English
English version: Whose name is Vairocana (meaning 'radiating light everywhere'), residing in the Lotus Treasury World Sea. That lotus platform is surrounded by a thousand petals, each petal representing a world, totaling a thousand worlds. I transform into a thousand Sakyamunis (meaning 'capable and silent sage'), occupying these thousand worlds. Furthermore, within the world represented by one of these petals, there are a hundred billion Mount Sumerus (meaning 'wonderfully high mountain'), a hundred billion suns and moons, a hundred billion four continents (catursamudra-dvipa), a hundred billion Jambudvipas (the Southern Continent), and a hundred billion Bodhisattva Sakyamunis sitting under a hundred billion Bodhi trees, each expounding the Bodhisattva's (meaning 'enlightenment being') mind-ground Dharma that you have inquired about. The remaining nine hundred and ninety-nine Sakyamunis, each manifesting a thousand billion Sakyamunis, are also like this. The Buddhas on the thousand flowers are my transformation bodies, and the thousand billion Sakyamunis are the transformation bodies of the thousand Sakyamunis. I am the fundamental origin, named Vairocana Buddha. At that time, Vairocana Buddha, seated on the Lotus Treasury Throne, extensively answered and informed the thousand Sakyamunis and the thousand billion Sakyamunis about the mind-ground Dharma teachings they had inquired about: 'All Buddhas should know that within steadfast faith and forbearance, there are ten initiating minds that lead towards fruition: first, the mind of giving; second, the mind of precepts; third, the mind of patience; fourth, the mind of diligence; fifth, the mind of concentration; sixth, the mind of wisdom; seventh, the mind of vows; eighth, the mind of protection; ninth, the mind of joy; and tenth, the mind of supreme respect. All Buddhas should know that from these ten initiating minds, entering into steadfast Dharma forbearance, there are ten nurturing minds that lead towards fruition: first, the mind of loving-kindness; second, the mind of compassion; third, the mind of joy; fourth, the mind of equanimity; fifth, the mind of generosity; sixth, the mind of kind speech; seventh, the mind of benefiting others; eighth, the mind of shared purpose; ninth, the mind of concentration; and tenth, the mind of wisdom. All Buddhas should know that from these ten nurturing minds, entering into steadfast cultivation and forbearance, there are ten diamond minds that lead towards fruition: first, the mind of faith; second, the mind of mindfulness; third, the mind of dedication; fourth, the mind of understanding; fifth, the mind of straightforwardness; sixth, the mind of non-retrogression; seventh, the mind of the