English
English version: However, following the false appearances, the various differences between Buddhas and ordinary beings are called mundane truth (世谛, *shìdì*). However, observing with the path of ultimate wisdom, these differences do not exist. Then, what kind of method of observation can realize the truth? So in general, it is the chapter on profound path and samadhi (玄道定品, *xuán dào dìng pǐn*). 'Profound' (玄, *xuán*) refers to the object of focus, 'path' (道, *dào*) refers to wisdom, and 'samadhi' (定, *dìng*) refers to the basis of reliance. Saying 'Buddha's mind activity' (佛心行, *fó xīn xíng*) is illustrating the cause through the effect. 'Initial awakening as the cause of samadhi' (初觉定因, *chū jué dìng yīn*) refers to the initial understanding of the principle of emptiness, 'samadhi' (定, *dìng*) is the cause, the cause of awakening. What is called 'qualities' (品, *pǐn*)? It refers to ten kinds. The first three are, in order, the wisdom of hearing (闻慧, *wén huì*), the wisdom of thinking (思慧, *sī huì*), and the wisdom of cultivation (修慧, *xiū huì*). The next seven are the seven factors of enlightenment (七觉支, *qī jué zhī*) of the stage of realization. 'Superior awakening as diligence' (上觉精进, *shàng jué jīngjìn*), because it is ascending. 'Observational awakening as samadhi' (观觉定, *guān jué dìng*), is named from the perspective of the effect. 'Relying awakening as peace' (倚觉安, *yǐ jué ān*), the old translation is 'relying' (倚, *yǐ*). 'Joy' (乐, *lè*) refers to delight. When bodhisattvas of the fourth ground gradually eliminate obstacles, with the power of skillful means, they enter the samadhi-fruit-awakening wisdom moment by moment. Such a person dwells in samadhi, generating the fire of wisdom, seeing mundane dharmas, and practicing ultimate emptiness. If the samadhi of mindfulness arises, then the close causes and conditions of samadhi also include mindfulness. 'Arising' (起, *qǐ*) refers to departure. Departing from the previous conditioned dharmas, focusing on the samadhi of emptiness, that is, entering the samadhi of sentient beings' minds, generating loving-kindness, and transforming beings in accordance with the path. Since one loves the joy brought by the Dharma, it is called 'Dharma-joy forbearance' (法乐忍, *fǎ lè rěn*). Maintaining merit without regressing is called 'dwelling forbearance' (住忍, *zhù rěn*). Entering the truth is called 'realization forbearance' (证忍, *zhèng rěn*). Departing from delusion is called 'quiescence forbearance' (寂灭忍, *jìmiè rěn*). These are differences in names. Sutra: Therefore, all the Buddhas have come here and have already explained this principle. Commentary: The second is superior diligent progress. In the samadhi entered by the bodhisattva, all the Buddhas manifest their forms and initiate. Hundreds of thousands of initiations refer to the Dharma gate of diligence. 'Attached to samadhi' is explaining dwelling in samadhi, 'greedy for samadhi' is explaining savoring the joy in samadhi. However, the desire for good dharmas is not the affliction of greed, because the attachment to samadhi has already been severed. 