大菩提果故。從凡夫地。信十方諸佛心不動智與自心無異智故。只為無明所迷故。無明與十方諸佛心。本來無二故。從凡夫地。信十方諸佛身根本智與自身無異故。何以故。皆是一法性身。一根本智。猶如樹枝。一根生多枝葉等。以因緣故。一樹枝上成壞不同故。從凡夫地。信如來十住十行十回向十地。我悉盡能行之。何以故。自憶無始時來波流苦海。無益之事。尚以行之。何況如今有益之事。菩薩萬行濟眾生事。豈不能為。是
【現代漢語翻譯】 現代漢語譯本： 覺蒙之首（覺悟的開端）。常作為接引信念的導師，相互融合滲透，以此來秉持佛家的法度，都使眾生安住于中道，處於恬靜平和的本性。以智慧和慈悲利益萬物，因此身皆呈現金色，眼睛和頭髮呈紺青色，身體潔白而面容呈黃色，這是應和真如之氣的表現。一切都是無形的形，無色的色。《經》中說：『一切處都有普賢菩薩（象徵大行），一切處都是金色世界，一切處都有文殊師利（象徵大智），一切處都有不動智佛（象徵堅定不移的智慧）。』《經》中說：『佛身充滿整個法界，普遍顯現在一切眾生面前，應受教化的根器都充滿其中，所以佛才處在這菩提樹下。』一切佛剎（佛的國土）的微塵數量，那麼多的佛都坐於一個毛孔之中，都有無量的菩薩眾，各自為他們宣說普賢菩薩的行愿。 又問十首菩薩（十個菩薩的首領）等，『業不知道心，心不知道業』等十個問題，使發起信心的人，自身進行觀照，進而使信心更加堅定。《經》中說：『諸法沒有作用，也沒有體性。因此它們一切，各自互不相知。』又用水流、火焰、風起、大地所生等互不相知的比喻。又在下面的偈頌中說：『分別觀察自身內部，這其中誰是我？如果能夠這樣理解，他就明白了我的有無。』 又在《賢首品》中，從凡夫的地位開始，以信為首要，決定取得佛的大菩提果（覺悟的果實），從凡夫的地位，相信十方諸佛的心不動智（堅定不移的智慧）與自己的心沒有差別，只是因為無明（迷惑）所迷惑。無明與十方諸佛的心，本來就沒有差別。從凡夫的地位，相信十方諸佛的身根本智（根本的智慧）與自身沒有差別。為什麼呢？都是一個法性身（具有相同法性的身），一個根本智（根本的智慧），猶如樹枝，一根生出許多枝葉等。因為因緣的緣故，一樹枝上成壞不同。從凡夫的地位，相信如來的十住、十行、十回向、十地（菩薩修行的不同階段），我全部都能做到。為什麼呢？自己回憶無始以來在苦海中漂流，沒有益處的事情，尚且能夠去做，何況如今有益處的事情，菩薩的萬行救濟眾生的事情，難道不能做嗎？』這是
【English Translation】 English version: The head of awakening and ignorance. It often serves as a teacher who receives faith, mutually integrating and interpenetrating, in order to uphold the Dharma of the Buddha's family. It causes all sentient beings to dwell in the Middle Way, abiding in a tranquil and harmonious nature. With wisdom and compassion, it benefits all things. Therefore, the body is golden, the eyes and hair are dark blue, the body is white, and the face is yellow, which is the manifestation of responding to the true and harmonious Qi (vital energy). Everything is formless form and colorless color. The Sutra says: 'In all places, there is Samantabhadra Bodhisattva (symbolizing great practice), in all places, there is a golden world, in all places, there is Manjushri (symbolizing great wisdom), in all places, there is Akshobhya Buddha (symbolizing unwavering wisdom).' The Sutra says: 'The Buddha's body fills the entire Dharma Realm, universally appearing before all sentient beings. Those who are capable of being taught are filled within, therefore the Buddha dwells under this Bodhi tree.' As many as the dust particles in all Buddha lands, so many Buddhas sit in one pore, and there are countless Bodhisattvas, each speaking to them about the vows and practices of Samantabhadra. Furthermore, questions are asked to the Ten Chief Bodhisattvas (leaders of ten Bodhisattvas), such as 'Karma does not know the mind, the mind does not know karma,' and ten other questions, causing those who generate faith to contemplate themselves, thereby making their faith even more firm. The Sutra says: 'All dharmas have no function, nor do they have any substance. Therefore, all of them do not know each other.' It also uses the analogy of flowing water, flames, rising wind, and the earth's creations not knowing each other. Furthermore, the following verse says: 'Separately observe the inner body, who is 'I' within this? If one can understand in this way, they will realize the existence or non-existence of 'I'.' Furthermore, in the 'Virtuous Leader Chapter', starting from the position of an ordinary person, with faith as the foremost, one is determined to attain the great Bodhi fruit (fruit of enlightenment) of the Buddha. From the position of an ordinary person, one believes that the unwavering wisdom of the minds of the Buddhas of the ten directions is no different from one's own mind, only obscured by ignorance (delusion). Ignorance and the minds of the Buddhas of the ten directions are originally no different. From the position of an ordinary person, one believes that the fundamental wisdom of the bodies of the Buddhas of the ten directions is no different from one's own body. Why? They are all one Dharma-nature body (body with the same Dharma-nature), one fundamental wisdom (fundamental wisdom), like tree branches, one root giving rise to many branches and leaves, etc. Because of conditions, the formation and destruction on one tree branch are different. From the position of an ordinary person, one believes that the Tathagata's Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds (different stages of Bodhisattva practice), I can all accomplish. Why? Recalling that since beginningless time, drifting in the sea of suffering, even things that are not beneficial, one is still able to do. How much more so now, things that are beneficial, the Bodhisattva's myriad practices of saving sentient beings, how could one not be able to do them?' This is
故從凡夫地。信佛智慧我亦當得。何以故。一切諸佛。悉從凡夫來故。如來藏身即法身也。諸福智海。莫不居中。故稱為藏。若不見法身。一切福智大慈大悲。悉皆不辦。總屬生滅。普賢行。文殊師利法身根本無相智。二人齊體。互為主伴。中間無作智。即為佛果。三人體一。寄安五位。用接凡迷。若有凡夫。信滿發心。十住之初。三身同得。文殊是佛法身。普賢是佛行身。無作之智果是佛報身。常以文殊法身無相妙慧。以為先導。說時先後。證即三身一時。法合如是。廢一不可。若廢文殊存普賢。所有行門屬有漏。若廢普賢存文殘。所證寂定是二乘。若廢佛存普賢文殊。佛是覺義。無覺者故。以是義故。三人不可廢一。若廢一。三不成故。是故三乘權教中。無此三人始終不相去離。以教門未實。總皆化身。權逐小根。且略權施。待其熟故。方遷就實。如此經中十住初位。即是十行十回向十地等覺位。一位中得五十法門。以互相徹故。乃至無盡諸位等。進修行相層級。不廢漸漸而是一時。不廢一時中漸漸。位中有三十七個菩薩。同名為藏者。為明此十地法門果終。意欲辯知正道助道故。故立三十七菩薩。成三十七助道法門。明十住已來菩薩所行皆是助道。非是五位無住無行任真自體。名之為正果故。若以初發心住。以
【現代漢語翻譯】 現代漢語譯本 因此，從凡夫的地位，相信佛的智慧，我也應當能夠獲得。為什麼呢？因為一切諸佛，都是從凡夫修行而來的。如來藏身（Tathagatagarbha-kaya，指如來所具有的清凈佛性）就是法身（Dharmakaya，指佛的真理之身）。一切福德和智慧的海洋，沒有不在其中蘊藏的，所以稱為『藏』。如果不能證見法身，一切福德智慧、大慈大悲，都無法成就，全部屬於生滅之法。普賢（Samantabhadra，象徵菩薩的行愿）的行愿，文殊師利（Manjusri，象徵菩薩的智慧）的法身根本無相之智，二者齊等一體，互相作為主伴。中間的無作智，就是佛果。三者合為一體，寄託安立在五位（指資糧位、加行位、見道位、修道位、究竟位），用來接引凡夫的迷惑。如果有凡夫，信心圓滿而發起菩提心，在十住（Dasabhumi，菩薩修行的十個階位）的最初階段，就能同時獲得法身、報身、應化身。文殊是佛的法身，普賢是佛的行身，無作之智果是佛的報身。常常以文殊法身無相的微妙智慧，作為先導。從說法上來說有先後，從證悟上來說，三身一時圓滿。法理應當如此，廢棄任何一個都不可以。如果廢棄文殊而只保留普賢，那麼所有的行門都屬於有漏之法。如果廢棄普賢而只保留文殊，那麼所證得的寂定就是二乘（聲聞乘和緣覺乘）。如果廢棄佛而只保留普賢和文殊，佛是覺悟的含義，沒有覺悟者，所以不行。因為這個緣故，三者不可廢棄任何一個，如果廢棄一個，三者都不能成立。因此，在三乘權教（Hinaryana，權巧方便的教法）中，沒有這三者始終不相分離的情況，因為教法還沒有達到真實，總的來說都是應化身，權且順應小根器，暫時方便施設，等待他們成熟，才遷就到真實的教法。如此經中所說的十住初位，就是十行（Dasacarya，菩薩修行的十種德行）、十回向（Dasaparinamana，菩薩修行過程中的十種迴向）、十地（Dasabhumi，菩薩修行的十個階位）、等覺位。在一個位次中就能獲得五十個法門，因為互相通達的緣故，乃至無盡的位次等等。進修行相的層級，不廢棄漸漸修行的過程，而是一時圓滿，不廢棄一時圓滿，而有漸漸修行的過程。位次中有三十七個菩薩，共同名為『藏』，是爲了闡明這十地法門最終的果位，想要辨別正道和助道，所以設立三十七菩薩，成就三十七助道法門。說明十住以來的菩薩所修行的都是助道，而不是五位（指資糧位、加行位、見道位、修道位、究竟位）的無住無行、任運隨順真如自體的正果。如果以初發心住（Prathamacitta-sthiti，菩薩十住位的第一個階段）為……
【English Translation】 English version Therefore, from the position of an ordinary person, believing in the wisdom of the Buddha, I should also be able to attain it. Why? Because all Buddhas come from ordinary people through cultivation. The Tathagatagarbha-kaya (the body of the Tathagata's womb, referring to the pure Buddha-nature possessed by the Tathagata) is the Dharmakaya (the body of truth, referring to the Buddha's body of truth). All oceans of blessings and wisdom are contained within it, hence it is called 'garbha' (womb or store). If one cannot realize the Dharmakaya, all blessings, wisdom, great compassion, and great mercy cannot be accomplished, and all belong to the law of arising and ceasing. The vows and practices of Samantabhadra (Universal Worthy, symbolizing the vows and practices of a Bodhisattva), the fundamental non-dual wisdom of Manjusri's (symbolizing the wisdom of a Bodhisattva) Dharmakaya, are equal and one, mutually serving as principal and companion. The non-active wisdom in the middle is the fruit of Buddhahood. The three are united as one, relying on and established in the five stages (referring to the stages of accumulation, application, seeing the path, cultivation, and ultimate attainment), used to guide the delusions of ordinary people. If an ordinary person has complete faith and generates Bodhicitta (the mind of enlightenment), at the beginning of the Ten Dwellings (Dasabhumi, the ten stages of a Bodhisattva's practice), they can simultaneously attain the Dharmakaya, Sambhogakaya, and Nirmanakaya. Manjusri is the Dharmakaya of the Buddha, Samantabhadra is the practice body of the Buddha, and the fruit of non-active wisdom is the Sambhogakaya of the Buddha. Always use Manjusri's Dharmakaya, the wonderful wisdom of non-duality, as the guide. In terms of speaking, there is a sequence, but in terms of realization, the three bodies are perfected simultaneously. The Dharma should be like this; abandoning any one is not permissible. If Manjusri is abandoned and only Samantabhadra is retained, then all practices belong to the law of outflows. If Samantabhadra is abandoned and only Manjusri is retained, then the attained stillness is that of the Two Vehicles (Sravakayana and Pratyekabuddhayana). If the Buddha is abandoned and only Samantabhadra and Manjusri are retained, the Buddha is the meaning of enlightenment; without an enlightened one, it is not possible. For this reason, the three cannot abandon any one; if one is abandoned, the three cannot be established. Therefore, in the provisional teachings of the Three Vehicles (Hinaryana, expedient teachings), there is no situation where these three are always inseparable, because the teachings have not yet reached the truth; generally, they are all manifestations, temporarily accommodating small capacities, temporarily providing expedient means, waiting for them to mature, and then moving towards the true teachings. Thus, the initial position of the Ten Dwellings mentioned in this sutra is the same as the Ten Practices (Dasacarya, the ten virtues of a Bodhisattva's practice), the Ten Dedications (Dasaparinamana, the ten dedications in the Bodhisattva's practice), the Ten Grounds (Dasabhumi, the ten stages of a Bodhisattva's practice), and the position of Near-Enlightenment. In one position, one can obtain fifty Dharma gates because they are mutually penetrating, even to endless positions and so on. The levels of progressive practice do not abandon the gradual process of cultivation but are perfected simultaneously; they do not abandon simultaneous perfection but have a gradual process of cultivation. There are thirty-seven Bodhisattvas in the position, all named 'garbha' (womb or store), to clarify the final fruit of these Ten Grounds Dharma gates, wanting to distinguish the right path and the auxiliary path, so thirty-seven Bodhisattvas are established, accomplishing the thirty-seven auxiliary Dharma gates. It explains that the practices of Bodhisattvas since the Ten Dwellings are all auxiliary paths, not the true fruit of the five stages (referring to the stages of accumulation, application, seeing the path, cultivation, and ultimate attainment) of non-dwelling, non-practice, and naturally following the true self. If the initial generation of the mind dwelling (Prathamacitta-sthiti, the first stage of the Bodhisattva's ten dwellings) is taken as...
法性無相根本智。不離無作用之體行諸萬行。菩薩與佛因果本來體齊。若簡佛果。無作無修。菩薩正加行已來。總名助道。以動寂無礙。正助元來不異一法門也。
六重令善財證法別。經中但有法門。未有人求學者。故令善財詢友。一一以行行之。一如前經之法則。令使後學無滯。彌勒令善財卻見文殊。明從法身理體根本智為因。見彌勒菩薩。是善財乘法身本智為果。及諸善知識所行普賢行。以成自己佛果。見彌勒之後。入普門法界。自見其身入普賢身者。雖成正覺。常以普賢行。利益眾生。即明文殊普賢彌勒佛果三人始終一處。表通因徹果。此三人之道。是古佛之大都。源始之法際。若迷解者。即本來全得。處迷者。自沒輪迴。為古佛道法。本來常如是故。非生滅法。無作無為也。
七明六位菩薩來眾別。如權教之內所說菩薩諸地位次。但說假真如為因果。仍地前三賢未能正證。初地之中。一地證一真如。十地證十真如。證十真如之後。方能始見佛性。前證真如。復言有十真如障。真如既能成障。明知權教之中。即施設假真如。非本真也。所設地位三乘同聞。聲聞人天共會。此經不爾。總是果位菩薩。文殊師利。即是能證之因。不動智佛。即是所證之果。今舉此因果同體無二。用成十信之初門。還令諸
【現代漢語翻譯】 現代漢語譯本 法性無相根本智：不離無作用的本體，而行使各種修行。菩薩與佛的因與果，其本體本來就是相同的。如果簡化佛果，就是無作無修。菩薩從開始真正修行以來，所有的都可稱為助道，因為動與寂之間沒有阻礙，正行與助行本來就沒有差別，都是同一種法門。 六重是爲了讓善財童子證得佛法而特別設定的。經文中只有法門，還沒有人去尋求學習，所以讓善財童子去請教善知識，一一地去實踐。像之前的經文法則一樣，讓後來的學習者沒有滯礙。彌勒菩薩讓善財童子回頭去拜見文殊菩薩，說明從法身理體的根本智作為因，見到彌勒菩薩，是善財童子憑藉法身本智作為果。以及各位善知識所修行的普賢行，來成就自己的佛果。見到彌勒菩薩之後，進入普門法界，自己看到自己的身體進入普賢菩薩的身體。即使已經成就正覺，也常常以普賢行來利益眾生。這說明文殊菩薩、普賢菩薩、彌勒佛果這三個人從始至終都在一處，表明貫通因地徹悟果地。這三位菩薩的道路，是古佛的大道，是源頭初始的法則。如果迷惑不解的人，本來就完全具備（佛性），處於迷惑狀態的人，自己沉沒于輪迴之中。因為古佛的道法，本來就是這樣，不是生滅法，是無作無為的。 七是說明六種地位的菩薩來集會的區別。比如權教中所說的菩薩的各種地位次第，只是說假真如作為因果，而且地前三賢還未能真正證得。在初地之中，一地證得一真如，十地證得十真如。證得十真如之後，才能開始見到佛性。之前證得真如，又說有十真如的障礙。真如既然能夠成為障礙，說明權教之中，是施設的假真如，不是本真。所設立的地位，三乘共同聽聞，聲聞和人天共同參與。這部經不是這樣，全部都是果位的菩薩。文殊師利菩薩，就是能夠證得的因，不動智佛（不動如來），就是所證得的果。現在舉出這個因果同體沒有差別，用來成就十信的最初法門，還讓各位...
【English Translation】 English version The fundamental wisdom of Dharma-nature is without characteristics: it performs all kinds of practices without departing from the substance of non-action. The cause and effect of Bodhisattvas and Buddhas are originally equal in substance. If the Buddha-fruit is simplified, there is no action and no cultivation. Since the Bodhisattva has begun to truly practice, all can be called auxiliary paths, because there is no obstacle between movement and stillness, and the primary and auxiliary practices are originally not different, they are the same Dharma-door. The sixth emphasis is specially set up to enable Sudhana (Sudhana-śreṣṭhi-dāraka) to attain the Dharma. There are only Dharma-doors in the scriptures, and no one has sought to learn them, so Sudhana is asked to consult good teachers and practice them one by one. Like the previous scripture rules, it allows later learners to have no stagnation. Maitreya (Maitreya Bodhisattva) asks Sudhana to turn back to see Mañjuśrī (Mañjuśrī Bodhisattva), explaining that from the fundamental wisdom of the Dharma-body's principle as the cause, seeing Maitreya Bodhisattva is Sudhana relying on the Dharma-body's original wisdom as the effect. And the Samantabhadra's practice (Samantabhadra-caryā) practiced by all good teachers, to achieve one's own Buddha-fruit. After seeing Maitreya, he enters the Dharmadhatu of Universal Gate, and sees his own body entering the body of Samantabhadra. Even if he has attained perfect enlightenment, he often benefits sentient beings with Samantabhadra's practice. This shows that Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, and Maitreya Buddha-fruit are always in one place from beginning to end, indicating that they penetrate the cause and thoroughly understand the effect. The path of these three Bodhisattvas is the great path of the ancient Buddhas, the law of the origin. If those who are confused do not understand, they originally fully possess (Buddha-nature), and those who are in a state of confusion sink into reincarnation. Because the Dharma of the ancient Buddhas is originally like this, it is not a Dharma of birth and death, it is non-action and non-doing. The seventh is to explain the difference between the gatherings of Bodhisattvas in the six positions. For example, the various positions and sequences of Bodhisattvas mentioned in the provisional teachings only speak of false Suchness as cause and effect, and the three sages before the ground have not yet truly attained it. In the first ground, one Suchness is attained in one ground, and ten Suchnesses are attained in ten grounds. Only after attaining ten Suchnesses can one begin to see Buddha-nature. Before attaining Suchness, it is said that there are obstacles of ten Suchnesses. Since Suchness can become an obstacle, it shows that in the provisional teachings, false Suchness is established, not the original Suchness. The established positions are heard by the three vehicles together, and Śrāvakas (Śrāvaka) and humans and gods participate together. This scripture is not like this, all are Bodhisattvas of the fruit position. Mañjuśrī Bodhisattva is the cause that can be attained, and Akshobhya Buddha (不動智佛) is the fruit that is attained. Now, this cause and effect are the same substance without difference, used to achieve the initial Dharma-door of the ten faiths, and also let everyone...
信者信果成因。還修果法以成因位。十住初心之上。便成正覺。為從證果本智為因也。是故。此經下云。以少方便。疾得菩提。不同權教菩提。同有為故。立能證所證。也一念之間無有能所。能所盡處名為正覺。亦不同小乘滅能所也。了能所本無動故。所有一切眾海菩薩天龍諸神等眾。皆佛果位海諸菩薩眾。非是凡夫。欲令入者。即同聖故。明毗盧遮那攝化境界等眾生遍故。故初發心時。便成正覺。於一剎那際。皆得此法。不許于剎那際外有別時得者。即非本法故。若有人。于佛法中見佛成道。作劫量延促處所而生見者。信亦未成。
八明所施法門理事別。如化佛權教中。說有情有佛性。無情無佛性。一切草木。不能成道轉法輪等。如華嚴經。即是越情實教。如功德林菩薩等十林菩薩。所從來國。國亦名慧。一切境界。總名慧體。何以然者。無有情無無情故。所以然者。無二見故。為一真智境界。無成佛者。無不成者故。夫有情無情者。此是依業說。夫論成佛者。非屬業故。如經所說。是諸法空相。不生不滅。不垢不凈。世間相常住。是法住法位。如是之道。為有情及非情邪。若存情計者。見有情成佛。見無情不成佛。此為自身業執。如是解者。終不成佛。此由未見法空。不依實慧。未了得世間諸相本來常住。
【現代漢語翻譯】 現代漢語譯本：信者相信果報的成因。還修習果地的法門來成就因位的修行。在十住位初發心之上，便成就正覺。這是因為從證果的本智作為因。所以，此經下面說：『以少許方便，迅速獲得菩提』。這不同於權教的菩提，權教的菩提因為是有為法，所以設立能證和所證。而一念之間沒有能所的分別，能所都消盡的地方就叫做正覺。這不同於小乘的滅除能所。因爲了達能所本來不動。所有一切眾海菩薩、天龍、諸神等大眾，都是佛果位海中的諸菩薩眾，不是凡夫。想要令入者，就如同聖人一樣。說明毗盧遮那佛攝受教化的境界等眾生是普遍的。所以，初發心時，便成就正覺。在一剎那之間，都能得到此法。不允許在剎那之外有其他時間得到此法，因為那樣就不是本法了。如果有人在佛法中見到佛成道，就認為有劫數的長短、處所的遠近而生起分別見解，那麼他的信心還沒有成就。 八、說明所施行的法門在理和事上的區別。比如在化佛的權教中，說有情有佛性（Buddha-nature），無情沒有佛性，一切草木不能成道、轉法輪（turning the wheel of Dharma）等。而《華嚴經》（Avatamsaka Sutra）就是超越情識的實教。比如功德林菩薩（Gongdelin Bodhisattva）等十林菩薩（Ten Forest Bodhisattvas），他們所來的國，國名也叫慧（Wisdom）。一切境界，總稱為慧體（Body of Wisdom）。為什麼這樣說呢？因為沒有有情和無情的分別。為什麼這樣說呢？因為沒有二元對立的見解。因為是一真智的境界，沒有成佛者，也沒有不成佛者。所謂有情和無情，這是依據業力來說的。而論及成佛，則不屬於業力。如經所說：『是諸法空相，不生不滅，不垢不凈，世間相常住』。『是法住法位』。這樣的道理，對於有情和非有情來說，有什麼差別呢？如果存有情識的計較，認為有情可以成佛，無情不能成佛，這就是自身的業力執著。這樣理解，終究不能成佛。這是因為沒有見到法空（emptiness of phenomena），不依于真實的智慧，沒有了達世間諸相本來常住。
【English Translation】 English version: Believers trust in the causes that lead to fruition. They also cultivate the methods of the fruition stage to accomplish the practice of the causal stage. Upon the initial arising of the mind in the Ten Abodes (Ten Stages of Faith), one attains perfect enlightenment (Samyak-sambuddha). This is because the original wisdom of attaining fruition serves as the cause. Therefore, this sutra states below: 'With little effort, one quickly attains Bodhi (enlightenment)'. This is different from the Bodhi of expedient teachings (Upaya), because the Bodhi of expedient teachings involves conditioned phenomena (Samskrta), thus establishing the able-to-prove and the proven. In a single thought, there is no able or what is able. The place where the able and what is able are exhausted is called perfect enlightenment. This is also different from the Shravakayana (Vehicle of Hearers) which extinguishes the able and what is able. Because one understands that the able and what is able are originally unmoving. All the assemblies of Bodhisattvas (enlightened beings), Nagas (dragon deities), gods, and other beings are Bodhisattvas in the ocean of the Buddha-fruition stage, not ordinary beings. The intention is to make those who enter the path the same as the sages. It explains that the beings in the realm of transformation of Vairocana Buddha (the universal Buddha) are pervasive. Therefore, at the initial arising of the mind, one attains perfect enlightenment. In a single instant, all can obtain this Dharma (teachings). It is not permissible to obtain this Dharma at any time other than in a single instant, because that would not be the original Dharma. If someone sees the Buddha's attainment of enlightenment in the Buddhadharma (Buddha's teachings) and generates views based on the length of kalpas (eons) and the proximity of places, then their faith has not yet been established. Eight, explaining the difference between principle and phenomena in the Dharma (teachings) being bestowed. For example, in the expedient teachings of the manifested Buddha, it is said that sentient beings have Buddha-nature (Buddha-dhatu), while non-sentient beings do not have Buddha-nature, and that all plants and trees cannot attain enlightenment or turn the wheel of Dharma (Dharmacakra). However, the Avatamsaka Sutra (Flower Garland Sutra) is the true teaching that transcends emotional consciousness. For example, the Ten Forest Bodhisattvas (Dasa-vana-bodhisattva) such as Gongdelin Bodhisattva (Guna-vanaprati-mandita), the country they come from is also named Wisdom (Jnana). All realms are collectively called the Body of Wisdom (Jnana-kaya). Why is this so? Because there is no distinction between sentient and non-sentient. Why is this so? Because there is no dualistic view. Because it is the realm of one true wisdom, there is no one who becomes a Buddha and no one who does not become a Buddha. The so-called sentient and non-sentient is based on karma (action). But when discussing becoming a Buddha, it does not belong to karma. As the sutra says: 'All dharmas are empty in nature, neither arising nor ceasing, neither defiled nor pure, the characteristics of the world are eternally abiding'. 'This Dharma abides in its Dharma-position'. Is there any difference in such a principle for sentient and non-sentient beings? If one holds onto emotional calculations, believing that sentient beings can become Buddhas while non-sentient beings cannot, this is one's own karmic attachment. Understanding in this way, one will never become a Buddha. This is because one has not seen the emptiness of phenomena (Dharma-sunyata), does not rely on true wisdom, and has not understood that all phenomena in the world are originally eternally abiding.
但見隨情識變生滅之相。九明與諸三乘得果別。如經所說。為聲聞人。說四諦法生老病死。為緣覺人。說十二緣行。為諸菩薩。說應六波羅蜜。今此華嚴經。亦說四諦法。即與聲聞四諦法不同。如四諦品中。明苦集本真。元來是根本智。不同三乘有欣厭故。聲聞觀苦集二諦。深生厭離。作無常不凈白骨微塵等觀。知身空寂。隨空寂法。智滅身亡。不生悲智。名之為滅。以此滅處。名為涅槃。滅伏諸苦。名為滅諦。以此滅諦。名為道諦。緣覺之流。知十二緣生之法本來無實自體皆空。知身知心。自皆無主。身心無主。性恒無我。以無我故無明便滅。無明滅十二緣滅。逍遙任性。獨覺自居。異聲聞故不趣于寂。異菩薩故無有悲智。惟不趣寂故。即勝聲聞。惟能持法故。即不如聲聞。以聲聞之人。聞佛所說大乘經典。亦能宣傳。但未親證。權教菩薩創回二乘。及小菩薩。未能全具大悲智。但說六波羅蜜。引起小根令成智慧。以彼偏修定業。滯在無智。猶怖生死。未說七八九十波羅蜜等。九地已來。未明佛性。為修彼假智乃成障故。如此經為上上根人頓示本智。初心創發。十住位上即與佛同。以依本智法即無所修故。本無障故。任運悲智不作而成。隨緣六道。無非法界。了緣生法自體恒真。更無修作。所有念慮皆從智生。但知
【現代漢語翻譯】 現代漢語譯本 但（他們）只看到隨著情感和意識變化而產生的生滅現象。九明（指九種不同的智慧）與聲聞乘、緣覺乘、菩薩乘這三乘人所證得的果位不同。如經典所說，為聲聞乘人，宣說四諦法（苦、集、滅、道），即生、老、病、死；為緣覺乘人，宣說十二因緣；為諸菩薩，宣說應修六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）。現在這部《華嚴經》，也宣說四諦法，但與聲聞乘的四諦法不同。如在《四諦品》中，闡明苦、集的本性原本就是根本智，這與三乘人有欣求涅槃、厭離生死不同。聲聞乘人觀察苦、集二諦，深深地厭惡和遠離，觀想無常、不凈、白骨、微塵等，知道身體是空寂的，隨著空寂之法，智慧滅除，身體死亡，不生起悲心和智慧，這叫做滅。把這個滅的地方，叫做涅槃，滅除一切痛苦，叫做滅諦，把這個滅諦，叫做道諦。 緣覺乘這類人，知道十二因緣生起的法，本來沒有真實的自體，都是空性的，知道身體和心，自己都沒有主宰。身體和心沒有主宰，自性恒常無我。因為無我，所以無明就滅除，無明滅除，十二因緣就滅除，逍遙自在，隨順自性，獨自覺悟而安住。與聲聞乘不同，所以不趨向寂滅；與菩薩乘不同，所以沒有悲心和智慧。只是因為不趨向寂滅，所以勝過聲聞乘；只是因為能夠持守佛法，所以不如聲聞乘。因為聲聞乘的人，聽聞佛所說的大乘經典，也能夠宣傳，但還沒有親自證悟。權教菩薩（權巧方便教化的菩薩）最初回向二乘，以及小菩薩，不能完全具備大悲心和智慧，只是宣說六波羅蜜，引導小的根器成就智慧。因為他們偏重修習禪定，停留在沒有智慧的狀態，仍然害怕生死，沒有宣說七、八、九、十波羅蜜等。九地菩薩以上，沒有闡明佛性。因為修習那些虛假的智慧反而成為障礙。 這部經是為上上根器的人，直接開示本具的智慧。最初發心，在十住位上就與佛相同。因為依靠本具的智慧，法就沒有什麼可修的。因為本來沒有障礙，所以任運自然的悲心和智慧，不造作而成。隨順因緣在六道中，沒有不是法界的。明瞭因緣生起的法，自體恒常是真實的，更沒有修作。所有的念頭和思慮，都從智慧產生，只是知道（這樣）。
【English Translation】 English version They only see the phenomena of arising and ceasing that change with emotions and consciousness. The Nine Illuminations (nine different kinds of wisdom) are different from the fruits attained by the Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna. As the scriptures say, for those of the Śrāvakayāna, the Four Noble Truths (duḥkha, samudaya, nirodha, and marga), namely birth, old age, sickness, and death, are taught; for those of the Pratyekabuddhayāna, the Twelve Nidānas (Twelve Links of Dependent Origination) are taught; for the Bodhisattvas, it is taught that they should cultivate the Six Pāramitās (dāna, śīla, kṣānti, vīrya, dhyāna, and prajñā). Now, this Avataṃsaka Sūtra also speaks of the Four Noble Truths, but it is different from the Four Noble Truths of the Śrāvakayāna. As in the chapter on the Four Noble Truths, it is clarified that the nature of duḥkha and samudaya is originally fundamental wisdom, which is different from the Three Vehicles' seeking of nirvāṇa and aversion to saṃsāra. Those of the Śrāvakayāna observe the two truths of duḥkha and samudaya, deeply loathing and distancing themselves, contemplating impermanence, impurity, white bones, dust, etc., knowing that the body is empty and still. Following the dharma of emptiness and stillness, wisdom ceases, the body dies, and compassion and wisdom do not arise. This is called cessation. This place of cessation is called nirvāṇa, and the cessation of all suffering is called the Truth of Cessation (nirodha). This Truth of Cessation is called the Truth of the Path (marga). Those of the Pratyekabuddhayāna know that the dharma of the arising of the Twelve Nidānas originally has no real self-nature and is all empty. They know that the body and mind have no master. The body and mind have no master, and the nature is constantly without self. Because there is no self, ignorance ceases. When ignorance ceases, the Twelve Nidānas cease. They wander freely, following their nature, dwelling in solitary enlightenment. Different from the Śrāvakayāna, they do not tend towards quiescence; different from the Bodhisattvayāna, they have no compassion and wisdom. Only because they do not tend towards quiescence are they superior to the Śrāvakayāna; only because they can uphold the Dharma are they inferior to the Śrāvakayāna. Because those of the Śrāvakayāna, hearing the Mahāyāna scriptures spoken by the Buddha, can also propagate them, but have not yet personally realized them. Provisional Bodhisattvas (Bodhisattvas who teach with expedient means) initially turn towards the Two Vehicles, and lesser Bodhisattvas cannot fully possess great compassion and wisdom. They only speak of the Six Pāramitās, guiding those with lesser capacities to achieve wisdom. Because they focus on cultivating samādhi, they remain in a state without wisdom, still fearing saṃsāra, and do not speak of the Seventh, Eighth, Ninth, and Tenth Pāramitās, etc. Above the Ninth Bhūmi, Buddhahood is not clarified. Because cultivating those false wisdoms becomes an obstacle. This sūtra is for those of the highest capacity, directly revealing the inherent wisdom. With the initial aspiration, they are the same as the Buddha on the Tenth Abode. Because relying on the inherent wisdom, there is nothing to cultivate in the Dharma. Because there is originally no obstacle, spontaneous compassion and wisdom arise without effort. Following conditions in the six realms, there is nothing that is not the Dharmadhātu. Understanding that the dharma of dependent origination is inherently true, there is no further cultivation. All thoughts and considerations arise from wisdom, just knowing (this).
任運。對現色身。說法應機。如響相對。恒處生死流。法身常寂。雖經多劫體不移時。入死出生非沒生也。任大悲智不住證修。法如是故。龍女善財。總明如是。此法難信。三乘拱手。遙推是化非是人修。直說僧祇。逐情立劫。焉能信此無時智門。設經多劫勤苦作修。有得有求。作長作短。作是作非。作成作壞。捨身壞命。豈有成佛之期。何如初心即須如是入佛智境。豈不省力。以此義故。聲聞緣覺權教菩薩。不真解四諦十二緣及真如法身實智境界。皆是毗盧遮那方便引修。向此華嚴真實之海。令歸本法任智施為。所修諸地隨智所作。不起能心。而皆成辦一切種智。不似諸教地上別作對治。
十明所付法藏流通別。如來出現品中說。佛子。此法門如來不為餘眾生說。唯為趣向大乘菩薩者說。唯為乘不思議乘菩薩說。此經法門。不入一切餘眾生手。佛子。譬如轉輪聖王所有七寶。因此寶故。顯示輪王。此寶不入餘眾生手。唯除第一夫人所生太子具足成就聖王相者。佛子。此經珍寶亦復如是。不入一切餘眾生手。唯除如來法王真子生如來家種如來相諸善根者。不同權教付囑三乘聲聞菩薩所共流通。又三乘之教。多付囑諸聖及未生佛家諸凡夫。此經付囑最上大心凡夫唯求如來不思議乘生佛家者。何故三乘之教。多付囑
諸聖者。令使流通。及付囑未生佛家諸凡夫等。為三乘之法未出情塵。明法未真易信解故。且令凡聖共贊。令教流行善根不斷。不似此十信之終剎那即佛。以此義故。三乘之教。且漸引生。未出情塵。三僧祇劫方得作佛。順情之教。根易信故。凡聖共贊。皆得流通。不同華嚴十方諸佛根本智法。及差別智大慈大悲。法出情塵教深難信。要待入證十住之位。生在佛家。為佛真子。方是流通。但有聖說。無入證者。不名流通。但有凡夫說教無入證者。亦不名流通。為自法不明。疑情猶在。不破自他暗故。未能決定知佛意故。以此義故。付囑大心凡夫入證者。
○第四明成佛同別
夫智身廖廓。總萬象以成軀。萬象無形。與智身而齊體。違真相隔。得本形同。只為乖本相殊。致使化儀各別。略作十門成道差別。使童蒙起信。發解除疑。識本離權。情希勝德。十門者。
一成佛身別。此毗盧遮那佛身如經所說。有九十七種相及無盡相身。非三十二相八十種好身。
二成佛時別。權教中。佛生之後。逾城出家。菩提樹下成等正覺。以之為時。如毗盧遮那佛。即不如是。又云。如來安立化相。為度三乘眾生。應見如是出家成佛。如華嚴經中實法界海。即不如是。法華經云。吾從成佛已來。經無量阿僧祇劫
。此即是回彼三乘人。就實而論。此毗盧遮那佛。依本法界。成大菩提。還依本法界。無有時分。經云。如來不出世。亦無有涅槃。此為實說。又頂著華冠。本非出家。都無八相之事。若有人能知如來不出不沒不成不壞。即知如來常住在世常轉法輪。即是毗盧遮那出興於世。又從兜率天下降神入母胎轉法輪入涅槃。不出一剎那際。彼天猶未下。母胎猶未出。此已入涅槃。一切法事總畢。
三菩提樹別。三乘之中。見佛道樹是木樹。高下稱人間。如一乘中如來成道。所居之樹。即寶樹高顯殊特。
四所坐座別。三乘中。化身成道。棄榮貴。藉草蓐。此一乘中。本身成道。坐寶蓮華師子之座。妙寶嚴飾。具眾莊嚴。
五大眾別。毗盧遮那佛所。有大眾圍繞。皆是普賢文殊等。及有新發意者。皆是志求佛果法界之眾。皆智圓多劫一際。無前後時之眾。
六示相別。如權教中。即以兜率天受生。降神入胎八相成道等。或於摩醯首羅天。坐華王之寶座。或以三千大千之國土。以為報境。如是施設。份量限劑。皆引眾生之化儀。漸令心廣。未為究竟實相。如此華嚴法界妙。門約分十佛剎塵蓮華藏剎海。參映重重。明無盡佛國。互相徹入。一一佛剎。皆滿十方。十佛剎塵國土。皆無限礙。身土相稱。都無此
【現代漢語翻譯】 現代漢語譯本：這就是迴應三乘根性的人。就真實而言，這尊毗盧遮那佛（Vairocana Buddha，宇宙之光佛），依據其根本的法界（Dharmadhatu，一切法的本源），成就大菩提（Mahabodhi，無上智慧）。仍然依據這根本的法界，沒有時間上的分別。經中說：『如來（Tathagata，佛的稱號）不出世，也沒有涅槃（Nirvana，寂滅）。』這是真實的說法。而且頭戴華麗的寶冠，本來就不是出家相，根本沒有八相成道（指佛陀一生中的八個重要階段）的事情。如果有人能夠明白如來不出現也不消失，不成就也不壞滅，那就是知道如來常住在世間，常轉法輪（Dharmachakra，佛法之輪），這就是毗盧遮那佛出現於世間。又說從兜率天（Tushita Heaven，欲界天之一）下降，神識進入母胎，轉法輪，進入涅槃，都不超過一剎那（Ksana，極短的時間）之間。兜率天還沒有下降，母胎還沒有出生，就已經進入涅槃，一切法事全部完畢。 三菩提樹（Bodhi tree，覺悟之樹）不同。三乘的修行者所見到的佛陀成道的菩提樹是木頭樹，高矮大小與人間的樹木相似。而在一乘的教義中，如來成道時所處的樹，是寶樹，高大顯赫，非常殊勝。 四所坐的座位不同。在三乘的教義中，化身佛（Nirmanakaya，佛的化身）成道時，捨棄榮華富貴，坐在草墊上。而在一乘的教義中，法身佛（Dharmakaya，佛的法身）成道時，坐在寶蓮華獅子座上，用各種珍寶裝飾，具有各種莊嚴。 五大眾不同。在毗盧遮那佛的周圍，有大眾圍繞，都是普賢菩薩（Samantabhadra，象徵大行）和文殊菩薩（Manjusri，象徵大智）等，以及新發菩提心的人，都是立志追求佛果和法界的眾生，他們都具有圓滿的智慧，經歷多劫如同一個瞬間，沒有前後時間的分別。 六所示現的形象不同。在權教（方便教法）中，佛陀示現從兜率天受生，降神入胎，八相成道等。或者在摩醯首羅天（Mahesvara，大自在天）上，坐在華王寶座上，或者以三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）作為報身佛的境界。這樣的施設，都有份量和限制，都是爲了引導眾生的教化方式，逐漸使他們的心胸開闊，但還不是究竟的實相。像《華嚴經》（Avatamsaka Sutra）所說的法界奧妙，大約有十佛剎（Buddhaksetra，佛所教化的國土）微塵數的蓮華藏世界海（Lotus Treasury World Sea），互相參映重重疊疊，闡明無盡的佛國，互相徹入。每一個佛剎，都充滿十方。十佛剎微塵數的國土，都沒有任何障礙，佛身和國土相稱，根本沒有這些。
【English Translation】 English version: This is in response to those of the Three Vehicles. In reality, this Vairocana Buddha (the Buddha of Cosmic Light), based on the fundamental Dharmadhatu (the source of all dharmas), attains Mahabodhi (supreme wisdom). Still based on this fundamental Dharmadhatu, there is no distinction in time. The sutra says, 'The Tathagata (the title of a Buddha) does not appear in the world, nor does he enter Nirvana (extinction).' This is the true statement. Moreover, wearing a splendid jeweled crown, he is not originally in the appearance of a renunciant; there is fundamentally no such thing as the Eight Aspects of Enlightenment (referring to the eight important stages in the life of the Buddha). If someone can understand that the Tathagata does not appear or disappear, does not achieve or decay, then they know that the Tathagata always dwells in the world, always turns the Dharma wheel (the wheel of Buddhist teachings), and this is the Vairocana Buddha appearing in the world. Furthermore, descending from Tushita Heaven (one of the heavens in the Desire Realm), the spirit enters the mother's womb, turns the Dharma wheel, and enters Nirvana, all within no more than a Ksana (an extremely short period of time). The Tushita Heaven has not yet descended, the mother's womb has not yet been exited, and Nirvana has already been entered, all Dharma affairs are completely finished. The three Bodhi trees (the tree of enlightenment) are different. Among the Three Vehicles, the Bodhi tree seen where the Buddha attained enlightenment is a wooden tree, with a height and size similar to trees in the human world. But in the One Vehicle teaching, the tree where the Tathagata attained enlightenment is a treasure tree, tall and magnificent, extremely special. The four seats are different. In the Three Vehicles, the Nirmanakaya (the transformation body of the Buddha) attains enlightenment, abandoning glory and wealth, and sits on a grass mat. But in the One Vehicle, the Dharmakaya (the Dharma body of the Buddha) attains enlightenment, sitting on a jeweled lotus lion throne, decorated with various treasures, possessing all kinds of adornments. The five assemblies are different. Around the Vairocana Buddha, there is a great assembly, all of whom are Samantabhadra Bodhisattva (symbolizing great practice) and Manjusri Bodhisattva (symbolizing great wisdom), etc., as well as those who have newly aroused Bodhicitta (the aspiration for enlightenment), all of whom are beings who aspire to the Buddha fruit and the Dharmadhatu, all of whom possess perfect wisdom, experiencing many kalpas (eons) as a single instant, without distinction of before and after in time. The six manifestations are different. In the provisional teachings, the Buddha manifests birth in Tushita Heaven, descent into the womb, the Eight Aspects of Enlightenment, etc. Or in Mahesvara Heaven (the Great自在天), sitting on the Flower King Treasure Throne, or using the Trisahasra-Mahasahasra-lokadhatu (a universe in Buddhist cosmology) as the realm of the Reward Body Buddha. Such arrangements all have measure and limitation, all of which are educational methods to guide sentient beings, gradually broadening their minds, but are not yet the ultimate reality. Like the wondrous Dharma realm described in the Avatamsaka Sutra (Flower Garland Sutra), there are approximately as many Lotus Treasury World Seas (Lotus Treasury World Sea) as dust motes in ten Buddhaksetras (Buddha-fields), reflecting each other in layers, elucidating endless Buddha lands, penetrating each other. Each Buddha-field is filled with the ten directions. The lands as numerous as dust motes in ten Buddha-fields have no obstruction, the Buddha's body and land are commensurate, and there are none of these.
彼往來之相。如此盧舍那相海。纖塵匪隔於十方。毛孔詎虧于剎海。三乘示相。螢光不可以比日月之照。琉璃難以類摩尼之凈。此乃非由佛爾。只為器劣故然。
七轉法輪別。化佛轉三乘法輪。毗盧遮那轉一乘法輪。三乘教說。說龍女剎那成佛是化。返成謗教。不順佛心。元佛本意。令龍女剎那成佛。為本法。法自無時。證盡時處。即為實法。返云是化。此是苦哉。當復奈何。不期甘露返成毒藥。翻將寶玉喚作泥塵。以實為虛。將虛為實。請后達士莫踵前賢。深可久思具閑佛意。依宗傳教。福利人天。使得金玉煥然各不沉沒。是故。化佛說三乘。即龍女剎那成佛。雪山肥膩草喻。若牛食者純得醍醐等。皆為分有。未具全示。一一具足因果報相之門。唯此華嚴具足。是故今言轉法輪別。
八轉法輪處別。權教中。化佛轉法輪。或言鹿園。或言給獨孤園等。皆有處所上下往來。此經即十處十會。及一切塵中。佛國佛身。重重重重重重無盡無盡無盡。常轉法輪。不去不來。不出不沒。皆云。不離菩提場。而升一切處。
九大會莊嚴別。說此經時。天上人中。十會十處一時普集。十方聖眾。大心眾生。又十會之眾。各從十方來。隨所來方。皆云有十佛剎微塵眾。而來集會。位位地地。以次十百千增多。為明
【現代漢語翻譯】 現代漢語譯本：他們往來顯現的景象，就像盧舍那佛（Vairocana，報身佛）的相好之海一樣。極小的微塵也不能阻隔十方世界，一個毛孔也不會虧損任何佛剎之海。三乘佛法所顯示的景象，就像螢火蟲的光芒無法與日月的光輝相比，琉璃也難以比擬摩尼寶珠的清凈。這些並非因為佛陀的緣故，只是因為眾生的根器低劣才這樣。
七、轉法輪的差別。化身佛轉三乘法輪，毗盧遮那佛轉一乘法輪。如果按照三乘教義來說，龍女剎那成佛是化現，那就成了誹謗佛法。這不符合佛陀的本意。元佛的本意是讓龍女剎那成佛，這是根本之法。法本身沒有時間性，證悟到極致之時，即為實法。反過來說這是化現，真是可悲啊！這該怎麼辦呢？沒想到甘露反而變成了毒藥，反而把寶玉說成泥土。把真實的當成虛假的，把虛假的當成真實的。希望後來的賢達之士不要重蹈覆轍，應該深入思考，充分理解佛陀的本意，依據宗義來傳教，造福人天，使得金玉煥發光彩，各自不被埋沒。因此，化身佛說三乘，而龍女剎那成佛，就像雪山肥膩的草，牛吃了只能得到醍醐的一部分。這些都是部分的，沒有完全顯示。一一具備所有因果報應的法門，只有《華嚴經》才具備。所以現在說轉法輪的差別。
八、轉法輪之處的差別。在權教中，化身佛轉法輪，或者說在鹿野苑（Mrigadava，佛陀初轉法輪之地），或者說在給孤獨園（Jetavana-vihara，祇樹給孤獨園），都有處所，有上下往來。而這部經則是在十處十會，以及一切微塵之中，佛國佛身，重重疊疊，無盡無盡無盡，常轉法輪，不去不來，不出不沒。都說不離菩提道場（Bodhimanda，證悟之地），而升到一切處。
九、大會莊嚴的差別。說這部經的時候，天上人間，十會十處同時聚集，十方聖眾，大心眾生，又十會的聽眾，各自從十方而來。隨著所來的方向，都說有十佛剎微塵數（Buddhakṣetra-rajas，極多的數量單位）的眾生而來。位位地地，依次以十百千倍增多，爲了闡明...
【English Translation】 English version: Their appearances of coming and going are like the ocean of marks and characteristics of Vairocana Buddha (the Reward Body Buddha). The smallest dust cannot obstruct the ten directions, and a single pore does not diminish the ocean of Buddha-lands. The appearances shown by the Three Vehicles are like the light of fireflies compared to the illumination of the sun and moon; lapis lazuli is difficult to compare to the purity of a Mani jewel. This is not due to the Buddha, but only because the capacity of beings is inferior.
Seven, the difference in turning the Dharma wheel. Transformation Buddhas turn the Dharma wheel of the Three Vehicles, while Vairocana Buddha turns the Dharma wheel of the One Vehicle. According to the teachings of the Three Vehicles, the Dragon Girl's instantaneous attainment of Buddhahood is a transformation, which becomes slander of the teachings. This does not accord with the Buddha's original intention. The original intention of the primordial Buddha is to enable the Dragon Girl to attain Buddhahood instantaneously, which is the fundamental Dharma. The Dharma itself has no temporality; when enlightenment is attained to the extreme, it is the true Dharma. To say that it is a transformation is truly lamentable! What should be done? Unexpectedly, nectar has turned into poison, and treasures are called mud and dust. Taking the real as unreal, and the unreal as real. I hope that later wise individuals will not repeat the mistakes of their predecessors, but should deeply contemplate and fully understand the Buddha's intention, and transmit the teachings according to the doctrine, benefiting humans and devas, so that gold and jade may shine brightly and not be submerged. Therefore, the Transformation Buddha speaks of the Three Vehicles, while the Dragon Girl instantaneously attains Buddhahood, like the analogy of the fatty grass of the Snow Mountains, which, when eaten by cows, only yields a portion of ghee. These are all partial, not fully revealed. Only the Avatamsaka Sutra fully possesses all the doors of cause, effect, and retribution. Therefore, now we speak of the difference in turning the Dharma wheel.
Eight, the difference in the places of turning the Dharma wheel. In the provisional teachings, the Transformation Buddha turns the Dharma wheel, either in Mrigadava (Deer Park, where the Buddha first turned the Dharma wheel), or in Jetavana-vihara (Jeta Grove Monastery), all of which have places, with coming and going. But this sutra is in ten places and ten assemblies, and in all dust motes, Buddha-lands and Buddha-bodies, layer upon layer, endlessly, endlessly, endlessly, constantly turning the Dharma wheel, neither going nor coming, neither arising nor ceasing. All say that without leaving the Bodhimanda (place of enlightenment), it ascends to all places.
Nine, the difference in the adornment of the great assembly. When this sutra is spoken, in the heavens and among humans, ten assemblies in ten places gather simultaneously, the holy beings of the ten directions, beings of great aspiration, and the audiences of the ten assemblies, each coming from the ten directions. According to the direction from which they come, it is said that there are beings as numerous as the dust motes of ten Buddha-lands (Buddhakṣetra-rajas, an extremely large unit of quantity) coming. Rank upon rank, level upon level, increasing successively by factors of ten, hundred, and thousand, in order to clarify...
無盡。又一一會眾皆遍法界。重重重重。參光影像。纖塵之內。亦眾會重重。一一塵中眾會。皆與法界虛空等。如是眾會。皆為諸佛菩薩。性遍一切處。身土眾會。皆遍一切處故。不似三乘中化佛眾會。皆有處所限量分劑往來。為眾生根小。非佛故然。
十所授法門別。如權教中。或從小乘。修四諦觀。于中苦集二諦。以為世諦。滅道二諦。以為真諦。觀彼苦集。真實是苦。深生厭離。趣求寂滅。故苦集本無。識滅智亡。以空為證。且令苦盡。然後方為說大乘法。令使迴心修法空觀行諸六度漸起悲智。或有大乘菩薩種性者。觀行對治以彼小乘。性有慈悲。樂行諸度。不取空證。留惑益生。成法空等觀。或有大乘菩薩種性。一下頓修假真如等觀。以假真如門。加行調伏。經三僧祇劫。十地見性。方始成佛。如此華嚴經即不爾。直為上上根人。一下直授法界。自體根本法身。古佛智海。迷在無明。頓令以方便三昧而令現之。全將佛果。頓授十住初心。一念一時一際一法界門頓收。
○第五明見佛差別
夫佛身性相一體無差。器有萬端依根各異。情存想隔。見絕體齊。身立影生。情留佛異。佛由情應。以此乖真。心盡情亡。智身自稱。隨緣無作。動寂俱真。如是相應。名毗盧遮那佛。略立十門見佛差別。
【現代漢語翻譯】 現代漢語譯本：無盡。而且每一個會眾都遍佈法界，重重疊疊，互相輝映。即使在極小的微塵之內，也有重重疊疊的會眾。每一個微塵中的會眾，都與法界虛空一樣廣大。這樣的會眾，都是諸佛菩薩。因為佛性遍佈一切處，佛的身土和會眾也遍佈一切處。這不像三乘教法中的化佛和會眾，都有一定的處所、範圍和往來。這是因為眾生的根器小，不是真正的佛的緣故。
十種所傳授的法門各有不同。例如在權教中，或者從小乘開始，修習四諦觀（苦、集、滅、道）。其中，苦諦和集諦被認為是世俗諦，滅諦和道諦被認為是真諦。觀察苦諦和集諦，認識到它們真實是苦，從而深深厭離，追求寂滅。因此認為苦和集本來就是空的，通過斷滅意識和智慧，以空性為證悟。先讓他們了斷痛苦，然後才為他們宣說大乘佛法，讓他們回心轉意，修習法空觀，修行各種六度（佈施、持戒、忍辱、精進、禪定、般若），逐漸生起慈悲和智慧。或者有具有大乘菩薩種性的人，通過觀行對治小乘，因為他們本性具有慈悲，樂於修行各種度，不取證空性，而是留下迷惑來利益眾生，成就法空等觀。或者有具有大乘菩薩種性的人，一開始就頓悟修習假真如等觀，以假真如門，通過修行來調伏，經過三大阿僧祇劫，十地見性，才最終成佛。像《華嚴經》就不是這樣，而是直接為上上根器的人，一開始就直接傳授法界、自體根本法身（Dharmakaya），古佛的智慧之海，只是被無明遮蔽，立刻用方便三昧（Upaya-samadhi）使之顯現。完全將佛果，頓然授予十住位的初心菩薩，一念、一時、一際、一法界門全部收攝。
第五，闡明見佛的差別。
佛的身、性、相，一體無差別。但眾生的根器有萬千不同，所見到的佛也因根器而異。情感和想法存在隔閡，所見到的佛就與佛的本體不一致。身形確立，影子隨之產生；情感存在，所見的佛就與真佛不同。佛是隨眾生的情感而應現的，因此會偏離真實。當內心清凈，情感消失，智慧之身自然顯現。隨順因緣而不造作，動與靜都真實不虛。像這樣相應，就稱為毗盧遮那佛（Vairocana Buddha）。下面簡要地列出十種見佛的差別。
【English Translation】 English version: Endless. Moreover, each and every assembly pervades the entire Dharma Realm, layer upon layer, reflecting light and images. Even within the smallest dust mote, there are multiple layers of assemblies. Each assembly within each dust mote is as vast as the Dharma Realm and empty space. Such assemblies are all Buddhas and Bodhisattvas. Because the Buddha-nature pervades all places, the Buddha's body, land, and assemblies also pervade all places. This is unlike the transformation Buddhas and assemblies in the Three Vehicles, which all have specific locations, boundaries, and comings and goings. This is because the faculties of sentient beings are small, and they are not yet Buddhas.
The ten types of Dharma doors that are transmitted are different. For example, in provisional teachings, one might start from the Small Vehicle, cultivating the Four Noble Truths (suffering, accumulation, cessation, and the path). Among them, the truths of suffering and accumulation are considered mundane truths, while the truths of cessation and the path are considered ultimate truths. Observing the truths of suffering and accumulation, one recognizes that they are truly suffering, thereby generating deep aversion and seeking quiescence. Therefore, it is believed that suffering and accumulation are originally empty, and through the extinction of consciousness and wisdom, one attains enlightenment through emptiness. First, they are allowed to end suffering, and then the Great Vehicle Dharma is taught to them, causing them to turn their minds and cultivate the contemplation of the emptiness of phenomena, practicing the various Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom), gradually generating compassion and wisdom. Or, there are those with the seed of a Great Vehicle Bodhisattva, who counteract the Small Vehicle through contemplation, because their nature possesses compassion and they are happy to practice the various perfections, not taking the attainment of emptiness, but rather retaining delusion to benefit sentient beings, accomplishing contemplations such as the emptiness of phenomena. Or, there are those with the seed of a Great Vehicle Bodhisattva, who suddenly cultivate the contemplation of provisional and true suchness, using the door of provisional and true suchness, through practice to subdue, after three great asamkhya kalpas, seeing the nature in the ten grounds, only then becoming a Buddha. The Avatamsaka Sutra is not like this, but directly for those with the highest faculties, directly transmitting the Dharma Realm, the fundamental Dharmakaya (法身), the wisdom sea of the ancient Buddhas, which is obscured by ignorance, immediately using expedient samadhi (Upaya-samadhi, 方便三昧) to make it manifest. Completely bestowing the fruit of Buddhahood, suddenly granting it to the initial mind Bodhisattva of the Ten Abodes, gathering in all of one thought, one moment, one instant, and one Dharma Realm door.
Fifth, clarifying the differences in seeing the Buddha.
The body, nature, and characteristics of the Buddha are one and without difference. However, the faculties of sentient beings are myriad and different, and the Buddha that is seen varies according to the faculties. When emotions and thoughts exist as barriers, the Buddha that is seen is not consistent with the Buddha's essence. When a form is established, a shadow arises; when emotions exist, the Buddha that is seen is different from the true Buddha. The Buddha responds according to the emotions of sentient beings, and therefore deviates from the truth. When the mind is pure and emotions disappear, the body of wisdom naturally manifests. Following conditions without creating, both movement and stillness are truly real. Such correspondence is called Vairocana Buddha (毗盧遮那佛). Below is a brief list of ten differences in seeing the Buddha.
使留心創信者。返末而還源也。一人中見佛。但有三十二相。二諸天見佛。但有八十種好。三諸龍見佛。或同人所見。或見但為大龍王。余畜例然。四諸仙人見佛。但見仙人。五諸餘外道還見佛。與己同類。六八部神等見佛。與己為王。七小乘人見佛。為大聲聞。八緣覺人見佛。見還為緣覺。九權教中菩薩見佛。但為三千大千世界之主。福智充遍三千大千世界。十一乘教中菩薩見佛。為十佛剎塵蓮華藏世界海為法界主。
此十種見佛不同。皆由發心之時信樂差別。以信樂力故。見佛不同。是故當知發心者。當發廣大心。信廣大教門。發廣大愿。行廣大行。入廣大智。利益成就無盡眾生。即得速成菩提行愿福智。悉皆圓滿。若不如是。終非畢竟成大菩提。
○第六明說教時分
夫創正覺心。道源虛寂。智圓三世。始終俱盡。會萬象。齊有無。混去來。印今古。豁達唯神。恬薄應真。情亡智立。想絕悲存。圓聲遐布。隨根受益。一雨普滋。百卉齊得。如空谷響。稱擊成音。諸機獲益。任智無心。略依權實。且立十種。教起前後時分不同。一如力士經說。佛初成道。一七日思惟已。即于鹿園說法。二如大品經說。佛初鹿苑。轉四諦法輪。無量眾生。發聲聞心乃至獨覺心大菩提心等。三如法華經說。三七日
【現代漢語翻譯】 現代漢語譯本 使那些留心初始信心的人，能夠返回到本源。第一種，一般人在佛陀身上只能看到三十二相（佛陀所具有的三十二種殊勝的身體特徵）。第二種，諸天見到佛陀，只能看到八十種好（佛陀所具有的八十種細微的完美之處）。第三種，諸龍見到佛陀，或者和人所見相同，或者只看到一個巨大的龍王。其餘的畜生也是如此。第四種，諸仙人見到佛陀，只看到一個仙人。第五種，其餘的外道見到佛陀，只看到和自己同類的人。第六種，天龍八部等神見到佛陀，只看到自己的君王。第七種，小乘修行者見到佛陀，只看到一個大聲聞（證悟阿羅漢果位的弟子）。第八種，緣覺修行者見到佛陀，只看到一個緣覺（通過觀察因緣而自我覺悟的人）。第九種，權教中的菩薩見到佛陀，只看到三千大千世界之主（一個佛陀所教化的世界），其福德和智慧遍佈三千大千世界。第十種，一乘教中的菩薩見到佛陀，視其為十佛剎塵蓮華藏世界海的法界之主。 這十種見佛的不同，都是由於發心之時信樂的差別。因為信樂的力量，所以見佛不同。因此應當知道，發心的人，應當發廣大心，信廣大教門，發廣大愿，行廣大行，入廣大智，利益成就無盡的眾生。這樣就能迅速成就菩提的行愿福智，全部圓滿。如果不是這樣，終究不能究竟成就大菩提（無上正等正覺）。 第六部分，說明說教的時分。 創發正覺之心，其道源虛空寂靜，智慧圓滿三世，始終俱盡。會合萬象，齊同有無，混合過去未來，印證今時古時，豁達唯有精神，恬淡應合真理。情感消亡而智慧確立，思想斷絕而慈悲長存。圓滿的聲音廣佈，隨著根器而受益。一場雨普遍滋潤，各種草木一同獲得生長。如同空谷迴響，隨著敲擊而發出聲音。各種根器獲得利益，任憑智慧而無心。大致依據權巧和真實，且設立十種，教法興起的前後時分不同。第一種，如《力士經》所說，佛陀初成道后，經過七天的思惟，就在鹿野苑說法。第二種，如《大品經》所說，佛陀最初在鹿野苑，轉四諦法輪（苦、集、滅、道），無量眾生，發起聲聞心，乃至獨覺心、大菩提心等。第三種，如《法華經》所說，三個七天（二十一天）
【English Translation】 English version Those who pay attention to initiating faith can return to the source. First, ordinary people see only the thirty-two marks (thirty-two auspicious physical characteristics of a Buddha) on the Buddha. Second, the Devas (gods) see only the eighty minor marks (eighty minor perfections of a Buddha). Third, the Nagas (dragons) see the Buddha either as humans do, or only as a great Dragon King. The same applies to other animals. Fourth, the Immortals see the Buddha only as an Immortal. Fifth, other heretics see the Buddha as someone of their own kind. Sixth, the eight classes of gods and demigods see the Buddha as their king. Seventh, the followers of the Hinayana (Small Vehicle) see the Buddha as a great Sravaka (a disciple who has attained the Arhat fruit). Eighth, the Pratyekabuddhas (Solitary Buddhas) see the Buddha as another Pratyekabuddha (one who attains enlightenment on their own). Ninth, the Bodhisattvas in the provisional teachings see the Buddha only as the lord of the three-thousand-great-thousand world system (a universe), whose blessings and wisdom pervade the three-thousand-great-thousand world system. Tenth, the Bodhisattvas in the One Vehicle teaching see the Buddha as the Dharma Realm Lord of the ten Buddha-lands dust-like Lotus Treasury World Sea. These ten different perceptions of the Buddha are all due to the differences in faith and joy at the time of initiating the mind. Because of the power of faith and joy, the perceptions of the Buddha differ. Therefore, it should be known that those who initiate the mind should generate a vast mind, believe in the vast teachings, make vast vows, practice vast practices, enter vast wisdom, and benefit and accomplish endless sentient beings. In this way, one can quickly accomplish the Bodhi practices, vows, blessings, and wisdom, all of which will be complete. If it is not like this, one will ultimately not be able to achieve great Bodhi (Unsurpassed Perfect Enlightenment). Part Six: Explaining the Time of Teaching The mind of initiating perfect enlightenment, its source is empty and still, its wisdom is complete in the three times, beginning and end are exhausted. It unites all phenomena, equalizes existence and non-existence, mixes past and future, seals present and ancient. It is open and only spiritual, tranquil and in accordance with truth. Emotions cease and wisdom is established, thoughts are cut off and compassion remains. The perfect sound spreads far and wide, benefiting according to the capacity. One rain universally nourishes, and all plants grow together. Like an echo in an empty valley, sound is produced by striking. All capacities receive benefit, relying on wisdom without mind. Roughly based on expedient and real, and establishing ten kinds, the times before and after the arising of the teachings are different. First, as the Lishi Sutra says, after the Buddha attained enlightenment, after seven days of contemplation, he preached at Deer Park. Second, as the Mahaprajnaparamita Sutra says, the Buddha first turned the Wheel of Dharma of the Four Noble Truths (suffering, accumulation, cessation, path) at Deer Park, and countless beings generated the Sravaka mind, and even the Pratyekabuddha mind, the Great Bodhi mind, etc. Third, as the Lotus Sutra says, three sevens (twenty-one days)
詣鹿園說法。四如四分律及薩婆多論。六七日方說法。五如興起行經及出曜經。七七日方說法。六如五分律。八七日方說法。七如大智論。五七日方說法。八如十二游經。一年不說法。九依今唐朝藏法師。判如來成道。定經三七日後。方說華嚴經。十通玄。今依此華嚴經法界門。總不依如上所說。如此經。以法界本智性自體用理事大悲本實為宗。不依情量時分之說。古今見盡。常轉法輪。無始無終。法本如是。如上所說。總依根自見時分。並非如來有此不同。如來本法智體。並無時分可立。但令心信解法界無時。即是如來說法時也。情亡心盡任智利人。即是如來成佛轉法輪時也。若也情存立見。云如來如是時出世。如是時說法者。並不依佛見。總是自情。此經乃是無時之時。一切時說。如法華經云。吾從成佛已來。經無量阿僧祇劫。量既本無。知欲將何為說法時也。皆是如來一智用。一圓音。一剎那時。以無時之時。為說法時也。
○第七明凈土權實
夫以滔滔智海。茫茫莫究其涯。渺渺真源。蕩蕩罕尋其際。遮那法界。體相括于塵沙。方廣靈門。凈穢互參于無極。但隨自修業用。見境不同。致使聖說乖違。依根不定。或權分凈土於他國。指穢境于娑婆。或此處為化儀。示下方為實報。文殊住居東國金色
【現代漢語翻譯】 現代漢語譯本： 前往鹿野苑說法。四種說法：根據《四如四分律》和《薩婆多論》，是六七日後才開始說法。五種說法：根據《興起行經》和《出曜經》，是七七日後才開始說法。六種說法：根據《五分律》，是八七日後才開始說法。七種說法：根據《大智論》，是五七日後才開始說法。八種說法：根據《十二游經》，是一年不說法。九種說法：依照現在的唐朝藏法師的觀點，判定如來成道后，確定在三七日後才開始說《華嚴經》。十種說法：通玄的觀點。現在依照此《華嚴經》法界門，總是不依據如上所說。因為此經以法界本智性自體用理事大悲本實為宗旨，不依據情量時分的說法。古今所見都是盡頭，常轉法輪，無始無終，法本就是這樣。如上所說，總依據根性各自見到的時分，並非如來有這些不同。如來本法智體，並沒有時分可以設立。只要令心信解法界沒有時間，就是如來說法時。情亡心盡，任憑智慧利益他人，就是如來成佛轉法輪時。如果情執存在，立下見解，說如來在某個時候出世，在某個時候說法，這並不依據佛的見解，總是自己的情執。此經乃是無時之時，一切時都在說。如《法華經》所說：『我從成佛以來，經過無量阿僧祇劫。』量既然本來就沒有，要知道用什麼來作為說法的時間呢？都是如來的一智用，一圓音，一剎那間，以無時之時，作為說法時。
○第七 明凈土權實
以浩瀚的智慧之海，茫茫然無法窮盡它的邊涯；渺渺的真源，浩蕩蕩難以尋找到它的邊際。遮那（Vairochana）法界，體相包含于微塵沙粒之中；方廣的靈門，凈土與穢土互相摻雜于無極之中。只是隨著各自修行的業力作用，所見境界不同，導致聖人的說法有差異，依據根性而沒有定論。或者權巧地將凈土分在他方國土，指娑婆（Saha）世界為穢土；或者此處作為化儀，顯示下方為實報。文殊（Manjusri）菩薩居住在東方的金色國土。
【English Translation】 English version: He went to Mrigadava (Deer Park) to preach the Dharma. There are four versions: According to the 'Four-Part Vinaya' and the 'Sarvastivada Vinaya', the Dharma was preached after six seven-day periods. Five versions: According to the 'Xingqi Xing Jing' and the 'Chu Yao Jing', the Dharma was preached after seven seven-day periods. Six versions: According to the 'Five-Part Vinaya', the Dharma was preached after eight seven-day periods. Seven versions: According to the 'Mahaprajnaparamita Sastra', the Dharma was preached after five seven-day periods. Eight versions: According to the 'Twelve Travels Sutra', the Dharma was not preached for a year. Nine versions: According to the current Tang Dynasty Dharma Master Zang, it is determined that the Tathagata (Tathagata) attained enlightenment and then began to preach the 'Avatamsaka Sutra' after three seven-day periods. Ten versions: The view of Tongxuan. Now, according to the Dharmadhatu (Dharmadhatu) gate of this 'Avatamsaka Sutra', it does not rely on the above-mentioned. Because this sutra takes the original wisdom nature, self-nature, function, principle, and great compassion of the Dharmadhatu as its essence, it does not rely on the sayings of emotional measurement and time division. What has been seen in ancient and modern times is the end, constantly turning the Dharma wheel, without beginning or end, the Dharma is originally like this. As mentioned above, it all depends on the time seen by each person's own nature, not that the Tathagata has these differences. The Tathagata's original Dharma wisdom body has no time division to establish. As long as the mind believes and understands that the Dharmadhatu has no time, it is the time when the Tathagata preaches the Dharma. When emotions cease and the mind is exhausted, allowing wisdom to benefit others, it is the time when the Tathagata becomes a Buddha and turns the Dharma wheel. If emotional attachments exist and views are established, saying that the Tathagata appeared in the world at a certain time and preached the Dharma at a certain time, this does not rely on the Buddha's view, it is always one's own emotional attachment. This sutra is the time of no time, preaching at all times. As the 'Lotus Sutra' says: 'Since I attained Buddhahood, I have passed through immeasurable asamkhya (asamkhya) kalpas.' Since measurement originally does not exist, how can one know what to use as the time for preaching the Dharma? All are the Tathagata's one wisdom function, one perfect sound, one instant, using the time of no time as the time for preaching the Dharma.
○ Seventh: Clarifying the Provisional and Real of Pure Lands
With the vast ocean of wisdom, it is impossible to exhaust its shores; the boundless source of truth, it is difficult to find its boundaries. The Vairochana (Vairochana) Dharmadhatu, its essence and form are contained within dust and sand; the vast and expansive spiritual gate, pure and impure lands are mixed together in the infinite. It is only according to the effects of each person's own cultivation and karma that the seen realms are different, leading to discrepancies in the sayings of the sages, and no fixed conclusions based on individual capacities. Or expediently dividing pure lands in other lands, pointing to the Saha (Saha) world as an impure land; or taking this place as a teaching method, showing the lower realms as the real reward. Manjusri (Manjusri) Bodhisattva resides in the golden land of the Eastern country.
