Chinese
顺极道之法也。第四会异名。谓行此孝即顺教无违名为持戒。故言孝名为戒。戒能制御三业止灭诸恶故云亦名制止。佛即下第二放光表瑞。将说此戒放金光以为表兆。惊觉常情令众集故。是时下第三叙众集愿闻为三。初总标。次诸菩萨下列名。三合掌下总结愿闻。初如文。次列名中初菩萨者道心众生也。次色天。三六欲天。四人王。初言十八梵者色界四禅总十八天。初禅三天。一梵众(谓梵民)。二梵辅(谓梵臣)。三梵王(谓梵主)。二禅三天。一少光(身光少故)。二无量光(光量多故)。三极光(光体遍故)。第三禅三天。一少净二无量净三遍净(例上释之)。第四禅九天。一无云(下地有云上地无云名无云)。二福生(胜福往生也)。三广果(胜福感果故名广果)。四无想(修无心定因生彼天故名外道天)。次五净居天。离欲烦惑名净净身所止曰居。一无繁(初离繁杂故名无繁)。二无热(离于下地热故烦恼)。三善现(果德易显故)。四善见(渐见清彻故)。五色究竟亦名大自在(五净之极故)。正理云。过此净居有天名大自在。初地菩萨而化于彼。六欲天者一四天王天。二忉利天(亦云三十三天)。三夜摩天(此云时分)。四兜率陀天(此云知足)。五化乐天六他化自在天。十六大国王者。一央伽。二摩 竭。三迦尸。四尼萨罗。五跋祇。六末罗。七支提。八跋沙。九楼居。十槃阇。十一阿湿波。十二婆蹉。十三苏罗婆。十四乾陀罗。十五剑浮沙。十六阿梨提。西土诸国甚多略列十六大国王也。问诸经集众或有来不此议云何。答闻法由乘急。人天持戒资。乘戒俱急以人天身值佛闻法。乘急戒缓为余趣身值佛闻法。戒急乘缓虽生人天不见佛不闻法。乘戒俱缓报生余趣又不闻法。乘有大小信法不同。戒有三品受报优劣。故使诸经明同闻众多少差别(云云)。合掌下第四总结时众愿闻可见。佛告下第二释迦自说又三。初明自诵二释放光三劝受学。此三各二。初文二者。初举自诵。汝等下第二劝化。言一切发心者通举博地。初发圆心禀受此戒即须诵持。外凡之初名字位中。故言一切发心。越却外凡五品弟子及十信位超取十住已上诸位。故云乃至。十住初闻妙理故云发趣。次入十行增修善根名为长养。十回向位坚修善根名为金刚。金刚后心所依转胜故名十地。文从真位不云十信。今略列名令知圆乘诸位始末。言十信者十心之中以信为本故言十信。一信二念三进四慧五定六不退七回向八护法九戒十愿。始从名字外凡五品无不具十。三惑全在未得十名。此之十心一一皆十。故璎珞经云。一信有十十信有百百法为本。故一一位皆言十也 现代汉语译本 竭（竭尽）。三迦尸（Kashi）。四尼萨罗（Naisala）。五跋祇（Vajji）。六末罗（Malla）。七支提（Ceti）。八跋沙（Vatsa）。九楼居（Kurava）。十槃阇（Pancala）。十一阿湿波（Ashva）。十二婆蹉（Vatsa）。十三苏罗婆（Surasena）。十四乾陀罗（Gandhara）。十五剑浮沙（Kambhoja）。十六阿梨提（Aratta）。西土诸国甚多，略列十六大国王也。 问：诸经集众，或有来不？此议云何？ 答：闻法由乘急。人天持戒资。乘戒俱急，以人天身值佛闻法。乘急戒缓，为余趣身值佛闻法。戒急乘缓，虽生人天，不见佛，不闻法。乘戒俱缓，报生余趣，又不闻法。乘有大小，信法不同。戒有三品，受报优劣。故使诸经明同闻众多少差别（云云）。 合掌下第四，总结时众愿闻可见。佛告下第二，释迦自说又三。初明自诵，二释放光，三劝受学。此三各二。初文二者。初举自诵。汝等下第二劝化。言一切发心者，通举博地。初发圆心，禀受此戒，即须诵持。外凡之初，名字位中。故言一切发心。越却外凡五品弟子及十信位，超取十住已上诸位。故云乃至。十住初闻妙理，故云发趣。次入十行，增修善根，名为长养。十回向位，坚修善根，名为金刚。金刚后心所依转胜，故名十地。文从真位，不云十信。今略列名，令知圆乘诸位始末。言十信者，十心之中，以信为本，故言十信。一信，二念，三进，四慧，五定，六不退，七回向，八护法，九戒，十愿。始从名字外凡五品，无不具十。三惑全在，未得十名。此之十心，一一皆十。故璎珞经云：‘一信有十，十信有百，百法为本。’故一一位皆言十也。
English
English version Exhaustion (Jie). Three, Kashi (a city in ancient India). Four, Naisala (an ancient city). Five, Vajji (one of the Mahajanapadas, or major kingdoms). Six, Malla (another of the Mahajanapadas). Seven, Ceti (yet another of the Mahajanapadas). Eight, Vatsa (another of the Mahajanapadas). Nine, Kurava (Kuru Kingdom). Ten, Pancala (another of the Mahajanapadas). Eleven, Ashva (Ashvaka Kingdom). Twelve, Vatsa (Vatsa Kingdom). Thirteen, Surasena (Surasena Kingdom). Fourteen, Gandhara (Gandhara Kingdom). Fifteen, Kambhoja (Kamboja Kingdom). Sixteen, Aratta (Aratta Kingdom). There are many countries in the Western Regions, but these are a brief list of sixteen great kings. Question: When the sutras are gathered, do the assembled masses come or not? What is the discussion about this? Answer: Hearing the Dharma depends on the urgency of the vehicle. Humans and devas rely on upholding the precepts. If both the vehicle and precepts are urgent, one can encounter the Buddha and hear the Dharma in the body of a human or deva. If the vehicle is urgent but the precepts are lax, one may encounter the Buddha and hear