English
English version: 'Pǐn Yuē Yì Yè Yǐ Jǐng Zhòng' (品约意业以警众) aims to alert the public to pay attention to their mental activities. 'Guāng Míng Jué Pǐn' (光明觉品) is to generate true faith, and to generate true faith, one must first have a correct understanding. Therefore, there is 'Pú Sà Wèn Míng Pǐn' (菩萨问明品), but understanding without action is like just talking about food and wanting to fill one's stomach with it. In order to consolidate understanding through action, there is 'Jìng Xíng Pǐn' (净行品), to achieve virtue through practice. In order to become the source of all good deeds, there is 'Xián Shǒu Pǐn' (贤首品). Although this second assembly clarified true faith, it has not yet established the foundation of wisdom, like light feathers fluttering in the wind, without a fixed place. The third assembly did not leave the Bodhi field, and at the invitation of the Heavenly King, ascended to the Trāyastriṃśa Palace (忉利天宫, Thirty-three Heavens Palace). This assembly has six chapters of scriptures. 'Shēng Dāolì Tiāngōng Pǐn' (升忉利天宫品) is to generate the root of true wisdom. 'Dāolì Tiāngōng Jì Zàn Pǐn' (忉利天宫偈赞品) is to help teach and praise merit. These two chapters are the norm of this assembly. 'Shí Zhù Pǐn' (十住品) distinguishes the understanding of dwelling in it. 'Fàn Xíng Pǐn' (梵行品) clarifies the practice of dwelling in it. 'Fā Pútí Xīn Gōngdé Pǐn' (发菩提心功德品) demonstrates the virtue of dwelling in it. These three chapters are the main content of this assembly. 'Míng Fǎ Pǐn' (明法品) is the advancement of this assembly. In this assembly, true wisdom has been clarified. The fourth assembly did not leave the Bodhi field, and ascended to the Yāma Palace (夜摩天宫, Yāma Heaven Palace). This assembly has four chapters of scriptures, relying on that root of wisdom to generate true action. 'Shēng Yèmó Tiāngōng Pǐn' (升夜摩天宫品) is to respond to things and conform to Suchness. 'Yèmó Gōngzhōng Jì Zàn Pǐn' (夜摩宫中偈赞品) is that merit is fully prepared. These two chapters are the content of this assembly's rise. 'Shí Xíng Pǐn' (十行品) precisely distinguishes the achievement of action. 'Shí Wú Jìn Zàng Pǐn' (十无尽藏品) is to capture the advancement of action. Although this assembly established the roots and stems, the branches and leaves have not yet unfolded. The fifth assembly did not leave the Bodhi field, and ascended to the Tuṣita Palace (兜率天宫, Tuṣita Heaven Palace). This assembly has three chapters of scriptures, clarifying the power of dedication, universally sheltering the realm of sentient beings, without omission. 'Shēng Dōushuài Tiāngōng Pǐn' (升兜率天宫品) clarifies that there must be a response to the Buddha's induction. 'Dōushuài Gōngzhōng Jì Zàn Pǐn' (兜率宫中偈赞品) indicates that there is no merit that is not praised for the public. 