'Initiation' refers to the awakening and inspiration. Alerting those three aspects of the samadhi qualities. The bodhisattva's power of samadhi transcends the three realms of existence, so it is called 'emerging aspect' (出相, *chū xiàng*). Transcending the quiescence of the two vehicles is called 'progressing aspect' (进相, *jìn xiàng*). Moving towards the fruit of the Mahayana is called 'going-towards aspect' (去向相, *qù xiàng*). The Buddha's light awakening and inspiration is the reason for the emerging aspect. The bodhisattva does not sink into samsara and does not regress from nirvana, the awakening and inspiration is the reason for the progressing aspect. Not falling into the two vehicles, the awakening and inspiration is the reason for the going-towards aspect. Not dwelling in the causal stage. This is the perfection of the merits of the samadhi qualities. The so-called initiating by touching the crown of the head is called the Dharma of the crown samadhi. Being far from sinking and other inferiorities is called superior joy forbearance. The complete possession of merits is called eternal exhaustion. --------------------------------------------------------------------------------
Chinese
无余。无量功德品福也。行行皆光明智也。见佛体性常乐我净者。令心解故。余文可解。上日月下指余品也。 经。若佛子至因果分别。 述曰。第五地举章云。慧照者始双照故。地行有二。自分故胜进故。初亦有二。智故通故。此初也。总标云十力生品者。起一切功德行故。一以一慧至处力品者。处非处智力也。二自业智力。三种种胜解智力。能知六道意乐胜劣故。现行意乐名为果欲。四种种界智力。知种姓故。五根上下智力。六静虑解脱智力。能知凡圣定差别故。正定圣也。七遍趣行智力。能知趣果方便故。谓知乘是因必至果处。及乘是果由乘因道故。如对法云。悟入大小乘教所摄境故。八死生智力。言五眼知一切法者。类举总数。慧法眼等知一切法。以天眼见诸受生故。九宿住随念智力。十漏尽智力。一切受者顺现受等。润生烦恼灭。发业无明灭故。 经。而身心口至下足事。 述曰。第二通力。三业变化自在用故。既从众生现不可议。下地不知觉举足下足事。 经。是人大明智至现在前。 述曰。第二胜进分行。大明智者总举也。惭惭进者加行道也。分分智者无间道也。光光无量无量者解脱道也。不可说不可说法门胜进道也。 经。若佛子至品中说。 述 现代汉语译本： ‘无余’指无量功德品中的福德。‘行行皆光明智’指所有行为都具有光明和智慧。‘见佛体性常乐我净者’指能够领悟佛的体性具有常、乐、我、净四德的人，这能使他们的心得到解脱。其余的文字可以自行理解。‘上日月下指余品也’指前面的日月等譬喻也适用于其他品。 经文：若佛子至因果分别。 述记：第五地举章说：‘慧照者始双照故’，意思是说，具有智慧观照的人开始能够同时观照两个方面。地行有二：自分故胜进故，意思是说，菩萨的修行有两种，一种是安住于自身所证的境界，另一种是不断超越自身。初亦有二：智故通故，意思是说，最初的修行也有两种，一种是智慧，一种是神通。这里说的是最初的修行。总标云‘十力生品者’，意思是说，产生一切功德行的品。一，‘以一慧至处力品者’，指的是处非处智力（能知是处非处的力量）。二，自业智力（能知自身业报的力量）。三种种胜解智力（能知众生种种殊胜见解的力量），能知六道意乐胜劣故，意思是说，能够知道六道众生的意乐是殊胜还是低劣。现行意乐名为果欲，意思是说，现在所表现出来的意乐称为果欲。四，种种界智力（能知众生种种界限的力量），知种姓故，意思是说，能够知道众生的种姓。五，根上下智力（能知众生根器高下的力量）。六，静虑解脱智力（能知静虑和解脱的力量），能知凡圣定差别故，意思是说，能够知道凡夫和圣人的禅定有什么差别。正定圣也，意思是说，真正的禅定是圣人的禅定。七，遍趣行智力（能知到达果地的所有途径的力量），能知趣果方便故，意思是说，能够知道到达果地的所有方便法门。谓知乘是因必至果处，及乘是果由乘因道故，意思是说，知道乘坐某种因，必定会到达相应的果地，以及到达某种果地，是因为乘坐了相应的因道。如对法云：悟入大小乘教所摄境故，意思是说，如同《对法论》所说，能够领悟并进入大乘和小乘教义所包含的境界。八，死生智力（能知众生死生情况的力量）。言五眼知一切法者，类举总数，意思是说，用五眼来了解一切法，这是一种总体的概括。慧法眼等知一切法，意思是说，用慧眼、法眼等来了解一切法。以天眼见诸受生故，意思是说，用天眼能够看到众生的受生情况。九，宿住随念智力（能知宿世情况的力量）。十，漏尽智力（能知断尽烦恼的力量）。一切受者顺现受等，意思是说，一切众生所承受的果报，包括顺现受等。润生烦恼灭，意思是说，能够滋润生死的烦恼已经灭尽。发业无明灭故，意思是说，能够引发业力的无明也已经灭尽。 经文：而身心口至下足事。 述记：第二通力，三业变化自在用故，意思是说，这是第二种神通力，能够使身、口、意三业发生变化，并且运用自如。既从众生现不可议，意思是说，既然是从众生那里显现出来的，就不可思议。下地不知觉举足下足事，意思是说，较低层次的菩萨无法察觉到这种举足和下足的细微变化。 经文：是人大明智至现在前。 述记：第二胜进分行，意思是说，这是第二种不断超越自身的分段修行。大明智者总举也，意思是说，‘大明智’是对所有智慧的总称。惭惭进者加行道也，意思是说，‘惭惭进’指的是加行道。分分智者无间道也，意思是说，‘分分智’指的是无间道。光光无量无量者解脱道也，意思是说，‘光光无量无量’指的是解脱道。不可说不可说法门胜进道也，意思是说，‘不可说不可说法门’指的是不断超越自身的道。 经文：若佛子至品中说。 述
English
English version: ‘Wu Yu’ (Without Remainder) refers to the merit and virtue in the ‘Limitless Merit and Virtue’ chapter. ‘Xing Xing Jie Guang Ming Zhi’ (Every Action is Radiant Wisdom) means that all actions possess radiance and wisdom. ‘Jian Fo Ti Xing Chang Le Wo Jing Zhe’ (Those Who See the Buddha's Essence as Eternal, Joyful, Self, and Pure) refers to those who can comprehend that the Buddha's essence possesses the four virtues of eternity, joy, self, and purity, which can liberate their minds. The remaining text can be understood on its own. ‘Shang Ri Yue Xia Zhi Yu Pin Ye’ (The Above Sun and Moon Refer to Other Chapters) means that the preceding metaphors of the sun and moon also apply to other chapters. Sutra: If a Buddha-son reaches the distinction of cause and effect. Commentary: The fifth ground mentions that ‘Those who illuminate with wisdom initially illuminate both,’ meaning that those with wisdom can simultaneously observe two aspects. There are two types of ground practice: abiding in one's own attainment and continuously surpassing oneself. The initial practice also has two