the Dharma in the body of another realm. If the precepts are urgent but the vehicle is lax, although one may be born as a human or deva, one will not see the Buddha or hear the Dharma. If both the vehicle and precepts are lax, one will be reborn in another realm and will not hear the Dharma. The vehicle has great and small, and beliefs in the Dharma differ. The precepts have three grades, and the rewards received are superior or inferior. Therefore, the sutras clearly state that the number of those who hear the Dharma together varies (etc.). The fourth part, with palms together, summarizes that the assembly wishes to hear and see. The second part, 'The Buddha said,' is Shakyamuni speaking for himself in three parts. First, he explains reciting it himself; second, he releases light; and third, he encourages learning and practice. Each of these three has two parts. The first part of the first section has two parts. First, he mentions reciting it himself. 'You all,' is the second part, encouraging transformation. 'All who aspire' refers generally to those on the mundane level. Those who initially generate the perfect mind and receive these precepts must recite and uphold them. This is at the initial stage of the outer ordinary, in the position of name. Therefore, it is said 'all who aspire.' It surpasses the five grades of disciples of the outer ordinary and the ten faiths, directly taking the positions above the ten dwellings. Therefore, it is said 'even to.' The ten dwellings are where one first hears the wonderful principle, so it is said 'initiate.' Next, entering the ten practices, increasing and cultivating good roots, is called 'nurturing.' The ten dedications are where one firmly cultivates good roots, called 'diamond.' After the diamond mind, what is relied upon becomes superior, so it is called the 'ten grounds.' The text follows the true position and does not mention the ten faiths. Now, briefly listing the names allows one to know the beginning and end of the positions of the perfect vehicle. The ten faiths are so called because faith is the foundation among the ten minds. One, faith; two, mindfulness; three, progress; four, wisdom; five, concentration; six, non-retrogression; seven, dedication; eight, protecting the Dharma; nine, precepts; ten, vows. From the beginning, the five grades of the outer ordinary all possess these ten. The three delusions are entirely present until one attains the ten names. Each of these ten minds is tenfold. Therefore, the *Yingluo Sutra* says: 'One faith has ten, ten faiths have a hundred, a hundred dharmas are the foundation.' Therefore, each and every position is said to be ten. --------------------------------------------------------------------------------
Chinese