'Shí Huíxiàng Pǐn' (十回向品) is the main content of this assembly. The so-called dedication is to turn oneself to others, turn the small to the large, turn the matter to the principle. Through these three dedications, one attains the Trikāya (三身). The previous five assemblies dwell in the three sages of the extreme position. The sixth assembly did not move the Bodhi field, and responded to the Parinirmita-vaśavartin Palace (他化自在天宫, Paranirmita-vasavartin Heaven Palace). This assembly has one chapter of scriptures, ascending to the ten holy positions, clarifying the dwelling of the Daśa-bhūmi (十地, Ten Grounds). 'Xián' (贤, virtuous) means good; 'Shèng' (圣, holy) means righteous. The so-called three refers to ten. --------------------------------------------------------------------------------
Chinese
住为下贤。约慧断惠以标名。十行为中贤。约修进善以立称。十回向为上贤。约自利利他为胜愿。故有三贤矣。然地有生成之义。表此无漏圣智。能生菩萨成佛果德。故如地也。背凡登圣。断障证真。创生佛家。故名欢喜。二离垢地者。净修三业。如火炼金。离误犯戒垢。故名离垢。三发光地者。修证禅定。能现神通。发妙慧光。故名发光。四焰慧者。定能起慧。以三十七品无漏慧火。烧烦恼薪。故名焰慧。五难胜地者。真俗二智。行相牙违。合令相应。故名难胜。六现前地者。般若正智。了十二因缘。拔无明根。入三解脱。法空真理。明现在前。故名现前。七远行地者。常住三昧。不碍起用。出过有无。下位莫测。前之六地。人天二乘犹许共行。今此独起。故之远行。八不动地者。证无生忍。不为相用功行所动。蒙佛七劝。因起十身相作。及十自在。法驶流中任运而转。不假作意。故名不动。九善慧地者。前证法体。今此起用。专学法王。宴寝语默。具四十无碍辨之众生相。为大法师。无求不应。故名善慧。十法云地者。大法智云能隔尘惑。诸佛法雨悉能受为。复以法雨遍属群品。故名法云。又初二三地。同人天行。四五六地。同二乘行。第七一地。同大乘行。八九十地。入一乘行。故有十圣矣。 第七不动 下贤指的是安住于某种状态的人。依据智慧断除迷惑来标明名称。中贤指的是十行位菩萨，依据修习增进善行来建立称谓。上贤指的是十回向位菩萨，依据自利利他的行为作为殊胜的愿望。因此有了三贤的说法。而‘地’有生成、生长的含义，表示这种无漏的圣洁智慧，能够产生菩萨成就佛果的功德，所以用‘地’来比喻。背离凡夫，登上圣位，断除烦恼障碍，证得真如，开创佛法之家，所以称为欢喜地（Pramudita）。二地离垢地（Vimala）指的是清净地修持身口意三业，如同用火来炼金，远离违犯戒律的污垢，所以称为离垢地。三地发光地（Prabhakari）指的是修习禅定，能够显现神通，发出微妙的智慧之光，所以称为发光地。四地焰慧地（Arcismati）指的是禅定能够生起智慧，用三十七道品无漏的智慧之火，焚烧烦恼的薪柴，所以称为焰慧地。五地难胜地（Sudurjaya）指的是真谛和俗谛两种智慧，它们的行相相互抵触，将它们合在一起使之相应，所以称为难胜地。六地现前地（Abhimukhi）指的是般若正智，明了十二因缘，拔除无明的根本，进入空、无相、无愿三种解脱之门，法空的真理，明显地呈现在眼前，所以称为现前地。七地远行地（Duramgama）指的是安住于常住三昧，不妨碍各种作用的生起，超出有和无的对立，下位的菩萨无法测度。之前的六地，人天乘和二乘圣者还允许共同修习，现在此地独自超拔，所以称为远行地。八地不动地（Acala）指的是证得无生法忍，不被外在的现象、作用和功行所动摇，蒙受诸佛的七次劝请，因此生起十身相的示现，以及十种自在，在佛法的洪流中任运而转，不需要刻意造作，所以称为不动地。九地善慧地（Sadhumati）指的是之前证得法体，现在生起妙用，专门学习法王（佛）的言行举止，具备四十种无碍辩才的众生相，成为大法师，众生的祈求没有不应验的，所以称为善慧地。十地法云地（Dharmamegha）指的是大法智云能够隔绝尘世的迷惑，诸佛的法雨全部能够承受，又用法雨普遍地施予众生，所以称为法云地。另外，初地、二地、三地，与人天乘的修行相同；四地、五地、六地，与二乘的修行相同；七地，与大乘的修行相同；八地、九地、十地，进入一乘的修行。所以有了十圣的说法。 第七不动地
English
Lower sages are those who dwell in a certain state. Their names are designated based on the wisdom that cuts off delusion. Middle sages are the Bodhisattvas of the Ten Practices, whose titles are established based on cultivating and increasing good deeds. Higher sages are the Bodhisattvas of the Ten Dedications, whose actions of benefiting themselves and others are regarded as supreme vows. Thus, there are the Three Sages. Furthermore, 'ground' (bhumi) has the meaning of