English
English version: Metaphor (喻: metaphor), Buddha realm (佛界: Buddha realm), past events (昔事: past events), upright (方正: upright), unprecedented (未曾有: unprecedented), and discussion, this is the Dharma essence (法体性: the essence of Dharma) called the ultimate truth (第一义: ultimate truth). In the phrases of name and taste, it is said that all conditioned phenomena (有为法: conditioned phenomena) are born part by part, initially entering the womb of consciousness (识胎: womb of consciousness), the four great elements (四大: the four elements) grow, form and mind (色心: form and mind) are called the six abodes (六住: six abodes), in the sense organs (根: sense organs) a real awareness arises, when not distinguishing between suffering and pleasure it is called the sense of touch (触识: sense of touch), and when aware of suffering and pleasure it is called the three feelings (三受: three feelings), continuously aware and attached, experiencing endless feelings, giving rise to desire (欲: desire), self-view (我见: self-view), attachment to rules and rituals (戒取: attachment to rules and rituals), and the existence of good and evil (善恶有: existence of good and evil), the initial consciousness is called birth (生: birth), and the final consciousness is called death (死: death). These are the ten categories (十品: ten categories) of present suffering (现在苦: present suffering). Observation of cause, condition, and effect (因缘果观: observation of cause, condition, and effect) is the Middle Way of practice (行相中道: the Middle Way of practice), I have long since departed from these, so there is no inherent existence (自体性: inherent existence). Entering radiant supernormal powers (光明神通: radiant supernormal powers), retentive eloquence (总持辩才: retentive eloquence), mind practicing emptiness (心心行空: mind practicing emptiness), and in the Buddha lands in ten directions (十方佛土: Buddha lands in ten directions) manifesting transformation through eons (劫化转化: transformation through eons), hundreds and thousands of eons (百劫千劫: hundreds and thousands of eons), nurturing supernormal powers in the lands, paying homage before the Buddha, requesting and receiving the words of the Dharma. Also manifesting the bodies of the six realms (六道: six realms of existence), in a single sound (一音中: in a single sound) proclaiming immeasurable Dharma teachings (无量法品: immeasurable Dharma teachings), and sentient beings each separately hearing the Dharma they desire to hear. The sound of truth (谛之音: sound of truth) of suffering (苦: suffering), emptiness (空: emptiness), impermanence (无常: impermanence), and non-self (无我: non-self), the lands are different, and bodies and minds transform separately. This is slightly opening a place the size of a tip of a hair (一毛头: tip of a hair) in the land of wondrous flowers and light (妙华光明地: land of wondrous flowers and light), the chapter on suchness (如法品: chapter on suchness) explains the methods of contemplation (观法门: methods of contemplation), as described in the chapter on a thousand samadhis (千三昧品: chapter on a thousand samadhis). ‘If a Buddha's disciple (佛子: Buddha's disciple)! In the ground of essence (体性地: ground of essence) of a Bodhisattva (菩提萨埵: Bodhisattva), your true radiance and conventionality (真焰俗: true radiance and conventionality), neither continuous nor discontinuous (不断不常: neither continuous nor discontinuous), arising, abiding, and ceasing simultaneously (即生即住即灭: arising, abiding, and ceasing simultaneously), one lifetime, one moment, one existence (一世一时一有: one lifetime, one moment, one existence), because seeds are different, manifestations are different (种异异现异故: because seeds are different, manifestations are different). The Middle Way of dependent origination (因缘中道: the Middle Way of dependent origination) is neither one nor two (非一非二: neither one nor two), neither good nor evil (非善非恶: neither good nor evil), neither ordinary nor Buddha (非凡非佛故: neither ordinary nor Buddha). The Buddha realm (佛界: Buddha realm) and the ordinary realm (凡界: ordinary realm) each and every (一一: each and every), this is called conventional truth (世谛: conventional truth). The