Chinese
一切烦恼业果。如如一谛亦行无生空。自知成佛。了平等故。佛是我性等者。贤圣是我行同者。结言皆同无生空故无相心。 经。若佛子至入一切法。 述曰。第九慧心中。如如慧者举章门也。次举所缘云。无量法界无集因无受生果。亦非生生烦恼所缚。如知胜义境。世俗一切法门三贤所行道十圣所观法亦如是知。非但所知。外化方便皆集心中。达正方便故。外道邪见功用幻化魔说及与佛说差别之中皆分别也。入二谛处。谛故非一。解故非二。非有阴界入即是慧光之所映夺。然慧光照性即入一切法。以证真时思惟一切法故。 经。若佛子至广说。 述曰。第十不坏心者举章门也。次明行相中。堪入圣智近于分别二障解脱。但得圣道方便正门。于此终心开四善根。明得明增故名明菩提心。伏忍之中极顺空理。八魔者。一苦二空三无常四无我五生六老七病八死。非此八种之所惑乱。传说如此。应厌生死欣小涅槃退菩提心。立为魔也。明自分行已。次明胜分众圣与力。言诸佛劝发者。佛见此人而发悟故。彼受加已入摩顶定得三业加力。初身加力中自身放光。入佛仪神者。传说习佛威仪行也。次意加力与证地心相似无别。而非实证。中观智道此真门也。又以定力世俗门中见无量土。后语加力现为说法 现代汉语译本 一切烦恼、业和果报，都如真如一样，是唯一的真理，并且是无生和空性的体现。如果能自知自证成佛，那是因为已经了悟了平等性。认为‘佛是我的本性’，‘贤圣是我的行为榜样’，这些说法最终都归于无生空性，因为它们都具有无相之心。 经文：如果佛子能够证入一切法。 述记：第九慧心中，‘如如慧’是总纲。接下来阐述所观照的境界：无量法界没有集起的原因，没有承受果报的众生，也不会被生生世世的烦恼所束缚。如同了解胜义谛的境界一样，世俗的一切法门，三贤菩萨所修行的道路，十圣菩萨所观照的法，也应该这样去了解。不仅要了解所知，外化的方便法门也都要汇集于心中，通达正确的方便法门。对于外道的邪见、功用幻化、魔的言说以及佛的言说之间的差别，都要能够分辨。证入二谛的境界，因为是真谛所以不是单一的，因为理解所以不是对立的。不是有阴、界、入，而是慧光所照耀。慧光照耀本性，就是证入一切法，因为在证悟真理的时候，能够思惟一切法。 经文：如果佛子能够广说。 述记：第十不坏心是总纲。接下来阐明行相：能够进入圣智，接近于从分别二障中解脱。只是得到了圣道的方便正门，在这个最终的心境中，开启四善根。因为明了而更加明了，所以称为明菩提心。在伏忍之中，极其顺应空性的道理。八魔指的是：一、苦，二、空，三、无常，四、无我，五、生，六、老，七、病，八、死。不会被这八种魔所迷惑。传说，如果厌恶生死，欣求小乘涅槃，退失菩提心，这就是被魔所扰。阐明了自身所修行的部分之后，接下来阐明殊胜的部分，也就是众圣给予力量。‘诸佛劝发’，是因为佛看到这个人而启发他觉悟。这个人接受加持后，进入摩顶定，得到身、口、意三业的加持。最初是身体得到加持，中间是自身放出光明。‘入佛仪神’，传说这是学习佛的威仪行为。接下来是意念得到加持，与证得地心的状态相似，没有差别，但并非真正证得。中观智道是真正的门径。又以定力在世俗的层面中见到无量国土，最后是语言得到加持，显现为说法。
English
English version All afflictions, karmas, and their results are like Suchness (Tathata), the one and only truth, and the embodiment of non-origination and emptiness (Sunyata). If one can self-knowingly attain Buddhahood, it is because one has realized equality. The notions that 'Buddha is my nature' and 'sages are my role models' ultimately converge on non-origination and emptiness, as they all possess a mind free from characteristics (Nirakara-citta). Sutra: If a Buddha-son (Buddhaputra) can enter all dharmas. Commentary: In the ninth Wisdom-mind (Jnana-citta), 'Suchness-wisdom' (Tathata-jnana) is the overarching principle. Next, it elucidates the object of contemplation: the immeasurable Dharma-realm (Dharmadhatu) has no cause of accumulation (Samudaya), no sentient being to receive the result (Vipaka), and is not bound by the afflictions of repeated births and deaths. Just as one understands the realm of ultimate truth (Paramartha-satya), so too should one understand all the mundane Dharma-gates (Dharma-paryaya), the paths practiced by the Three Worthies (Tri-sadhu), and the dharmas contemplated by the Ten Saints (Dasa-arya). Not only should one understand what is knowable, but also all external expedient means (Upaya) should be gathered in the mind, penetrating the correct expedient means. One should be able to distinguish between the heterodox views of external paths, the illusory transformations of powers, the teachings of demons, and the teachings of the Buddha. Entering the realm of the Two Truths (Dva-satya), because it is truth, it is not singular; because of understanding, it is not dualistic. It is not the existence of skandhas (aggregates), dhatus (elements), or ayatanas (sense bases), but rather the illumination of the light of wisdom (Jnana-prabha). The light of wisdom illuminates the nature, which is to enter all dharmas, because when realizing the truth, one can contemplate all dharmas. Sutra: If a Buddha-son can extensively explain. Commentary: The tenth Indestructible-mind (Aksaya-citta) is the overarching principle. Next, it clarifies the characteristics of practice: being able to enter sacred wisdom (Arya-jnana), being close to liberation from the two obscurations (Dvi-avarana) of affliction and knowledge. One has