generation and growth, indicating that this un-outflow (Anasrava) sacred wisdom can produce the merit and virtue of a Bodhisattva attaining Buddhahood; therefore, it is likened to 'ground'. Turning away from ordinary beings and ascending to the state of a sage, cutting off afflictions and obstacles, realizing the truth, and initiating the family of the Buddha, hence it is called the Joyful Ground (Pramudita). The Second Ground, the Immaculate Ground (Vimala), refers to the pure cultivation of body, speech, and mind, like refining gold with fire, being free from the defilements of violating precepts; therefore, it is called the Immaculate Ground. The Third Ground, the Luminous Ground (Prabhakari), refers to cultivating and realizing Dhyana (meditative absorption), being able to manifest supernormal powers, and emitting subtle light of wisdom; therefore, it is called the Luminous Ground. The Fourth Ground, the Radiant Wisdom Ground (Arcismati), refers to Dhyana being able to generate wisdom, using the un-outflow fire of the Thirty-seven Limbs of Enlightenment to burn the firewood of afflictions; therefore, it is called the Radiant Wisdom Ground. The Fifth Ground, the Difficult to Conquer Ground (Sudurjaya), refers to the two wisdoms of truth and convention, whose characteristics contradict each other, uniting them to make them correspond; therefore, it is called the Difficult to Conquer Ground. The Sixth Ground, the Manifest Ground (Abhimukhi), refers to the correct wisdom of Prajna (transcendental wisdom), understanding the Twelve Links of Dependent Origination, uprooting the root of ignorance, and entering the three gates of liberation—emptiness, signlessness, and wishlessness. The truth of the emptiness of phenomena is clearly manifested before one; therefore, it is called the Manifest Ground. The Seventh Ground, the Far-Reaching Ground (Duramgama), refers to abiding in the Samadhi (state of meditative absorption) of permanence, without hindering the arising of various functions, transcending the opposition of existence and non-existence, which cannot be fathomed by Bodhisattvas of lower levels. The previous six grounds were still allowed to be practiced jointly by humans, Devas (gods), and the followers of the Two Vehicles (Sravakas and Pratyekabuddhas), but now this ground is uniquely transcendent; therefore, it is called the Far-Reaching Ground. The Eighth Ground, the Immovable Ground (Acala), refers to realizing the non-origination of phenomena, not being moved by external phenomena, functions, or meritorious practices, receiving the seven exhortations of the Buddhas, and thus generating the manifestation of the ten bodies, as well as the ten kinds of freedom, revolving freely in the