wisdom path of observation (智道观: wisdom path of observation) is neither one nor two (无一无二: neither one nor two), the chapter on profound path of samadhi (玄道定品: chapter on profound path of samadhi), so-called the cause of the initial awakening samadhi of the Buddha's mind practice (佛心行初觉定因: the cause of the initial awakening samadhi of the Buddha's mind practice), faith-awakening (信觉: faith-awakening), thought-awakening (思觉: thought-awakening), stillness-awakening (静觉: stillness-awakening), superior-awakening (上觉: superior-awakening), mindfulness-awakening (念觉: mindfulness-awakening), wisdom-awakening (慧觉: wisdom-awakening), contemplation-awakening (观觉: contemplation-awakening), reliance-awakening (猗觉: reliance-awakening), joy-awakening (乐觉: joy-awakening), equanimity-awakening (舍觉: equanimity-awakening), these categories (品品: each and every category) are skillful means (方便道: skillful means), mind entering the fruit of samadhi (心心入定果: mind entering the fruit of samadhi). This person dwells in samadhi (定中: in samadhi), radiantly seeing the Dharma practicing emptiness (焰焰见法行空: radiantly seeing the Dharma practicing emptiness). If mindfulness samadhi (念定: mindfulness samadhi) arises, entering arising mind samadhi (生心定: arising mind samadhi), generating love in accordance with the path (生爱顺道: generating love in accordance with the path), the Dharma of the path transforming and arising (道法化生: Dharma of the path transforming and arising), called Dharma joy forbearance (法乐忍: Dharma joy forbearance), abiding forbearance (住忍: abiding forbearance), realization forbearance (证忍: realization forbearance), quiescence forbearance (寂灭忍: quiescence forbearance). Therefore, all Buddhas (诸佛: all Buddhas) in entering the samadhi of radiant light and splendor (光光华三昧: samadhi of radiant light and splendor), manifest immeasurable Buddhas (无量佛: immeasurable Buddhas), touching the crown of the head (摩顶: touching the crown of the head) preaching the Dharma with a single sound (一音说法: preaching the Dharma with a single sound), hundreds and thousands of manifestations arising without leaving samadhi (百千起发而不出定: hundreds and thousands of manifestations arising without leaving samadhi).’ --------------------------------------------------------------------------------
Chinese
住定味乐定、着定贪定、一劫千劫中住定。见佛莲花座说百法门，是人供养听法，一劫住定。时诸佛光中摩顶，发起定品出相进相，去向相故。不没不退、不堕不住，顶三昧法上乐忍，永尽无余。即入一切佛土修行无量功德品，行行皆光明，入善权方便，化教一切众生，能使得见佛体性常乐我净。是人生住是地中行化法门，渐渐深妙华观智入体性中道，一切法门品满足，犹如金刚。上日月道品已明斯义。 “若佛子！菩提萨埵慧照体性地，法有十种力生品，起一切功德行。以一慧方便知善恶二业别行处力品、善作恶作业智力品、一切欲求愿六道生生果欲力品、六道性分别不同性力品、一切善恶根一一不同根力品、邪定正定不定是名定力品、一切因果乘是因乘是果至果处乘因道是道力品、五眼知一切法见一切受生故天眼力品、百劫事一一知宿世力品、于一切生烦恼灭一切受无明灭解脱力品，是十力品智。知自修因果，亦知一切众生因果分别，而身心口别用。以净国土为恶国土、以恶国土为妙乐土，能转善作恶、转恶作善，色为非色、非色为色，以男为女、以女为男，以六道为非六道、非六道为六道，乃至地水火风非地水火风。是人尔时以大方便力，从一切众生而见不可思议、下地所不能知觉举足下足事。是人大明 现代汉语译本 安住于禅定的喜乐中，执着于禅定的贪爱中，能在长达一劫乃至千劫的时间里安住于禅定。（住定味乐定、着定贪定、一劫千劫中住定） 见到佛在莲花座上宣说百种法门，这个人以供养和听法，获得一劫的住定。（见佛莲花座说百法门，是人供养听法，一劫住定） 这时，诸佛在光明中为他摩顶，发起禅定中的殊胜品相，显现出精进的相状，以及趋向涅槃的相状。 (时诸佛光中摩顶，发起定品出相进相，去向相故) 不沉没，不退转，不堕落，不住留，在顶三昧的法喜中获得上品的乐忍，永远灭尽烦恼，没有剩余。（不没不退、不堕不住，顶三昧法上乐忍，永尽无余） 随即进入一切佛土，修行无量的功德，所行之处皆光明照耀，进入善巧方便之门，教化一切众生，能够使他们见到佛的体性——常、乐、我、净。（即入一切佛土修行无量功德品，行行皆光明，入善权方便，化教一切众生，能使得见佛体性常乐我净） 这个人安住于此地，修行教化众生的法门，渐渐深入微妙的华观智慧，进入体性中道，一切法门品类圆满具足，犹如金刚一般。（是人生住是地中行化法门，渐渐深妙华观智入体性中道，一切法门品满足，犹如金刚） 上面关于日月道的品已经阐明了这个意义。（上日月道品已明斯义） ‘佛子！菩提萨埵（Bodhisattva，菩萨）以智慧照见体性之地，法具有十种力量生出品类，从而生起一切功德之行。（若佛子！菩提萨埵慧照体性地，法有十种力生品，起一切功德行） 以一种智慧方便，了知善恶二业各自不同的行处，这是力品；善业和恶业的作业智慧，这是力品；一切欲求愿望在六道轮回中产生果报的欲望，这是力品；六道众生的性质分别，这是不同的性质力品；一切善恶之根，一一不同的根力品；邪定、正定、不定，这被称为定力品；一切因果乘，是因乘，是果，到达果报之处，乘因之道，这是道力品；以五眼了知一切法，见到一切众生受生，所以是天眼力品；百劫之事一一知晓，这是宿世力品；对于一切生起的烦恼，灭除一切感受，无明灭尽，获得解脱，这是解脱力品，这便是十力品之智。（以一慧方便知善恶二业别行处力品、善作恶作业智力品、一切欲求愿六道生生果欲力品、六道性分别不同性力品、一切善恶根一一不同根力品、邪定正定不定是名定力品、一切因果乘是因乘是果至果处乘因道是道力品、五眼知一切法见一切受生故天眼力品、百劫事一一知宿世力品、于一切生烦恼灭一切受无明灭解脱力品，是十力品智） 了知自己修行的因果，也了知一切众生的因果分别，从而身、心、口各有不同的运用。 (知自修因果，亦知一切众生因果分别，而身心口别用) 能以清净的国土变为恶的国土，以恶的国土变为美妙快乐的国土，能够转化善而作恶，转化恶而作善，使色成为非色，非色成为色，以男子变为女子，以女子变为男子，以六道变为非六道，非六道变为六道，乃至地、水、火、风变为非地、水、火、风。（以净国土为恶国土、以恶国土为妙乐土，能转善作恶、转恶作善，色为非色、非色为色，以男为女、以女为男，以六道为非六道、非六道为六道，乃至地水火风非地水火风） 这个人那时以大方便力，从一切众生那里见到不可思议之事，下地位的众生所不能知觉的举足下足之事。这个人具有大光明。（是人尔时以大方便力，从一切众生而见不可思议、下地所不能知觉举足下足事。是人大明）