merely obtained the expedient and correct gateway to the sacred path. In this final state of mind, the four roots of goodness (Catur-kusala-mula) are opened. Because of clarity and increasing clarity, it is called the Mind of Clear Enlightenment (Prabha-bodhi-citta). Within the stage of forbearance (Ksanti), one is extremely compliant with the principle of emptiness. The eight demons (Asta-mara) refer to: 1. suffering (Duhkha), 2. emptiness (Sunyata), 3. impermanence (Anitya), 4. non-self (Anatma), 5. birth (Jati), 6. old age (Jara), 7. sickness (Vyadhi), 8. death (Marana). One will not be confused by these eight demons. It is said that if one detests birth and death, seeks the Nirvana of the Lesser Vehicle (Hinayana), and loses the Bodhi-mind, then one is disturbed by demons. After clarifying the part of self-cultivation, next, it clarifies the superior part, which is the power given by the saints. 'The Buddhas encourage and inspire' because the Buddha sees this person and inspires him to awaken. After receiving the blessing, this person enters the Samadhi of Anointing the Crown (Murdhabhisheka-samadhi), receiving the blessings of body, speech, and mind. Initially, the body receives the blessing, and in the middle, the body emits light. 'Entering the Buddha's demeanor and spirit' is said to be learning the Buddha's dignified behavior. Next, the mind receives the blessing, which is similar to the state of attaining the Mind of the Ground (Bhumi-citta), without difference, but it is not a true attainment. The Madhyamaka (Middle Way) wisdom path is the true gateway. Furthermore, with the power of Samadhi, one sees immeasurable lands in the mundane realm, and finally, speech receives the blessing, manifesting as teaching the Dharma. --------------------------------------------------------------------------------
Chinese
。尔时顶善所依三昧。登所取空平等地中。摄相归识总持满足。心心行空者。下忍之时印所取空故。言空空慧中道无相照者。初空中忍。顺能取空。后空上忍。印能取空。更无余相言无相照。由此世第一法位中双印二空。故言一切相灭。此无间定永无退还言金刚三昧门。从此入圣于一身中修一切行。故言入一切行门。即入初地虚空平等地也。佛华经者指余经也。◎ ◎经卢舍那言至毛头许事。 述曰。明十地中牒问可知。此初地中举章门。言平等慧体性地者。平等慧者能证智也。体性者所证真也。地即总也。次行相中。真实法者内证门也。真实化者外化门也。具此二利言一切行。真无漏行正感佛果言华。实破闇种名光。遍证法界言满足。四天果者摄报果也。乘用任化者世俗门化。无方理化者胜义门化。于十力等皆得入者。如瑜伽云。初地已上分得百四十不共佛法故。净土大愿者。堪住他受用土愿故。一切论者五明论也。一切行者。于彼五明多有所作。坐佛性地者。已入大地故。一切障碍分别起障。凡夫因果恶趣北州无想天等。从一佛土入无量土者。不动一国至诸国故。从一劫入无量劫者。于一念中摄三际故。或舒一劫为多劫故。不可说法为可说者。堪说内证甚深法故。摄法归智名反照见一切法。常入二谛 现代汉语译本： 这时，凭借顶善所依三昧（一种禅定），登上所取空平等地（菩萨修行的一个阶段），摄取诸相归于识，总持（记忆和保持）圆满。‘心心行空’是指下忍（修行的一个阶段）之时，印证所取之空。所以说‘空空慧中道无相照’，初空中忍（修行的一个阶段），顺应能取之空；后空上忍（修行的一个阶段），印证能取之空。更没有其余的相，所以说‘无相照’。由此在世第一法位（修行的一个阶段）中，同时印证二空，所以说‘一切相灭’。此无间定（一种禅定）永远不会退转，所以说‘金刚三昧门’。从此进入圣位，于一身中修一切行，所以说‘入一切行门’，即进入初地虚空平等地（菩萨修行的第一个阶段）。‘佛华经’是指其他的经典。 ◎经文说从卢舍那佛（报身佛）说到毛头许事（极小的事物）。 述曰：说明十地（菩萨修行的十个阶段）中的内容，参照提问可知。这初地（菩萨修行的第一个阶段）中举出章门。‘平等慧体性地’，平等慧是能证之智，体性是所证之真，地是总括。其次在行相中，‘真实法’是内证之门，‘真实化’是外化之门，具备这两种利益，所以说‘一切行’。真无漏行（没有烦恼的行为）正是感得佛果的原因，所以说‘华’。真实破除黑暗的种子，名为‘光’。普遍证得法界，所以说‘满足’。‘四天果’是摄取报果。‘乘用任化’是世俗门化，‘无方理化’是胜义门化。‘于十力等皆得入’，如《瑜伽师地论》所说，初地以上已经分得一百四十种不共佛法。‘净土大愿’，堪能安住于他受用土的愿望。‘一切论’是五明论（古印度声明、工巧明、医方明、因明、内明五种学问）。‘一切行’，对于那五明多有作为。‘坐佛性地’，已经进入大地（菩萨修行的阶段）的缘故。‘一切障碍分别起障’，凡夫的因果、恶趣、北俱卢洲、无想天等。‘从一佛土入无量土’，不动一个佛土而到达诸佛土的缘故。‘从一劫入无量劫’，于一念之中摄取过去、现在、未来三际的缘故，或者舒展一劫为多劫的缘故。‘不可说法为可说’，堪能说出内证甚深之法的缘故。摄取法归于智，名为反照见一切法，常入二谛（真谛和俗谛）。
English