世界而來。觀音身處西方安樂妙土而至。如是權儀各別。啓蒙的信無依。今略會諸門。約申十種。以定指南。
一阿彌陀凈土。此為一分取相凡夫未信法空實理。以專憶念。念相不移。以專誠故其心分凈。得生凈土。是權未實。
二無量壽觀經凈土。為一分未信法空實理眾生樂妙色相者。令使以其心想想彼色像。想成就故。而生佛國。此權非實。
三維摩經凈土者。佛以足指按地。加其神力。暫現還無。是實報土。未具陳廣狹。是實未廣。
四梵網經凈土。雖說一大華王而有千華一一華上有百億化佛教化百億四天下眾生。然彼千華及彼華王。為三乘菩薩見未廣故。分示報境。未成圓滿。是權未實。
五摩醯首羅天凈土。如來於彼。坐寶蓮華座。成等正覺。以為實報。此閻浮提摩竭提國菩提場中成正覺者是化。此為三乘中權教菩薩染凈未亡者說。言此閻浮提及六天等是欲界有漏。彼上界摩醯首羅天是無漏故。心存染凈。彼此未亡。此為權教。未為實說。
六涅槃經所指凈土。云如來有實報凈。土在西方過三十二恒河沙佛土外者。為三乘權教一分染凈未亡者。言此三千大千世界總是穢土。權推如來報境凈土在西方。此權非實。
七法華經三變凈土。此為三乘權教菩薩染凈未亡
【現代漢語翻譯】 現代漢語譯本： 從世界而來。觀音（Avalokiteśvara，菩薩名，代表慈悲）身處西方安樂妙土而至。如此權宜之法各有不同，啓蒙的信徒無所依憑。現在略微彙集各門各派的說法，大約闡述十種，以此來確定方向。
一、阿彌陀凈土（Amitābha Pure Land）。這是為一部分執著于外相的凡夫，他們尚未相信法空的真實道理，所以讓他們專心憶念阿彌陀佛，念相不轉移。因為專心誠意的緣故，他們的心稍微清凈，得以往生凈土。這是權宜之計，並非真實。
二、《無量壽觀經》（Amitāyurdhyāna Sūtra）中的凈土。這是為一部分尚未相信法空真實道理，卻喜愛美妙色相的眾生，讓他們用心觀想那些色像。因為觀想成就的緣故，得以往生佛國。這是一種權宜之法，並非真實。
三、《維摩經》（Vimalakīrti Sūtra）中的凈土。佛以足指按地，憑藉神通之力，暫時顯現凈土，隨即消失。這是實報土（true reward land），但未詳細陳述其廣闊程度，所以是真實但未完全展現。
四、《梵網經》（Brahmajāla Sūtra）中的凈土。經中雖說一個大華王世界，其中有千朵蓮花，每一朵蓮花上有百億化佛教化百億四天下眾生。然而，那些千朵蓮花以及那個華王世界，是為三乘菩薩所見，因為尚未廣泛，所以分示報境，未成就圓滿。這是權宜之計，並非真實。
五、摩醯首羅天（Maheśvara，自在天）凈土。如來在那裡，坐在寶蓮華座上，成就等正覺。這被認為是實報土。而在此閻浮提（Jambudvīpa，我們所居住的世界）的摩竭提國（Magadha）菩提場中成正覺者，是化身。這是為三乘中權教菩薩，他們染污和清凈之心尚未消除者所說。說此閻浮提以及六慾天等是欲界有漏，而彼上界摩醯首羅天是無漏的緣故。心中存有染凈之分，彼此尚未消除。這是權教，並非實說。
六、《涅槃經》（Nirvana Sutra）所指的凈土。經中說如來有實報凈土，在西方，超過三十二恒河沙佛土之外。這是為三乘權教中一部分染凈之心尚未消除者所說。說這三千大千世界總是穢土，權且認為如來的報境凈土在西方。這是一種權宜之法，並非真實。
七、《法華經》（Lotus Sutra）中的三變凈土。這是為三乘權教菩薩，他們染凈之心尚未消除者所說。
【English Translation】 English version: Coming from the world. Avalokiteśvara (Guanyin, a bodhisattva representing compassion) arrives from the Western Land of Bliss. Such expedient means are different, leaving the enlightened faithful without reliance. Now, I will briefly gather the teachings of various schools, outlining approximately ten types to establish a guide.
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Amitābha Pure Land. This is for a portion of ordinary people attached to appearances who have not yet believed in the true principle of emptiness of phenomena. Therefore, they are instructed to focus on remembering Amitābha Buddha, keeping their minds fixed on the image. Because of their sincere devotion, their minds become somewhat purified, allowing them to be reborn in the Pure Land. This is an expedient means, not the ultimate reality.
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The Pure Land in the Amitāyurdhyāna Sūtra. This is for a portion of beings who have not yet believed in the true principle of emptiness of phenomena but delight in beautiful forms. They are instructed to contemplate those forms with their minds. Because their contemplation is successful, they are reborn in the Buddha-land. This is an expedient means, not the ultimate reality.
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The Pure Land in the Vimalakīrti Sūtra. The Buddha presses his toe to the ground, using his supernatural power to temporarily manifest the Pure Land, which then disappears. This is the true reward land, but its vastness is not described in detail, so it is real but not fully revealed.
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The Pure Land in the Brahmajāla Sūtra. Although the sutra speaks of a great Flower King world with a thousand lotuses, each lotus having a hundred billion manifested Buddhas teaching a hundred billion four-continent worlds of beings, those thousand lotuses and that Flower King world are seen by Three Vehicle bodhisattvas. Because it is not yet extensive, the reward realm is shown partially, not achieving completeness. This is an expedient means, not the ultimate reality.
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The Pure Land of Maheśvara (the Great Lord of the World). The Tathagata (Thus Come One, an epithet of the Buddha) sits there on a jeweled lotus throne, attaining perfect enlightenment. This is considered the true reward land. However, the one who attains enlightenment in the Bodhi field in Magadha in Jambudvīpa (the world we inhabit) is a manifestation. This is spoken for the expedient teaching bodhisattvas of the Three Vehicles whose defilements and purity have not yet been eliminated. It is said that this Jambudvīpa and the six desire heavens are the realm of desire with outflows, while the upper realm of Maheśvara is without outflows. Because they still hold onto the distinction between defilement and purity, they have not eliminated them. This is an expedient teaching, not the ultimate truth.
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The Pure Land indicated in the Nirvana Sutra. The sutra says that the Tathagata has a true reward Pure Land in the West, beyond thirty-two Ganges sands of Buddha-lands. This is spoken for a portion of the expedient teaching of the Three Vehicles whose defilements and purity have not yet been eliminated. It is said that this three-thousand-great-thousand world is always a defiled land, and the Tathagata's reward realm Pure Land is provisionally considered to be in the West. This is an expedient means, not the ultimate reality.
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The three transformations of the Pure Land in the Lotus Sutra. This is spoken for the expedient teaching bodhisattvas of the Three Vehicles whose defilements and purity have not yet been eliminated.
者。言移諸人天置於他土。是權非實。
八靈山會所指凈土。此引三乘中權教菩薩染凈未亡者。令知此土即穢恒凈。諸眾信可。未能自見。是實非權。信而未見。
九唯心凈土。自證自心當體無心。性唯真智。是實凈土。是故維摩經云。隨其心凈即佛土凈。欲得凈土當凈其心。
十毗盧遮那所居凈土。即居十佛剎塵蓮華佛國土。凈穢總含。無穢無凈。無有上下彼此自他之相。一一佛土。皆充法界。無相障隔。略言十佛剎塵國土。為知無盡佛國不出一塵。為無大小故。不立限量故。以法為界。不限邊際。相海純雜。色像重重。此為實報。非是權收。
○第八明攝化境界
夫佛境無邊。順機各異。隨情廣狹。見有差殊。非是如來分其量數。情微即境狹。量廣即境寬。若也智契真源。佛境彌綸法界。或見閻浮為化境。或見四洲以濟生。或見形滿大千。或見報身十海。如是種種設教不同。發矇始學。憑準何依。略示五門。識其權實。使得舍條從本速證菩提。
一人中見佛境界。但見化一閻浮提眾生。
二諸天見佛但應自見境。如帝釋即是二地菩薩位。乃至漸升至梵天王。是十地菩薩位也。或以暫時佛神通力成就眾生。令人天中凡夫及二乘並小菩薩總得見佛報土境界。即如維摩經。
【現代漢語翻譯】 現代漢語譯本： 那些說將人們從人道和天道轉移到其他國土的說法，是權宜之計而非真實情況。 八靈山法會所指的凈土，是引導三乘（聲聞乘、緣覺乘、菩薩乘）中權教菩薩那些染污和清凈尚未完全斷絕的人，讓他們明白這個世界本身就是不清凈和清凈並存的。讓所有信眾都可以相信，但未必能親眼見到。這是真實而非權宜之計，是基於信仰但尚未親見。 唯心凈土，是自我證悟，明白自己的心當下就是無心，其本性唯有真智。這是真實的凈土。所以《維摩經》說：『隨著你的心清凈，佛土也就清凈。想要得到凈土，就應當清凈自己的心。』 毗盧遮那佛（Vairocana，報身佛）所居住的凈土，是居住在十佛剎塵蓮華佛國土中，包含清凈和不清凈，沒有不清凈也沒有清凈，沒有上下彼此自他的分別。每一個佛土，都充滿法界，沒有阻礙和隔閡。簡略地說十佛剎塵國土，是爲了讓人明白無盡的佛國不會超出微塵。因為沒有大小的分別，所以不設立固定的處所，以法為界限，不限制邊際。相海純凈和雜染並存，色像重重疊疊。這是實報莊嚴土，不是權宜之計。 第八，闡明攝受和教化的境界 佛的境界無邊無際，順應眾生的根機而各有不同，隨著眾生的心意而有廣狹的差別，所見到的也因此有差異。這並非是如來佛刻意劃分數量。心意狹隘，所見的境界就狹窄；心量廣大，所見的境界就寬廣。如果智慧與真理的源頭相契合，那麼佛的境界就遍佈整個法界。或者見到閻浮提（Jambudvipa，我們所居住的這個世界）是教化的範圍，或者見到四大部洲是爲了救濟眾生，或者見到佛的形體充滿大千世界，或者見到報身佛的十方海會。像這樣種種設立教法的不同，對於剛開始學習的人來說，憑藉什麼作為依據呢？簡略地闡述五種途徑，認識其中的權宜和真實，從而能夠捨棄枝節而追隨根本，迅速證得菩提。 一，在人道中見到佛的境界，只能見到化身佛在一個閻浮提世界教化眾生。 二，諸天見到佛，也只能見到自己相應的境界。例如帝釋天（Indra，忉利天之主）是二地菩薩的果位，乃至逐漸上升到梵天王（Brahma，色界天之主），是十地菩薩的果位。或者憑藉佛暫時的神通力來成就眾生，使人天中的凡夫、二乘（聲聞、緣覺）以及小菩薩都能夠見到佛的報土境界，就像《維摩經》所說的那樣。
【English Translation】 English version: Those who say to move people from the realms of humans and gods to other lands, are expedient means, not the true reality. The Pure Land referred to in the assembly at Mount Bailing is to guide those of the 'provisional teaching' (quan jiao) Bodhisattvas within the Three Vehicles (shengwen cheng, yuanjue cheng, pusa cheng) whose defilements and purity have not yet been completely extinguished, to understand that this land itself is both impure and pure. Let all believers be able to believe, but may not be able to see with their own eyes. This is real, not expedient, based on faith but not yet seen. The Pure Land of Mind-Only is self-realization, understanding that one's own mind is inherently no-mind, and its nature is only true wisdom. This is the true Pure Land. Therefore, the Vimalakirti Sutra says: 'As your mind is pure, so is the Buddha-land pure. If you want to obtain a Pure Land, you should purify your mind.' The Pure Land where Vairocana (Vairocana, the Sambhogakaya Buddha) resides is in the land of the Lotus Flower Treasury of the Ten Buddha-kshetras, containing both purity and impurity, without impurity and without purity, without the distinctions of above and below, this and that, self and other. Each Buddha-land fills the entire Dharma Realm, without obstruction or separation. Briefly speaking of the Ten Buddha-kshetra dust-like lands, it is to make people understand that the endless Buddha-lands do not go beyond a mote of dust. Because there is no distinction of size, no fixed location is established, using the Dharma as the boundary, without limiting the edges. The ocean of appearances is both pure and mixed, and the forms and images are layered upon layered. This is the Land of Actual Reward (shi bao zhuang yan tu), not an expedient measure. Eighth, clarifying the realm of embracing and transforming The Buddha's realm is boundless, varying according to the capacities of beings, and differing in breadth and narrowness according to their minds, so what is seen also differs. This is not that the Tathagata deliberately divides the quantity. If the mind is narrow, the realm seen is narrow; if the mind is broad, the realm seen is broad. If wisdom is in accord with the source of truth, then the Buddha's realm pervades the entire Dharma Realm. Or one sees Jambudvipa (Jambudvipa, the world we live in) as the scope of transformation, or one sees the four continents as for saving beings, or one sees the Buddha's form filling the great thousand world, or one sees the ten directions of the Sambhogakaya Buddha. Like this, the various establishments of teachings are different. For those who are just beginning to learn, what should they rely on as a basis? Briefly explain five paths, recognize the expedient and the real within them, so that they can abandon the branches and follow the root, and quickly attain Bodhi. First, seeing the Buddha's realm in the human realm, one can only see the transformation body of the Buddha teaching beings in one Jambudvipa world. Second, the gods who see the Buddha can only see their corresponding realm. For example, Indra (Indra, the lord of Trayastrimsa Heaven) is the position of a Second Ground Bodhisattva, and gradually ascends to Brahma (Brahma, the lord of the Form Realm), which is the position of a Tenth Ground Bodhisattva. Or relying on the Buddha's temporary supernatural power to accomplish beings, so that ordinary people, the Two Vehicles (shengwen, yuanjue), and small Bodhisattvas in the human and heavenly realms can all see the Buddha's reward land realm, just as the Vimalakirti Sutra says.
佛以足指按地所現凈土是也。或時以佛神力。令人天總得相見。即如大集經中所說寶坊之上。處欲界上色界下。大集人天之眾。總在其中。
三二乘中羅漢見佛攝化境界。如大羅漢。以天眼力。得見佛攝化三千大千境界。即如阿那律云。我以天眼。見釋迦牟尼佛土三千大千世界。如觀掌中庵摩勒果。如小羅漢即不定。或見佛攝化一閻浮提。此即以久伏忍力。能斷結使。未有定力。亦未有神力通變等事。
四權教菩薩見佛攝化境界。初地百佛。二地千佛。三地萬佛。以此漸增。如三乘大乘教說。
五實教菩薩見佛攝化境界。初地菩薩。即見多百佛。即是無盡之百。不是一百之百。二地菩薩。即見多千佛等。即是無盡之千。三地菩薩。即云多千萬等。以實之說。諸地菩薩。皆悉齊見如帝網等。三賢菩薩亦然。非但十佛剎塵蓮華藏為其報境。法界虛空總皆平等。為十住初心初見道時。即已無大小見故。即總見佛化境。皆如法界。初地見多百佛境。即明滿義。非如三乘單百。此多百者。即齊無盡之數故。
○第九明因果延促
夫法界圓寂。無始無終。理智虛空。非因非果。但為有情存量。假寄其名。情亡量絕。何名能立。名不自施。本由量起。量亡情盡。名亦自真。今以無名之真名。談無果之
【現代漢語翻譯】 現代漢語譯本： 佛陀用足趾按壓地面所顯現的凈土就是如此。有時憑藉佛的神力，使人天都能互相看見。就像《大集經》中所說的寶坊之上，處於欲界上下，大集的人天大眾，全部都在其中。 二乘中的羅漢見到佛陀攝化的境界，例如大羅漢，以天眼的力量，能夠見到佛陀攝化的三千大千世界。就像阿那律所說：『我以天眼，見到釋迦牟尼佛（Sakyamuni Buddha）的佛土三千大千世界，如同觀看掌中的庵摩勒果（amra fruit）。』小羅漢則不一定，或者見到佛陀攝化一個閻浮提（Jambudvipa）。這是因為長久地降伏忍力，能夠斷除結使，但還沒有定力，也沒有神通變化等事。 權教菩薩見到佛陀攝化的境界：初地菩薩見到一百個佛，二地菩薩見到一千個佛，三地菩薩見到一萬個佛，以此逐漸增加。如三乘大乘教所說。 實教菩薩見到佛陀攝化的境界：初地菩薩，就見到很多百個佛，這是無盡的百，不是一百個的百。二地菩薩，就見到很多千個佛等，這是無盡的千。三地菩薩，就說很多千萬等。以真實之說，諸地菩薩，都全部同時見到如同帝網（Indra's net）等。三賢菩薩也是這樣。不只是十佛剎塵蓮華藏（ten Buddha-fields of dust mote lotus matrix）作為他們的報境，整個法界虛空都平等地作為他們的報境。十住（ten abodes）初心初見道時，就已經沒有大小的分別，所以總能見到佛陀教化的境界，都如同法界一樣。初地菩薩見到很多百佛的境界，就表明了圓滿的意義，不像三乘那樣只是單純的一百。這很多百，就等同於無盡的數目。 第九，說明因果的延展和收縮。 法界圓滿寂靜，無始無終。理智如同虛空，非因非果。只是爲了有情眾生的存量，才假借安立這些名稱。情識消亡，限量斷絕，還用什麼名稱來建立呢？名稱不能自己施設，本來是由限量而起的。限量消亡，情識斷盡，名稱也就自然真實了。現在用沒有名稱的真名，來談論沒有結果的...
【English Translation】 English version: The pure land manifested by the Buddha pressing the ground with his toe is like this. Sometimes, by the Buddha's divine power, humans and devas can see each other. Just like above the jeweled pavilion mentioned in the Mahasamgraha Sutra (Da Ji Jing), located above and below the desire realm, the assembly of humans and devas of the Mahasamgraha are all within it. Arhats in the Two Vehicles see the Buddha's transformative realm. For example, a great Arhat, with the power of the divine eye, can see the Buddha's transformative three thousand great thousand worlds. Just as Aniruddha said, 'With my divine eye, I see the Buddha-land of Sakyamuni Buddha (Sakyamuni Buddha) as three thousand great thousand worlds, like observing an amra fruit (amra fruit) in the palm of my hand.' Small Arhats are uncertain; they may see the Buddha's transformation of one Jambudvipa (Jambudvipa). This is because they have long subdued the power of patience and can sever the bonds of affliction, but they do not yet have fixed concentration or the ability to perform supernatural transformations. Bodhisattvas of expedient teachings see the Buddha's transformative realm: a first-ground Bodhisattva sees one hundred Buddhas, a second-ground Bodhisattva sees one thousand Buddhas, and a third-ground Bodhisattva sees ten thousand Buddhas, increasing gradually in this way, as described in the teachings of the Three Vehicles and the Mahayana. Bodhisattvas of true teachings see the Buddha's transformative realm: a first-ground Bodhisattva sees many hundreds of Buddhas, which is an inexhaustible hundred, not just one hundred. A second-ground Bodhisattva sees many thousands of Buddhas, which is an inexhaustible thousand. A third-ground Bodhisattva speaks of many ten thousands, and so on. According to the true teaching, Bodhisattvas of all grounds simultaneously see as if in Indra's net (Indra's net). The Three Worthies are also like this. It is not only the ten Buddha-fields of dust mote lotus matrix (ten Buddha-fields of dust mote lotus matrix) that serve as their reward realm, but the entire Dharma realm and empty space are equally their reward realm. When the initial mind of the Ten Abodes (ten abodes) first sees the Path, there is already no distinction between large and small, so they see the Buddha's transformative realm in its entirety, just like the Dharma realm. A first-ground Bodhisattva seeing many hundreds of Buddha-fields signifies the meaning of fullness, unlike the simple hundred of the Three Vehicles. This 'many hundreds' is equal to an inexhaustible number. Ninth, explaining the extension and contraction of cause and effect. The Dharma realm is perfectly still, without beginning or end. Principle and wisdom are like empty space, neither cause nor effect. It is only for the sake of sentient beings' existence that these names are borrowed and established. When emotions cease and limitations are cut off, what name can be established? Names cannot be self-imposed; they originate from limitations. When limitations cease and emotions are exhausted, names become naturally true. Now, using the true name without a name, we discuss the result without a result...
真果。以無說之真說。談無因之真因。啓蒙之士。不可以滯其名。始學之流。不可以廢其說。滯名則名立。廢說則言亡。當可任性隨緣。起為法起。若無緣者。滅唯法滅。有此法者。性不自知。今談因果延促。如空中鳥跡。如石女之子。但為眾生情有愚智。隨心照惑。遲速不同。劈竹登梯。稱機各別。因慈之類。延促不同。非謂日月與作時分。教不自施因機故起。教隨根應。有根教生。今以依根。約立十門。一小乘善來得阿羅漢果。二小乘一生得阿羅漢果。三小乘三生得阿羅漢果。四小乘六十劫得阿羅漢果。五緣覺四生得緣覺果。六緣覺遲經百劫得緣覺果。七依權教菩薩成佛。定經三僧祇劫。得成佛。八依法華經實教會三歸一。令龍女一剎那成佛。破彼三乘經于多劫方始成佛。九華嚴經說兜率天子三生得十地果。十善財童子。一產生佛。
如上所說。皆是三乘及一乘聖教。依根約器所說。如龍女破三乘之定劫。成剎那之實門。涅槃經屠兒廣額授賢劫中成佛之記。破闡提之無性。兜率天子。明一乘教殊勝之力。聞之生信。為不修故。設入地獄亦能成種。蒙光觸身來。生兜率天上。登十地位。舉此一事。意合信此諸佛所乘以難信故。信即必定成種。為信解內薰必至成佛。如善財童子一產生佛者。明於十住初心。一剎
【現代漢語翻譯】 現代漢語譯本：真實的果報，是用無法言說的真理來說明，談論沒有原因的真實原因。對於剛入門的人，不可以執著于名相；對於初學者，不可以廢棄言說。執著于名相，反而會樹立名相；廢棄言說，真理就無法傳達。應當順應本性，隨順因緣，爲了佛法而行動。如果沒有因緣，那麼寂滅也只是佛法的寂滅。擁有這種佛法的人，本性不會自己覺知。現在談論因果的快慢，就像空中鳥的痕跡，如同石女的兒子。只是因為眾生的情感有愚笨和聰慧的差別，隨心而照見迷惑，所以快慢不同。如同劈竹子和登梯子，根據不同的根器而各有不同。因慈悲心的種類不同，快慢也不同，不是說日月來決定時間。教法不是自己施行的，而是因為根器而產生。教法隨著根器而應運而生，有根器，教法才會產生。現在根據根器，大約設立十種情況：一、小乘通過修善，立即證得阿羅漢果位（A luo han guo，Arhat fruit）。二、小乘一生證得阿羅漢果位。三、小乘三生證得阿羅漢果位。四、小乘六十劫證得阿羅漢果位。五、緣覺四生證得緣覺果位（Yuan jue guo，Pratyekabuddha fruit）。六、緣覺經過一百劫證得緣覺果位。七、依據權教的菩薩成佛，必定經過三大阿僧祇劫（San seng qi jie，three asamkhya kalpas），才能成佛。八、依據《法華經》（Fa hua jing，Lotus Sutra）的真實教義，三乘歸於一乘，使龍女在一剎那間成佛，打破了三乘經典中需要多劫才能成佛的說法。九、《華嚴經》（Hua yan jing，Avatamsaka Sutra）說兜率天子（Dou shuai tian zi，Tushita Heaven Deva）三生證得十地果位（Shi di guo，Ten Bhumis）。十、善財童子（Shan cai tong zi，Sudhana）一生證得佛果。 如上所說，都是三乘和一乘的聖教，是根據根器和器量所說的。如同龍女打破了三乘的定劫，成就了剎那的真實法門。《涅槃經》（Nie pan jing，Nirvana Sutra）中，屠夫廣額被授記在賢劫中成佛，打破了闡提（Chan ti，Icchantika）沒有佛性的說法。兜率天子，闡明了一乘教法的殊勝力量，聽聞后產生信心。因為沒有修行，即使墮入地獄也能成為成佛的種子。蒙受佛光照觸身體，轉生到兜率天，登上十地果位。舉出這件事，是爲了讓人相信諸佛所乘的教法，因為難以置信，所以才要相信，相信就必定能成為成佛的種子。因為信解在內心熏習，必定會成就佛果。如同善財童子一生證得佛果，說明在十住（Shi zhu，Ten Dwellings）的最初發心，一剎那間......
【English Translation】 English version: The true result is explained with the unspeakable truth, discussing the true cause without a cause. For those who are just beginning, one should not be attached to the names; for beginners, one should not abandon the explanations. Attachment to names will only establish names; abandoning explanations will make the truth unable to be conveyed. One should follow one's nature and be in accordance with conditions, acting for the sake of the Dharma. If there are no conditions, then extinction is only the extinction of the Dharma. Those who possess this Dharma, their nature will not know itself. Now discussing the speed of cause and effect, it is like the traces of birds in the sky, like the son of a barren woman. It is only because sentient beings' emotions have differences in foolishness and wisdom, and they see delusion according to their minds, so the speed is different. Like splitting bamboo and climbing a ladder, each is different according to different capacities. Because the types of compassion are different, the speed is also different, not that the sun and moon determine the time. The teachings are not self-executing, but arise because of the capacity. The teachings arise in response to the capacity, and with capacity, the teachings will arise. Now, according to the capacity, approximately establish ten situations: 1. The Small Vehicle (Xiao cheng, Hinayana) attains the Arhat fruit immediately through cultivating good deeds. 2. The Small Vehicle attains the Arhat fruit in one lifetime. 3. The Small Vehicle attains the Arhat fruit in three lifetimes. 4. The Small Vehicle attains the Arhat fruit in sixty kalpas. 5. A Pratyekabuddha attains the Pratyekabuddha fruit in four lifetimes. 6. A Pratyekabuddha attains the Pratyekabuddha fruit after one hundred kalpas. 7. According to the provisional teachings, a Bodhisattva becomes a Buddha, definitely after three great asamkhya kalpas to become a Buddha. 8. According to the true teachings of the Lotus Sutra, the Three Vehicles return to the One Vehicle, enabling the Dragon Girl to become a Buddha in an instant, breaking the saying in the Three Vehicle Sutras that it takes many kalpas to become a Buddha. 9. The Avatamsaka Sutra says that the Tushita Heaven Deva attains the Ten Bhumi fruit in three lifetimes. 10. Sudhana attains Buddhahood in one lifetime. As mentioned above, all are the holy teachings of the Three Vehicles and the One Vehicle, spoken according to the capacity and vessel. Just like the Dragon Girl broke the fixed kalpas of the Three Vehicles and achieved the true Dharma gate of an instant. In the Nirvana Sutra, the butcher Guang'e was predicted to become a Buddha in the Bhadrakalpa, breaking the saying that Icchantikas have no Buddha-nature. The Tushita Heaven Deva clarifies the supreme power of the One Vehicle teachings, and upon hearing it, faith arises. Because of not cultivating, even if one falls into hell, one can become a seed of Buddhahood. Receiving the light touching the body, one is reborn in Tushita Heaven and ascends to the Ten Bhumi fruit. Raising this matter is to make people believe in the teachings that all Buddhas ride, because it is difficult to believe, so one must believe, and believing will definitely become a seed of Buddhahood. Because faith and understanding are cultivated internally, one will definitely achieve Buddhahood. Just like Sudhana attained Buddhahood in one lifetime, it shows that in the initial aspiration of the Ten Dwellings, in an instant...
那際。情亡想盡。三世一念更無所生。名為一生。不取存情立劫時分之生。如是無生。便成佛果。如本生故名為一生。還同龍女一剎那際。情盡時亡名之為佛。
○第十明會教始終
夫慧日世尊。稱法界而遍照。智周萬有。與凡聖而同真。理事互融。體用相入。即四十品之勝典。終始交羅。百萬頌之妙言。前後參映。十處十會。如帝網之重重。十剎十身。若映象之相入。舉一門眾門俱發。談一品諸品齊麾。道樹始成。九天同屆。普光一集。十處咸登。今古無差。舊新一念。不離一位。便分五位之門。一行之中。乃建塵沙行海。法界體上。安立訓俗之詮。果德性齊。施設引生之教。文殊以贊明法體。普賢為成備行修。二人悲智參光。使得云滋寶澤。法界品內。復令善財重修。仿此一部之經。一一行其行相。菩薩接生之軌。各各次第分明。今分十法。以約紀綱。
一明毗盧遮那始成正覺。即世主妙嚴一品經是。言始成正覺者。以自身心。證盡三世古今等法。在一念中。無久近相。於一念中。而亦不壞眾生三世久近劫智及種種眾生差別知見智。如是上下前後四十品經。總於始成正覺時一剎那際。以法界海智印三昧門。一時頓印。身色言音。說諸佛法。及一切塵中諸國剎海。普宣流佈。及入涅槃。不移一時
【現代漢語翻譯】 現代漢語譯本： 『那際』是指情執消亡，妄想止息的狀態。在這種狀態下，過去、現在、未來三世的念頭都不會再生起，這被稱為『一生』。這裡所說的一生，不是指執著于情愛而建立在劫數時間上的生命。像這樣無生，便能成就佛果。因為本來就是如此，所以稱為『一生』。這和龍女在剎那間證悟成佛的境界相同，情執斷盡，妄想消亡，就叫做佛。
○第十 明示教法的始終
慧日世尊（Buddha，佛陀），他的智慧之光遍照整個法界，他的智慧周遍萬有，與凡夫和聖人同歸于真如。理與事互相融合，本體與作用相互攝入。這便是《華嚴經》四十品的殊勝之處，從始至終交織羅列，百萬頌的精妙言辭，前後互相輝映。十個地點，十次集會，如同帝釋天的網一樣重重疊疊。十個佛剎，十種化身，如同鏡中的影像相互映照。舉出一個法門，所有的法門都同時開啟；談論一個品，所有的品都一起顯現。在菩提樹下剛剛成道時，九天（Nine Heavens，指天界）都一同降臨祝賀。在普光殿一次集會，就登上了十個地方。過去和現在沒有差別，新和舊都在一念之間。不離開一個位置，便能分出五位的法門。在一個修行之中，就能建立起如塵沙般眾多的修行法海。在法界的本體上，安立教化世俗的詮釋。果地的功德與自性齊等，設施引導眾生的教法。文殊菩薩（Manjushri，智慧的象徵）用讚頌來闡明法的本體，普賢菩薩（Samantabhadra，行動的象徵）爲了成就完備的修行。這兩位菩薩的慈悲和智慧相互輝映，使得法雲滋潤，寶澤豐盈。《法界品》中，又讓善財童子（Sudhana，求法者）重新修行，效仿這部經的全部內容，一一實踐其中的修行方法，菩薩接引眾生的規範，各自次第分明。現在分為十法，用來概括綱要。
一、闡明毗盧遮那佛（Vairocana，宇宙之光）最初成就正覺。即《世主妙嚴品》這一品經。所說的最初成就正覺，是指以自身的心，證悟窮盡過去、現在、未來三世古今等一切法，都在一念之中，沒有時間長短的分別。在一念之中，也不會破壞眾生三世久遠和短暫的劫數智慧，以及種種眾生差別知見的智慧。像這樣上下前後四十品經，總是在最初成就正覺時的一剎那間，以法界海智印三昧門，一時頓然印定。以身色言音，宣說諸佛法，以及一切微塵中的諸國土剎海，普遍宣揚流佈，以及進入涅槃，都不改變一時。
【English Translation】 English version: 'That moment' refers to the state where emotional attachments cease and delusional thoughts are extinguished. In this state, thoughts of the past, present, and future do not arise again, and this is called 'one life'. This 'one life' does not refer to a life clinging to emotions and established on eons of time. Such non-birth leads to the attainment of Buddhahood. Because it is inherently so, it is called 'one life'. This is the same as the state of the Dragon Girl's enlightenment in an instant, where emotional attachments are severed and delusional thoughts are extinguished, which is called Buddha.
○ Section 10: Explaining the Beginning and End of the Teachings
The World-Honored One, the Sun of Wisdom (Buddha), illuminates the entire Dharma Realm with his wisdom, his wisdom pervades all existence, and he is one with both ordinary beings and sages in true reality. Principle and phenomena interpenetrate, essence and function mutually embrace. This is the magnificence of the forty chapters of the Avatamsaka Sutra, interwoven from beginning to end, with millions of verses of exquisite words, reflecting each other from beginning to end. Ten locations, ten assemblies, like the net of Indra, layer upon layer. Ten Buddha-fields, ten manifestations, like images reflecting each other in a mirror. Mention one Dharma gate, and all Dharma gates open simultaneously; discuss one chapter, and all chapters appear together. When he first attained enlightenment under the Bodhi tree, the Nine Heavens (referring to the celestial realms) all descended to offer congratulations. In one assembly at the Universal Light Hall, he ascended to ten places. Past and present are no different, new and old are in one thought. Without leaving one position, he can divide the gates of the Five Positions. Within one practice, he can establish oceans of practices like dust motes. On the essence of the Dharma Realm, he establishes explanations for teaching the world. The merit of the fruit is equal to the nature, establishing teachings to guide sentient beings. Manjushri (symbol of wisdom) uses praise to clarify the essence of the Dharma, Samantabhadra (symbol of action) perfects the practice. The compassion and wisdom of these two Bodhisattvas shine together, causing the Dharma clouds to nourish and the precious dew to flourish. Within the Dharma Realm Chapter, Sudhana (seeker of Dharma) is made to cultivate again, emulating the entire content of this sutra, practicing each of its practices, the guidelines for Bodhisattvas guiding sentient beings, each in clear order. Now, it is divided into ten Dharmas to summarize the outline.
- Explaining Vairocana Buddha's (Universal Light) initial attainment of Perfect Enlightenment. This is the first chapter, 'The Wondrous Adornments of World Rulers'. The initial attainment of Perfect Enlightenment refers to using one's own mind to realize the exhaustion of all Dharmas, such as the past, present, and future, all in one thought, without any distinction of long or short time. In one thought, it does not destroy the wisdom of sentient beings regarding the long and short eons of the three times, as well as the wisdom of various sentient beings' differing views. Like this, the forty chapters of the sutra, from beginning to end, are all instantaneously sealed at the moment of initial attainment of Perfect Enlightenment, using the Samadhi Gate of the Dharma Realm Ocean Wisdom Seal. With body, form, and speech, he proclaims the Buddhadharma, as well as the oceans of lands and realms in all dust motes, universally propagating and spreading, and entering Nirvana, without changing a single moment.
一際一性前佛后佛總在一時。隨諸眾生現差別法。古今相徹。名之為始。契法如是。名之為成。依法如是。非心造作。名之為正。智達斯理。名之為覺。於一念之內現三世事者。為眾生故。非於本法而有三世。
二明示果勸修。即如來現相品。普賢三昧品。世界成就品。華藏世界品。毗盧遮那品。如是五品經是也。于現相品。如來口中眾齒之間放光。以光中音聲。十方告眾。使令咸集。普賢菩薩。為佛長子。治佛家法。入佛三昧。舉佛果德。令眾敬愛起信樂修。
三明信心成備。即第二會中。如來名號品。四聖諦品。光明覺品。菩薩問明品。凈行品。賢首品。此六品經。于普光明殿中說。以普光明殿是佛智用果滿報居之本宅。還從中說信位法門。為明說果成信。既信果德。從茲已后。至十地十一地。佛華品已來。方明入道進修。五位成滿。從因至果不隔時故。皆以根本不動智等十個佛。以為所信之門。
四明入真實證。從第三會。升須彌山頂上。于如來兩足指端放光明。于中說六品經是。一升須彌山頂品。二須彌頂上偈贊品。三十住品。四梵行品。五初發心功德品。六明法品。此六品經。明創證法門。住佛所住。生在佛家。同佛智性。功德解行理智如佛。初發心時便成正覺。升須彌山頂者。明從前
【現代漢語翻譯】 現代漢語譯本： 一際一性（宇宙的本源和萬物的本性）前佛后佛總在一時。隨著各種眾生顯現不同的法。古今相互貫通，名為『始』（開始）。契合法是這樣，名為『成』（成就）。依法是這樣，不是心識造作，名為『正』（正道）。智慧通達這個道理，名為『覺』（覺悟）。在一念之內顯現過去、現在、未來三世的事情，是爲了眾生的緣故，並非在本法（根本的法性）上真有三世。 二、闡明佛果，勸導修行。即《如來現相品》、《普賢三昧品》、《世界成就品》、《華藏世界品》、《毗盧遮那品》這五品經。在《現相品》中，如來口中牙齒之間放出光明，用光明中的音聲，向十方告知大眾，使他們都聚集起來。普賢菩薩，作為佛的長子，治理佛的家業，進入佛的三昧。舉出佛的果德，使大眾敬愛，生起信心，樂於修行。 三、闡明信心成就完備。即第二會中的《如來名號品》、《四聖諦品》、《光明覺品》、《菩薩問明品》、《凈行品》、《賢首品》這六品經。在普光明殿中宣說。因為普光明殿是佛智用果滿報居的根本處所。還從中宣說信位法門，是爲了闡明因信而成就佛果。既然相信佛果的功德，從此以後，直到十地、十一地，《佛華品》以後，才闡明入道進修，五位圓滿成就。從因到果不隔時間，所以都以根本不動智等十個佛，作為所信的法門。 四、闡明進入真實證悟。從第三會開始，登上須彌山頂上，從如來的兩足指端放出光明，在光明中宣說六品經。一是《升須彌山頂品》，二是《須彌頂上偈贊品》，三是《十住品》，四是《梵行品》，五是《初發心功德品》，六是《明法品》。這六品經，闡明開創證悟的法門，安住于佛所安住的地方，生在佛的家族，與佛的智慧和本性相同，功德、解行、理智都與佛一樣。初發心時便成就正覺。登上須彌山頂，表明從前
【English Translation】 English version: The one boundary, one nature (the origin of the universe and the nature of all things), the past Buddhas and future Buddhas are all at one time. According to the various sentient beings, different Dharmas are manifested. The ancient and the present interpenetrate each other, which is called 'Beginning'. Accordance with the Dharma is like this, which is called 'Accomplishment'. According to the Dharma is like this, not created by the mind, which is called 'Righteousness'. Wisdom penetrates this principle, which is called 'Enlightenment'. Manifesting the affairs of the three times (past, present, and future) within one thought is for the sake of sentient beings, not that there are truly three times in the fundamental Dharma (fundamental Dharma nature). Second, clarifying the Buddha fruit and encouraging practice. Namely, the 'Appearance of the Tathagata', 'Samadhi of Universal Virtue', 'World Accomplishment', 'Flower Garland World', and 'Vairocana' chapters. In the 'Appearance' chapter, light emanates from between the teeth in the Tathagata's mouth, and with the sound in the light, it announces to the masses in the ten directions, causing them all to gather. Universal Virtue Bodhisattva, as the eldest son of the Buddha, manages the Buddha's family affairs and enters the Buddha's Samadhi. He raises the Buddha's fruit virtues, causing the masses to respect, love, and generate faith and joy in practice. Third, clarifying the accomplishment and completeness of faith. Namely, the 'Names of the Tathagatas', 'Four Noble Truths', 'Light of Enlightenment', 'Questions of the Bodhisattvas', 'Pure Conduct', and 'Chief Worthy' chapters in the second assembly. These six chapters are spoken in the Universal Light Hall. Because the Universal Light Hall is the fundamental abode of the Buddha's wisdom, function, fruit, and reward. It also speaks of the Dharma gate of the stage of faith, in order to clarify the accomplishment of the Buddha fruit through faith. Since one believes in the merits of the Buddha fruit, from then on, until the tenth and eleventh grounds, after the 'Buddha Flower' chapter, it clarifies entering the path of cultivation and the complete accomplishment of the five stages. Because there is no separation of time from cause to effect, all use the ten Buddhas, such as the Fundamental Unmoving Wisdom, as the gate of faith. Fourth, clarifying entering into true realization. Starting from the third assembly, ascending to the top of Mount Sumeru, light emanates from the tips of the Tathagata's two toes, and in the light, six chapters are spoken. First is the 'Ascending Mount Sumeru' chapter, second is the 'Verses of Praise on Mount Sumeru' chapter, third is the 'Ten Dwellings' chapter, fourth is the 'Pure Conduct' chapter, fifth is the 'Merit of the Initial Aspiration' chapter, and sixth is the 'Clarifying the Dharma' chapter. These six chapters clarify the Dharma gate of initiating realization, dwelling where the Buddha dwells, being born in the Buddha's family, being the same as the Buddha's wisdom and nature, and having merits, understanding, practice, reason, and wisdom like the Buddha. One achieves perfect enlightenment at the time of the initial aspiration. Ascending to the top of Mount Sumeru indicates from the past
信心。今升十住法王山頂。至法之際。智照無礙。如上高山。至相盡處故。從茲已去。任法無功。始終俱佛。不從八地方具無功。瓔珞經云。三賢菩薩。法流水中任運至佛。初水后水一性水者。因佛果佛一性佛故。于其中間無初中后。不隔念故。依本法故。無念可隔。因果便終。一念相應一念佛故。不論相好及與神通。相好神通。從此正覺中得。若證正覺。即不著諸相。
五發行修行。從第四會。升夜摩天上。于如來兩足趺上放光。說四品經。一升夜摩天宮品。二夜摩天宮偈贊品。三十行品。四十無盡藏品。此位從如來兩足上放光。及升夜摩天上說者。為明從須彌山頂。至相盡際。證佛智身。至夜摩天下。依法空本智。起普賢萬行。以處表法。令易解故。如彼諸天離地際故。此天依空而住。為明十行。依本智法空而行故。
六明理事相入。從第五會。升兜率天宮。于如來膝上放光。說十回向。迴向者。令諸事法皆入理故。以十行事法。入前十住中。理事無礙。故名迴向。前十住。即是文殊法身本智。后十行即是普賢萬行。明二人體用相徹。名為迴向。膝上放光者。明理事卷舒自在。猶如人膝。屈伸回旋。皆由於膝。
七明蘊修成德。從第六會。升他化自在天宮。如來眉間放光明。此光與初會中。如
【現代漢語翻譯】 現代漢語譯本 信心。如今登上十住法王山頂。到達佛法的關鍵時刻，智慧照耀，沒有阻礙。如同登上高山，到達現象的終點。從這裡開始，任運自然，符合佛法，不需刻意作為，始終都是佛。不從八個方向具備無功用的狀態。《瓔珞經》說，三賢菩薩，在佛法流動的長河中任運自然地到達成佛的境界。最初的水和最後的水具有同一本性，因為因地的佛和果地的佛具有同一本性。在其中間沒有最初、中間和最後，沒有念頭的間隔。依靠根本的佛法，沒有念頭可以間隔，因和果便同時終結。一念相應就是一念佛，不論外在的相好以及神通。相好和神通，從此正覺中獲得。如果證得正覺，就不再執著于各種表象。 五、修行十行。從第四次法會開始，上升到夜摩天（Yama Heaven，欲界六天之一）上，在如來的雙足足背上放光，宣說四品經：一、《升夜摩天宮品》，二、《夜摩天宮偈贊品》，三、《十行品》，四、《十無盡藏品》。這個階段從如來的雙足上放光，以及上升到夜摩天上宣說佛法，是爲了闡明從須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂，到達現象的終點，證得佛的智慧之身。到達夜摩天下，依據法空的根本智慧，發起普賢菩薩（Samantabhadra，象徵菩薩的行愿）的萬行，以所處的地點來表達佛法，使人容易理解。如同那些天人遠離地面一樣，此天依靠空而住，是爲了闡明十行，是依靠根本智慧的法空而修行。 六、闡明理和事相互融合。從第五次法會開始，上升到兜率天（Tushita Heaven，欲界六天之一）宮，在如來的膝蓋上放光，宣說十回向（Ten Dedications）。迴向，是使各種事相都融入真理。用十行的事相，融入前面的十住中，理和事沒有阻礙，所以叫做迴向。前面的十住，就是文殊菩薩（Manjushri，象徵智慧）的法身本智。後面的十行就是普賢菩薩的萬行。闡明文殊菩薩和普賢菩薩的本體和作用相互貫通，叫做迴向。在膝蓋上放光，是闡明理和事收放自如，就像人的膝蓋一樣，彎曲伸展迴旋，都依靠膝蓋。 七、闡明五蘊（Skandhas，構成個體存在的五種要素）的修習成就功德。從第六次法會開始，上升到他化自在天（Paranirmita-vasavartin Heaven，欲界六天之一）宮。如來從眉間放出光明，這光明與第一次法會中，如
【English Translation】 English version Confidence. Now ascending to the summit of the Ten Abodes Dharma King Mountain. At the crucial moment of Dharma, wisdom shines without obstruction, like ascending a high mountain to the end of phenomena. From here onwards, let it be natural, in accordance with the Dharma, without deliberate effort, always being Buddha. Not possessing the state of non-effort from eight directions. The 瓔珞經 (Yingluo Sutra) says, the Three Worthies Bodhisattvas, in the flowing river of Dharma, naturally reach the state of Buddhahood. The initial water and the final water have the same nature, because the Buddha of the cause and the Buddha of the effect have the same nature. In between, there is no beginning, middle, or end, no separation of thoughts. Relying on the fundamental Dharma, there is no thought that can be separated, and the cause and effect end simultaneously. One thought in accordance is one thought Buddha, regardless of external marks and supernatural powers. Marks and supernatural powers are obtained from this perfect enlightenment. If one attains perfect enlightenment, one will no longer be attached to various appearances. Five, cultivating the Ten Practices. Starting from the fourth assembly, ascending to the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm), emitting light from the soles of the Tathagata's (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) feet, and expounding the four chapters of the sutra: 1. 'Ascending to the Yama Heaven Palace Chapter', 2. 'Verses of Praise of the Yama Heaven Palace Chapter', 3. 'Ten Practices Chapter', 4. 'Ten Inexhaustible Treasures Chapter'. This stage of emitting light from the Tathagata's feet and ascending to the Yama Heaven to expound the Dharma is to clarify that from the summit of Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology), reaching the end of phenomena, one attains the wisdom body of the Buddha. Reaching the Yama Heaven, based on the fundamental wisdom of the emptiness of Dharma, one initiates the myriad practices of Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva), using the location to express the Dharma, making it easy to understand. Just as those devas (devas, deities) are far from the ground, this heaven dwells in emptiness, to clarify that the Ten Practices are cultivated based on the Dharma of emptiness of fundamental wisdom. Six, elucidating the mutual integration of principle and phenomena. Starting from the fifth assembly, ascending to the Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm) palace, emitting light from the Tathagata's knees, and expounding the Ten Dedications (Ten Dedications). Dedication is to make all phenomena enter into truth. Using the phenomena of the Ten Practices, integrating into the preceding Ten Abodes, principle and phenomena are without obstruction, hence it is called Dedication. The preceding Ten Abodes are the fundamental wisdom of the Dharma body of Manjushri (Manjushri, symbolizing wisdom). The subsequent Ten Practices are the myriad practices of Samantabhadra. Elucidating that the essence and function of Manjushri and Samantabhadra interpenetrate each other is called Dedication. Emitting light from the knees is to elucidate that principle and phenomena can be freely contracted and expanded, just like human knees, bending, stretching, and rotating all depend on the knees. Seven, elucidating the cultivation of the five skandhas (Skandhas, the five aggregates that constitute individual existence) to achieve merit. Starting from the sixth assembly, ascending to the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven, one of the six heavens of the desire realm) palace. The Tathagata emits light from between his eyebrows, this light is the same as the light in the first assembly, as
來眉間所放光明。終而復始至本處故。說十地一品經是也。何故無升他化天宮品。無偈贊品。為明十地果終。住法本宮。恒遍一切。功終行極更無升進。十地智滿無進修故。常對諸佛現在前故。為非新來。無稱歎故。此十地門。但於十住十行十回向中。蘊積功成。使令淳熟。更無所住。任運而成。自令具足一切諸法。
八隨緣無礙。于第七會。第三禪天。集八禪眾。說一生補處菩薩。入佛華三昧定。說十一地等覺位中行普賢行。遍明入俗。遍周法界。名為等覺位中普賢行也。言佛華三昧者。佛者覺也。明十地成佛已終。次十一地覺行滿也。
九明因果位終。從十定品。十通品。十忍品。阿僧祇品。壽量品。諸菩薩住處品。不思議法品。如來十身相海品。如來隨好光明功德品。普賢行品。如來出現品。離世間品。已上十二品經是也。何以然者。為十定品至離世間品。總該五位十地佛位。及普賢萬行。始終因果門。前後徹故。
十明令凡實證。從第八會。在祇園之中。如來入師子頻伸三昧門。還舉法界果德。現諸世間。令生信樂達佛實相。五百聲聞目連鹙子。示同不聞。寄同二乘有信不信。會中六千比丘。明是凡夫于文殊師利所頓明十耳十眼。乃至第九會覺城東。一萬龍眾五百優婆塞。五百優婆夷。五
【現代漢語翻譯】 現代漢語譯本： 從眉間所放的光明，最終又回到原來的地方，所以說是《十地一品經》。為什麼沒有『升他化天宮品』，沒有『偈贊品』呢？這是爲了說明十地果位已經圓滿，安住於法的根本宮殿，恒常遍及一切，功行已經到了極致，不再有提升和進步。十地的智慧已經圓滿，沒有進一步修行的必要，並且常常在諸佛面前顯現，所以不是新來的，也沒有什麼可以稱讚的。這十地之門，只是在十住、十行、十回向中，蘊積功德成就，使之純熟，不再需要安住于任何地方，自然而然地成就，自然而然地具足一切諸法。
八、隨順因緣而沒有障礙。在第七會，于第三禪天，聚集八禪的聽眾，宣說一生補處菩薩（指下一世將成佛的菩薩），進入佛華三昧定（一種甚深的禪定），宣說十一地等覺位（菩薩修行最後階段）中修普賢行（普賢菩薩的行愿），普遍闡明入世，普遍周遍法界，稱為等覺位中的普賢行。所說的『佛華三昧』，『佛』是覺悟的意思，說明十地成佛已經結束，接下來是十一地覺悟和修行圓滿。
九、闡明因果位已經終結。從《十定品》、《十通品》、《十忍品》、《阿僧祇品》、《壽量品》、《諸菩薩住處品》、《不思議法品》、《如來十身相海品》、《如來隨好光明功德品》、《普賢行品》、《如來出現品》、《離世間品》，以上十二品經就是這個意思。為什麼這麼說呢？因為從《十定品》到《離世間品》，總括了五位（五種修行階段）十地佛位，以及普賢菩薩的萬行，始終貫穿因果之門，前後徹底明瞭。
十、闡明使凡夫真實證悟。從第八會，在祇園（祇樹給孤獨園）中，如來進入師子頻申三昧門（一種禪定），再次舉說法界果德，顯現在世間，使眾生生起信心和喜樂，通達佛的真實相。五百聲聞（聽聞佛法而證悟的弟子）目連（目犍連，釋迦牟尼佛的弟子），鹙子（舍利弗，釋迦牟尼佛的弟子），示現如同沒有聽見，寄託於二乘（聲聞乘和緣覺乘）中有信和不信的人。會中有六千比丘，說明他們是凡夫，在文殊師利（文殊菩薩）的教導下，立刻明白了十耳十眼，乃至第九會，在覺城東，一萬龍眾、五百優婆塞（男居士）、五百優婆夷（女居士）。
【English Translation】 English version: The light emitted from between the eyebrows ultimately returns to its original place; hence the saying of the 『Chapter on the Ten Grounds』. Why is there no 『Chapter on Ascending to the Heaven of Others』 Enjoyments』 and no 『Chapter of Gathas of Praise』? This is to illustrate that the fruition of the Ten Grounds is complete, abiding in the fundamental palace of the Dharma, constantly pervading everything, with merit and practice reaching their ultimate limit, and no further ascent or progress. The wisdom of the Ten Grounds is complete, with no need for further cultivation, and constantly appearing before all Buddhas, so it is not newly arrived, and there is nothing to praise. This gate of the Ten Grounds is simply the accumulation of merit and accomplishment in the Ten Dwellings, Ten Practices, and Ten Dedications, making them ripe and mature, with no further need to abide anywhere, naturally accomplishing and naturally possessing all Dharmas.
Eight, unimpeded by following conditions. In the Seventh Assembly, in the Third Dhyana Heaven, gathering the assembly of the Eight Dhyanas, it speaks of the Bodhisattva destined to Buddhahood in one more lifetime (referring to a Bodhisattva who will become a Buddha in the next life), entering the Samadhi of the Buddha Flower (a profound state of meditation), speaking of the practice of Samantabhadra's conduct (the vows and practices of Samantabhadra Bodhisattva) in the Eleventh Ground, the stage of Near-Perfect Enlightenment (the final stage of Bodhisattva practice), universally elucidating entering the mundane world, universally pervading the Dharma Realm, called Samantabhadra's conduct in the stage of Near-Perfect Enlightenment. The so-called 『Samadhi of the Buddha Flower』, 『Buddha』 means enlightenment, illustrating that the attainment of Buddhahood in the Ten Grounds is complete, and next is the completion of enlightenment and practice in the Eleventh Ground.
Nine, clarifying that the position of cause and effect is complete. From the 『Chapter on the Ten Samadhis』, 『Chapter on the Ten Supernatural Powers』, 『Chapter on the Ten Forbearances』, 『Chapter on Asamkhya』, 『Chapter on Lifespan』, 『Chapter on the Abodes of the Bodhisattvas』, 『Chapter on Inconceivable Dharmas』, 『Chapter on the Ocean of Marks of the Ten Bodies of the Tathagata』, 『Chapter on the Meritorious Virtues of the Minor Marks and Light of the Tathagata』, 『Chapter on the Conduct of Samantabhadra』, 『Chapter on the Appearance of the Tathagata』, 『Chapter on Leaving the World』, the above twelve chapters of scripture are what this means. Why is this so? Because from the 『Chapter on the Ten Samadhis』 to the 『Chapter on Leaving the World』, it encompasses the five positions (five stages of practice), the Buddha position of the Ten Grounds, and the myriad practices of Samantabhadra, consistently running through the gate of cause and effect from beginning to end, thoroughly clear from beginning to end.
Ten, clarifying the real attainment of ordinary beings. From the Eighth Assembly, in Jeta Grove (Jetavana Anathapindika's Park), the Tathagata enters the Samadhi Gate of the Lion's Stretching (a state of meditation), again expounding the fruition of the Dharma Realm, manifesting in the world, causing beings to generate faith and joy, and understand the real aspect of the Buddha. The five hundred Sravakas (disciples who attain enlightenment by hearing the Dharma) Maudgalyayana (Maudgalyayana, a disciple of Shakyamuni Buddha), Sariputra (Sariputra, a disciple of Shakyamuni Buddha), demonstrate as if they did not hear, entrusting to those of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) who have faith and those who do not. In the assembly, there are six thousand Bhikshus, indicating that they are ordinary beings, who, under the guidance of Manjushri (Manjushri Bodhisattva), immediately understand the ten ears and ten eyes, and even in the Ninth Assembly, east of Awakening City, ten thousand Naga beings, five hundred Upasakas (male lay practitioners), five hundred Upasikas (female lay practitioners).
百童子。五百童女。並是凡夫同證佛位。無量諸龍得生人趣。一萬諸龍發菩提心。覺城五眾俱登佛果。五百者表五位。六千者表六位。一萬龍者表萬行之門。無有一事浪施設故。過去諸佛大塔廟處為其會者。明古佛今佛道跡不殊。還同如來會內。如是法界佛果法門。諸有信解。及初發心證入之者。猶如師子王之子初生之時。雖則未能如其師子王力勢自在。然師子相全體無異。一切諸獸皆當畏之。如於此華嚴經佛果法門。初證入者亦復如是。能信自己身心性相。全體佛果自體恒真本無修造。以此真門。成備進修。差別萬行。一真果德。雖未能堪力用如佛。是則名為種佛種子。是則名為生在佛家。為佛真子。便即超彼三乘。見一切三乘人天外道。智所不及。
大方廣佛華嚴經合論簡要卷之二 卍新續藏第 04 冊 No. 0225 華嚴經合論簡要
大方廣佛華嚴經合論簡要卷之三
唐滄州長者李通玄合論
明溫陵長者李 贄簡要
明吳興後學董廣𥌓閱正
世主妙嚴品
此第一會。在菩提道場。舉古佛果法。夫闡教弘經。須分四義。一長科經意二明經宗趣三明其教體四總陳會數
一長科經意者。略作十段長科。一明如來始成正覺。二明舉果勸修。三明以果成信。
【現代漢語翻譯】 現代漢語譯本： 一百個童子、五百個童女，都是凡夫卻一同證得佛的果位。無數的龍族得以轉生到人道，一萬個龍族發起了菩提心（bodhicitta，覺悟之心）。覺城的五類眾生都登上了佛的果位。五百代表五位（五種階位），六千代表六位（六種階位），一萬龍代表萬行之門（無量法門）。沒有一件事是隨意施設的緣故。 過去諸佛的大塔廟處是集會的地方，表明過去佛和現在佛的修行道路沒有差別，還如同在如來的法會之內。這樣的法界佛果法門，凡是有信心理解，以及初發心證入的人，猶如獅子王的孩子初生之時，雖然不能像獅子王那樣具有力量和自在，但獅子的相貌完全沒有差異，一切野獸都會畏懼它。如同對於這《華嚴經》（Avataṃsaka Sūtra）的佛果法門，初次證入的人也是這樣。能夠相信自己身心性相，全體都是佛果的自體，恒常真實，本來就沒有修造。以此真實的法門，成就完備的進修，差別萬行，最終成就一真果德。雖然還不能像佛那樣運用自如，但這就被稱為種下了佛的種子，被稱為生在佛家，成為佛的真子，便立即超越了三乘（聲聞乘、緣覺乘、菩薩乘），見解是所有三乘人、天人、外道所不能及的。
《大方廣佛華嚴經合論簡要》卷之二 卍新續藏第 04 冊 No. 0225 華嚴經合論簡要
《大方廣佛華嚴經合論簡要》卷之三
唐朝滄州長者李通玄合論
明朝溫陵長者李贄簡要
明朝吳興後學董廣𥌓閱正
世主妙嚴品
這是第一會，在菩提道場（bodhimanda，覺悟之地）。闡述過去佛的果法。要闡述教義弘揚經典，必須分為四個方面：一是總括經文的意義，二是闡明經文的宗旨和趣味，三是闡明經文的教義體系，四是總括陳述法會的次數。
一是總括經文的意義。略微分為十個大的段落：一是闡明如來最初成就正覺（samyak-saṃbodhi，圓滿覺悟），二是闡明舉出佛果勸勉修行，三是闡明以佛果成就信心。
【English Translation】 English version: One hundred boys and five hundred girls, all ordinary people, together attained the Buddha's position. Countless dragons were able to be reborn into the human realm, and ten thousand dragons generated the Bodhi mind (bodhicitta, the mind of enlightenment). The five groups of beings in Awakening City all ascended to the Buddha's fruit. Five hundred represents the five positions (five stages), six thousand represents the six positions (six stages), and ten thousand dragons represent the gates of myriad practices (immeasurable Dharma doors). There is nothing that is arbitrarily established. The great stupa temples of past Buddhas are places of assembly, indicating that the paths of practice of past Buddhas and present Buddhas are no different, and are still within the assembly of the Tathagata (Tathāgata, 'Thus Gone One'). Such a Dharma realm of Buddha-fruit Dharma gate, all those who have faith and understanding, and those who initially generate the mind and enter into it, are like the son of a lion king at the time of his birth. Although he cannot be as powerful and free as his lion king, his lion appearance is completely no different, and all beasts will fear him. It is like this for those who initially enter into the Buddha-fruit Dharma gate of this Avataṃsaka Sūtra. They are able to believe in their own body, mind, nature, and characteristics, that the entirety is the self-nature of the Buddha-fruit, eternally true, and originally without cultivation. With this true Dharma door, they accomplish complete progress in cultivation, differentiating into myriad practices, and ultimately accomplishing the one true fruit virtue. Although they cannot yet wield power and function like the Buddha, this is called planting the seeds of Buddhahood, called being born into the Buddha's family, and becoming a true son of the Buddha, immediately transcending the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and their understanding is beyond the reach of all those in the Three Vehicles, humans, devas, and heretics.
Abridged Commentary on the Combined Treatise on the Great Expansive Buddha Avataṃsaka Sūtra, Volume 2 卍 New Supplement to the Buddhist Canon, Volume 04, No. 0225, Abridged Commentary on the Combined Treatise on the Avataṃsaka Sūtra
Abridged Commentary on the Combined Treatise on the Great Expansive Buddha Avataṃsaka Sūtra, Volume 3
Combined Treatise by Li Tongxuan, Elder of Cangzhou in the Tang Dynasty
Abridged by Li Zhi, Elder of Wenling in the Ming Dynasty
Read and Corrected by Dong Guang𥌓, a Later Student of Wuxing in the Ming Dynasty
Chapter on the Wondrous Adornments of World Rulers
This is the first assembly, at the Bodhi tree (bodhimanda, place of enlightenment). Expounding the fruit Dharma of past Buddhas. To expound the teachings and propagate the scriptures, it must be divided into four aspects: first, to summarize the meaning of the scripture; second, to clarify the purpose and interest of the scripture; third, to clarify the doctrinal system of the scripture; and fourth, to summarize and state the number of assemblies.
First, to summarize the meaning of the scripture. Briefly divided into ten major sections: first, to clarify the Tathagata's initial attainment of perfect enlightenment (samyak-saṃbodhi, complete enlightenment); second, to clarify the exhortation to cultivate by citing the Buddha-fruit; and third, to clarify the accomplishment of faith through the Buddha-fruit.
四明入真實證。五明發行修行。六明智悲相入。七明蘊修成德。八明利生自在。九明諸賢寄位。十明令凡實證。
一明始成正覺者。即世主妙嚴品是。
二舉果勸修者。即現相品已下至毗盧遮那品。總五品經是。及世主妙嚴品。舉佛所成之果。令使人修。
三明以果成信者。即從佛名號品已下至賢首品。六品經是。亦通取前世主妙嚴品已來總是。便以十個智佛。以為自心之果。以不動智佛為首。明自心智隨分別性無所動故。
四入真實證者。從升須彌山頂品已下六品經是。以十住為體。住佛智慧家故。
五發行修行者。從夜摩天宮已下四品經是。以十行為體。行佛行故。
六明智悲相入者。從升兜率天宮品已下三品經是。以十回向為體。體圓真俗。成大悲故。
七明蘊修成德者。從他化自在天中十地一品是。蘊修前三法令慣習成就故。
八利生自在者。十定品已下。乃至普賢行品等十二品經總是。以十地中蘊德成功。十一地利生行滿。方名法行圓滿佛。
九諸賢寄位者。即已上六位諸菩薩。並佛出現世間品亦是。皆從性海大智境界中。方便出現其身。寄位成十信十住十行十回向十地。及等覺位十一地法門。令凡夫信入。
十明令凡實證者。以法界性中
安立十信等六位進修方便。行不離用。不壞方便。其智彌高。其行彌下。逐根行滿。故名進修。隨力堪能安立諸位。
已上十段。長科經意竟。如法界一品。總通前後四十品經。總法界故。以此法界一品是一切諸佛及一切眾生之果也。若於根本法界門中。起延促見。皆是自情妄見。于佛正法之中。不成信種。當知是人。設修行出三界果。未有成佛之種。即權教六通菩薩聲聞緣覺是也。如法華經不退諸菩薩亦復不能知。此明出生死之不退。未成處生死中不退。又亦但得以空觀折伏現行煩惱入初地見道位。非是已達根本無明。得根本智見不退。如是三乘見道。總是三種意生身菩薩。皆非是法界根本大圓明智初發心住中能十方成佛等不退。三種意生身者。初二三地。名三摩䟦提樂意生身。四五六地。名覺法自性意生身。七八九十地。名種類俱生無行作意生身。如是三種意生身菩薩。並是法界大圓明智海。大宅門外。草室權施。方便安立。令諸子等且免火難。如此經下文。聲聞在會如聾若盲。六通菩薩設聞此經不能生信。設能于佛法生信。但隨情生信。迷自智境故。無自契實智起真信修故。若不迴心。畢竟不成佛。設復教化眾生。還能成得三乘及人天之種。但住一方之凈剎。無廣大法界量等虛空無邊智之大見。
【現代漢語翻譯】 現代漢語譯本： 安立十信等六個階段的進修是爲了方便修行。修行不離運用，不破壞方便之法。這樣，智慧會更加高深，而行為會更加謙下。逐一圓滿各個根器的修行，所以稱為進修。隨著自身能力，能夠安立各個階段的修行。
以上十段，是對經文大意的長篇解釋。例如《法界品》，總括貫通前後四十品經文，因為它總括了法界。因為這《法界品》是一切諸佛和一切眾生的果地。如果在根本法界的門中，產生短見或長見，都是自己情識的虛妄見解。在佛的正法之中，不能成為信心的種子。應當知道這些人，即使修行超出三界，也沒有成佛的種子，也就是權教的六通菩薩、聲聞、緣覺。如同《法華經》中不退轉的諸菩薩也不能瞭解此理。這裡說明的是脫離生死的「不退」，而不是在生死中不退轉。而且也只是憑藉空觀來折伏現行的煩惱，進入初地見道位，並非已經通達根本無明，獲得根本智見的不退轉。像這樣的三乘見道，都是三種意生身菩薩，都不是法界根本大圓明智初發心住中，能夠在十方成佛等的不退轉。
三種意生身是：初地到二地、三地，名為三摩䟦提樂（Samabhadra）意生身；四地、五地、六地，名為覺法自性意生身；七地、八地、九地、十地，名為種類俱生無行作意生身。像這三種意生身菩薩，都是在法界大圓明智海、大宅門外，草屋權且施設，方便安立，讓諸子等暫時免除火難。如此經文下文所說，聲聞在法會上如同聾子瞎子。六通菩薩即使聽聞此經也不能生起信心。即使能對佛法生起信心，也只是隨順情識而生起的信心，因為迷惑于自己的智慧境界。沒有從自己契合實際的智慧中生起真實的信心和修行。如果不回心轉意，最終不能成佛。即使教化眾生，也只能成就三乘以及人天之種。只是安住在一方的清凈剎土，沒有廣大法界等同虛空無邊智慧的大見地。
【English Translation】 English version: Establishing the ten faiths and the six stages of advancement is a convenient means for cultivation. Practice is inseparable from application, and it does not destroy expedient methods. In this way, wisdom becomes more profound, while conduct becomes more humble. Fulfilling the practice of each individual's capacity, it is therefore called advancement. According to one's ability, one can establish the various stages of practice.
The above ten paragraphs are a lengthy explanation of the meaning of the sutra. For example, the 'Dharmadhatu Chapter' encompasses all forty chapters before and after, because it encompasses the entire Dharmadhatu (法界). This 'Dharmadhatu Chapter' is the fruition of all Buddhas and all sentient beings. If, within the gate of the fundamental Dharmadhatu, one generates short-sighted or long-sighted views, these are all deluded views of one's own emotions. Within the Buddha's true Dharma, they cannot become seeds of faith. One should know that even if such people cultivate and transcend the Three Realms, they do not have the seed of Buddhahood, that is, the six-powered Bodhisattvas, Sravakas (聲聞), and Pratyekabuddhas (緣覺) of expedient teachings. Just as the irreversible Bodhisattvas in the 'Lotus Sutra' also cannot understand this principle. This explains the 'irreversibility' of escaping birth and death, not the irreversibility within birth and death. Moreover, they only rely on the contemplation of emptiness to subdue present afflictions and enter the stage of seeing the path in the first ground, not having penetrated fundamental ignorance and attained the irreversibility of seeing with fundamental wisdom.
Such three-vehicle (三乘) path-seeing individuals are all three kinds of mind-made body Bodhisattvas, none of whom are in the initial mind-abiding stage of the fundamental great perfect bright wisdom of the Dharmadhatu, capable of becoming Buddhas in the ten directions and so on, without regression.
The three kinds of mind-made bodies are: from the first to the second and third grounds, they are called Samabhadra (三摩䟦提樂) mind-made body; from the fourth to the fifth and sixth grounds, they are called the self-nature mind-made body of awakened Dharma; from the seventh to the eighth, ninth, and tenth grounds, they are called the mind-made body of co-arisen non-acting intention of various kinds. Like these three kinds of mind-made body Bodhisattvas, they are all outside the gate of the great perfect bright wisdom sea of the Dharmadhatu, in thatched huts temporarily established as expedient means, allowing the children to temporarily avoid the fire disaster. As the sutra says below, the Sravakas at the assembly are like the deaf and blind. Even if the six-powered Bodhisattvas hear this sutra, they cannot generate faith. Even if they can generate faith in the Buddha's Dharma, it is only faith generated according to emotions, because they are deluded about their own wisdom realm. They do not generate true faith and practice from their own wisdom that accords with reality. If they do not turn their minds, they will ultimately not become Buddhas. Even if they teach sentient beings, they can only accomplish the seeds of the three vehicles and humans and gods. They only abide in the pure lands of one direction, without the great vision of vast Dharmadhatu equal to the boundless wisdom of emptiness.
二明經宗趣者。其義有六。一明經宗趣。二此經何藏所攝。三分其序分。四定其正宗。五明此經付囑何人。六明此經流通所在。
一明經宗趣者。此經名毗盧遮那大智法界。本真自體寂用圓滿。果德法報。性相無礙。佛自所乘為宗。經云。有樂求佛果者。說最勝乘上乘無上乘不思議乘等是。還令初發心者為志樂廣大故。還得如是如來大智之果。與自智合一無二。此經宗趣。甚深難信。若有信者。勝過承事十佛剎微塵數諸佛。盡經於一劫。所得功德。不如信此經中如來大智境界佛果法界門而自有之。如經下文云。設有菩薩。經無量百千那由他劫。行六波羅蜜。得六神通。猶名假名菩薩。設聞此經。不信不入。如法華經。亦是為回三乘人令歸一乘。破彼幾案所依法。令得如來無依住智本自在故。華嚴經即是始成正覺時。頓為上根者說。法華經即是佛出世后。四十年中。為回三乘者說。又佛乘三乘。一時總說。但隨根自應。一音法門各有差別。總別義生。真體無時。無可作前後故。如法華經云。十方佛土中。唯有一乘法。無二亦無三。但以假名字。引導于眾生。又云。唯此一事實。餘二即非真。餘二者。但以十方諸佛共所乘門為實。三乘為餘二。但權施設未真者。是餘二故。以一實對諸權。皆是餘二。為法華經責聲聞
【現代漢語翻譯】 現代漢語譯本 二明經宗趣，其意義有六個方面：一是闡明經的宗旨和趣味；二是說明此經屬於哪個藏部所收錄；三是劃分其序分；四是確定其正宗；五是說明此經囑託於何人；六是說明此經流通於何處。
一是闡明經的宗旨和趣味。此經名為《毗盧遮那大智法界》，其根本真實自體寂靜而作用圓滿，是果德法報，性相沒有障礙。佛陀自己所乘之法為宗旨。經中說：『如果有樂於尋求佛果的人，（此經）說的是最殊勝乘、上乘、無上乘、不可思議乘等。』還使最初發心的人因為志向和樂趣廣大，而獲得如來大智之果，與自己的智慧合一無二。此經的宗旨和趣味，非常深奧難以置信。如果有人相信，勝過承事十佛剎微塵數那麼多的諸佛，即使經歷一個劫的時間，所得到的功德，也不如相信此經中所說的如來大智境界、佛果法界之門而自己擁有它。如下文所說：『假設有菩薩，經歷無量百千那由他劫，修行六波羅蜜，得到六神通，仍然只是假名菩薩。』假設聽聞此經，不相信不進入。（這就像）《法華經》，也是爲了使三乘人迴歸一乘，破除他們所依據的幾案之法，使他們得到如來無依住智的本來自在。華嚴經就是在佛陀剛成正覺時，為上根器的人頓悟而說的。《法華經》就是在佛陀出世后四十年中，爲了使三乘人迴歸一乘而說的。佛乘和三乘，一時總說，但隨著根器各自相應，一音法門各有差別，總別之義由此產生。真體沒有時間性，無可作為前後之分。如《法華經》所說：『十方佛土中，唯有一乘法，無二亦無三，但以假名字，引導于眾生。』又說：『唯此一事實，餘二即非真。』餘二，是指十方諸佛共同乘坐的法門為真實，三乘為其餘二，只是權宜施設尚未真實的，是其餘二。以一實對諸權，都是其餘二。這是《法華經》責備聲聞（乘）。 （毗盧遮那（Vairocana）：光明遍照，為密教五方佛之一，代表法界體性智；大智法界：佛的大智慧所顯現的法界；果德法報：修行所證得的果報功德；六波羅蜜（Six Paramitas）：佈施、持戒、忍辱、精進、禪定、智慧；六神通（Six Supernatural Powers）：天眼通、天耳通、他心通、宿命通、神足通、漏盡通；那由他（Nayuta）：數量單位，表示極大的數目。）
【English Translation】 English version The essence and purpose of the 'Twofold Illumination Sutra' are sixfold: First, to clarify the sutra's essence and interest; second, to indicate which collection this sutra belongs to; third, to divide its introductory section; fourth, to establish its main theme; fifth, to specify to whom this sutra is entrusted; sixth, to indicate where this sutra circulates.
First, to clarify the sutra's essence and interest. This sutra is named 'Vairocana's Great Wisdom Dharma Realm'. Its fundamental, true self is tranquil and its function is perfectly complete. It is the fruit of virtue and Dharma-kaya, where nature and form are without obstruction. The Dharma that the Buddha himself rides upon is its essence. The sutra says: 'If there are those who delight in seeking the fruit of Buddhahood, (this sutra) speaks of the most supreme vehicle, the supreme vehicle, the unsurpassed vehicle, the inconceivable vehicle, and so on.' It also enables those who initially aspire to enlightenment to attain the fruit of the Tathagata's great wisdom because their aspirations and interests are vast, uniting with their own wisdom as one and inseparable. The essence and interest of this sutra are extremely profound and difficult to believe. If there are those who believe, it surpasses serving Buddhas as numerous as dust motes in ten Buddha-lands, even if they were to do so for an entire kalpa. The merit gained from believing in the Tathagata's great wisdom realm, the gate of the Buddha-fruit Dharma-realm within this sutra, and possessing it oneself, is greater. As stated in the following text: 'Suppose there are Bodhisattvas who, for countless hundreds of thousands of nayutas of kalpas, practice the Six Paramitas and attain the Six Supernatural Powers, they are still merely nominally Bodhisattvas.' Suppose they hear this sutra but do not believe or enter it. (This is like) the Lotus Sutra, which also aims to return those of the Three Vehicles to the One Vehicle, breaking the Dharma they rely upon, enabling them to attain the Tathagata's unreliant wisdom, the original freedom. The Avatamsaka Sutra was spoken by the Buddha immediately after attaining enlightenment, for those of superior capacity to awaken suddenly. The Lotus Sutra was spoken by the Buddha forty years after his appearance in the world, to return those of the Three Vehicles to the One Vehicle. The Buddha-vehicle and the Three Vehicles are spoken of together at the same time, but each responds according to their capacity. The Dharma-gate of one sound has different meanings, and the meaning of totality and particularity arises from this. The true essence has no time, and there is no before or after to be made. As the Lotus Sutra says: 'In the Buddha-lands of the ten directions, there is only the One Vehicle Dharma, there is no two, nor is there three, but only with provisional names, to guide sentient beings.' It also says: 'Only this one fact is true, the other two are not true.' The other two refer to the Dharma-gate that all Buddhas of the ten directions ride upon as the true one, while the Three Vehicles are the remaining two, which are merely provisional and not yet true, and are therefore the remaining two. The one true opposes all provisional, which are all the remaining two. This is the Lotus Sutra rebuking the Sravakas (Hearers). (Vairocana: The Illuminator, one of the Five Dhyani Buddhas in Esoteric Buddhism, representing the Dharmadhatu Wisdom; Great Wisdom Dharma Realm: The Dharma Realm manifested by the Buddha's great wisdom; Fruit of Virtue and Dharma-kaya: The meritorious rewards attained through practice; Six Paramitas: Generosity, morality, patience, diligence, concentration, and wisdom; Six Supernatural Powers: Divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows; Nayuta: A unit of quantity, representing an extremely large number.)
