Chinese
后妙觉位以佛果四智为体。举能取所故且论智。理实涅槃亦是二位之体也。如是已说十地差别。十定通忍其相云何。颂曰。 普妙次清知 智了众法无 他天宿知成 住善出一一 音顺无如如 如如如如如 释曰。颂中上半颂十定法。次半如次颂十通法。后半如次颂十忍法。此定等法十地胜进。故十地后方说十定。即六位中第五位也。言六位者一十住位二十行位三十向位四十地位五无垢地六妙觉地。此义如本业经等广说应知。云何十定。一普光大三昧二妙光大三昧三次第遍往诸佛国土大三昧四清净深心行大三昧五知过去庄严藏大三昧六智光明藏大三昧七了知一切世界佛庄严大三昧八众生差别身大三昧九法界自在大三昧十无碍轮大三昧。云何十通。一他心智通二天眼智通三宿住随念智通四知未来际劫智通五成就无碍清净天耳六住无体性神智通七善分别一切众生言音智通八出生无量阿僧祇色身庄严智通九一切法智通十一切法灭尽三昧智通。云何十忍。一音声忍二顺忍三无生法忍四如幻忍五如焰忍六如梦忍七如响忍八如影忍九如化忍十如空忍。此三法中初云定者。梵云三昧此云等持。离于沉掉专注一境持心不散。是定住义故以等持而名为定。次云通者亦名神通。妙用难测曰神。自在无碍名通。同名智者 现代汉语译本： 后妙觉位以佛果四智为体。这里举出能取和所取，所以只讨论智。实际上，涅槃也是这两个位的本体。像这样已经说了十地的差别。十定、十通、十忍的相状是怎样的呢？颂文说： ‘普妙次清知，智了众法无，他天宿知成，住善出一一，音顺无如如，如如如如如。’ 解释说：颂文的上半部分颂扬了十定之法，中间部分依次颂扬了十通之法，后半部分依次颂扬了十忍之法。这些定、通、忍之法是十地不断胜进的结果，所以十地之后才说十定，也就是六位中的第五位。所说的六位是：一、十住位；二、十行位；三、十向位；四、十地位；五、无垢地；六、妙觉地。这些意义如《本业经》等经典中广泛解说，应当了解。 什么是十定？一、普光大三昧（Puguang da sanmei）；二、妙光大三昧（Miaoguang da sanmei）；三、次第遍往诸佛国土大三昧（Cidi bian wang zhu fo guotu da sanmei）；四、清净深心行大三昧（Qingjing shenxin xing da sanmei）；五、知过去庄严藏大三昧（Zhi guoqu zhuangyan zang da sanmei）；六、智光明藏大三昧（Zhi guangming zang da sanmei）；七、了知一切世界佛庄严大三昧（Liao zhi yiqie shijie fo zhuangyan da sanmei）；八、众生差别身大三昧（Zhongsheng chabie shen da sanmei）；九、法界自在大三昧（Fajie zizai da sanmei）；十、无碍轮大三昧（Wuai lun da sanmei）。 什么是十通？一、他心智通（Taxin zhitong）；二、天眼智通（Tianyan zhitong）；三、宿住随念智通（Su zhu suinian zhitong）；四、知未来际劫智通（Zhi weilai ji jie zhitong）；五、成就无碍清净天耳（Chengjiu wuai qingjing tianer）；六、住无体性神智通（Zhu wutixing shen zhitong）；七、善分别一切众生言音智通（Shan fenbie yiqie zhongsheng yanyin zhitong）；八、出生无量阿僧祇色身庄严智通（Chusheng wuliang asengqi seshen zhuangyan zhitong）；九、一切法智通（Yiqie fa zhitong）；十、一切法灭尽三昧智通（Yiqie fa miejin sanmei zhitong）。 什么是十忍？一、音声忍（Yinsheng ren）；二、顺忍（Shun ren）；三、无生法忍（Wusheng fa ren）；四、如幻忍（Ru huan ren）；五、如焰忍（Ru yan ren）；六、如梦忍（Ru meng ren）；七、如响忍（Ru xiang ren）；八、如影忍（Ru ying ren）；九、如化忍（Ru hua ren）；十、如空忍（Ru kong ren）。 这三种法中，首先说‘定’，梵语是‘三昧’(Sanmei)，这里翻译为‘等持’。远离昏沉和掉举，专注在一个境界，保持心不散乱。这是定的住止之义，所以用‘等持’来称呼‘定’。其次说‘通’，也叫‘神通’。妙用难以测度叫做‘神’，自在无碍叫做‘通’。都叫做‘智’。
English
English version: The post-Myokaku (后妙觉) position takes the Four Wisdoms of the Buddha-fruit as its substance. Here, we discuss wisdom by mentioning the grasper and the grasped. In reality, Nirvana is also the substance of these two positions. Thus, the differences of the Ten Grounds have been explained. What are the characteristics of the Ten Samadhis, Ten Superknowledges, and Ten Acceptances? The verse says: 'Universal, Wonderful, Sequential, Pure, Knowing, Wisdom understands that all dharmas are without, Other, Heavenly, Past Knowing accomplished, Abiding in goodness, emerging one by one, Sound, compliant, without suchness, Suchness, suchness, suchness, suchness, suchness.' The explanation says: The first half of the verse praises the Ten Samadhis. The middle part sequentially praises the Ten Superknowledges. The last half sequentially praises the Ten Acceptances. These dharmas of