。乃至妙觉名异义同。十法皆大转名十大。即是位位用于十法成一圆教菩萨大乘。此即法华大车之义。一其车高广譬观妙理三德佛性为不思议境。即入信心。二张设幰盖譬无缘慈悲拔苦与乐。即入念心。三安置丹枕譬止恶行善安心定慧。即入进心。四其疾如风譬明达之慧圆破三惑。即入慧心。五车外枕譬识持犯通塞。即入定心。六有大白牛譬道品调适正语正见。入不退心。七又多仆从譬于起誓对治助开。入回向心。八游于四方譬知次位十发趣等。入护法心。九自在无碍譬安忍外凡违顺名利。即入戒心。十直至道场譬离十信法爱令至发趣。即入愿心。一信有十信一法有十法。一信既尔余九准知。次明十住位中。十发趣心依梵网列名。一舍谓三因开发证平等理。即是第一观不思议境。二起大慈悲持三聚戒。三忍即第三巧安止观自利利他。四进即第四破法遍。五定即第五知通塞。六慧即第六道品调适。七愿即。第七对治助开皆由愿力。八护法即第八识次位使法不滥。九喜即第九安忍违顺由法界喜故。十顶即第十离中道法爱居九心之顶。十行位中十长养者慈悲喜舍施好语利益同及定慧。善观妙境入无缘慈。发无作弘誓入大悲心。善巧安心而称法界喜名为喜心。缘性破法三惑俱遍名为舍心。于苦集等事达道灭等理名识通塞。即入 施心。无作道品善能调停正语业命名好语心。以偏助圆名利益心。八知次位不同而同。圆理无二名为同心。安忍违顺称称楞严定。不着法爱名中道慧。十回向位十金刚者。一信二念三回向四达五圆直六不退七大乘八无相九慧十不坏。圆智观境名为信心。坚固慈悲名为念心。法界故名回向。圆体三惑名为达心。于塞得通名圆直心。道品趣前名不退心。正助合行皆摩诃衍名大乘心。缘理辨位名无想心。坚固安忍名为慧心。法爱无著名不坏心。言十地者一体性平等地。境智不二也。二体性善慧地。缘理发心也。三体性光明地。巧用止观名光明也。四体性尔焰地。圆破法遍如焰燋炷。五体性慧照地。善知通塞也。六体性华光地。因中道品名为华光。七体性满足地。正助无阙也。八体性佛孔地。决定分别次位无滥。九体性华严地。安忍违顺身心端美如华庄严也。十体性入佛境界地。离真法爱心更一转入等妙觉名佛境界。故佛十法而得大名。一观不思议境名为理大。二发慈悲心名誓愿大。三巧安定慧名庄严大。四破法遍名智断大。五识通塞名遍知大。六道品调适名为道大。七对治助开名为用大。八识次位名权实大。九能定忍名利益大。十无法爱名无住大。故知圆乘十法始终自他具足。御车达到犹名为车。是故诸位菩萨皆诵。问上释 现代汉语译本 施心（给予的心）。无作道品善于调停，以正确的言语行为命名为好语心。以偏概全地帮助他人圆满，称为利益心。八种认知在次第上不同但本质相同。圆融的真理没有分别，称为同心。安忍顺境和逆境，称为楞严定（坚固的禅定）。不执着于对佛法的爱恋，称为中道慧（不偏不倚的智慧）。 十回向位和十金刚心：一、信心，二、念心，三、回向心，四、达心，五、圆直心，六、不退心，七、大乘心，八、无相心，九、慧心，十、不坏心。 以圆满的智慧观察境界，称为信心。坚固的慈悲心，称为念心。法界本来的样子，称为回向。圆满的本体破除三种迷惑，称为达心。在阻塞之处获得通达，称为圆直心。修道的品行趋向于前，称为不退心。正行和助行相结合，都是摩诃衍（大乘），称为大乘心。缘于真理辨别位次，称为无相心。坚固地安忍，称为慧心。对佛法的爱恋没有执着，称为不坏心。 所说的十地：一、体性平等地。境界和智慧不二。二、体性善慧地。缘于真理发起菩提心。三、体性光明地。巧妙地运用止观，称为光明。四、体性尔焰地。圆满地破除对佛法的执着，像火焰烧尽灯炷。五、体性慧照地。善于了解通达和阻塞。六、体性华光地。因地修行的道品，称为华光。七、体性满足地。正行和助行没有欠缺。八、体性佛孔地。准确地分辨位次，没有混淆。九、体性华严地。安忍顺境和逆境，身心端正美好，像鲜花庄严。十、体性入佛境界地。离开对真如佛法的爱恋，心再进一步转入等妙觉，称为佛境界。 所以佛有十种法则而获得大名：一、观察不可思议的境界，称为理大。二、发起慈悲心，称为誓愿大。三、巧妙地安立禅定和智慧，称为庄严大。四、破除对佛法的执着，称为智断大。五、认识通达和阻塞，称为遍知大。六、修道的品行调和适宜，称为道大。七、对治烦恼，帮助开启智慧，称为用大。八、认识位次的次第，称为权实大。九、能够安住于禅定和忍辱，称为利益大。十、对佛法没有爱恋，称为无住大。 所以知道圆乘的十法，从始至终，自身和他人都具备。驾御车辆到达目的地，仍然称为车。因此各位菩萨都诵读。问：上面的解释
English
English version Giving Mind. The uncreated path factors are good at harmonizing, naming good speech and action as 'Good Speech Mind'. Partially assisting others to achieve completeness is called 'Beneficial Mind'. The eight kinds of knowledge are different in sequence but the same in essence. The perfect and harmonious truth has no duality, called 'Same Mind'. Enduring both favorable and unfavorable circumstances is called 'Shurangama Samadhi' (firm concentration). Not being attached to the love of Dharma is called 'Middle Way Wisdom' (impartial wisdom). The Ten Dedications and Ten Vajra Minds: 1. Faith Mind, 2. Mindfulness Mind, 3. Dedication Mind, 4. Penetration Mind, 5. Perfect Straightforward Mind, 6. Non-retreating Mind, 7. Mahayana Mind, 8. Non-attachment Mind, 9. Wisdom Mind, 10. Indestructible Mind. Observing the realm with perfect wisdom is called 'Faith Mind'. Firm compassion is called 'Mindfulness Mind'. The original state of the Dharmadhatu (realm of reality) is called 'Dedication Mind'. The perfect essence breaks