緣覺不退菩薩三乘等。皆未能信一乘法故。為權教菩薩。雖有一分求菩提之心。猶有怖生死故。得離染不退。未得稱真染凈平等不退。如修空觀菩薩。樂空增勝。及樂生凈土等諸菩薩。皆能離生死出纏不退。不入法界性海一真無欣厭門故。望此佛乘。樂生死者。及厭生死者。二俱是退。設觀空增勝。修假真如門。行六波羅蜜。得六神通。是離生死不退。非是生死涅槃一性中不退故。以是義故。華嚴及法華經。說得六神通菩薩。不聞不信此經典故。如法華經云。設有菩薩讀誦八萬四千法藏。為人解說。得六神通。亦未為難。暫讀此經。是則為難。唯此智境界。違情所解。故甚難信也。三乘信解順情所欣。何以故。說佛果即在三僧祇之後。說佛凈土。在於他方。此娑婆是穢土。修菩提者。厭垢欣真。樂生凈國。設有住世菩薩。所言留惑潤生。為濟眾生故。非由法爾根本智自在力合如斯故。如是菩薩。皆是順情之法。法易信故。非如此經說入佛果不逾剎那。但隔迷悟說無量劫。總不移一時故。說從凡夫地創見道時。因果一時無前後際。不見未成佛時。不見成正覺時。不見煩惱斷。不見菩提證。畢竟不移毫念。修習五十位滿。一切種智悉皆成就。總別同異成壞一時自在。皆非世情所見。是故難信也。其所信者。當信自心。無依
住性。妙慧解脫。是自文殊。於心無依住中。無性妙理。有自在分別。無性可動。名不動智佛。理智無二。妙用自在。是故號曰妙德菩薩。是故一切諸佛。從此信生。故號文殊為十方諸佛之母。亦號文殊為童子菩薩。為皆以信為初生故。信心成就。十住初心便成正覺。取能行行處號曰普賢。自契相應名為正覺。自契相應名為住心。為住佛所住。是故此經宗趣。為大心眾生設如斯法。即令善財一生得佛。解云。一生者。從凡夫地。起信之後。即任法界智生。非業生也二明此經何藏所攝者。此經明毗盧遮那法界藏所攝。以遍照法界海。一切諸法門盡含藏故。是故下文法界品中。慈氏所居樓閣。名毗盧遮那莊嚴藏。善財入已。唯見無量諸佛。法藏行門。報相莊嚴。無盡福相。皆阿僧祇。是故此經。常以佛果為進修道跡。是佛根本大智古蹟。修差別智故。若異佛古蹟。而有進修。無成佛義。如三乘。且免一分粗生死苦。非是依佛智體古蹟契修佛乘也。是故此經是毗盧遮那藏所收。非三乘菩薩藏所攝。
三明分經序分者。分為二門。一都該一部。二當品自有序分。一都該一部者。即世主妙嚴品是。二當品自有序分。如經品品之中會會之內。皆有爾時如是。以總言之。一切過現未來諸佛。皆盡一時成佛。並眾生生死。亦不移
剎那。但眾生妄計有年歲長短。如佛所說。即生即死皆不移時。是故經云。一念普觀無量劫。無去無來亦無住。如是遍知三世事。超諸方便成十力。明從凡夫地一念發心。忽然見道。進修十住十行十回向十地十一地五位等法。成佛轉法輪入涅槃。總不移剎那。為以法界門為開示悟入故。名實教一乘法界之門。法如是故。以三昧名目明之。此品都舉此一乘根本法界。皆明時不移亦不移處。以菩提場無中邊故。所修眾行。常等如剎那三世。無增減故。無去來故。次入法界品。都舉天上人間十方世界。總不思議法界體。寂用自在故。故令眾生悟入。是故此之一品。如來但以不思議神力說。不借口言。明世間總真總神。無出沒故。
四定其正宗者。有三種正宗。一隨位正宗。二隨品正宗。三大體正宗。若以隨位正宗。十信十住十行十回向十地十一地。各有正宗。十信以佛根本不動智為正宗。十住以證入法界智如來果德理體妙慧為正宗。十行以佛根本智起普賢行為正宗。十回向以理智圓融真俗起興大愿成悲智為正宗。十地蘊修悲智使令慣習功濟為正宗。十一地普賢行等眾生情流充滿法界海任用利生為正宗。此為隨位正宗。二一部教門四十品之內。當品自有正宗。三一部教大體正宗。以如來大智法界性絕古今體用圓滿一乘佛
【現代漢語翻譯】 現代漢語譯本 剎那（Kshana，極短的時間）。但眾生錯誤地認為有年歲的長短。正如佛所說，即生即死都在極短的時間內發生。所以經中說：『一念普遍觀察無量劫，沒有過去沒有未來也沒有停留。』這樣普遍知曉過去、現在、未來三世的事情，超越各種方便法門成就十力（Tathāgata-bala，如來的十種力量）。說明從凡夫地一念發心，忽然證悟真理，進而修習十住（Daśa-bhūmi，菩薩修行的十個階段）、十行（Daśa-caryā，菩薩的十種行為）、十回向（Daśa-pariṇāmanā，菩薩的十種迴向）、十地（Daśa-bhūmi，菩薩修行的十個階段）、十一地（Ekādaśa-bhūmi，菩薩修行的第十一個階段）五位等法，成就佛果，轉法輪（Dharmacakra，佛法之輪），入涅槃（Nirvana，寂滅）。總共都不超過剎那的時間。因為以法界門為開示悟入的途徑，所以名為實教一乘法界之門。法就是這樣，所以用三昧（Samādhi，禪定）來命名並闡明它。這一品全部闡述這一乘根本法界，都說明時間沒有改變，空間也沒有改變。因為菩提場（Bodhimanda，覺悟之地）沒有中心和邊際，所以所修的各種行為，常常等同於剎那三世，沒有增加也沒有減少，沒有過去也沒有未來。接下來進入法界品，全部闡述天上人間十方世界，總是不思議的法界本體，寂靜而作用自在。所以讓眾生覺悟並進入。因此這一品，如來只是用不可思議的神力來說明，不借用語言。說明世間總體是真，總體是神妙，沒有出現也沒有消失。
四、確定其正宗：有三種正宗。一是隨位正宗，二是隨品正宗，三是大體正宗。如果以隨位正宗來說，十信（Daśa-śraddhā，修行的十種信心）、十住、十行、十回向、十地、十一地，各有正宗。十信以佛的根本不動智為正宗。十住以證入法界智、如來果德理體妙慧為正宗。十行以佛的根本智發起普賢行（Samantabhadra-caryā，普賢菩薩的行愿）為正宗。十回向以理智圓融、真俗發起廣大願力成就悲智為正宗。十地蘊藏修習悲智，使之熟練慣習，功德利益為正宗。十一地普賢行等眾生情流充滿法界海，任用利生為正宗。這是隨位正宗。二是整部教門四十品之內，每一品都有自己的正宗。三是整部教的大體正宗，以如來大智法界性，超越古今，體用圓滿的一乘佛果為正宗。
【English Translation】 English version Kshana (a very short period of time). However, sentient beings mistakenly calculate the length of years. As the Buddha said, birth and death occur within an extremely short time. Therefore, the sutra says: 'In a single thought, universally observing immeasurable kalpas, there is no going, no coming, and no abiding.' Thus, universally knowing the affairs of the past, present, and future three worlds, surpassing all expedient means to achieve the ten powers (Tathāgata-bala, the ten powers of the Tathagata). It explains that from the ground of an ordinary person, with a single thought of aspiration, suddenly realizing the truth, and then practicing the ten abodes (Daśa-bhūmi, ten stages of Bodhisattva practice), ten practices (Daśa-caryā, ten practices of Bodhisattvas), ten dedications (Daśa-pariṇāmanā, ten dedications of Bodhisattvas), ten grounds (Daśa-bhūmi, ten stages of Bodhisattva practice), the eleventh ground (Ekādaśa-bhūmi, the eleventh stage of Bodhisattva practice), and the five positions, etc., achieving Buddhahood, turning the Dharma wheel (Dharmacakra, the wheel of Dharma), and entering Nirvana (Nirvana, extinction). In total, it does not exceed the time of a kshana. Because the Dharma-realm gate is used as a means of revelation, instruction, awakening, and entry, it is called the 'real teaching, one vehicle, Dharma-realm gate.' The Dharma is thus, so it is named and clarified by Samadhi (Samādhi, meditation). This chapter entirely expounds this one vehicle fundamental Dharma-realm, all explaining that time has not changed, and space has not changed. Because the Bodhimanda (Bodhimanda, the place of enlightenment) has no center and no boundary, the various practices cultivated are always equal to the kshana of the three worlds, with no increase and no decrease, no going and no coming. Next, entering the Dharma-realm chapter, it entirely expounds the ten directions of the world in heaven and earth, the inconceivable Dharma-realm essence, which is tranquil and its function is unhindered. Therefore, it allows sentient beings to awaken and enter. Therefore, in this chapter, the Tathagata only uses inconceivable spiritual power to explain, without borrowing verbal language. It explains that the world as a whole is true, and as a whole is miraculous, with no appearance and no disappearance.
- Determining its Proper Doctrine: There are three kinds of proper doctrine. First, the proper doctrine according to position; second, the proper doctrine according to chapter; and third, the proper doctrine of the whole body. If we speak of the proper doctrine according to position, the ten faiths (Daśa-śraddhā, ten kinds of faith in practice), ten abodes, ten practices, ten dedications, ten grounds, and eleventh ground each have their proper doctrine. The ten faiths take the Buddha's fundamental unmoving wisdom as the proper doctrine. The ten abodes take the wisdom of entering the Dharma-realm, the Tathagata's fruit virtue, the principle of essence, and the wonderful wisdom as the proper doctrine. The ten practices take the Buddha's fundamental wisdom arising from Samantabhadra's practice (Samantabhadra-caryā, the vows and practices of Samantabhadra Bodhisattva) as the proper doctrine. The ten dedications take the perfect fusion of principle and wisdom, the arising of vast vows from truth and falsehood, and the achievement of compassion and wisdom as the proper doctrine. The ten grounds contain the cultivation of compassion and wisdom, making them skilled and accustomed, and the merit and benefits as the proper doctrine. The eleventh ground takes Samantabhadra's practice and the flow of sentient beings filling the Dharma-realm sea, freely using it to benefit sentient beings as the proper doctrine. This is the proper doctrine according to position. Second, within the forty chapters of the entire teaching, each chapter has its own proper doctrine. Third, the overall proper doctrine of the entire teaching takes the Tathagata's great wisdom, the Dharma-realm nature, transcending ancient and modern times, the perfect essence and function of the one vehicle Buddha fruit as the proper doctrine.
果為正宗。常以此佛果正宗。以為開示悟入進修。使令慣習成就。
五此經法門付囑何人者。此經法付囑大心凡夫。經云此經法不入餘眾生手。解云。餘眾生者。三乘及外道樂著人天及求出世樂者。何以故。三乘菩薩。具六神通。尚自未能聞經生信。何況二乘人天外道。經云唯除生如來家法王真子。即大心凡夫。能生信證入故。生於佛家。不言已生佛家諸大菩薩。諸大菩薩。常為眾生說法。無大心凡夫信證。不名付囑。不名流通。為無人信無人悟入故。
六明此經流通所在者。如來出現品中。示現法則。表始終五位因果滿故。即以眉間光灌文殊頂。口中光灌普賢口。令此二人體用因果互相問答。以文殊為法界體。普賢為法界用。二人互為體用。或文殊為因。普賢為果。或二人互為因果。此一部經。常以此二人表體用因果。今古諸佛。同依此跡。以明因果進修之益。口光是付囑義。流通義。眉間毫光是果義。以放果光付囑文殊。令文殊發問果法。普賢說佛出現。即是流通。
三明教體者。依涉法師釋。出經教體有六。今通玄依此大方廣佛華嚴經。約立十法。以為教體。
一一切眾生根器佛一圓音。一念三世無始無終。常轉發輪。以為教體。
二一切聖凡境界莊嚴果報。以為教體。此乃見
【現代漢語翻譯】 果為正宗。常以此佛果正宗。以為開示悟入進修。使令慣習成就。 現代漢語譯本：這是真正的佛果正宗。應當常常以這佛果正宗，作為開示、悟入、進修的根本，使人習慣並最終成就。
五此經法門付囑何人者。此經法付囑大心凡夫。經云此經法不入餘眾生手。解云。餘眾生者。三乘及外道樂著人天及求出世樂者。何以故。三乘菩薩（Bodhisattva）。具六神通。尚自未能聞經生信。何況二乘人天外道。經云唯除生如來家法王真子。即大心凡夫。能生信證入故。生於佛家。不言已生佛家諸大菩薩。諸大菩薩。常為眾生說法。無大心凡夫信證。不名付囑。不名流通。為無人信無人悟入故。 現代漢語譯本：這部經的法門應該託付給什麼人呢？這部經的法門應該託付給發大心的凡夫。《經》中說，這部經的法不會落入其他眾生之手。解釋說，『其他眾生』指的是聲聞乘、緣覺乘和菩薩乘，以及那些貪戀人天福報和追求出世安樂的外道。為什麼呢？因為三乘的菩薩，即使具備六神通，尚且不能聽聞此經而生起信心，更何況二乘人、天人和外道。《經》中說，只有出生在如來之家，作為法王的真子，也就是發大心的凡夫，才能生起信心並證入。所以說，是出生在佛家。這裡沒有說已經出生在佛家的諸大菩薩。諸大菩薩常常為眾生說法，但如果沒有發大心的凡夫相信並證入，就不能稱為託付，也不能稱為流通，因為沒有人相信，沒有人悟入。
六明此經流通所在者。如來出現品中。示現法則。表始終五位因果滿故。即以眉間光灌文殊（Manjusri）頂。口中光灌普賢（Samantabhadra）口。令此二人體用因果互相問答。以文殊為法界體。普賢為法界用。二人互為體用。或文殊為因。普賢為果。或二人互為因果。此一部經。常以此二人表體用因果。今古諸佛。同依此跡。以明因果進修之益。口光是付囑義。流通義。眉間毫光是果義。以放果光付囑文殊。令文殊發問果法。普賢說佛出現。即是流通。 現代漢語譯本：說明這部經流通的地方。《如來出現品》中，示現法則，表示始終五位因果圓滿。就是用眉間的光芒灌注文殊菩薩的頭頂，用口中的光芒灌注普賢菩薩的口。讓這兩個人體用因果互相問答。以文殊菩薩為法界的本體，普賢菩薩為法界的作用。二人互為體用，或者文殊菩薩為因，普賢菩薩為果，或者二人互為因果。這部經，常常用這二人來表示體用因果。古今諸佛，都依據這個示現，來闡明因果進修的益處。口中的光芒是託付的意義，流通的意義。眉間的光芒是果的意義。用放出果光來託付文殊菩薩，讓文殊菩薩發問果法。普賢菩薩宣說佛的出現，這就是流通。
三明教體者。依涉法師釋。出經教體有六。今通玄依此大方廣佛華嚴經。約立十法。以為教體。 現代漢語譯本：三、說明教義的本體。依據涉法師的解釋，經的教義本體有六種。現在通玄依據《大方廣佛華嚴經》，概括出十法，作為教義的本體。
一一切眾生根器佛一圓音。一念三世無始無終。常轉發輪。以為教體。 現代漢語譯本：一、一切眾生的根器，佛陀唯一的圓滿音聲，一念包含過去、現在、未來三世，沒有開始也沒有終結，恒常轉動法輪，作為教義的本體。
二一切聖凡境界莊嚴果報。以為教體。此乃見 現代漢語譯本：二、一切聖人和凡夫的境界，莊嚴的果報，作為教義的本體。這是指所見。
【English Translation】 果為正宗。常以此佛果正宗。以為開示悟入進修。使令慣習成就。 English version: This is the true and orthodox Buddha-fruit. One should always use this Buddha-fruit orthodoxy as the foundation for revelation, enlightenment, progress in cultivation, enabling familiarity and ultimate accomplishment.
五此經法門付囑何人者。此經法付囑大心凡夫。經云此經法不入餘眾生手。解云。餘眾生者。三乘及外道樂著人天及求出世樂者。何以故。三乘菩薩（Bodhisattva）。具六神通。尚自未能聞經生信。何況二乘人天外道。經云唯除生如來家法王真子。即大心凡夫。能生信證入故。生於佛家。不言已生佛家諸大菩薩。諸大菩薩。常為眾生說法。無大心凡夫信證。不名付囑。不名流通。為無人信無人悟入故。 English version: To whom should the Dharma-gate of this Sutra be entrusted? The Dharma of this Sutra should be entrusted to ordinary people with great aspiration. The Sutra says, 'The Dharma of this Sutra will not fall into the hands of other beings.' The explanation is that 'other beings' refers to those of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), as well as those of external paths who are attached to the pleasures of humans and gods, and those who seek liberation from the world. Why? Because even Bodhisattvas of the Three Vehicles, who possess the six supernormal powers, are unable to generate faith upon hearing this Sutra, let alone those of the Two Vehicles, humans, gods, and external paths. The Sutra says, 'Only those born into the family of the Tathagata, the true sons of the Dharma-king,' that is, ordinary people with great aspiration, 'can generate faith and attain realization.' Therefore, it is said to be born into the Buddha's family. It does not refer to the great Bodhisattvas who are already born into the Buddha's family. The great Bodhisattvas constantly teach the Dharma to sentient beings, but without ordinary people with great aspiration believing and realizing it, it cannot be called entrustment or propagation, because no one believes or attains realization.
六明此經流通所在者。如來出現品中。示現法則。表始終五位因果滿故。即以眉間光灌文殊（Manjusri）頂。口中光灌普賢（Samantabhadra）口。令此二人體用因果互相問答。以文殊為法界體。普賢為法界用。二人互為體用。或文殊為因。普賢為果。或二人互為因果。此一部經。常以此二人表體用因果。今古諸佛。同依此跡。以明因果進修之益。口光是付囑義。流通義。眉間毫光是果義。以放果光付囑文殊。令文殊發問果法。普賢說佛出現。即是流通。 English version: Explaining where this Sutra is propagated. In the 'Appearance of the Tathagata' chapter, the Dharma is revealed, representing the complete cause and effect of the five stages from beginning to end. It is that the light from between the eyebrows is used to anoint the crown of Manjusri, and the light from the mouth is used to anoint the mouth of Samantabhadra. This allows these two to mutually question and answer about the substance, function, cause, and effect. Manjusri is the substance of the Dharma-realm, and Samantabhadra is the function of the Dharma-realm. The two are mutually substance and function, or Manjusri is the cause and Samantabhadra is the effect, or the two are mutually cause and effect. This Sutra often uses these two to represent substance, function, cause, and effect. Buddhas of the past and present all follow this manifestation to clarify the benefits of cultivating cause and effect. The light from the mouth is the meaning of entrustment and propagation. The light from between the eyebrows is the meaning of the fruit. Using the light of the fruit to entrust Manjusri allows Manjusri to ask about the Dharma of the fruit. Samantabhadra speaking about the appearance of the Buddha is propagation.
三明教體者。依涉法師釋。出經教體有六。今通玄依此大方廣佛華嚴經。約立十法。以為教體。 English version: Third, explaining the substance of the teachings. According to the interpretation of Dharma Master She, there are six substances of the teachings of the Sutra. Now, Tongxuan, based on the 'Great Expansive Buddha Flower Adornment Sutra', summarizes ten Dharmas as the substance of the teachings.
一一切眾生根器佛一圓音。一念三世無始無終。常轉發輪。以為教體。 English version: First, the capacity of all sentient beings, the Buddha's unique perfect sound, one thought encompassing the three periods of past, present, and future, without beginning or end, constantly turning the Dharma wheel, is taken as the substance of the teachings.
二一切聖凡境界莊嚴果報。以為教體。此乃見 English version: Second, the realms of all sages and ordinary beings, the adorned fruition, is taken as the substance of the teachings. This refers to what is seen.
境發心。不待說故。又一切法無非佛事故。
三一切法自性清凈。以為教體。以觀察力。心契自相應。不待說故。
四以行住坐臥四威儀為教體。見敬發心。不待語故。
五以佛菩薩出現涅槃為教體。以此法事。令諸眾生見敬及念戀發心故。
六以佛菩薩神通道力為教體。現諸自在。見者發心。不待文句故。
七以無常苦空為教體。觀者發心。不待語故。
八以無言寂然為教體。即凈名居士默答。不待名句文及以語故。
九以名句文身語及眾生根為教體。藉言方現故。十以法界一切法本真為教體。眾生法之。能凈垢故。大要言之。一切眾生諸煩惱海。一切眾生隨分善根。人天樂果。聲聞緣覺菩薩佛乘。解脫涅槃。名句文身語業等。及一切善惡果報。虛空法界。言與無言。一切法無非教體。以自觀智。或以聞法。或自思惟。內熏智現。能離諸惡。及得涅槃。說與不說。皆是教體。若無煩惱。即無教體。
四總陳眾會。于中大意。其義有三。一總舉會數。二陳會意。三說佛出世所由。一總舉會數。其會有十。二陳會意。
一初會在菩提場中。明示現初成正覺。為化眾生故。
第二會在普光明殿。重言如是我聞。顯起初會。為初蘭若菩提場體不離此體得道。
【現代漢語翻譯】 現代漢語譯本 境發心。不待說故。（通過外境引發菩提心，不需要言語說明。）又一切法無非佛事故。（一切法無不是爲了成就佛事。） 三一切法自性清凈。以為教體。以觀察力。心契自相應。不待說故。（一切法的自性本來清凈，以此作為教法的本體。通過觀察的力量，心與自性相應，不需要言語說明。） 四以行住坐臥四威儀為教體。見敬發心。不待語故。（以行走、站立、坐臥四種威儀作為教法的本體。見到這些威儀而生起恭敬心，從而發起菩提心，不需要言語說明。） 五以佛菩薩出現涅槃為教體。以此法事。令諸眾生見敬及念戀發心故。（以佛菩薩的出現和涅槃作為教法的本體。通過這些佛法事蹟，使眾生見到後生起恭敬心和思念愛慕之心，從而發起菩提心。） 六以佛菩薩神通道力為教體。現諸自在。見者發心。不待文句故。（以佛菩薩的神通和力量作為教法的本體。展現各種自在的境界，見到的人因此發起菩提心，不需要文字語句的說明。） 七以無常苦空為教體。觀者發心。不待語故。（以無常、苦、空作為教法的本體。觀察這些道理的人因此發起菩提心，不需要言語說明。） 八以無言寂然為教體。即凈名居士默答。不待名句文及以語故。（以無言的寂靜作為教法的本體。就像維摩詰居士的沉默回答，不需要名稱、語句、文字以及言語。） 九以名句文身語及眾生根為教體。藉言方現故。（以名稱、語句、文字、身體、語言以及眾生的根器作為教法的本體。因為需要藉助言語才能顯現。） 十以法界一切法本真為教體。眾生法之。能凈垢故。（以法界一切法的本來真實面目作為教法的本體。眾生傚法它，能夠凈化煩惱。）大要言之。一切眾生諸煩惱海。一切眾生隨分善根。人天樂果。聲聞緣覺菩薩佛乘。解脫涅槃。名句文身語業等。及一切善惡果報。虛空法界。言與無言。一切法無非教體。以自觀智。或以聞法。或自思惟。內熏智現。能離諸惡。及得涅槃。說與不說。皆是教體。若無煩惱。即無教體。（總而言之，一切眾生的各種煩惱，一切眾生隨自身情況所擁有的善根，人天道的快樂果報，聲聞乘、緣覺乘、菩薩乘、佛乘，解脫和涅槃，名稱、語句、文字、身體、語言行為等等，以及一切善惡的果報，虛空法界，言語和無言語，一切法無不是教法的本體。通過自身的觀照智慧，或者通過聽聞佛法，或者通過自我思考，內在熏習的智慧顯現出來，能夠遠離各種惡行，並且證得涅槃。說或者不說，都是教法的本體。如果沒有煩惱，就沒有教法的本體。） 四總陳眾會。于中大意。其義有三。一總舉會數。二陳會意。三說佛出世所由。（第四部分，總的陳述法會的情況，其中大意有三個方面：一是總的列舉法會的次數，二是陳述法會的意義，三是說明佛陀出世的緣由。）一總舉會數。其會有十。（首先總的列舉法會的次數，總共有十次法會。）二陳會意。（其次陳述法會的意義。） 一初會在菩提場中。明示現初成正覺。為化眾生故。（第一次法會在菩提樹下，明確地顯示佛陀最初成就正覺，是爲了教化眾生。） 第二會在普光明殿。重言如是我聞。顯起初會。為初蘭若菩提場體不離此體得道。（第二次法會在普光明殿，再次說『如是我聞』，是爲了彰顯第一次法會，因為最初的蘭若菩提道場與這個本體不分離，在此本體中證得佛道。）
【English Translation】 English version Through external circumstances, Bodhicitta (the aspiration for enlightenment) arises. There is no need for explanation. Furthermore, all dharmas (phenomena) are none other than the activities of the Buddha. Thirdly, all dharmas are inherently pure. This is taken as the substance of the teaching. Through the power of observation, the mind corresponds with its own nature. There is no need for explanation. Fourthly, the four dignities of walking, standing, sitting, and lying down are taken as the substance of the teaching. Seeing these with respect generates Bodhicitta. There is no need for words. Fifthly, the appearance and Nirvana (passing away) of Buddhas and Bodhisattvas are taken as the substance of the teaching. Through these Dharma events, sentient beings, upon seeing them with reverence and longing, generate Bodhicitta. Sixthly, the supernatural powers of Buddhas and Bodhisattvas are taken as the substance of the teaching. Manifesting various freedoms, those who see them generate Bodhicitta. There is no need for written words. Seventhly, impermanence, suffering, and emptiness are taken as the substance of the teaching. Those who contemplate them generate Bodhicitta. There is no need for words. Eighthly, wordless silence is taken as the substance of the teaching. This is like Vimalakirti's (a wise lay Buddhist) silent answer. There is no need for names, phrases, words, or speech. Ninthly, names, phrases, written words, the body, speech, and the faculties of sentient beings are taken as the substance of the teaching. Because manifestation is only possible through language. Tenthly, the fundamental truth of all dharmas in the Dharma Realm (the totality of existence) is taken as the substance of the teaching. Sentient beings emulate it, and it can purify defilements. In essence, all sentient beings' oceans of afflictions, all sentient beings' respective roots of goodness, the joyful results of humans and gods, the Hearer Vehicle (Śrāvakayāna), Solitary Realizer Vehicle (Pratyekabuddhayāna), Bodhisattva Vehicle (Bodhisattvayāna), and Buddha Vehicle (Buddhayāna), liberation and Nirvana, names, phrases, written words, body, speech, actions, etc., and all good and evil karmic results, the empty Dharma Realm, speech and non-speech—all dharmas are none other than the substance of the teaching. Through one's own wisdom of observation, or through hearing the Dharma, or through self-reflection, the wisdom cultivated internally manifests, enabling one to depart from all evils and attain Nirvana. Whether spoken or unspoken, all are the substance of the teaching. If there are no afflictions, there is no substance of the teaching. Fourthly, a general presentation of the assembly, with three main points: first, a general enumeration of the number of assemblies; second, a statement of the purpose of the assemblies; and third, an explanation of the reasons for the Buddha's appearance in the world. First, a general enumeration of the number of assemblies: there are ten assemblies. Second, a statement of the purpose of the assemblies. First, the first assembly was in the Bodhi field (the place of enlightenment), clearly showing the initial attainment of perfect enlightenment, for the sake of transforming sentient beings. The second assembly was in the Universal Light Palace, reiterating 'Thus have I heard,' highlighting the initial assembly, because the original aranya (secluded place) Bodhi field is inseparable from this substance, and enlightenment is attained within this substance.
此處報宅所居故。猶如世人。于凈處得道。方始歸來。示現此法。本無來去。遷其時分。
第三會升須彌山頂帝釋宮。說十住之門。明十住之位創始應真。心與空合。自得慧用。自在如天故。如上高山身與空合。
第四會在夜摩天宮者。明夜摩天。居在空際。不與地連。明其十行。依空行行。在行恒空。無所依故。
第五會在兜率天宮者。明此天處是樂知足。故說十回向。為表迴向之位。均融理事。不貪涅槃。不著大悲。不著大愿。使令處世。如蓮華同塵而不污。又表此天于欲界處中。下有忉利夜摩。上有化樂他化。此天處欲界之中。還說十回向門。不令如三乘樂修出世心增。二乘趣寂。菩薩留生及舍凈土等過。表法如是。不即要生彼天。明回真入俗。使悲智均平。
第六會在他化自在天。為於此天說其十地。為此天以他變化用成己樂。以明十地大悲大智。但化眾生。以為自己涅槃之樂。無自樂故。問何故超化樂。而於他化說十地之行。答曰。為明從十回向。均融理智。大悲大愿成滿增勝。不依次第而超化樂。不同下位次第而修。又明菩薩進修行相。十地之位。道力功行階降合然。以無明住地未純熟故。未明凈故。其無明住地。果極方終。設至十一地。二愚猶在。是故此經阿僧祇品。如來隨
【現代漢語翻譯】 現代漢語譯本： 此處說的是住所的緣故。就像世間的人，在清凈的地方得道，才開始回來，示現這種法。法本來就沒有來去，只是遷移了時間。
第三次集會在須彌山頂的帝釋宮。宣說十住之門（dashazhumen，菩薩修行十個階段的入門），闡明十住之位（dashazhiwei，菩薩修行的十個位階）創始應真（chuangshiyingzhen，初始階段就應當真實不虛），心與空性相合，自然獲得智慧的運用，自在如天一般。就像登上高山，身與空性相合。
第四次集會在夜摩天宮（yemotiangong，欲界六天中的第三層天）的原因是，說明夜摩天（yemotian，夜摩天）居住在空中，不與地面相連，表明十行（shixing，菩薩修行的十種行為）依空而行，在行持中恒常保持空性，沒有執著。
第五次集會在兜率天宮（doushuaitiangong，欲界六天中的第四層天）的原因是，說明這個天界是安於知足的地方，所以宣說十回向（shihuixing，菩薩修行過程中的十種迴向）。爲了表示迴向的位次，調和融合事和理，不貪戀涅槃（niepan，佛教術語，指解脫），不執著大悲（dabei，偉大的慈悲），不執著大愿（dayuan，偉大的誓願），使菩薩處於世間，如同蓮花一樣，與塵土同在而不被污染。又表示這個天界在欲界（yujie，佛教術語，指眾生有情慾和物質慾望的世界）的中間，下面有忉利天（daolitian，欲界六天中的第二層天）和夜摩天（yemotian，夜摩天），上面有化樂天（hualetian，欲界六天中的第五層天）和他化自在天（tahuazizaitian，欲界六天中的最高一層天）。這個天界處於欲界的中間，還宣說十回向之門，不讓（修行者）像聲聞、緣覺乘（三乘）那樣，只喜歡修出世之心，增長二乘（ercheng，聲聞乘和緣覺乘）趨向寂滅，菩薩（pusa，佛教術語，指立志成佛的修行者）滯留于生死，以及捨棄凈土等等過失。表示佛法是這樣的，不一定要往生到那個天界，說明迴轉真實而進入世俗，使悲和智達到平衡。
第六次集會在他化自在天（tahuazizaitian，欲界六天中的最高一層天），是爲了在這個天界宣說十地（shidi，菩薩修行的十個階段）。因為這個天界以他人的變化來成就自己的快樂，以此來說明十地（shidi，菩薩修行的十個階段）的大悲和大智，只是化度眾生，作為自己涅槃的快樂，沒有自己的快樂。問：為什麼超越化樂天（hualetian，欲界六天中的第五層天），而在他化自在天（tahuazizaitian，欲界六天中的最高一層天）宣說十地（shidi，菩薩修行的十個階段）的修行？答：爲了說明從十回向（shihuixing，菩薩修行過程中的十種迴向）開始，調和融合理智，大悲和大愿成就圓滿而更加殊勝，不按照次第而超越化樂天（hualetian，欲界六天中的第五層天），不同於下位按照次第而修。又說明菩薩進修的行相，十地（shidi，菩薩修行的十個階段）的位次，道力功行的階梯降落合攏，因為無明住地（wumingzhudi，根本無明煩惱的所在處）還沒有純熟，還沒有明凈，那個無明住地（wumingzhudi，根本無明煩惱的所在處），果報到了極點才終止。即使到了十一地（shiyidi，等覺菩薩的果位），兩種愚癡（erzhi，俱生我執和法執）仍然存在。因此這部經的《阿僧祇品》（asengqipin，經文的篇章名），如來隨順眾生。
【English Translation】 English version: Here it speaks of the reason for the dwelling place. It is like a person in the world who attains the Dao (dao, the Path) in a pure place and then returns to manifest this Dharma (dharma, the teachings of Buddhism). The Dharma (dharma, the teachings of Buddhism) originally has no coming or going, it only shifts in time.
The third assembly was held at the palace of Indra (dishi, the ruler of the Trayastrimsa Heaven) on the summit of Mount Sumeru (xumi shan, the central world-mountain in Buddhist cosmology). It expounds the 'Doors of the Ten Dwellings' (dashazhumen, the entry points to the ten stages of a Bodhisattva's practice), clarifying that the position of the Ten Dwellings (dashazhiwei, the ten stages of a Bodhisattva's practice) should be genuinely authentic from the very beginning (chuangshiyingzhen, one should be genuine and authentic from the initial stage), with the mind united with emptiness, naturally obtaining the use of wisdom, as free and at ease as a deva (tian, a celestial being). It is like ascending a high mountain, with the body united with emptiness.
The reason for the fourth assembly being held in the Yama Heaven Palace (yemotiangong, the palace in the Yama Heaven) is to explain that the Yama Heaven (yemotian, the Yama Heaven) resides in the sky, not connected to the earth, indicating that the Ten Practices (shixing, the ten practices of a Bodhisattva) are performed relying on emptiness, constantly maintaining emptiness in practice, without any attachment.
The reason for the fifth assembly being held in the Tushita Heaven Palace (doushuaitiangong, the palace in the Tushita Heaven) is to explain that this heaven is a place of contentment and satisfaction, hence the exposition of the Ten Dedications (shihuixing, the ten dedications in the Bodhisattva path). It is to represent the position of dedication, harmonizing and integrating principle and phenomena, not craving Nirvana (niepan, the ultimate state of liberation), not clinging to Great Compassion (dabei, great compassion), not clinging to Great Vows (dayuan, great vows), enabling one to live in the world like a lotus flower, remaining unstained while being in the dust. It also indicates that this heaven is in the middle of the Desire Realm (yujie, the realm of desire), with the Trayastrimsa Heaven (daolitian, the Heaven of the Thirty-three) and Yama Heaven (yemotian, the Yama Heaven) below, and the Nirmanarati Heaven (hualetian, the Heaven of Delight in Transformation) and Paranirmitavasavartin Heaven (tahuazizaitian, the Heaven of Enjoying What is Created by Others) above. This heaven, being in the middle of the Desire Realm (yujie, the realm of desire), also expounds the Doors of the Ten Dedications (shihuixing, the ten dedications in the Bodhisattva path), preventing (practitioners) from being like those of the Three Vehicles (sancheng, the three vehicles of Buddhism) who only like to cultivate the mind of renunciation, increasing the tendency of the Two Vehicles (ercheng, the two vehicles of Buddhism) towards quiescence, or Bodhisattvas (pusa, beings who aspire to Buddhahood) lingering in birth and death, and abandoning pure lands, etc. The Dharma (dharma, the teachings of Buddhism) is presented in this way, not necessarily requiring rebirth in that heaven, clarifying the return to the mundane from the ultimate truth, so that compassion and wisdom are balanced.
The sixth assembly was held in the Paranirmitavasavartin Heaven (tahuazizaitian, the Heaven of Enjoying What is Created by Others), in order to expound the Ten Bhumis (shidi, the ten grounds of a Bodhisattva) in this heaven. This is because this heaven uses the transformations of others to achieve its own happiness, thereby illustrating the Great Compassion and Great Wisdom of the Ten Bhumis (shidi, the ten grounds of a Bodhisattva), only transforming sentient beings, taking it as one's own happiness of Nirvana (niepan, the ultimate state of liberation), without one's own happiness. Question: Why surpass the Nirmanarati Heaven (hualetian, the Heaven of Delight in Transformation) and expound the practice of the Ten Bhumis (shidi, the ten grounds of a Bodhisattva) in the Paranirmitavasavartin Heaven (tahuazizaitian, the Heaven of Enjoying What is Created by Others)? Answer: It is to clarify that from the Ten Dedications (shihuixing, the ten dedications in the Bodhisattva path), the harmonization and integration of principle and wisdom, Great Compassion and Great Vows are accomplished, perfected, and become more superior, surpassing the Nirmanarati Heaven (hualetian, the Heaven of Delight in Transformation) without following the order, unlike the lower positions that are cultivated in order. It also explains the aspect of a Bodhisattva's (pusa, beings who aspire to Buddhahood) progressive practice, the positions of the Ten Bhumis (shidi, the ten grounds of a Bodhisattva), the steps of the power of the Dao (dao, the Path) and meritorious practices descending and converging, because the Ground of Ignorance (wumingzhudi, the fundamental ignorance) is not yet pure and mature, not yet clear and bright. That Ground of Ignorance (wumingzhudi, the fundamental ignorance) only ends when the fruition reaches its extreme. Even if one reaches the Eleventh Bhumi (shiyidi, the eleventh stage of a Bodhisattva), the two obscurations (erzhi, the two obscurations) still remain. Therefore, in the 'Asankhya Chapter' (asengqipin, the name of the chapter) of this Sutra, the Tathagata (rulai, the Thus Come One) follows sentient beings.
好功德品。二品之法。佛果已前十一地。普賢行滿。未能達盡。最下入法界一品。如來神力說。表法界中一切法。總神總真總不思議。以此二愚。佛果方息。是故十地之位。隨力所堪。堪至此天故。雖進修階降位位差殊。然法界體。一時一念。一得一切得。不可即作始終長短存情思想違理之見。
第七會在第三禪說。此一會說百萬億偈。明三禪之中。初禪除憂。二禪滅苦。憂苦既無。三禪唯是法悅樂故。由法樂故喜動還存。以喜動故色心還在。此色心是樂禪悅。樂無思之色。非如欲界之色故。心有無思樂禪之色。出入之息猶存。報得凈身。身如皓雪。衣如金色。過身一倍。行即游空。足不履踐。初禪身長二里半。二禪身五里。三禪身十里。衣與身倍。明此天說十一地法門。表等覺位中。順其法身。行其萬行。教化眾生。遍周法界。常法樂故。至第四禪。寄同是佛位故。稱真法性。無出入息。隨理普周。任眾生見。習氣迷法之愚。一切總盡。世及出世法。無事不窮。號之為種種光明遍照義也。以智滿故。表法如是。此之一會。超前十地。過初禪二禪二天。明此十一地智倍倍增故。
第八會在普光明殿。說十定法門。其定名入剎那際。以剎那是極短促。思慮不及之故。終不論別有生滅。明如來出世始終不離剎
【現代漢語翻譯】 現代漢語譯本 『好功德品』。二品之法，在佛果位之前的十一個階位（十一地）中，即使是普賢菩薩行愿圓滿，也未能完全通達。最下位的入法界一品，由如來的神力宣說，表明法界中一切法，總括了神通、真實和不可思議。憑藉這兩種愚（二愚），佛果才能止息。因此，十地菩薩的果位，隨其能力所及。能夠到達此天（指第三禪天）的緣故，雖然進修的階梯和果位有差別，但法界的本體，在每一時每一念，一得即一切得。不可執著於始終、長短等存有情識的想法，這與真理相違背。
第七次法會在第三禪天宣說。這次法會宣說了百萬億偈，闡明三禪天中，初禪去除憂愁，二禪滅除痛苦。憂愁和痛苦既然已經消除，三禪就唯有法悅之樂。由於法樂的緣故，喜悅的動念仍然存在。因為喜悅的動念，色身和心念仍然存在。這色身和心念是樂禪悅，是無思之色的快樂，不像欲界之色。心中有無思樂禪之色，出入的呼吸仍然存在。獲得報得的清凈之身，身體像皓雪一樣潔白，衣服像金色一樣光亮，比身體大一倍。行走時就在空中游動，雙腳不踩地。初禪天的身長二里半，二禪天身長五里，三禪天身長十里，衣服是身長的兩倍。說明此天宣說十一地法門，表明等覺菩薩的果位中，順應其法身，行持萬行，教化眾生，遍佈整個法界。因為常有法樂的緣故，到了第四禪天，寄託于與佛果位相同，所以稱之為真法性。沒有出入的呼吸，隨著真理普遍周遍，任憑眾生所見。習氣迷惑真法的愚癡，一切都完全止息。世間和出世間的法，沒有不窮盡的，號之為種種光明遍照的意義。因為智慧圓滿的緣故，表明法就是這樣。這一次法會，超越了之前的十地，超過了初禪天和二禪天，說明這十一地的智慧倍倍增長。
第八次法會在普光明殿宣說十定法門。其中的定名為入剎那際。因為剎那極其短暫，思慮都無法到達的緣故，最終不論別有生滅。說明如來出世始終不離剎那。
【English Translation】 English version 'Good Merit Chapter'. The Dharma of the Two Categories, in the eleven stages (Eleven Grounds) before Buddhahood, even Bodhisattva Samantabhadra, with the fulfillment of his vows, has not been able to fully penetrate it. The lowest category, 'Entering the Dharma Realm', is spoken by the divine power of the Tathagata, indicating that all Dharmas in the Dharma Realm encompass spiritual powers, truth, and the inconceivable. Only with these two kinds of ignorance (Two Ignorances) can the fruit of Buddhahood cease. Therefore, the position of the Ten Grounds, according to their capacity. Being able to reach this heaven (referring to the Third Dhyana Heaven), although the steps of cultivation and the positions of the stages are different, the essence of the Dharma Realm, in every moment, one attainment is all attainments. One should not cling to the notions of beginning and end, length and shortness, or other emotional thoughts, as these are contrary to the truth.
The seventh assembly was held in the Third Dhyana Heaven. This assembly spoke of a million trillion verses, clarifying that in the Third Dhyana Heaven, the First Dhyana removes sorrow, and the Second Dhyana extinguishes suffering. Since sorrow and suffering have been eliminated, the Third Dhyana is only the joy of Dharma. Because of the joy of Dharma, the movement of joy still exists. Because of the movement of joy, the form body and mind still exist. This form body and mind are the joy of Dhyana, the joy of form without thought, unlike the form of the desire realm. In the mind, there is the form of joy of Dhyana without thought, and the breath of inhalation and exhalation still exists. Obtaining a pure body as a result of past actions, the body is as white as snow, and the clothes are as bright as gold, twice the size of the body. When walking, one floats in the air, and the feet do not touch the ground. The body length of the First Dhyana Heaven is two and a half 'li', the body length of the Second Dhyana Heaven is five 'li', and the body length of the Third Dhyana Heaven is ten 'li', with the clothes being twice the length of the body. It explains that this heaven speaks of the Dharma gate of the Eleven Grounds, indicating that in the position of Equal Enlightenment, one follows their Dharma body, practices myriad practices, teaches sentient beings, and pervades the entire Dharma Realm. Because there is constant Dharma joy, upon reaching the Fourth Dhyana Heaven, it is entrusted to being the same as the Buddha's position, so it is called True Dharma Nature. There is no inhalation or exhalation, and it universally pervades with truth, allowing sentient beings to see. The ignorance of habitual tendencies that delude the true Dharma is completely ceased. There is nothing that is not exhausted in the worldly and transcendental Dharmas, and it is called the meaning of 'Various Lights Universally Illuminating'. Because wisdom is complete, it indicates that the Dharma is like this. This assembly surpasses the previous Ten Grounds, surpassing the First Dhyana Heaven and the Second Dhyana Heaven, indicating that the wisdom of these Eleven Grounds increases exponentially.
The eighth assembly was held in the Universal Light Palace, speaking of the Ten Samadhi Dharma Gates. The Samadhi is named 'Entering the Boundary of an Instant' (入剎那際, Rù chànà jì). Because an instant (剎那, Chànà) is extremely short, and thoughts cannot reach it, ultimately, it does not discuss separate arising and ceasing. It explains that the Tathagata's appearance in the world is always inseparable from an instant.
那際。為此稱法界本性以為定體。更無長短始終三世。但以佛自體無作大悲為母。以一切種智為佛。以法無性無所依為時日歲月。以一切眾生根器為明鏡。佛於一切眾生法海。任物自見各得自法。皆令向善。及得菩提。非是如來有重來重去相故。但明此普光明殿是如來自性。一切智種智之都體也。為依報所居。此剎那際定。是佛一切智種智之法性故。意在總括一切法界眾海會等總體。不令學者有往來自他故。
第九會在普光明殿者。明從此處起信心。發行修十住十行十回向十地十定十通十忍。乃至如來出現品。佛果位終。皆悉不離普賢舊行。明以法身定體。圓通始終。一際一處。三法同一。不移普光明殿報居之宅。齊頭普印。無有重會三會。去已還來。以法界門。不可作世情思想解故。如善財從覺城東大塔廟處妙德之所初生信心。經過五十個位門。見慈氏如來。令其卻見文殊。明今至果不離初信之門。菩提理智。便聞普賢名。便見其身等普賢身。經云。更入無量三昧者。為明證過佛果位內二種愚故。二愚者。一迷阿僧祇廣大數愚。二佛位之內隨好功德廣大愚。此之二法。唯佛究竟。以是義故。此兩品經。如來自說。及法界品。如來不思議神力說。為明法界。是一切諸佛共所究竟果故。以將此品示悟眾生。餘三十
【現代漢語翻譯】 現代漢語譯本：那際（Naji，指時間上的瞬間）。因此，稱法界本性為定體。不再有長短始終三世的區分。只是以佛的自體無作大悲為母，以一切種智為佛，以法無性無所依為時日歲月，以一切眾生根器為明鏡。佛在一切眾生法海中，任憑萬物各自顯現，各自獲得自己的法，都令其向善，以及證得菩提（Bodhi，覺悟）。並非是如來有重來重去的相。只是說明這普光明殿（Pu Guangming Dian）是如來自性，一切智種智的總體現。作為依報所居住的地方。這剎那際定，是佛一切智種智的法性。意在總括一切法界眾海會等的總體。不讓學者有往來自他的想法。 第九會在普光明殿，說明從此處生起信心，發起修行十住、十行、十回向、十地、十定、十通、十忍，乃至如來出現品，佛果位終結。都始終不離普賢（Samantabhadra）的舊行。說明以法身定體，圓通始終，一際一處，三法同一。不移動普光明殿作為報居的宅邸。齊頭普印，沒有重複的會、三會，離開后又回來。因為法界之門，不可用世俗的情感思想來理解。如同善財（Sudhana）從覺城東大塔廟處，在妙德（Manjushri）之處初生信心。經過五十個位門，見到慈氏如來（Maitreya）。讓他回去見文殊（Manjushri），說明今至果位不離最初信心的門。菩提理智，便聞普賢名，便見其身等同普賢身。經中說，『更入無量三昧』，是爲了說明證過佛果位內的兩種愚癡。兩種愚癡是：一、迷惑阿僧祇（Asamkhya）廣大數目的愚癡；二、佛位之內隨好功德廣大的愚癡。這兩種法，只有佛才能究竟。因為這個緣故，這兩品經，如來自說，以及法界品，如來以不可思議的神力來說。爲了說明法界，是一切諸佛共同究竟的果位。以便將此品開示覺悟眾生，其餘三十
【English Translation】 English version: That instant. Therefore, the fundamental nature of the Dharmadhatu (Dharmadhatu, the realm of all phenomena) is regarded as the fixed essence. There are no longer distinctions of length, shortness, beginning, end, or the three periods of time. It is simply that the Buddha's self-nature, uncreated great compassion, is the mother; all-knowing wisdom is the Buddha; the non-substantiality and non-reliance of the Dharma are the time, days, months, and years; and the faculties of all sentient beings are the clear mirror. The Buddha, in the Dharma ocean of all sentient beings, allows all things to manifest themselves and each to obtain their own Dharma, leading them all towards goodness and the attainment of Bodhi (Bodhi, enlightenment). It is not that the Tathagata (Tathagata, 'Thus Gone One', a title of the Buddha) has the appearance of coming and going repeatedly. It simply clarifies that this Universal Light Hall (Pu Guangming Dian) is the self-nature of the Tathagata, the complete embodiment of all-knowing wisdom and seed wisdom. It serves as the dwelling place of the dependent reward. This Samadhi (Samadhi, meditative absorption) of the instant is the Dharma-nature of the Buddha's all-knowing wisdom and seed wisdom. The intention is to encompass the entirety of all the assemblies in the Dharmadhatu. It does not allow practitioners to have thoughts of coming and going from elsewhere. The ninth assembly in the Universal Light Hall clarifies that from this place, faith arises, initiating the practice of the Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, Ten Samadhis, Ten Supernatural Powers, Ten Tolerances, and even up to the 'Appearance of the Tathagata' chapter, the culmination of the Buddha's fruition. All of these never depart from the old practices of Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva). It clarifies that with the Dharma-body as the fixed essence, complete interpenetration from beginning to end, one instant and one place, the three Dharmas are one. It does not move the Universal Light Hall as the abode of the reward body. Universally sealed equally, there are no repeated assemblies or three assemblies, leaving and then returning. Because the gate of the Dharmadhatu cannot be understood with worldly emotions and thoughts. It is like Sudhana (Sudhana, a youth who sought enlightenment) initially generating faith in the presence of Manjushri (Manjushri, Bodhisattva of Wisdom) at the great stupa temple east of Awakening City. After passing through fifty stages, he sees Maitreya (Maitreya, the future Buddha). He is instructed to return to see Manjushri, clarifying that from now until the fruition, one does not depart from the gate of initial faith. The wisdom of Bodhi, then one hears the name of Samantabhadra, then one sees his body equal to the body of Samantabhadra. The sutra says, 'Further entering limitless Samadhis,' to clarify the two kinds of ignorance within the Buddha's fruition. The two ignorances are: first, the ignorance of being deluded by the vast number of Asamkhyas (Asamkhya, countless); second, the ignorance of the vast merits of the minor marks within the Buddha's position. Only the Buddha can ultimately realize these two Dharmas. For this reason, these two chapters, the Tathagata speaks himself, and the Dharmadhatu chapter, the Tathagata speaks with inconceivable spiritual power. To clarify that the Dharmadhatu is the fruition ultimately realized by all Buddhas together. In order to reveal and enlighten sentient beings with this chapter, the remaining thirty
七品。是當位菩薩說。勝鬘經云。無明住地佛地方除。
第十會說法界品。明此一會。普含諸會。及十方剎海。法界虛空界。總之一會。重重無盡。無盡重重。一切諸佛海會。及一切眾生之海。總以此法界一品總為一體。若見如來始成正覺。及正像末三時教者。非正覺見。非見佛出興。此乃劣解眾生。且如是見。求正覺者不應如是。問曰。云何見佛出興。答曰。當見自身。無身無心。世及出世都無住處。無心所法。無法法心。心法無依。以無依住智。說如斯法。教化眾生。皆令悟入。是名見佛出興。不令眾生取佛出興滅沒之相。見初見末。但見自身眾生身。心無生滅體是出世間。
如是我聞一時佛
如者。諸法如故。即是佛。故言如是。以法界大智之真我。聞佛說法界大智之真經。故言如是我聞。即明師弟體一。又一切法如也。以法體如所說法者。及法亦如。以法界智是所聞之智。智亦如故。故言如是。心境不二方聞佛所說經。若心境有差。不可聞佛所說。亦復不能信順領受。我聞者。是法界智之真我。還見法界智之真佛。還聞法界智之真經。總法界智之真人。互為主伴。還化法界之真眾生。悟入法界智之真性。故言如是我聞。如來所坐之座。以法界為座體。以如來一切萬行報得。為依果莊嚴。如
【現代漢語翻譯】 現代漢語譯本： 七品：這是當位菩薩所說。《勝鬘經》中說：『無明住地』在佛的地位才能去除。 第十會說法界品：說明這一會，普遍包含各會，以及十方剎海、法界虛空界，總歸於這一會。重重無盡，無盡重重。一切諸佛海會，以及一切眾生之海，都以這法界一品總括為一個整體。如果認為如來是開始成就正覺，以及正法、像法、末法三時期的教法，就不是正覺的見解，也不是見到佛出世。這只是低劣理解的眾生所持的見解。追求正覺的人不應該這樣認為。問：怎樣才能見到佛出世呢？答：應當見到自身無身無心，世間和出世間都沒有住處，沒有心所法，沒有法法心，心法沒有依靠。以無依住的智慧，宣說這樣的法，教化眾生，使他們都能領悟進入。這叫做見到佛出世。不讓眾生執取佛出世和滅沒的表相，只見開始和結束，而只見到自身眾生身，心無生滅的本體就是出世間。 『如是我聞，一時佛』 『如』，是諸法如如不動。就是佛，所以說『如是』。以法界大智的真我，聽聞佛說法界大智的真經，所以說『如是我聞』。這表明師父和弟子體性是一樣的。又，一切法都是如如不動的。以法的本體是如如不動，所說的法也是如如不動。以法界智是所聞的智慧，智慧也是如如不動，所以說『如是』。心和境不二才能聽聞佛所說的經。如果心和境有差別，就不能聽聞佛所說，也不能信順領受。『我聞』，是法界智的真我，還見到法界智的真佛，還聽聞法界智的真經。總而言之，法界智的真人，互為主伴，還教化法界的真眾生，領悟進入法界智的真性，所以說『如是我聞』。如來所坐的座位，以法界為座體的本體，以如來一切萬行所報得的果報，作為依果的莊嚴。
【English Translation】 English version: Chapter Seven: This is spoken by the Bodhisattva in that position. The Śrīmālādevī Siṃhanāda Sūtra says, 'The abode of ignorance (avidyā-sthiti) is removed at the Buddha's stage.' Chapter Ten, 'On Expounding the Dharmadhātu': This chapter explains that this assembly universally contains all assemblies, as well as the seas of lands in the ten directions, the dharmadhātu (法界, the realm of dharma), and the realm of empty space. It all comes down to this one assembly. Endless layers upon layers, layers upon layers without end. All the assemblies of Buddhas and the seas of all sentient beings are all encompassed by this one chapter on the dharmadhātu as a single whole. If one thinks that the Tathāgata (如來, Thus Come One) is just beginning to attain complete enlightenment (samyak-saṃbodhi), and only considers the teachings of the three periods of the Right Dharma, Semblance Dharma, and End Dharma, then that is not the view of complete enlightenment, nor is it seeing the Buddha appear in the world. This is merely the view held by beings of inferior understanding. Those who seek complete enlightenment should not think in this way. Question: How does one see the Buddha appear in the world? Answer: One should see that one's own self is without body and without mind, that there is no abiding place in either the mundane or supramundane realms, that there are no mental factors (caitta), no dharma-mind, and no mind-dharma. The mind and dharma have no reliance. With wisdom that abides in non-reliance, one expounds such a dharma, teaching and transforming sentient beings, enabling them all to awaken and enter. This is called seeing the Buddha appear in the world. It does not allow sentient beings to grasp onto the appearance of the Buddha's appearance and disappearance, seeing only the beginning and the end, but only seeing that one's own body and the bodies of sentient beings, the essence of the mind without arising or ceasing, is the supramundane. 'Thus have I heard. At one time, the Buddha...' 'Thus' (evam) means that all dharmas are thus as they are. This is the Buddha, hence it is said 'Thus'. With the true self of the great wisdom of the dharmadhātu, one hears the Buddha expounding the true scripture of the great wisdom of the dharmadhātu, hence it is said 'Thus have I heard'. This clarifies that the teacher and disciple are one in essence. Moreover, all dharmas are thus. The essence of the dharma is thus, and the dharma that is expounded is also thus. The wisdom of the dharmadhātu is the wisdom that is heard, and the wisdom is also thus, hence it is said 'Thus'. Only when the mind and environment are not dual can one hear the sutras spoken by the Buddha. If there is a difference between the mind and environment, one cannot hear what the Buddha says, nor can one believe, accept, and receive it. 'I heard' is the true self of the wisdom of the dharmadhātu, which also sees the true Buddha of the wisdom of the dharmadhātu, and also hears the true scripture of the wisdom of the dharmadhātu. In short, the true person of the wisdom of the dharmadhātu, mutually serves as host and companion, and also transforms the true sentient beings of the dharmadhātu, enabling them to awaken and enter the true nature of the wisdom of the dharmadhātu, hence it is said 'Thus have I heard'. The seat on which the Tathāgata sits takes the dharmadhātu as the essence of the seat, and takes the reward obtained by the Tathāgata's myriad practices as the adornment of the dependent fruit.
來是大智之身。座上所有莊嚴。皆是如來大智隨行任運報得。如龍遊云起虎嘯風生。報感之應然。非物能與為也。成最正覺者。為簡非外道聲聞緣覺。于權教中木樹草座。厭俗出纏。令劣解眾生。起三乘種。且拔分段苦。非究竟覺之正覺。簡非如是覺故。故言成最正覺。略說大相。有九十七種大人之相。隨好無盡。頂著華冠。項著瓔珞。手著環釧。非同三乘厭俗出家。勸諸菩薩生於他方佛國凈土。簡非如是故。言成最正覺。號毗盧遮那。爾時世尊。處於此座。成最正覺。並十普賢眾。此是現果成因生信分。何以然者。為如來是正覺之果。普賢等眾是佛行果。如來所居華藏凈土是佛報得依果。一切眾生。以自根性。觀如來三種因果。及行佛自行普賢門。而生信心故。若不如是。從何生信。第二執金剛神等九眾諸神。以明十住因果。何以然者。海月光大明菩薩。亦是普賢等眾。既以佛果位內諸佛。共行普賢法。入俗利生。所堪利者。還得舊法。不利舊行。以是義故。還以普賢位內海月光。異名菩薩。便為十住初心。明從凡夫地。修學十信心。信諸佛正覺之果。無異自心所行諸行。即普賢行。所轉法輪。即與十方諸佛智。契同不異。故以普賢入俗果行名海月光。通已下等。共成十眾。用成十住菩薩位門。已下通九眾諸神。至
【現代漢語翻譯】 現代漢語譯本： 這是大智如來的法身顯現。座上所有的莊嚴，都是如來大智慧自然而然顯現的報身。就像龍在雲中遊動，云隨之而起；老虎怒吼，狂風隨之而生，這是果報感應的自然現象，不是外物可以賦予的。成就最正覺，是爲了區別于外道、聲聞、緣覺。他們只在權教中，于樹下或草座上，厭惡世俗而出離煩惱，令低劣根性的眾生，生起三乘的種子，暫時拔除分段生死之苦，並非究竟圓滿的正覺。爲了區別于這種覺悟，所以說『成最正覺』。簡略地說，如來有九十七種大人之相，以及無盡的隨形好。頭戴華麗的寶冠，頸戴珍貴的瓔珞，手戴精美的環釧，不同於三乘厭惡世俗的出家修行者，勸導諸菩薩往生到他方佛國的清凈國土。爲了區別于這些，所以說『成最正覺』。名號為毗盧遮那（Vairocana，意為光明遍照）。當時，世尊安處於此座，成就最正覺，並有十普賢（Samantabhadra，意為普皆賢善）菩薩眾圍繞。這是示現果地，成就因行，生起信心的部分。為什麼這樣說呢？因為如來是正覺之果，普賢等菩薩眾是佛行之果，如來所居住的華藏凈土是佛報得的依報之果。一切眾生，通過各自的根性，觀察如來的三種因果，以及修行佛的自利利他普賢行門，從而生起信心。如果不是這樣，又從何處生起信心呢？第二，執金剛神（Vajrapani，意為手持金剛杵的神）等九眾諸神，是爲了闡明十住的因果。為什麼這樣說呢？海月光大明菩薩，也是普賢等菩薩眾。既然佛果位內的諸佛，共同修行普賢法，深入世俗利益眾生，能夠接受教化的人，仍然修習舊法；不能接受教化的人，則不修習舊行。因為這個緣故，仍然以普賢位內的海月光，這個異名菩薩，作為十住的初心，闡明從凡夫地開始，修學十信心，相信諸佛正覺之果，與自己所修行的諸行沒有差異，也就是普賢行。所轉的法輪，與十方諸佛的智慧，契合相同沒有差異。所以用普賢深入世俗的果行，命名為海月光。以下等，共同成就十眾，用來成就十住菩薩的果位之門。以下貫通九眾諸神，直到...
【English Translation】 English version: This is the manifestation of the Dharmakaya of the Tathagata of Great Wisdom. All the adornments on the seat are the reward body (Sambhogakaya) of the Tathagata's Great Wisdom, spontaneously manifested. It is like a dragon swimming in the clouds, with the clouds rising accordingly; a tiger roaring, with the wind arising accordingly. This is the natural response of karmic retribution, not something that external objects can provide. 'Accomplishing the Most Perfect Enlightenment' is to distinguish it from heretics, Sravakas (hearers), and Pratyekabuddhas (solitary realizers). They only, within the provisional teachings, under trees or on grass mats, renounce the world and escape from entanglements, causing beings of inferior understanding to generate the seeds of the Three Vehicles, temporarily relieving the suffering of segmented existence, but not the ultimate and complete Perfect Enlightenment. To distinguish from such enlightenment, it is said 'Accomplishing the Most Perfect Enlightenment.' Briefly speaking, the Tathagata has ninety-seven major marks of a great person, and endless minor marks of excellence. Wearing a magnificent crown, adorned with precious necklaces, and wearing exquisite bracelets, unlike the Sravakas of the Three Vehicles who renounce the world and leave home, they encourage all Bodhisattvas to be reborn in the pure lands of other Buddha-fields. To distinguish from these, it is said 'Accomplishing the Most Perfect Enlightenment.' The name is Vairocana (meaning 'light shining everywhere'). At that time, the World-Honored One was seated on this seat, accomplishing the Most Perfect Enlightenment, surrounded by the Ten Samantabhadras (meaning 'universal goodness') Bodhisattvas. This is the part that demonstrates the fruit, accomplishes the cause, and generates faith. Why is this so? Because the Tathagata is the fruit of Perfect Enlightenment, the Samantabhadra Bodhisattvas are the fruit of Buddha-practice, and the Flower Adornment Pure Land where the Tathagata resides is the fruit of the reward body. All sentient beings, through their own inherent nature, observe the three causes and effects of the Tathagata, and cultivate the self-benefiting and other-benefiting Samantabhadra practices, thereby generating faith. If it were not so, from where would faith arise? Secondly, the Vajrapani (meaning 'thunderbolt-bearing') deities and the other nine assemblies of deities are to elucidate the causes and effects of the Ten Dwellings. Why is this so? The Ocean Moonlight Great Light Bodhisattva is also among the Samantabhadra Bodhisattvas. Since the Buddhas within the Buddha-fruit position jointly cultivate the Samantabhadra practices, deeply entering the world to benefit sentient beings, those who are able to be taught still practice the old methods; those who are unable to be taught do not practice the old practices. For this reason, the Ocean Moonlight, this different name of the Bodhisattva within the Samantabhadra position, is still taken as the initial mind of the Ten Dwellings, elucidating that from the stage of ordinary beings, one cultivates the Ten Faiths, believing that the fruit of the Perfect Enlightenment of all Buddhas is no different from the practices one cultivates, which is the Samantabhadra practice. The Dharma wheel that is turned is in harmony with the wisdom of all Buddhas in the ten directions, without any difference. Therefore, the fruit practice of Samantabhadra entering the world is named Ocean Moonlight. The following, together, accomplish the ten assemblies, used to accomplish the gate of the position of the Ten Dwelling Bodhisattvas. The following connects the nine assemblies of deities, until...
主藥神等。明是入十住之果行。為入十住應真。稱之為神。非世鬼神也。自心達理。不與妄合。其智自神。不為不思。而智善通萬有故。
世主妙嚴品十住法門
方便住中十波羅蜜。以禪波羅蜜為體。以道場是除蘊穢義。明禪能治蘊義故。如世間場也。以禪波羅蜜為場體。般若波羅蜜為人功。普賢萬行為䭾運。法界普光明智殿為大都居。以一切種種智為大藏。
世主妙嚴品十行法門
主稼神已下至主晝神。此十眾神。明十行利生法門因果。以主稼神為錶行。為資糧故。如世間以禾稼為資糧。長養有為之身。佛法即以十波羅蜜行為資糧。長養法身。十信之中。全信自心與十方諸佛性相大智無差別體。十住初心。以修方便三昧力見道。從初發心住。及已上諸住。總為見道之位十行十回向十地。總為加行。總為資糧。如三乘菩薩。多生他方凈土。及四禪向上。別有菩薩凈土。設在欲界。即言以悲願力故。留惑潤生。非如此經法門。乘如來法界乘。從初發心住。以如來大智法身性果。普賢行果。普周生死。動寂均平。理事普進。故以所見道除惑處。為作佛名。以心開悟處而為世界。總是以隨位入道處因果為佛。及國土世界菩薩之名。皆非外有。總明自行所行也。如十行位中。十個慧世界。十個佛號。
【現代漢語翻譯】 現代漢語譯本：主藥神等（主管藥物的神）。明確是指進入十住位的果行。爲了進入十住位，應真（已經證得真如的人）被稱為神。並非世俗的鬼神。自心通達真理，不與虛妄相合，其智慧自然神妙。不需思慮，而智慧也能善於通達萬有。
《世主妙嚴品》十住法門
方便住中，十波羅蜜（十種到達彼岸的方法），以禪波羅蜜（禪定）為本體。以道場為去除蘊（五蘊，即色、受、想、行、識）的污穢之義，說明禪定能夠治理五蘊。如同世間的場地一樣，以禪波羅蜜為場地本體，般若波羅蜜（智慧）為人功，普賢萬行（普賢菩薩的廣大行愿）為馱運，法界普光明智殿為大都居，以一切種種智為大藏。
《世主妙嚴品》十行法門
主稼神（主管莊稼的神）以下至主晝神（主管白晝的神），這十眾神，闡明十行（菩薩的十種行為）利生法門的因果。以主稼神為錶行，因為是資糧的緣故。如同世間以禾稼為資糧，長養有為之身。佛法即以十波羅蜜行為資糧，長養法身。十信（十種信心）之中，完全相信自心與十方諸佛的性相大智沒有差別。十住（菩薩修行十個階段的最初階段）的初心，以修方便三昧（方便的禪定）力見道。從初發心住，以及以上的各個住位，總稱為見道之位。十行、十回向（將功德迴向給眾生）、十地（菩薩修行的十個階段），總稱為加行，總稱為資糧。如同三乘菩薩，多生於他方凈土，以及四禪向上，另有菩薩凈土。即使在欲界，也說是以悲願力故，留惑潤生。並非如此經的法門，乘坐如來法界乘，從初發心住，以如來大智法身性果，普賢行果，普遍周遍生死，動靜均平，理事普遍增進。所以用所見道去除惑之處，作為佛的名號。以心開悟之處而為世界。總是以隨位入道之處的因果作為佛，以及國土世界菩薩的名稱，都不是外在的。總是在闡明自行所行。如十行位中，十個慧世界，十個佛號。
【English Translation】 English version: The Chief Medicine God, etc., clearly indicate the fruition of entering the Ten Abodes. To enter the Ten Abodes, those who have attained Truth are called Gods. They are not worldly ghosts or spirits. When the mind understands the truth and does not align with delusion, its wisdom is naturally divine. Without deliberation, wisdom can skillfully comprehend all things.
'World Rulers' Wondrous Adornments Chapter' - The Dharma Gate of the Ten Abodes
Within the Abode of Expediency, the Ten Paramitas (ten perfections) take Dhyana Paramita (meditative absorption) as their essence. The Bodhimanda (place of enlightenment) signifies the removal of the defilements of the Skandhas (five aggregates of existence), clarifying that Dhyana can cure the Skandhas. Like a field in the world, Dhyana Paramita is the essence of the field. Prajna Paramita (wisdom) is human effort. The Universal Worthy's myriad practices are the carrying force. The Dharma Realm's Universally Illuminating Wisdom Palace is the great capital. All kinds of wisdom are the great treasure.
'World Rulers' Wondrous Adornments Chapter' - The Dharma Gate of the Ten Practices
From the Chief Grain God (god in charge of crops) down to the Chief Day God (god in charge of daytime), these ten groups of gods elucidate the cause and effect of the Ten Practices' Dharma Gate of benefiting beings. The Chief Grain God represents practice because it is the resource. Just as in the world, grain is the resource for nourishing the conditioned body, the Buddhadharma uses the Ten Paramita practices as the resource for nourishing the Dharmakaya (Dharma body). Among the Ten Faiths (ten kinds of faith), one fully believes that one's own mind is no different from the nature, characteristics, great wisdom of all Buddhas in the ten directions. The initial mind of the Ten Abodes, through the power of cultivating expedient Samadhi (meditative concentration), sees the Path. From the Abode of Initial Aspiration and above, all the abodes are collectively called the stage of Seeing the Path. The Ten Practices, Ten Dedications (dedicating merit to all beings), and Ten Grounds (ten stages of a Bodhisattva's path) are collectively called Additional Practices and collectively called Resources. Like the Bodhisattvas of the Three Vehicles, they are mostly born in other pure lands, and beyond the Fourth Dhyana, there are separate Bodhisattva pure lands. Even if they are in the Desire Realm, it is said that they remain due to the power of compassion and vows, retaining delusion to moisten life. This is not the Dharma Gate of this Sutra. Riding the Tathagata's Dharma Realm Vehicle, from the Abode of Initial Aspiration, with the Tathagata's great wisdom, Dharmakaya nature fruition, and Universal Worthy's practice fruition, universally pervading birth and death, movement and stillness are equally balanced, and principle and phenomena universally advance. Therefore, the place where the seen path removes delusion is used as the Buddha's name. The place where the mind opens and awakens is the world. All in all, the cause and effect of entering the Path according to one's position are used as the names of the Buddha, the land, the world, and the Bodhisattva, none of which are external. It is all about clarifying one's own practice. For example, in the Ten Practices, there are ten Wisdom Worlds and ten Buddha names.