Samadhi, etc., are the result of the continuous advancement of the Ten Grounds. Therefore, the Ten Samadhis are discussed after the Ten Grounds, which is the fifth of the Six Positions. The Six Positions are: 1. The Ten Abodes; 2. The Ten Practices; 3. The Ten Dedications; 4. The Ten Grounds; 5. The Immaculate Ground; 6. The Wonderful Enlightenment Ground. These meanings are extensively explained in scriptures such as the *Brahma Net Sutra* and should be understood. What are the Ten Samadhis? 1. Universal Light Great Samadhi (Puguang da sanmei); 2. Wonderful Light Great Samadhi (Miaoguang da sanmei); 3. Great Samadhi of Sequentially Visiting All Buddha Lands (Cidi bian wang zhu fo guotu da sanmei); 4. Great Samadhi of Pure Profound Mind Practice (Qingjing shenxin xing da sanmei); 5. Great Samadhi of Knowing the Past Adornment Treasury (Zhi guoqu zhuangyan zang da sanmei); 6. Great Samadhi of Wisdom Light Treasury (Zhi guangming zang da sanmei); 7. Great Samadhi of Understanding the Buddha Adornment of All Worlds (Liao zhi yiqie shijie fo zhuangyan da sanmei); 8. Great Samadhi of the Different Bodies of Sentient Beings (Zhongsheng chabie shen da sanmei); 9. Great Samadhi of Freedom in the Dharma Realm (Fajie zizai da sanmei); 10. Unobstructed Wheel Great Samadhi (Wuai lun da sanmei). What are the Ten Superknowledges? 1. Superknowledge of Knowing the Minds of Others (Taxin zhitong); 2. Superknowledge of the Heavenly Eye (Tianyan zhitong); 3. Superknowledge of Recollecting Past Lives (Su zhu suinian zhitong); 4. Superknowledge of Knowing Future Eons (Zhi weilai ji jie zhitong); 5. Accomplishment of Unobstructed Pure Heavenly Ear (Chengjiu wuai qingjing tianer); 6. Superknowledge of Abiding in the Non-substantial Divine Power (Zhu wutixing shen zhitong); 7. Superknowledge of Skillfully Discriminating the Languages of All Sentient Beings (Shan fenbie yiqie zhongsheng yanyin zhitong); 8. Superknowledge of Manifesting Countless Asamkhya Adorned Bodies (Chusheng wuliang asengqi seshen zhuangyan zhitong); 9. Superknowledge of All Dharmas (Yiqie fa zhitong); 10. Superknowledge of the Samadhi of the Extinction of All Dharmas (Yiqie fa miejin sanmei zhitong). What are the Ten Acceptances? 1. Acceptance of Sound (Yinsheng ren); 2. Compliant Acceptance (Shun ren); 3. Acceptance of the Non-arising of Dharmas (Wusheng fa ren); 4. Acceptance Like Illusion (Ru huan ren); 5. Acceptance Like Flame (Ru yan ren); 6. Acceptance Like Dream (Ru meng ren); 7. Acceptance Like Echo (Ru xiang ren); 8. Acceptance Like Shadow (Ru ying ren); 9. Acceptance Like Transformation (Ru hua ren); 10. Acceptance Like Emptiness (Ru kong ren). Among these three dharmas, first is 'Samadhi', which in Sanskrit is 'Samadhi' (Sanmei), and here is translated as 'Equanimity'. It is to be away from dullness and agitation, focusing on one state, keeping the mind from scattering. This is the meaning of abiding in Samadhi, so it is called 'Equanimity'. Next is 'Superknowledge', also called 'Divine Power'. The wonderful function is difficult to fathom is called 'Divine', and being free and unobstructed is called 'Power'. Both are called 'Wisdom'. --------------------------------------------------------------------------------