Great Vehicle; eighth, the mind of non-attachment; ninth, the mind of wisdom; and tenth, the mind of indestructibility. All Buddhas should know that from these ten diamond minds, entering into steadfast holy forbearance, there are ten grounds leading towards fruition: first, the ground of equality of essence; second, the ground of good wisdom of essence; third, the ground of light of essence; fourth, the ground of radiance of essence; fifth, the ground of wisdom illumination of essence; sixth, the ground of flower light of essence; seventh, the ground of fulfillment of essence; eighth, the ground of Buddha's roar of essence; ninth, the ground of Flower Adornment of essence; and tenth, the ground of entering the Buddha realm of essence. These forty Dharma teachings are the root of my cultivation as a Bodhisattva to enter the fruition of Buddhahood.' --------------------------------------------------------------------------------
Chinese
原。如是一切众生，入发趣、长养、金刚、十地，证当成果，无为无相大满常住，十力、十八不共行，法身智身满足。” 尔时莲花台藏世界卢舍那佛赫赫大光明座上，千花上佛千百亿佛一切世界佛。是座中有一菩萨，名华光王大智明菩萨，从坐而立，白卢舍那佛言：“世尊佛！上略开十发趣、十长养、十金刚、十地名相，其一一义中未可解了。唯愿说之，唯愿说之，妙极金刚宝藏一切智门。”如来百观品中已明问。 尔时卢舍那佛言：“千佛谛听！汝先言云何义者？发趣中，若佛子！舍心者，一切舍。国土城邑田宅、金银明珠、男女己身有为诸物，一切舍，无为无相。我人知见假会合成，主者造作我见，十二因缘无合无散无受者。十二入、十八界、五阴，一切一合相，无我我所相。假成诸法，若内一切法外一切法，不舍不受。菩萨尔时名如假，会观现前故，舍心入空三昧。 “若佛子！戒心者，非非戒、无受者，十善戒无师说法。欺盗乃至邪见无集者，慈良清直正实正见舍喜等，是十戒体性。制止八倒，一切性离，一道清净。 “若佛子！忍心者，有无相慧体性，一切空空忍、一切处忍，名无生行忍，一切处得名如苦忍。无量行一一名忍，无受无打、无刀杖瞋心，皆如如。无一一谛一相、 现代汉语译本：‘如是一切众生，进入发趣（开始修行）、长养（培养善根）、金刚（坚定不移）、十地（菩萨修行的十个阶段），证得当成果位，达到无为无相、广大圆满、恒常不变的境界，具备十力（佛的十种力量）、十八不共行（佛的十八种不共功德），法身（佛的法性之身）和智身（佛的智慧之身）都圆满具足。’ ‘这时，在莲花台藏世界卢舍那佛（Vairocana Buddha）赫赫大光明座上，有千花上佛、千百亿佛以及一切世界佛。在这座中有一位菩萨，名叫华光王大智明菩萨（Huaguang Wang Dazhi Ming Bodhisattva），从座位上站起来，对卢舍那佛说：‘世尊佛！您先前只是简略地开示了十发趣、十长养、十金刚、十地的名相，其中每一项的含义都还难以理解。唯愿您能详细解说，唯愿您能详细解说这妙极的金刚宝藏一切智门。’（这个问题）已经在如来百观品中明确提问过了。’ 这时，卢舍那佛说：‘千佛仔细听！你先前所说的“云何义者（是什么意思）”？在发趣中，如果佛子！舍心（放下之心）者，一切都要放下。国土、城邑、田宅、金银明珠、男女以及自身等有为诸物，一切都要放下，达到无为无相的境界。我人知见都是虚假聚合而成，执着于主宰者和造作者的“我见”，十二因缘（Twelve Nidānas）既没有聚合也没有消散，没有承受者。十二入（Twelve Entrances）、十八界（Eighteen Realms）、五阴（Five Skandhas），一切都是一体之相，没有“我”和“我所”之相。都是虚假形成的诸法，无论是内在的一切法还是外在的一切法，既不舍弃也不接受。菩萨在这个时候被称为“如假”，因为观照虚假之相显现于前，放下执着之心，进入空三昧（Śūnyatā-samādhi）。’ ‘如果佛子！戒心（持戒之心）者，不是非戒，也没有受戒者，十善戒（Ten wholesome actions）是无师自说的法。欺骗、偷盗乃至邪见都没有聚集者，慈悲善良、清净正直、正念正见、舍弃喜好等，是十戒的体性。制止八倒（Eight inversions），一切自性都远离，达到一道清净的境界。’ ‘如果佛子！忍心（忍辱之心）者，具有有无相的智慧体性，一切空空忍（enduring emptiness），一切处忍（enduring in all circumstances），名为无生行忍（endurance of non-arising），一切处都可称为苦忍（enduring suffering）。无量行一一名忍（each of the immeasurable practices is an act of endurance），没有接受者，没有打骂，没有刀杖和嗔恨之心，一切都如如不动。没有一一谛一相（no single truth or single aspect）。’
English