皆名之為眼。以為其佛果。功德林等十林菩薩。以為其行行之因。大要言之。以當位十佛。為本位之果。當位十菩薩。為當位修行之因。如此初會中。以如來為當五位之果。普賢菩薩。及諸神天等。為五位修行之因。又普賢菩薩。及諸神天等。以毗盧遮那根本智。為起修行本因。以自己修行之身。為佛差別智果。以佛性智果為因。以現修之身。即理智之性果故。互為因果。互為體用。是故神天嘆德中。先嘆佛德。次嘆自己與佛同智同德。此為入法之樣。令諸學者。迷即凡。悟即佛故。智悲齊進。如善財童子。十行初位中。歡喜行善知識所居之國。名為三眼。還同十行菩薩所居世界。名為親慧世界。幢慧世界。寶慧世界等十慧世界也。三眼者。一摩訶般若。二解脫。三法身。亦以智眼慧眼法眼為三眼故。如世∴字。如摩醯首羅天王面上三目故。為一切佛法。不離此大智大慧法身故。此十慧世界義。通此三眼。以是善財十行之中。初善知識。國名三眼。比丘名善見。即同十行之位。佛號常住眼佛。無勝眼佛。名為善見者。具三眼也。為十行之中。以智眼知眾生根而同行故。佛號為眼。善知識名善見。目發紺。青面板金色。圓光一尋。相好如佛者。明十行中。所行三眼行因果即佛也。以是義故。五位中五十種資糧。五十種佛
【現代漢語翻譯】 現代漢語譯本 都稱這些為『眼』（eye）。以佛果為目標。功德林等十林菩薩（Ten Forest Bodhisattvas），作為修行的因。總而言之，以當位的十佛（Ten Buddhas）為本位的果，當位的十菩薩為當位修行的因。如此，在初會中，以如來（Tathagata）為當五位的果，普賢菩薩（Samantabhadra Bodhisattva）及諸神天等，為五位修行的因。又，普賢菩薩及諸神天等，以毗盧遮那（Vairocana）根本智為發起修行的根本因，以自己修行之身，為佛差別智果。以佛性智果為因，以現修之身，即理智之性果，因此互為因果，互為體用。所以，神天讚歎功德中，先讚歎佛德，其次讚歎自己與佛同智同德。這是入法的方式，使學者明白，迷惑即凡夫，覺悟即佛，智悲並進。如同善財童子（Sudhana），在十行（Ten Practices）初位中，歡喜行善知識所居住的國，名為三眼（Three Eyes）。還如同十行菩薩所居住的世界，名為親慧世界、幢慧世界、寶慧世界等十慧世界。三眼，一是摩訶般若（Mahaprajna，大智慧），二是解脫（Liberation），三是法身（Dharmakaya，法性身）。也以智眼、慧眼、法眼為三眼。如世間的卍字，如摩醯首羅天王（Maheshvara，大自在天）面上三目，因為一切佛法，不離此大智、大慧、法身。這十慧世界的意義，貫通這三眼。因此，善財童子十行之中，初善知識，國名三眼，比丘名善見，即同十行之位。佛號常住眼佛、無勝眼佛，名為善見者，具三眼。為十行之中，以智眼知眾生根而同行，所以佛號為眼，善知識名善見，目發紺青，面板金色，圓光一尋，相好如佛者，明十行中所行三眼行因果即佛。因此，五位中五十種資糧，五十種佛。
【English Translation】 English version All are named as 『eyes』. Taking the Buddhahood as the goal. The Ten Forest Bodhisattvas, such as the Merit Forest, are taken as the cause of practice. In short, the Ten Buddhas in their respective positions are taken as the fruit of their original positions, and the Ten Bodhisattvas in their respective positions are taken as the cause of practice in their respective positions. Thus, in the initial assembly, the Tathagata is taken as the fruit of the five positions, and Samantabhadra Bodhisattva and the gods and deities are taken as the cause of practice in the five positions. Furthermore, Samantabhadra Bodhisattva and the gods and deities take the fundamental wisdom of Vairocana as the fundamental cause for initiating practice, and take their own body of practice as the fruit of the Buddha's differentiated wisdom. Taking the fruit of Buddha-nature wisdom as the cause, and the body of present practice as the fruit of the nature of reason and wisdom, thus they are mutually cause and effect, mutually substance and function. Therefore, in the praise of merit by the gods and deities, first the virtues of the Buddha are praised, and then it is praised that oneself has the same wisdom and virtue as the Buddha. This is the way to enter the Dharma, so that scholars understand that delusion is the ordinary person, and enlightenment is the Buddha, with wisdom and compassion advancing together. Just like Sudhana, in the initial position of the Ten Practices, the country where the virtuous friend resides is called Three Eyes. It is also like the world where the Ten Practice Bodhisattvas reside, called the World of Intimate Wisdom, the World of Banner Wisdom, the World of Treasure Wisdom, etc., the Ten Wisdom Worlds. The Three Eyes are: first, Mahaprajna (great wisdom); second, Liberation; and third, Dharmakaya (Dharma body). Also, the wisdom eye, the knowledge eye, and the Dharma eye are taken as the Three Eyes. Like the Swastika in the world, like the three eyes on the face of Maheshvara, because all Buddha-Dharma does not depart from this great wisdom, great knowledge, and Dharma body. The meaning of these Ten Wisdom Worlds permeates these Three Eyes. Therefore, among Sudhana's Ten Practices, the first virtuous friend, the country is named Three Eyes, and the Bhikshu is named Good Vision, which is the same as the position of the Ten Practices. The Buddhas are named the Constantly Abiding Eye Buddha and the Unsurpassed Eye Buddha, and the one named Good Vision possesses the Three Eyes. In the Ten Practices, the wisdom eye is used to know the roots of sentient beings and practice together, so the Buddha is called the Eye, and the virtuous friend is named Good Vision, with eyes and hair of dark blue, golden skin, a halo of one fathom, and features like the Buddha, which clarifies that the cause and effect of the Three Eyes practiced in the Ten Practices is the Buddha. Therefore, in the five positions, there are fifty kinds of resources and fifty kinds of Buddhas.
果。互為主伴。互為因果。互為體用。以如來理智性果。常資普賢行。使令無染。普賢行常資如來性果。使得圓滿悲智。廢一邊一切不成。所有行門。即是人天因果。設得出世。即是聲聞二乘。及出世凈土菩薩。及留惑潤生等。如此十行。與佛果資糧。猶如黃瓜。果華同出。華果相資。以無功而為自在也。
世主妙嚴品十回向法門
從阿修羅王至日天子。于中有十眾。用表十回向。何以然者。為阿修羅居大海中不沒其身。表十回向。圓融真俗常處生死大海。不沒其身。前之十住十行。但修出世。悲智心增。加以迴向。回真入俗。得真不證。知真同俗。處俗無染。利生自在。如阿修羅。雖處大海。而海水不沒。雖同天趣。無天妙樂故。此位菩薩。處於生死。無生死中五欲樂。雖處涅槃。無涅槃中寂滅樂。故名救護眾生離眾生相迴向。又如法界品云。成就如來高出世間阿修羅王。又王者自在義。明此位菩薩于涅槃生死中得自在故。又阿修羅。亦云阿素羅。阿之言無。素雲遊故。又云妙。又羅云戲。如婆沙論釋。為非天也。雖天趣攝。為多諂詐。而無天妙樂。像此位菩薩。行大悲方便萬行。似如諂詐。似如生死。無有人天五欲樂。無常住涅槃出世寂滅之樂。主十回向中檀波羅蜜門。
第二明不壞迴向。為
【現代漢語翻譯】 現代漢語譯本 果。互為主伴（相互成為主要和輔助）。互為因果（相互成為原因和結果）。互為體用（相互成為本體和作用）。以如來理智性果（如來所證得的理性智慧的果實），常常資助普賢行（普賢菩薩的廣大行愿），使之沒有染污。普賢行常常資助如來性果（如來本具的清凈自性所顯現的果實），使得圓滿悲智（圓滿的慈悲和智慧）。廢棄任何一邊，一切都不能成就。所有的行門，即是人天因果（人道和天道的因果）。即使能夠超出世間，也只是聲聞二乘（聲聞和緣覺），以及出世凈土菩薩（發願往生凈土的菩薩），以及留惑潤生等（保留煩惱而繼續在世間度化眾生）。如此十行（十種行持），與佛果資糧（成就佛果的資糧），猶如黃瓜，果實和花朵同時出現，花朵和果實相互資助，以無功用而達到自在的境界。
世主妙嚴品十回向法門
從阿修羅王（非天，好戰）至日天子（太陽神）。于其中間有十類眾生，用來表示十回向。為什麼這樣說呢？因為阿修羅居住在大海中，身體不會被淹沒，表示十回向圓融真俗（圓融真諦和俗諦），常處生死大海（常處於生死輪迴的大海中），不會被淹沒。前面的十住十行（菩薩修行的十個階位），只是修出世法，慈悲和智慧增長，再加上回向，迴轉真諦進入俗諦，得到真諦而不證入涅槃，了知真諦等同於俗諦，處於世俗而不被染污，利益眾生而自在無礙，如同阿修羅，雖然處於大海，而海水不能淹沒。雖然與天道相似，卻沒有天道的妙樂。此位的菩薩，處於生死，沒有生死中的五欲之樂，雖然處於涅槃，沒有涅槃中的寂滅之樂。所以名為救護眾生離眾生相迴向。又如法界品所說，成就如來高出世間的阿修羅王。而且王者有自在的含義，說明此位菩薩于涅槃生死中得到自在的緣故。而且阿修羅，也叫做阿素羅，阿的意思是沒有，素的意思是遊動。又可以解釋為妙。而且羅的意思是戲。如婆沙論的解釋，為非天。雖然屬於天道，因為多諂媚虛詐，而沒有天道的妙樂，象徵此位菩薩，行大悲方便萬行，好像諂媚虛詐，好像處於生死，沒有人天五欲之樂，沒有常住涅槃出世寂滅之樂。主持十回向中的檀波羅蜜門（佈施度）。
第二說明不壞迴向（不可破壞的迴向）。為
【English Translation】 English version The fruit. They are mutual companions. They are mutual cause and effect. They are mutual substance and function. With the Tathagata's rational and wise nature as the fruit, it constantly supports Samantabhadra's practices, making them free from defilement. Samantabhadra's practices constantly support the Tathagata's nature as the fruit, enabling the perfection of compassion and wisdom. Abandoning one side makes everything incomplete. All practices are the cause and effect of humans and devas. Even if one transcends the world, it is only as a Shravaka or Pratyekabuddha, or a Pure Land Bodhisattva who emerges from the world, or one who retains delusion to benefit beings. These ten practices, along with the resources for Buddhahood, are like cucumbers, where the fruit and flower emerge simultaneously, and the flower and fruit support each other, achieving freedom through non-effort.
Chapter on the Wondrous Adornments of World Rulers: The Ten Directions of Dedication
From the Asura King (a demon-like being, often warlike) to the Sun Deva (sun god), there are ten assemblies in between, representing the ten directions of dedication. Why is this so? Because the Asura resides in the great ocean without being submerged, representing the ten directions of dedication, harmonizing truth and convention, constantly dwelling in the ocean of birth and death without being submerged. The preceding ten abodes and ten practices only cultivate transcendence, increasing compassion and wisdom. Adding dedication, one returns from truth to convention, attaining truth without realizing Nirvana, knowing truth as the same as convention, dwelling in convention without being defiled, benefiting beings freely, like the Asura, who, though in the great ocean, is not submerged by the seawater. Though similar to the heavenly realms, they lack the wondrous joys of the heavens. Bodhisattvas in this position, dwelling in birth and death, lack the pleasures of the five desires in birth and death; though dwelling in Nirvana, they lack the joy of quiescence in Nirvana. Therefore, it is called 'Dedication to Saving and Protecting Beings, Separating from the Appearance of Beings.' Furthermore, as stated in the Chapter on the Dharma Realm, 'Accomplishing the Tathagata, surpassing the world, is the Asura King.' Moreover, 'king' implies freedom, indicating that Bodhisattvas in this position attain freedom in Nirvana and birth and death. Furthermore, 'Asura' is also called 'Asura,' where 'A' means 'without,' and 'Sura' means 'wandering.' It can also be interpreted as 'wondrous.' And 'Ra' means 'play.' As explained in the Vibhasa, it is a non-deva. Though included in the heavenly realms, they are full of flattery and deceit, lacking the wondrous joys of the heavens, symbolizing Bodhisattvas in this position, practicing great compassion and expedient myriad practices, seemingly like flattery and deceit, seemingly like being in birth and death, lacking the pleasures of the five desires of humans and devas, lacking the constant dwelling in Nirvana, the transcendent joy of quiescence. They preside over the Dana Paramita (perfection of giving) in the ten directions of dedication.
Secondly, explaining the indestructible dedication.
真性無虧。同流入俗。名為不壞。今以迦樓羅王託事顯之。明於大海上。以清凈目。觀命盡之龍。而以兩翼搏取之。迦樓羅王。此云金翅鳥王。顯十回向菩薩。常于生死大海之上。以法空清凈智目。觀有根熟眾生。以止觀兩翼而搏取之。安置自性清凈涅槃之岸。此止觀。以法性為止體。以自性無性智為觀體。非能觀所觀而有二事。主戒波羅蜜。戒凈故。猶如大海不宿死屍。明大悲大智戒。不宿人天及三乘染凈二見之死屍故。此金翅鳥。取龍之時。於一念頃。掇身入海水。水波未合。取龍而出。名為速疾力。得道菩薩亦復如是。以定慧觀察力。從無明大海之際。系長短心。一念應真。古今三世一時見盡。如是見道。如是修道。是名為發心。如是發心先心難。但明十住初心。從凡夫地。一念應真難故。非為究竟佛果難故。至於究竟不異初心。故明法不異。智慧不異。時復不異。以定慧照之可見。情以思之即迷也。
第三緊那羅王。明等一切諸佛迴向。以一切諸佛。處於生死。以法忍門。以為萬行之主。令一切眾生。皆得菩提無上法樂。故寄表緊那羅王。此云疑神。亦為行主。似人而頭上有角。口似牛口。人見皆疑。人耶非人耶。故曰疑神。明此位菩薩。以十回向。成大慈心。以法忍力。生於六道。同行益生。人見皆
【現代漢語翻譯】 現代漢語譯本：真實本性沒有虧損，與世俗同流合污，這被稱為『不壞』。現在用迦樓羅王（Garuda-raja，金翅鳥王）來比喻這件事，說明在廣闊的大海上，用清凈的眼睛觀察壽命將盡的龍，然後用雙翅搏擊抓取它。迦樓羅王，這裡指的是金翅鳥王，象徵著十回向菩薩。他們常常在生死大海之上，用空性的清凈智慧之眼，觀察有善根成熟的眾生，用止觀的雙翼搏擊抓取他們，安置在自性清凈涅槃的彼岸。這裡的止觀，以法性作為止的本體，以自性無自性的智慧作為觀的本體，並非能觀和所觀是兩件事。主要在於持戒波羅蜜（sila-paramita，持戒到彼岸），因為戒律清凈的緣故，就像大海不容留死屍一樣，說明大悲大智的戒律，不容留人天以及三乘（聲聞乘、緣覺乘、菩薩乘）染凈二見的死屍的緣故。這金翅鳥在抓龍的時候，在一念之間，身體投入海水中，水波還未合攏，就抓龍而出，這被稱為速疾力。得道的菩薩也是這樣，用定慧的觀察力，從無明大海的邊緣，繫縛長短之心，一念之間應合真理，過去、現在、未來三世一時全部看見。像這樣見道，像這樣修道，這被稱為發心。像這樣發心，最初的發心是困難的，但說明十住位（dasabhumi，菩薩十地）的初心，從凡夫地，一念之間應合真理是困難的緣故，不是因為究竟佛果是困難的緣故。到達究竟的果位與最初的發心沒有不同，所以說明法沒有不同，智慧沒有不同，時間也沒有不同。用定慧來照見就可以看見，用情感來思索就會迷惑。
第三是緊那羅王（Kinnara-raja，疑神王），說明等同一切諸佛的迴向。因為一切諸佛，處於生死之中，用法忍之門，作為萬行之主，令一切眾生，都得到菩提無上的法樂。所以用緊那羅王來比喻。緊那羅王，這裡稱為疑神，也是行主，外形像人而頭上有角，口像牛口，人們看見都疑惑，是人呢？還是非人呢？所以稱為疑神。說明這位菩薩，用十回向，成就大慈心，用法忍的力量，生於六道，與眾生一同修行利益眾生，人們看見都疑惑。
【English Translation】 English version: True nature is without defect. Mingling with the mundane is called 'non-decaying'. Now, the Garuda-raja (King of Golden-Winged Birds) is used to illustrate this. It is shown that on the vast ocean, with pure eyes, it observes the dragons whose lives are about to end, and then strikes and seizes them with its two wings. Garuda-raja, here referring to the King of Golden-Winged Birds, symbolizes the Bodhisattvas of the Tenth Dedication. They often, above the ocean of birth and death, use the pure wisdom eyes of emptiness to observe sentient beings with mature roots, and strike and seize them with the two wings of cessation and contemplation, placing them on the shore of self-nature pure Nirvana. This cessation and contemplation takes the nature of Dharma as the substance of cessation, and the wisdom of self-nature without self-nature as the substance of contemplation. It is not that the observer and the observed are two separate things. The main thing is the precept of Paramita (sila-paramita, perfection of morality), because the precepts are pure, just as the great ocean does not harbor dead bodies, illustrating that the precepts of great compassion and great wisdom do not harbor the corpses of the two views of purity and impurity of humans, devas, and the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). When this Golden-Winged Bird seizes the dragon, in an instant, its body plunges into the sea, and before the waves close, it seizes the dragon and emerges. This is called swift power. The enlightened Bodhisattvas are also like this, using the power of Samadhi and wisdom to observe, from the edge of the ocean of ignorance, binding the long and short minds, in a single thought responding to the truth, seeing all of the past, present, and future at once. Seeing the path like this, cultivating the path like this, this is called generating the Bodhi-mind. Generating the Bodhi-mind like this, the initial generation is difficult, but it illustrates the initial Bodhi-mind of the Ten Abodes (dasabhumi, ten grounds of Bodhisattva), from the ground of ordinary beings, responding to the truth in a single thought is difficult, not because the ultimate Buddha-fruit is difficult. Reaching the ultimate fruit is no different from the initial Bodhi-mind, so it illustrates that the Dharma is not different, wisdom is not different, and time is not different. It can be seen by illuminating it with Samadhi and wisdom, and it will be confused by thinking about it with emotion.
Third is the Kinnara-raja (King of Kinnaras, deity of doubt), illustrating the dedication equal to all Buddhas. Because all Buddhas, being in birth and death, use the door of Dharma-patience as the master of all practices, causing all sentient beings to obtain the supreme Dharma-joy of Bodhi. Therefore, the Kinnara-raja is used as a metaphor. Kinnara-raja, here called the deity of doubt, is also the master of practice, resembling a human but with horns on its head, and a mouth like a cow's mouth. People who see it are all doubtful, is it a human? Or is it a non-human? Therefore, it is called the deity of doubt. It illustrates that this Bodhisattva, with the Ten Dedications, achieves great compassion, and with the power of Dharma-patience, is born in the Six Realms, practicing together with sentient beings to benefit them. People who see it are all doubtful.
疑。為凡為聖。若是凡夫。有智如佛。若是賢聖。行同凡事。故以疑神寄表其行也。此神能作行主。與天作戲。主忍波羅蜜門。以忍為萬行主。若無忍者。萬行不成。是故忍為行主。此類畜生道攝。
第四摩睺羅王。此云大蟒。亦云大腹。羅伽云。胸腹行也。主精進波羅蜜。胸腹行者。明趣求樂法利人。匍匐謙敬也。是精進義。明至一切處迴向。六道四生。無處不入。此是守護伽藍神。能護法故。此中十王。明精進波羅蜜中十波羅蜜。
第五夜叉王。明無盡功德藏迴向。主禪波羅蜜。以禪定夜叉。守護一切眾生心。令心不妄。得大功德藏故。夜叉者。此云苦活。或名伺察。明以禪門守護伺察一切眾生苦活心。令心不妄。此天王領夜叉眾。在須彌山北面。
第六毗樓博叉龍王。主領龍眾。在須彌山西。此之龍王。主隨順堅固迴向。明般若波羅蜜門。如龍遊空。能隱顯降雨潤眾生故。以般若空慧。自在有無。雨諸法雨。益眾生故。
第七等。以鳩槃荼王主之。是魘魅鬼神。啖食精氣。亦名冬瓜鬼。如是惡眾生。菩薩亦皆隨順。是故名等隨順一切眾生迴向。乃至地獄。悉皆遍入。此神是南方天王。領二部眾。一名鳩槃荼。二名薜荔鬼。此鳩槃荼。陰囊大如冬瓜。若行乃擎置肩上。坐時即踞之而坐。
【現代漢語翻譯】 現代漢語譯本： 疑神：代表凡夫和聖賢。如果是凡夫，則有如佛一般的智慧；如果是賢聖，行為卻如同凡人。因此用『疑』這個神來寄託和表達這種行為。此神能夠作為行為的主導，與天神嬉戲，主管忍辱波羅蜜（Kshanti Paramita）之門。以忍辱作為所有行為的主導，如果沒有忍辱，任何行為都無法成就，所以說忍辱是行為的主導。此類屬於畜生道所攝。
第四，摩睺羅王（Mahoraga）：意為大蟒，也稱為大腹。羅伽的意思是胸腹行走。主管精進波羅蜜（Virya Paramita）。胸腹行走，表明追求快樂的佛法並利益他人，匍匐謙卑。這是精進的含義，表明到達一切處並回向，六道四生，無處不入。這是守護伽藍的神，能夠守護佛法。這其中的十王，表明精進波羅蜜中的十波羅蜜。
第五，夜叉王（Yaksa）：表明無盡功德藏的迴向。主管禪定波羅蜜（Dhyana Paramita）。用禪定的夜叉，守護一切眾生的心，使心不虛妄，從而獲得大功德藏。夜叉，意為苦活，或名伺察。表明用禪定之門守護和觀察一切眾生苦難的生活，使心不虛妄。此天王統領夜叉眾，在須彌山（Sumeru）北面。
第六，毗樓博叉龍王（Virupaksa）：主管統領龍眾，在須彌山西面。這位龍王，主管隨順堅固的迴向，表明般若波羅蜜（Prajna Paramita）之門。如同龍在空中游動，能夠隱身顯現，降雨滋潤眾生。用般若的空性智慧，自在地存在或不存在，降下諸法之雨，利益眾生。
第七，等等，由鳩槃荼王（Kumbhanda）主管。是魘魅鬼神，吞食人精氣，也叫冬瓜鬼。對於這些惡劣的眾生，菩薩也都會隨順，所以名叫等隨順一切眾生迴向，乃至地獄，都全部進入。此神是南方天王，統領兩部眾，一部名叫鳩槃荼，二部名叫薜荔鬼。這個鳩槃荼，陰囊大如冬瓜，行走時就托在肩上，坐下時就坐在上面。
【English Translation】 English version: The Deva of Doubt: Represents both ordinary beings and sages. If one is an ordinary person, they possess wisdom like the Buddha. If one is a sage, their actions resemble those of ordinary people. Therefore, the 'Deva of Doubt' is used to express this behavior. This deva can act as the master of actions, playing with the gods, and governs the gate of Kshanti Paramita (Perseverance). Perseverance is the master of all actions; without perseverance, no action can be accomplished. Therefore, perseverance is the master of actions. This type is included in the animal realm.
Fourth, Mahoraga (Great Serpent King): Meaning 'great serpent' or 'large belly.' 'Raga' means walking on the chest and abdomen. He governs Virya Paramita (Diligence). Walking on the chest and abdomen indicates seeking the Dharma of happiness and benefiting others, crawling humbly. This is the meaning of diligence, indicating reaching all places and dedicating merit, entering all six realms and four types of birth. This is a spirit protecting the Sangharama (monastery), capable of protecting the Dharma. The ten kings here represent the ten Paramitas within Virya Paramita.
Fifth, Yaksa King: Represents the dedication of the inexhaustible treasury of merit. He governs Dhyana Paramita (Meditation). The Yaksa of meditation guards the minds of all sentient beings, preventing them from being deluded, thereby obtaining a great treasury of merit. Yaksa means 'living in suffering' or 'observing.' It indicates guarding and observing the suffering lives of all sentient beings with the gate of meditation, preventing their minds from being deluded. This heavenly king leads the Yaksa hosts and resides on the north side of Mount Sumeru.
Sixth, Virupaksa Dragon King: He leads the dragon hosts and resides on the west side of Mount Sumeru. This dragon king governs the dedication of following and strengthening, indicating the gate of Prajna Paramita (Wisdom). Like a dragon roaming in the sky, able to conceal and reveal itself, raining down and nourishing sentient beings. With the wisdom of emptiness of Prajna, he freely exists or does not exist, raining down the rain of all Dharmas, benefiting sentient beings.
Seventh, and so on, governed by Kumbhanda King. They are魘魅ghosts and spirits, devouring human essence, also called winter melon ghosts. Bodhisattvas also follow these evil beings, so it is called equally following the dedication to all sentient beings, even entering all hells. This deva is the Southern Heavenly King, leading two groups, one named Kumbhanda, and the other named Pretas. This Kumbhanda has testicles as large as winter melons, and when walking, he carries them on his shoulders, and when sitting, he sits on them.
明愛染貪求猶如餓鬼。大悲菩薩。盡興隨行。斷一切貪求故(主方便波羅蜜)。
第八真如相迴向。乾闥婆王。此云尋香。有香氣處。以作娛樂。而求其食。表真如相位菩薩。常以真如法界戒定慧解脫解脫知見五分法身無染之香。娛樂眾生。令其愛樂故。于中十王。明愿波羅蜜中十波羅蜜。第九無縛無著解脫迴向。託事于月天子。表力波羅蜜。以無縛無著法性虛空智慧。照燭眾生。凈煩惱熱。得法清涼故。
第十入法界無量回向。以日天子託事表之。明十回向中智波羅蜜。如日處空。下照萬有。其位益上。其功益下。像此位菩薩其智甚高。其行彌下。徹至人天神鬼外道邪行畜生地獄。盡同其行。猶如日月。其形在上。其功在下。善惡俱照故。已上十王。配十回向中十波羅蜜竟。如十住十行十回向乃至十地。一一位中波羅蜜。各隨當位。取意即得。一例取之。即不知其趣。如是日月天子。皆表十回向。成大悲願行之門。明悲智無依。常以法空為體。隨根普照。無有所為。任無功之智日。稱萬有而成益。
世主妙嚴品十地法門
十住十行寄表如神。十回向位寄表如王。於此十地寄表如天。明其進修。漸漸慣習殊勝。此天名妙高天。其山在大海中。出水高八億由旬。入水深八億由旬。四寶合成。北
【現代漢語翻譯】 現代漢語譯本： 明愛染貪求猶如餓鬼。大悲菩薩（Mahakaruna Bodhisattva）。盡興隨行。斷一切貪求故(主方便波羅蜜（Upaya Paramita）)。
第八真如相迴向。乾闥婆王（Gandharva-raja）。此云尋香。有香氣處。以作娛樂。而求其食。表真如相位菩薩。常以真如法界戒定慧解脫解脫知見五分法身無染之香。娛樂眾生。令其愛樂故。于中十王。明愿波羅蜜中十波羅蜜。
第九無縛無著解脫迴向。託事于月天子。表力波羅蜜（Bala Paramita）。以無縛無著法性虛空智慧。照燭眾生。凈煩惱熱。得法清涼故。
第十入法界無量回向。以日天子託事表之。明十回向中智波羅蜜（Jnana Paramita）。如日處空。下照萬有。其位益上。其功益下。像此位菩薩其智甚高。其行彌下。徹至人天神鬼外道邪行畜生地獄。盡同其行。猶如日月。其形在上。其功在下。善惡俱照故。已上十王。配十回向中十波羅蜜竟。如十住十行十回向乃至十地。一一位中波羅蜜。各隨當位。取意即得。一例取之。即不知其趣。如是日月天子。皆表十回向。成大悲願行之門。明悲智無依。常以法空為體。隨根普照。無有所為。任無功之智日。稱萬有而成益。
世主妙嚴品十地法門
十住十行寄表如神。十回向位寄表如王。於此十地寄表如天。明其進修。漸漸慣習殊勝。此天名妙高天。其山在大海中。出水高八億由旬。入水深八億由旬。四寶合成。北
【English Translation】 English version: Manifesting craving and greed is like a hungry ghost. The Mahakaruna Bodhisattva (Great Compassion Bodhisattva) accompanies them wholeheartedly, cutting off all cravings (primarily through the Upaya Paramita (Skillful Means Perfection)).
The eighth is the dedication of True Suchness. The Gandharva-raja (King of the Gandharvas), which means 'seeking fragrance,' finds pleasure and sustenance in places with fragrance. This represents the Bodhisattva in the stage of True Suchness, who constantly delights sentient beings with the undefiled fragrance of the fivefold Dharma body—sila (discipline), dhyana (concentration), prajna (wisdom), vimukti (liberation), and vimukti-jnana-darshana (liberation knowledge and vision)—within the realm of True Suchness, causing them to rejoice. Among these ten kings, the ten Paramitas are elucidated within the Vow Paramita.
The ninth is the dedication of liberation without bondage or attachment, symbolized by the Moon Deva. This represents the Bala Paramita (Power Perfection). With the unbinding and unattached Dharma-nature, emptiness, and wisdom, it illuminates sentient beings, purifying the heat of afflictions, and enabling them to attain the coolness of the Dharma.
The tenth is the dedication of entering the boundless Dharma-realm, symbolized by the Sun Deva. This elucidates the Jnana Paramita (Wisdom Perfection) among the ten dedications. Like the sun in the sky, shining down on all things, its position is elevated, and its merit benefits those below. This resembles the Bodhisattva in this stage, whose wisdom is exceedingly high, and whose actions extend downwards, thoroughly reaching humans, devas, spirits, ghosts, heretics, those practicing evil, animals, and hells, all sharing the same conduct. Like the sun and moon, its form is above, and its merit is below, illuminating both good and evil. The above ten kings are thus matched with the ten Paramitas in the ten dedications. Just as the Paramitas in each of the ten abodes, ten practices, ten dedications, and even the ten grounds, each follows its respective stage, grasping the meaning accordingly. Taking them all as one example would be to miss their essence. Thus, the Sun and Moon Devas both represent the ten dedications, forming the gateway to great compassion, vows, and actions. It clarifies that compassion and wisdom are without reliance, constantly taking Dharma-emptiness as their essence, universally illuminating according to the roots of beings, without any intention, relying on the effortless sun of wisdom, harmonizing with all existence to bring benefit.
Chapter on the Wondrous Adornments of World Rulers - The Dharma Gate of the Ten Grounds
The ten abodes and ten practices are represented by deities. The ten dedications are represented by kings. The ten grounds are represented by devas, clarifying that progress in cultivation gradually becomes accustomed to surpassing excellence. This deva is named Mount Sumeru. The mountain is in the great ocean, rising 800 million yojanas above the water and sinking 800 million yojanas below the water, composed of four treasures. North
面黃金。南西琉璃。西面水晶。東面白銀。形如腰鼓。上有四層級。四天王各隨方所居四面。其山頂上四埵。埵列八天王。各有部眾。中頂帝釋居。眾寶所莊嚴。以是名妙高。亦名妙峰山。亦名忉利天。此云能主天。由帝釋能為天主也。下有七重海。重別金山圍繞。迦樓羅速飛七日方始達。金山有天居。皆四天王所攝。其上三十三天。所有天身。長一由旬。衣長二由旬。廣一由旬。重六銖。壽一千歲。一日一夜。同此人間一百年。三十日為一月。十二月為一歲。已上依俱舍三法等論說。此天王有五種名。一名能主。一名釋提桓。一名憍尸迦。一名天帝釋。一名因陀羅天。此名天主。具云釋迦因陀羅。釋迦者。此名百也。為先因百度設無遮齋。得作天主。此配歡喜地中檀波羅蜜。此位菩薩。對治觀行。苦空無常世法非實。皆從十二緣生。本無體相。成於舍法身命財等。如是于諸佛法。信順修行。且治欲界粗慳吝業。行檀波羅蜜。於十二緣生。未善了知。六地菩薩。方明十二緣法。如煉真金數數入火喻。明對治慳障。
第二復有無量須夜摩天王。表離垢地。為此天離地際故。依空而居。有眾妙樂也。像此位菩薩戒波羅蜜增勝。有法樂。以法身為戒體故。漸增進。離前地世間系故。初地檀度為勝。此位上上十善凈戒為
【現代漢語翻譯】 現代漢語譯本： 妙高山（Sumeru）：東面是黃金，南面是琉璃（vaidurya），西面是水晶（sphaṭika），東面是白銀。形狀像腰鼓。上面有四層臺階。四大天王（Caturmahārājakāyikas）各自在自己的方位居住。山頂上有四個山峰（埵，duḥ），山峰排列著八個天王，各有自己的部眾。中央的山頂是帝釋天（Indra）居住的地方，用各種珍寶裝飾，因此叫做妙高山，也叫妙峰山，也叫忉利天（Trāyastriṃśa）。忉利天在這裡被稱為能主天，因為帝釋天能夠成為天主。下面有七重海，每一重海都有金山環繞。迦樓羅（garuḍa）以極快的速度飛行，也要七天才能到達。金山有天人居住，都由四大天王管轄。其上的三十三天（Trāyastriṃśa）中，所有天人的身長一由旬（yojana），衣服長二由旬，寬一由旬，重六銖（銖，zhū）。壽命一千歲，一天一夜相當於人間一百年。三十天為一個月，十二個月為一年。以上是根據《俱舍論》（Abhidharmakośa）等論典所說。這位天王有五種名字：一名能主，一名釋提桓（Śakro devānām indraḥ），一名憍尸迦（Kauśika），一名天帝釋（Devendra），一名因陀羅天（Indra）。這個名字是天主的意思。完整地說是釋迦因陀羅（Śakra Indra）。釋迦的意思是『百』，因為過去曾經一百次設定無遮齋（無遮齋，wú zhē zhāi），因此得以成為天主。這對應于歡喜地（pramuditā bhūmi）中的檀波羅蜜（dāna pāramitā）。這個位次的菩薩，對治觀行，苦、空、無常，世間法並非真實，都從十二緣起（十二緣起，shí èr yuán qǐ）而生，本來沒有實體，成就於捨棄法、身、命、財等。像這樣對於諸佛法，信順修行，暫且對治欲界的粗糙慳吝之業，行檀波羅蜜，對於十二緣起，還沒有完全瞭解。六地菩薩（第六地，第六地）才明白十二緣起之法，就像冶煉真金一樣，多次放入火中，比喻明白對治慳吝的障礙。 第二，還有無量須夜摩天王（Suyama），代表離垢地（vimalā bhūmi）。因為這個天遠離地面，依靠虛空而居住，擁有各種美妙的快樂。象徵這個位次的菩薩戒波羅蜜（śīla pāramitā）增勝，擁有法樂，因為以法身為戒體，逐漸增進，遠離前一地的世間束縛。初地（初地）以檀波羅蜜為殊勝，這個位次以上上十善（十善，shí shàn）的清凈戒為殊勝。
【English Translation】 English version: Mount Sumeru: Its east side is gold, the south side is vaidurya (lapis lazuli), the west side is sphaṭika (crystal), and the north side is silver. Its shape is like a waisted drum. It has four levels. The Four Great Kings (Caturmahārājakāyikas) each reside in their respective directions. On the summit of the mountain are four peaks (duḥ), with eight Heavenly Kings arranged on the peaks, each with their own retinue. In the center of the summit resides Indra (帝釋天), adorned with various treasures, hence it is called Mount Sumeru, also known as Mount Wonderful Peak, and also known as Trāyastriṃśa (忉利天). Here, Trāyastriṃśa is called the 'Lord of Power Heaven,' because Indra is able to be the lord of the heavens. Below are seven layers of seas, each surrounded by golden mountains. Even if a garuḍa (迦樓羅) flies at great speed, it would take seven days to reach. Heavenly beings reside on the golden mountains, all governed by the Four Great Kings. Above them are the Thirty-three Heavens (Trāyastriṃśa), where all the heavenly beings have a body length of one yojana (由旬), clothes that are two yojanas long and one yojana wide, and weigh six zhu (銖). Their lifespan is one thousand years, with one day and night equivalent to one hundred years in the human realm. Thirty days make a month, and twelve months make a year. The above is based on the Abhidharmakośa (俱舍論) and other treatises. This Heavenly King has five names: one is 'Lord of Power,' one is Śakro devānām indraḥ (釋提桓), one is Kauśika (憍尸迦), one is Devendra (天帝釋), and one is Indra (因陀羅天). This name means 'Lord of Heaven.' Fully stated, it is Śakra Indra (釋迦因陀羅). Śakra means 'hundred,' because in the past he established a 'no-obstruction feast' (無遮齋, wú zhē zhāi) one hundred times, and thus was able to become the Lord of Heaven. This corresponds to dāna pāramitā (檀波羅蜜) in the Joyful Ground (pramuditā bhūmi). Bodhisattvas at this stage counteract the contemplation of suffering, emptiness, impermanence, and the unreality of worldly phenomena, all of which arise from the Twelve Links of Dependent Origination (十二緣起, shí èr yuán qǐ), originally without substance, and are accomplished through the abandonment of Dharma, body, life, and wealth. In this way, they faithfully practice the Buddha's teachings, temporarily counteracting the coarse miserliness of the desire realm, practicing dāna pāramitā, and not yet fully understanding the Twelve Links of Dependent Origination. Only Bodhisattvas of the Sixth Ground (第六地) understand the Dharma of the Twelve Links of Dependent Origination, just as refining true gold by repeatedly putting it into the fire, illustrating the clear counteraction of the obstacles of miserliness. Secondly, there are also countless Suyama Heavenly Kings (須夜摩天王), representing the Immaculate Ground (vimalā bhūmi). Because this heaven is far from the earth and resides in emptiness, it possesses various wonderful pleasures. This symbolizes that the śīla pāramitā (戒波羅蜜) of the Bodhisattva at this stage is increasing, possessing the joy of Dharma, because the Dharma body is the essence of precepts, gradually progressing, and being far from the worldly bonds of the previous ground. The First Ground (初地) is distinguished by dāna pāramitā, while this stage is distinguished by the pure precepts of the supreme ten virtues (十善, shí shàn).
勝。名為離垢。初地須彌之頂。世界與人連。寄同世間。此位以空居。寄同出世間。故名離垢。初地喻煉真金。未云加藥。但數數入火。轉轉明凈。此地煉真金。加以礬石。轉令明凈。以戒為礬石故。夜摩天此云時分天也。為此天無日月。天光自相照。不分晝夜。但蓮華開合。知其晝夜時分故。此天身長二由旬。衣長四由旬。廣二由旬。衣重三銖。壽二千歲。日月歲數與前天倍。此位修上上十善戒。治欲界現行粗惑習氣。三地修九次第定。方無三界煩惱。生如來家。同如來性。
第三複有不可思議兜率天王。此名知足天。佛地論云。最後身菩薩。於此教化。如瓔珞本業經。十一地等覺地。始名一生補處。方名最後身。配在第三禪。此知足天。為最後身菩薩在中者。皆是如來隨時方便設法利生。不可定也。前位明以上上十善凈戒。離欲界現行粗惑垢故。此位菩薩。以九次第定。凈色界無色界並欲界心習。得出三界心。作鍊金喻。善巧煉之。不失銖兩。轉轉明凈。明以九次第定煉之。以法眼觀之。以行加之。無虧本法。但轉明凈。欲界修定。以治慾障。上界修慧。以治定障。如是對治。隨順法行。方便利生無所染著。名發光地。以忍波羅蜜為體。此天身長四由旬。衣長八由旬。廣四由旬。壽四千歲。日月歲數皆與前
【現代漢語翻譯】 現代漢語譯本：勝。名為離垢（指遠離塵垢）。初地在須彌山頂，世界與人類相連，類似於世間。此位以空居為主，又類似於出世間，所以名為離垢。初地好比冶煉真金，尚未加入藥物，只是多次放入火中，使其逐漸明凈。此地冶煉真金，加入礬石，使其更加明凈，因為以戒律作為礬石。夜摩天，也叫做時分天。因為此天沒有日月，天光互相照耀，不分晝夜，只是通過蓮花的開合來知曉晝夜時分。此天眾身高二由旬（古印度長度單位），衣服長四由旬，寬二由旬，重三銖（古代重量單位）。壽命二千歲。日月歲數是前一天的兩倍。此位修習上上十善戒，治理欲界現行的粗重迷惑習氣。三地修習九次第定，才能沒有三界煩惱，生於如來之家，與如來本性相同。
第三重還有不可思議的兜率天王。此天名為知足天。佛地論中說，最後身菩薩在此教化。如《瓔珞本業經》所說，十一地等覺地，才開始稱為一生補處，才稱為最後身。配在第三禪天。此知足天，作為最後身菩薩所在之處，都是如來隨時方便設立方法來利益眾生，不可執著于固定不變。前一位說明以上上十善凈戒，遠離欲界現行的粗重迷惑塵垢。此位菩薩，以九次第定，清凈無並欲界的心習。得出離三界的心。用冶煉金子的比喻來說，就是善巧地冶煉它，不損失分毫，使其逐漸明凈。說明用九次第定來冶煉它，用法眼來觀察它，用行動來加以實踐，不虧損根本的佛法，只是使其更加明凈。欲界修習禪定，用來治理慾望的障礙，上界修習智慧，用來治理禪定的障礙。如此對治，隨順佛法修行，方便利益眾生而沒有染著。名為發光地。以忍辱波羅蜜為本體。此天眾身高四由旬，衣服長八由旬，寬四由旬，壽命四千歲。日月歲數都與前一重天相同。
【English Translation】 English version: Superior. Named Lihou (meaning 'free from defilement'). The first ground is at the summit of Mount Sumeru (mythical mountain at the center of the universe), where the world is connected to humans, resembling the mundane world. This position primarily resides in emptiness, yet also resembles the transcendent world, hence the name Lihou. The first ground is likened to refining pure gold, without yet adding medicine, but repeatedly placing it into the fire, gradually making it brighter and purer. This ground refines pure gold, adding alum, making it even brighter and purer, because precepts serve as the alum. Yama Heaven, also called Shifen Heaven (Heaven of Time Division). This is because this heaven has no sun or moon, and the heavenly light illuminates itself, without distinguishing day and night, but knows the time of day and night by the opening and closing of lotus flowers. The beings in this heaven are two yojanas (ancient Indian unit of length) tall, their clothes are four yojanas long and two yojanas wide, and weigh three zhu (ancient unit of weight). Their lifespan is two thousand years. The number of years of the sun and moon is twice that of the previous heaven. This position cultivates the supreme ten virtuous precepts, governing the coarse delusions and habitual tendencies currently active in the desire realm. The third ground cultivates the nine successive concentrations, so that there are no afflictions of the three realms, and one is born into the family of the Tathagata (another name for Buddha), sharing the same nature as the Tathagata.
Thirdly, there is also the inconceivable Tushita Heaven King. This heaven is called Zhizu Heaven (Heaven of Contentment). The Treatise on the Buddha-land states that the Bodhisattva (enlightenment being) in his last life teaches here. As stated in the Yingluo Benye Sutra, the eleventh ground, the ground of Equal Enlightenment, is first called the Ekajati-pratibaddha (one lifetime away from Buddhahood), and is called the last life. It is associated with the third Dhyana (meditative state). This Zhizu Heaven, as the place where the Bodhisattva in his last life resides, is where the Tathagata establishes methods at any time to benefit sentient beings, and should not be adhered to as fixed and unchanging. The previous position explained the supreme ten virtuous pure precepts, which are free from the coarse delusions and defilements currently active in the desire realm. This Bodhisattva, with the nine successive concentrations, purifies without the mental habits of the desire realm. Obtains a mind that is free from the three realms. Using the analogy of refining gold, it is skillfully refined, without losing an iota, gradually making it brighter and purer. It explains that it is refined with the nine successive concentrations, observed with the Dharma eye, and practiced with action, without diminishing the fundamental Dharma, but only making it brighter and purer. Cultivating Samadhi (meditative concentration) in the desire realm is used to govern the obstacles of desire, and cultivating wisdom in the upper realm is used to govern the obstacles of Samadhi. Thus, counteracting them, following the Dharma practice, benefiting sentient beings without attachment. It is called the Ground of Radiance. Its essence is the Paramita (perfection) of Patience. The beings in this heaven are four yojanas tall, their clothes are eight yojanas long and four yojanas wide, and their lifespan is four thousand years. The number of years of the sun and moon is the same as the previous heaven.
天倍。此知足天。當修三法。得生其中。所謂戒定慧。若但修戒施。即生余天。若一乘法中。其事不爾。以智遍周。以為天體故。
第四化樂天王。表𦦨慧地菩薩。像此天處。常以變化以悅自樂。亦名樂變化天。心外無境。從心變故。此天王眾有十天王。皆是精進波羅蜜中十波羅蜜。常以精進波羅蜜為體。此位作煉真金作莊嚴具喻精進明修三十七助道之觀。對治三界邪業習故。此天身長八由旬。衣長十六由旬。廣八由旬。壽八千歲。日月歲數與前天倍。衣重一銖。食甘露味。
第五復有無數他化自在天王。託事表難勝地。為此天在欲界頂。明菩薩欲境難超故。故曰難勝地。此位菩薩。常以禪波羅蜜。以為觀體。魔王波旬居此天中。修十諦觀。即為菩薩位。不修觀者是魔眷屬。又此天名他化自在。以他變化以為自樂。像此位菩薩。常教化眾生。令他得樂以為己樂。此天身長十六由旬。衣長三十二由旬。壽命歲月。悉與前倍。
第六復有不可數大梵天王。明現前地。以初禪是色界。無女人生。無慾界染故。依佛地論云。離欲寂靜故名梵身。又依長阿含云。梵眾中以梵音語故。故名為梵。又尸棄者。或云持髻。或云螺髻或云火頂。以火災至此天故。修得初禪者。得生此天。此天王。于梵眾中發大梵音。諸
【現代漢語翻譯】 現代漢語譯本：天倍（Tiān bèi）。此知足天（Zhīzú tiān，滿足知足的天）。當修三法，得生其中。所謂戒（Jiè，戒律）、定（Dìng，禪定）、慧（Huì，智慧）。若但修戒施（Jiè shī，戒律和佈施），即生余天。若一乘法（Yīchéng fǎ，唯一乘的教法）中，其事不爾。以智遍周，以為天體故。
第四化樂天王（Huàlè tiānwáng）。表𦦨慧地菩薩（𦦨 huì dì púsà，菩薩的智慧之地）。像此天處，常以變化以悅自樂。亦名樂變化天（Lè biànhuà tiān）。心外無境，從心變故。此天王眾有十天王，皆是精進波羅蜜（Jīngjìn bōluómì，精進到彼岸）中十波羅蜜。常以精進波羅蜜為體。此位作煉真金作莊嚴具喻精進明修三十七助道之觀（Sānshíqī zhùdào zhī guān，三十七道品的觀修）。對治三界邪業習故。此天身長八由旬（Yóuxún，古印度長度單位），衣長十六由旬，廣八由旬。壽八千歲。日月歲數與前天倍。衣重一銖（Zhū，古代重量單位）。食甘露味。
第五復有無數他化自在天王（Tāhuà zìzài tiānwáng）。託事表難勝地（Nán shèng dì，難以戰勝的境界）。為此天在欲界頂（Yùjiè dǐng，慾望界頂端），明菩薩欲境難超故。故曰難勝地。此位菩薩，常以禪波羅蜜（Chán bōluómì，禪定到彼岸），以為觀體。魔王波旬（Mówáng bōxún，惡魔之王）居此天中，修十諦觀（Shí dì guān，對十種真理的觀修），即為菩薩位。不修觀者是魔眷屬。又此天名他化自在，以他變化以為自樂。像此位菩薩，常教化眾生，令他得樂以為己樂。此天身長十六由旬，衣長三十二由旬。壽命歲月，悉與前倍。
第六復有不可數大梵天王（Dàfàn tiānwáng）。明現前地（Xiànqián dì，顯現的境界）。以初禪是**。無女人生。無慾界染故。依佛地論云，離欲寂靜故名梵身。又依長阿含云，梵眾中以梵音語故。故名為梵。又尸棄者（Shīqì zhě），或云持髻，或云螺髻或云火頂。以火災至此天故。修得初禪者，得生此天。此天王，于梵眾中發大梵音，諸
【English Translation】 English version: Tiān bèi. This is the Tuṣita Heaven (Zhīzú tiān, the Heaven of Contentment). One should cultivate three practices to be born there, namely, Śīla (Jiè, precepts), Dhyāna (Dìng, meditation), and Prajñā (Huì, wisdom). If one only cultivates precepts and Dāna (Jiè shī, precepts and giving), one will be born in other heavens. In the Ekāyana (Yīchéng fǎ, the One Vehicle Dharma), it is not like that, because wisdom pervades and encompasses everything, thus forming the celestial body.
The fourth is the Nirmāṇarati Heaven King (Huàlè tiānwáng). It represents the Prajñā-bhūmi Bodhisattva (𦦨 huì dì púsà, the wisdom ground of a Bodhisattva). Like this heaven, they constantly transform to delight themselves. It is also called the Heaven of Delight in Transformation (Lè biànhuà tiān). There are no external realms outside the mind; everything transforms from the mind. This heaven king has ten heaven kings, all of whom are the ten Pāramitās (Bōluómì, perfections) within the Vīrya Pāramitā (Jīngjìn bōluómì, the perfection of effort). They constantly take the Vīrya Pāramitā as their essence. This position is like refining pure gold to make ornaments, symbolizing the diligent and clear cultivation of the Thirty-seven Limbs of Enlightenment (Sānshíqī zhùdào zhī guān, the thirty-seven factors leading to enlightenment). It counteracts the evil karmic habits of the three realms. The body of this deva is eight Yojanas (Yóuxún, an ancient Indian unit of distance) in height, his robe is sixteen Yojanas long and eight Yojanas wide. His lifespan is eight thousand years. The number of days, months, and years is double that of the previous heaven. His robe weighs one Zhu (Zhū, an ancient unit of weight). He eats the taste of nectar.
The fifth is the countless Paranirmitavasavartin Heaven King (Tāhuà zìzài tiānwáng). It relies on events to represent the Durjaya-bhūmi (Nán shèng dì, the difficult-to-conquer ground). Because this heaven is at the summit of the Desire Realm (Yùjiè dǐng, the top of the desire realm), it illustrates that it is difficult for a Bodhisattva to transcend the realm of desire. Therefore, it is called the Durjaya-bhūmi. Bodhisattvas in this position constantly take the Dhyāna Pāramitā (Chán bōluómì, the perfection of meditation) as their object of contemplation. Mara Papiyas (Mówáng bōxún, the king of demons) resides in this heaven. If he cultivates the contemplation of the Ten Truths (Shí dì guān, contemplation on the ten truths), he will be in the position of a Bodhisattva. Those who do not cultivate contemplation are the retinue of Mara. Furthermore, this heaven is called Paranirmitavasavartin because they take the transformations of others as their own delight. Like Bodhisattvas in this position, they constantly teach and transform sentient beings, causing others to attain joy as their own joy. The body of this deva is sixteen Yojanas in height, and his robe is thirty-two Yojanas long. His lifespan in years and months is double that of the previous heaven.
The sixth is the countless Mahābrahmā Heaven King (Dàfàn tiānwáng). It illuminates the Abhimukhi-bhūmi (Xiànqián dì, the manifesting ground). Because the first Dhyāna is . There are no women born there, and there is no defilement of the Desire Realm. According to the Buddhabhumi Sutra, it is called Brahma-kaya (pure body) because it is apart from desire and tranquil. Also, according to the Dirghāgama Sutra, it is called Brahma because the Brahma beings speak in Brahma sounds. Furthermore, Śikhin (Shīqì zhě) is also called 'holding a topknot,' 'conch-shell topknot,' or 'fire-top.' This is because fire disasters reach this heaven. Those who cultivate and attain the first Dhyāna are born in this heaven. This deva king emits a great Brahma sound among the Brahma assembly, all
天各自謂言。唯共我語。于大千界最得自在。顏如童子。身如白銀色。長半由旬。衣如金色。無男子形。禪悅為食。壽命一劫。于中有十大梵王。明般若波羅蜜中十波羅蜜。
第七復有無量光音天王。明遠行地。此二禪天。初禪滅憂。二禪滅苦。明此位菩薩在七地。諸行已終。大悲圓滿。四攝四無量十波羅蜜。三十七助道法。常在現行。自苦已無。常度他苦。染凈二障。此位通過。譬如真金飾以眾妙雜寶轉更殊勝。明以法身為金體。悲智萬行圓滿為眾妙寶。互為莊嚴。常以行網教光。普化一切眾生故。故像此天。已滅憂苦以心凈故。出語口中光生。此有十大光音天。以明方便波羅蜜。此天身長二由旬。壽二劫。此天水災至。
第八復有無量遍凈天。明不動地菩薩。明此天憂苦已無唯有禪悅。像此位菩薩功用已終唯有法悅。法悅習氣。十地始無。此天風災至。為有禪悅喜動其性。像此位菩薩無功智現前。猶有無生法樂智凈習氣第九復有無量廣果天。明善慧地。為此第四禪無出入息三災不及。又此十天。皆以寂靜法門而作宮殿。表九地善慧莊嚴。以百千阿僧祇陀羅尼門法寶宮殿。教化眾生。能以一個言音。為一切眾生說種種法。無心意識。像此天無思意識能為語言。此天無地獄意識。有色界意識。乃至非想天
【現代漢語翻譯】 現代漢語譯本 諸天各自說：『只有和我說話，（我）在大千世界最自在。』他們的容顏像童子，身體像白銀色，身高半由旬（yóu xún，長度單位），衣服像金色，沒有男子的形相，以禪悅為食物，壽命一劫（jié，時間單位）。其中有十大梵王（fàn wáng，佛教護法神），闡明《般若波羅蜜》（bō rě bō luó mì，梵文Prajñāpāramitā的音譯，意為「通過智慧的彼岸」）中的十波羅蜜（bō luó mì，梵文pāramitā的音譯，意為「到彼岸」）。
第七重是無量光音天王（wú liàng guāng yīn tiān wáng），闡明遠行地（yuǎn xíng dì）。這二禪天（èr chán tiān，指色界天的第二層）的特點是，初禪（chú chán，色界天的第一層）滅除憂愁，二禪滅除痛苦。這表明此位的菩薩（pú sà，梵文Bodhisattva的音譯，指立志成佛的人）處於七地（qī dì，菩薩修行的第七個階段），諸行已經完結，大悲心圓滿，四攝（sì shè，菩薩用來攝化眾生的四種方法）、四無量（sì wú liàng，四種廣大的心境，即慈、悲、喜、舍）、十波羅蜜（shí bō luó mì）和三十七助道法（sān shí qī zhù dào fǎ，三十七種幫助修道的法門）常常在現行。他們自身的痛苦已經消除，常常救度他人的痛苦。染污和清凈兩種障礙，在此位都已通過。譬如真金用各種美妙的雜寶裝飾，反而更加殊勝。這表明以法身（fǎ shēn，佛的真身）為金體，悲智和萬行圓滿為各種美妙的寶物，互相莊嚴，常常以行網和教化的光明，普遍教化一切眾生。所以，（諸天的）形象就像此天一樣，已經滅除憂愁和痛苦，因為心清凈的緣故，說話時口中生出光明。這裡有十大光音天（shí dà guāng yīn tiān），用來闡明方便波羅蜜（fāng biàn bō luó mì）。此天身高二由旬（èr yóu xún），壽命二劫（èr jié）。此天會遭遇水災。
第八重是無量遍凈天（wú liàng biàn jìng tiān），闡明不動地（bù dòng dì）菩薩。這表明此天憂愁和痛苦已經消除，只有禪悅。像此位的菩薩，功用已經完結，只有法悅。法悅的習氣，十地（shí dì，菩薩修行的十個階段）開始時才沒有。此天會遭遇風災，因為有禪悅而喜動其性。像此位的菩薩，無功用智現前，仍然有無生法樂智凈的習氣。 第九重是無量廣果天（wú liàng guǎng guǒ tiān），闡明善慧地（shàn huì dì）。因為這是第四禪（dì sì chán，色界天的第四層），沒有出入息，三災（sān zāi，三種災難，即火災、水災、風災）也無法到達。而且這十天，都以寂靜的法門來建造宮殿，表示九地（jiǔ dì，菩薩修行的第九個階段）的善慧莊嚴，用百千阿僧祇（ā sēng qí，梵文asaṃkhya的音譯，意為「無數」）陀羅尼門（tuó luó ní mén，梵文dhāraṇī的音譯，意為「總持」，是記憶和保持佛法的一種方法）法寶宮殿，教化眾生，能夠用一個言音，為一切眾生說種種法，沒有心意識。像此天沒有思意識，能夠發出語言。此天沒有地獄意識，有**意識，乃至非想天（fēi xiǎng tiān）。
【English Translation】 English version The gods each say, 'Only I am spoken to, and I am the most at ease in the great chiliocosm.' Their faces are like children, their bodies are like white silver, their height is half a yojana (yóu xún, a unit of length), their clothes are like gold, they have no male form, they take delight in meditation as food, and their lifespan is one kalpa (jié, a unit of time). Among them are ten Great Brahma Kings (fàn wáng, Buddhist guardian deities), who elucidate the ten pāramitās (bō luó mì, Sanskrit pāramitā, meaning 'to the other shore') in the Prajñāpāramitā (bō rě bō luó mì, Sanskrit for 'Perfection of Wisdom').
The seventh is the Immeasurable Light and Sound Heaven King (wú liàng guāng yīn tiān wáng), who elucidates the Distant Going Ground (yuǎn xíng dì). The characteristic of these two dhyāna heavens (èr chán tiān, the second level of the Form Realm) is that the first dhyāna (chú chán, the first level of the Form Realm) extinguishes sorrow, and the second dhyāna extinguishes suffering. This indicates that the Bodhisattva (pú sà, Sanskrit Bodhisattva, one who aspires to Buddhahood) in this position is at the Seventh Ground (qī dì, the seventh stage of a Bodhisattva's practice), all actions have been completed, great compassion is perfected, the Four Means of Attraction (sì shè, four methods used by Bodhisattvas to attract and convert beings), the Four Immeasurables (sì wú liàng, four boundless states of mind: loving-kindness, compassion, joy, and equanimity), the Ten Pāramitās (shí bō luó mì), and the Thirty-Seven Limbs of Enlightenment (sān shí qī zhù dào fǎ, thirty-seven practices that aid in enlightenment) are constantly present. Their own suffering has been eliminated, and they constantly deliver others from suffering. The two obstacles of defilement and purity have been passed through at this stage. It is like pure gold adorned with various wonderful jewels, becoming even more extraordinary. This indicates that the Dharmakāya (fǎ shēn, the body of the Dharma, the true body of the Buddha) is the golden essence, and the perfection of compassion, wisdom, and myriad practices are the various wonderful jewels, mutually adorning each other, constantly using the net of practices and the light of teachings to universally transform all sentient beings. Therefore, the image (of the gods) is like this heaven, having already extinguished sorrow and suffering, because the mind is pure, light is born from the mouth when speaking. Here are the Ten Light and Sound Heavens (shí dà guāng yīn tiān), used to elucidate the Pāramitā of Skillful Means (fāng biàn bō luó mì). This heaven is two yojanas (èr yóu xún) in height and has a lifespan of two kalpas (èr jié). This heaven will encounter a water disaster.
The eighth is the Immeasurable Pervasive Purity Heaven (wú liàng biàn jìng tiān), which elucidates the Immovable Ground (bù dòng dì) Bodhisattva. This indicates that this heaven has eliminated sorrow and suffering, and only has the joy of dhyāna. Like the Bodhisattva in this position, the function has been completed, and only has the joy of Dharma. The habitual tendencies of the joy of Dharma are not present until the beginning of the Ten Grounds (shí dì, the ten stages of a Bodhisattva's practice). This heaven will encounter a wind disaster, because it has the joy of dhyāna and its nature is easily moved. Like the Bodhisattva in this position, the wisdom of no effort manifests, and there are still the habitual tendencies of the pure wisdom of the joy of the unproduced Dharma. The ninth is the Immeasurable Vast Fruit Heaven (wú liàng guǎng guǒ tiān), which elucidates the Good Wisdom Ground (shàn huì dì). Because this is the Fourth Dhyāna (dì sì chán, the fourth level of the Form Realm), there is no inhalation or exhalation, and the three disasters (sān zāi, three types of disasters: fire, water, and wind) cannot reach it. Moreover, these ten heavens all use the Dharma gate of stillness to build palaces, representing the adornment of good wisdom of the Ninth Ground (jiǔ dì, the ninth stage of a Bodhisattva's practice), using hundreds of thousands of asaṃkhya (ā sēng qí, Sanskrit asaṃkhya, meaning 'countless') dhāraṇī gates (tuó luó ní mén, Sanskrit dhāraṇī, meaning 'total retention', a method of remembering and retaining the Buddha's teachings) Dharma treasure palaces to teach sentient beings, able to use one sound to speak various Dharmas for all sentient beings, without mind consciousness. Like this heaven, without thought consciousness, it is able to produce language. This heaven does not have the consciousness of the lower realms, it has ** consciousness, and even the Heaven of Neither Perception Nor Non-Perception (fēi xiǎng tiān).
皆有微識。若識想盡。即非三界業收故。于中有十天王。明力波羅蜜中十波羅蜜。此天身衣及壽。與前天皆倍。明此位菩薩常以法宮而為安止。以福德廣大。名為廣果天。
第十大自在天王。表第十法雲地。明此位無相智成。如菩薩本業瓔珞經云。十地之中心色二習一時總盡。十一地方心境二緣中。得無礙自在。從八地至十地。於十一地普賢門。猶未自在。如十定品中。求覓普賢不見者是。又智度論云。第九天外。更別有十地菩薩天。名摩醯首羅。此天有八臂三目。騎白牛。一念知三千大千世界雨滴之數。此是引進菩薩。方便設法。託事表法。及攝化境界漸增勝故。一乘法界理事同參。一微塵內諸佛國土。人天同處。身塵毛孔如影相入。修真之者。須當如實而。知莫隨化相應。
如來現相品
自此現相品。至普賢三昧品。世界成就品。華藏世界品。毗盧遮那品。此五品經。總是答前三十七問。明舉果勸修分。
普賢三昧品
理智無邊。名之為普。智隨根益。稱之曰賢。三之云正。昧之云定。亦云正受。為正定不亂能受諸法憶持簡擇。故名正受。為普賢為佛紹法界大智之家。諸佛萬行遍周之長子。善簡眾法。令眾生迷解。故須入定。然普賢菩薩。體無定亂。以示法則。故須如是。明普賢
【現代漢語翻譯】 現代漢語譯本 皆有微細的意識。如果意識和想法都消失了，那就不是三界業力所能包含的了。在這些天界中，有十位天王，他們代表明力波羅蜜中的十種波羅蜜。這些天王的身上的衣服和壽命，都比之前的那些天界的天王增加一倍。這表明這個位階的菩薩常常以法宮作為安身之處。因為福德廣大，所以稱為廣果天。
第十大自在天王，代表第十法雲地。表明這個位階的無相智慧已經成就。如《菩薩本業瓔珞經》所說：『十地菩薩的心色二種習氣一時全部斷盡。十一地菩薩在心境二緣中，得到無礙自在。』從八地到十地，在十一地普賢門中，仍然沒有得到自在。就像《十定品》中所說，尋求普賢而不可見。又《智度論》說：『第九天之外，另外有十地菩薩所居住的天界，名叫摩醯首羅（Maheśvara，大自在天）。』這位天有八隻手臂，三隻眼睛，騎著白牛，一念之間可以知道三千大千世界雨滴的數量。這是爲了引導菩薩，方便設立法門，依託事物來表達佛法，以及攝受教化境界逐漸增勝的緣故。一乘法界的理和事共同參與，一粒微塵之內有諸佛的國土，人和天同處一地，身體和塵土毛孔如同影子一樣相互進入。修行真正佛法的人，應當如實地瞭解這些道理，不要隨著變化而相應。
《如來現相品》
從《如來現相品》到《普賢三昧品》、《世界成就品》、《華藏世界品》、《毗盧遮那品》，這五品經文，都是爲了回答前面三十七個問題，闡明舉出佛果來勸勉修行的部分。
《普賢三昧品》
理智無邊，名為普；智慧隨著眾生的根器而增益，稱之為賢。三昧的意思是正，也稱為正定，或者正受。因為正定不亂，能夠領受諸法，憶持簡擇，所以名為正受。普賢是佛陀紹繼法界大智慧的家族，是諸佛萬行遍周的長子，善於簡擇眾法，使眾生從迷惑中解脫，所以需要入定。然而普賢菩薩，本體上沒有定和亂的分別，爲了示現法則，所以需要這樣做。闡明普賢（Samantabhadra）
【English Translation】 English version All have subtle consciousness. If consciousness and thought are exhausted, then it is not within the scope of the karma of the Three Realms. Within these heavens, there are ten heavenly kings, representing the ten pāramitās in the Power of Wisdom Pāramitā. The bodies, clothing, and lifespans of these heavenly kings are double those of the previous heavens. This indicates that Bodhisattvas in this position constantly abide in the palace of Dharma. Because of their vast merit and virtue, they are called the Wide Fruit Heavens (廣果天, Guang Guo Tian).
The Tenth Great自在天王 (Da Zizai Tianwang, Great自在天王), represents the Tenth Dharma Cloud Ground. It signifies that the wisdom of non-form in this position has been accomplished. As stated in the Bodhisattva's Original Vows Garland Sutra: 'The two habits of mind and form of the Tenth Ground Bodhisattvas are completely exhausted at once. In the Eleventh Ground, in the two conditions of mind and environment, one attains unobstructed freedom.' From the Eighth to the Tenth Ground, in the Eleventh Ground, the gate of Samantabhadra is still not free. It is like seeking Samantabhadra in the Chapter on the Ten Samādhis and not finding him. Furthermore, the Mahāprajñāpāramitāśāstra states: 'Outside the Ninth Heaven, there is another heaven where the Bodhisattvas of the Ten Grounds reside, called Maheśvara (摩醯首羅, Maheśvara).' This deity has eight arms, three eyes, rides a white bull, and can know the number of raindrops in three thousand great chiliocosms in a single thought. This is to guide Bodhisattvas, conveniently establish Dharma gates, express the Dharma through things, and gradually increase the realm of conversion and transformation. The principles and phenomena of the One Vehicle Dharma Realm participate together. Within a single dust mote are the Buddha lands, where humans and gods coexist, and bodies, dust, and pores enter each other like shadows. Those who truly cultivate should understand these principles as they are, and not correspond with transformations.
Chapter on the Manifestations of the Tathāgata
From the Chapter on the Manifestations of the Tathāgata to the Chapter on the Samādhi of Samantabhadra, the Chapter on the Accomplishment of Worlds, the Chapter on the Flower Adornment World, and the Chapter on Vairocana, these five chapters are all in response to the previous thirty-seven questions, clarifying the part that raises the fruit to encourage cultivation.
Chapter on the Samādhi of Samantabhadra
Principle and wisdom are boundless, hence the name '普' (Pu, Universal); wisdom increases according to the faculties of sentient beings, hence the name '賢' (Xian, Worthy). Samādhi means '正' (Zheng, Correct), also called '正定' (Zhengding, Correct Concentration) or '正受' (Zhengshou, Correct Reception). Because correct concentration is not disturbed, it can receive all dharmas, remember, hold, and discern, hence the name 'Correct Reception'. Samantabhadra (普賢, Puxian) is the family of the Buddha who inherits the great wisdom of the Dharma Realm, the eldest son of all Buddhas who pervades all practices, and is good at discerning all dharmas, liberating sentient beings from delusion, so it is necessary to enter samādhi. However, the essence of Samantabhadra Bodhisattva has no distinction between samādhi and disturbance, and in order to demonstrate the principles, it is necessary to do so. Clarifying Samantabhadra.
菩薩。常在三昧。靜亂總真。然教化眾生故。明初入法須加定業。一萬諸龍。寄位是凡。表凡夫有得入者故。若有人言。此經非是凡夫境界。是菩薩修行。是人當知滅佛知見。破滅正法。令其正教世不流通。令其世間正見不生。斷滅佛種。諸有智者不應如是。不勸修行。設行不得。不失善種。猶成來世積習勝緣故。此三昧。以法界根本智為體。以差別智為用。又以法界根本智為體。隨眾生行為用。又以入三昧為體。出定為用。又以無入無出為體。入出俱為用。又以入出俱為體。大要言之。且以為化眾生法則。以入定明體。后從定起。顯示十種定名是用。於十個定名中。總以法界無依住智性為體。此體亦名首楞嚴定。與不可說一切諸三昧諸智慧門為體。如經云。世界海漩無不隨入者。海者廣大義。漩者甚深義。明此三昧體用廣大甚深無盡。諸佛菩薩及一切十方六道眾生中。行皆遍故。
世界成就品
今釋此品。為明世界海。依住形相。苦樂凈穢。皆是眾生。自業果報之所莊嚴。不從他有。佛菩薩世界海。依不思議變化力之所成就。故名世界成就品。令始發心者知眾生界。廣大等法界虛空界。如影相入。重重無盡。依住各別。佛菩薩行悉充滿故。令始發心菩薩。知諸佛菩薩境界海眾生境界一異不可得故。隨眾
【現代漢語翻譯】 現代漢語譯本：菩薩常處於三昧（Samadhi，禪定）之中，無論是寂靜還是喧鬧，都能洞察實相。然而，爲了教化眾生，必須明確最初入門修行佛法時，需要加強禪定修習。一萬諸龍，寄託于凡夫之位，表明凡夫俗子也有機會進入佛法之門。如果有人說，這部經不是凡夫所能理解的境界，而是菩薩的修行，那麼這個人就是在斷滅佛的知見，破壞正法，導致正教無法在世間流通，使世間正確的見解無法產生，斷絕佛種。有智慧的人不應該這樣做，不勸人修行。即使修行沒有成就，也不會失去善良的種子，仍然可以成為來世積累殊勝因緣的資本。這種三昧，以法界根本智為本體，以差別智為作用。又以法界根本智為本體，隨順眾生的行為而起作用。又以入三昧為本體，出定為作用。又以無入無出為本體，入定和出定都作為作用。又以入定和出定都作為本體，總而言之，且作為教化眾生的法則，以入定來闡明本體，然後從禪定中出來，顯示十種禪定的名稱作為作用。在這十個禪定的名稱中，總以法界無依住的智慧本性為本體。這個本體也叫做首楞嚴定（Śūraṅgama Samādhi），與不可說的一切三昧和一切智慧之門為本體。如經文所說，世界海的漩渦沒有不能隨之進入的。海，意味著廣大；漩渦，意味著甚深。說明這種三昧的本體和作用廣大、甚深、無盡。諸佛菩薩以及一切十方六道眾生，他們的行為都普遍存在於其中。 世界成就品 現在解釋這一品，是爲了闡明世界海的依處、形態、苦樂、清凈和污穢，都是眾生各自業力果報所莊嚴的，不是從其他地方來的。佛菩薩的世界海，依靠不可思議的變化力量所成就，所以叫做世界成就品。讓初發心的人知道眾生界廣大，等同於法界和虛空界，如同影像相互進入，重重無盡，依處和住處各不相同，佛菩薩的行持都充滿其中。讓初發心的菩薩知道諸佛菩薩的境界海和眾生的境界，它們的一同和不同都是不可得的，隨順眾生。
【English Translation】 English version: Bodhisattvas are constantly in Samadhi (concentration), perceiving truth in both stillness and chaos. However, to teach sentient beings, it must be clarified that when initially entering the Dharma, one must strengthen the practice of Samadhi. The myriad dragons, dwelling in the position of ordinary beings, signify that even ordinary people have the opportunity to enter the Dharma. If someone says that this sutra is not a realm that ordinary people can understand, but rather the practice of Bodhisattvas, then that person is destroying the Buddha's knowledge and views, undermining the true Dharma, causing the true teachings to not circulate in the world, preventing correct views from arising in the world, and cutting off the Buddha's seed. Wise people should not do this, nor should they discourage others from practicing. Even if practice is not successful, the seeds of goodness will not be lost, and they can still become the capital for accumulating superior conditions in future lives. This Samadhi takes the fundamental wisdom of the Dharmadhatu (Dharmadhātu, the realm of all phenomena) as its essence and differentiated wisdom as its function. It also takes the fundamental wisdom of the Dharmadhatu as its essence and functions according to the actions of sentient beings. It also takes entering Samadhi as its essence and emerging from Samadhi as its function. It also takes no entering and no emerging as its essence, with both entering and emerging serving as functions. It also takes both entering and emerging as its essence. In short, as a principle for teaching sentient beings, it uses entering Samadhi to clarify the essence, and then emerging from Samadhi to reveal the names of ten types of Samadhi as functions. Among these ten names of Samadhi, it generally takes the wisdom nature of the Dharmadhatu without reliance or dwelling as its essence. This essence is also called the Śūraṅgama Samādhi, and it takes the inexpressible number of all Samadhis and all wisdom gates as its essence. As the sutra says, 'The whirlpools of the world-sea are all entered without exception.' 'Sea' means vastness; 'whirlpool' means profoundness. This illustrates that the essence and function of this Samadhi are vast, profound, and endless. The actions of all Buddhas, Bodhisattvas, and all sentient beings in the ten directions and six realms are all pervasive within it. Chapter on World Accomplishment Now, explaining this chapter is to clarify that the reliance, form, suffering, joy, purity, and defilement of the world-sea are all adorned by the karmic retributions of sentient beings themselves, and do not come from elsewhere. The world-sea of Buddhas and Bodhisattvas is accomplished by the power of inconceivable transformation, hence it is called the Chapter on World Accomplishment. It allows those who have just developed the aspiration for enlightenment to know that the realm of sentient beings is vast, equal to the Dharmadhatu and the space realm, like images entering each other, endlessly layered, with different reliance and dwelling places, and the practices of Buddhas and Bodhisattvas fill it completely. It allows Bodhisattvas who have just developed the aspiration for enlightenment to know that the boundary-sea of Buddhas and Bodhisattvas and the boundary of sentient beings, their sameness and difference are unattainable, according to sentient beings.