Chinese
缘境无壅名通。通是智用故云智通。后云忍者于所闻法忍解印可纳受。体即是智。如是诸义如经广说。恐繁不具。如上法门普机所入。以何为门能入彼法。此能入门略有十种。颂曰。 同因秘微十 诸一诸随托 释曰。此半颂颂法门能入。七处九会所说诸法皆以十门为彼能入。故法门后方说十门。何等为十。一同时具足相应门。二因陀罗网境界门。三秘密隐显俱成门。四微细相容安立门。五十世隔法异成门。六诸藏纯杂具德门。七一多相容不同门。八诸法相即自在门。九随心回转善成门。十托事显法生解门。释此十门略有二门。一立义门二解释门。初立义门者略立十义门以显无尽。何者为十。一教义即摄一乘三乘乃至五乘等一切教义余可准之。二理事即摄一切理事。三解行即摄一切解行。四因果即摄一切因果。五人法即摄一切人法。六分齐境位即摄一切分齐境位。七师弟法智即摄一切师弟法智。八主伴依正即摄一切主伴依正。九随生根欲示现即摄一切随生根欲示现。十逆顺体用自在业等即摄一切逆顺体用自在业等。此等十门为首皆各总摄一切法成无尽也。又有十义。一色二心三时四处五身六方七教八义九行十位。色者谓外器世间能造所造。下至微尘上至广刹及中一切所有事物。心者谓佛菩萨及诸众生所有 现代汉语译本 缘境无壅名为通达（通：没有阻碍地理解各种境界，名为通达）。通达是智慧的运用，所以说是智通（智：智慧，通：通达）。后面说‘忍者’（忍者：能够安忍的人）对于所听闻的佛法，能够忍可、理解、印证、接受。其本体就是智慧。这些意义在经文中都有详细的说明，因为内容繁多，这里就不一一列举了。像上面的法门，是普遍适用于各种根器的众生。用什么作为门径才能进入这些法门呢？能进入这些法门的途径大概有十种。颂文说： ‘同因秘微十，诸一诸随托’ 解释：这半首颂文概括了进入法门的途径。佛在七处九会所说的各种佛法，都可以通过这十种门径进入。因此，在讲完法门之后，才说这十种门径。这十种门径是什么呢？一是同时具足相应门，二是因陀罗网境界门（因陀罗网：帝释天的宫殿上的珠网，比喻法界重重无尽），三是秘密隐显俱成门，四是微细相容安立门，五是十世隔法异成门，六是诸藏纯杂具德门，七是一多相容不同门，八是诸法相即自在门，九是随心回转善成门，十是托事显法生解门。 解释这十种门径，大概可以分为两个方面：一是建立定义，二是具体解释。首先是建立定义，大概建立十种定义，来显示佛法的无尽。这十种定义是什么呢？一是教义，即概括了一乘、三乘乃至五乘等一切教义，其他的可以依此类推。二是理事，即概括了一切事和理。三是解行，即概括了一切理解和修行。四是因果，即概括了一切因和果。五是人法，即概括了一切人和法。六是分齐境位，即概括了一切分齐境位。七是师弟法智，即概括了一切师长、弟子、佛法、智慧。八是主伴依正，即概括了一切主要、辅助、所依、能依。九是随生根欲示现，即概括了一切随众生根器和欲望而进行的示现。十是逆顺体用自在业等，即概括了一切顺逆、体用、自在业等。这十种门径作为纲领，各自总摄一切法，成就无尽的意义。 还有十种意义：一是色，二是心，三是时，四是处，五是身，六是方，七是教，八是义，九是行，十是位。色，指的是外在的器世间（器世间：众生所居住的环境），包括能造作的和被造作的，下至微小的尘埃，上至广大的佛刹（佛刹：佛所居住的国土），以及其中一切所有的事物。心，指的是佛、菩萨以及所有众生的心。
English
English version 'Yuan Jing Wu Yong Ming Tong' (通: Tong means unobstructed understanding of various realms). 'Tong' is the application of wisdom, hence it is called 'Zhi Tong' (智: Zhi means wisdom, 通: Tong means unobstructed understanding). It is later said that 'Ren Zhe' (忍者: Ren Zhe means one who can endure) can patiently, understand, confirm, and accept the Dharma they hear. Its essence is wisdom. These meanings are explained in detail in the scriptures, but due to the extensive content, they will not be listed one by one here. The above Dharma gate is universally applicable to beings of various capacities. What serves as the gateway to enter these Dharma gates? There are approximately ten ways to enter these Dharma gates. The verse says: 'Tong Yin Mi Wei Shi, Zhu Yi Zhu Sui Tuo' Explanation: This half verse summarizes the ways to enter the Dharma gate. The various Dharmas spoken by the Buddha in the Seven Locations and Nine Assemblies can all be entered through these ten gateways. Therefore, after explaining the Dharma gate, these ten