English version: 'Thus, all sentient beings enter the stages of initiating practice (发趣, starting practice), nurturing growth (长养, cultivating roots of goodness), diamond-like firmness (金刚, unwavering resolve), and the ten grounds (十地, ten stages of Bodhisattva practice), attaining the fruit of their efforts, reaching the state of non-action and non-form, vast and complete, eternally abiding, possessing the ten powers (十力, ten powers of a Buddha), the eighteen unshared qualities (十八不共行, eighteen unique qualities of a Buddha), and the Dharma body (法身, the body of Dharma) and wisdom body (智身, the body of wisdom) are fully complete.' 'At that time, on the resplendent great light seat of Vairocana Buddha (卢舍那佛) in the Lotus Treasury World, were the Buddhas on a thousand flowers, hundreds of billions of Buddhas, and all the Buddhas of all worlds. In that seat was a Bodhisattva named Huaguang Wang Dazhi Ming Bodhisattva (华光王大智明菩萨), who stood up from his seat and said to Vairocana Buddha: 'World Honored One Buddha! You previously only briefly explained the names and characteristics of the ten initiations, ten nurturings, ten diamond-like firmnesses, and ten grounds, but the meaning of each one is still difficult to understand. We beseech you to explain them in detail, we beseech you to explain in detail this supremely wonderful gate of the diamond treasury of all wisdom.' (This question) has already been clearly asked in the Chapter on the Tathagata's Hundred Contemplations.' At that time, Vairocana Buddha said: 'Listen carefully, you thousand Buddhas! What you previously said, 'What is the meaning (云何义者)?' In the initiation of practice, if a Buddha-son! With a mind of renunciation (舍心), everything must be renounced. Countries, cities, fields, houses, gold, silver, pearls, men, women, and even one's own body, all conditioned things, must be renounced, reaching the state of non-action and non-form. The views of 'I' and 'mine' are falsely assembled, clinging to the 'I-view' of a ruler and creator, the Twelve Nidānas (十二因缘) neither assemble nor disperse, there is no receiver. The Twelve Entrances (十二入), the Eighteen Realms (十八界), the Five Skandhas (五阴), all are a single unified appearance, without the appearance of 'I' or 'mine'. All are falsely formed dharmas, whether internal or external, neither renouncing nor accepting. The Bodhisattva at this time is called 'like a false appearance', because the contemplation of false appearances manifests before them, renouncing attachment, entering the Samadhi of Emptiness (Śūnyatā-samādhi 空三昧).' 'If a Buddha-son! With a mind of precepts (戒心), it is not non-precepts, nor is there a receiver of precepts, the Ten Wholesome Actions (十善戒) are the Dharma spoken without a teacher. Deception, theft, and even wrong views have no assembler, compassion, kindness, purity, uprightness, right thought, right view, renouncing likes and dislikes, etc., are the nature of the ten precepts. Restraining the Eight Inversions (八倒), all natures are separated, reaching the state of one pure path.' 