生自業轉變。故剎海轉變。隨自業成壞。故剎海成壞。若不說眾生界法界佛界菩薩境界虛空界無二無盡如影重重依住者。所有發心者。設不入二乘道。修菩薩行。但得權教菩薩。心常染凈而有限礙。不入佛境界。有自佛他佛及以國剎分劑。有往來所依處故。如三乘中所說凈土在於他方。菩薩愿生其中是也。說此品者。意欲令初發菩提心者。知眾生境界諸佛境界廣大之相重重無礙。令現在未來發菩提心者識佛所行。眾生業海無際。如來以普賢行普濟。以法性理智無礙。從初發心。興大愿云。悲智普覆。以波羅蜜海。無剎不現其身。無行不同其事。塵毫內剎。影現重重。平等智身。莫不隨入。令學者仿之趣求不謬。此乃如大王路。法爾常然。更有異求。偏僻不當也。
華藏世界品
將釋此品。略作十門分別。一釋品來意。二釋品名目。三釋華藏世界海因何報得。四釋華藏世界形狀安立。五配華藏世界。安立屬因。六釋華藏世界海純雜無礙。七釋華藏世界海圓攝三世業境。八釋華藏世界本空出生所緣。九明華藏世界因何得隱現自在。十隨文釋義。三釋華藏世界因何報得者。以從初信心。至於八地已來。恒以大志願力持。令其不退菩提諸波羅蜜海。教化饒益一切眾生。至於八地。任利無功。當知風輪。是大愿波羅
【現代漢語翻譯】 現代漢語譯本： 由業力的轉變而產生。因此，剎海（Kshatra-samudra，佛剎之海）也隨之轉變。隨著各自業力的成敗，剎海也隨之成敗。如果說眾生界、法界（Dharmadhatu，一切法的本體）、佛界、菩薩境界、虛空界沒有二元對立，沒有窮盡，像影子一樣重重疊疊地相互依存，那麼所有發菩提心的人，即使不進入聲聞乘和緣覺乘的道路，修習菩薩行，也只能成為權教菩薩（方便教化的菩薩），內心常常被染污和清凈所束縛，不能進入佛的境界。他們會認為有自佛和他佛，以及國土佛剎的界限，有往來之處。就像三乘（聲聞乘、緣覺乘、菩薩乘）中所說的凈土在其他方，菩薩發願往生到那裡一樣。講述這一品的目的，是想讓初發菩提心的人，瞭解眾生境界和諸佛境界的廣大之相，重重疊疊沒有障礙。讓現在和未來發菩提心的人，認識到佛所行的道路。眾生的業海沒有邊際，如來用普賢行（Samantabhadra-carya，普賢菩薩的行愿）普遍救濟，用法性（Dharmata，諸法的本性）的理智沒有障礙。從最初發心，發起大愿，慈悲和智慧普遍覆蓋，用波羅蜜海（Paramita-samudra，到達彼岸的方法之海），沒有一個剎土不顯現他的身形，沒有一種行為不同於他的事業。微塵毫毛之內顯現剎土，影像重重疊疊，平等智慧之身，沒有不隨之進入的。讓學習的人效仿，追求就不會有錯謬。這就像大王之路，本來就是這樣，自然而然。如果還有其他的追求，那就是偏僻而不恰當的。
華藏世界品（Avatamsaka-kshetra-vyuha，華藏世界品）
將要解釋這一品，大致分為十個方面來分別說明：一、解釋這一品的來意；二、解釋這一品的名稱；三、解釋華藏世界海（Avatamsaka-kshetra-samudra，華藏世界海）是如何因何種報應而得到的；四、解釋華藏世界的形狀和安立；五、將華藏世界的安立歸屬於因；六、解釋華藏世界海的純凈和雜染沒有障礙；七、解釋華藏世界海圓滿地包含三世的業力境界；八、解釋華藏世界本空而生起的所緣；九、說明華藏世界因何能得到隱現自在；十、隨著經文來解釋意義。三、解釋華藏世界因何報得，是因為從最初的信心，到八地菩薩（不退轉地菩薩）以來，一直用大誓願力來保持，使他們不退轉菩提心，修持各種波羅蜜海，教化饒益一切眾生。到了八地菩薩，任運自然地利益眾生，不著功用之相。應當知道，風輪（Vayu-mandala，支撐世界的風輪）就是大愿波羅蜜。
【English Translation】 English version: It arises from the transformation of karma. Therefore, the Kshetra-samudra (ocean of Buddha-fields) also transforms accordingly. With the success or failure of one's own karma, the Kshetra-samudra also succeeds or fails. If it is not said that the realm of sentient beings, the Dharmadhatu (the essence of all phenomena), the realm of Buddhas, the realm of Bodhisattvas, and the realm of empty space are non-dual, endless, and rely on each other like shadows overlapping, then all those who generate Bodhicitta (the mind of enlightenment), even if they do not enter the path of Sravakas (listeners) and Pratyekabuddhas (solitary realizers), and practice the Bodhisattva path, can only become provisional Bodhisattvas (Bodhisattvas of expedient teachings), whose minds are often bound by defilement and purity, and cannot enter the realm of Buddhas. They will think that there are self-Buddhas and other-Buddhas, as well as the boundaries of lands and Buddha-fields, and places to go back and forth. Just like the Pure Lands mentioned in the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) are in other directions, and Bodhisattvas vow to be reborn there. The purpose of explaining this chapter is to let those who initially generate Bodhicitta understand the vastness of the realms of sentient beings and the realms of Buddhas, which are overlapping and unobstructed. Let those who generate Bodhicitta now and in the future recognize the path that the Buddhas walk. The ocean of karma of sentient beings is boundless, and the Tathagata (Thus Come One) universally saves with the Samantabhadra-carya (the practices and vows of Samantabhadra Bodhisattva), and the wisdom of Dharmata (the nature of phenomena) is unobstructed. From the initial generation of Bodhicitta, great vows are made, compassion and wisdom universally cover, and with the Paramita-samudra (ocean of perfections), there is no Kshetra (Buddha-field) where his body does not appear, and no action that is not the same as his work. Within a dust mote, Kshetra appear, and images overlap, and the body of equal wisdom, none does not enter. Let the learners imitate, and the pursuit will not be mistaken. This is like the great king's road, which is naturally so. If there are other pursuits, they are biased and inappropriate.
Avatamsaka-kshetra-vyuha (The Flower Garland World Chapter)
To explain this chapter, it is roughly divided into ten aspects for separate explanation: 1. Explain the intention of this chapter; 2. Explain the name of this chapter; 3. Explain how the Avatamsaka-kshetra-samudra (Flower Garland World Ocean) is obtained due to what kind of retribution; 4. Explain the shape and establishment of the Flower Garland World; 5. Attribute the establishment of the Flower Garland World to the cause; 6. Explain that the purity and impurity of the Avatamsaka-kshetra-samudra are unobstructed; 7. Explain that the Avatamsaka-kshetra-samudra completely contains the karmic realms of the three times; 8. Explain the object of the Flower Garland World arising from emptiness; 9. Explain how the Flower Garland World can obtain the freedom of manifestation and concealment; 10. Explain the meaning according to the text. 3. Explain why the Flower Garland World is obtained as retribution, because from the initial faith to the eighth Bhumi (the stage of non-regression Bodhisattva), they have always maintained it with great vows, so that they do not regress from Bodhicitta, practice various Paramita-samudra, and teach and benefit all sentient beings. When they reach the eighth Bhumi, they naturally benefit sentient beings without attachment to the appearance of merit. It should be known that the Vayu-mandala (wind wheel supporting the world) is the great vow Paramita.
蜜所成報故。眾生世間。妄想業風所持。如來世間。以大願力智風能持諸境。為以智慧隨愿。愿能成智。還以大愿法身大智之所報。成風輪之體。若不以法身。一切諸行總有為故。若無至愿。法身無性。不能自成。何況成他。以此三事為緣。方堪利生。不滯空有。進修功熟。任利無功。且取初因大愿為首。令持萬境。總以大愿智風以為持境。如是華藏世界所有莊嚴。總是風輪上持諸境。由諸福行本從愿生。還將本因以持諸果。以此用愿波羅蜜。能成一切諸波羅蜜海。以本因如此。故因果相持。一切莊嚴。以愿波羅蜜互體相參。能持其上諸行。報得一切莊嚴。蓮華藏體。是法身隨行無依住智體之所報得。宮殿。總大悲含育之所報得。樓閣。即是智照觀根順悲濟物之所報得。其地金剛。平等自性法身之所報得。但是諸莊嚴中所有金剛為莊嚴者。皆法身隨行之報。但是摩尼莊嚴。皆法身成戒體隨行報得。金剛輪圍山。即是大悲戒防護之業之所報得。眾華莊嚴者。萬行利生開敷眾善之所報得。寶樹莊嚴者。建行利生覆蔭含識之所報得。略而言之。且復如是。廣說報業所因。不可具悉。夫報不虛得。皆有所因。若不知因。云何修果。六釋華藏世界純雜無礙者。為佛所行之行遍法界眾生界故。既是行遍。所得依果亦遍。但業不相應
【現代漢語翻譯】 現代漢語譯本： 這是由蜜所成就的果報。眾生世間，被虛妄的業力之風所支撐；如來世間，以大願力（maha-pranidhana）的智慧之風才能支撐一切境界。這是因為以智慧隨順願力，願力能夠成就智慧，最終還是以大愿法身（dharma-kaya）的大智慧所回報，成就風輪的本體。如果不是以法身，一切諸行總歸是有為法。如果沒有至高的願力，法身就沒有自性，不能自我成就，更何況成就他人？以這三件事為因緣，才能夠利益眾生，不滯留于空和有，精進修行功德成熟，任運利他而無功用之想。且取最初的因，即大愿為首，令其支撐萬境，總以大愿智風作為支撐境界的力量。如此，華藏世界（Garbhadhatu）所有的莊嚴，都是風輪之上所支撐的諸境界，由於各種福德行為本來是從願力而生，所以又將本來的因用來支撐各種果報。用這種愿波羅蜜（pranidhana-paramita），能夠成就一切波羅蜜海（paramita-samudra）。因為本因如此，所以因果互相支撐，一切莊嚴，以愿波羅蜜互相融攝，能夠支撐其上的各種行為，回報得到一切莊嚴。蓮華藏體（Padmagarbha），是法身隨行無所依住的智慧本體所回報得到的。宮殿，是廣大的慈悲含育所回報得到的。樓閣，就是以智慧觀照根機，順應慈悲救濟萬物所回報得到的。其地是金剛，是平等自性法身所回報得到的。但是各種莊嚴中所有用金剛作為莊嚴的，都是法身隨行之報。但是摩尼（mani）的莊嚴，都是法身成就戒體隨行所回報得到的。金剛輪圍山（Vajra-cakravada），就是以大悲戒防護的業力所回報得到的。各種花朵的莊嚴，是萬行利生，開敷各種善法所回報得到的。寶樹的莊嚴，是建立德行利益眾生，覆蔭含識所回報得到的。簡略而言，且先說到這裡。如果要廣說果報的業力所因，就無法全部詳盡。果報不是憑空得到的，都是有原因的。如果不知道原因，又怎麼能修得好的結果？下面解釋華藏世界純凈和雜染無有障礙的原因，是因為佛所修行的行為遍及法界眾生界。既然是行為遍及，所得到的依報和果報也遍及。但是業力不相應。
【English Translation】 English version: This is the retribution accomplished by honey. The world of sentient beings is sustained by the winds of delusional karma. The world of the Tathagata (Tathagata) is sustained by the winds of great vows (maha-pranidhana) and wisdom, capable of upholding all realms. This is because intelligence follows vows, and vows can accomplish intelligence. Ultimately, it is the great wisdom of the Dharma-kaya (dharma-kaya) of great vows that repays, accomplishing the essence of the wind wheel. If not by the Dharma-kaya, all actions are conditioned. If there is no supreme vow, the Dharma-kaya has no self-nature, unable to accomplish itself, let alone accomplish others. With these three things as conditions, one can benefit sentient beings, not clinging to emptiness or existence, diligently cultivating until merit is ripe, effortlessly benefiting others without the thought of accomplishment. Let us take the initial cause, the great vow, as the head, causing it to sustain all realms, using the great vow wisdom wind as the power to sustain the realms. Thus, all the adornments of the Garbhadhatu (Garbhadhatu) world are the realms sustained above the wind wheel, because all meritorious actions originally arise from vows, so the original cause is used to sustain all retributions. Using this vow paramita (pranidhana-paramita), one can accomplish all the paramita-samudras (paramita-samudra). Because the original cause is such, cause and effect sustain each other, all adornments, with the vow paramita interpenetrating each other, can sustain all actions above it, repaying and obtaining all adornments. The Padmagarbha (Padmagarbha) body is the retribution obtained by the Dharma-kaya following actions, the wisdom body of non-reliance and non-abiding. Palaces are the retribution obtained by the vast compassion and nurturing. Pavilions are the retribution obtained by the wisdom illuminating the roots, according with compassion to relieve beings. The ground is vajra (vajra), the retribution obtained by the equal self-nature Dharma-kaya. However, all vajras used as adornments among the various adornments are the retribution of the Dharma-kaya following actions. However, the adornments of mani (mani) are all the retribution obtained by the Dharma-kaya accomplishing the precepts and following actions. The Vajra-cakravada (Vajra-cakravada) mountains are the retribution obtained by the karma of great compassion and precepts protecting. The adornments of various flowers are the retribution obtained by the myriad practices of benefiting beings, opening up various good dharmas. The adornments of precious trees are the retribution obtained by establishing virtuous conduct to benefit beings, covering and sheltering sentient beings. Briefly speaking, let us first talk about this. If one were to extensively discuss the causes of karmic retribution, it would be impossible to exhaust them all. Retribution is not obtained without cause; all have a reason. If one does not know the cause, how can one cultivate good results? The following explains why the Garbhadhatu world is pure and impure without obstruction, because the actions practiced by the Buddha pervade the Dharma Realm and the realm of sentient beings. Since the actions pervade, the obtained dependent retributions and fruits also pervade. However, the karmas are not corresponding.
者。同住居而不見。猶如靈神及諸鬼趣。與人同處。人不能見。如經云。譬如人身。常有二天隨逐。天常見人。人不見天。此經為佛行周遍依正亦遍。不同三乘推凈土于余方。而致去來自他之相。為彼小心根劣者。且如是設教網故。畢竟求大菩提心者。還須歸此不二之門。興遍周法界之行愿也。七明華藏世界圓攝三世業境者。明此教法一念三世故。一念者為無念也。無念即無三世古今等法。以明法身無念一切眾生妄念三世多劫之法不離無念之中。以是義故。此華藏世界。所有莊嚴境界。能現諸佛業。眾生三世所行行業因果。總現其中。或過去業。現未來中。或未來業。現過去中。或過去未來業。現現在中。或現在業。現過去未來中。如百千明鏡俱懸。四面前後。影像互相徹故。為法界之體性無時故。妄計三世之業。頓現無時法中。是故經言智入三世而無來往。八釋佛國本空何為華藏世界出生所緣。一為明二乘雖得解脫三界粗業。無有福智。不利眾生。滯于涅槃。二為三乘菩薩。有樂生凈土。凈相常存。障法性如理。染凈當情。知見不普。情存凈土。不得自在。不如此法。隱現自在。為利眾生。顯勝福德故。即具相萬差。光明顯照。若令眾生情無取著。如幻雲散一物便無。無有所得存其系故。三為怖一切法空眾生。為法
【現代漢語翻譯】 現代漢語譯本 這些眾生同住在一個地方卻互相看不見，就像靈神和各種鬼趣，與人同處，人卻不能看見它們。如同經書所說：『譬如人的身體，常有兩位天神跟隨，天神常見人，人卻不能見天神。』這部經書所說的佛行是周遍的，所依的正報和依報也是周遍的，不同於三乘行者將凈土推到其他方，從而導致了有來有去的他方之相。這是爲了那些小心謹慎、根器低劣的人，才這樣設定教法之網。最終想要尋求大菩提心的人，還是必須迴歸這不二之門，興起遍周法界的行愿。 七、闡明華藏世界圓滿攝取三世業境：說明此教法一念即是三世，所謂『一念』，即是『無念』。無念即沒有三世古今等法。以此說明法身無念，一切眾生妄念的三世多劫之法，都不離無念之中。因為這個緣故，這華藏世界所有的莊嚴境界，能夠顯現諸佛的行業，以及眾生三世所行的行業因果，全部顯現在其中。或者過去的業，顯現在未來中；或者未來的業，顯現在過去中；或者過去和未來的業，顯現在現在中；或者現在的業，顯現在過去和未來中。就像成百上千的明鏡懸掛在一起，四面和前後，影像互相穿透。因為法界的體性沒有時間性，所以妄計的三世之業，頓然顯現在沒有時間性的法中。因此經書上說，智慧進入三世而沒有來往。 八、解釋佛國本來是空性的，為何華藏世界會出生以及所緣之境：一是為闡明二乘行者雖然得到解脫三界粗業，卻沒有福德和智慧，不能利益眾生，滯留在涅槃之中。二是為三乘菩薩，有樂於往生凈土，認為清凈之相常存，這會障礙法性如理，染凈之念執著於心，知見不普遍。心中存有凈土之念，就不能得自在。不像此法，隱現自在，爲了利益眾生，顯現殊勝的福德，所以具足萬千差別之相，光明明顯照耀。如果能讓眾生心中沒有取著，就像幻云消散一樣，一物都沒有，沒有所得，存有繫縛。三是爲了怖畏一切法空的眾生，爲了法。
【English Translation】 English version These beings live together in the same place but cannot see each other, just like spirits and various ghost realms, who coexist with humans but are invisible to them. As the scriptures say, 'For example, a person's body is always accompanied by two deities. The deities constantly see the person, but the person cannot see the deities.' The Buddha's conduct described in this scripture is all-encompassing, and the dependent rewards and retributions are also all-encompassing, unlike the practitioners of the Three Vehicles who push the Pure Land to other directions, thus leading to the appearance of coming and going from other places. This is only for those who are cautious and have inferior roots, that such a net of teachings is set up. Ultimately, those who seek the great Bodhi mind must return to this non-dual gate and arouse the vows and practices that pervade the entire Dharma Realm. Seven, clarifying that the Avatamsaka (Huazang) World completely encompasses the karmic realms of the three times: It explains that this teaching is that one thought is the three times. The so-called 'one thought' is 'no-thought'. No-thought means there are no laws such as the three times, past and present. This explains that the Dharmakaya (法身) is without thought, and all sentient beings' deluded thoughts of the three times and many kalpas (劫波) are inseparable from no-thought. Because of this reason, all the adorned realms of this Avatamsaka World can manifest the actions of all Buddhas, as well as the causes and effects of the actions performed by sentient beings in the three times, all of which are manifested within it. Either past karma manifests in the future, or future karma manifests in the past, or past and future karma manifests in the present, or present karma manifests in the past and future. It is like hundreds and thousands of bright mirrors hanging together, with images penetrating each other on all four sides and front and back. Because the nature of the Dharma Realm has no time, the falsely conceived karma of the three times suddenly appears in the timeless Dharma. Therefore, the scriptures say that wisdom enters the three times without coming or going. Eight, explaining that the Buddha-land is originally empty, why the Avatamsaka World is born and the object of its conditions: First, to clarify that although the practitioners of the Two Vehicles have attained liberation from the coarse karma of the Three Realms, they lack blessings and wisdom, cannot benefit sentient beings, and are stuck in Nirvana (涅槃). Second, for the Bodhisattvas (菩薩) of the Three Vehicles, there is a joy in being born in the Pure Land, believing that the pure appearance is constant, which obstructs the Dharma-nature as it should be, and the thoughts of defilement and purity are attached to the mind, and the knowledge and views are not universal. If the mind holds the thought of the Pure Land, it cannot attain freedom. It is not like this Dharma, which is free in concealment and manifestation, and in order to benefit sentient beings, it manifests superior blessings and virtues, so it possesses ten thousand different appearances, and the light clearly illuminates. If sentient beings can be made to have no attachment in their minds, just like illusory clouds dissipating, there will be nothing, and there will be no attainment, and there will be bondage. Third, it is for sentient beings who are afraid of the emptiness of all dharmas, for the Dharma.
空無相之理。謂言斷見。空無福智。不樂觀空。樂取相縛。隨境存業。不能解脫者。所現福德依正果故。令觀空法。空卻無明。成福德業。四總為一切三乘及一切凡夫。現廣大願行。福智境界量度樣式。令其仿學不偏執故。經云。諸佛國土如虛空。無等無生無有相。為利眾生普嚴凈。本願力故住其中。九明華藏世界因何得隱現自在者。為從一切法空之理。隨智現故。得隱現自在。世間龍鬼具有三毒。猶能隱現。何況法空。空諸三毒。純清凈智。不能隱現自在。如善財入彌勒樓閣。以三昧力。具見眾莊嚴。從三昧起忽然不見。一相都無。善財白言此莊嚴何處去。彌勒答言從來處去。曰從何處來。曰從菩薩智慧神通來。依菩薩智慧神力而住。無有去處。亦無住處。非集非常。遠離一切。又如幻師作諸幻事。無所從來。無所至去。雖無來去。以幻力故分明可見。彼莊嚴事亦復如是。無所從來。亦無所去。雖無來去。然以慣習不可思議幻智力故。及往昔大願力故。如是顯現。華藏世界亦復如是。以如來大愿智力法性自體空無性力。隱現自在。若隨法性萬相都無。隨愿智力。眾相隨現。隱現隨緣。都無作者。但以理智法爾自具不思議功不思議變。無能作者。自在隱現。凡夫執著。用作無明。執障既無。智用自在。順法身。萬象俱
【現代漢語翻譯】 現代漢語譯本： 關於空無相之理，如果執著于斷滅見，或者雖然修空但缺乏福德和智慧，不以樂觀的態度看待空性，反而執著于外相的束縛，隨順外境而造業，這樣的人是無法得到解脫的。爲了這些人，佛菩薩示現福德所依的清凈國土和正確的修行方法，讓他們觀察空性的法門，以此來空掉無明，成就福德之業。四弘誓願總括了一切三乘行者以及一切凡夫的願行，展現了廣大願行、福德和智慧的境界和量度，讓他們可以效仿學習，而不至於偏執。正如經中所說：『諸佛的國土如同虛空，沒有等同，沒有生起，沒有相狀。爲了利益眾生而普遍莊嚴清凈，這是因為本願力的緣故而安住其中。』 第九，說明華藏世界為何能夠隱現自在。這是因為華藏世界是從一切法空的道理中，隨著智慧而顯現的，所以能夠隱現自在。世間的龍和鬼雖然具有貪嗔癡三毒，尚且能夠隱現，更何況是證悟法空，空掉三毒，具有純凈智慧的佛菩薩，怎麼不能隱現自在呢？比如善財童子進入彌勒菩薩的樓閣，憑藉三昧的力量，完全見到了各種莊嚴景象。從三昧中出來后，忽然什麼都看不見了，一相皆無。善財童子問：『這些莊嚴都到哪裡去了呢？』彌勒菩薩回答說：『從哪裡來就回到哪裡去。』善財童子問：『從哪裡來呢？』彌勒菩薩回答說：『從菩薩的智慧神通而來，依靠菩薩的智慧神力而住，沒有去處，也沒有住處，不是聚集也不是消散，遠離一切。』又比如幻術師變出各種幻象，沒有從哪裡來，也沒有到哪裡去。雖然沒有來去，但憑藉幻術的力量，卻可以分明地看見。那些莊嚴景象也是如此，沒有從哪裡來，也沒有到哪裡去。雖然沒有來去，但是憑藉長期修習的不可思議的幻智力，以及往昔的大願力，就這樣顯現出來。華藏世界也是如此，以如來的大愿智力、法性自體空無自性的力量，隱現自在。如果隨順法性，萬相皆空；隨順愿智力，各種相隨之顯現。隱現隨順因緣，沒有作者。只是以理智自然具備不可思議的功用和不可思議的變化，沒有能作者，自在隱現。凡夫執著，用作無明。執著障礙既然沒有了，智慧的功用就自在顯現，順應法身，萬象俱全。
【English Translation】 English version: The principle of emptiness and non-appearance. If one clings to annihilationist views, or although cultivating emptiness lacks blessings and wisdom, and does not view emptiness with optimism, but instead clings to the bondage of appearances, following external circumstances and creating karma, such a person cannot attain liberation. For these individuals, Buddhas and Bodhisattvas manifest pure lands based on blessings and correct methods of cultivation, allowing them to observe the Dharma of emptiness, thereby emptying ignorance and accomplishing meritorious deeds. The Four Great Vows encompass the vows and practices of all three vehicles and all ordinary beings, demonstrating the vast realm and measure of vows, blessings, and wisdom, so that they can emulate and learn without being biased. As the sutra says: 'The Buddha lands are like space, without equal, without arising, without appearance. For the benefit of sentient beings, they are universally adorned and purified, abiding therein due to the power of their original vows.' Ninth, explaining why the World of Avatamsaka (Huazang shijie 華藏世界) can manifest and disappear freely. This is because the World of Avatamsaka arises from the principle of the emptiness of all dharmas, manifesting according to wisdom, and therefore can manifest and disappear freely. Worldly dragons and ghosts, although possessing the three poisons (greed, hatred, and delusion), can still manifest and disappear. How much more so can Buddhas and Bodhisattvas who have realized the emptiness of dharmas, emptied the three poisons, and possess pure wisdom, not manifest and disappear freely? For example, when Sudhana (Shancai 善財) entered the tower of Maitreya (Mile 彌勒), he fully saw all kinds of adornments through the power of samadhi. After emerging from samadhi, he suddenly could not see anything, not even a single appearance. Sudhana asked: 'Where have these adornments gone?' Maitreya replied: 'They have gone back to where they came from.' Sudhana asked: 'Where did they come from?' Maitreya replied: 'They came from the wisdom and spiritual powers of the Bodhisattvas, relying on the wisdom and spiritual powers of the Bodhisattvas to abide. There is no place to go, and no place to stay, neither gathering nor dispersing, far from everything.' Furthermore, like a magician creating various illusions, they do not come from anywhere, nor do they go anywhere. Although there is no coming or going, they can be clearly seen through the power of illusion. Those adornments are also like this, not coming from anywhere, nor going anywhere. Although there is no coming or going, they manifest in this way through the power of inconceivable illusory wisdom cultivated over a long period of time, and through the power of great vows from the past. The World of Avatamsaka is also like this, manifesting and disappearing freely through the power of the Tathagata's (Rulai 如來) great vow wisdom, the power of the self-nature of Dharma-nature (faxing 法性) being empty and without self-nature. If one follows Dharma-nature, all appearances are empty; if one follows the power of vow wisdom, all kinds of appearances manifest accordingly. Manifestation and disappearance follow conditions, without an author. It is only that reason and wisdom naturally possess inconceivable functions and inconceivable transformations, without an author, freely manifesting and disappearing. Ordinary people cling to this, using it as ignorance. Since clinging and obstacles are gone, the function of wisdom manifests freely, in accordance with the Dharmakaya (fashen 法身), all phenomena are complete.
寂。隨智用。萬象俱生。隨大悲。常居生死。但隨理智。生死恒真。以此三事。隱顯萬端。不離一真之智。化儀百變。
毗盧遮那品
此第二會。
前之五品。以舉現世毗盧遮那佛果。恐不成信。何以然者。為古無舊跡。今何所來。以此引古證今。明道不謬。成其信者。不狐疑故。問曰。古佛今佛。為一為異。答曰。為一為異。何以然者。為法身智身。九十七大人之相。大慈大悲。智慧解脫。是一。各各眾生。發心成佛。是異。又無量三世諸佛。皆同一念成佛無前後際。是一。然亦不壞一念中。見無量眾生三世劫量。是異。文中有四佛出世。總明毗盧遮那一號。各隨世間應緣名異。非是佛名號有異。世間一切名號皆是諸佛名。為如來德遍一切法故。猶如虛空遍含眾法。無不凈故。一切眾生名。入佛名號。無不凈故。問曰。此中一種是人。非天龍神。何得業報神通衣服飲食隨念而至。又所居高勝。依報寶嚴。以何業故。報得如是。答曰。為因廣大故業報廣大。為因高勝故業報所居高勝。問曰。何者是因廣大高勝。答曰。為于往因。於此毗盧遮那法界智體用無依住門性清凈法。而生信心。修信解力。常信自他凡聖一體。無所依住。無我無我所。心境平等。無二相故。無我所故。一切凡聖本唯法界。無造
【現代漢語翻譯】 現代漢語譯本 寂靜之中，隨著智慧的運用，萬象同時顯現。隨著偉大的慈悲，常駐于生死輪迴之中。但隨著真理與智慧，生死也恒常為真。憑藉這三件事，隱沒與顯現變化萬端，都不離於唯一真實的智慧。教化的方式千變萬化。
《毗盧遮那品》
這是第二會。
前面的五品，是爲了揭示現世毗盧遮那佛（Vairocana Buddha，光明遍照佛）的果位。恐怕人們不相信，為什麼呢？因為過去沒有舊的痕跡，現在從何而來？因此引用古代的事例來證明現在，說明佛法沒有謬誤，成就人們的信心，使他們不狐疑。有人問：古代的佛和現在的佛，是一還是異？回答說：既是一又是異。為什麼呢？因為法身（Dharmakaya，佛的法性之身）智身（Wisdom Body，佛的智慧之身），以及九法界眾生的相，大慈大悲，智慧解脫，這些是一樣的。而各個眾生髮心成佛，這是不同的。而且無量三世諸佛，都同一念成佛，沒有前後際，這是一樣的。然而也不破壞在一念中，見到無量眾生三世劫的量，這是不同的。經文中有四佛出世，總的說明毗盧遮那一號，各自隨著世間的因緣而名稱不同，不是佛的名號有差異。世間一切名號都是諸佛的名號，因為如來的功德遍及一切法。猶如虛空遍含一切法，沒有不乾淨的。一切眾生的名，都入于佛的名號，沒有不乾淨的。有人問：這裡面有一種是人，不是天龍神，為什麼能得到業報神通衣服飲食隨念而至？而且所居住的地方高勝，依報（環境）寶嚴，是因為什麼業的緣故，報得如此？回答說：因為因廣大，所以業報廣大。因為因高勝，所以業報所居住的地方高勝。有人問：什麼才是因廣大高勝？回答說：因為在往昔的因中，對於這毗盧遮那法界智體用無依住門性清凈法，而生起信心，修習信解力，常信自己和他人，凡夫和聖人，一體不二，沒有所依住，沒有我，沒有我所，心境平等，沒有二相的緣故。因為沒有我所的緣故，一切凡夫聖人本來唯是法界，沒有造作。
【English Translation】 English version In stillness, with the application of wisdom, all phenomena arise simultaneously. With great compassion, one constantly dwells in the cycle of birth and death. But with truth and wisdom, birth and death are also eternally true. By means of these three things, concealment and manifestation change in myriad ways, never departing from the one true wisdom. The methods of teaching transform in hundreds of ways.
Chapter on Vairocana
This is the second assembly.
The preceding five chapters were to reveal the fruit of the present-day Vairocana Buddha (the Buddha of radiant light). Fearing that people would not believe, why is that? Because there are no old traces from the past, from where does it come now? Therefore, citing ancient examples to prove the present, explaining that the Dharma is without error, establishing people's faith, so that they do not doubt. Someone asks: Are the ancient Buddhas and the present Buddhas the same or different? The answer is: Both the same and different. Why is that? Because the Dharmakaya (the Dharma body of the Buddha), the Wisdom Body, and the characteristics of beings in the nine realms, great compassion, wisdom, and liberation, these are the same. But each sentient being aspiring to become a Buddha, this is different. Moreover, the countless Buddhas of the three times all attain Buddhahood with the same thought, without beginning or end, this is the same. However, it also does not negate that within a single thought, one sees the measure of countless sentient beings over three kalpas, this is different. In the text, there are four Buddhas appearing in the world, collectively explaining the name Vairocana, each with different names according to the conditions of the world, it is not that the Buddha's names are different. All names in the world are the names of all Buddhas, because the virtues of the Tathagata pervade all dharmas. Just like space pervades all dharmas, without impurity. The names of all sentient beings enter into the names of the Buddhas, without impurity. Someone asks: Among these, one kind is human, not gods or dragons, why can they obtain karmic rewards, supernatural powers, clothing, food, and drink at will? Moreover, the place where they live is lofty and superior, and the environment is adorned with treasures, due to what karma is such a reward obtained? The answer is: Because the cause is vast, the karmic reward is vast. Because the cause is lofty and superior, the karmic reward is that the place where they live is lofty and superior. Someone asks: What is the vast and superior cause? The answer is: Because in past causes, with regard to this Vairocana Dharmadhatu, the wisdom, essence, function, non-reliance, dwelling gate, and pure Dharma, one generates faith, cultivates the power of faith and understanding, constantly believing that oneself and others, ordinary beings and sages, are one and the same, without reliance or dwelling, without self, without what belongs to self, the mind and environment are equal, without two appearances. Because there is no 'what belongs to self', all ordinary beings and sages are originally only the Dharmadhatu, without fabrication.
作性。無生滅性。依真而住。住無所住。與一切諸佛眾生。同住性真法界。所有分別。是一切諸佛本不動智。凡聖一真。共同此智。全信自心是佛種智及一切智故。不於心外別有信佛之心。亦不于自心之內見自心有佛相故。信如斯法。以此信因高勝廣大。獲得如斯勝妙依正果報故。問曰。何故此佛蓮華化現出興。釋迦佛母胎出現。答曰隨根所見母胎出現。惟劣解眾生自根見爾。如離世間品云。為劣解眾生。母胎出爾。應大根眾生。皆見蓮華出現也。此第二會六品經明菩薩信心門。在普光明殿。以果成信。信自己心是佛。此一段約有六法。一佛名號品。令信心者信佛名號遍一切世間名。知名性離故。二四聖諦品。令信心者自信一切世間苦諦即聖諦。不別求故。三光明覺品。令信心者。自以自心光明。覺照一切世間無盡大千世界。總佛境界。心境合一。內外見亡。還以東方為首。光至東方十三千大千世界百三千大千世界。如是十方十重。倍倍週迴。十方圓照。身心一性。無礙遍周。同佛境界。如是觀察。然後以無作方便定印之。入十住初心。生如來智慧家。為如來智慧法王真子。一如光明所照。不可作佛光明自無其分。須當自以心光如佛光。開覺其心。圓照法界。四問明品。令信心者明所信之法門。五凈行品。令信心者。
【現代漢語翻譯】 現代漢語譯本 作性（具有創造性）。無生滅性（沒有生滅的性質）。依真而住（依據真如而安住）。住無所住（安住于無所安住）。與一切諸佛眾生（所有覺悟的生命），同住性真法界（共同安住于自性真實的法界）。所有分別（所有的區分念頭），是一切諸佛本不動智（是一切諸佛原本不動的智慧）。凡聖一真（凡夫和聖人本質上是相同的），共同此智（共同具有這種智慧）。全信自心是佛種智及一切智故（完全相信自己的心就是佛的種子智慧以及一切智慧），不於心外別有信佛之心（不在心外另外尋求信仰佛的心），亦不于自心之內見自心有佛相故（也不在自己的心中看到自己的心有佛的形象）。信如斯法（信仰這樣的法），以此信因高勝廣大（因為這種信仰的原因高尚殊勝而廣大），獲得如斯勝妙依正果報故（所以獲得如此殊勝美妙的依報和正報）。問曰（提問）：何故此佛蓮華化現出興（為什麼這位佛以蓮花化生的形式出現）？釋迦佛母胎出現（而釋迦牟尼佛卻從母親的胎中出生）？答曰（回答）：隨根所見母胎出現（隨著眾生的根器所見而顯現為從母胎出生），惟劣解眾生自根見爾（只是理解力較差的眾生根據自己的根器所見而已）。如離世間品云（如同《離世間品》所說）：為劣解眾生（爲了理解力較差的眾生），母胎出爾（才示現從母胎出生）。應大根眾生（對於根器大的眾生），皆見蓮華出現也（都應該看到蓮花化現）。此第二會六品經明菩薩信心門（這第二會的六品經說明菩薩的信心之門），在普光明殿（在普光明殿），以果成信（以果來成就信心），信自己心是佛（相信自己的心就是佛）。此一段約有六法（這一段大約有六種方法）：一佛名號品（佛名號品），令信心者信佛名號遍一切世間名（使有信心的人相信佛的名號遍佈一切世間的名），知名性離故（因為知道名性的空性）。二四聖諦品（四聖諦品），令信心者自信一切世間苦諦即聖諦（使有信心的人相信一切世間的苦諦就是聖諦），不別求故（不需要另外尋求）。三光明覺品（光明覺品），令信心者（使有信心的人），自以自心光明（用自己內心的光明），覺照一切世間無盡大千世界（覺照一切世間無盡的大千世界），總佛境界（總括佛的境界），心境合一（心和境界合一），內外見亡（內外的分別見解消失），還以東方為首（仍然以東方為首），光至東方十三千大千世界百三千大千世界（光明到達東方十三千大千世界，一百零三千大千世界），如是十方十重（像這樣十方十重），倍倍週迴（層層加倍地環繞），十方圓照（十方都被圓滿照耀），身心一性（身心成為一體），無礙遍周（沒有阻礙地普遍周遍），同佛境界（與佛的境界相同）。如是觀察（這樣觀察），然後以無作方便定印之（然後用無為的方便定印來印證它），入十住初心（進入十住的初心），生如來智慧家（生在如來的智慧之家），為如來智慧法王真子（成為如來智慧法王的真子）。一如光明所照（一旦像光明所照耀），不可作佛光明自無其分（不能認為佛的光明自己沒有份），須當自以心光如佛光（必須用自己的心光像佛的光明一樣），開覺其心（開啟覺悟自己的心），圓照法界（圓滿照耀法界）。四問明品（問明品），令信心者明所信之法門（使有信心的人明白所信仰的法門）。五凈行品（凈行品），令信心者（使有信心的人）。
【English Translation】 English version The nature of creation. The nature of no birth and death. Abiding in truth. Abiding without abiding. Dwelling with all Buddhas and sentient beings, co-dwelling in the true Dharma Realm of self-nature. All distinctions are the original, unmoving wisdom of all Buddhas. The ordinary and the holy are one truth, sharing this wisdom together. Fully believing that one's own mind is the seed wisdom of the Buddha and all wisdom, therefore, not seeking a believing heart outside of one's own mind, nor seeing within one's own mind that one's own mind has the form of a Buddha. Believing in such a Dharma, because this cause of faith is lofty, supreme, vast, and great, one obtains such excellent and wonderful retributions of support and principal. Question: Why does this Buddha appear manifested from a lotus flower? And why does Shakyamuni Buddha appear from his mother's womb? Answer: Appearing from the mother's womb is according to what is seen by the roots. Only beings of inferior understanding see it according to their own roots. As the 'Leaving the World' chapter says: 'For beings of inferior understanding, it is from the mother's womb.' Beings of great roots should all see the appearance of a lotus flower. This second assembly of six chapters explains the door of faith for Bodhisattvas, in the Universal Light Hall, using the fruit to accomplish faith, believing that one's own mind is the Buddha. This section is about six methods: First, the chapter on the names of the Buddhas, causing those with faith to believe that the names of the Buddhas pervade all worlds, because they know the nature of names is emptiness. Second, the chapter on the Four Noble Truths, causing those with faith to believe that all the suffering truths of the world are the Noble Truths, not seeking them separately. Third, the chapter on the Light of Awakening, causing those with faith to use the light of their own minds to awaken and illuminate all the worlds, the endless great chiliocosms, encompassing the realm of the Buddhas, uniting mind and environment, eliminating the view of inner and outer, still taking the East as the head, the light reaching the East, thirteen thousand great chiliocosms, one hundred and three thousand great chiliocosms, like this, the ten directions, ten layers, doubling and circling, the ten directions illuminated completely, body and mind one nature, unobstructed and pervading, the same as the Buddha's realm. Observing in this way, then sealing it with the non-action expedient Samadhi seal, entering the initial mind of the Ten Dwellings, born into the house of the Tathagata's wisdom, becoming the true son of the Tathagata's wisdom Dharma King. Once illuminated by the light, one cannot think that one has no share in the Buddha's light, one must use one's own mind light like the Buddha's light, opening and awakening one's own mind, illuminating the Dharma Realm completely. Fourth, the chapter on Questions and Explanations, causing those with faith to understand the Dharma door they believe in. Fifth, the chapter on Pure Conduct, causing those with faith.
回無始妄念。以成智海無生滅性。六賢首品。令信心者。信佛神力。通化無邊。得大自在。及信心之福。信此六法。觀行相應。名為信心。初會是舉佛果勸修。信諸佛所得。此第二會一會。以果成信。信自心是佛。與果佛不異故。十方世界。無有一名非佛名者。名體性自解脫故。但隨眾生所聞不同。此明佛名號遍周。即明於一切名無所著故。大意令眾生。達自根本無明。本唯如來根本大智。令諸眾生頓識本故。頓作佛故。下舉十個根本不動智佛。以成十信。舉十個月佛。同號之為月。以成十住。明創契法身本智。心得清涼。明此位菩薩。契理惑亡。得法性智清涼故。十行位中。以十個眼佛。同號之為眼。為明十行。以智知根。利生攝益。故佛號為眼。十回向中。以十個妙佛。同號之為妙。為明十回向位中菩薩。進修漸熟。妙智現前。故佛號為妙。十地同妙。已上從十信中。自信自心分別之智。與一切諸佛根本不動智。本來是一。以成信心。心外見法。不成信心也。故一切諸法。總名佛號。為一切諸法及以名言。自體性離故。一切法自體性離。即法界性。法界性即佛號也。是故一切法及名言。皆是佛號故。為如來稱。此一切自性離之法。以成佛故。文殊師利。即是自心善簡擇無相妙慧。覺首目首等菩薩。即是自心隨信解
中所見理智。如是三乘之人未迴心者。定當不信。何以故。為立三阿僧祇劫后當得佛故。為直認自身及心總是凡夫。但言佛有不動智等。不自信自心是根本不動智佛。以是義故。法界乘中。以根本智為信心。此經信心。應當如是直信自心分別之性是法界性中根本不動智佛。金色世界。是自心無染之理。文殊師利。是自心善簡擇妙慧。覺首目首等菩薩是隨信心中理智現前。以信因中契諸佛果法。分毫不謬。方成信心。從此信已。以定慧進修。經歷十住十行十回向十地十一地。日月歲劫時分無遷。法界如本。不動智佛如舊。因果不遷。時劫不改。方成信也。若立僧祇。定是凡夫。凡聖二途。時劫移改。心外有佛。不成信心。即世間人情量。直是生死長流。常隨見網。何太苦哉。以此如今第二會及初會。明始成正覺如來出現。后三十二品。又著如來出現品。明始終信進修行者。與三世佛一時出現。明法界總一時故。如持寶鏡普臨眾像。頓照顯現無前後時故。明於法界根本佛智境界中頓現眾法。不可將情量度量作前後解故。一依彌勒樓閣中境界。初會中始成正覺佛。是舉果勸修佛。出現品中佛。是明諸菩薩進修五位因果行終佛。與信位中不動智佛相對故。又此五位中修行。位位各有佛果。三乘教中。前位向後位。但有菩薩果。
【現代漢語翻譯】 現代漢語譯本： 在其中所見到的理智。像這樣，三乘（聲聞乘、緣覺乘、菩薩乘）中沒有回心轉意的人，一定不會相信。為什麼呢？因為（他們）認為要經過三大阿僧祇劫（極長的時間單位）后才能成佛。因為他們直接認為自身和心都是凡夫，只是說佛有不動智等等，不相信自己的心是根本不動智佛。因為這個緣故，在法界乘中，以根本智為信心。這部經的信心，應當這樣直接相信自心的分別之性就是法界性中的根本不動智佛。金色世界，是自心沒有染污的真理。文殊師利（Manjusri，智慧的象徵），是自心善於簡擇的微妙智慧。覺首（覺悟的開始）、目首（眼睛的開始）等菩薩，是隨著信心中理智的顯現而出現的。以信心的因地契合諸佛的果法，絲毫沒有差錯，才能成就信心。從這個信心開始，以禪定和智慧精進修行，經歷十住、十行、十回向、十地、十一地，日月歲劫的時間沒有變遷，法界如原本一樣，不動智佛如舊時一樣，因果沒有變遷，時間劫數沒有改變，才能成就真正的信心。如果設立阿僧祇劫，一定是凡夫。凡夫和聖人是兩條道路，時間劫數會轉移改變，心外有佛，不能成就信心。這只是世間人情上的衡量，只是生死的長河，常常跟隨見解的羅網，多麼痛苦啊！因此，如今第二會以及初會，闡明始成正覺的如來出現。後面的三十二品，又著重闡述如來出現品，闡明始終信奉、精進修行的人，與三世諸佛一時出現，闡明法界總體是一時的緣故。就像用寶鏡普遍照臨眾像，立刻照耀顯現，沒有前後時間一樣。闡明在法界根本佛智的境界中，立刻顯現各種法，不能用情識來衡量，理解成有前後順序。完全依照彌勒（Maitreya）樓閣中的境界，初會中始成正覺的佛，是舉出果位來勸勉修行的佛。出現品中的佛，是闡明諸菩薩精進修行五位因果，最終成佛。與信位中的不動智佛相對。而且這五位中的修行，每一位都有佛果。三乘教義中，前一位向後一位，只有菩薩果。
【English Translation】 English version: The intellect seen within it. Those of the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) who have not turned their minds will certainly not believe it. Why? Because they establish that one will attain Buddhahood after three great Asamkhyeya kalpas (immeasurably long periods of time). Because they directly recognize themselves and their minds as ordinary beings, only saying that the Buddha has immovable wisdom, etc., not believing that their own mind is the fundamental immovable wisdom Buddha. For this reason, in the Dharma-realm Vehicle, fundamental wisdom is taken as faith. The faith in this sutra should be like this: directly believing that the discriminating nature of one's own mind is the fundamental immovable wisdom Buddha within the Dharma-realm nature. The golden-colored world is the principle of one's own mind being without defilement. Manjusri (symbol of wisdom) is the wonderful wisdom of one's own mind being good at discerning. Bodhisattvas such as Awakening Head (beginning of awakening) and Eye Head (beginning of the eye) are the manifestation of reason and intellect in accordance with faith. Using the cause of faith to accord with the fruit-dharmas of all Buddhas, without the slightest error, one can achieve faith. From this faith onwards, cultivating diligently with samadhi and wisdom, experiencing the Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, and Eleventh Ground, the days, months, years, kalpas, and moments do not change. The Dharma-realm is as it originally was, and the immovable wisdom Buddha is as it was before. Cause and effect do not change, and time and kalpas do not alter, then true faith is achieved. If Asamkhyeya kalpas are established, one is certainly an ordinary being. The paths of ordinary beings and sages are two different routes, and time and kalpas will shift and change. If there is a Buddha outside the mind, faith cannot be achieved. This is merely the measurement of worldly human emotions, simply a long stream of birth and death, constantly following the net of views. How painful it is! Therefore, in the Second Assembly and the First Assembly now, it is clarified that the Tathagata who initially attained perfect enlightenment appears. In the subsequent thirty-two chapters, the Chapter on the Appearance of the Tathagata is again emphasized, clarifying that those who consistently believe, diligently practice, and cultivate appear simultaneously with the Buddhas of the three times, clarifying that the Dharma-realm as a whole is simultaneous. It is like using a precious mirror to universally reflect all images, instantly illuminating and manifesting them without any before or after in time. It clarifies that within the realm of the fundamental Buddha-wisdom of the Dharma-realm, all dharmas instantly appear, and one cannot use emotional measurement to understand them as having a sequential order. Relying entirely on the realm within Maitreya's (the future Buddha) pavilion, the Buddha who initially attained perfect enlightenment in the First Assembly is the Buddha who encourages cultivation by presenting the fruit. The Buddha in the Chapter on Appearance is the Buddha who clarifies that all Bodhisattvas diligently cultivate the five stages of cause and effect, ultimately attaining Buddhahood, corresponding to the immovable wisdom Buddha in the stage of faith. Moreover, in the cultivation within these five stages, each stage has the fruit of Buddhahood. In the teachings of the Three Vehicles, the previous stage towards the later stage only has the fruit of a Bodhisattva.
非佛果也。如下文殊師利所說佛號。即此當品及通一部。總為信心。總信五位中因果。心無滯礙。方可以行修行。譬如有人。過五百由旬險道。先知通塞。然後行往。喻如十信菩薩。于信心之中。先知五位進修通塞。預以願行防之。以信自心分別之性本是一切諸佛不動智體。用防那見。外取他境故。以隨位妄識散動。障真智故。以是義故。十信之心。總通五位。悉皆成信。今此一部之經。頓舉五位因果。諸佛果門。總成信也。從總信已。入位修行。方始不迷理智。如人造食。五味一時頓熟方始食之。從初食時。五味同食。乃至食竟。其味不離五也。明五位因果。十信總明。時亦不移。畢竟佛果。不離初信之法。如依樣畫像等。問曰。一切眾生。本有不動智。何故不自應真常凈。何故隨染。答曰。一切眾生。以此智故。而生三界者。為智無性。不能自知是智非智善惡苦樂等法。為智體無性。但隨緣現。如空谷響應物成音。無性之智。但應緣分別。以分別故癡愛隨起。因癡愛故即我所病生。有我所故自他執業便起。固執取故號曰未那。以未那執取故名之為識。因識種子生死相續。以生死故眾苦無量。方求不苦之道。迷不知苦者。不能發心。知苦求真者。還是本智。會苦緣故方能知苦。不會苦緣不能知苦。知苦緣故。方能發
【現代漢語翻譯】 現代漢語譯本： 並非佛的果位。如下文殊師利所說的佛號，即此品以及整部經，總的來說是爲了信心。總信五位中的因果，心中沒有滯礙，才可以修行。譬如有人要經過五百由旬的險道，先要知道哪裡能通過，哪裡堵塞，然後才前往。這比喻十信菩薩，在信心之中，先知道五位進修的通達與阻礙，預先用願行來防備它。因為相信自心分別的性質，本來就是一切諸佛不動的智慧本體，用以防止向外執取他境的邪見。因為隨順位次的妄識散動，會障礙真正的智慧。因為這個緣故，十信之心，總括五位，全部都成為信心。現在這部經，一下子舉出五位的因果，諸佛的果門，總的來說都是爲了成就信心。從總信之後，進入位次修行，才不會迷惑于理智。如同人做飯，五味一時都成熟了，才可以食用。從開始吃的時候，五味一同食用，乃至吃完，其味道也不離開五味。說明五位因果，十信總括說明，時間也沒有改變。最終的佛果，不離開最初信心的法。如同依照樣子畫像等等。問：一切眾生，本來具有不動的智慧，為什麼不能自己應現真常清凈的狀態？為什麼會隨順染污？答：一切眾生，因為這個智慧的緣故，而生於三界，是因為智慧沒有自性，不能自己知道是智慧還是非智慧，是善還是惡，是苦還是樂等等法。因為智慧的本體沒有自性，只是隨順因緣而顯現。如同空谷迴響，隨著物體而形成聲音。沒有自性的智慧，只是應順因緣而分別。因為分別的緣故，癡愛隨之而起。因為癡愛的緣故，就產生了我所的病。有了我所的緣故，自他的執著和業力便會產生。固執地取著，就叫做末那（manas，意為『意』）。因為末那的執取，就叫做識（vijnana，意為『識』）。因為識的種子，生死相續。因為生死的緣故，眾苦無量。才尋求不苦的道路。迷惑而不知道苦的人，不能發起道心。知道苦而尋求真理的人，還是本來的智慧。會合苦的因緣，才能知道苦。不會合苦的因緣，不能知道苦。知道苦的因緣，才能發起道心。
【English Translation】 English version: It is not the fruit of Buddhahood. The Buddhas' names mentioned by Manjushri (Manjushri, a Bodhisattva representing wisdom) below, in this chapter and throughout the entire scripture, are all for the sake of faith. It is a general faith in the cause and effect within the Five Stages, and only when the mind is free from obstructions can one practice cultivation. For example, if someone wants to pass through a dangerous path of five hundred yojanas (yojana, a unit of distance), they must first know where it is passable and where it is blocked before proceeding. This is analogous to the Bodhisattvas of the Ten Faiths, who, within faith, first know the accessibility and obstacles in the Five Stages of progressive cultivation, and preemptively guard against them with vows and practices. Because they believe that the nature of their own mind's discrimination is originally the immovable wisdom essence of all Buddhas, they use it to prevent the wrong view of externally grasping other realms. Because the deluded consciousness scatters and moves according to the stages, it obstructs true wisdom. For this reason, the mind of the Ten Faiths encompasses all Five Stages, and all become faith. Now, this scripture directly presents the cause and effect of the Five Stages, and the fruit-gates of all Buddhas, all for the sake of accomplishing faith. After this general faith, entering into the cultivation of stages, one will not be confused about reason and wisdom. It is like a person cooking food; only when all five flavors are cooked at once can they be eaten. From the beginning of eating, all five flavors are eaten together, and even after eating, the taste does not depart from the five flavors. It explains that the cause and effect of the Five Stages are generally explained by the Ten Faiths, and time does not change. Ultimately, the fruit of Buddhahood does not depart from the Dharma of the initial faith, like drawing a picture according to a model, and so on. Question: All sentient beings inherently possess immovable wisdom, why can't they manifest true, constant, and pure states themselves? Why do they follow defilement? Answer: All sentient beings are born in the Three Realms because of this wisdom, because wisdom has no self-nature and cannot know for itself whether it is wisdom or non-wisdom, good or evil, suffering or happiness, and so on. Because the essence of wisdom has no self-nature, it only manifests according to conditions. Like an echo in an empty valley, sound is formed according to the object. Wisdom without self-nature only responds to conditions and discriminates. Because of discrimination, delusion and love arise accordingly. Because of delusion and love, the disease of 'what is mine' arises. Because of 'what is mine', the attachment to self and others and karma arise. Stubbornly grasping, it is called Manas (manas, meaning 'mind'). Because of Manas's grasping, it is called Vijnana (vijnana, meaning 'consciousness'). Because of the seeds of consciousness, birth and death continue. Because of birth and death, there are immeasurable sufferings. Only then do they seek the path of non-suffering. Those who are deluded and do not know suffering cannot arouse the aspiration for enlightenment. Those who know suffering and seek truth are still the original wisdom. Only by encountering the conditions of suffering can one know suffering. Without encountering the conditions of suffering, one cannot know suffering. Only by knowing the conditions of suffering can one arouse the aspiration for enlightenment.
心求無上道。有種性菩薩發心信解種強者。雖受人天樂果。亦能發心求無上道。是故因智隨迷。因智隨悟。是故如人因地而倒因地而起。正隨迷時名之為識。正隨悟時名之為智。在纏名識。在覺為智。識之與智。本無自名。但隨迷悟而立其名故。不可計常計斷名也。此智之與識。但隨迷悟立名。若覓始終如空中求跡。如影中求人。如身中求我。依住所在。終不可得故新長短處所之相也。如此無明及智。無有始終。若得菩提時。無明不滅。何以故。為本無故。更無有滅。若隨無明時。不動智亦不滅。為本無故。亦更無有滅。但為隨色聲香所取緣。名為無明。但為知苦發心緣。名之為智。但隨緣名之為有故。體無本末也。如空谷響。思之可見。
佛名號品
問曰。以東方表法。況喻十信初首。如金位在西方。何故東方為金色世界。以表法身為金色。顯根本智為不動智。答曰。此問甚彰道理。如經所說。以信心為胎。至十住之位。名初生佛家。今以東方為金色世界者。明金。正月胞。二月胎。三月成形。四月生於巳。五月養于午。六月冠帶于未。七月相。八月王。明十信如胎。故以東方金胎表之。如金色世界。此是舉十信初因。如南方妙色世界。西方蓮華色世界等。是十信進修之勝用。云結跏趺坐者。以會世間
眾緣為一法界。名之為結。以一法而稱多緣。名之為跏。又結跏趺坐者。是安靜不動威儀之相故。經雲南方。表法中南為正。為日。為明。為虛無。為離中虛故。善財入道進修。即南巡諸友。表南方為正。為日。為明。為虛無之理。是故禮佛。皆雲南無。明南方虛無也。法界品。是此一部經之大體。一切凡聖之本源。初會信佛果。即以如來並普賢為首。明已成佛果及已行之果。生信。今以入自己入信修行門。即以文殊師利及如來名號並四諦法門。為所信之因果。即明以妙慧法門。及名言而修學。問曰。何故如來不自說其教。何用放光令菩薩說。答曰。如來意。令當位菩薩說當位法門。令修學者。知分劑易解故。文殊常與一切諸佛及一切眾生。作信心之因。成妙慧之本母。普賢菩薩常與一切諸佛眾生。作修行之因。以此二人。成就菩提無作智果大悲之海。令二人自相對問。說如來出現品。明是修行者。因果始終圓滿。前後因果。性果智果行果。相徹一體。令後學者易解故。
四聖諦品
諦者實義也。明如來說四種實義。令諸眾生起信解故。問曰。何故不說多。但云四。答曰。此四種諦義。總攝多故。為明一切世間不離苦集。一切出世間不離滅道。滅盡諸苦名為滅諦。滅盡涅槃名為道諦。三乘涅槃皆有可得。
【現代漢語翻譯】 現代漢語譯本：眾多的因緣和合成為一個法界，這被稱為『結』。用一個法來稱說多種因緣，這被稱為『跏』。又，結跏趺坐，是安靜不動、具有威儀的姿態，所以，《華嚴經》說南方，表示佛法中以南為正，為太陽，為光明，為虛無，因為遠離中間而空虛的緣故。善財童子入道進修，就向南方參訪各位善知識，表示南方為正、為太陽、為光明、為虛無的道理。因此，禮佛時，都說『南無』（Namo，皈依），表明南方虛無的含義。《法界品》是《華嚴經》這部經的大綱，是一切凡夫和聖人的本源。最初的集會，信佛的果位，就以如來（Tathagata）和普賢（Samantabhadra）為首，表明已經成就的佛果以及已經修行的果。產生信心，現在進入自己入信修行的門徑，就以文殊師利（Manjusri）以及如來名號和四聖諦法門，作為所信的因果，表明用妙慧法門，以及名言而修學。有人問：為什麼如來不親自宣說他的教法，而要放光讓菩薩宣說？回答說：如來的意思是，讓處於相應地位的菩薩宣說相應地位的法門，讓修行的人，知道自己所應修行的部分，容易理解的緣故。文殊菩薩常常與一切諸佛以及一切眾生，作為信心的原因，成就妙慧的根本。普賢菩薩常常與一切諸佛眾生，作為修行的原因，用這兩個菩薩，成就菩提（Bodhi）無作智果大悲之海，讓這兩個菩薩互相相對提問，宣說《如來出現品》，表明修行的人，因果始終圓滿，前後因果，性果智果行果，相互徹底融為一體，讓後來的學習者容易理解的緣故。
四聖諦品
『諦』（Satya）是真實的意思。說明如來說四種真實的意義，讓眾生生起信心和理解的緣故。有人問：為什麼不說多種，只說四種？回答說：這四種諦義，總攝了一切，爲了說明一切世間不離苦集，一切出世間不離滅道。滅盡諸苦，名為滅諦。滅盡涅槃（Nirvana），名為道諦。三乘的涅槃，都有可以得到的。
【English Translation】 English version: The aggregation of numerous causes and conditions into one Dharma Realm is called 'Knot' (結). Using one Dharma to describe multiple causes and conditions is called 'Lotus Position' (跏). Furthermore, sitting in the lotus position signifies a state of quietude, immobility, and dignified demeanor. Therefore, the Sutra states that the South represents what is correct, the sun, light, emptiness in the Dharma, because it is away from the middle and empty. When Sudhana (善財) enters the path and progresses in cultivation, he visits various virtuous friends in the South, indicating that the South represents the principles of correctness, the sun, light, and emptiness. Therefore, when paying homage to the Buddha, one always says 'Namo' (南無, taking refuge), signifying the emptiness of the South. The 'Dharma Realm Chapter' (法界品) is the outline of this Sutra, the origin of all ordinary beings and sages. The initial assembly, believing in the fruit of Buddhahood, begins with Tathagata (如來) and Samantabhadra (普賢) as the leaders, indicating the already achieved fruit of Buddhahood and the fruit of already practiced cultivation. Generating faith, now entering the gate of self-entry into faith and practice, Manjusri (文殊師利), the name of Tathagata, and the Four Noble Truths are taken as the cause and effect of what is believed, indicating cultivation through the Dharma gate of wondrous wisdom and through names and words. Someone asks: Why does the Tathagata not personally expound his teachings but instead emit light to have Bodhisattvas expound them? The answer is: The Tathagata's intention is to have Bodhisattvas in their respective positions expound the Dharma gates appropriate to their positions, so that practitioners may know the portion they should cultivate and easily understand. Manjusri Bodhisattva constantly acts as the cause of faith for all Buddhas and all sentient beings, becoming the fundamental mother of wondrous wisdom. Samantabhadra Bodhisattva constantly acts as the cause of practice for all Buddhas and sentient beings. These two Bodhisattvas are used to accomplish the ocean of Bodhi (菩提), the fruit of non-action wisdom, and great compassion. Allowing these two Bodhisattvas to question each other and expound the 'Chapter on the Appearance of the Tathagata' (如來出現品) indicates that the cause and effect of practitioners are complete from beginning to end, the cause and effect before and after, the nature-fruit, wisdom-fruit, and practice-fruit, thoroughly interpenetrate as one, making it easier for later learners to understand.
The Chapter on the Four Noble Truths (四聖諦品)
'Satya' (諦) means 'truth'. It explains that the Tathagata speaks of four kinds of truth, causing sentient beings to generate faith and understanding. Someone asks: Why not speak of many but only four? The answer is: These four truths encompass everything, explaining that all worldly existence is inseparable from suffering and accumulation, and all transcendental existence is inseparable from cessation and the path. Extinguishing all suffering is called the Truth of Cessation. Extinguishing Nirvana (涅槃) is called the Truth of the Path. The Nirvana of the Three Vehicles is all attainable.
此大涅槃無餘可得。名為道諦。以二乘趣寂菩薩多生凈土。又推凈土在余他方。又云菩薩留惑潤生故。若不故留煩惱。還應必有涅槃可證。或有他方凈土可生。是故三乘涅槃。皆有可得。又閻浮提成正覺佛。木樹草座。是化佛。上方摩醯首羅天。紅蓮華上佛。是實報。皆有欣厭故。是故。三乘四諦。厭苦集。欣滅道。名四諦法輪。此一乘經。言四聖諦者。是其實義。何以故。達苦性真。無欣厭故。無有他方別佛剎別凈土故。無有染凈涅槃生死有欣厭所修道故。所修道者。住如法住。修如法道。不厭不著。不欣不取。一如法界。無去來性。無住處性。身塵毛孔。心之及境。皆稱法性。如是信解。如是修道。以是義故。一乘四聖諦。三乘四諦。各各差別。各有信解。如來依根方便設教。皆非凡夫能立。如法華經。為聲聞人說四諦法。為緣覺人說十二因緣。為諸菩薩說六波羅蜜。亦是如來隨時之說。大要總言。此四聖諦十二緣生法門。但一切諸聖一切凡夫。起信樂佛法心。道未滿者。皆從初心觀自他苦。故發菩提心。樂求道法。但依大小勝劣不同。四諦十二緣各別。但一切世間法四諦義無不該通。如纓絡經。立九乘法門者。一聲聞聲聞乘。二聲聞。緣覺乘。三聲聞。菩薩乘。如是三乘中。各有三通。為九通。此法界不思議乘
。于解脫道中。總有十乘。皆得究竟無三界苦。諸餘道門。皆是人天世間生滅之法。設得少樂。終竟不離苦本。三乘雖得出三界。其道未真。未是佛果乘故。
光明覺品
一切處文殊師利。同時說頌。明信心者。從初自信如是十色世界。十智如來。十首菩薩。總是自己果行。法性大智。萬行遍周。以成信故。從此修行。經歷五位。不離此也。是故發心畢竟二不別。如是發心先心難。自未得度先度他。是故我禮初發心。初發以為天人師。超勝聲聞及緣覺。此明從凡入信心者難故。為凡夫總自認是凡夫。不肯認自心是不動智故。是故入十信難。明十信心成就。任運至十住。初發心住。乃至究竟佛果故。如三乘中。修十信心。經十千劫。此教中。為以根本智法界為教體。但以才堪見實。即得不論劫量。如覺城二千之眾。善財為首者。是路上發心。六千比丘之眾。亦皆是智慧猛利。人類精奇。一聞多曉悟。謙恕仁慈。專求大道。以利含生。皆是一生信滿發心入位人也。若不信自心元是不動智佛者。即永劫飄淪。何能利人濟物。如經所說。若自有縛。能解彼縛。無有是處。是故發心有二種。一修信解發心。但修十信解故。即如前十智如來十首菩薩是。二信滿發心。十住位初名初發心住故。即十慧菩薩十個月佛。是其
【現代漢語翻譯】 現代漢語譯本：在解脫的道路中，總共有十個階段（十乘），都能達到究竟的解脫，沒有三界（欲界、色界、無色界）的痛苦。其他的修行方法，都是人天世間生滅變化的法則。即使得到少許快樂，最終也無法脫離痛苦的根源。聲聞乘、緣覺乘、菩薩乘雖然可以脫離三界，但他們的道路並不究竟，不是真正的佛果之道。
光明覺品
一切處文殊師利菩薩同時宣說偈頌，闡明具足信心的人，從最初就確信這十色世界（指佛所顯現的清凈莊嚴世界），十智如來（具備十種智慧的如來），十首菩薩（具有十種功德的首位菩薩），都是自己修行所證得的果報和行持，是法性大智的體現，萬行圓滿周遍。因為有了這樣的信心，所以從這裡開始修行，經歷五種階段（五位，指資糧位、加行位、通達位、修習位、究竟位），都不會偏離這個根本。所以說，發心和最終的證悟並沒有差別。像這樣發起菩提心，最初的發心是最難的，在自己還沒有得度之前先要度化他人。所以我禮敬最初發菩提心的人，最初發心的人可以作為天人的導師，超越聲聞和緣覺。這說明從凡夫進入信心的階段是很困難的。因為凡夫總是認為自己是凡夫，不肯承認自己的心是不動智（如如不動的智慧）。所以進入十信位是很困難的。說明十信心成就之後，自然而然地進入十住位，最初的住位稱為初發心住，乃至最終證得佛果。就像三乘（聲聞乘、緣覺乘、菩薩乘）的修行者，修十信心需要經歷十千劫的時間。這個教法中，以根本智（證悟實相的智慧）和法界（諸法的本體）作為教法的本體。只要能夠見到實相，就不必論及劫數的時間長短。就像覺城（指華嚴法會）中二千大眾，以善財童子為首，他們是在修行的道路上發菩提心。六千比丘大眾，也都是智慧猛利，人類中的精英，一聽就能明白很多道理，謙虛忍讓，仁慈博愛，專心尋求大道，利益一切眾生。他們都是一生之中信心圓滿，發菩提心進入果位的人。如果不相信自己的心本來就是不動智佛，就會永遠漂泊沉淪，怎麼能夠利益他人，救濟萬物呢？就像經書所說，如果自己被束縛，卻能解開別人的束縛，這是不可能的。所以發心有兩種，一是修信解發心，只是修習十信的理解，就像前面所說的十智如來和十首菩薩。二是信滿發心，十住位的最初稱為初發心住，就像十慧菩薩和十個月佛一樣。
【English Translation】 English version: In the path of liberation, there are a total of ten stages (Ten Vehicles), all of which can attain ultimate liberation, free from the suffering of the Three Realms (Desire Realm, Form Realm, Formless Realm). All other paths of practice are the laws of birth and death in the human and heavenly realms. Even if one obtains a little happiness, one will ultimately not be free from the root of suffering. Although the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) can escape the Three Realms, their path is not genuine and is not the vehicle of Buddhahood.
Chapter on Luminous Awareness
Mañjuśrī Bodhisattva in all places simultaneously spoke verses, clarifying that those who have faith, from the very beginning, believe that these ten colored worlds (referring to the pure and adorned worlds manifested by the Buddha), the Ten Wisdom Tathāgatas (Tathāgatas possessing ten kinds of wisdom), and the Ten Chief Bodhisattvas (chief Bodhisattvas possessing ten kinds of merit) are all the fruits and practices attained through one's own cultivation, the embodiment of the wisdom of Dharma-nature, and the perfection of myriad practices. Because of this faith, one cultivates from here, experiencing five stages (Five Stages, referring to the stages of Accumulation, Application, Insight, Cultivation, and Ultimate Attainment), without deviating from this fundamental principle. Therefore, it is said that the initial aspiration and the ultimate realization are not different. To generate such Bodhicitta (the aspiration for enlightenment), the initial aspiration is the most difficult, as one must liberate others before liberating oneself. Therefore, I pay homage to those who initially generate Bodhicitta. Those who initially generate Bodhicitta can be teachers of gods and humans, surpassing Śrāvakas and Pratyekabuddhas. This illustrates that it is difficult to enter the stage of faith from being an ordinary person. Because ordinary people always think of themselves as ordinary people and are unwilling to recognize that their own mind is Immovable Wisdom (unmoving wisdom). Therefore, it is difficult to enter the Ten Faiths. It explains that after the Ten Faiths are accomplished, one naturally enters the Ten Abodes, with the initial abode being called the Initial Aspiration Abode, and ultimately attaining Buddhahood. Just like practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) who need to spend ten thousand kalpas to cultivate the Ten Faiths. In this teaching, the fundamental wisdom (wisdom that realizes the true nature of reality) and the Dharmadhātu (the essence of all phenomena) are taken as the essence of the teaching. As long as one can see the true nature of reality, there is no need to consider the length of kalpas. Just like the two thousand people in Awakening City (referring to the Avataṃsaka Assembly), led by Sudhana, they generated Bodhicitta on the path of practice. The six thousand Bhikṣus were also all sharp in wisdom, elites among humans, able to understand many principles upon hearing them, humble and tolerant, benevolent and loving, and focused on seeking the Great Path to benefit all sentient beings. They are all people who have perfected their faith in one lifetime and entered the stage of generating Bodhicitta. If one does not believe that one's own mind is originally the Immovable Wisdom Buddha, one will forever drift and sink, how can one benefit others and save all things? Just like the scriptures say, if one is bound oneself, yet can untie the bonds of others, this is impossible. Therefore, there are two types of aspiration: one is the aspiration of cultivating faith and understanding, which is simply cultivating the understanding of the Ten Faiths, like the Ten Wisdom Tathāgatas and the Ten Chief Bodhisattvas mentioned earlier. The other is the aspiration of perfected faith, with the initial stage of the Ten Abodes being called the Initial Aspiration Abode, like the Ten Wisdom Bodhisattvas and the Buddhas of Ten Months.
因果也。問曰。何故成十信門。皆文殊師利說法。答曰。為明文殊是十方諸佛妙慧。善簡擇正邪。正邪既定。方以行修行。即名普賢行也。明文殊師利是童子菩薩。以因創發啓蒙。入信之首。故因行成名也。
菩薩問明品
此問明品。即是明十信心者。正修行之行。及斷疑故。文殊善問世間善惡因果不相知業。能成就善惡因果。覺首菩薩便以法不相知。以真理答。但為迷真。自作業爾。知真者。但以全業是真。為明覺此隨流生死業體。本性恒真。而無流轉。眼耳鼻舌身意。恒如法知。非流轉生死性故。亦不虛妄。亦無真實。但為無貪瞋癡愛。真智慧故。名之為真。故說如斯法利眾生。為以此當體無明諸業因果上。自覺覺他。令知法界自性真理。真妄兩亡。名為覺首。以信此法初。名為首也。明十信初心。全信自身眼耳鼻舌身意。及以一切眾生。全體真妄兩亡。唯佛智海故。故以不動智佛十智如來。為十信位中自己果。金色世界。妙色世界。蓮華色世界等。十色世界。是十信之中所信理。文殊師利覺首財首等。十菩薩眾。是十信行。問曰。何故頌初云。文殊法常爾。答曰。為文殊是諸佛之慧。不動智是體。文殊是用。以將此一切諸佛一切眾生根本智之體用門。與一切信心者。作因果體用故。使依本故。迄至
【現代漢語翻譯】 現代漢語譯本： 這是關於因果的討論。有人問：『為什麼形成十信門（dashinmen，十種信心階段的入門），都由文殊師利（Wenshushili，Manjushri，智慧的象徵）說法？』 回答說：『爲了表明文殊是十方諸佛的妙慧，善於分辨正邪。正邪確定之後，才能開始修行，這就是普賢行（Puxianxing，Samantabhadra's practice，實踐的象徵）。』 說明文殊師利是童子菩薩，以因地（yin di，causal stage）的身份，開創啓發矇昧，是進入信心的開端。所以因行成就而得名。
菩薩問明品（Pusa Wenming Pin，Bodhisattva's Inquiry on Illumination Chapter）
這個問明品，就是闡明十信心的人，如何正確地修行，以及斷除疑惑。文殊善於提問世間善惡的因果，以及不瞭解業（ye，karma）如何成就善惡的因果。覺首菩薩（Jueshou Pusa，Awakening Leader Bodhisattva）便以法不相知（fa bu xiangzhi，the Dharma is beyond knowing），用真理來回答。這只是因為迷惑了真性，才自己造作業。瞭解真性的人，會認為所有的業都是真性的顯現。爲了闡明覺悟到這種隨順生死流轉的業的本體，其本性是恒常真實的，而沒有流轉。眼耳鼻舌身意（yan er bi she shen yi，the six sense organs）恒常如法地了知，不是流轉生死的本性，所以既不虛妄，也沒有真實。只是因為沒有貪瞋癡愛（tan chen chi ai，greed, hatred, delusion and attachment），才是真正的智慧，所以稱之為真。因此說這樣的法利益眾生，是爲了在這種當體無明（dangti wuming，inherent ignorance）的諸業因果上，自覺覺他，使人了解法界自性（fajie zixing，Dharmadhatu nature）的真理，真妄兩方面都消亡，就叫做覺首。以相信此法為開始，就叫做首。闡明十信的初心，完全相信自身的眼耳鼻舌身意，以及一切眾生，全體真妄兩方面都消亡，唯有佛智海（fo zhi hai，ocean of Buddha's wisdom）。所以用不動智佛（Budong Zhi Fo，Immovable Wisdom Buddha）的十智如來（Shizhi Rulai，Tathagata of Ten Wisdoms），作為十信位中自己的果位。金色世界（Jinse Shijie，Golden World），妙色世界（Miaose Shijie，Wonderful Color World），蓮華色世界（Lianhua Se Shijie，Lotus Color World）等十色世界，是十信之中所信的道理。文殊師利、覺首、財首（Caishou，Wealth Leader）等十菩薩眾，是十信的修行。有人問：『為什麼頌的開頭說，文殊法常爾（Wenshu fa chang er，Manjushri's Dharma is always thus）？』 回答說：『因為文殊是諸佛的智慧，不動智是體，文殊是用。用這種一切諸佛一切眾生根本智的體用門，與一切信心者，作為因果的體用，使之依據根本。』 直到……
【English Translation】 English version: This discusses causality. Someone asks: 'Why is it that the formation of the Ten Faith Gates (dashinmen, the entrance to the ten stages of faith) is all expounded by Manjushri (Wenshushili, Manjushri, symbol of wisdom)?' The answer is: 'To clarify that Manjushri is the wonderful wisdom of all Buddhas in the ten directions, skilled at discerning right and wrong. Once right and wrong are determined, one can then begin to cultivate, which is Samantabhadra's practice (Puxianxing, Samantabhadra's practice, symbol of practice).' It explains that Manjushri is a youth Bodhisattva, who, from the causal stage (yin di, causal stage), initiates and enlightens the ignorant, being the beginning of entering faith. Therefore, he is named for the accomplishment of causal practice.