aspects: wisdom and supernatural power. This refers to the initial practice. The general heading ‘The Chapter on the Arising of the Ten Powers’ means the chapter that generates all meritorious practices. First, ‘Using one wisdom to reach the chapter on the power of appropriate and inappropriate,’ refers to the power of knowing what is appropriate and inappropriate. Second, the power of knowing one's own karma. Third, the power of knowing various superior understandings, which means being able to know whether the intentions of beings in the six realms are superior or inferior. The intention manifested in the present is called the desire for results. Fourth, the power of knowing various realms, which means knowing the lineages of beings. Fifth, the power of knowing the superior and inferior faculties. Sixth, the power of knowing meditative concentration and liberation, which means being able to know the differences between the meditative states of ordinary beings and sages. True concentration is that of sages. Seventh, the power of knowing all paths to the result, which means being able to know all expedient methods to reach the result. It means knowing that riding a certain cause will definitely lead to the corresponding result, and that reaching a certain result is due to riding the corresponding causal path. As the Abhidharma says, ‘Because of realizing and entering the realms encompassed by the teachings of the Great and Small Vehicles.’ Eighth, the power of knowing death and rebirth. The statement ‘Using the five eyes to know all dharmas’ is a general summary. Using the wisdom eye, dharma eye, etc., to know all dharmas. Because the heavenly eye sees the rebirth of beings. Ninth, the power of knowing past lives. Tenth, the power of knowing the extinction of outflows. All beings who receive retribution, including those who receive it in the present, etc. The afflictions that nourish rebirth are extinguished. The ignorance that initiates karma is also extinguished. Sutra: And the body, mind, and mouth to the matter of lowering the feet. Commentary: The second supernatural power, because the three karmas transform and are used freely, means that this is the second type of supernatural power, which can transform the body, speech, and mind and use them freely. Since it manifests from beings and is inconceivable, it means that since it manifests from beings, it is inconceivable. Lower-level bodhisattvas do not perceive the matter of lifting and lowering the feet, meaning that lower-level bodhisattvas cannot perceive the subtle changes of lifting and lowering the feet. Sutra: This person's great bright wisdom is now present. Commentary: The second surpassing practice, means that this is the second type of practice of continuously surpassing oneself. ‘Great bright wisdom’ is a general term, meaning that ‘great bright wisdom’ is a general term for all wisdom. ‘Gradually advancing’ refers to the path of preparation, meaning that ‘gradually advancing’ refers to the path of preparation. ‘Wisdom in parts’ refers to the path of immediate insight, meaning that ‘wisdom in parts’ refers to the path of immediate insight. ‘Radiant, limitless, limitless’ refers to the path of liberation, meaning that ‘radiant, limitless, limitless’ refers to the path of liberation. ‘Inexpressible, indescribable dharma gate’ refers to the path of surpassing, meaning that ‘inexpressible, indescribable dharma gate’ refers to the path of continuously surpassing oneself. Sutra: If a Buddha-son to the chapter says. Commentary: --------------------------------------------------------------------------------