gateways are discussed. What are these ten gateways? First, the Simultaneous Completeness and Correspondence Gate; second, the Indra's Net Realm Gate (因陀罗网: Indra's Net, the jeweled net in Indra's palace, a metaphor for the infinite layers of the Dharma realm); third, the Secret Hidden and Manifest Co-accomplishment Gate; fourth, the Subtle Interpenetration and Establishment Gate; fifth, the Ten Lifetimes Separated Dharma Different Accomplishment Gate; sixth, the Pure and Mixed Merits of All Treasures Gate; seventh, the One and Many Interpenetration and Difference Gate; eighth, the All Dharmas Inter-are and Self-existent Gate; ninth, the Following Mind Transformation and Good Accomplishment Gate; tenth, the Relying on Events to Reveal Dharma and Generate Understanding Gate. Explaining these ten gateways can be roughly divided into two aspects: first, establishing definitions; second, providing specific explanations. First, establishing definitions, roughly establishing ten definitions to reveal the endlessness of the Dharma. What are these ten definitions? First, the teachings, which encompass all teachings such as the One Vehicle, Three Vehicles, and even Five Vehicles, and others can be inferred by analogy. Second, principle and phenomena, which encompass all principle and phenomena. Third, understanding and practice, which encompass all understanding and practice. Fourth, cause and effect, which encompass all causes and effects. Fifth, beings and Dharma, which encompass all beings and Dharma. Sixth, boundaries and realms, which encompass all boundaries and realms. Seventh, teacher, disciple, Dharma, and wisdom, which encompass all teachers, disciples, Dharma, and wisdom. Eighth, principal, auxiliary, reliance, and support, which encompass all principal, auxiliary, reliance, and support. Ninth, manifestation according to the roots and desires of beings, which encompasses all manifestations according to the capacities and desires of beings. Tenth, adverse and favorable, essence and function, self-existent karma, etc., which encompass all adverse and favorable, essence and function, self-existent karma, etc. These ten gateways serve as the outline, each comprehensively encompassing all Dharmas, achieving endless meaning. There are also ten meanings: first, form; second, mind; third, time; fourth, place; fifth, body; sixth, direction; seventh, teaching; eighth, meaning; ninth, practice; tenth, position. Form refers to the external world of vessels (器世间: the environment in which beings live), including what is created and what is created, from tiny dust to vast Buddha lands (佛刹: the land where the Buddha resides), and all things within them. Mind refers to the minds of Buddhas, Bodhisattvas, and all beings. --------------------------------------------------------------------------------