The Chapter on the Bodhisattva's Inquiry on Illumination (Pusa Wenming Pin, Bodhisattva's Inquiry on Illumination Chapter)
This chapter on inquiry on illumination clarifies how those with the Ten Faiths correctly cultivate and eliminate doubts. Manjushri is skilled at questioning the worldly causes and effects of good and evil, and how not understanding karma (ye, karma) leads to the accomplishment of good and evil causes and effects. Awakening Leader Bodhisattva (Jueshou Pusa, Awakening Leader Bodhisattva) then uses 'the Dharma is beyond knowing' (fa bu xiangzhi, the Dharma is beyond knowing), answering with truth. This is only because of being deluded about the true nature that one creates karma oneself. Those who understand the true nature will see all karma as a manifestation of the true nature. To clarify the realization that the substance of this karma that follows the cycle of birth and death is inherently true and without transmigration. The six sense organs (yan er bi she shen yi, the six sense organs) constantly know in accordance with the Dharma, not being the nature of transmigratory birth and death, so it is neither false nor real. It is only because of the absence of greed, hatred, delusion, and attachment (tan chen chi ai, greed, hatred, delusion and attachment) that there is true wisdom, so it is called true. Therefore, it is said that such Dharma benefits sentient beings, in order to, on the causes and effects of these karmas of inherent ignorance (dangti wuming, inherent ignorance), awaken oneself and awaken others, enabling them to understand the truth of the Dharmadhatu nature (fajie zixing, Dharmadhatu nature), with both truth and falsehood extinguished, which is called Awakening Leader. Beginning with faith in this Dharma is called 'Leader'. It clarifies that the initial intention of the Ten Faiths is to completely believe in one's own six sense organs and all sentient beings, with the entirety of truth and falsehood extinguished, only the ocean of Buddha's wisdom (fo zhi hai, ocean of Buddha's wisdom) remains. Therefore, the Tathagata of Ten Wisdoms (Shizhi Rulai, Tathagata of Ten Wisdoms) of Immovable Wisdom Buddha (Budong Zhi Fo, Immovable Wisdom Buddha) is used as one's own fruition in the Ten Faith positions. The Golden World (Jinse Shijie, Golden World), Wonderful Color World (Miaose Shijie, Wonderful Color World), Lotus Color World (Lianhua Se Shijie, Lotus Color World), and other ten colored worlds are the principles believed in within the Ten Faiths. Manjushri, Awakening Leader, Wealth Leader (Caishou, Wealth Leader), and other ten Bodhisattva assemblies are the practices of the Ten Faiths. Someone asks: 'Why does the verse begin by saying, 'Manjushri's Dharma is always thus' (Wenshu fa chang er, Manjushri's Dharma is always thus)?' The answer is: 'Because Manjushri is the wisdom of all Buddhas, Immovable Wisdom is the substance, and Manjushri is the function. Using this substance and function gate of the fundamental wisdom of all Buddhas and all sentient beings, it is made the substance and function of cause and effect for all those with faith, enabling them to rely on the fundamental.' Until...
究竟果滿。與因不異。無二性故。方名初發心。畢竟心。二種不別。明此十信心難發難信難入。聞之者皆云。我是凡夫。何猶可得。是故佛設少分信者。即贊神通道力。是故當知。且須如是正信。方始以正信正見法力。加行如法進修。世界名金色者。明金胎二月。表十信為聖胎故。佛號不動智者。為無明本空。無體可動。名不動智。但應境知法。應器知根。如響應聲。無有處所形體可得。名之為智。無可取捨。名為不動。三配當位因果者。以妙慧善揀擇法顯智。故以妙慧為因。不動智為果。若以慧由智起。即以不動智為因。妙慧文殊為果。或智之與慧。總因總果。明體用一真。無二法故。亦智之與慧。總非因非果。為體無本末依住所得故。此是性法界自在知見。非如世間因果比對可得故。此文殊師利不動智佛。初起信心。即從此起。乃至信終。亦不離之。迄至自行圓滿。示成正覺。亦不離之。故以佛智慧。示悟眾生。令眾生入佛知見。佛知見者。文殊師利妙慧不動智佛是。此是凡聖等共有之。佛示凡夫。使令悟入。
凈行品
此品以本凈智。問其妙慧。說一百四十凈愿。用凈信等六位中染凈無明。七地法執現行。十地已來法執習氣佛地二愚。一時總凈。於此信心之中。不令偏執。以愿防之。使令寂用無礙
【現代漢語翻譯】 現代漢語譯本 究竟果滿，與因不異，因為沒有兩種自性。所以才稱為初發心。畢竟心，這兩種沒有區別。說明這十信心難以生起、難以置信、難以進入。聽到的人都說：『我是凡夫，怎麼可能得到呢？』因此佛陀設立少分信者，就讚歎神通的力量。所以應當知道，首先必須要有這樣的正信，才能以正信正見的法力，如法地修行。世界名為金色，說明金胎二月，表示十信是聖胎的緣故。佛號不動智者，因為無明的根本是空，沒有實體可以動搖，所以稱為不動智。只是應境而知法，應機而知根，如同回聲應和聲音，沒有處所和形體可以得到，這稱為智。沒有可以取捨的，稱為不動。三配當位因果，因為用妙慧善於選擇法而顯現智慧，所以用妙慧作為因，不動智作為果。如果認為慧由智而生起，就以不動智作為因，妙慧文殊作為果。或者智與慧，總的是因，總的是果，說明體用一真，沒有兩種法。或者智與慧，總的不是因，總的不是果，因為體沒有本末依住所得。這是性法界自在的知見，不像世間的因果可以比較對待。這位文殊師利（Manjushri）不動智佛，最初生起信心，就從這裡開始，乃至信終，也不離開它。直到自行圓滿，示現成正覺，也不離開它。所以用佛的智慧，開示覺悟眾生，使眾生進入佛的知見。佛的知見，就是文殊師利（Manjushri）妙慧不動智佛。這是凡夫和聖人等共同具有的。佛開示凡夫，使他們覺悟並進入。
凈行品
這一品以本凈智，詢問其妙慧，說一百四十凈愿，用凈信等六位中染凈無明，七地法執現行，十地已來法執習氣佛地二愚，一時總凈。於此信心之中，不令偏執。以愿防之，使令寂用無礙。
【English Translation】 English version Ultimately, the fruition is complete, and it is not different from the cause, because there is no duality in nature. Therefore, it is called the initial aspiration. The ultimate mind and the initial aspiration are not different. This explains that these ten faiths are difficult to generate, difficult to believe, and difficult to enter. Those who hear it all say, 'I am an ordinary person, how can I possibly attain it?' Therefore, the Buddha established a small number of believers and praised the power of spiritual abilities. Therefore, it should be known that one must first have such right faith in order to cultivate diligently according to the Dharma with the power of right faith and right view. The world is named 'Golden Color,' indicating the two months of the golden womb, representing the ten faiths as the holy womb. The Buddha is called 'Immovable Wisdom,' because the root of ignorance is empty, and there is no substance that can be moved, hence it is called 'Immovable Wisdom.' It merely responds to the environment to know the Dharma, and responds to the vessel to know the roots, like an echo responding to a sound, with no place or form to be obtained. This is called wisdom. There is nothing to be accepted or rejected, which is called 'Immovable.' The three pairings correspond to the cause and effect of the positions. Because subtle wisdom is good at selecting the Dharma to reveal wisdom, subtle wisdom is taken as the cause, and immovable wisdom as the effect. If it is thought that wisdom arises from intelligence, then immovable wisdom is taken as the cause, and subtle wisdom Manjushri (妙慧文殊) as the effect. Or wisdom and intelligence, in general, are the cause and, in general, are the effect, explaining that the essence and function are one true, and there are no two Dharmas. Or wisdom and intelligence, in general, are neither cause nor effect, because the essence has no beginning or end to rely on and obtain. This is the unhindered knowledge and vision of the nature Dharma realm, not like worldly cause and effect that can be compared. This Manjushri (文殊師利) Immovable Wisdom Buddha, when initially generating faith, starts from here, and even until the end of faith, does not leave it. Until self-practice is complete, demonstrating the attainment of perfect enlightenment, it also does not leave it. Therefore, the Buddha's wisdom is used to enlighten sentient beings, enabling them to enter the Buddha's knowledge and vision. The Buddha's knowledge and vision is Manjushri (文殊師利) Subtle Wisdom Immovable Wisdom Buddha. This is commonly possessed by ordinary people and sages alike. The Buddha reveals it to ordinary people, enabling them to awaken and enter.
The Chapter on Pure Conduct
This chapter uses the inherently pure wisdom to inquire about its subtle wisdom, speaking of one hundred and forty pure vows, using the defiled and pure ignorance in the six positions such as pure faith, the manifest activity of the Dharma attachment of the seventh ground, the habitual tendencies of the Dharma attachment from the tenth ground onwards, and the two obscurations of the Buddha ground, all purified at once. Within this faith, do not allow partiality. Use vows to prevent it, so that stillness and function are unhindered.
。以此諸佛本凈智妙慧門。說一百四十大愿。以防染凈二障。故以六位上通訊。並十住十行十回向十地十一地。隨位修道上煩惱皆因身見邊見。二見有二十。總有一百四十。為防此障。起一百四十愿。令此進修者。從初信心。理事圓融。使信心者。達其愿體。無虧自心根本凈智妙擇之慧。動寂俱真。不偏修故。由是義故。信心之上法性悲智妙慧萬行。總依佛有而為進修。不得別有。若離佛別有自法者。不成信心。不成十種勝解。不成修行。設苦行精勤。是邪精進。
賢首品
信心有二。一三乘。二一乘。如起信論。有三種發心。一信成就發心。經一萬劫。善根相續。方至不退。二者解行發心。以佛菩薩教令發心。或自有大悲。或以正法欲滅。護正法發心。論云。如是信心成就得入正定聚。畢竟不退。名住如來種中正因。已前二種。是不退發心。三證發心者。若有眾生善根微少。久遠已來。煩惱深厚。雖值佛亦得供養。然起人天種子或二乘種子。設求大乘。根則不定。或進或退。大意依他發心。或以二乘教令發心。解行不實。有得有證。有舍有取。總住退位。二一乘發心。如此經十信發心。初發心時。以初會中如來始成正覺之果普賢菩薩。法界微塵毛孔。重重無盡。隨根本智行果。而起信心。信自心佛智。
【現代漢語翻譯】 現代漢語譯本：因此，諸佛以其本有的清凈智慧之妙慧之門，宣說了140個大愿，用以防止染污和清凈這兩種障礙。因此，通過六個階段向上溝通，包括十住、十行、十回向、十地和十一地。隨著階段的提升而修道，所有的煩惱都源於身見和邊見。這兩種見解共有二十種。總共有140種煩惱。爲了防止這些障礙，發起140個大愿，使那些精進修行的人，從最初的信心開始，在事和理上達到圓融。使有信心的人，通達其愿體的本質，不虧損自心根本的清凈智慧和微妙選擇的智慧。動和靜都是真實的，因為不偏頗地修行。由於這個原因，在信心之上的法性、悲智和微妙智慧的萬行，都依賴於佛而進行提升和修行，不能有其他的依賴。如果離開佛而有其他的自法，就不能成就信心，不能成就十種殊勝的理解，也不能成就修行。即使苦行精勤，也是邪精進。
賢首品
信心有兩種：一是三乘的信心，二是 一乘的信心。如《起信論》所說，有三種發心：一是信成就發心，經過一萬劫，善根相續不斷，才能達到不退轉的境界。二是解行發心，通過佛菩薩的教導而發心，或者因為自己有大悲心，或者因為正法將要滅亡，爲了護持正法而發心。《起信論》說：『如此信心成就，得以進入正定聚，最終不會退轉，名為安住于如來種中的正因。』以上兩種都是不退轉的發心。三是證發心，如果有的眾生善根微少，長久以來煩惱深厚，即使遇到佛也能夠供養，然而卻生起人天的種子或者二乘的種子。即使尋求大乘，根基也不穩定，或者前進或者後退。大體上是依賴他人而發心，或者通過二乘的教導而發心，理解和行動不真實，有得有證，有舍有取，總的來說是處於退轉的地位。二是一乘發心，就像這部經中的十信發心。最初發心的時候，以最初法會中如來始成正覺之果的普賢菩薩（Samantabhadra Bodhisattva，代表一切諸佛的普遍賢善願行），法界微塵毛孔，重重無盡，隨著根本智的行果，而生起信心，相信自心的佛智。
【English Translation】 English version: Therefore, all Buddhas, with the pure wisdom and wonderful insight inherent in their nature, proclaimed one hundred and forty great vows to prevent the two obstacles of defilement and purity. Thus, they communicate upwards through six stages, including the Ten Dwellings (Dashabhumi), Ten Practices (Dasha-caryas), Ten Dedications (Dasha-parinamanas), Ten Grounds (Dasha-bhumis), and the Eleventh Ground (Ekadashabhumi). As one cultivates the path while ascending through these stages, all afflictions arise from the views of self and extremes. These two views encompass twenty aspects. In total, there are one hundred and forty afflictions. To prevent these obstacles, one initiates one hundred and forty vows, enabling those who diligently cultivate to achieve perfect integration of principle and practice from the very beginning of their faith. This allows those with faith to understand the essence of their vows, without diminishing the fundamental pure wisdom and subtle discerning wisdom of their own minds. Movement and stillness are both genuine because cultivation is not biased. For this reason, the Dharma-nature, compassion, wisdom, and myriad practices above faith all rely on the Buddha for advancement and cultivation, and there should be no other reliance. If one has a separate self-dharma apart from the Buddha, one cannot achieve faith, cannot achieve the ten kinds of superior understanding, and cannot achieve cultivation. Even if one practices asceticism diligently, it is a perverse diligence.
The Chapter on the Chief Worthy
There are two kinds of faith: one is the faith of the Three Vehicles (Triyana), and the other is the faith of the One Vehicle (Ekayana). As stated in the Awakening of Faith Treatise (Mahayana shraddhotpada shastra), there are three kinds of initiating the mind: first, the mind of faith-accomplishment, which requires one myriad kalpas (aeons) for good roots to continuously develop before reaching the state of non-retrogression. Second, the mind of understanding and practice, which is initiated through the teachings of Buddhas and Bodhisattvas, or because one has great compassion, or because the True Dharma is about to perish, and one initiates the mind to protect the True Dharma. The Awakening of Faith Treatise states: 'Such accomplishment of faith allows one to enter the Samyaktva-niyata (the gathering of those assured of enlightenment), and ultimately not regress, and is called dwelling in the right cause within the Buddha-seed.' The preceding two are minds of non-retrogressive initiation. Third, the mind of realization, if sentient beings have meager good roots and deep-seated afflictions from a long time ago, even if they encounter Buddhas and are able to make offerings, they will still generate the seeds of humans and devas or the seeds of the Two Vehicles. Even if they seek the Great Vehicle (Mahayana), their roots are unstable, and they may advance or regress. Generally, they initiate the mind relying on others, or through the teachings of the Two Vehicles, and their understanding and practice are not genuine. They may gain or realize something, or they may abandon or grasp something, and overall, they remain in a state of regression. Second is the mind of One Vehicle initiation, like the ten faiths in this sutra. At the time of the initial mind initiation, one generates faith based on the conduct and fruit of the fundamental wisdom of Samantabhadra Bodhisattva (普賢菩薩, representing the universal and virtuous vows and practices of all Buddhas), who attained the fruit of perfect enlightenment in the initial assembly, with the pores of his skin as numerous as dust motes in the Dharma Realm, endlessly layered, and one believes in the Buddha-wisdom of one's own mind.
與古今三世諸佛同一體用。分毫不差。方名為信發心。從此信心。以佛名號品。明所信十方示成正覺佛果之號遍周。四聖諦品。明三世諸佛所說法門遍眾生界。光明覺品。明如來智慧光明境界。遍照法界。無有盡極。令發信心者。以觀觀之。令心廣博如佛境故。菩薩問明品。明十信心菩薩十種所行之法。是自己所修之行。凈行品。一百四十大愿。即是十信心位所發大愿。成大悲門。具普賢行賢首品。明十信心所欣佛果功德。無有盡極。明初發十信心。誦持此品功德。勝過供養十佛剎微塵數佛。經於一劫。何況隨其解行而以修治。如此經十住初心。才發心時。法爾身遍十方。示成正覺。大意明此經發十信心。但以法界不思議乘。一切智乘。而發其心。不依佛不依佛法。不依菩薩法。不依聲聞法獨覺法。不依世間法。不依出世間法而發其心。但無所依發菩提心。但以一切智發菩提。不如三乘依倚物故發菩提心。不依三祇劫後有佛果故發菩提心。不依現在三世有佛果故發菩提心。以是義故。入此信者。皆無有退故。設習氣未淳熟者。暫時念退。信及住位。一住不退。為正信自己身心。總是法界佛。無自他性故。以十方諸佛智身如影。所言如響。如是信解當得成佛。我今信者亦如是知。如是信解云何有退。全身全心一切境界。
【現代漢語翻譯】 現代漢語譯本：與過去、現在、未來三世諸佛同一體性和作用，沒有絲毫差別，才可稱為真正發起信心。從此信心開始，《佛名號品》闡明所信的十方示現成就正覺的佛果名號遍及一切。《四聖諦品》闡明三世諸佛所說的法門遍及所有眾生界。《光明覺品》闡明如來的智慧光明境界，遍照整個法界，沒有窮盡。讓發起信心的人，用這種觀點來觀察，使心胸像佛的境界一樣廣闊。《菩薩問明品》闡明十信心菩薩所修行的十種法，是自己所修的。《凈行品》中的一百四十大愿，就是十信心位所發的大愿，成就大悲之門，具備普賢菩薩的德行。《賢首品》闡明十信心所欣求的佛果功德，沒有窮盡。闡明初發十信心的人，誦持此品的功德，勝過供養十佛剎（Buddhakṣetra，佛的國土）微塵數目的佛，經歷一個劫（kalpa，極長的時間單位）。更何況是隨順理解和修行來修持呢？如此，《華嚴經》十住位的初心，才發起心時，自然而然地身遍十方，示現成就正覺。大意是闡明此經發起十信心，只是用法界不可思議的乘（yāna，交通工具，引申為教法、途徑），一切智乘（sarvajña-yāna，通往一切智慧的途徑）來發起其心。不依賴佛，不依賴佛法（Buddha-dharma，佛教的教義），不依賴菩薩法（Bodhisattva-dharma，菩薩的修行方法），不依賴聲聞法（Śrāvaka-dharma，聲聞乘的教法）、獨覺法（Pratyekabuddha-dharma，緣覺乘的教法），不依賴世間法，不依賴出世間法來發起其心。只是無所依賴地發起菩提心（bodhicitta，覺悟之心），只是用一切智來發起菩提心，不如三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）依賴外物而發起菩提心。不依賴經歷三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）后才有佛果而發起菩提心，不依賴現在過去未來三世有佛果而發起菩提心。因為這個緣故，進入這種信心的人，都沒有退轉的可能。即使習氣還沒有完全成熟的人，暫時產生退轉的念頭，信心和住位，一旦安住就不會退轉。這是爲了確立正信，相信自己的身心，就是法界佛，沒有自他的分別。以十方諸佛的智慧之身如同影子，所說的話如同迴響。如此信解，應當能夠成佛。我現在相信的人也應當這樣理解。如此信解，怎麼會有退轉呢？全身全心，一切境界，都是如此。
【English Translation】 English version: Being one in essence and function with all Buddhas of the past, present, and future, without the slightest difference, is what can be truly called generating faith. From this faith onwards, the 'Chapter on the Names of the Buddhas' clarifies that the names of the Buddhas of the ten directions, who have manifested and attained perfect enlightenment, pervade everything. The 'Chapter on the Four Noble Truths' clarifies that the Dharma taught by the Buddhas of the three times pervades all realms of sentient beings. The 'Chapter on the Light of Awakening' clarifies that the realm of the Tathagata's (Tathāgata, 'Thus-gone One', an epithet of the Buddha) wisdom and light illuminates the entire Dharma realm without end. It allows those who generate faith to contemplate with this view, making their minds as vast as the Buddha's realm. The 'Chapter on the Questions of the Bodhisattvas' clarifies the ten kinds of practices that Bodhisattvas of the ten faiths cultivate, which are their own practices. The one hundred and forty great vows in the 'Chapter on Pure Conduct' are the great vows made in the position of the ten faiths, accomplishing the gate of great compassion and possessing the virtues of Samantabhadra (Samantabhadra, 'Universal Worthy', a major Bodhisattva). The 'Chapter on the Chief of the Worthy' clarifies that the merits of the Buddha's fruit, which are rejoiced in by the ten faiths, are endless. It clarifies that the merit of reciting and upholding this chapter for those who initially generate the ten faiths surpasses the merit of making offerings to Buddhas as numerous as the dust motes in ten Buddha-lands (Buddhakṣetra, the land of a Buddha) for one kalpa (kalpa, an extremely long period of time). How much more so if one cultivates it according to understanding and practice? Thus, the initial mind of the ten abodes in the Avataṃsaka Sūtra (Avataṃsaka Sūtra, 'Flower Garland Sutra'), when the mind is first generated, naturally pervades the ten directions, manifesting the attainment of perfect enlightenment. The main idea is to clarify that this sutra generates the ten faiths, simply using the inconceivable vehicle (yāna, a means of conveyance, metaphorically referring to a teaching or path) of the Dharma realm, the vehicle of all-wisdom (sarvajña-yāna, the path to all-knowingness), to generate its mind. It does not rely on the Buddha, does not rely on the Buddha-dharma (Buddha-dharma, the teachings of Buddhism), does not rely on the Bodhisattva-dharma (Bodhisattva-dharma, the practices of a Bodhisattva), does not rely on the Śrāvaka-dharma (Śrāvaka-dharma, the teachings of the Hearers' Vehicle), the Pratyekabuddha-dharma (Pratyekabuddha-dharma, the teachings of the Solitary Buddhas' Vehicle), does not rely on worldly dharmas, and does not rely on supramundane dharmas to generate its mind. It simply generates bodhicitta (bodhicitta, the mind of enlightenment) without relying on anything, simply using all-wisdom to generate bodhicitta, unlike the three vehicles (triyāna, the Hearers' Vehicle, the Solitary Buddhas' Vehicle, and the Bodhisattva Vehicle) that rely on external objects to generate bodhicitta. It does not rely on the attainment of Buddhahood after three great asaṃkhya-kalpas (asaṃkhya-kalpa, an immeasurably long period of time) to generate bodhicitta, and does not rely on the existence of Buddhahood in the past, present, and future to generate bodhicitta. For this reason, those who enter this faith have no possibility of regression. Even if those whose habitual tendencies have not yet fully matured temporarily have thoughts of regression, once faith and the position of abiding are established, they will not regress. This is to establish true faith, believing that one's own body and mind are the Buddha of the Dharma realm, without self or other. The wisdom-body of the Buddhas of the ten directions is like a shadow, and their words are like an echo. With such faith and understanding, one should be able to attain Buddhahood. Those who believe now should also understand in this way. With such faith and understanding, how can there be regression? The entire body and mind, all realms, are like this.
總是法界一真法身。體用理智。住在何所。退至何處。若也身心有所依住。放卻依處。即有退失。自了身心。本無依住。本無所得。一切語言分別。如空中響。應無作緣。任物成聲。本無依住。瞭如斯法而生信解。即無退轉。有所依法而發心者。放卻所得所依著處。即有退轉。是故起信論云。證發心者。多住退位。為有所得可證故。是故乘此不思議乘一切智無依住乘。發菩提心。一往不退。若有退者。只為信心不成故。于佛教法及如來所乘。有所得故。有取捨故。未成信故。不入信流。
大方廣佛華嚴經合論簡要卷之三 卍新續藏第 04 冊 No. 0225 華嚴經合論簡要
大方廣佛華嚴經合論簡要卷之四
唐滄州長者李通玄合論
明溫陵長者李 贄簡要
明吳興後學董廣𥌓閱正
升須彌山頂品
此第三會。
此十住中。有六品經。一升須彌頂品。二頂上偈贊品。三十住品。四梵行品。五發心功德品。六明法品。如是六品。共成十住法門。
須彌頂上偈贊品
此品名為偈贊品。明古今諸佛同會此智殿悲宮。自身是未來之佛。與古佛道合故。云從百佛剎微塵數國土外諸世界中來者。迷云國土之外。迷解云來。但以迷無明暗障廣多。比之世界塵
【現代漢語翻譯】 現代漢語譯本：總是法界一真法身（Dharmakaya，真如法性之身）。體（本體）、用（作用）、理（真理）、智（智慧），住在何處？退至何處？如果身心有所依住，放下所依之處，就會有退失。自己了悟身心，本來就沒有依住，本來就沒有所得。一切語言分別，如同空中迴響，應該無作緣，任憑事物發出聲音。本來就沒有依住，明白這個道理而生起信解，就不會退轉。有所依法而發心的人，放下所得所依的執著之處，就會有退轉。所以《起信論》說：『證發心的人，多住在退位，因為有所得可以證的緣故。』因此，乘著這不可思議乘、一切智無依住乘，發菩提心，一旦發起就不會退轉。如果有人退轉，只是因為信心沒有成就的緣故，對於佛教的教法以及如來所乘之法，有所得的緣故，有取捨的緣故，沒有成就信心的緣故，不入信心的法流。
《大方廣佛華嚴經合論簡要》卷之三 卍新續藏第 04 冊 No. 0225 《華嚴經合論簡要》
《大方廣佛華嚴經合論簡要》卷之四
唐 滄州長者 李通玄 合論
明 溫陵長者 李贄 簡要
明 吳興後學 董廣𥌓 閱正
升須彌山頂品
這是第三會。
這十住（Dasabhumi，菩薩修行的十個階段）中，有六品經。一是《升須彌頂品》，二是《頂上偈贊品》，三是《十住品》，四是《梵行品》，五是《發心功德品》，六是《明法品》。這六品共同構成十住法門。
須彌頂上偈贊品
這一品名為《偈贊品》，說明古今諸佛共同會聚於此智慧殿、慈悲宮。自身是未來之佛，與古佛的道相合，所以說從百佛剎微塵數國土外的諸世界中來。迷云在國土之外，迷解云到來。只是因為迷惑、無明、黑暗的障礙廣大眾多，比之世界微塵。
【English Translation】 English version: Always the Dharmakaya (true body of reality, the body of suchness) of the one true Dharma Realm. The substance (essence), function (application), principle (truth), and wisdom (intelligence), where do they reside? Where do they retreat to? If the body and mind have something to rely on, letting go of that which is relied upon will result in regression. Realize for yourself that the body and mind originally have no reliance, originally have nothing to be attained. All verbal distinctions are like echoes in the sky, one should be without contrived conditions, allowing things to produce sounds. Originally there is no reliance, understanding this Dharma and generating faith and understanding, then there will be no regression. Those who generate the aspiration for enlightenment based on something to rely on, letting go of the attachment to what is attained and relied upon, will result in regression. Therefore, the Awakening of Faith says: 'Those who attain the initial aspiration often dwell in the position of regression, because there is something to be attained.' Therefore, riding this inconceivable vehicle, the vehicle of all-knowing wisdom without reliance, generate the Bodhi mind, and once generated, it will not regress. If there is regression, it is only because faith has not been accomplished, because there is something to be attained in the Buddha's teachings and the vehicle of the Tathagata, because there is acceptance and rejection, because faith has not been accomplished, and one does not enter the stream of faith.
Abridged Commentary on the Avatamsaka Sutra, Volume 3 Supplement to the Buddhist Canon Continued, Volume 04, No. 0225, Abridged Commentary on the Avatamsaka Sutra
Abridged Commentary on the Avatamsaka Sutra, Volume 4
Combined Commentary by Li Tongxuan, Elder of Cangzhou, Tang Dynasty
Abridged by Li Zhi, Elder of Wenling, Ming Dynasty
Revised and Corrected by Dong Guang𥌓, a Later Student of Wuxing, Ming Dynasty
The Chapter on Ascending Mount Sumeru
This is the third assembly.
Within these Ten Dwellings (Dasabhumi, the ten stages of a Bodhisattva's practice), there are six chapters of sutras. First, the Chapter on Ascending Mount Sumeru; second, the Chapter on Verses of Praise on the Summit; third, the Chapter on the Ten Dwellings; fourth, the Chapter on Pure Conduct; fifth, the Chapter on the Merits of Generating the Aspiration; sixth, the Chapter on Clarifying the Dharma. These six chapters together form the Dharma Gate of the Ten Dwellings.
The Chapter on Verses of Praise on the Summit of Mount Sumeru
This chapter is named the Chapter on Verses of Praise, explaining that Buddhas of the past and present gather together in this palace of wisdom and palace of compassion. One's own self is a future Buddha, and one's path is in accordance with the Buddhas of the past, therefore it is said that they come from worlds outside of hundreds of thousands of Buddha-lands, as numerous as dust motes. Deluded clouds are outside the Buddha-lands, and clouds of delusion and understanding arrive. It is only because the obstructions of delusion, ignorance, and darkness are vast and numerous, comparable to the dust motes of the world.
數。悟之解行廣多。亦比之如世界之塵。智慧與無明相似。但只隔迷悟故。故此十住。入真見道初心。與后十行十回向十地十一地。為正覺之果。如人百歲。以初生為長故。人生十子。初生為長。
十住品
十住者。生諸佛大智慧中住。入此位。永不退還故。名之為住。雖十種對治。不同三乘權教。約劣解眾生。存世間三世之性。說佛果在三僧祇之外。如龍女剎那成佛。善財一生取佛果。法界無性無生為一生。非延促生故。為法界體。無情量延促長短去來今故。諸有信者。應如是知。如今成佛。與過去未來一切諸佛。一時成佛。以法界智體無別時故。如一滴之水。入大海中。便同大海。無新舊水故。故去情方見。非識心知。如三乘中十住菩薩。猶受三界分段生死。分學生空觀。對治闡提不信障。又如三乘中地前三賢菩薩。得伏忍。十地與佛地。得寂滅忍。又望勝鬘經。羅漢辟支佛凈土菩薩。總是伏忍。以不識無明住地煩惱故。猶不識云何名斷煩惱。但伏現行不起。得三種意生身。受三界外變易生死。如是菩薩。為行六波羅蜜。得六神通。福德神通。並勝人天。唯非修佛果法界門故。是門外三車草菴。三種意生身者。一二三地名三摩䟦提樂法意生身。四五六地名覺法自性意生身。七八九十地名種類俱生無行
【現代漢語翻譯】 現代漢語譯本：數量。領悟它，理解它，實踐它，廣泛地學習它，也就像世界上的塵埃一樣多。智慧和無明（avidyā，指對事物真相的迷惑）相似，但僅僅隔著迷惑和覺悟。因此，這十住位（daśa-vihāra，菩薩修行過程中的十個階段）是進入真正見道（darśana-mārga，佛教修行中證悟真理的道路）的初心。與之後的十行（daśa-caryā，菩薩修行的十種行為）、十回向（daśa-pariṇāmanā，菩薩將功德迴向給眾生的十個方面）、十地（daśa-bhūmi，菩薩修行的十個階段）以及十一地（ekādaśa-bhūmi，指佛果）一起，構成了正覺（samyak-saṃbodhi，完全的覺悟）的果實。就像人活到一百歲，以初生為最長一樣；人生了十個兒子，初生的為最年長。
十住品
十住，是指安住于諸佛的大智慧之中。進入這個位次，永遠不會退轉，所以稱為『住』。雖然有十種對治（pratipakṣa，克服煩惱的方法），不同於三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的權教（upāya-kauśalya，方便教法），是針對理解力較弱的眾生，保留了世間三世（過去、現在、未來）的性質，說佛果（buddha-phala，成佛的果位）在三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）之外。例如龍女剎那間成佛，善財童子一生取得佛果。法界（dharma-dhātu，宇宙萬法的本體）無性無生，即為一生，並非延長或縮短生命，而是以法界為本體。法界沒有情量，沒有延長、縮短、長短、來去、今昔。所有有信心的人，應該這樣理解：如今成佛，與過去未來一切諸佛，一時成佛，因為法界智體沒有時間上的差別。就像一滴水，進入大海中，便與大海相同，沒有新舊水之分。所以要去除情識才能見到，不是用意識心可以知道的。例如三乘中的十住菩薩，仍然承受三界（trailokya，欲界、色界、無色界）的分段生死（saṃsāra，輪迴），學習空觀（śūnyatā-darśana，對空性的觀察），對治闡提（icchantika，斷善根的人）的不信之障。又如三乘中十地前的三賢菩薩，得到伏忍（kṣānti，忍耐力）。十地與佛地，得到寂滅忍（upaśama-kṣānti，對寂滅的忍耐力）。又如《勝鬘經》（Śrīmālādevī-siṃhanāda-sūtra）所說，羅漢（arhat，阿羅漢）、辟支佛（pratyekabuddha，緣覺）、凈土菩薩，總是伏忍，因為不認識無明住地煩惱（avidyā-sthiti-bhūmi-kleśa，根本無明煩惱），所以仍然不認識如何斷煩惱，只是伏住現行不起，得到三種意生身（manomaya-kāya，由意念產生的身體），承受三界外的變易生死（vipariṇāma-maraṇa，微妙變化的生死）。這樣的菩薩，爲了修行六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），得到六神通（ṣaṭ-abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），福德神通，超過人天，只是因為沒有修習佛果法界門，所以是門外的三車草菴（比喻權教）。三種意生身，一二三地名為三摩䟦提樂法意生身（samāpatti-rati-dharma-manomaya-kāya，禪定喜樂法意生身），四五六地名為覺法自性意生身（bodhi-dharma-svabhāva-manomaya-kāya，覺悟法自性意生身），七八九十地名為種類俱生無行（jāti-sahaja-anābhoga，種類俱生無功用行）。
【English Translation】 English version: Quantity. To comprehend it, understand it, practice it, and study it extensively is as numerous as the dust of the world. Wisdom and ignorance (avidyā, referring to the delusion of the truth of things) are similar, but are only separated by delusion and enlightenment. Therefore, these Ten Abodes (daśa-vihāra, ten stages in the bodhisattva's path of cultivation) are the initial mind for entering the true path of seeing (darśana-mārga, the path of realizing the truth in Buddhist practice). Together with the subsequent Ten Practices (daśa-caryā, ten types of bodhisattva's actions), Ten Dedications (daśa-pariṇāmanā, ten aspects of bodhisattvas dedicating merit to sentient beings), Ten Grounds (daśa-bhūmi, ten stages of bodhisattva's cultivation), and the Eleventh Ground (ekādaśa-bhūmi, referring to the fruit of Buddhahood), they constitute the fruit of perfect enlightenment (samyak-saṃbodhi, complete enlightenment). Just as a person living to a hundred years old considers their birth as the longest period; a person having ten sons considers the firstborn as the eldest.
Chapter on the Ten Abodes
The Ten Abodes refer to dwelling in the great wisdom of all Buddhas. Entering this position, one never regresses, hence it is called 'Abode'. Although there are ten types of antidotes (pratipakṣa, methods to overcome afflictions), they differ from the provisional teachings (upāya-kauśalya, expedient teachings) of the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), which are aimed at beings with weaker understanding, retaining the nature of the three times (past, present, future) of the world, and saying that the fruit of Buddhahood (buddha-phala, the state of becoming a Buddha) is beyond three great asaṃkhya-kalpas (asaṃkhya-kalpa, extremely long units of time). For example, the Dragon Girl attains Buddhahood in an instant, and Sudhana achieves the fruit of Buddhahood in one lifetime. The Dharma Realm (dharma-dhātu, the essence of all phenomena in the universe) is without nature and without birth, which is one lifetime, not prolonging or shortening life, but taking the Dharma Realm as its essence. The Dharma Realm has no emotional measure, no prolongation, shortening, length, coming, going, past, or present. All those who have faith should understand it this way: attaining Buddhahood now is the same as all Buddhas of the past and future attaining Buddhahood at the same time, because the wisdom-essence of the Dharma Realm has no temporal difference. Just like a drop of water entering the ocean becomes the same as the ocean, with no distinction between new and old water. Therefore, one must remove emotional consciousness to see it, it cannot be known by the mind of consciousness. For example, the bodhisattvas of the Ten Abodes in the Three Vehicles still endure the segmented birth and death (saṃsāra, cycle of rebirth) of the Three Realms (trailokya, the desire realm, the form realm, and the formless realm), learning the contemplation of emptiness (śūnyatā-darśana, observation of emptiness), counteracting the obstacle of disbelief of the icchantikas (icchantika, those who have severed their roots of goodness). Furthermore, the Three Worthies bodhisattvas before the Ten Grounds in the Three Vehicles attain forbearance of subduing (kṣānti, endurance). The Ten Grounds and the Buddha Ground attain the forbearance of quiescence (upaśama-kṣānti, endurance of quiescence). Moreover, as stated in the Śrīmālādevī-siṃhanāda-sūtra, arhats (arhat, enlightened disciples), pratyekabuddhas (pratyekabuddha, solitary Buddhas), and Pure Land bodhisattvas are always in the forbearance of subduing, because they do not recognize the afflictions of ignorance-dwelling ground (avidyā-sthiti-bhūmi-kleśa, fundamental afflictions of ignorance), so they still do not know how to sever afflictions, but only subdue the manifest activity from arising, attaining the three types of mind-made bodies (manomaya-kāya, bodies created by the mind), enduring the birth and death of transformation outside the Three Realms (vipariṇāma-maraṇa, subtle changes of birth and death). Such bodhisattvas, in order to practice the Six Perfections (ṣaṭ-pāramitā, giving, morality, patience, diligence, meditation, and wisdom), attain the six supernormal powers (ṣaṭ-abhijñā, divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and extinction of outflows), meritorious supernormal powers, surpassing humans and devas, but because they have not cultivated the Dharma Realm gate of the fruit of Buddhahood, they are the three carts and thatched hut outside the gate (a metaphor for provisional teachings). The three types of mind-made bodies are: the first, second, and third grounds are called the mind-made body of samāpatti-rati-dharma (samāpatti-rati-dharma-manomaya-kāya, mind-made body of meditative bliss and Dharma), the fourth, fifth, and sixth grounds are called the mind-made body of bodhi-dharma-svabhāva (bodhi-dharma-svabhāva-manomaya-kāya, mind-made body of the self-nature of enlightenment-Dharma), and the seventh, eighth, ninth, and tenth grounds are called the unconditioned co-arising of types (jāti-sahaja-anābhoga, unconditioned co-arising of types).
作意生身。如此一乘教。都無如上三乘之趣。以為根本無明住地煩惱。便為一切諸佛不動智。一切眾生皆自有之。只為智體無性無依。不能自了會緣方了。云何會緣。會緣有三種。一會苦緣。遇苦方能發心。二會樂緣。久處人天。內心明慧。達世樂果無常。方始求真。三見佛及一乘菩薩。而能發心求佛種智。以會三緣近正善知友。而能自覺無明本是佛智也。三乘同然。只為意樂淺深各別。因本智而生信。約本智而悟入。不離本智。故於初發心住。即五位齊周。雖列十住十行十回向十地十一地行位法門。進修軌度。如王寶印。一印無差。以一心大智之印。印無始三世。總在一時。無邊諸法。智印咸遍。以智等諸佛故。以智等眾生心故。以智等諸法故。以智無中邊表裡三世長短近遠故。為智過虛空量故。如世虛空。無所了知。如無分別智虛空一念。而能分別過虛空等法門。是故經言。一切虛空猶可量。諸佛說法不可量。以是發心之初。住佛種智家。才發心時。即於十方現身成佛。文殊師利菩薩頌云。一念普觀無量劫。無去無來亦無住。如是了知三世事。超諸方便成十力。明知三乘三祇出世成佛。是權方便教。此教約實法。不說以願力成佛等事。設以願力成行。還以約實成佛。不說以願力暫成故。是故起信進修行者。于大智
【現代漢語翻譯】 現代漢語譯本 『作意生身』。如此『一乘教』（唯一佛乘的教義）。都無如上『三乘』（聲聞乘、緣覺乘、菩薩乘）之趣。認為根本『無明』（對事物真相的迷惑）『住地煩惱』（煩惱的根本）便為一切諸佛『不動智』（如如不動的智慧）。一切眾生皆自有之。只為智體無性無依。不能自了會緣方了。云何會緣？會緣有三種。一會苦緣。遇苦方能發心。二會樂緣。久處人天。內心明慧。達世樂果無常。方始求真。三見佛及一乘菩薩。而能發心求佛種智（成佛的智慧）。以會三緣近正善知友。而能自覺無明本是佛智也。三乘同然。只為意樂淺深各別。因本智而生信。約本智而悟入。不離本智。故於初發心住。即五位齊周。雖列十住、十行、十回向、十地、十一地行位法門。進修軌度。如王寶印。一印無差。以一心大智之印。印無始三世。總在一時。無邊諸法。智印咸遍。以智等諸佛故。以智等眾生心故。以智等諸法故。以智無中邊表裡三世長短近遠故。為智過虛空量故。如世虛空。無所了知。如無分別智虛空一念。而能分別過虛空等法門。是故經言：『一切虛空猶可量，諸佛說法不可量。』以是發心之初。住佛種智家。才發心時。即於十方現身成佛。文殊師利菩薩頌云：『一念普觀無量劫，無去無來亦無住。如是了知三世事，超諸方便成十力。』明知三乘三祇出世成佛。是權方便教。此教約實法。不說以願力成佛等事。設以願力成行。還以約實成佛。不說以願力暫成故。是故起信進修行者，于大智
【English Translation】 English version 'The mind-made body.' Such is the 'One Vehicle Teaching' (Ekayana, the teaching of the single Buddha vehicle). It is completely devoid of the inclinations of the aforementioned 'Three Vehicles' (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). It considers the fundamental 'ignorance' (avidyā, delusion about the true nature of reality), the 'abiding ground of afflictions' (kleśa, the root of all defilements), to be the 'immovable wisdom' (acala-jñāna, unwavering wisdom) of all Buddhas. All sentient beings inherently possess it. It is only because the essence of wisdom is without nature and without reliance that one cannot understand it oneself; one can only understand it through conditions. How does one understand through conditions? There are three kinds of understanding through conditions: first, understanding through the condition of suffering; one can only generate the aspiration for enlightenment when encountering suffering. Second, understanding through the condition of pleasure; having dwelled in the realms of humans and gods for a long time, with inner clarity and wisdom, realizing the impermanence of worldly pleasures, one then begins to seek the truth. Third, seeing Buddhas and One Vehicle Bodhisattvas, one can generate the aspiration for enlightenment and seek the Buddha-seed wisdom (Buddha-bīja-jñāna, the wisdom to become a Buddha). By encountering these three conditions and drawing near to virtuous and knowledgeable friends, one can realize that ignorance is fundamentally Buddha-wisdom. The Three Vehicles are the same in this regard, only differing in the depth of their inclinations. Faith arises from this fundamental wisdom, and enlightenment is attained based on this fundamental wisdom. One does not depart from this fundamental wisdom. Therefore, in the initial stage of generating the aspiration for enlightenment, the five positions are simultaneously complete. Although the Dharma gates of the ten abodes, ten practices, ten dedications, ten grounds, and the eleventh ground are listed as stages of progress and cultivation, they are like the royal seal, perfectly consistent. With the seal of the great wisdom of the one mind, one seals the beginningless three times, all at once. The wisdom seal pervades all limitless dharmas. Because wisdom is equal to all Buddhas, because wisdom is equal to the minds of all sentient beings, because wisdom is equal to all dharmas, because wisdom has no center, edge, inside, outside, three times, length, shortness, nearness, or distance, because wisdom surpasses the measure of space. Like worldly space, it knows nothing. Like the non-discriminating wisdom, in a single thought, it can distinguish Dharma gates that surpass space. Therefore, the sutra says, 'All of space can still be measured, but the Buddha's teachings cannot be measured.' Thus, at the very beginning of generating the aspiration for enlightenment, one dwells in the family of Buddha-seed wisdom. The moment one generates the aspiration, one manifests as a Buddha in the ten directions. Mañjuśrī Bodhisattva praises, 'In a single thought, one universally observes limitless kalpas, without going, without coming, and without abiding. Thus, understanding the affairs of the three times, surpassing all expedient means, one attains the ten powers.' Clearly knowing that the Buddhas of the Three Vehicles attain Buddhahood after three asamkhya kalpas is a provisional and expedient teaching. This teaching is based on the true Dharma and does not speak of attaining Buddhahood through vows. Even if one cultivates through vows, one still attains Buddhahood based on the true Dharma. It does not speak of temporarily attaining Buddhahood through vows. Therefore, those who generate faith and diligently cultivate should, in great wisdom
境界。莫作三世近遠延促之見。違智境界故。失本大智之境。逐情識故。隨相轉故。如此五位斷惑次第。如空無時。如圓鏡頓照。如摩尼寶能同眾色。如一滴之水入大海中。等同無二。以大智慧之圓鏡。普印諸作。莫不皆成。無作用之大用故。無三世之一時故。無量方便三昧者。明情識昧。正智自明。如色界無色界三昧。皆以息想慮而得之。聲聞緣覺三昧。修厭患觀而對治。樂觀空而滅悲智。權教菩薩。樂觀空而行六度。離苦本而生凈國。設有住此界者。言留惑而化眾生。皆非法爾合然。以此義故。此方便三昧。為一切眾生迷法界體用。便將根本定體。凈所妄情。名為方便。非是別於真外。別有假安立之定。名為方便也。譬如水清寶能清濁水為珠凈緣。現本凈水。非是珠能作得凈水。方便三昧亦復如是。為以萬法無作本自凈緣。現得本自無作智慧力故。故名方便。若天人外道三乘所有因果。皆有所作。以此所生。皆有處所。皆有果報廣狹凈穢差別等事。於此佛華嚴一乘法門。無住無作。所有其生。任無依智。無依止心智幻生身。稱真法界。於一切眾生前對現色身。其體相無來無去。亦不作神通變化之事。雖然普現三世一切業果在剎那之中。然亦不住三世遠近及剎那之見。所作三昧智慧一切願行。總是任理智之運。為非
有作有修欣厭之法也。十行之中。云萬佛剎微塵。十回向位中。云百萬佛剎微塵。為對迷時。即不可說剎塵煩惱。對悟時。即不可說剎塵佛國及佛智慧也。
梵行品
梵者凈也。以其凈行。利眾生故。常居世間。行一切行。化利眾生。無行可得。則無行不凈。是故名為梵行也。住佛無所住之門。故還行無行之行。無住之住。名為佛住。無行之行。利益無眾生之眾生。名為凈行。夫佛智非深。只為迷心逐相。情虧也智隱。一體也智現。以不思不惟而知眾法。將不造不作。而辦大功。以此如來設凈行之教。觀法盡也。正法當興。諸見亡也。佛智方起。見亡智應。不由他悟。是故後學之士。應法修行。不可以逐境沉淪。迷流永劫。但如上所說之經。多少自然恰中。故諸行凈則智慧凈。智慧凈則其心凈。其心凈則諸法凈。諸法凈名法界凈。法界凈即眾生凈。眾生凈則佛國土凈。行此法平等者。名為凈行也。
初發心功德品
夫以初發心之士。功德難量。舉等虛空。無以比其類。磨盡剎塵。無以酬其匹。虛空但明無相之大。一切剎塵。但明形礙之。廣焉能對菩提心福智之境哉。其智也。于剎那之際。滿十方。現身如雲。狀因陀羅網。妙像相入。光影重重。各各以一言音。普周法界。說等眾生教門。如雨
【現代漢語翻譯】 現代漢語譯本：有作為和有修行是欣求和厭離的方法。在十行位中，說有萬佛剎（Buddhakṣetra，佛的國土）微塵數；在十回向位中，說有百萬佛剎微塵數。這是針對迷惑時，那不可說的佛剎微塵數般的煩惱；針對覺悟時，那不可說的佛剎微塵數般的佛國以及佛的智慧。
梵行品
梵，是清凈的意思。因為以清凈的行為利益眾生，所以常住在世間，行一切行，化度利益眾生。沒有可以執著的行為，那麼就沒有不凈的行為。因此名為梵行。安住于佛的無所住之門，所以返回來行那無行之行。無住的安住，名為佛住。無行之行，利益那無眾生之眾生，名為凈行。佛的智慧並非深奧，只是因為迷惑的心追逐外相，情感虧損了，智慧就隱沒了。一體時，智慧就顯現。以不思不惟而知曉眾法，將不造作而成就大功。因此如來設立凈行之教，觀察法達到極致。正法應當興盛，各種見解應當消亡。佛的智慧才開始生起。見解消亡，智慧就應現，不須要從其他地方領悟。因此後來的學習者，應當依法修行，不可以追逐外境而沉淪，在迷惑的流轉中永劫不復。只要如上面所說的經典，多少自然恰到好處。所以諸行清凈，那麼智慧就清凈；智慧清凈，那麼心就清凈；心清凈，那麼諸法就清凈；諸法清凈，名為法界清凈；法界清凈，就是眾生清凈；眾生清凈，那麼佛國土就清凈。行此法平等的人，名為凈行。
初發心功德品
以初發心的人，功德難以衡量。舉例來說，如同虛空，沒有可以比擬的；磨盡佛剎微塵，沒有可以酬報的。虛空只是說明無相的廣大，一切佛剎微塵，只是說明形體的侷限。又怎麼能比得上菩提心福智的境界呢？他的智慧，在剎那之間，充滿十方，現身如雲，如同因陀羅網（Indra's net，帝釋天之網），妙像相互進入，光影重重，各自以一種言語聲音，普遍周遍法界，宣說等同眾生的教法，如下雨一般。
【English Translation】 English version: Acting and cultivating are methods of seeking joy and aversion. Within the Ten Practices, it is said there are dust motes equaling a myriad of Buddha-lands (Buddhakṣetra, Buddha's realm); within the Ten Dedications, it is said there are dust motes equaling a million Buddha-lands. This is in response to delusion, the unspeakable number of afflictions like dust motes in Buddha-lands; in response to enlightenment, the unspeakable number of Buddha-lands and the wisdom of the Buddha.
Chapter on Pure Conduct
'Brahma' means purity. Because of using pure conduct to benefit sentient beings, one constantly dwells in the world, practicing all practices, transforming and benefiting sentient beings. If there is no practice to be grasped, then there is no impure practice. Therefore, it is called Pure Conduct. Abiding in the gate of the Buddha's non-abiding, one returns to practice the practice of non-practice. The abiding of non-abiding is called Buddha's Abiding. The practice of non-practice benefits the sentient beings of non-sentient beings, and is called Pure Conduct. The Buddha's wisdom is not profound; it is only because the deluded mind chases after appearances, and emotions are deficient, that wisdom is hidden. When they are one, wisdom appears. Knowing all dharmas without thinking or contemplating, one accomplishes great merit without creating or acting. Therefore, the Thus Come One (Tathāgata) establishes the teaching of Pure Conduct, observing the Dharma to its fullest extent. The Proper Dharma should flourish, and all views should perish. The Buddha's wisdom then arises. When views perish, wisdom responds, not requiring enlightenment from elsewhere. Therefore, later learners should cultivate according to the Dharma, and should not pursue external circumstances and sink into the cycle of delusion for endless eons. Just as the scriptures mentioned above, the amount is naturally just right. Therefore, if all practices are pure, then wisdom is pure; if wisdom is pure, then the mind is pure; if the mind is pure, then all dharmas are pure; if all dharmas are pure, it is called the purity of the Dharma Realm; if the Dharma Realm is pure, then sentient beings are pure; if sentient beings are pure, then the Buddha-land is pure. One who practices this Dharma equally is called Pure Conduct.
Chapter on the Merits of the Initial Aspiration
The merits of one who initially aspires to enlightenment are immeasurable. To use the analogy of space, there is nothing to compare it to; to grind all the dust motes in Buddha-lands, there is nothing to repay it. Space only illustrates the vastness of non-form, and all the dust motes in Buddha-lands only illustrate the limitations of form. How can they compare to the realm of the merit and wisdom of the Bodhi mind? His wisdom, in an instant, fills the ten directions, manifesting bodies like clouds, like Indra's net (Indra's net, the net of the Lord of Gods), with wondrous images interpenetrating, light and shadows overlapping, each with one language and sound, universally pervading the Dharma Realm, speaking teachings equal to sentient beings, like rain.
灑眾生。心得清涼樂爾。其福也。妙相莊嚴。與華嚴而同其體。為初發心之際。與十方諸佛等住無盡劫海。入諸佛大智慧流中。等佛功德。一切眾生。總須悟如此法。方得成佛。不可取如來三乘中順世方便之言。
明法品
此明前所得法。使令更明。后之升進。使令明白。是修十行之向。長養本位十住之法。精進慧菩薩者。慧者照燭義。精進者無思義。以無思之慧。照燭有作之功。有作本自無功。萬法本來自凈。萬法自凈。名之為精。無功智應。知根利生。名之為進。經中入深禪定。得佛神通者。以心稱理。任理自真。不生不伏。理真智應。隨以智應而化群品。無來往。亦無變化。名佛神通。智無依止。無形色體。無來去性。性自遍周。非三世攝。而能普應三世之法。名曰神通。是故經云。智入三世而無來往。為三世是眾生情所妄安。非實有故。為智體無形色。不造作而應群品。名之為神。圓滿十方。無法不知。無根不識。名之為通。
升夜摩天宮品
此第四會。
何故名夜摩天宮。明以處表法。此天名為時分天。為此天無日月晦明。以蓮華開為晝。合為夜。故名時分天。為表十行法門。知時而應物化。不可不知時故。知是人天種。二乘三乘一乘種。知可以何善根而接引之。故以時分
【現代漢語翻譯】 現代漢語譯本：
灑甘露于眾生，使他們內心獲得清涼和快樂，這是多麼大的福報啊！佛的妙相莊嚴，與《華嚴經》（Avatamsaka Sutra）所描述的佛身相同。在最初發菩提心的時候，就與十方諸佛一樣，安住于無盡的劫海之中，進入諸佛的大智慧之流，獲得與佛相同的功德。一切眾生，都必須領悟這樣的佛法，才能成就佛果。不可執取如來在三乘（Triyana）教法中，爲了順應世俗而說的方便之言。
明法品
此品闡明之前所獲得的佛法，使之更加明晰；也使之後的提升和進步更加明白。這是修習十行（Ten Practices）的趨向，增長本位十住（Ten Abodes）的佛法。精進慧菩薩（Bodhisattva of Diligent Wisdom），這裡的『慧』是指照亮真理，『精進』是指沒有妄念。用沒有妄念的智慧，來照亮有為的功德。有為之功，其本性本無功德。萬法（Dharma）的本性本來就是清凈的。萬法自性清凈，就叫做『精』。智慧與真理相應，瞭解眾生的根器而利益他們，就叫做『進』。經中所說的『入深禪定，得佛神通』，是指以心來契合真理，任由真理自然顯現，不生起任何造作或壓制。真理與智慧相應，隨順智慧來教化眾生，沒有來去，也沒有變化，這就叫做佛的神通。智慧沒有依止，沒有形狀和實體，沒有來去的性質，其本性遍及一切處，不被過去、現在、未來三世所侷限，而能普遍應現於三世的佛法之中，這就叫做神通。所以經中說，智慧進入三世而沒有來去，因為三世是眾生虛妄安立的情識，並非真實存在。因為智慧的本體沒有形狀和顏色，不造作而能應現於眾生，這就叫做『神』。圓滿十方，沒有佛法不能知曉，沒有眾生的根器不能識別，這就叫做『通』。
升夜摩天宮品
這是第四次集會。
為什麼叫做夜摩天宮（Yamadeva Palace）？這是說明用處所來表示佛法。此天名為時分天（Heaven of Time Division），因為此天沒有日月的光明和晦暗。以蓮花開放為白天，蓮花合攏為夜晚，所以叫做時分天。這是爲了表示十行法門，知道時機而應物施教。不可不知時機，要知道這個人是人天乘（Human-Deva Vehicle）的根器，還是二乘（Two Vehicles）、三乘（Three Vehicles）或一乘（One Vehicle）的根器，知道可以用什麼善根來接引他，所以用時分天來表示。
【English Translation】 English version:
Sprinkling nectar upon sentient beings, bringing coolness and joy to their hearts, such is the extent of their blessings! The Buddha's wondrous form is adorned, sharing the same essence as described in the Avatamsaka Sutra. At the very moment of first arousing Bodhicitta (the aspiration for enlightenment), one dwells in the boundless ocean of kalpas (aeons), just like all the Buddhas of the ten directions, entering the great stream of wisdom of all Buddhas, attaining the same merits as the Buddhas. All sentient beings must awaken to this Dharma (teachings) in order to attain Buddhahood. One must not cling to the expedient words spoken by the Tathagata (Buddha) within the Three Vehicles (Triyana) to accommodate the world.
Chapter on Clarifying the Dharma
This chapter clarifies the Dharma previously attained, making it even clearer; it also clarifies the subsequent advancements and progress. This is the direction of cultivating the Ten Practices (Ten Practices), nurturing the Dharma of the Ten Abodes (Ten Abodes) in one's fundamental position. Bodhisattva of Diligent Wisdom, where 'wisdom' illuminates the truth, and 'diligence' means without conceptual thought. Use wisdom without conceptual thought to illuminate the meritorious deeds of action. The merit of action is inherently without merit. The nature of all Dharmas is originally pure. The self-nature of all Dharmas is pure, which is called 'diligence'. Wisdom corresponds to truth, understanding the faculties of sentient beings to benefit them, which is called 'progress'. The sutra says, 'Entering deep Samadhi (meditative absorption), attaining the Buddha's supernatural powers,' which means using the mind to accord with truth, allowing truth to manifest naturally, without arising any fabrication or suppression. Truth corresponds to wisdom, following wisdom to transform sentient beings, without coming or going, without change, this is called the Buddha's supernatural powers. Wisdom has no reliance, no form or substance, no nature of coming or going, its nature pervades everywhere, not confined by the three times (past, present, future), yet able to universally respond to the Dharma of the three times, this is called supernatural power. Therefore, the sutra says, wisdom enters the three times without coming or going, because the three times are the emotional consciousness falsely established by sentient beings, not truly existing. Because the essence of wisdom has no shape or color, without fabrication, it can respond to sentient beings, this is called 'supernatural'. Perfectly fulfilling the ten directions, there is no Dharma that cannot be known, no faculties of sentient beings that cannot be recognized, this is called 'power'.
Chapter on Ascending to the Yamadeva Palace
This is the fourth assembly.
Why is it called the Yamadeva Palace? This explains using the place to represent the Dharma. This heaven is called the Heaven of Time Division, because this heaven has no brightness or darkness of the sun and moon. The opening of the lotus flower is day, and the closing of the lotus flower is night, so it is called the Heaven of Time Division. This is to represent the Ten Practices, knowing the time and responding to beings accordingly. One must know the time, knowing whether this person has the faculties of the Human-Deva Vehicle, or the Two Vehicles, the Three Vehicles, or the One Vehicle, knowing what good roots can be used to guide them, so the Heaven of Time Division is used to represent this.
天。表所行之行須知時故。
夜摩天宮偈贊品
十住之中。以法身為戒體。此十行之中。以智慧為戒體。仰視虛空。隨所須物。惠利眾生。皆從空下者。明智如空。空為智本。智不異空故。是故空者。眾法之本。以此觀之。一切功德。總從空智而有。
十行品
此天光自相照及。無有日月。但看蓮華開合而辨晝夜。名為時分天。如此位菩薩。知眾生心欲開發時。應時引接。未應度者。與作得度因緣。故於此處說十種行門。前之兩品已明。至此而稱歎也。舉萬佛剎微塵數佛。皆號功德林者。明若迷其心境無明。與無限剎塵不殊。若了達心源。智慧功德。等十方而無盡。
十無盡藏品
此位已說十種行。以此十無盡藏。成后十回向之法。使令進向。令使行門不滯。
升兜率天宮品
此第五會。
此品大悲門。初發心時。以真智慧進修。而悲有勝劣不同。十住十行智慧兼修。仍出世心多。此位大悲。出世心終。回十生死智慈之悲。十地之中。長養大悲。更令深厚。問云。何於此天處說迴向法。答曰。如須彌頂上說十住。明初生佛家。任佛智慧之頂而無退動。夜摩天上說十行。錶行依法空。一切無著。至此兜率天宮。表雖不離欲界。處大悲門。而於欲境。常行知足。
{ "translations": [ "現代漢語譯本", "天（Deva）。表明所修之行需要知曉時節因緣。", "", "夜摩天宮偈贊品", "", "十住位中，以法身為戒體。這十行位中，以智慧為戒體。仰望虛空，隨眾生所需之物，施予利益，皆從虛空中降下，這表明智慧如虛空一般。虛空是智慧的根本，智慧與虛空並無差別。因此，虛空是萬法之本。以此來觀察，一切功德，都從空性的智慧而生。", "", "十行品", "", "此天（夜摩天）的光芒是自身照耀，沒有日月。只是觀看蓮花的開合來分辨晝夜，稱為時分天（deva of timely seasons）。如此地位的菩薩，知道眾生的心念想要開發之時，應時引導接引。對於尚未得度者，給予他們得度的因緣。因此在此處宣說十種行門。前面的兩品已經闡明，到這裡而稱讚。舉出萬佛剎微塵數目的佛，都名為功德林（Gongdelin），表明如果迷惑於心境，無明煩惱與無限剎土的微塵沒有差別。如果了達心性的根源，智慧功德就等同於十方而沒有窮盡。", "", "十無盡藏品", "", "此位已經宣說了十種行，用這十種無盡藏，成就後面的十回向之法，使令（菩薩）精進趣向，令修行之門不會停滯。", "", "升兜率天宮品", "", "這是第五會。", "", "此品是大悲之門。初發心時，以真實的智慧進修，然而大悲有殊勝和低劣的不同。十住、十行是智慧和修行兼顧，仍然是出世之心居多。此位的大悲，出世之心終結，迴轉十生死之智慈之悲。在十地之中，長養大悲，更加令其深厚。有人問：為什麼在此兜率天（Tushita Heaven）處宣說迴向之法？回答說：如同在須彌山頂上宣說十住，表明初生於佛家，依憑佛的智慧之頂而沒有退動。在夜摩天（Yama Heaven）上宣說十行，表明修行依法性空，一切沒有執著。到這兜率天宮，表明雖然不離欲界，處於大悲之門，然而對於欲境，常行知足。", "", "", "english_translations": [ "English version", "Deva. Indicates that the practice should be in accordance with the right time.", "", "Verses in Praise of the Yama Heaven Palace", "", "In the Ten Dwellings, the Dharmakaya (Dharma body) is taken as the substance of precepts. In these Ten Practices, wisdom is taken as the substance of precepts. Looking up to the empty sky, whatever beings need is bestowed upon them from the sky. This shows that wisdom is like the empty sky. Emptiness is the root of wisdom, and wisdom is not different from emptiness. Therefore, emptiness is the root of all dharmas. From this perspective, all merits and virtues arise from empty wisdom.", "", "The Ten Practices Chapter", "", "The light of this heaven (Yama Heaven) shines by itself, without sun or moon. Day and night are distinguished by observing the opening and closing of lotus flowers, hence it is called the Deva of Timely Seasons. Bodhisattvas in this position know when sentient beings' minds are ready to be developed and guide them accordingly. For those who are not yet ready to be liberated, they create the conditions for liberation. Therefore, the ten practices are taught here. The previous two chapters have already explained this, and this chapter praises them. Mentioning Buddhas as numerous as dust motes in myriad Buddha lands, all named Gongdelin (Forest of Merit), indicates that if one is deluded by the mind and its objects, ignorance is no different from the dust motes in infinite lands. If one understands the source of the mind, wisdom and merit are equal to the ten directions and inexhaustible.", "", "The Ten Inexhaustible Treasures Chapter", "", "This stage has already explained the ten practices. These ten inexhaustible treasures are used to accomplish the ten dedications that follow, enabling (Bodhisattvas) to advance and ensuring that the path of practice does not stagnate.", "", "Ascending to the Tushita Heaven Palace Chapter", "", "This is the fifth assembly.", "", "This chapter is the gate of great compassion. At the initial aspiration, one cultivates with true wisdom, but compassion has superior and inferior differences. The Ten Dwellings and Ten Practices combine wisdom and practice, but still focus more on the mind of transcending the world. The great compassion of this stage ends the mind of transcending the world, turning the wisdom and compassion of the ten kinds of birth and death. In the Ten Grounds, great compassion is nurtured, making it even deeper. Someone asks: Why is the dedication taught in this Tushita Heaven? The answer is: Just as the Ten Dwellings are taught on the summit of Mount Sumeru, indicating that one is born into the Buddha's family, relying on the summit of the Buddha's wisdom without retreating. The Ten Practices are taught in the Yama Heaven, indicating that practice relies on the emptiness of Dharma nature, without any attachment. Arriving at this Tushita Heaven Palace indicates that although one is not apart from the desire realm, being in the gate of great compassion, one always practices contentment in the realm of desires." ] }
無所染著。但為饒益眾生。處於世間。故名迴向。此為以處表法升進。亦即不曾身有上下去來。但明寄處。表一生菩薩。處此天中。果行滿故。以明發心初。始生如來智慧之家。以佛智慧行大悲門。即是圓滿如來果。故果復常滿。行復常行。果行相嚴。故號佛華嚴也。經云。善知其時為眾說法者。了根生熟。如應化度。問曰。何為諸佛知眾生心時與非時。答曰。諸佛如來心。與一切眾生心。本不異故。諸佛悟而了與眾生共之。眾生迷。自謂為隔。一切諸佛。以一切眾生心智慧而成正覺。一切眾生。迷諸佛智慧而作眾生。及至成佛時。還成眾生迷理之佛。所說法門。還解眾生心裡迷佛眾生。以此不異。故知眾生心。如是大悲。如是智慧。如是萬行。但為長初生佛家之智慧大悲。令慣集自在故。時亦不改。法亦不異。智亦不遷。猶如竹葦。依舊而成。初生與終。無有粗細。亦如小兒。長初生而為大。無異大也。直以十行十回向十地十一地。為長養道之方便故。佛果在於初發心。十住十行十回向十地總十住中。總具足也。猶如神龍馬王。所生神駒。生在其地。與父遲速相似。唯力用未如其父母。如初發心菩薩。以乘如來一切智乘。初生佛家。與佛同智唯神通道力未如。以待大悲萬行長養故。雖長養功終。法不異也。時不遷也
【現代漢語翻譯】 現代漢語譯本 不執著于任何事物，但爲了利益眾生而存在於世間，這叫做『迴向』。這是用所處的境界來表示佛法的提升。也就是說，並非真的有上下往來，只是表明寄託之處，表示一生補處菩薩（一生補處菩薩：指下一世將成佛的菩薩）居住於此天界之中，因為果位的修行已經圓滿。以此表明發心之初，就開始進入如來智慧之家。以佛的智慧行大悲之門，就是圓滿如來的果位。所以果位永遠是圓滿的，修行也永遠在進行，果位和修行相互莊嚴，所以稱為『佛華嚴』。《經》中說：『善於瞭解時機為眾生說法的人』，瞭解眾生的根器成熟與否，根據情況進行教化。問：諸佛如何知道眾生的心是應度化之時還是非應度化之時？答：諸佛如來的心與一切眾生的心，本來就沒有差別。諸佛覺悟了，就與眾生共同擁有這種心；眾生迷惑了，就自認為有隔閡。一切諸佛，以一切眾生的心和智慧成就正覺；一切眾生，迷惑于諸佛的智慧而成為眾生。等到成佛時，還是成就了眾生迷惑真理的佛。所說的法門，還是爲了解開眾生心中迷惑佛的眾生。因為這種不異，所以能瞭解眾生的心。如此大悲，如此智慧，如此萬行，只是爲了增長初生佛家的智慧和大悲，使之習慣和自在。所以時機也不會改變，佛法也不會不同，智慧也不會轉移，就像竹葦，依舊可以編成器物。初生和最終，沒有粗細之分。也像小兒，從初生而長大，與大人沒有本質的區別。只是用十行、十回向、十地、十一地，作為增長修道的方法。佛果存在於最初的發心之中，十住、十行、十回向、十地都包含在十住之中，完全具備。就像神龍馬王所生的神駒，生在它的領地，與它的父親在速度上相似，只是力量和作用不如它的父母。如同初發心的菩薩，乘坐如來的一切智乘，初生於佛家，與佛具有相同的智慧，只是神通和道力不如佛，等待大悲和萬行的增長。雖然增長的功用結束，佛法也不會改變，時機也不會轉移。
【English Translation】 English version Without any attachment, but abiding in the world for the benefit of all sentient beings, this is called 'Dedication' (Huixiang 迴向: dedicating merit). This uses the state of being to represent the advancement of the Dharma. That is to say, there is no real going up and down, but it clarifies the place of lodging, representing a Bodhisattva destined for Buddhahood in their next life (Yisheng buchu pusa 一生補處菩薩: a Bodhisattva who will become a Buddha in their next life) residing in this heavenly realm, because the practice of the fruition is already complete. This clarifies that at the beginning of the aspiration, one begins to enter the house of the Tathagata's wisdom. Practicing the gate of great compassion with the Buddha's wisdom is the perfection of the Tathagata's fruition. Therefore, the fruition is always complete, and the practice is always ongoing. The fruition and practice adorn each other, hence it is called 'Buddha Avatamsaka' (Fohua yan 佛華嚴). The Sutra says: 'Those who know the right time to teach the Dharma to sentient beings' understand the maturity of their roots and transform them accordingly. Question: How do the Buddhas know when it is the right time and the wrong time to know the minds of sentient beings? Answer: The minds of the Buddhas and Tathagatas are originally no different from the minds of all sentient beings. The Buddhas are enlightened and share it with sentient beings; sentient beings are deluded and consider themselves separate. All Buddhas attain perfect enlightenment with the wisdom of the minds of all sentient beings; all sentient beings are deluded by the wisdom of the Buddhas and become sentient beings. When they attain Buddhahood, they still become Buddhas who are deluded by the truth. The Dharma doors that are taught are still to unravel the sentient beings in the minds of sentient beings who are deluded by the Buddha. Because of this non-difference, they know the minds of sentient beings. Such great compassion, such wisdom, such myriad practices, are only to increase the wisdom and great compassion of the newly born in the Buddha's family, so that they become accustomed to and at ease with it. Therefore, the time will not change, the Dharma will not be different, and the wisdom will not shift. It is like bamboo reeds, which can still be made into utensils. There is no difference in thickness between the beginning and the end. It is also like a child, who grows from being newly born to being an adult, with no essential difference from an adult. It is only that the Ten Practices (Shi xing 十行), Ten Dedications (Shi huixiang 十回向), Ten Grounds (Shi di 十地), and Eleventh Ground are used as methods to cultivate the path. The Buddha-fruit is in the initial aspiration, and the Ten Abodes (Shi zhu 十住), Ten Practices, Ten Dedications, and Ten Grounds are all contained within the Ten Abodes, fully complete. It is like the divine colt born from the divine dragon horse king, born in its territory, similar in speed to its father, but its strength and function are not as good as its parents. Like a Bodhisattva who has just made the aspiration, riding the all-knowing vehicle of the Tathagata, newly born into the Buddha's family, with the same wisdom as the Buddha, but the supernatural powers and spiritual strength are not as good as the Buddha, waiting for the growth of great compassion and myriad practices. Although the function of growth ends, the Dharma will not be different, and the time will not shift.