through the three delusions, called 'Penetration Mind'. Gaining understanding where there is obstruction is called 'Perfect Straightforward Mind'. The practice of the path factors moving forward is called 'Non-retreating Mind'. The combination of right practice and auxiliary practice is all Mahayana (Great Vehicle), called 'Mahayana Mind'. Discerning the position based on truth is called 'Non-attachment Mind'. Firmly enduring is called 'Wisdom Mind'. Not being attached to the love of Dharma is called 'Indestructible Mind'. The so-called Ten Grounds: 1. Essence of Equality Ground. The realm and wisdom are non-dual. 2. Essence of Good Wisdom Ground. Arousing Bodhicitta (mind of enlightenment) based on truth. 3. Essence of Light Ground. Skillfully using cessation and contemplation is called light. 4. Essence of Flame Ground. Perfectly breaking through attachment to the Dharma, like a flame burning up a wick. 5. Essence of Wisdom Illumination Ground. Being good at understanding penetration and obstruction. 6. Essence of Flower Light Ground. The path factors practiced in the causal stage are called flower light. 7. Essence of Fulfillment Ground. There is no deficiency in right practice and auxiliary practice. 8. Essence of Buddha Hole Ground. Accurately distinguishing the sequence of positions without confusion. 9. Essence of Flower Adornment Ground. Enduring favorable and unfavorable circumstances, the body and mind are upright and beautiful, like flowers adorning. 10. Essence of Entering the Buddha Realm Ground. Leaving the love of true Dharma, the mind further enters perfect enlightenment, called the Buddha Realm. Therefore, the Buddha has ten laws and obtains a great name: 1. Observing the inconceivable realm is called 'Great in Principle'. 2. Arousing compassion is called 'Great in Vow'. 3. Skillfully establishing concentration and wisdom is called 'Great in Adornment'. 4. Breaking through attachment to the Dharma is called 'Great in Wisdom and Cutting Off'. 5. Recognizing penetration and obstruction is called 'Great in Omniscience'. 6. The practice of the path factors is harmonious and appropriate, called 'Great in Path'. 7. Counteracting afflictions and helping to open wisdom is called 'Great in Function'. 8. Recognizing the sequence of positions is called 'Great in Provisional and Real'. 9. Being able to abide in concentration and forbearance is called 'Great in Benefit'. 10. Having no love for the Dharma is called 'Great in Non-abiding'. Therefore, knowing the ten laws of the Perfect Vehicle, from beginning to end, oneself and others are fully equipped. Driving a vehicle to reach the destination is still called a vehicle. Therefore, all Bodhisattvas recite. Question: The above explanation --------------------------------------------------------------------------------