torrent of the Dharma, without needing intentional effort; therefore, it is called the Immovable Ground. The Ninth Ground, the Ground of Good Wisdom (Sadhumati), refers to previously realizing the essence of the Dharma, and now generating wonderful functions, specializing in learning the words and deeds of the Dharma King (Buddha), possessing the characteristics of beings with forty kinds of unobstructed eloquence, becoming a great Dharma master, and fulfilling the requests of beings without fail; therefore, it is called the Ground of Good Wisdom. The Tenth Ground, the Cloud of Dharma Ground (Dharmamegha), refers to the great wisdom cloud that can isolate the delusions of the world, being able to receive all the Dharma rain of the Buddhas, and also universally bestowing the Dharma rain upon sentient beings; therefore, it is called the Cloud of Dharma Ground. In addition, the First, Second, and Third Grounds are the same as the practices of humans and Devas; the Fourth, Fifth, and Sixth Grounds are the same as the practices of the Two Vehicles; the Seventh Ground is the same as the practices of the Mahayana (Great Vehicle); the Eighth, Ninth, and Tenth Grounds enter the practices of the One Vehicle (Ekayana). Therefore, there are the Ten Sages. The Seventh, Immovable Ground --------------------------------------------------------------------------------
Chinese
菩提场。重会普光明殿。经有十一品。前明三贤十圣。行位将终。今此因圆果满也。十定品。修十三昧。证有即非有。十通品。十慧发明。知空即不空。十忍品。定慧均平。空有一贯。阿僧祇品。能数既多。算不可及。明之德广也。如来寿量品。竖穷来际。菩萨住处品。横遍十方。此上六品。并是菩萨地位功德。即等觉因。成下之五。文理双融。妙觉果满。将成妙觉。先证妙法。故有佛不思议法品妙法既立。必成妙身。故有十身相海品大相既成。次明好德。则有随好光明功德品津梁既备。济渡为功。益物无偏。则有普贤行品普贤在心。须呈果相。则有如来出现品。 第八不离前处。再会普光明殿。经有一品。名离世间谓前七会。以差别法。而生其解。当会约仗解成圆融行。所以普慧菩萨起二百问。普贤菩萨二千行答。虽修诸行之法。无性非相。既迁恒在世间。名离世间。 第九不动寂灭道场。而现逝多林会。经有一品。名入法界谓前离世间。今入法界明证也。佛入师子频申三昧。欲令大众顿证普门故。所以文殊大士出善住阁。行化南方。于福城东古佛塔所。会进多众。发菩提心。唯有善财童子。历一百一十城。遇善知识。各得三昧解脱门。终至普贤菩萨。于一一毛端。顿证解脱。含同果海。 又此 现代汉语译本 菩提场（Bodhimanda，证悟之地）。再次聚会在普光明殿。这部经共有十一品。前面阐明了三贤十圣（Three Worthies and Ten Saints）的修行位次即将结束。现在是因为圆满，果也圆满。十定品，修习十三种三昧（thirteen samadhis），证悟到‘有’即‘非有’。十通品，十种智慧发明，了知‘空’即‘非空’。十忍品，定慧均等，空与有融为一体。阿僧祇品，能计数的事物既然众多，算术也无法穷尽，说明功德广大。如来寿量品，时间上穷尽未来。菩萨住处品，空间上遍及十方。以上六品，都是菩萨的地位功德，即等觉之因，成就下面的五品。文理相互融合，妙觉之果圆满。将要成就妙觉，先要证得妙法，所以有佛不思议法品。妙法既然确立，必定成就妙身，所以有十身相海品。大相既然成就，其次阐明好德，则有随好光明功德品。津梁既然完备，济渡就是功德，利益万物没有偏颇，则有普贤行品。普贤在心中，必须呈现果相，则有如来出现品。 第八次集会没有离开之前的处所，再次聚会在普光明殿。经有一品，名为离世间，意思是之前的七次集会，以差别之法，而生起理解。这次集会大约凭借理解成就圆融之行。所以普慧菩萨（Universal Wisdom Bodhisattva）提出二百个问题，普贤菩萨（Samantabhadra Bodhisattva）用二千种修行来回答。虽然修习各种行持之法，但无自性，非实相。既然迁移恒常存在于世间，名为离世间。 第九次集会在不动寂灭道场，而显现逝多林会。经有一品，名为入法界，意思是之前是离世间，现在是入法界，表明证悟。佛入师子频申三昧（Lion's Yawning Samadhi），想要让大众顿悟普门。所以文殊大士（Manjushri Bodhisattva）从善住阁出发，前往南方教化，在福城东边的古佛塔处，会合众多人，发起菩提心。只有善财童子（Sudhana），经历一百一十座城市，遇到善知识，各自得到三昧解脱门，最终到达普贤菩萨处，在每一个毛孔端，顿悟解脱，包含相同的果海。 又此