。終不出初發心時。力用功畢。如龍女不出剎那際。一產生佛是。如善財一生得佛果是。一生者無生也。無生有十一諸蘊自體無生。二諸見自體無生。二空無生。四性無生。五時劫不遷無生。六涅槃生死無生。七說法音聲寂默無生。八智慧分別無生。九神通道力性自周遍無生。十不出剎那際對現三世。盡古今劫。一切眾生前身無生。有此十種無生。故名一生當得菩提。此經以十行十回向十地十一地法。方便用資初發心佛果。以資糧與佛果同時。互為體用相資。故號為覺行嚴。以果資行。令行無著。以行資果。大悲大用得辦。如三乘意生身菩薩推佛果在十一地后。三祇劫終。以地前三賢為資糧。十地為見道。佛果在十一地三祇劫后。如此教。與三乘中五位行相。一倍顛倒行相不同。
兜率天宮偈贊品
已上各說一法。共成十回向心。或但說有。眾生著有。或但說無。眾生著無。如經星宿幢菩薩頌云。眾生妄分別。是佛是世界。了達法性者。無佛無世界。如下文法幢菩薩頌云。寧可恒具受。一切世間苦。終不遠如來。不睹自在力。
十回向品
此品何故名為十回向。答曰。以十住初生諸佛智慧家。雖有第七方便波羅蜜成大悲行。然為創始應真。出世心多。十行位中。以智眼慧眼法眼觀根利生。化
【現代漢語翻譯】 現代漢語譯本：始終不離開最初發心的時候，力量和功用完備。如同龍女不在剎那之間，一生就成就佛果一樣。如同善財童子一生獲得佛果一樣。『一生』就是無生。無生有十種含義：一、諸蘊（五蘊：色、受、想、行、識）自體無生；二、諸見（各種錯誤的見解）自體無生；三、空無生；四、自性無生；五、時間流逝不改變無生；六、涅槃和生死無生；七、說法音聲和寂默無生；八、智慧分別無生；九、神通力量的自性周遍無生；十、不在剎那之間，對現在前三世，窮盡古今劫，一切眾生前身無生。因為有這十種無生，所以稱為一生就能獲得菩提（覺悟）。這部經以十行、十回向、十地、十一地之法，方便地用來資助最初發心的佛果，以資糧和佛果同時存在，互相作為體和用互相資助，所以稱為覺行嚴。用佛果來資助修行，使修行沒有執著；用修行來資助佛果，使大悲和大用得以成就。如同三乘（聲聞乘、緣覺乘、菩薩乘）的意生身菩薩，認為佛果在十一地之後，需要經歷三大阿僧祇劫，以十地前的三賢位作為資糧，十地為見道位，佛果在十一地三大阿僧祇劫之後。這樣的教義，與三乘中的五位修行次第，完全顛倒，修行方式也不同。 兜率天宮偈贊品 以上各自說一種法，共同成就十回向心。或者只說『有』，眾生就會執著于『有』；或者只說『無』，眾生就會執著于『無』。如同經中星宿幢菩薩所說：『眾生虛妄分別，認為是佛是世界，了達法性的人，無佛也無世界。』如下文法幢菩薩所說：『寧願恒常忍受一切世間的苦難，終究不遠離如來，不見到自在的力量。』 十回向品 這一品為什麼稱為十回向？回答說：因為十住位的菩薩初生於諸佛的智慧之家，雖然有第七方便波羅蜜（方便度）成就的大悲行，但因為是創始應真，出世之心較多。十行位中，以智眼、慧眼、法眼觀察根器來利益眾生，教化眾生。
【English Translation】 English version: They never depart from the initial aspiration. Their strength and merit are complete. Just as the Dragon Girl attains Buddhahood in an instant, so it is. Just as Sudhana (Shancai) attains the fruit of Buddhahood in one lifetime, so it is. 'One lifetime' means no-birth. No-birth has ten aspects: 1. The self-nature of the skandhas (five aggregates: form, feeling, perception, volition, consciousness) is without birth. 2. The self-nature of all views (wrong views) is without birth. 3. Emptiness is without birth. 4. Self-nature is without birth. 5. The passage of time does not alter no-birth. 6. Nirvana and samsara (birth and death) are without birth. 7. The sound of Dharma teaching and silence are without birth. 8. Wisdom and discrimination are without birth. 9. The self-nature of supernatural powers is universally pervasive and without birth. 10. Not departing from the instant, facing the present three times, exhausting the past and present kalpas (eons), the past lives of all sentient beings are without birth. Because of these ten kinds of no-birth, it is called attaining Bodhi (enlightenment) in one lifetime. This sutra uses the practices of the Ten Conducts, Ten Dedications, Ten Grounds, and Eleventh Ground to conveniently aid the initial aspiration for the fruit of Buddhahood, with merit and the fruit of Buddhahood existing simultaneously, mutually supporting each other as substance and function. Therefore, it is called 'Adornment of Awakening and Practice'. Using the fruit to aid practice makes practice without attachment. Using practice to aid the fruit allows great compassion and great function to be accomplished. Like the mind-made body Bodhisattvas of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayna), they believe the fruit of Buddhahood is after the Eleventh Ground, requiring three great asamkhya kalpas, using the Three Worthies before the Ten Grounds as merit, the Ten Grounds as the path of seeing, and the fruit of Buddhahood after the Eleventh Ground and three great asamkhya kalpas. Such teachings are completely reversed from the five stages of practice in the Three Vehicles, and the methods of practice are different. Chapter on Verses of Praise in the Tushita Heaven Palace Each of the above speaks of one Dharma, together accomplishing the mind of the Ten Dedications. If only 'existence' is spoken of, sentient beings will become attached to 'existence'. If only 'non-existence' is spoken of, sentient beings will become attached to 'non-existence'. As the Bodhisattva Constellation Banner says in the sutra: 'Sentient beings falsely discriminate, thinking it is Buddha and the world. Those who understand the nature of Dharma have neither Buddha nor world.' As the Bodhisattva Dharma Banner says below: 'Rather constantly endure all the sufferings of the world, than be far from the Tathagata (Thus Come One), not seeing the power of self-mastery.' Chapter on the Ten Dedications Why is this chapter called the Ten Dedications? The answer is: Because the Bodhisattvas of the Ten Abodes are newly born into the wisdom family of all Buddhas. Although they have the great compassionate practice accomplished by the seventh expedient Paramita (perfection of skillful means), they are still in the beginning stages and have more of a mind to transcend the world. In the Ten Conducts, they use the wisdom eye, the knowledge eye, and the Dharma eye to observe the faculties of sentient beings to benefit and transform them.
令出俗。此十回向位中。明前二位出俗心多。大悲行劣。以將十住初心。所得諸佛之智慧。十行之中。出世之行門。處俗利生。回真入俗。故名迴向。以此十回向位。通前徹后。總通收故。又以表兜率天宮。于諸三界。此天殊勝。何以故。為世間三世諸佛。皆在此天長菩提心滿。向上化樂天他化天樂放逸故。向上色界無色界天。樂靜心多故。已下夜摩忉利是著樂之處天。非知足故。又此天修三福德人之共生處故。何者為三。一修施。二持戒。三修定。自余諸天不修三福。但修戒施二福。是故余天。或多放逸或多樂靜。是故上生經云。樂欲長菩提心者。來生此天。是故此天說此十回向門。迴向有十法。一以無作法迴向有作法。二以有作法迴向無作法。三以一法迴向多法。四以多法迴向一法。五于諸有法迴向無法。六于無法迴向有法。七以世間法迴向出世間法。八以出世間法迴向世間法。九以一切自性無迴向以為方便有迴向法。十以一切有迴向法。以為自性無迴向法。為令滯有無者得自在故。得大神通。無法拘留故。供養諸佛。教化眾生。一多同別。皆得自在故。云何為等法界無量回向。云如法界無中邊。迴向心無中邊。如法界無作者。迴向心無作者。法界無來去遠近。迴向心無來去遠近。法界如虛空。迴向智如虛空。法
【現代漢語翻譯】 現代漢語譯本 令出俗。此十回向位中，表明前兩位出離世俗的心較多，而大悲的實踐較少。因為他們將十住位最初發的心，以及從諸佛處獲得的智慧，用於十行位中出世間的修行，並以入世的方式利益眾生，所以稱為『迴向』。這十回向位，貫通前後，總括一切。又像征兜率天宮，在三界中，此天最為殊勝。為什麼呢？因為世間過去、現在、未來諸佛，都在此天增長菩提心直至圓滿。向上超過化樂天和他化自在天，因為那些天耽於享樂而放縱。向上超過無想天，因為那裡的人們喜歡清靜而禪定心較重。而夜摩天和忉利天是執著于享樂的地方，不能知足。而且此天是修三種福德之人的共同往生之處。哪三種福德呢？一是佈施，二是持戒，三是修定。其餘諸天不修三種福德，只修持戒和佈施兩種福德。因此，其餘諸天，或者過於放縱，或者過於喜歡清靜。所以《上生經》說，『樂於增長菩提心的人，應當往生此天』。因此，此天宣說這十回向門。迴向有十種方法：一是以無為法迴向有為法，二是以有為法迴向無為法，三是以一法迴向多法，四是以多法迴向一法，五是在一切有法中迴向于無法，六在無法中迴向于有法，七是以世間法迴向出世間法，八是以出世間法迴向世間法，九是以一切自性空無的迴向作為方便，而行有迴向之法，十是以一切有迴向之法，作為自性空無的迴向。爲了使執著于有和無的人得到自在，獲得大神通，不受任何事物的拘束，從而能夠供養諸佛，教化眾生，在一和多、同和異之間，都能自在無礙。什麼是等同法界無量回向呢？就像法界沒有中間和邊際一樣，迴向的心也沒有中間和邊際。就像法界沒有作者一樣，迴向的心也沒有作者。法界沒有來去遠近，迴向的心也沒有來去遠近。法界如同虛空，迴向的智慧也如同虛空。
【English Translation】 English version It enables one to transcend the mundane. Within these Ten Dedications, the first two positions reveal a greater inclination towards renouncing worldly attachments, while the practice of great compassion is less pronounced. This is because they utilize the initial aspiration of the Ten Abodes and the wisdom attained from all Buddhas in the supramundane practices of the Ten Practices, benefiting sentient beings through engagement with the world, thus 'dedicating' the truth to enter the mundane. These Ten Dedications connect the preceding and following stages, encompassing everything. Furthermore, it symbolizes the Tushita Heaven (a celestial realm where future Buddhas reside before their final rebirth), which is particularly supreme among the Three Realms. Why? Because all Buddhas of the past, present, and future in this world cultivate their Bodhi mind to its fulfillment in this heaven. It surpasses the Paranirmitavasavartin Heaven (Heaven of Enjoying Transformations) and the Nirmāṇarati Heaven (Heaven of Delight in Creation), as those heavens indulge in pleasure and are unrestrained. It surpasses the Asamjñika Heaven (Heaven of Non-Perception), as its inhabitants favor tranquility and meditative concentration. In contrast, the Yama Heaven and Trayastrimsa Heaven are places of attachment to pleasure, lacking contentment. Moreover, this heaven is the common destination for those who cultivate the three meritorious deeds. What are these three? First, giving; second, upholding precepts; and third, cultivating samadhi (meditative absorption). The other heavens do not cultivate the three meritorious deeds, but only the two of upholding precepts and giving. Therefore, the other heavens are either too indulgent or too fond of tranquility. Hence, the Sheng Shang Jing (Sutra of the Upper Birth) states, 'Those who delight in cultivating the Bodhi mind should be born in this heaven.' Therefore, this heaven expounds the Ten Gates of Dedication. There are ten methods of dedication: first, dedicating the unconditioned to the conditioned; second, dedicating the conditioned to the unconditioned; third, dedicating one dharma to many dharmas; fourth, dedicating many dharmas to one dharma; fifth, dedicating all conditioned dharmas to the unconditioned; sixth, dedicating the unconditioned to the conditioned; seventh, dedicating mundane dharmas to supramundane dharmas; eighth, dedicating supramundane dharmas to mundane dharmas; ninth, using the dedication of all self-nature as emptiness as a means to practice the dharma of dedication; tenth, using the dedication of all existing dharmas as the self-nature of the dedication of emptiness. This is to enable those who are attached to existence and non-existence to attain freedom, acquire great supernatural powers, and be unrestrained by anything, thereby being able to make offerings to all Buddhas and teach sentient beings, being free and unhindered in one and many, same and different. What is the dedication that is equal to the boundless Dharma Realm? Just as the Dharma Realm has no middle or edge, the mind of dedication has no middle or edge. Just as the Dharma Realm has no creator, the mind of dedication has no creator. The Dharma Realm has no coming, going, near, or far, the mind of dedication has no coming, going, near, or far. The Dharma Realm is like space, the wisdom of dedication is like space.
界不思議。迴向智不思議。法界無所依。迴向智無所依。法界一切諸佛之所共住。如無依智一切佛之所共住。法界非三世及一切生滅時分所攝。迴向之智。非三世時分所攝。法界圓滿三世事業在於現前。迴向之智。圓三世事業在於現前。法界有無自在。迴向之智有無自在。為令自他皆如法界無礙自在如諸佛故。以是名為等法界無量回向。大意令一切發菩提心者。一如法界諸德用自在圓滿廣大無限。離大小性。不屬一二三百千萬等有限量故。世間出世間大智大悲喜舍。等法界眾生界故。若不如是迴向。設求菩提。但得二乘住寂菩提。菩薩樂生凈土。皆住門外三車。露地白牛。不當其分。自他滯障。悲敬不真。知見不廣。悲心不普。心不廣大。不稱無限法界。若不如是以無限迴向。發願普為無限法界眾生。即自住真門。偏生凈土。不依法界無礙垢凈平等無限同體大悲。不成佛果故。如是十回向。均十信十住十行及十地十一地。行門總在其中。
十地品
此第六會他化自在天宮說。
何故名為十地品。曰明如來以普光明智。以成地體。以諸菩薩雖登十住十行十回向不離此體。故云十地。此十地之法。即通十信所信十個佛果。即以普光明殿所說十個佛果不動智佛為初信故。進修之中。雖經十住十行十回向。
【現代漢語翻譯】 現代漢語譯本：法界的境界不可思議。迴向的智慧不可思議。法界沒有任何依賴。迴向的智慧沒有任何依賴。法界是一切諸佛共同居住的地方。如同無所依賴的智慧是一切佛共同居住的地方。法界不被過去、現在、未來三世以及一切生滅的時間所包含。迴向的智慧，不被過去、現在、未來三世的時間所包含。法界圓滿地將過去、現在、未來三世的事業呈現在眼前。迴向的智慧，圓滿地將過去、現在、未來三世的事業呈現在眼前。法界具有有和無的自在。迴向的智慧具有有和無的自在。爲了使自己和他人都能像法界一樣無礙自在，如同諸佛一樣，因此稱為等法界無量回向。大意是讓一切發菩提心的人，都像法界一樣，諸種功德作用自在圓滿廣大無限，脫離大小的性質，不屬於一、二、三、千、萬等有**。世間和出世間的大智慧、大慈悲、大喜舍，等同於法界眾生界。如果不如這樣迴向，即使求菩提，也只能得到二乘（聲聞乘和緣覺乘）的寂靜菩提。菩薩喜歡往生凈土，也只是住在門外的三車（羊車、鹿車、牛車），露地白牛（比喻最終的大乘佛果）不屬於他們。自己和他人都會受到阻礙，慈悲和恭敬不真誠，知見不廣闊，悲心不普遍，心不廣大，不符合無限的法界。如果不如這樣以無限迴向，發願普遍爲了無限法界眾生，那麼自己就住在真門之外，偏向往生凈土，不依靠法界無礙、垢凈平等、無限同體的大悲，就不能成就佛果。像這樣的十回向，均等地包含十信、十住、十行以及十地、十一地，所有的修行法門都包含在其中。 十地品 此第六會在他化自在天宮（欲界第六天，為欲界天之頂）說。 為什麼稱為十地品？因為說明如來以普光明智（佛的智慧）成就地體。因為諸菩薩雖然登上十住、十行、十回向，但不離開這個地體，所以稱為十地。這十地的法，貫通十信所信的十個佛果，也就是以普光明殿所說的十個佛果不動智佛（如來果位的智慧）為初信的緣故。在進修的過程中，即使經過十住、十行、十回向。
【English Translation】 English version: The realm of Dharmadhatu (法界, the realm of reality) is inconceivable. The wisdom of dedicating merit (迴向, transferring merit) is inconceivable. Dharmadhatu has no dependence. The wisdom of dedicating merit has no dependence. Dharmadhatu is where all Buddhas dwell together. Just as the wisdom without dependence is where all Buddhas dwell together. Dharmadhatu is not encompassed by the three times (past, present, future) or all the moments of arising and ceasing. The wisdom of dedicating merit is not encompassed by the three times. Dharmadhatu perfectly presents the activities of the three times in the present moment. The wisdom of dedicating merit perfectly presents the activities of the three times in the present moment. Dharmadhatu has the freedom of existence and non-existence. The wisdom of dedicating merit has the freedom of existence and non-existence. In order to enable oneself and others to be as unhindered and free as Dharmadhatu, like all Buddhas, this is called the Equal Dharmadhatu Immeasurable Dedication. The main idea is to let all those who generate Bodhicitta (菩提心, the mind of enlightenment) be like Dharmadhatu, with all kinds of virtuous functions freely, perfectly, vastly, and infinitely, detached from the nature of large and small, not belonging to one, two, three, thousands, ten thousands, etc. The great wisdom, great compassion, great joy, and great equanimity of the mundane and supramundane are equal to the Dharmadhatu and the realm of sentient beings. If one does not dedicate merit in this way, even if one seeks Bodhi (菩提, enlightenment), one can only attain the quiet Bodhi of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). Bodhisattvas (菩薩, beings who seek enlightenment) who like to be reborn in Pure Lands (凈土, pure lands) only dwell outside the gate with the three carts (三車, metaphor for Hinayana teachings: goat cart, deer cart, ox cart), and the white ox in the open (露地白牛, metaphor for the ultimate Mahayana Buddhahood) does not belong to them. Oneself and others will be hindered, compassion and respect will not be genuine, knowledge and views will not be broad, compassionate heart will not be universal, and the mind will not be vast, not matching the infinite Dharmadhatu. If one does not make vows universally for the infinite sentient beings of the Dharmadhatu with such immeasurable dedication, then one dwells outside the true gate, leaning towards rebirth in Pure Lands, and without relying on the unobstructed, pure and impure equally, infinitely unified great compassion of Dharmadhatu, one cannot achieve Buddhahood. Such ten dedications equally encompass the ten faiths (十信), ten abodes (十住), ten practices (十行), and the ten grounds (十地), and the eleventh ground (十一地), with all the practices contained within. Chapter on the Ten Grounds (十地品) This sixth assembly was spoken in the Paranirmitavasavarti Heaven (他化自在天宮, the heaven of control over others' creations). Why is it called the Chapter on the Ten Grounds? Because it explains that the Tathagata (如來, the thus-gone one, an epithet of the Buddha) uses the Universal Light Wisdom (普光明智, the wisdom of the Buddha) to accomplish the ground-essence. Because although the Bodhisattvas ascend to the ten abodes, ten practices, and ten dedications, they do not depart from this ground-essence, therefore it is called the Ten Grounds. The Dharma (法, the teachings) of these Ten Grounds penetrates the ten Buddha-fruits (佛果, the result of Buddhahood) believed in by the ten faiths, that is, taking the Immovable Wisdom Buddha (不動智佛, the wisdom of the Tathagata's fruition) of the ten Buddha-fruits spoken in the Universal Light Palace as the initial faith. In the process of advancing in cultivation, even after passing through the ten abodes, ten practices, and ten dedications.
還將十信之中十個智果。以成十地之體。十個智佛。以不動智佛為本。不動智佛。以普光明智為本。普光明智。以無依住智為本。又無依住智。以一切眾生為本。如善財見彌勒菩薩。彌勒菩薩。還令善財卻見初善知識文殊師利。是其義也。乃至五位滿。不離初信之佛果。以此十地之法。通初徹末。一際法門。是故號名十地品。且略言之。十地之體。若無十信能信自心初佛果者。十地亦不成故。十信之初心。無十地十一地之佛果。亦無成信心故。始終總全是不動智之果故。能信自心者亦佛果故。所信佛果亦佛果故。修行之身亦果佛故。如是信心。方得成信。故信亦是佛。悟亦是佛。以不異佛智體用為進修故。作此信時。普見一切眾生所有心量。皆從如來大智而有。凡聖一體。同一智慧。無有二性。如此經如來出現品云。眾生種種樂。及諸方便智。皆依佛智起。又云應信自心中。常有諸佛出興於世。轉正法輪。從如是信已。以方便三昧。發生悟入。現本智慧。與佛契同。名生如來智慧家為真佛子。從此初住。住佛所住。種如來性。名清凈智慧。從此慧已。經十住十行十回向。位位之中。配十個所修行之人。十個世界國土。位位之中。以如來智生身。等法界眾生界。對現一切眾生前身。非論意生身隨意所往也。但以根本無明
。成一切智海。一切世界。一切處現形。隨類應現。不論於三界外別受變易生死。但以智用。善達心境。智無礙性。等法界性。無去來性。無造作性。不見過去是凡夫。未來是變易。現在是分段。有此心者。皆是虛妄。非正見故。若斷惑中。但以五蓋十纏十使繞為智用。不於三界外別受變易之生死。于毛孔微塵之內。剎海凡聖。如影同居。焉得別有三界之內外也。不變尚自本無。焉能有別欣變化。純以世間一切境界人天魔梵。為一佛土而作佛事。不於他方別有凈土也。五蓋者。一貪慾。二瞋恚。三睡眠。四掉悔。五疑。十纏者。一無慚。二無愧。三眠。四悔。五慳。六嫉。七掉舉。八昏沉。九忿。十覆。達智具悲。此等用為智海。為慈悲喜捨諸佛知見故。為信解廣大。受生廣大。如隨好光明功德品天鼓所說悔除法。以盡法界眾生數等善身口意舌。悔除所有業障。諸天問言云何悔除。天鼓云。觀業不從東西南北四維上下來。而共積集身心。乃至十方推求。悉不可得。天鼓如是為諸天眾說法之時。百千萬億那由他佛剎微塵數世界兜率天子。得無生法忍。得十地位。此位三生得十地果也。若信解無作惡業者。一產生佛。如善財是也。云一生者。言見道無生性。總是入法界。無時之生故。如三乘之教。刊削屈曲。理滯難成。尚
能信而為之。此一乘法。理智端直。不克不削。達自根本無明。便為不動智佛。萬事自正。以智利生。即是佛故。又將十回向廣大無限悲願會融。令智用而無作。行具而無依。即普賢行具故。世士大迷。易成而功廣者。即不信。多劫曲修。刊削難成。功劣者。反存其情。畢竟多生。還須歸此。如此經中。少起信樂。獲得無邊廣大饒益。三生者。一過去久遠見道修行生。二現在得果圓滿生。三當來示現成正覺出世生。總在樓閣之內。如今現前。無古今去來現在。不可得故。然亦不廢三生之相。現在其中。但以智知。為隨俗利人故。即三生也。若約真論。無發菩提心時。無修行見道時。無現生得果時。無當來示成正覺時。以三世及心量。無性體故。無安立故。無處無依住故。名為成佛時也。若見自心有能發菩提心時。當來成正覺時。即為情識生滅。不名發心時也。以是義故。信心及佛果。總不離普光明殿。乃至常行普賢無始終之行。離世間品。總不離普光明殿。明因果同本故。時復無體。智復無依。彌勒令善財卻見初友文殊。即明至果不移因。善財念見文殊。便聞普賢菩薩名。及自見其身入普賢身。明正覺之因不移行果。三會總在普光明殿者。明行因與果。並普賢行滿。總是一個普光明無始終無依住自在大智故。若眾生髮
【現代漢語翻譯】 現代漢語譯本：能信受奉行這個一乘法門，它的道理和智慧是端正坦直的，不需要增減修改。通達自心根本的無明，就能成為不動智佛（指證得絕對智慧的佛）。萬事自然端正，用智慧利益眾生，這就是佛的作為。又將十回向（佛教中的十種迴向）廣大無限的悲願融合在一起，使智慧的運用自然而無造作，行為圓滿而無所依賴，這就是普賢行（指普賢菩薩的行愿）的圓滿具足。世人大多迷惑，容易成就而功德廣大的，就是不信受這個法門。如果經過多劫的彎曲修行，刪減修改，難以成就，功德低劣，反而執著于自己的情見，最終還是要回歸到這個法門。如此經中，稍微生起信心和喜樂，就能獲得無邊廣大的利益。『三生』指的是：一、過去久遠見道修行之生；二、現在得果圓滿之生；三、當來示現成正覺出世之生。這三生都包含在樓閣之內，如同現在顯現，沒有古今去來現在之分，因為這些都是不可得的。然而，也不廢棄三生的表象，現在就在其中，但要用智慧去了解，這是爲了隨順世俗，利益眾生，所以說是三生。如果從真諦來說，沒有發起菩提心（指立志成佛的願心）的時候，沒有修行見道的時候，沒有現在得果的時候，沒有將來示現成正覺的時候，因為三世和心量都沒有自性，沒有安立之處，沒有處所和依靠，所以說這就是成佛的時候。如果認為自己的心有能發起菩提心的時候，有將來成就正覺的時候，那就是情識的生滅，不能稱為發心的時候。因為這個緣故，信心和佛果，總不離開普光明殿（指佛的智慧光明所照耀的殿堂），乃至常行普賢無始終之行，離世間品，總不離開普光明殿，說明因果同源。時間沒有實體，智慧沒有依靠。彌勒（Maitreya，未來佛）讓善財（Sudhana，求道者）回頭去見最初的朋友文殊（Manjusri，智慧的象徵），就是說明到達果地也不離開最初的因地。善財念見文殊，就聽聞普賢菩薩的名號，並且自己看到自己的身體進入普賢菩薩的身中，說明正覺的因不離開行果。三次集會都在普光明殿，說明行因和果，以及普賢行圓滿，總是一個普光明無始終無依住自在大智。如果眾生髮起 English version: One can believe and practice this One Vehicle Dharma. Its principle and wisdom are upright and straightforward, requiring no addition or subtraction. Attaining the fundamental ignorance of one's own mind leads to becoming an Immovable Wisdom Buddha (referring to a Buddha who has attained absolute wisdom). All things naturally become correct, and benefiting sentient beings with wisdom is the act of a Buddha. Furthermore, integrating the vast and limitless compassion and vows of the Ten Directions of Dedication (the ten types of dedication in Buddhism) allows wisdom to be used naturally without contrivance, and actions to be complete without reliance. This is the complete fulfillment of Samantabhadra's practice (referring to the vows and practices of the Bodhisattva Samantabhadra). Most people in the world are deluded, and what is easy to accomplish with vast merit is disbelief in this Dharma. If one engages in distorted practice for many kalpas, making deletions and modifications, it is difficult to achieve success, and the merit is inferior. Instead, they cling to their own emotions and views, and ultimately, after many lifetimes, they must return to this Dharma. In this sutra, even a slight arising of faith and joy can bring boundless and vast benefits. The 'three lives' refer to: first, the life of seeing the path and practicing in the distant past; second, the life of attaining complete fruition in the present; and third, the life of manifesting enlightenment and appearing in the world in the future. These three lives are all contained within the tower, just as they appear now, without distinction of past, present, or future, because these are unattainable. However, the appearance of the three lives is not abandoned; they are present within. But one must understand this with wisdom, as it is for the sake of conforming to the world and benefiting sentient beings that we speak of three lives. If we speak from the perspective of ultimate truth, there is no time of arousing Bodhicitta (the aspiration to attain Buddhahood), no time of practicing and seeing the path, no time of attaining fruition in the present, and no time of manifesting enlightenment in the future, because the three times and the measure of the mind have no inherent nature, no basis for establishment, and no place or reliance. Therefore, this is called the time of becoming a Buddha. If one sees that one's own mind has a time of being able to arouse Bodhicitta and a time of attaining enlightenment in the future, that is the arising and ceasing of emotional consciousness, and it cannot be called the time of arousing Bodhicitta. For this reason, faith and the fruit of Buddhahood are never apart from the Universal Light Hall (referring to the hall illuminated by the wisdom light of the Buddha), and even constantly practicing the beginningless and endless practice of Samantabhadra, the chapter on leaving the world, is never apart from the Universal Light Hall, indicating that cause and effect share the same origin. Time has no substance, and wisdom has no reliance. Maitreya (the future Buddha) has Sudhana (a seeker of truth) turn back to see his first friend Manjusri (symbol of wisdom), which illustrates that reaching the fruit does not depart from the initial cause. When Sudhana thinks of seeing Manjusri, he hears the name of Samantabhadra Bodhisattva and sees his own body entering the body of Samantabhadra, illustrating that the cause of perfect enlightenment does not depart from the practice and fruit. The three assemblies are all in the Universal Light Hall, illustrating that the cause of practice and the fruit, as well as the complete fulfillment of Samantabhadra's practice, are all one Universal Light, without beginning or end, without reliance, and with self-existing great wisdom. If sentient beings arouse
【English Translation】 One can believe and practice this One Vehicle Dharma. Its principle and wisdom are upright and straightforward, requiring no addition or subtraction. Attaining the fundamental ignorance of one's own mind leads to becoming an Immovable Wisdom Buddha (referring to a Buddha who has attained absolute wisdom). All things naturally become correct, and benefiting sentient beings with wisdom is the act of a Buddha. Furthermore, integrating the vast and limitless compassion and vows of the Ten Directions of Dedication (the ten types of dedication in Buddhism) allows wisdom to be used naturally without contrivance, and actions to be complete without reliance. This is the complete fulfillment of Samantabhadra's practice (referring to the vows and practices of the Bodhisattva Samantabhadra). Most people in the world are deluded, and what is easy to accomplish with vast merit is disbelief in this Dharma. If one engages in distorted practice for many kalpas, making deletions and modifications, it is difficult to achieve success, and the merit is inferior. Instead, they cling to their own emotions and views, and ultimately, after many lifetimes, they must return to this Dharma. In this sutra, even a slight arising of faith and joy can bring boundless and vast benefits. The 'three lives' refer to: first, the life of seeing the path and practicing in the distant past; second, the life of attaining complete fruition in the present; and third, the life of manifesting enlightenment and appearing in the world in the future. These three lives are all contained within the tower, just as they appear now, without distinction of past, present, or future, because these are unattainable. However, the appearance of the three lives is not abandoned; they are present within. But one must understand this with wisdom, as it is for the sake of conforming to the world and benefiting sentient beings that we speak of three lives. If we speak from the perspective of ultimate truth, there is no time of arousing Bodhicitta (the aspiration to attain Buddhahood), no time of practicing and seeing the path, no time of attaining fruition in the present, and no time of manifesting enlightenment in the future, because the three times and the measure of the mind have no inherent nature, no basis for establishment, and no place or reliance. Therefore, this is called the time of becoming a Buddha. If one sees that one's own mind has a time of being able to arouse Bodhicitta and a time of attaining enlightenment in the future, that is the arising and ceasing of emotional consciousness, and it cannot be called the time of arousing Bodhicitta. For this reason, faith and the fruit of Buddhahood are never apart from the Universal Light Hall (referring to the hall illuminated by the wisdom light of the Buddha), and even constantly practicing the beginningless and endless practice of Samantabhadra, the chapter on leaving the world, is never apart from the Universal Light Hall, indicating that cause and effect share the same origin. Time has no substance, and wisdom has no reliance. Maitreya (the future Buddha) has Sudhana (a seeker of truth) turn back to see his first friend Manjusri (symbol of wisdom), which illustrates that reaching the fruit does not depart from the initial cause. When Sudhana thinks of seeing Manjusri, he hears the name of Samantabhadra Bodhisattva and sees his own body entering the body of Samantabhadra, illustrating that the cause of perfect enlightenment does not depart from the practice and fruit. The three assemblies are all in the Universal Light Hall, illustrating that the cause of practice and the fruit, as well as the complete fulfillment of Samantabhadra's practice, are all one Universal Light, without beginning or end, without reliance, and with self-existing great wisdom. If sentient beings arouse
菩提心者。不見此智。不名發心。若心外見佛。及取相求真者。皆且作善。未明發一切智心故。經云。乘一切智乘。直至道場。以乘普光明大智之乘。還不出普光明大智道場。名之為至。是故發心先心難。明此智難信。信得即能入故。夫證發心易。先起信發心難。信極即入位故。如一生修有漏十善。尚得生於天上。得業報神通。十念成就。尚得往生凈土。何況依智發心。一生之後。不得智體自在神通乎。如西方凈土十六觀門。總是作想。想成由自報得神通。何況達理智無依。明凈遍照。了身心無體。內外見亡者乎。以無住法。隨無住智。供佛利生。如是修行。何慮不獲大力神通。論主頌曰。普光明智等虛空。虛空但空智自在。從初發心依此生。究竟還依此處滿。是故。三會光明殿。皆以法界本普光明智為體用故。菩提有五。一小乘菩提。二二乘菩提。三空觀行六波羅蜜菩薩菩提。四修十種相似真如觀。修十波羅蜜。有十真如障。十一種粗重。二十二種愚癡菩提。五依十種如來智。修十波羅蜜。以無盡劫為一剎那際。契無盡多生為一生。一念迷解。即佛智慧菩提。如起信論說。或云超劫成佛。云我于無量劫。修行成佛道者。皆為懈慢眾生。作無數方便。或云要經三僧祇。方得成佛者。此皆逐世情說。為三乘不依根本智發
【現代漢語翻譯】 現代漢語譯本： 菩提心，若不能證見此智慧（prajna），就不能稱之為發菩提心。如果向心外尋求佛，或者執著于外在的表象以求得真理，這些都只能算是行善，還未真正明白發起追求一切種智（sarvajnana）的心。正如經中所說：『乘坐一切種智之車，直至菩提道場。』既然乘坐的是普光明大智之車，最終也不會離開普光明大智的道場，這才能稱之為『至』。因此，發起菩提心的最初一步是最難的，明白這個智慧更是難上加難，一旦真正相信並理解，就能進入菩薩的修行道路。證得發心容易，但首先生起信心併發菩提心卻很難，信心達到極致才能真正進入菩薩的果位。例如，一生修習有漏的十善業，尚且可以往生天界，獲得業報神通；十念成就，尚且可以往生凈土。更何況是依仗智慧發起菩提心，一生之後，難道不能獲得智體的自在神通嗎？就像西方凈土十六觀門，都是通過觀想來實現的，觀想成就后，自然會得到業報神通。更何況是通達理智，無所依賴，明凈遍照，了知身心皆無自性，內外一切見解都已泯滅的人呢？以無住之法，隨順無住之智，供養諸佛，利益眾生，如此修行，何愁不能獲得大力神通？論主的偈頌說：『普光明智等同虛空，虛空本空而智自在。從最初發心依此而生，最終還要依此而圓滿。』因此，三會光明殿，都是以法界本具的普光明智為體和用。菩提有五種：一是小乘菩提，二是二乘菩提，三是空觀行六波羅蜜菩薩菩提，四是修習十種相似真如觀，修習十波羅蜜，但有十種真如障，十一種粗重，二十二種愚癡菩提，五是依仗十種如來智，修習十波羅蜜，以無盡劫為一剎那，契合無盡多生為一生，一念之間迷或解，即是佛智慧菩提。正如《起信論》所說，或者說超越劫數而成佛，說『我于無量劫修行成佛道』，都是爲了懈怠的眾生，而作的無數方便之說。或者說要經過三大阿僧祇劫，才能成佛，這些都是隨順世俗之情而說的，因為三乘的修行者沒有依仗根本智來發起菩提心。
【English Translation】 English version: The Bodhi-mind (bodhicitta), if one does not see this wisdom (prajna), it cannot be called the arising of the Bodhi-mind. If one seeks the Buddha outside of the mind, or clings to external appearances to seek truth, these are merely acts of goodness, and one has not yet understood the mind that aspires to all-knowing wisdom (sarvajnana). As the sutra says: 'Riding the vehicle of all-knowing wisdom, one goes directly to the Bodhi-field (bodhimanda).' Since one is riding the vehicle of universal light and great wisdom, one will not depart from the Bodhi-field of universal light and great wisdom; this is called 'reaching'. Therefore, the initial arising of the Bodhi-mind is the most difficult, and understanding this wisdom is even more difficult to believe. Once one truly believes and understands, one can enter the path of the Bodhisattva. Attaining the arising of the mind is easy, but first generating faith and arising the Bodhi-mind is difficult; when faith reaches its peak, one can truly enter the stage of the Bodhisattva. For example, if one cultivates the ten wholesome deeds with outflows (samsara) for an entire lifetime, one can still be reborn in the heavens and attain karmic-resultant supernatural powers (abhijna); if one achieves ten recitations (of the Buddha's name), one can still be reborn in the Pure Land. How much more so, if one relies on wisdom to arise the Bodhi-mind, after one lifetime, how could one not attain the self-mastery and supernatural powers of the wisdom-body? Like the sixteen contemplations of the Western Pure Land, they are all accomplished through visualization. Once visualization is accomplished, one naturally obtains karmic-resultant supernatural powers. How much more so for one who penetrates the principle of wisdom, is without reliance, is clear and bright, and illuminates everywhere, understanding that the body and mind have no inherent existence, and that all internal and external views have vanished? Using the Dharma of non-abiding, following the wisdom of non-abiding, making offerings to the Buddhas, and benefiting sentient beings, practicing in this way, why worry about not obtaining great supernatural powers? The treatise master's verse says: 'Universal light wisdom is equal to space, space is fundamentally empty, but wisdom is self-mastering. From the initial arising of the mind, one relies on this to be born, and ultimately one still relies on this to be fulfilled.' Therefore, the three assemblies of the Hall of Light are all based on the universal light wisdom inherent in the Dharma realm as their essence and function. There are five types of Bodhi: first, the Bodhi of the Hearers (sravaka); second, the Bodhi of the Solitary Realizers (pratyekabuddha); third, the Bodhi of the Bodhisattvas who practice the six perfections (paramita) with emptiness contemplation; fourth, the Bodhi of those who cultivate the ten kinds of similar Suchness (tathata) contemplation, cultivate the ten perfections, but have ten kinds of Suchness obstacles, eleven kinds of coarse burdens, and twenty-two kinds of foolishness; fifth, relying on the ten kinds of Tathagata wisdom, cultivating the ten perfections, taking endless kalpas as a single moment, uniting endless lifetimes into one lifetime, a single thought of delusion or liberation, is the Buddha's wisdom Bodhi. As the Awakening of Faith in the Mahayana says, or that one becomes a Buddha by transcending kalpas, saying 'I cultivated the Buddha path for countless kalpas', these are all countless expedient teachings made for lazy sentient beings. Or saying that it takes three asamkhya kalpas to become a Buddha, these are all said according to worldly sentiments, because the practitioners of the three vehicles do not rely on fundamental wisdom to arise the Bodhi-mind.
心。若以智論之。不隨迷情。直以不可數阿僧祇劫以為無時。以此無時。假施設。一剎那際。攝無限三世。無限三世劫。總不出一剎那際。經云。智入三世而無來往。如是三僧祇劫。情有智無以智收情。情居智內。無量劫情。在剎那際智中。若取情虛智實。元來總無時體。始終無時可遷。二事校量。只可從實不從虛也。經云。悉從他方世界來集者。以從十回向法來成十地。名之他方故。法界性中無別他方。以未至位處名他方故。八正道者。正見正思惟正精進正念正定正語正業正命。是也。解云。以入佛智。名為正見。以智觀法。名正思惟。依五位法而行進修。名正精進常與智合。不與情俱。名為正念。心無生滅。而能發起諸佛智慧。及起無量大神通力名為正定。善能分別人天外道三乘一乘邪見正見邪定正定邪行正行名為正語。善簡自他一切邪業。善顯佛智慧。等一切眾生。同共有之。名為正業。令一切眾生人天外道世間生死。及三乘出世解脫法門。皆令迴向如來根本一切智心。本無情動。名為正命。如三十種廣大志樂。法行雖廣。是一佛智印非前後故故此十地法。返成前十住十行十回向法。非是此十地別有法來。猶如蘿菔從根生葉。復以葉滋根。亦如種穀。以果生苗。苗熟果成。還初果也。如善財見慈氏如來。慈氏如
【現代漢語翻譯】 現代漢語譯本：心。如果用智慧來論述它，就不會被迷惑的情感所左右。直接用不可計數的阿僧祇劫（asamkhya kalpa，無數個大劫）來認為是沒有時間。用這沒有時間，假設為一個剎那（ksana，極短的時間）。一個剎那包含了無限的三世（過去、現在、未來）。無限的三世劫，總的來說也不超過一個剎那。經書上說：『智慧進入三世而沒有來往。』像這樣，三個阿僧祇劫，情感上有，智慧上沒有，用智慧來收攝情感，情感居住在智慧之內。無量劫的情感，存在於剎那的智慧之中。如果認為情感是虛幻的，智慧是真實的，那麼本來就沒有時間的實體，始終沒有時間可以遷移。這兩件事比較衡量，只能從真實出發，不能從虛幻出發。經書上說：『全部是從他方世界來聚集的。』這是因為從十回向（dasabhumi，菩薩修行過程中的第十個階段）的法門而來成就十地（dasabhumi，菩薩修行的十個階段），所以稱為他方。法界（dharmadhatu，宇宙萬法的總稱）的自性中沒有其他的他方，因為還沒有到達那個位置，所以稱為他方。八正道（astangika-marga，達到涅槃的八條途徑）是：正見、正思惟、正精進、正念、正定、正語、正業、正命。解釋說：因為進入佛的智慧，所以稱為正見。用智慧來觀察法，稱為正思惟。依靠五位（五種修行階段）的法來進行進修，稱為正精進。常常與智慧相結合，不與情感在一起，稱為正念。心中沒有生滅，而能發起諸佛的智慧，以及發起無量的大神通力，稱為正定。善於分辨人天、外道、三乘（sri-yana，聲聞乘、緣覺乘、菩薩乘）、一乘（eka-yana，唯一佛乘）、邪見、正見、邪定、正定、邪行、正行，稱為正語。善於簡擇自己和他人的一切邪業，善於顯現佛的智慧，使一切眾生共同擁有它，稱為正業。使一切眾生、人天、外道、世間的生死，以及三乘出世的解脫法門，都回向如來的根本一切智心，本來沒有情感的動搖，稱為正命。如三十種廣大的志樂，法行雖然廣大，但都是一個佛的智慧印記，沒有先後之分。所以這十地法，反而成就了前面的十住（dasavasa，菩薩修行的十個階段）、十行（dasa-carya，菩薩修行的十個階段）、十回向法。不是說這十地另外有法來，就像蘿蔔從根生出葉子，又用葉子滋養根。也像種植穀物，用果實生出苗，苗成熟后結成果實，又回到最初的果實。就像善財童子見到彌勒（Maitreya）如來，彌勒如 來
【English Translation】 English version: Mind. If one discusses it with wisdom, one will not be swayed by deluded emotions. Directly considering countless asamkhya kalpas (asamkhya kalpa, countless great eons) as no time. Using this no time, hypothetically establishing a ksana (ksana, an extremely short time). A single ksana encompasses infinite three times (past, present, and future). The infinite kalpas of the three times, in total, do not exceed a single ksana. The sutra says: 'Wisdom enters the three times without coming or going.' Like this, three asamkhya kalpas, exist in emotion but not in wisdom; using wisdom to gather in emotion, emotion resides within wisdom. The emotions of countless kalpas exist within the wisdom of a ksana. If one considers emotion to be illusory and wisdom to be real, then originally there is no entity of time, and ultimately no time can be transferred. Comparing and measuring these two matters, one can only proceed from reality and not from illusion. The sutra says: 'All come together from other world realms.' This is because they come from the practice of the ten dedications (dasabhumi, the tenth stage in the bodhisattva's practice) to accomplish the ten grounds (dasabhumi, the ten stages of a bodhisattva's practice), hence they are called other realms. Within the nature of the dharmadhatu (dharmadhatu, the totality of all phenomena in the universe), there is no other other realm, because one has not yet reached that position, hence it is called other realm. The Eightfold Path (astangika-marga, the eight paths to achieve Nirvana) are: Right View, Right Thought, Right Effort, Right Mindfulness, Right Concentration, Right Speech, Right Action, Right Livelihood. The explanation says: Because one enters the wisdom of the Buddha, it is called Right View. Using wisdom to observe the Dharma, it is called Right Thought. Relying on the Dharma of the five positions (five stages of practice) to advance and cultivate, it is called Right Effort. Constantly uniting with wisdom, not being with emotion, it is called Right Mindfulness. The mind has no arising or ceasing, yet it can initiate the wisdom of all Buddhas, and initiate immeasurable great supernatural powers, it is called Right Concentration. Being skilled at distinguishing between humans, devas, heretics, the Three Vehicles (sri-yana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the One Vehicle (eka-yana, the One Buddha Vehicle), wrong views, right views, wrong concentration, right concentration, wrong conduct, right conduct, it is called Right Speech. Being skilled at discerning all wrong actions of oneself and others, being skilled at revealing the wisdom of the Buddha, enabling all beings to share it equally, it is called Right Action. Causing all beings, humans, devas, heretics, the cycle of birth and death in the world, and the liberation methods of the Three Vehicles to turn towards the fundamental all-knowing mind of the Tathagata, originally without emotional disturbance, it is called Right Livelihood. Like the thirty kinds of vast aspirations and joys, although the practice of Dharma is vast, it is all one seal of the Buddha's wisdom, without before or after. Therefore, these ten grounds of Dharma, instead, accomplish the preceding ten abodes (dasavasa, the ten stages of a bodhisattva's practice), ten practices (dasa-carya, the ten stages of a bodhisattva's practice), and ten dedications. It is not that these ten grounds have other Dharmas coming from elsewhere, just like a radish grows leaves from its root, and then uses the leaves to nourish the root. It is also like planting grain, using the fruit to grow seedlings, and when the seedlings mature, they bear fruit, returning to the initial fruit. It is like Sudhana seeing Maitreya (Maitreya) Tathagata, Maitreya
來還令卻見文殊。明果不離因中果也。又如人初生。至三十而長。但以長初生為大故。非別有大來。又初生至老大。時無先後也。以智為先導。非情所收。無先後異也。雖立升降差殊。但明一法界智中階級。非如情見階級故。三乘之種。不體會法華經會權就實之意。返說是化。要經三祇劫。方得成佛。此是法界大智宅外門前之見。猶住草菴。且免三界粗苦之樂。得三種意生身。住火宅門外。權設三車。是以幾案有憑據之乘。以凈土穢土有二別故。須改三乘之見網。眇目者令圓。滅存留惑。及凈穢土之漏身。始可稱智身之廣大。論主乃為頌曰。無限智悲成佛德。佛以智悲成十地。還將十地成諸位。前後五位加行門。不離十地智悲起。是故十住初發心。發心即入十地智。雖然五位方便殊。只為成熟十地智。猶如迅息飛虛空。不廢遊行無所至。亦如魚龍遊水中。不廢當游不離水。如是五位行差別。不廢差別不離智。所有日月歲差別。以智法印無別異。論主又頌曰。一切眾生金色界。白凈無垢智無壞。智珠自在內衣中。只欲長貧住門外。廣大寶乘住四衢。文殊引導普賢扶肥壯白牛甚多力。一念遍游無卷舒。如是寶乘不能入。但樂勤苦門前立。不覺自身常住中。遣上恒言我不及。無明闇覆者。覆謂覆蓋自己如如之本智故。為智自
【現代漢語翻譯】 現代漢語譯本：再去還會再次見到文殊菩薩（Manjusri，智慧的象徵）。這表明明果不離因中的果。又好比人剛出生，到三十歲才長大，只是因為以剛出生為大，並非另外有長大這件事。又如從初生到衰老，時間上沒有先後之分。以智慧為先導，不是情感所能涵蓋的，所以沒有先後之別。雖然設立了升降的差別，但只是爲了闡明一法界智中的階級，不像情感所見的階級那樣。三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的修行者，如果不體會《法華經》（Lotus Sutra）會權就實的意義，反而說是化現，就要經過三大阿僧祇劫（asamkhya kalpas，極長的時間單位）才能成佛。這是在法界大智宅外門前的見解，仍然住在草菴里。只能免除三界（Three Realms，欲界、色界、無色界）粗重的苦難之樂，得到三種意生身（manomayakaya，由意念產生的身體），住在火宅門外，權且設立三車（Three Carts，羊車、鹿車、牛車）。因此，幾案有憑據的乘具，是因為凈土（Pure Land）和穢土（Impure Land）有二種區別的緣故。必須改變三乘的見解之網，使眇目者恢復視力，滅除存留的迷惑，以及凈土和穢土的漏身，才能稱得上是智身的廣大。論主因此作頌說：『無限智悲成就佛的功德，佛以智悲成就十地（Ten Bhumis，菩薩修行的十個階段）。又將十地成就諸位，前後五位加行門，不離十地智悲而生起。因此，十住（Ten Abodes，菩薩修行的十個住所）的初發心，發心就進入十地的智慧。雖然五位方便不同，只是爲了成熟十地的智慧。猶如迅速地飛翔在虛空中，不妨礙無所不到。也像魚龍遊在水中，不妨礙將要遊動而不離開水。像這樣五位的修行差別，不妨礙差別而不離開智慧。所有的日月歲月的差別，以智慧的法印沒有差別。』論主又作頌說：『一切眾生金剛身（vajra body，堅不可摧的身體），白凈無垢，智慧沒有損壞。智珠自在地在內衣中，只是想要長久貧困地住在門外。廣大的寶乘（treasure vehicle，珍貴的交通工具）停在四通八達的道路上，文殊菩薩引導，普賢菩薩（Samantabhadra，大行愿的象徵）扶持，肥壯的白牛非常有力氣，一念之間就能遍游而沒有舒捲。像這樣的寶乘不能進入，只是喜歡勤苦地站在門前。不覺自身常住在其中，總是說我趕不上。』無明（ignorance，對事物真相的迷惑）的黑暗覆蓋著，覆蓋是指覆蓋自己如如（tathata，真如）的本智的緣故，因為智慧自身 English version: Again, going back will lead to seeing Manjusri (symbol of wisdom). This indicates that the manifest result is inseparable from the result within the cause. It's like a person being born and growing to thirty years old; it's only because the initial birth is considered 'big' that there isn't a separate event of 'growing big.' Also, from birth to old age, there is no temporal sequence. Wisdom is the guide, not encompassed by emotions, hence no difference in sequence. Although distinctions of ascent and descent are established, they only clarify the stages within the wisdom of the one Dharma Realm (Dharmadhatu), unlike the stages perceived by emotions. Practitioners of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), if they do not comprehend the meaning of the Lotus Sutra's (Saddharma Pundarika Sutra) integration of provisional into the real, and instead say it is a mere manifestation, will require three great asamkhya kalpas (immeasurably long periods of time) to attain Buddhahood. This is a view from outside the gate of the great wisdom abode of the Dharma Realm, still dwelling in a thatched hut. They can only avoid the coarse suffering and pleasure of the Three Realms (Kama-dhatu, Rupa-dhatu, Arupa-dhatu), attain the three manomayakayas (bodies made of mind), and reside outside the burning house, provisionally establishing the three carts (goat cart, deer cart, ox cart). Therefore, the furniture and reliable vehicles exist because of the two distinctions between Pure Land (Sukhavati) and Impure Land. The net of views of the Three Vehicles must be changed, restoring sight to the myopic, extinguishing remaining delusions, and the leaking body of Pure and Impure Lands, only then can the vastness of the wisdom body be spoken of. The commentator therefore composed a verse: 'Limitless wisdom and compassion accomplish the Buddha's virtues; the Buddha uses wisdom and compassion to accomplish the Ten Bhumis (ten stages of a Bodhisattva's path). And uses the Ten Bhumis to accomplish all positions, the preceding and following five stages of the practice path, arising from the wisdom and compassion of the Ten Bhumis. Therefore, the initial aspiration of the Ten Abodes (ten dwellings of a Bodhisattva) immediately enters the wisdom of the Ten Bhumis upon arising. Although the five stages of skillful means are different, they only serve to mature the wisdom of the Ten Bhumis. Like swiftly flying in the empty sky, it does not hinder being omnipresent. Also like fish and dragons swimming in water, it does not hinder future swimming without leaving the water. Thus, the differences in practice of the five stages do not hinder the differences without leaving wisdom.' All the differences of days, months, and years have no difference with the Dharma seal of wisdom. The commentator also composed a verse: 'All sentient beings have vajra bodies (indestructible bodies), white and pure without defilement, wisdom without decay. The wisdom pearl is freely within the inner garment, only wanting to dwell in poverty outside the gate for a long time. The vast treasure vehicle (precious vehicle) dwells on the crossroads, with Manjusri Bodhisattva guiding, and Samantabhadra (symbol of great vows) supporting, the fat and strong white ox is very powerful, able to travel everywhere in a single thought without contraction or expansion. Such a treasure vehicle cannot be entered, only delighting in diligently standing at the gate. Not realizing that one constantly dwells within it, always saying, 'I cannot reach it.' The darkness of ignorance (avidya) covers, covering means covering one's own original wisdom of tathata (suchness), because wisdom itself
【English Translation】 Again, going back will lead to seeing Manjusri (symbol of wisdom). This indicates that the manifest result is inseparable from the result within the cause. It's like a person being born and growing to thirty years old; it's only because the initial birth is considered 'big' that there isn't a separate event of 'growing big.' Also, from birth to old age, there is no temporal sequence. Wisdom is the guide, not encompassed by emotions, hence no difference in sequence. Although distinctions of ascent and descent are established, they only clarify the stages within the wisdom of the one Dharma Realm (Dharmadhatu), unlike the stages perceived by emotions. Practitioners of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), if they do not comprehend the meaning of the Lotus Sutra's (Saddharma Pundarika Sutra) integration of provisional into the real, and instead say it is a mere manifestation, will require three great asamkhya kalpas (immeasurably long periods of time) to attain Buddhahood. This is a view from outside the gate of the great wisdom abode of the Dharma Realm, still dwelling in a thatched hut. They can only avoid the coarse suffering and pleasure of the Three Realms (Kama-dhatu, Rupa-dhatu, Arupa-dhatu), attain the three manomayakayas (bodies made of mind), and reside outside the burning house, provisionally establishing the three carts (goat cart, deer cart, ox cart). Therefore, the furniture and reliable vehicles exist because of the two distinctions between Pure Land (Sukhavati) and Impure Land. The net of views of the Three Vehicles must be changed, restoring sight to the myopic, extinguishing remaining delusions, and the leaking body of Pure and Impure Lands, only then can the vastness of the wisdom body be spoken of. The commentator therefore composed a verse: 'Limitless wisdom and compassion accomplish the Buddha's virtues; the Buddha uses wisdom and compassion to accomplish the Ten Bhumis (ten stages of a Bodhisattva's path). And uses the Ten Bhumis to accomplish all positions, the preceding and following five stages of the practice path, arising from the wisdom and compassion of the Ten Bhumis. Therefore, the initial aspiration of the Ten Abodes (ten dwellings of a Bodhisattva) immediately enters the wisdom of the Ten Bhumis upon arising. Although the five stages of skillful means are different, they only serve to mature the wisdom of the Ten Bhumis. Like swiftly flying in the empty sky, it does not hinder being omnipresent. Also like fish and dragons swimming in water, it does not hinder future swimming without leaving the water. Thus, the differences in practice of the five stages do not hinder the differences without leaving wisdom.' All the differences of days, months, and years have no difference with the Dharma seal of wisdom. The commentator also composed a verse: 'All sentient beings have vajra bodies (indestructible bodies), white and pure without defilement, wisdom without decay. The wisdom pearl is freely within the inner garment, only wanting to dwell in poverty outside the gate for a long time. The vast treasure vehicle (precious vehicle) dwells on the crossroads, with Manjusri Bodhisattva guiding, and Samantabhadra (symbol of great vows) supporting, the fat and strong white ox is very powerful, able to travel everywhere in a single thought without contraction or expansion. Such a treasure vehicle cannot be entered, only delighting in diligently standing at the gate. Not realizing that one constantly dwells within it, always saying, 'I cannot reach it.' The darkness of ignorance (avidya) covers, covering means covering one's own original wisdom of tathata (suchness), because wisdom itself
無性。逐境緣迷。故隨迷苦極。自覺迷除。迷我成妄。覺我成智。覺之與迷。本無二性。為智之與迷。各無自性。皆悉從緣而有。為根本智自性無性。不自了知是智非智。但隨境起。逐境情生起於我見。非至苦極。厭苦求真。若自未厭苦源。設聖者化時。不信從斯發起。有二種發心。一者久從生死苦。厭苦發心。名自覺聖智。亦名佛智自然智無師智。二依先覺勸。令知苦本。方能發心。若言要依先佛發心。即同外道常見。即先覺者。以誰為師。展轉相承。不離常見。若有古時常佛為展轉之師。即古佛自體自真不隨妄者。即不可踐其古蹟。為真自常真。不可以真隨生死故。即生死是常生死。佛自是常佛故。若也眾生定有生死者。生死自常生死。不可得成真故。此是斷見。此二種俱非。不離斷常也。為一切眾生。生死無性。本無生死。橫計生死。本非生死。一切諸佛本無自性。實無菩提。亦無涅槃。而眾生妄謂諸佛有菩提涅槃。若有眾生能如是知者。名為發心。名為諸佛。名為見道。而能開悟一切眾生。是達無明者。無明本無。諸佛亦無。名為覺者。但以無依無住無體無性妙智。能隨響應。對現色身教化眾生。名為大悲。不可有得有證。有欣有厭。有取有舍。有古有今。有真有假。發菩提心也。如是發菩提心。不為長夜無
【現代漢語翻譯】 現代漢語譯本 無性（沒有自性）。追逐外境因緣而迷惑，所以隨著迷惑而受極大的痛苦。自己覺悟到迷惑消除，迷惑的我便成為虛妄，覺悟的我便成為智慧。覺悟和迷惑，本來沒有兩種不同的自性。因為智慧和迷惑，各自沒有獨立的自性，都完全依賴因緣而產生。因為根本智的自性是空無自性的，不能自己瞭解自己是智慧還是非智慧，只是隨著外境而生起，追逐外境的情感而產生我見。如果不是到了痛苦的極點，厭惡痛苦而尋求真理，如果自己沒有厭惡痛苦的根源，即使聖者來教化，也不會相信並由此發起菩提心。由此發起有兩種發心：一是長久以來在生死輪迴中受苦，厭惡痛苦而發心，這叫做自覺聖智，也叫做佛智、自然智、無師智。二是依靠先覺者的勸導，使人知道痛苦的根源，才能發起菩提心。如果說一定要依靠先佛才能發心，那就和外道的常見一樣了。那麼先覺者，又以誰為老師呢？這樣輾轉相承，就離不開常見。如果說有古代常住的佛作為輾轉相承的老師，那麼古代佛的自體就是真實不隨虛妄的，那就不可傚法他的古蹟了。因為真實是自己本來就常住的真實，不可以真實隨著生死流轉，所以生死就是常住的生死，佛自己就是常住的佛。如果眾生一定有生死，那麼生死就是常住的生死，不可能成就真如。這是斷見。這兩種說法都不對，都離不開斷見和常見。因為一切眾生的生死是沒有自性的，本來就沒有生死，只是橫生妄想地認為有生死，本來就不是生死。一切諸佛本來沒有自性，實際上沒有菩提，也沒有涅槃。而眾生虛妄地認為諸佛有菩提涅槃。如果有眾生能夠這樣認識，就叫做發心，叫做諸佛，叫做見道，並且能夠開悟一切眾生，這就是通達無明的人。無明本來就沒有，諸佛也沒有，這叫做覺悟者。只是憑藉無所依賴、無所住著、沒有實體、沒有自性的妙智，能夠隨著因緣而響應，對機顯現色身來教化眾生，這叫做大悲。不可以有得到、有證悟，有欣喜、有厭惡，有取捨，有古今，有真假，這樣才是發菩提心。像這樣發菩提心，不是爲了長夜無明。
【English Translation】 English version No self-nature. Deluded by following external conditions, hence suffering greatly due to delusion. Upon realizing and eliminating delusion, the deluded 'I' becomes false, and the enlightened 'I' becomes wisdom. Enlightenment and delusion inherently possess no two distinct natures. Because wisdom and delusion each lack independent self-nature, they both arise entirely from conditions. Because the fundamental wisdom's self-nature is without self-nature, it cannot self-know whether it is wisdom or non-wisdom, but merely arises following external circumstances, and generates emotional attachments to external conditions, giving rise to the view of 'I'. If not reaching the extreme of suffering, detesting suffering and seeking truth, if one has not detested the source of suffering, even if a sage transforms, one will not believe and thereby generate Bodhicitta. From this arises two kinds of aspiration: first, having long suffered in the cycle of birth and death, one generates aspiration out of detestation of suffering, which is called self-awakened holy wisdom, also called Buddha-wisdom, natural wisdom, teacherless wisdom. Second, relying on the exhortation of a prior awakened one, enabling one to know the root of suffering, one is then able to generate aspiration. If it is said that one must rely on a prior Buddha to generate aspiration, then it is the same as the eternalism of external paths. Then who is the teacher of the prior awakened one? Thus, transmitted successively, it does not depart from eternalism. If there is an ancient, constant Buddha as the teacher in successive transmission, then the ancient Buddha's own essence is true and does not follow falsehood, then one cannot follow his ancient traces. Because truth is one's own inherently constant truth, one cannot let truth follow birth and death, therefore birth and death are constant birth and death, and the Buddha himself is a constant Buddha. If sentient beings definitely have birth and death, then birth and death are constant birth and death, and one cannot attain Suchness. This is nihilism. Both of these views are incorrect, not departing from nihilism and eternalism. Because all sentient beings' birth and death are without self-nature, inherently without birth and death, falsely conceiving birth and death, inherently not birth and death. All Buddhas inherently have no self-nature, actually have no Bodhi, nor Nirvana. But sentient beings falsely believe that Buddhas have Bodhi and Nirvana. If there are sentient beings who can know thus, it is called generating aspiration, called Buddhas, called seeing the Path, and able to enlighten all sentient beings, this is one who has penetrated ignorance. Ignorance is inherently non-existent, and Buddhas are also non-existent, this is called an awakened one. But with unreliant, unattached, unsubstantial, un-self-natured wondrous wisdom, able to respond according to conditions, manifesting a physical body to teach and transform sentient beings, this is called great compassion. One cannot have attainment, realization, joy, aversion, grasping, abandoning, past, present, truth, falsehood, to generate Bodhicitta. Generating Bodhicitta in this way is not for the long night of ignorance.
明之所覆故。異相門中。總有五十種菩提。大體總相。但約此十地差別菩提。以為升進之大體。從此十種地中菩提。總以五種菩提為大體。五種菩提者。一空無相菩提。二普光明無依住智菩提。三大愿能起大智大悲廣利眾生菩提。四以其大悲能隨染凈不染凈菩提。五智悲萬行圓滿無作菩提。菩提者覺也。云無上者。但一乘非三乘也。一空無相菩提。三乘及一乘共得。二普光明無依住智菩提。唯一乘。非三乘也。一乘菩薩。十住之初。住此智。名住佛所住。生如來智慧家。以此智地。進修諸行。隨差別智。隨差別行。不離初心所得普光明無依住智地。以明發心畢竟不別。如是發心先心難者。得此智地難故。三大愿能起大智發生大悲廣利眾生菩提。明諸法不自生。即藉大愿而起智成悲。亦不從他生。明智之及愿無自性故。不共生者。法無和合故不無因者。要因愿起智。行慈悲故。故云佛種從緣起。是故說一乘。又此八地菩薩。無功之智現前。猶恐滯寂。以第八愿波羅蜜防之。令憶念本願故。四以其大悲能隨染凈不染凈菩提。明前六地行六波羅蜜。得出世間。及世間並出世間菩提。至此第七地。以出世間及世間並出世間菩提。用入世間。同一切凡夫事業。成大慈悲行。雖同俗染。以智無染性。處世無著。如蓮華處水。恒生水
中不濕故。又明智體無依無性。能隨大愿。處於俗流。不屬染凈而自在故。此之第七地法門。非二乘所及。亦非行六波羅蜜欣厭煩惱菩薩所知。五智悲萬行。得圓滿無作菩提。若以總相同相門。智體不異。時亦不異。即十住初心總具。若以別相門中。十住十行十回向。得一分如來同體大智。得一分如來同體之行。得一切如來回向大愿。和融悲智。從初地至第六地。依前三賢位中之法。長養成就。令得出纏。雖有慈悲。是愿令一切眾生出世之悲。至此第七地。將前出世解脫之心。方始處纏不污。從三空無作之門。入世間同纏方便之行。猶有無作有作二種習氣。仍在有行有開發。至第八地第十地。悲智圓滿。任物利生。無作方終。至第十一地。所利眾生。等同法界。隨根隨時。對現色身。無生不利。不為而用。為普光明智。與一切眾生虛妄心。是一性體故。故能知一切眾生所作業行。隨而應現。第八地初得智慧無功用。第九地明無功用智說教自在。第十地明無功用中智悲總圓滿故。十地是此位中之果。明因行難發。果行易成。如水入流任運至海。何況此行不出海中。經云。佛子。譬如有世界。一處雜染。一處純凈。是二中間。難得過者。明六地純凈。七地純染。於此二位。滯于染凈。難可得過。意明以大悲大智。不離此二
行。教化一切眾生。而令究竟成大菩提。具一切智智。以加行智。顯髮根本智。以根本智觀照力。成差別智。以智無依。不受恒垢。以垢無依。不能染凈。但為大悲緣起方便利生耳。九次第定者。名滅盡定。此滅定有四種。一聲聞滅定。以四諦觀識心滅。現行煩惱及智亦滅。二緣覺滅定。十二緣滅。現行煩惱滅。智亦滅。三權教菩薩。觀四諦十二緣。明苦空無常無我無人無眾生壽者。性相空寂。都無所縛。行六波羅蜜。生於凈土。或以隨意生身。住于娑婆。或言以慈悲留惑住世。設入寂定。但隨無相理滅。不得法界大用滅故。四如一乘菩薩。依如來普光明智發心。但達根本無明是一切諸佛根本普光明智。以此大智。為進修之體。所有寂用。皆隨智門。一身寂多身用。多身寂一身用。同身寂。別身用。別身寂。同身用。如是同別寂用自在。等空法界無礙重重。
十定品
此第八會。在普光明殿。說十定法門也。第七會在三禪天。說十一地法門。其文未來。如來出現品。明佛出興出世人纏。二行圓滿。文殊是主出纏智慧。普賢是主入俗行周。離世間品。是一切諸佛皆自成佛果后。恒以自己果行。常行利生。亦名為利世間品。不可作遠離之離。一切諸佛。以此法界大智慧而成正覺。亦名普光明大智慧殿法界品。
【現代漢語翻譯】 現代漢語譯本： 行。教化一切眾生，而令究竟成就大菩提（supreme enlightenment），具足一切智智（omniscience）。以加行智（wisdom of progressive practice）顯髮根本智（fundamental wisdom），以根本智的觀照力，成就差別智（differentiated wisdom）。以智慧無所依賴，不受恒常的垢染。以垢染無所依賴，不能染污或清凈。但這只是爲了大悲心緣起，方便利益眾生罷了。九次第定（nine successive stages of meditation）中，名為滅盡定（cessation attainment）的，此滅定有四種：一聲聞（Śrāvaka，disciple）滅定，以四諦（Four Noble Truths）觀識心滅，現行煩惱及智慧也滅。二緣覺（Pratyekabuddha，Solitary Buddha）滅定，十二緣起（Twelve links of dependent origination）滅，現行煩惱滅，智慧也滅。三權教菩薩（Bodhisattva of provisional teachings），觀四諦十二緣起，明白苦、空、無常、無我、無人、無眾生、無壽者，性相空寂，都無所束縛。行六波羅蜜（Six Perfections），生於凈土（Pure Land），或以隨意生身，住于娑婆（Sahā world）。或說以慈悲留惑住世。即使進入寂定，但隨無相之理而滅，不得法界（Dharmadhatu，realm of reality）大用滅的緣故。四如一乘菩薩（Bodhisattva of the One Vehicle），依如來普光明智（Universal Light Wisdom）發心，只達到根本無明（fundamental ignorance）是一切諸佛根本普光明智。以此大智，作為進修的本體。所有寂靜的作用，都隨智慧之門。一身寂靜而有多身的作用，多身寂靜而有一身的作用，同身寂靜，別身作用，別身寂靜，同身作用。如此同別寂用自在，等同空法界，無礙重重。
十定品
此第八會，在普光明殿，說十定法門。第七會在三禪天，說十一地法門，其文未來。《如來出現品》明佛出興出世人纏，二行圓滿。文殊（Mañjuśrī）是主出纏智慧，普賢（Samantabhadra）是主入俗行周。離世間品，是一切諸佛皆自成佛果后，恒以自己果行，常行利生，也名為利世間品，不可作遠離之離。一切諸佛，以此法界大智慧而成正覺，也名普光明大智慧殿法界品。
【English Translation】 English version: Practicing, they teach and transform all sentient beings, ultimately enabling them to achieve Great Bodhi (supreme enlightenment), possessing all-knowing wisdom (omniscience). They manifest fundamental wisdom (root wisdom) through the wisdom of progressive practice (wisdom of application). With the power of contemplation from fundamental wisdom, they accomplish differentiated wisdom (wisdom of distinction). Because wisdom is without reliance, it is not subject to constant defilements. Because defilements are without reliance, they cannot defile or purify. This is solely for the sake of great compassion arising from conditions, a skillful means to benefit beings. Among the nine successive stages of meditation, the one called Cessation Attainment (Nirodha-samāpatti) has four types: First, the Śrāvaka's (disciple) Cessation Attainment, where the mind of consciousness ceases through the contemplation of the Four Noble Truths, and both manifest afflictions and wisdom cease. Second, the Pratyekabuddha's (Solitary Buddha) Cessation Attainment, where the Twelve Links of Dependent Origination cease, manifest afflictions cease, and wisdom also ceases. Third, the Bodhisattva of Provisional Teachings, who contemplates the Four Noble Truths and the Twelve Links of Dependent Origination, understanding suffering, emptiness, impermanence, non-self, no person, no sentient being, and no life-span, realizing that their nature and characteristics are empty and still, without any bondage. They practice the Six Perfections (Six Pāramitās), are born in Pure Lands, or manifest bodies at will to dwell in the Sahā world. It is also said that they remain in the world with afflictions out of compassion. Even if they enter into tranquil concentration, they cease according to the principle of non-form, because they do not attain the cessation of the great function of the Dharmadhatu (realm of reality). Fourth, the Bodhisattva of the One Vehicle, who generates the mind based on the Tathagata's Universal Light Wisdom (Prabhāsvāra-buddhi), only realizing that fundamental ignorance is the fundamental Universal Light Wisdom of all Buddhas. With this great wisdom, they take it as the essence of their progressive practice. All tranquil functions follow the gate of wisdom. One body is tranquil while multiple bodies function, multiple bodies are tranquil while one body functions, the same body is tranquil while different bodies function, different bodies are tranquil while the same body functions. Thus, the sameness and difference of tranquility and function are freely at ease, equal to the empty Dharmadhatu, unobstructed and layered upon layered.
Chapter on the Ten Samādhis
This eighth assembly, in the Universal Light Palace, speaks of the Dharma gate of the Ten Samādhis. The seventh assembly, in the Third Dhyana Heaven, speaks of the Dharma gate of the Eleven Grounds, the text of which is yet to come. The 'Tathagata's Appearance Chapter' clarifies the Buddha's emergence, the entanglement of worldly beings, and the perfection of the two practices. Mañjuśrī is the master of wisdom that releases from entanglement, and Samantabhadra is the master of entering the mundane world and completing practices. The 'Leaving the World Chapter' is about all Buddhas, after attaining Buddhahood, constantly using their own fruition practices to benefit beings, also called the 'Benefiting the World Chapter,' not to be taken as 'leaving' in the sense of separation. All Buddhas attain perfect enlightenment through this great wisdom of the Dharmadhatu, also called the 'Universal Light Great Wisdom Palace Dharmadhatu Chapter.'