'If a Buddha-son! With a mind of endurance (忍心), possessing the wisdom nature of form and formlessness, enduring emptiness in all emptiness (空空忍), enduring in all circumstances (一切处忍), it is called the endurance of non-arising (无生行忍), in all circumstances it can be called enduring suffering (苦忍). Each of the immeasurable practices is an act of endurance (无量行一一名忍), there is no receiver, no beating or scolding, no knives or staffs, and no anger, all is as it is. There is no single truth or single aspect (无一一谛一相).' --------------------------------------------------------------------------------
Chinese
无无相，有无有相，非非心相、缘无缘相，立住动止、我人缚解，一切法如，忍相不可得。 “若佛子！进心者，若四威仪，一切时行伏空假会法性、登无生山，而见一切有无如有如无。大地青黄赤白一切入，乃至三宝智性、一切信进道，空、无生、无作、无慧。起空入世谛法亦无二相，续空心通达进分善根。 “若佛子！定心者，寂灭无相。无相人尔时入内空，值道心众生，不道缘不见无相，无量行无量心三昧。凡夫圣人无不入三昧，体性相应一切，以定力故。我人作者受者，一切缚见性是障因缘，散风动心，不寂而灭空空，八倒无缘。假静慧观，一切假会念念灭，受一切三界果罪性，皆由定灭而生一切善。 “若佛子！慧心者，空慧非无缘，知体名心，分别一切法。假名主者，与道通同，取果行因、入圣舍凡、灭罪起福，缚解尽是体性功用。一切见常乐我净烦恼，慧性不明故。以慧为首，修不可说观慧，入中道一谛。其无明障慧，非相非来、非缘非罪、非八倒。无生灭慧，光明焰为照，乐虚方便转变神通，以智体性所为慧用故。 “若佛子！愿心者，愿大求、一切求，以果行因故。愿心连愿，心连相续，百劫得佛。灭罪求求，至心无生，空一愿观，观入定照，无量见缚以求心故解脱，无 现代汉语译本：无无相（没有表象的表象），有无有相（有表象的没有表象），非非心相（不是心的表象的表象）、缘无缘相（因缘的没有因缘的表象），立住动止（站立、停留、行动、停止）、我人缚解（自我、他人、束缚、解脱），一切法如（一切法都是如如不动的），忍相不可得（忍耐的表象是不可获得的）。 ‘若佛子（如果修行佛道的弟子）！进心者（精进修心的人），若四威仪（无论行住坐卧），一切时行伏空假会法性（任何时候都要修行，降伏空性，认识到一切都是因缘和合的假象，从而体会法性）、登无生山（登上没有生灭的山），而见一切有无如有如无（从而看清一切有和无，如如不动和不如如不动）。大地青黄赤白一切入（大地的青黄赤白等一切现象），乃至三宝智性（乃至佛法僧三宝的智慧），一切信进道（一切信心、精进、道路），空、无生、无作、无慧（都是空性、无生、无作、无慧的）。起空入世谛法亦无二相（从空性中生起，进入世俗谛的法也没有两种表象），续空心通达进分善根（继续保持空性的心，通达精进修行的善根）。’ ‘若佛子（如果修行佛道的弟子）！定心者（修习禅定的人），寂灭无相（寂静涅槃，没有表象）。无相人尔时入内空（没有表象的人，此时进入内心的空性），值道心众生（遇到有道心的众生），不道缘不见无相（不说因缘，也看不见没有表象），无量行无量心三昧（无量修行，无量心念的三昧）。凡夫圣人无不入三昧（凡夫和圣人没有不进入三昧的），体性相应一切（本体自性与一切相应），以定力故（因为禅定的力量）。我人作者受者（自我、他人、作者、受者），一切缚见性是障因缘（一切束缚的见解，其自性是障碍的因缘），散风动心（散乱的风，动摇的心），不寂而灭空空（不寂静而灭亡，空空如也），八倒无缘（八种颠倒没有因缘）。假静慧观（虚假的寂静智慧的观察），一切假会念念灭（一切因缘和合的假象，念念生灭），受一切三界果罪性（承受一切三界果报的罪恶本性），皆由定灭而生一切善（都是因为禅定灭除而生出一切善）。’ ‘若佛子（如果修行佛道的弟子）！慧心者（修习智慧的人），空慧非无缘（空性的智慧不是没有因缘的），知体名心（知道本体叫做心），分别一切法（分别一切法）。假名主者（虚假名称的主人），与道通同（与道相通相同），取果行因（取得果报，修行因地），入圣舍凡（进入圣境，舍弃凡俗），灭罪起福（灭除罪恶，生起福报），缚解尽是体性功用（束缚和解脱都是本体自性的功用）。一切见常乐我净烦恼（一切认为常、乐、我、净的烦恼），慧性不明故（是因为智慧的本性不明白的缘故）。以慧为首（以智慧为首要），修不可说观慧（修习不可言说的观察智慧），入中道一谛（进入中道第一义谛）。其无明障慧（那无明遮蔽智慧），非相非来（没有表象，没有来处）、非缘非罪（不是因缘，不是罪恶）、非八倒（不是八种颠倒）。无生灭慧（没有生灭的智慧），光明焰为照（光明火焰作为照耀），乐虚方便转变神通（喜欢虚幻的方便，转变神通），以智体性所为慧用故（因为智慧的本体自性所作为智慧的功用）。’ ‘若佛子（如果修行佛道的弟子）！愿心者（发愿心的人），愿大求（发大愿，求取一切），一切求（求取一切），以果行因故（因为以果地的行为作为因地的修行）。愿心连愿（愿心连接愿心），心连相续（心念连接相续），百劫得佛（百劫之后可以成佛）。灭罪求求（灭除罪恶，不断求取），至心无生（至诚恳切，证悟无生），空一愿观（空性唯一的愿力观），观入定照（观察进入禅定照见），无量见缚以求心故解脱（无量见解的束缚，因为求道的心而解脱），无（没有）。’