English version: At that time, relying on the Samadhi (a state of meditative consciousness) of Supreme Good Reliance, ascending to the Ground of Equality of the Emptiness of the Perceived (a stage in Bodhisattva practice), gathering all forms back into consciousness, the Dharani (a type of mantra or mnemonic device) is fully attained. 'Mind-to-mind practice of emptiness' refers to the time of Lower Endurance (a stage in practice), sealing the emptiness of the perceived. Therefore, it is said 'Empty Emptiness Wisdom Middle Way No-Form Illumination'. Initial Emptiness Middle Endurance (a stage in practice) accords with the emptiness of the perceiver; Subsequent Emptiness Upper Endurance (a stage in practice) seals the emptiness of the perceiver. There are no other forms, hence it is said 'No-Form Illumination'. Therefore, in the position of the World's First Dharma (a stage in practice), both emptinesses are sealed simultaneously, hence it is said 'All Forms Cease'. This uninterrupted Samadhi (a state of meditative consciousness) will never regress, hence it is said 'Vajra Samadhi Gate'. From here, one enters the holy state, cultivating all practices in one body, hence it is said 'Entering All Practices Gate', which is entering the First Ground, the Ground of Equality of Empty Space (the first stage of Bodhisattva practice). 'Buddha Flower Sutra' refers to other sutras. ◎The sutra speaks from Vairochana Buddha (the Sambhogakaya Buddha) to matters as small as the tip of a hair. Commentary: Explaining the content of the Ten Grounds (ten stages of Bodhisattva practice), it can be understood by referring to the questions. In this First Ground (the first stage of Bodhisattva practice), the chapter headings are presented. 'Ground of Equality Wisdom Essence', Equality Wisdom is the wisdom that can realize, Essence is the truth that is realized, and Ground is the totality. Next, in the characteristics of practice, 'True Dharma' is the gate of inner realization, 'True Transformation' is the gate of outer transformation, possessing these two benefits, hence it is said 'All Practices'. True non-outflow practice (actions without defilements) is precisely the cause of attaining Buddhahood, hence it is said 'Flower'. Truly destroying the seeds of darkness is called 'Light'. Universally realizing the Dharma Realm, hence it is said 'Fulfillment'. 'Four Heavens Fruits' are the gathering of retribution fruits. 'Riding and Using Transformation at Will' is transformation through the mundane gate, 'Transformation Without Direction or Reason' is transformation through the ultimate gate. 'In the Ten Powers, etc., all can be entered', as the *Yogacarabhumi-sastra* says, from the First Ground onwards, one partially obtains one hundred and forty non-common Buddha Dharmas. 'Pure Land Great Vow' is the vow to be able to dwell in the Land of Others' Enjoyment. 'All Treatises' are the Five Sciences (ancient Indian sciences of sound, crafts, medicine, logic, and inner knowledge). 'All Practices' are many actions in those Five Sciences. 'Sitting on the Buddha-Nature Ground' is because one has already entered the Great Ground (a stage of Bodhisattva practice). 'All Obstacles Arise from Discrimination', the causes and effects of ordinary beings, evil realms, Uttarakuru (a continent in Buddhist cosmology), the Heaven of Non-Thought, etc. 'From One Buddha Land Entering Limitless Lands' is because one does not move from one country to other countries. 'From One Kalpa Entering Limitless Kalpas' is because one gathers the three times of past, present, and future in one thought, or stretches one kalpa into many kalpas. 'The Unspeakable Becomes Speakable' is because one is able to speak of the profound Dharma of inner realization. Gathering Dharma back into wisdom is called reflecting and seeing all Dharmas, constantly entering the Two Truths (conventional truth and ultimate truth). --------------------------------------------------------------------------------