是菩提智境究竟之果。此乃都該一部也。以三昧力三求推覓覓普賢者。明三昧雖有慈悲。是出世心多。以此不見十一地普賢入俗利生之門。三求推覓方見普賢者。明從十地升進。入普賢行果之位。成普賢寂用自在門故。是故下文以如意摩尼珠王。能隨所求。及與物同色。不失自珠之德。明常以如來自果一切智王。不壞菩薩種種方便之行。隨諸眾生種種樂欲。皆隨引之。使令得樂。大意明十信已后。十地已前。以普賢行。成法身根本智。得出世中差別智。十一地中。以法身根本智。純成處生死中無限大用普賢門。與一切眾生妄念齊等。同想同用。隨彼解脫。以是如來令想念普賢。離世間品。是佛果后普賢行。云周遍觀察。不見普賢及所坐之座者。明從初十信十住十行十回向十地。已乘普賢行升進。多求如來解脫悲智出世間心。成佛自在無作道。圓滿已是周遍。十地佛果后普賢行。及所有三昧。純是善入世間。無求出世佛果故。三昧三求不見。純是大悲。無有自利之行。即不相見。以十地佛果已前。行普賢行。有自利利他之心。求出世解脫故。以十一地行普賢之行。不求自己解脫。純是利生之行故。明自解脫道已滿足。無所希求。故於十一地。但為饒益一切眾生。無蘊積已自功故。是故以將十地已前自利利他普賢行。求十
一地中普賢行未及見。是故大眾周遍觀察。竟不得見普賢身及座也。但入觀者。善得其宜。先須入無思無心定。得法身之理。稱虛空之性。方可方便起智興供養心。須得自在稱理智而為之。若也但修空無相法身。即于智不能起用。若但一向生想。不見無相法身。即純是有為。
十通品
如此十定十通十忍等。是十地位終。入于生死利眾生之方便。亦是十住十行十回向十地十一地。五位通修。
十忍品
若以權教菩薩。地前為伏忍。地上見道。方入順無生忍。若以一乘通十住初心。得憶念諸佛智慧光明門。名生佛智慧家。名得音聲忍。亦名順無生忍。前已有十通。此乃約通有忍。若無神智通達。但成伏忍法忍不生。十地已前。以忍成通。十一地內。以通成忍。亦是十定十通十忍。是一德之功用故。
阿僧祇品
前十定十通十忍三品。明該括因果初終始末。不遷剎那之際。如仁王經。一念中具九十剎那。一剎那經九百生滅。如是三世佛果。及普賢方便行。總時不遷故。但以剎那為量。不立生滅之名。設論生滅。但于剎那內安立。更無長短。自此以下至如來出現品。明佛果之中。三業廣大。此品何故如來自說。明此數法廣大。下位智所不及。唯佛能究竟故。此是佛果二愚。非至差別智
【現代漢語翻譯】 現代漢語譯本： 一地之中，普賢菩薩的行愿尚未完全顯現，所以大眾周遍觀察，最終也無法見到普賢菩薩的身形及其蓮座。只有進入觀想的人，善於掌握其中的要領，首先必須進入無思無念的禪定，領悟法身的真理，契合虛空的本性，才可以方便地生起智慧，興起供養之心。必須獲得自在，依照真理的智慧而行。如果只是修習空、無相的法身，那麼就無法在智慧上起作用。如果只是一味地生起念想，而不能見到無相的法身，那就完全是有為法了。
十通品
如此十定、十通、十忍等等，是十地位修行的終結，也是進入生死輪迴利益眾生的方便法門。同時也是十住、十行、十回向、十地、十一地這五個階位共同修習的內容。
十忍品
如果以權教菩薩的觀點來看，十地之前為伏忍，地上見道之後，才進入順無生忍。如果以一乘圓教的觀點來看，十住位的初心菩薩，得到憶念諸佛智慧光明之門，就稱為生佛智慧之家，也稱為得到音聲忍，也稱為順無生忍。前面已經有了十通，這裡是就神通而言有忍。如果沒有神智通達，就只能成就伏忍，法忍無法生起。十地之前，以忍來成就通。十一地之內，以通來成就忍。這也是十定、十通、十忍，是一種功用的不同體現。
阿僧祇品
前面的十定、十通、十忍三品，闡明了涵蓋因果、初始、終結、始末，不遷流於剎那之間的道理。如同《仁王經》所說，一念之中具有九十剎那，一剎那經歷九百生滅。像這樣，三世諸佛的果位，以及普賢菩薩的方便行，總的來說時間是不遷流的，所以只用剎那作為衡量單位，不設立生滅的名稱。即使討論生滅，也只是在剎那之內安立，沒有更長或更短的時間。從這裡以下到《如來出現品》，闡明佛果之中的身、口、意三業廣大。這一品為什麼由如來親自宣說呢？說明這種數法廣大，下位菩薩的智慧無法企及，只有佛才能究竟通達。這是佛果的二種愚，不是指差別智。
【English Translation】 English version: In one ground, the practices and vows of Samantabhadra (Universal Worthy Bodhisattva) are not yet fully visible. Therefore, the assembly observes everywhere, but ultimately cannot see Samantabhadra's body and seat. Only those who enter contemplation, skillfully grasp the essentials, must first enter samadhi (meditative absorption) of no thought and no mind, understand the truth of Dharmakaya (Dharma body), and accord with the nature of emptiness, then can expediently arise wisdom and generate a mind of offering. One must attain freedom and act according to the wisdom of truth. If one only cultivates the Dharmakaya of emptiness and non-form, then one cannot activate wisdom. If one only generates thoughts without seeing the formless Dharmakaya, then it is purely conditioned phenomena.
Chapter on the Ten Penetrations
These Ten Samadhis, Ten Penetrations, and Ten Forebearances, etc., are the culmination of the Ten Bhumis (grounds), and also the expedient means to enter samsara (cycle of birth and death) to benefit sentient beings. They are also the common practices of the Five Stages: Ten Abodes, Ten Practices, Ten Dedications, Ten Bhumis, and the Eleventh Bhumi.
Chapter on the Ten Forebearances
If viewed from the perspective of provisional teaching Bodhisattvas, the stage before the Ten Bhumis is the forbearance of subjugation. Only after seeing the Tao (path) on the Bhumis does one enter the Forebearance of Compliance with Non-origination. If viewed from the perspective of the One Vehicle perfect teaching, the initial mind Bodhisattva of the Ten Abodes, upon obtaining the gate of recollecting the wisdom and light of all Buddhas, is called the family of Buddha's wisdom, also called obtaining the Forebearance of Sound, also called the Forebearance of Compliance with Non-origination. Previously, there were the Ten Penetrations; here, forbearance is discussed in relation to penetration. If there is no divine wisdom and understanding, one can only achieve the forbearance of subjugation, and the Dharma forbearance cannot arise. Before the Ten Bhumis, penetration is achieved through forbearance. Within the Eleventh Bhumi, forbearance is achieved through penetration. These are also the Ten Samadhis, Ten Penetrations, and Ten Forebearances, which are the functions of one virtue.
Chapter on Asamkhya (Incalculable)
The preceding three chapters on Ten Samadhis, Ten Penetrations, and Ten Forebearances clarify the principle of encompassing cause and effect, beginning and end, origin and termination, without change in an instant. As the Humane King Sutra says, one thought contains ninety kshanas (instant), and one kshana experiences nine hundred births and deaths. Like this, the fruit of the Buddhas of the three times, and the expedient practices of Samantabhadra, in general, time does not change, so only kshana is used as the unit of measurement, and the name of birth and death is not established. Even if birth and death are discussed, they are only established within a kshana, with no longer or shorter time. From here to the Chapter on the Appearance of the Tathagata (Thus Come One), it clarifies the vastness of the three karmas (actions of body, speech, and mind) within the Buddha's fruit. Why is this chapter spoken by the Tathagata himself? It explains that this numerical Dharma is vast, beyond the reach of the wisdom of lower-level Bodhisattvas, and only the Buddha can ultimately understand it. This refers to the two obscurations of the Buddha's fruit, not to differential wisdom.
滿方了。即此阿僧祇品。隨好光明功德品。二品法。是如來自說。有餘五位。各各隨位菩薩自說。十信菩薩說十信法。十住菩薩說十住法。以此此品。非至差別智果滿佛位方明。還是如來自說。故所問之主。還是如來心智自在之王。方堪能問。又此數法。智滿佛果方終。以智遍故。任運而知。非是加行作意而知。以此佛自說故。
壽量品
前品既是阿僧祇。此即合便有壽量。說此品教主。以心王菩薩說者。明佛壽量。以心王為體。以心王表命自在故。即明如來心王之命。隨根延促長短。任物自在。而實如來無壽命者無長短者。約未悟者。作節級。令知如來壽量無盡。以少顯多。以短顯長。若不如是。云何能知佛之壽量。然實如來無長短命。如來壽命如根本智。
菩薩住處品
迦葉彌羅國。舊云罽賓國。此翻為阿誰入。昔此國未立之時。有大龍池。人莫敢近。後有一羅漢。見其形勝宜人居止。乃從龍乞容一膝地。龍乃許之。羅漢化身令大。其膝漸滿池中。龍以言信舍之而去。羅漢以神力干竭其水。令百姓居之。建立屋宅。眾人咸言。我等不因聖師。阿誰得入此處。故從此語以安其名。
佛不思議法品
此品依如來身口意三業得名。云何名不思議。想心不能及。名為不思。情識名言
【現代漢語翻譯】 現代漢語譯本：
滿了。就是這個《阿僧祇品》（Asaṃkhya-品，描述極大數字的品）。《隨好光明功德品》（Anuvyañjana-rasmi-puṇya-prabhāsa-品，描述佛陀次要特徵和光芒功德的品）。這兩品法，是如來自說的。其餘五位，各自隨其位階由菩薩自說。十信菩薩說十信法，十住菩薩說十住法。因此，此品並非要達到差別智果圓滿的佛位才能明白，還是如來自說。所以所問的主體，還是如來心智自在之王，才能夠發問。而且這種數法，要智慧圓滿的佛果才能終結，因為智慧是普遍的，所以能夠自然而然地知道，不是通過後天的努力和作意而知。因此佛自己說。
《壽量品》（Āyuṣ-pramāṇa-品，描述佛陀壽命長短的品）
前一品既然是阿僧祇，這一品就合起來有了壽量。說這一品教主，用心王菩薩來說明，表明佛的壽量，以心王為本體。用心王來表示生命自在的緣故。就說明如來的心王之命，隨著根器的不同而有長短，隨事物而自在。而實際上如來沒有壽命，沒有長短。是針對未開悟的人，設立階梯，讓他們知道如來壽量無盡。用少來顯示多，用短來顯示長。如果不是這樣，怎麼能知道佛的壽量呢？然而實際上如來沒有長短的壽命，如來的壽命就像根本智。
《菩薩住處品》（Bodhisattva-vihāra-品，描述菩薩所居住之地的品）
迦葉彌羅國（Kāśyapa-miro，古印度地名）。舊時叫做罽賓國。這裡翻譯為『阿誰入』。過去這個國家還沒有建立的時候，有一個大龍池，人們不敢靠近。後來有一個羅漢（Arhat，阿羅漢），看到這裡地形優美適合居住。就向龍請求允許他用一膝之地。龍就答應了他。羅漢化身使膝蓋變大，漸漸地充滿了池中。龍因為說了算數就捨棄了那裡離開了。羅漢用神力使池水乾涸，讓百姓居住在那裡，建立房屋。眾人都說，我們不是因為聖師，『阿誰』能進入這裡。所以從此用這句話來命名這個地方。
《佛不思議法品》（Buddha-acintya-dharma-品，描述佛陀不可思議之法的品）
這一品依據如來的身口意三業得名。為什麼叫做不思議？想念的心不能達到，叫做不思。情識名言
【English Translation】 English version:
It is complete. This is the Asaṃkhya- chapter (describing immeasurable numbers). The Anuvyañjana-rasmi-puṇya-prabhāsa- chapter (describing the secondary marks and the merits of the Buddha's radiance). These two chapters of Dharma are spoken by the Tathāgata (如來，one of the titles of a Buddha). The remaining five positions are spoken by Bodhisattvas (菩薩，enlightenment being) according to their respective positions. The Bodhisattvas of the Ten Faiths speak of the Ten Faiths Dharma, and the Bodhisattvas of the Ten Abodes speak of the Ten Abodes Dharma. Therefore, this chapter is not something that can only be understood when one attains the complete Buddha position with the fruit of differentiated wisdom; it is still spoken by the Tathāgata. Thus, the one who asks is still the King of the Tathāgata's mind and wisdom, who is capable of asking. Moreover, this method of numbers only ends with the complete Buddha fruit of wisdom, because wisdom is pervasive, so it is known naturally, not through intentional effort. Therefore, the Buddha speaks it himself.
The Āyuṣ-pramāṇa- chapter (describing the measure of the Buddha's lifespan)
Since the previous chapter was Asaṃkhya, this chapter combines to have the measure of lifespan. The teaching master of this chapter, using the Mind King Bodhisattva to explain, clarifies the Buddha's lifespan, taking the Mind King as the essence. Using the Mind King to represent the freedom of life. It explains that the Tathāgata's Mind King's life varies in length according to the capacity of beings, freely according to things. But in reality, the Tathāgata has no lifespan, no length. It is for those who have not awakened, setting up stages, to let them know that the Tathāgata's lifespan is endless. Using the small to reveal the large, using the short to reveal the long. If it were not so, how could one know the Buddha's lifespan? However, in reality, the Tathāgata has no long or short life; the Tathāgata's lifespan is like fundamental wisdom.
The Bodhisattva-vihāra- chapter (describing the dwelling places of Bodhisattvas)
Kāśyapa-miro (迦葉彌羅國，ancient Indian country). Formerly called Kasmira. This translates to 'Who entered'. In the past, when this country was not yet established, there was a large dragon pond, and people dared not approach it. Later, an Arhat (羅漢，one who has attained Nirvana) saw that the terrain was beautiful and suitable for habitation. He asked the dragon to allow him a knee's worth of land. The dragon agreed. The Arhat transformed his body, making his knee larger, gradually filling the pond. The dragon, honoring his word, abandoned the place and left. The Arhat used his divine power to dry up the water in the pond, allowing the people to live there and build houses. The people all said, 'If not for the holy teacher, 'who' could have entered this place?' Therefore, from this saying, the place was named.
The Buddha-acintya-dharma- chapter (describing the inconceivable Dharmas of the Buddha)
This chapter is named based on the three karmas of the Tathāgata's body, speech, and mind. Why is it called inconceivable? The thinking mind cannot reach it, called inconceivable. Emotional consciousness and verbal expressions
不能及。故言不議。明至此佛果三業用中。真俗法滿足故。故號佛為無上兩足尊也。明三種業用二智遍周總攝諸法故。青蓮華是真智。蓮華藏是隨俗智。以真俗二智。自說自己三種業用廣大自在不思議。
如來十身相海品
前品說自佛三業二智。入不思議際。遍周廣大無限饒益眾生。此品約三業二智。入不思議智中之報身故。
如來隨好光明功德品
前品已明十身相海。有十蓮華藏世界微塵數相海莊嚴其身。此品約佛身相中隨相無性功德。表以法身妙慧性光。引接一切眾生。故立此品。何故如來自說此品。明佛果中二愚。一數法廣大愚。二隨好光明功德愚。此二位法。非諸菩薩智所及。至佛果滿方明。阿僧祇品。是數法廣大。隨好光明功德品。是法身智身自體無性無依功德。此二法皆非依行作得。不由普賢行之所及。但與行為依止故。是當普賢行滿佛果位終之法。是故如來自說。明當位自說自位法門。令後學者不惑。意明法身及根本智不屬行所修生。唯大悲及差別智須依此根本智。此是一切菩薩行之恒佛果故。故以此如來自說。若無此智德之果。一切眾行皆無常故。如虛空體全與諸有而作全體。然虛空不屬修生。
普賢行品
前品果極。性智先明。以利眾生。此品明普賢行能利
【現代漢語翻譯】 現代漢語譯本：不能達到。所以說不可思議。說明達到佛果時，身口意三業的運用中，真諦和俗諦的法都圓滿具足，所以稱佛為無上兩足尊。說明三種業用和兩種智慧周遍圓滿，總攝一切法。青蓮華代表真智，蓮華藏代表隨順世俗的智慧。用真諦和俗諦兩種智慧，自己宣說自己三種業用的廣大自在不可思議。
《如來十身相海品》
前一品講述了佛自身的身口意三業和兩種智慧，進入不可思議的境界，周遍廣大，無限地饒益眾生。這一品是就身口意三業和兩種智慧，進入不可思議智慧中的報身而說的。
《如來隨好光明功德品》
前一品已經闡明了十身相海，有十蓮華藏世界微塵數（形容極多）的相海莊嚴其身。這一品是就佛身相中隨相的無自性功德，表顯法身的妙慧性光，引導接引一切眾生，所以設立這一品。為什麼如來自己宣說這一品？說明佛果中的兩種愚：一是數量法廣大之愚，二是隨好光明功德之愚。這兩種位法，不是諸位菩薩的智慧所能達到的，要到佛果圓滿時才能明白。《阿僧祇品》是數量法廣大，而《隨好光明功德品》是法身智身自體無自性無所依的功德。這兩種法都不是依靠修行而獲得的，不是普賢行所能達到的，只是給普賢行作為依止。這是當普賢行圓滿，到達佛果位最終才能證得的法。所以如來自己宣說，說明當位自己宣說自己位上的法門，讓後來的學習者不迷惑。意思是說明法身和根本智不屬於修行所生，只有大悲和差別智需要依靠這個根本智。這是一切菩薩行的常恒佛果。所以用如來自說。如果沒有這種智慧功德之果，一切眾行都是無常的。如同虛空的本體完全與諸有（一切存在）而成為一體，然而虛空不屬於修行所生。
《普賢行品》
前一品是果位的極致，性智首先顯明，用來利益眾生。這一品說明普賢行能夠利益眾生。
【English Translation】 English version: Cannot be reached. Therefore, it is said to be inconceivable. It clarifies that when attaining Buddhahood, in the application of the three karmas (body, speech, and mind), both the true and conventional dharmas are fully complete. Therefore, the Buddha is called the 'Unsurpassed Two-Footed Venerable'. It explains that the three karmic functions and two wisdoms are pervasive and all-encompassing, completely gathering all dharmas. The blue lotus represents true wisdom, and the lotus treasury represents wisdom that accords with the mundane. Using the two wisdoms of truth and convention, one self-explains the vast, free, and inconceivable nature of one's own three karmic functions.
'The Chapter on the Ocean of Marks of the Ten Bodies of the Tathagata'
The previous chapter discussed the Buddha's own three karmas and two wisdoms entering an inconceivable realm, being pervasive, vast, and infinitely benefiting sentient beings. This chapter speaks of the reward body in the inconceivable wisdom, based on the three karmas and two wisdoms.
'The Chapter on the Meritorious Qualities of the Minor Marks and Light of the Tathagata'
The previous chapter has already clarified the ocean of marks of the ten bodies, adorned with an ocean of marks equal to the number of dust motes in ten lotus treasury worlds (an immense number). This chapter speaks of the non-self-nature meritorious qualities of the minor marks within the Buddha's bodily marks, representing the wonderful wisdom and light of the Dharmakaya, guiding and receiving all sentient beings. Therefore, this chapter is established. Why does the Tathagata self-explain this chapter? It clarifies the two ignorances in Buddhahood: first, the ignorance of the vastness of numerical dharmas; second, the ignorance of the meritorious qualities of the minor marks and light. These two positional dharmas are beyond the reach of the wisdom of all Bodhisattvas; they can only be understood when Buddhahood is fully attained. The 'Asamkhya Chapter' concerns the vastness of numerical dharmas, while the 'Chapter on the Meritorious Qualities of the Minor Marks and Light' concerns the non-self-nature and unreliance of the Dharmakaya's wisdom body. These two dharmas are not obtained through practice; they are not within the reach of Samantabhadra's practice, but only serve as a basis for it. This is the dharma that can only be attained when Samantabhadra's practice is complete and Buddhahood is reached. Therefore, the Tathagata self-explains, clarifying the dharma of one's own position in one's own position, so that later learners will not be confused. It means clarifying that the Dharmakaya and fundamental wisdom are not born from practice; only great compassion and differential wisdom need to rely on this fundamental wisdom. This is the constant Buddhahood of all Bodhisattva practices. Therefore, the Tathagata self-explains this. Without the fruit of this wisdom and virtue, all practices would be impermanent. Like the substance of space, it is entirely one with all existences, yet space is not born from practice.
'The Chapter on the Practice of Samantabhadra'
The previous chapter was the ultimate of the fruit, with the wisdom of the self-nature first revealed, to benefit sentient beings. This chapter explains that Samantabhadra's practice can benefit sentient beings.
物故。有理智無行。理智乃處俗不圓。有行無理智。其行無由出俗。故理行體徹。方成不二自在之門。經云。知一切眾生心行智者。此名他心智。以自無心。自他障絕。即自心與一切眾生心。一體無二。以此能知一切眾生心故。以自心眾生心無二故。即身無內外諸見。無內外見故。即無邊世界虛空界平等。自心與虛空界平等。即無大小遠近中間。既自心無大小遠近中間。即智恒遍滿十方世界而無來往。既智恒遍滿十方世界而無來往。即能隨根對現色身自在。既能隨根對現色身自在。即應根說法自在。即一身多身相入自在。
如來出現品
何故名為如來出現品。為從第二會普光明殿設十信心。以不動智佛為初信首。從十信中。信進修行。不離根本智。不動智體。起大悲願行。修差別智。成大慈悲。至此位滿。名為如來出現品。明前初會菩提場中出現始成正覺者。是毗盧遮那佛出現。此品中出現。是菩薩進修五位行解智悲位滿出現。故名出現品。大意明文殊普賢。是成就佛果理智行門。還令說佛出現之法。佛是根本智。自體無言。凡是有言皆是差別智。如是文殊普賢。是古今諸佛之共法。若初發心者。從初發信心已來。皆悉游履此文殊普賢二行。至此方滿故。如是進修。皆不離初信中不動智佛十智之體故。以
【現代漢語翻譯】 現代漢語譯本 死亡。有理智而無行動，這種理智是處在世俗中而不圓融。有行動而無理智，這種行動就無法脫離世俗。所以，理智和行動徹底貫通，才能成就無二的自在之門。《經》中說：『知曉一切眾生心念和行為智慧的人，這叫做他心智。』因為自身沒有分別心，自身與他人的隔閡就消失了，自身的心與一切眾生的心，成為一體沒有差別。因此能夠知曉一切眾生的心，因為自身的心與眾生的心沒有差別，身體就沒有內外各種見解。沒有內外見解，就與無邊世界和虛空界平等。自身的心與虛空界平等，就沒有大小遠近中間的分別。既然自身的心沒有大小遠近中間的分別，那麼智慧就恒常遍滿十方世界而沒有來往。既然智慧恒常遍滿十方世界而沒有來往，就能隨著眾生的根器，顯現相應的色身，獲得自在。既然能隨著眾生的根器顯現相應的色身，獲得自在，就能應和眾生的根器說法，獲得自在。就能一身化為多身，多身融入一身，獲得自在。
《如來出現品》
為什麼叫做《如來出現品》？因為從第二會普光明殿開始，設立十信心，以不動智佛（Acalabuddhi Buddha，象徵堅定不移的智慧）為初信的首領。從十信中，通過信心精進修行，不離開根本智，不動智的本體，發起大悲願行，修習差別智，成就大慈悲，到這個階段圓滿，就叫做《如來出現品》。說明前面初會菩提場中出現，開始成就正覺的人，是毗盧遮那佛（Vairocana Buddha，意為光明遍照）出現。此品中出現，是菩薩進修五位，行解智悲圓滿出現。所以叫做《出現品》。大意是說明文殊（Manjusri，象徵智慧）和普賢（Samantabhadra，象徵實踐）是成就佛果的理智行門。還讓（他們）宣說佛出現的方法。佛是根本智，自體沒有言語。凡是有言語，都是差別智。像這樣，文殊和普賢是過去和現在所有佛的共同法則。如果初發心的人，從初發信心以來，都遊歷文殊和普賢這兩種修行，到這裡才圓滿。像這樣精進修習，都不離開初信中不動智佛的十智本體。
【English Translation】 English version Death. Having intellect without action means the intellect is worldly and not complete. Having action without intellect means the action cannot transcend the mundane. Therefore, when intellect and action are thoroughly integrated, it leads to the gate of non-dual freedom. The Sutra says: 'One who knows the minds and actions of all sentient beings is called one with the wisdom of knowing the minds of others.' Because one's own mind is without discrimination, the separation between oneself and others disappears, and one's own mind becomes one with the minds of all sentient beings, without difference. Therefore, one can know the minds of all sentient beings, because one's own mind and the minds of sentient beings are non-dual. The body then has no internal or external views. Without internal or external views, it is equal to the boundless world and the realm of emptiness. One's own mind is equal to the realm of emptiness, so there is no distinction of large, small, far, near, or middle. Since one's own mind has no distinction of large, small, far, near, or middle, wisdom constantly pervades the ten directions without coming or going. Since wisdom constantly pervades the ten directions without coming or going, one can manifest corresponding forms according to the faculties of sentient beings, attaining freedom. Since one can manifest corresponding forms according to the faculties of sentient beings, attaining freedom, one can preach the Dharma according to their faculties, attaining freedom. One can transform one body into many bodies, and many bodies into one body, attaining freedom.
Chapter on the Appearance of the Tathagata
Why is it called the 'Chapter on the Appearance of the Tathagata'? Because from the second assembly in the Universal Light Hall, the ten faiths are established, with the Acalabuddhi Buddha (immovable wisdom Buddha) as the head of the first faith. From the ten faiths, through faith and diligent practice, without leaving the fundamental wisdom, the essence of immovable wisdom, one generates great compassionate vows and actions, cultivates differential wisdom, and achieves great compassion. When this stage is complete, it is called the 'Chapter on the Appearance of the Tathagata'. It explains that the one who appeared in the Bodhi field in the first assembly, who began to attain perfect enlightenment, is the appearance of Vairocana Buddha (the Buddha of pervasive light). The appearance in this chapter is the complete appearance of a Bodhisattva who has advanced through the five stages, with the perfection of practice, understanding, wisdom, and compassion. Therefore, it is called the 'Chapter on Appearance'. The main idea is to explain that Manjusri (symbol of wisdom) and Samantabhadra (symbol of practice) are the gates of intellect and action for achieving Buddhahood. It also allows (them) to explain the method of the Buddha's appearance. The Buddha is fundamental wisdom, whose essence is without words. All that has words is differential wisdom. Thus, Manjusri and Samantabhadra are the common laws of all Buddhas, past and present. If a beginner has generated the initial mind of faith, they have traveled through the two practices of Manjusri and Samantabhadra since the initial generation of faith, and only here is it complete. Thus, diligent practice does not leave the essence of the ten wisdoms of the immovable wisdom Buddha in the initial faith.
明時不動。智不動行不動。能遍游十方不動。一入多不動。多入一不動。小入大不動。以此五位升進或昇天表法。或身遍十方。終不離普光明殿本智之體一剎那際。是故此自果已終之法。還不離說信心之處普光明殿說。還如善財至慈氏如來。還見文殊信心初友。入普賢身相似。恐後學者迷法。一一以善財將行表之。令易解故。至此如來出現品。明經五位加行進修功熟。方論流通付囑。若論根本法界。性自不迷性自不悟。無出無沒。不成不壞。無流無通也。此付囑流通意。從凡夫未悟。令加行功終處說故。如法界品。直論一切諸佛功終之果。是自流通。不須付囑。如此如來出現品。明信心者。五位加行功終之力。方始純實。創登功畢。二行圓周。便說付囑流通。明果初滿故。方入常道法界。非古今始末之量也。流通此法。名曰流通。即法界品。是喻如來出現。身心智慧十無量事境界。皆是非喻為喻。略而少分。是心智路絕。任不思議無性無作無限自在之功用。非言量譬喻所表及故。如此品付囑流通中。此法門不入餘眾生手者。樂學二乘三乘聲聞緣覺。樂空無我。愿生凈土者。是餘眾生。以未迴心。住變易生死。是餘眾生故。若有大心凡夫及三乘有迴心者。佛所付囑。名曰流通。設令於此法聖位菩薩自所演說。無凡夫樂學
【現代漢語翻譯】 現代漢語譯本：明瞭之時，本性不動搖。智慧不動搖，行為也不動搖。能夠遍游十方世界而不動搖。進入一而不動搖。進入多而不動搖。小進入大而不動搖。憑藉這五種位次的提升進步，或者昇天來表達佛法，或者身體遍佈十方。始終不離開普光明殿（Puguangmingdian，the Hall of Universal Light）本有的智慧之體，在一剎那之間。因此，這種從自果已經終結的佛法，還不離開說信心的處所，在普光明殿宣說。還像善財童子（Shancai Tongzi）去拜訪慈氏如來（Cishi Rulai，Maitreya Buddha），還見到文殊菩薩（Wenshu Pusa，Manjusri Bodhisattva）如同信心的最初朋友，進入普賢菩薩（Puxian Pusa，Samantabhadra Bodhisattva）的身中相似。恐怕後來的學習者迷惑于佛法，一一用善財童子將要行走的路徑來表達，使之容易理解。到此如來出現品，說明經過五種位次的加行進修，功德成熟，才討論流通付囑。如果討論根本法界，自性本來就不迷惑，自性本來就不覺悟，沒有出現沒有消失，不成不壞，沒有流動沒有通達。這付囑流通的意義，是從凡夫沒有覺悟，使之加行功德終結之處宣說的緣故。如法界品，直接討論一切諸佛功德終結的果實，是自流通，不需要付囑。如此如來出現品，說明有信心的人，經過五種位次的加行功德之力，才開始純粹真實，初次登上功德圓滿的境界，二行圓滿周遍，便宣說付囑流通，說明果實初次圓滿的緣故，才進入常道法界，不是古今始終的衡量。流通此法，名叫流通。即法界品，是比喻如來出現，身心智慧十種無量事境界，都是非比喻作為比喻，簡略而少部分，是心智道路斷絕，任憑不可思議無性無作無限自在的功用，不是言語譬喻所能表達的。如此品付囑流通中，此法門不進入其餘眾生手中的原因，是那些喜歡學習二乘三乘聲聞緣覺，喜歡空無我，願意往生凈土的人，是其餘眾生，因為沒有迴心，住在變易生死中，是其餘眾生的緣故。如果有大心的凡夫以及三乘中有迴心的人，佛所付囑，名叫流通。即使對於此法聖位的菩薩自己所演說，沒有凡夫喜歡學習。
【English Translation】 English version: When understanding dawns, the fundamental nature remains unmoving. Wisdom remains unmoving, and actions remain unmoving. Able to travel throughout the ten directions without moving. Entering into one without moving. Entering into many without moving. The small entering into the large without moving. Relying on these five stages of advancement and progress, either ascending to the heavens to express the Dharma, or the body pervading the ten directions, ultimately not departing from the inherent wisdom-essence of the Puguangmingdian (the Hall of Universal Light), within a single k剎那 (ksana, an extremely short period of time). Therefore, this Dharma, which has already concluded from its own fruition, still does not depart from the place where faith is spoken, being proclaimed in the Puguangmingdian. It is like Shancai Tongzi (Sudhana) visiting Cishi Rulai (Maitreya Buddha), and seeing Wenshu Pusa (Manjusri Bodhisattva) as the initial friend of faith, entering the body of Puxian Pusa (Samantabhadra Bodhisattva) in a similar way. Fearing that later learners will be confused by the Dharma, each is expressed using the path that Shancai Tongzi is about to take, making it easy to understand. Arriving at this 'Appearance of the Tathagata' chapter, it explains that after the five stages of practice and cultivation, when merit and virtue are mature, then the transmission and entrustment are discussed. If discussing the fundamental Dharma Realm, the self-nature is inherently not deluded, the self-nature is inherently not enlightened, there is no arising and no ceasing, no becoming and no decaying, no flowing and no penetrating. The meaning of this entrustment and transmission is spoken from the perspective of ordinary beings who have not awakened, so that the place where the merit of practice concludes. Like the 'Dharma Realm' chapter, it directly discusses the fruit of the merit and virtue of all Buddhas concluding, which is self-transmission, not needing entrustment. Thus, this 'Appearance of the Tathagata' chapter explains that those with faith, after the power of the five stages of practice and cultivation, only then begin to be purely real, initially ascending to the realm of complete merit, the two practices being fully perfected, then the entrustment and transmission are spoken, explaining that the fruit is initially complete, only then entering the Dharma Realm of the constant path, not a measure of ancient and modern beginnings and ends. Transmitting this Dharma is called transmission. That is, the 'Dharma Realm' chapter is a metaphor for the appearance of the Tathagata, the immeasurable realms of body, mind, wisdom, and the ten aspects, all using non-metaphors as metaphors, briefly and in small part, it is the path where the mind and wisdom are cut off, relying on the inconceivable, non-self-natured, non-acting, infinitely free function, not expressible by words and metaphors. In this chapter's entrustment and transmission, the reason why this Dharma gate does not enter the hands of other beings is that those who like to study the Two Vehicles and Three Vehicles, Sravakas and Pratyekabuddhas, who like emptiness and non-self, and who wish to be reborn in the Pure Land, are other beings, because they have not turned their minds, dwelling in the change and transformation of birth and death, they are the reason for other beings. If there are ordinary beings with great minds and those in the Three Vehicles who have turned their minds, what the Buddha entrusts is called transmission. Even if it is spoken by Bodhisattvas of the holy position of this Dharma themselves, no ordinary beings like to study it.
。不名付囑不名流通又舉輪王太子具足王相者王命終后所有七寶不散滅喻。便以此子能治王正位故。若無此子。王命終后。此諸寶等。七日中悉皆散滅。佛子。此經珍寶亦復如是。不入一切餘眾生手。唯除如來法王真子生如來家種如來相諸善根者。若無此等佛之真子。如是法門不久散滅。明知但令凡夫發心悟入。設有聖者常說。無凡夫樂修悟入。其法自滅。言無凡夫修行言滅。法無生滅。經云。種如來相諸善根者。明如來以解脫智慧為家。如一念無念身心諸見已亡。便生如來無性妙理正智慧家。如來見一切法。無性為性。無相為相。不壞相而無相。明智境相自真故。名種如來相。明自心智境界。非生住滅。是如來相。明自心智慧。等一切諸佛。及以一切眾生智慧。皆一性無性。一相無相。如虛空界。能隨眾生性慾樂。現如影身。生無來處。滅無去處。達心境如幻。是如來相。達如斯法者。是生在佛家。種如來相。如是凡夫聞此法已。修學如來如是真智慧種。名為佛種不斷。名曰付囑流通。
離世間品
此第九會在普光明殿說。
如來出現品。明自己覺行圓滿。故十方諸佛。同號普賢。以明十住十行十回向中。但一分覺心。能治一切煩惱中一分粗惑。行得一分慈悲。雖踐普賢一分行跡。然未全具普賢
【現代漢語翻譯】 現代漢語譯本：不名為付囑，不名為流通，又舉轉輪王太子具足國王相貌為例，說國王死後所有的七寶不會散失毀滅。這是因為這個太子能夠治理國家，繼承王位。如果沒有這個太子，國王死後，這些寶物會在七天之內全部散失毀滅。佛子，這部經中的珍寶也是如此，不會落入其他眾生的手中，除非是如來法王的真子，生在如來之家，種下如來之相的各種善根的人。如果沒有這些佛的真子，這樣的法門很快就會散失毀滅。這說明即使讓凡夫發心領悟，即使有聖者經常說法，如果沒有凡夫樂於修習領悟，這個法門也會自行消滅。說沒有凡夫修行就會消滅，但法本身並沒有生滅。經中說，『種如來相諸善根者』，說明如來以解脫智慧為家。如一念之間沒有念頭，身心諸見已經消亡，便生出如來無性妙理的正智慧之家。如來見一切法，以無性為性，以無相為相，不壞假相而實無自相，說明智慧的境界本來就是真實的，所以叫做種如來相。說明自心的智慧境界，沒有生住異滅，這就是如來之相。說明自心的智慧，與一切諸佛以及一切眾生的智慧，都是同一體性，無性無相，如同虛空界，能夠隨順眾生的意樂，顯現如影像般的身，生沒有來處，滅沒有去處，通達心境如幻，這就是如來之相。通達這種法的人，就是生在佛家，種如來之相。這樣，凡夫聽聞此法之後，修學如來這樣的真智慧種子，就叫做佛種不斷，叫做付囑流通。
離世間品
此第九會在普光明殿說。
如來出現品，說明自己覺悟和修行圓滿。所以十方諸佛，都同號普賢（Samantabhadra，普遍賢善的意思）。用來說明在十住、十行、十回向中，只要有一分的覺悟之心，就能對治一切煩惱中的一分粗重的迷惑。行得一分慈悲，雖然踐行了普賢菩薩一分的行跡，但還沒有完全具備普賢菩薩的功德。
【English Translation】 English version: It is not called entrustment, it is not called circulation, and it also uses the example of the Chakravarti (Wheel-Turning King) prince who possesses the characteristics of a king, saying that after the king's death, all the seven treasures will not be scattered and destroyed. This is because this prince can govern the country and inherit the throne. If there is no such prince, after the king's death, all these treasures will be scattered and destroyed within seven days. Buddha-son, the treasures in this sutra are also like this, they will not fall into the hands of other sentient beings, unless they are the true sons of the Tathagata (Thus Come One) Dharma King, born in the Tathagata's family, and plant the various roots of goodness of the Tathagata's characteristics. If there are no such true sons of the Buddha, such Dharma gates will soon be scattered and destroyed. This shows that even if ordinary people are encouraged to awaken and understand, even if sages often preach, if there are no ordinary people who are happy to practice and understand, this Dharma gate will disappear by itself. Saying that if there are no ordinary people practicing, it will disappear, but the Dharma itself has no arising or ceasing. The sutra says, 'Those who plant the roots of goodness of the Tathagata's characteristics,' indicating that the Tathagata takes liberation and wisdom as his home. If there is no thought in a single thought, and all views of body and mind have disappeared, then the home of the true wisdom of the Tathagata's non-nature and wonderful principle is born. The Tathagata sees all dharmas, taking non-nature as nature, taking non-form as form, not destroying the false form but actually having no self-form, indicating that the realm of wisdom is originally true, so it is called planting the Tathagata's characteristics. It explains that the realm of wisdom of one's own mind has no arising, abiding, changing, or ceasing, this is the characteristic of the Tathagata. It explains that the wisdom of one's own mind is equal to the wisdom of all Buddhas and all sentient beings, all of the same nature, non-nature and non-form, like the realm of empty space, able to follow the wishes of sentient beings, manifesting a body like a shadow, with no place of coming into being and no place of ceasing, understanding that the mind and its objects are like illusions, this is the characteristic of the Tathagata. Those who understand this Dharma are born in the Buddha's family and plant the Tathagata's characteristics. In this way, after ordinary people hear this Dharma, they cultivate and learn the true wisdom seed of the Tathagata, which is called the uninterrupted Buddha seed, and is called entrustment and circulation.
Leaving the World Chapter
This ninth assembly was held in the Universal Light Palace.
The Tathagata's Appearance Chapter explains that one's own awakening and practice are complete. Therefore, all the Buddhas of the ten directions have the same name, Samantabhadra (meaning universally virtuous). It is used to explain that in the ten abodes, ten practices, and ten dedications, as long as there is a portion of the awakened mind, it can counteract a portion of the coarse delusion in all afflictions. Practicing a portion of compassion, although one has practiced a portion of the traces of Samantabhadra Bodhisattva, one has not yet fully possessed the merits of Samantabhadra.
行滿。故隨位佛果。但同號為月為眼為妙。至如來出現品。明覺行齊圓故。是以不可說佛剎微塵數佛。同號普賢佛。是以初會。所說法門。皆令普賢說法。以體從用。第二會以普賢智用從體。直至十地。皆是以用從體。且令成其根本智使圓明。然後十地終。舍三昧涅槃樂。如稠林煩惱具普賢大用。始得稱周設教。于生死中自在。發心之士。深須得意。方堪修道。作前後多生尋求。便不相應也。
法界品
此第十會在給孤獨園說。
此品何故名為入法界。明信樂者。從迷創達。名之為入。身心境界。性自無依。名之為法。一多通徹。真假是非障亡。名之為界。又達無明識種。純為智用。是無依智之境界。名為法界。又以一好音。遍聞利海。以一纖毫。量等無方。以大小見亡。物我同體。識謝情滅。智通無礙。名為入法界。問何故前余會之首。皆云不離菩提之場普光明殿。又三會同居普光明殿。此之法界一會。何故直言爾時世尊在室羅筏國逝多林給孤獨園者。答曰。重敘三會同在普光明殿者。明信進五位修行已終。不移普光明根本不動智體。此法界會。直言在室羅筏國逝多林園。明自己成佛果滿度眾生行。故在人間國邑園林。化二乘聲聞緣覺及凈土菩薩。純以自在法界為體。無五位菩提行可修。亦無差
【現代漢語翻譯】 現代漢語譯本：行門圓滿，所以隨其位證得佛果。但佛的稱號相同，如月、眼、妙等。到《如來出現品》時，闡明覺悟和修行齊頭並進，圓滿無缺。因此，不可說佛剎微塵數那麼多的佛，都同號為普賢佛（Samantabhadra Buddha，象徵普遍的賢行）。因此，初會所說的法門，都令普賢（Samantabhadra）說法，這是以本體起作用。第二會以普賢的智慧作用從本體出發，直到十地菩薩，都是以作用從本體出發，並且使其成就根本智，使其圓滿光明。然後十地修完，捨棄三昧（Samadhi，禪定）涅槃（Nirvana，寂滅）之樂，如在茂密的森林中，煩惱具足，普賢（Samantabhadra）的大用才能開始顯現，才能被稱為周遍設立教法，在生死中自在。發心修行的人，必須深刻領會這個道理，才能堪能修道。如果總是從前後多生的角度去尋求，便不相應了。
《法界品》
這是第十會在給孤獨園（Jetavana Anathapindika-arama，祇樹給孤獨園）所說。
此品為何名為《入法界》？說明信樂者，從迷惑開始達到通達，名為『入』。身心境界，其性本來就沒有依靠，名為『法』。一和多通達無礙，真假是非的障礙消失，名為『界』。又通達無明識種，純粹轉為智慧的作用，是無所依的智慧的境界，名為法界。又以一個美好的聲音，普遍聽聞于利益之海；以一根細小的毫毛，衡量等於無方。大小的見解消失，萬物與我同體，意識消退情感滅除，智慧通達無礙，名為入法界。問：為何前面其餘各會之首，都說不離菩提之場普光明殿？又有三會同在普光明殿？而此《法界品》一會，為何直接說『爾時世尊在室羅筏國逝多林給孤獨園』？答：重新敘述三會同在普光明殿，說明信、進等五位修行已經結束，不離開普光明根本不動智體。此《法界品》會，直接說在室羅筏國逝多林園，說明自己成就佛果，圓滿度化眾生的行為，所以在人間國邑園林，化度二乘聲聞（Sravaka，聲聞乘）緣覺（Pratyekabuddha，緣覺乘）以及凈土菩薩，純粹以自在法界為體，沒有五位菩提行可以修，也沒有差別。
【English Translation】 English version: When the practice is complete, one attains Buddhahood according to their level. However, the Buddhas share the same titles, such as Moon, Eye, and Wonderful. In the 'Appearance of the Tathagata' chapter, it is clarified that enlightenment and practice progress equally and are perfectly complete. Therefore, the number of Buddhas, like the dust motes in countless Buddha-lands, are inexpressible, yet they all share the title Samantabhadra Buddha (symbolizing universal virtuous conduct). Thus, the Dharma doors spoken in the first assembly all cause Samantabhadra to speak the Dharma, which is the function arising from the essence. The second assembly uses Samantabhadra's wisdom function arising from the essence, and up to the Ten Bhumis (stages of a Bodhisattva), it is all using function arising from the essence, and causing it to achieve the fundamental wisdom, making it complete and luminous. Then, after completing the Ten Bhumis, one relinquishes the joy of Samadhi (meditative absorption) and Nirvana (liberation), and like in a dense forest, with afflictions complete, Samantabhadra's great function begins to manifest, and one can be called 'universally establishing teachings,' being free in Samsara (cycle of birth and death). Those who aspire to enlightenment must deeply understand this principle to be capable of cultivating the path. Seeking from past lives is not appropriate.
The 'Dharmadhatu Chapter'
This tenth assembly was spoken at Jetavana Anathapindika-arama (Givetavana Grove).
Why is this chapter named 'Entering the Dharmadhatu'? It explains that those who have faith and joy, starting from delusion, reach understanding, which is called 'entering.' The realm of body and mind, its nature is originally without reliance, which is called 'Dharma.' The one and the many are thoroughly understood without obstruction, and the obstacles of true and false, right and wrong, disappear, which is called 'Dhatu.' Furthermore, understanding that the seeds of ignorance are purely transformed into the function of wisdom, which is the realm of wisdom without reliance, is called Dharmadhatu. Moreover, with one beautiful sound, it is universally heard in the sea of benefits; with one fine hair, it measures equally to the boundless. The views of large and small disappear, all things and I are of the same essence, consciousness fades and emotions cease, wisdom penetrates without obstruction, which is called entering the Dharmadhatu. Question: Why do the beginnings of the previous assemblies all say 'not departing from the Bodhi-field, the Universal Light Palace'? And three assemblies are in the Universal Light Palace? Why does this Dharmadhatu assembly directly say 'At that time, the World Honored One was in Shravasti, in the Jetavana Anathapindika-arama'? Answer: Re-narrating that the three assemblies are in the Universal Light Palace explains that the practice of the five stages of faith, progress, etc., has ended, not leaving the fundamental, unmoving wisdom essence of the Universal Light. This Dharmadhatu assembly directly says it is in Shravasti, in the Jetavana Grove, explaining that one has achieved Buddhahood, completing the act of liberating sentient beings, so in the human world, in cities and gardens, one transforms the Two Vehicles of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), as well as Pure Land Bodhisattvas, purely taking the free Dharmadhatu as the essence, without the five stages of Bodhi practice to cultivate, and without difference.
別智普賢願行可學。總遍十方利眾生法。不須和會也。以此直言逝多園。如眾流入海諸河名亡。但以法界為名。
入法界品
善財童子。遍求善知識五十三人。以表五位三種因果。法身中根本智。普賢差別智中行。於此二中。無所住智。名之為佛。此佛文殊師利普賢菩薩。與五十個善知識。行而作因果。而自無因果。為自佛果位中。無所修。無所行故。俱與五位中修行者。作治染凈二障習氣生熟處說名因果。然法身理智萬行。自無因果。但以五位中加行治惑習氣。而立如來因果之名。問曰。何故但云求菩薩道。不云學菩薩心。答曰。為菩提無所得。無所修。無所學。無所行。是故但求菩薩道。學菩薩行。大意初發心住。以無念無作三昧。加行方便。助顯菩提。以菩提無體無性。與一切諸行。作無住之緣。以此求菩薩諸行。以諸行即菩提無體性故。若於行外別修菩提。即聲聞緣覺及空觀菩薩菩提。非一乘文殊普賢理智萬行悲願自在菩提。以是如來對權教菩薩。說諸行無常是生滅法。以權教菩薩。修析法明空觀。破三界有。未明三界諸有即菩提用故。以此一乘實教菩薩。但求菩薩道。行菩薩行。即體用總該。不別求也。若也別求菩提。即體用各別。二見恒存不名乘不思議乘故。是故但求菩薩道。無別菩提也。
【現代漢語翻譯】 現代漢語譯本： 別智和普賢的願行是可以學習的，它總括了十方世界利益眾生的方法，不需要再進行調和會通。就像這直言不諱的逝多園（Jetavana，祇樹給孤獨園），如同眾多的河流匯入大海后，各自的名稱消失，只以『法界』來命名一樣。
入法界品
善財童子遍訪五十三位善知識，以此來表示五位（五位修行的階位：資糧位、加行位、通達位、修習位、究竟位）和三種因果（三種因果：因、果、因果）。在法身（Dharmakaya，諸佛所證的真如法性之身）中，根本智（Mula-jnana，根本無分別智）是普賢（Samantabhadra，象徵菩薩的行愿）差別智（Visesa-jnana，能分辨一切事物的智慧）中的行（實踐）。在這兩者之中，沒有任何執著的智慧，就稱之為佛。這位佛與文殊師利（Manjusri，象徵菩薩的智慧）、普賢菩薩，以及五十位善知識一起，通過修行來作為因果，但自身卻沒有因果，因為在自身佛果位中，沒有需要修習和實踐的內容。他們與五位中的修行者一起，作為治理染污和清凈兩種障礙的習氣生起和成熟之處，這被稱為因果。然而，法身的理智和萬行，自身並沒有因果。只是通過五位中的加行（Adhicitta-siksa，增上心學）來治理迷惑的習氣，從而建立如來的因果之名。有人問：為什麼只說尋求菩薩道，而不說學習菩薩心？回答說：因為菩提（Bodhi，覺悟）是無所得、無所修、無所學、無所行的，所以只尋求菩薩道，學習菩薩行。大意是，初發心住（最初發起菩提心）時，以無念無作三昧（無念無作的正定）作為加行方便，輔助顯現菩提。因為菩提沒有本體和自性，所以與一切諸行（一切修行）作為無住的因緣。因此尋求菩薩的各種修行，因為各種修行就是菩提，沒有本體自性。如果在修行之外另外修習菩提，那就是聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）以及空觀菩薩（Sunyata-darsana Bodhisattva，修習空性觀的菩薩）的菩提，而不是一乘（Ekayana，唯一成佛之道）文殊、普賢的理智萬行和悲願自在的菩提。因此，如來對權教菩薩（Upaya-kausalya Bodhisattva，以方便法引導眾生的菩薩）說諸行無常，是生滅法。因為權教菩薩修習析法明空觀（Vipasyana-sunyata-darsana，分析諸法以明瞭空性的觀法），破除三界（Trailokya，欲界、色界、無色界）的有，但沒有明白三界諸有就是菩提的妙用。因此，一乘實教菩薩（Tathata-darsana Bodhisattva，修習真如實相觀的菩薩）只尋求菩薩道，行菩薩行，就包含了體和用，不需要另外尋求。如果另外尋求菩提，那麼體和用就各自分別，兩種見解恒常存在，就不能稱為乘，不能稱為不可思議乘。所以只尋求菩薩道，沒有另外的菩提。
【English Translation】 English version: The distinct wisdom and the vows and practices of Samantabhadra (Universal Worthy) are learnable. They encompass the methods of benefiting sentient beings in all ten directions, and there is no need for further harmonization. This straightforward Jetavana (Jetavana-vihara, the monastery donated by Anathapindika) is like the many rivers that lose their individual names upon entering the ocean, being known only as the 'Dharmadhatu' (Dharmadhatu, the realm of reality).
Entering the Dharmadhatu Chapter
Sudhana (Sudhana-sresthi-daraka, a youth who sought enlightenment) visited fifty-three good advisors, representing the five stages (five stages of practice: Sambhara-marga, Prayoga-marga, Darsana-marga, Bhavana-marga, Asaiksa-marga) and the three causes and effects (three causes and effects: cause, effect, cause and effect). Within the Dharmakaya (Dharmakaya, the body of truth), fundamental wisdom (Mula-jnana, the root wisdom) is the practice within the differentiated wisdom (Visesa-jnana, the wisdom that distinguishes all things) of Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva). Within these two, the wisdom without attachment is called Buddha. This Buddha, together with Manjusri (Manjusri, symbolizing the wisdom of a Bodhisattva), Samantabhadra Bodhisattva, and the fifty good advisors, uses practice as cause and effect, but inherently has no cause and effect, because within the Buddha's own fruition, there is nothing to cultivate or practice. Together with practitioners in the five stages, they serve as the place where the habits of defilement and purification arise and mature, which is called cause and effect. However, the principle, wisdom, and myriad practices of the Dharmakaya inherently have no cause and effect. It is only through the application of effort (Adhicitta-siksa, higher training in mind) in the five stages to cure the habits of delusion that the name of the Tathagata's cause and effect is established. Someone asks: Why only speak of seeking the Bodhisattva path and not of learning the Bodhisattva mind? The answer is: Because Bodhi (Bodhi, enlightenment) is without attainment, without cultivation, without learning, and without practice, therefore one only seeks the Bodhisattva path and learns the Bodhisattva practice. The main idea is that in the initial stage of aspiration (first arising of Bodhicitta), one uses the samadhi (Samadhi, meditative absorption) of non-thought and non-action as a means of effort to help reveal Bodhi. Because Bodhi has no substance or nature, it serves as the condition of non-attachment for all practices. Therefore, one seeks the various practices of the Bodhisattva, because all practices are Bodhi, without inherent nature. If one cultivates Bodhi separately from practice, then that is the Bodhi of the Sravakas (Sravaka, disciples who hear the teachings), Pratyekabuddhas (Pratyekabuddha, solitary realizers), and Bodhisattvas who contemplate emptiness (Sunyata-darsana Bodhisattva, Bodhisattvas who contemplate emptiness), not the one vehicle (Ekayana, the one vehicle to Buddhahood) Bodhi of Manjusri and Samantabhadra, with its principle, wisdom, myriad practices, compassionate vows, and unhindered freedom. Therefore, the Tathagata tells the provisional teaching Bodhisattvas (Upaya-kausalya Bodhisattva, Bodhisattvas who guide beings with skillful means) that all practices are impermanent and subject to arising and ceasing. Because the provisional teaching Bodhisattvas cultivate the contemplation of analyzing phenomena to reveal emptiness (Vipasyana-sunyata-darsana, contemplation of analyzing phenomena to reveal emptiness), breaking through the existence of the three realms (Trailokya, the three realms of desire, form, and formlessness), but do not understand that the existence of the three realms is the function of Bodhi. Therefore, the real teaching Bodhisattvas of the one vehicle (Tathata-darsana Bodhisattva, Bodhisattvas who contemplate the suchness of reality) only seek the Bodhisattva path and practice the Bodhisattva practice, which includes both essence and function, without seeking separately. If one seeks Bodhi separately, then essence and function are separate, and dualistic views constantly exist, which cannot be called a vehicle, cannot be called the inconceivable vehicle. Therefore, one only seeks the Bodhisattva path, without a separate Bodhi.
以明菩提無求。無發心。無所行。無處所。無問無答。無得無證。行一切行。具普賢道。是菩提大用圓滿故。頌云若有諸菩薩。不厭生死苦。則具普賢道。一切無能壞。明以生死苦為菩提。即無所壞。若離生死苦。修菩提行。發菩提心。即有所壞。何以故。即有生死涅槃染凈二障所壞。即有是非二見斷常所壞。自佛果外。一向別緣身外他佛而求真者。本非修道見道人也。若自行位果及者。諸佛自相應也。以自佛果相應故。設強求而得見者。是暫化現也。非自行所及故。此五位十地位內佛果。一一約修行智慈所及所行所到處。施設佛名。不可如情要期立志暫見佛化身也。一生者。無生中生也。非三世前後生故。從此摩耶夫人。表十一地初門。已后九個善知識。總明從大慈悲為母體。皆從母行。以智幻生悲智。遍周十方。隨俗遍周。非如十地已前滯障不達。此之十一地。但顯修行十一地行。滿此普賢十一地位。顯德遍周。行備塵俗。無求出世。自天主光已去。總是同世凡流不摽神相異狀。與世人一種。表自出世道滿。無更求解脫離染離凈之心。但以乘法性船。張大慈悲帆。以大智為船師。順本願風。吹諸波羅蜜網。常游生死海。漉一切眾生有著之魚。安置無依普光明之智岸。常住一切幻住萬行功德法界無礙寶堂。如下慈氏
【現代漢語翻譯】 現代漢語譯本 以明菩提，無所求，無需特別發起菩提心，沒有固定的修行方式，沒有特定的處所，沒有疑問需要解答，沒有需要獲取的成就，也沒有需要證明的境界。在一切行中修行，圓滿普賢菩薩的行愿，這就是菩提大用的圓滿體現。因此頌說：『若有諸菩薩，不厭生死苦，則具普賢道，一切無能壞。』 明白以生死之苦作為菩提，就沒有什麼可以破壞的。如果脫離生死之苦，去修菩提之行，發起菩提之心，那就有所能被破壞的。為什麼呢？因為這樣就會被生死涅槃、染凈這兩種障礙所破壞，就會被是非二見、斷常二見所破壞。如果從自身佛果之外，一味地向外攀緣，在身外尋求他佛以求真理，那根本就不是修道見道之人。 如果自身修行達到佛果的境界，那麼諸佛自然會與你相應。因為與自身佛果相應，所以即使勉強追求而得見佛，那也只是暫時的化現，並非自身修行所能達到的境界。這五位（指五位菩薩）十地位內的佛果，都是根據修行者的智慧、慈悲所能達到的程度、所修行的內容、所到達的境界，來施設佛的名號，不能像世俗那樣，隨意約定時間、立下志願，就想暫時見到佛的化身。 『一生』，是指在無生之中顯現生，並非指三世前後的生滅。從摩耶夫人開始，象徵著十一地（指等覺菩薩）的初門。之後的九個善知識，總的來說明了從大慈悲為母體，都依從母行。以智慧幻化出悲智，遍佈十方。隨順世俗而周遍，不像十地以前那樣，滯礙不通達。這十一地，只是顯示修行十一地的行持。圓滿這普賢菩薩的十一個地位，彰顯功德遍佈，行持完備于塵世俗務，不求出離世間。 從天主光開始，都是與世間凡人相同，不標榜神奇的相貌和奇異的狀態，與世人一樣，表明從出世之道圓滿，不再有求解脫、離染離凈之心。只是乘坐法性的船，張開大慈悲的帆，以大智慧為船師，順應本願之風，吹動諸波羅蜜的網，常游于生死之海，撈取一切執著于存在的眾生，安置在無所依賴的普光明智慧之岸，常住在一切幻住萬行功德法界無礙寶堂。如下面的慈氏（Maitreya）菩薩。
【English Translation】 English version To illuminate Bodhi is to have no seeking, no arising of intention, no specific practice, no fixed location, no questions to be answered, no attainment to be gained, and no realization to be proven. Practicing within all actions, fulfilling the vows of Samantabhadra (Universal Worthy), this is the complete manifestation of the great function of Bodhi. Therefore, the verse says: 'If there are Bodhisattvas who do not tire of the suffering of birth and death, they possess the path of Samantabhadra, and nothing can destroy them.' Understanding that the suffering of birth and death is Bodhi, there is nothing that can be destroyed. If one separates from the suffering of birth and death to cultivate the practice of Bodhi and arouse the mind of Bodhi, then there is something that can be destroyed. Why? Because one will be destroyed by the two obstacles of birth and death, Nirvana, defilement and purity, and one will be destroyed by the two views of right and wrong, permanence and impermanence. If, apart from one's own Buddha-fruit, one clings to external conditions and seeks truth from other Buddhas outside oneself, then one is fundamentally not a person who cultivates the path or sees the path. If one's own practice reaches the state of Buddha-fruit, then all Buddhas will naturally correspond with you. Because one corresponds with one's own Buddha-fruit, even if one forcefully seeks to see a Buddha, it is only a temporary manifestation, not a state that one's own practice can reach. The Buddha-fruit within these five positions (referring to the five ranks of Bodhisattvas) and ten grounds (ten bhumis), are all based on the extent of the practitioner's wisdom and compassion, the content of their practice, and the state they have reached, to bestow the name of Buddha. One cannot arbitrarily make an appointment or set a goal to temporarily see a manifested body of the Buddha, as worldly people do. 'One birth' refers to the manifestation of birth within no-birth, not the arising and ceasing of birth in the three times (past, present, future). Starting from Maya (mother of Buddha), it symbolizes the initial gate of the eleventh ground (referring to the Bodhisattva of Near-Perfect Enlightenment). The subsequent nine good advisors generally explain that from the great compassion as the mother's womb, all follow the mother's practice. Wisdom transforms into compassion and wisdom, pervading the ten directions. It adapts to worldly customs and pervades everywhere, unlike the previous ten grounds, which are obstructed and do not understand. These eleven grounds only reveal the practice of cultivating the eleven grounds. Fulfilling these eleven positions of Samantabhadra, manifesting the pervasiveness of merit, and completing the practice in worldly affairs, without seeking to transcend the world. Starting from the Light of the Lord of Gods, they are all the same as ordinary people in the world, not flaunting magical appearances or strange states, being the same as worldly people, indicating that from the completion of the path of transcending the world, there is no longer a mind to seek liberation, to be free from defilement and purity. One simply rides the boat of Dharma-nature, unfurls the sail of great compassion, takes great wisdom as the captain, follows the wind of original vows, blows the net of the Paramitas (perfections), constantly travels in the sea of birth and death, catches all sentient beings clinging to existence, and places them on the shore of the unreliant, all-illuminating wisdom, constantly dwelling in the unobstructed treasure hall of the Dharma-realm of all illusory dwellings, myriad practices, and meritorious virtues. Like Maitreya (慈氏) Bodhisattva below.
所居樓閣是。又令觀身觀心如夢如影者。令達其相。達性達相如影。通同無二。便入智幻生門。是見摩耶夫人也。如善財童子。問摩耶夫人。得此解脫其已久如。摩耶答言。善男子。乃往古世。過不可思議非最後身菩薩神通道眼所知者。唯佛能知故。意明不可以時分知。不可以劫數度也。要須以佛智印冥同。古今量盡。始末見亡者。能知其發心得法之久近。若立始終之見者。設將無盡剎微塵。比之成數。無由可悉。設使展轉無盡無盡剎塵。比之成數。亦不可悉。數亡計盡智現方知。即無以數法算其遠近。若以演算法。盡無盡劫。算毛孔中虛空量。了無得其邊際故。以虛空無壽量故。以此無量為得時也。有一惡魔。名金色光。與其眷屬無量眾。俱至菩薩所。彼大威德轉輪王。已得菩薩神通自在。化作兵眾。其數倍多。圍繞道場。諸魔惶怖。悉自奔散。意明惡魔名金色光者。法身智境。真假一相一向離垢。菩薩未明心境平等。要假一切智王。明觀心境。理徹無二。心境如幻。一切境界。幻智幻生。即于境不迷。妄想心魔。總唯法界。皆為佛事。名為奔散。善財童子。合掌恭敬已下。至卷末。明善財申己已發大菩提心。慈氏為贊菩提心善根功力不思議分意。明一切神通道力菩薩萬行。皆以菩提心為根本。滅生死。截苦流。凈八
【現代漢語翻譯】 現代漢語譯本 所居住的樓閣就是（道場）。又讓人觀身觀心，如同夢幻泡影一般，是爲了讓人通達其（空性）之相。通達（諸法）的體性，（諸法）的相狀如同影子一般，通達而無有差別，便能進入智慧幻化的生滅之門。這就是見到摩耶夫人（Buddha's mother）的境界。如同善財童子（Sudhana）問摩耶夫人，得到這種解脫已經多久了。摩耶夫人回答說：『善男子，從往昔不可思議的久遠年代，遠超過非最後身的菩薩以神通和道眼所能知曉的時期，只有佛才能知曉。』意思是說，不可以時間來衡量，不可以劫數來計算。必須要用佛的智慧印證，與（過去和現在）冥然相合，窮盡古今的度量，始末之見消亡的人，才能知道他發心和得法的時間長短。如果執著于有始有終的見解，即使將無盡剎土的微塵，用來比喻成數字，也無法完全知曉。即使輾轉無盡又無盡的剎土微塵，用來比喻成數字，也無法完全知曉。當數字和計算都消失殆盡，智慧顯現的時候才能知道。即無法用數字的方法來計算其遠近。如果用演算法來計算，窮盡無盡的劫數，計算毛孔中的虛空量，也終究無法得到它的邊際，因為虛空沒有壽命的限量。因此，以這種無量作為得道的時間。有一個惡魔，名叫金色光（Golden Light），和他的眷屬無量大眾，一起來到菩薩所在的地方。那位具有大威德的轉輪王（Chakravartin），已經得到了菩薩的神通自在，變化出兵眾，數量倍增，圍繞著道場。眾魔驚慌恐懼，都各自奔散逃離。意思是說，惡魔名叫金色光，代表法身智境，真假一相，一向遠離垢染。菩薩未明心境平等，要假借一切智王（Omniscient King），明觀心境，理徹無二。心境如幻，一切境界，幻智幻生，即于境不迷。妄想心魔，總唯法界，皆為佛事，名為奔散。善財童子合掌恭敬以下，直到經卷末尾，說明善財童子陳述自己已經發了大菩提心。慈氏菩薩（Maitreya）讚歎菩提心善根功德力量不可思議的部分，意思是說，一切神通和道力，菩薩的萬種修行，都以菩提心為根本，滅除生死，截斷痛苦的河流，清凈八... ...
【English Translation】 English version The pavilion where one dwells is (the Bodhimanda). Furthermore, instructing one to contemplate the body and mind as if they were dreams and shadows is to enable one to understand their (empty) nature. Understanding the essence (of all dharmas), the characteristics (of all dharmas) are like shadows, understanding them as identical and without duality, one then enters the gate of wisdom's illusory arising and ceasing. This is seeing Maya (Buddha's mother). It is like Sudhana (Sudhana-sri) asking Maya how long it had been since she attained this liberation. Maya replied, 'Good son, from ancient times beyond comprehension, exceeding what a non-final-bodied Bodhisattva can know with their divine powers and eyes, only the Buddha knows.' The meaning is that it cannot be measured by time, nor calculated by kalpas. One must use the Buddha's wisdom to seal it, secretly aligning with (the past and present), exhausting the measure of ancient and modern times, and only those who have extinguished the view of beginning and end can know how long it has been since one's mind was awakened and the Dharma was attained. If one clings to the view of a beginning and an end, even if one were to use the dust motes of endless lands to form numbers, one could not fully know. Even if one were to endlessly multiply the dust motes of endless lands to form numbers, it would still be impossible to fully know. Only when numbers and calculations are exhausted and wisdom manifests can one know. That is, there is no way to calculate its distance using numerical methods. If one were to calculate, exhausting endless kalpas, calculating the amount of space within a pore, one would ultimately not be able to find its boundary, because space has no lifespan. Therefore, this immeasurable is taken as the time of attainment. There was a demon named Golden Light (Kanakavarna), who came with his retinue of countless multitudes to the place where the Bodhisattva was. That Chakravartin (Wheel-Turning King) of great power, having already attained the Bodhisattva's supernatural powers and freedom, transformed into an army, its numbers multiplied, surrounding the Bodhimanda. The demons were terrified and scattered in all directions. The meaning is that the demon named Golden Light represents the realm of the Dharma body's wisdom, the single aspect of truth and falsehood, always free from defilement. The Bodhisattva has not yet understood the equality of mind and environment, and must rely on the Omniscient King to clearly observe the mind and environment, understanding the principle that they are without duality. The mind and environment are like illusions, all realms are illusions, illusory wisdom arises from illusions, and thus one is not deluded by the environment. Delusional thoughts and mental demons are all within the Dharma realm, all are Buddha's work, and this is called scattering. Sudhana, with palms joined in reverence, down to the end of the scroll, explains that Sudhana states that he has already generated the great Bodhicitta. Maitreya (Maitreya Bodhisattva) praises the inconceivable power of the merits and virtues of the Bodhicitta's good roots, meaning that all supernatural powers and abilities, and the Bodhisattva's myriad practices, are all rooted in the Bodhicitta, extinguishing birth and death, cutting off the stream of suffering, purifying the eight... ...
萬四千煩惱門。顯成一切智海。皆以菩提心為根本。以菩提心。無依無住。無有體性生滅可得。菩提心無依故。智亦無依。智無依故。一切所作。皆無作者依住可得。以此生死業亡。唯智自在。大悲萬行。從智而生。智體無依。萬行如化。利生如幻。神通道力。如空中月普現眾水。智體不去。眾生心水不來。隨自業凈與智同體。隨凈淺深現智各異。非此非彼。若欲見十方諸佛如來智海。但自凈十二有支業緣。佛智自現。但求他勝境。自法便隱。慈氏菩薩彈指出聲。其門即開者。明塵亡執去。法門自開。善財入已。其門還閉者。以智無內外中間。無出無入。無迷無證。名為還閉。經云。菩提心是菩薩生處。般若為生母。方便以為父。檀度為乳母。持戒為養母。忍辱為莊嚴。精進為養育。禪定為浣濯。善友為教授師。菩提為伴侶。眾善為眷屬。菩薩為兄弟。以如是等是菩薩生處。
大方廣佛華嚴經合論簡要卷之四
弟子董廣𥌓捐資募鋟 華嚴合論四卷奉薦先考龍山府君 先妣茅宜人夙障消隕即生凈土三寶證明者。
【現代漢語翻譯】 現代漢語譯本：一萬四千種煩惱之門，顯現成就一切智慧之海，都是以菩提心（bodhicitta，覺悟之心）為根本。因為菩提心無所依賴，無所執住，沒有可以得到的自體生滅。菩提心沒有依賴，所以智慧也沒有依賴。智慧沒有依賴，所以一切所作所為，都沒有作者的依賴和執住可以得到。因此生死的業力消亡，唯有智慧自在。大悲心和萬種修行，從智慧而生。智慧的本體沒有依賴，萬種修行如同幻化。利益眾生如同幻影。神通和道力，如同空中的月亮普遍顯現在眾水中。智慧的本體沒有離開，眾生的心水不來，隨著各自業力的清凈程度與智慧同體。隨著清凈的深淺，顯現的智慧也各有不同，既不是這個也不是那個。如果想要見到十方諸佛如來（Tathagata，如來）的智慧之海，只要自己清凈十二有支（dvadasanga，十二因緣）的業緣，佛的智慧自然顯現。如果只求勝過他人的境界，自己的佛法就會隱沒。慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）彈指發出聲音，門就打開，說明塵勞消亡執著去除，佛法之門自然打開。善財童子進入之後，門又關閉，因為智慧沒有內外中間，沒有出入，沒有迷惑和證悟，這叫做還閉。《華嚴經》說，菩提心是菩薩（Bodhisattva，菩薩）出生的地方，般若（Prajna，智慧）是生母，方便（Upaya，善巧）是父親，檀度（Dana，佈施）是乳母，持戒（Sila，戒律）是養母，忍辱（Ksanti，忍耐）是莊嚴，精進（Virya，努力）是養育，禪定（Dhyana，禪定）是浣濯，善友是教授師，菩提是伴侶，眾善是眷屬，菩薩是兄弟。像這些就是菩薩出生的地方。 《大方廣佛華嚴經合論簡要卷之四》 弟子董廣𥌓捐資募鋟 華嚴合論四卷奉薦先考龍山府君 先妣茅宜人夙障消隕即生凈土三寶證明者。
【English Translation】 English version: The fourteen thousand gates of afflictions manifest and accomplish the ocean of all wisdom, all based on Bodhicitta (bodhicitta, the mind of enlightenment) as the root. Because Bodhicitta is without reliance, without dwelling, and without an inherent nature of arising and ceasing that can be obtained. Because Bodhicitta is without reliance, wisdom is also without reliance. Because wisdom is without reliance, all actions have no agent's reliance or dwelling that can be obtained. Therefore, the karma of birth and death vanishes, and only wisdom is free. Great compassion and myriad practices arise from wisdom. The essence of wisdom is without reliance, and the myriad practices are like transformations. Benefiting beings is like an illusion. Supernatural powers and the strength of the Way are like the moon in the sky universally appearing in all waters. The essence of wisdom does not leave; the mind-water of sentient beings does not come. According to the purity of one's own karma, one is of the same essence as wisdom. According to the depth of purity, the manifested wisdom is different, neither this nor that. If you wish to see the wisdom-ocean of all Buddhas and Tathagatas (Tathagata, Thus Come One) of the ten directions, just purify the karmic conditions of the twelve links of existence (dvadasanga, twelve links of dependent origination), and the Buddha's wisdom will naturally appear. If you only seek to surpass the realms of others, your own Dharma will be hidden. When Maitreya Bodhisattva (Maitreya Bodhisattva, the Bodhisattva of the Future) snaps his fingers and makes a sound, the gate opens, indicating that the dust of afflictions vanishes and attachments are removed, and the Dharma gate naturally opens. When Sudhana enters, the gate closes again, because wisdom has no inside, outside, or middle, no coming out or going in, no delusion or enlightenment; this is called 'closing again.' The Sutra says, 'Bodhicitta is the birthplace of a Bodhisattva (Bodhisattva, an enlightened being), Prajna (Prajna, wisdom) is the birth mother, Upaya (Upaya, skillful means) is the father, Dana (Dana, giving) is the wet nurse, Sila (Sila, morality) is the nurturing mother, Ksanti (Ksanti, patience) is the adornment, Virya (Virya, diligence) is the rearing, Dhyana (Dhyana, meditation) is the washing, good friends are the teaching masters, Bodhi is the companion, all good deeds are the family, and Bodhisattvas are the brothers. Such are the birthplaces of a Bodhisattva.' The Abridged Essentials of the Combined Treatise on the Great Expansive Buddha Flower Adornment Sutra, Volume 4 Disciple Dong Guang𥌓 donates funds to solicit engraving. The four volumes of the Combined Treatise on the Flower Adornment Sutra are dedicated to the late father, Lord Longshan, and the late mother, Lady Mao Yi, so that their past obstacles may be eliminated and they may be reborn in the Pure Land, as certified by the Three Jewels.