Chinese
。初无功用名入法王位三昧也。其智似果说法定故。虽有所说而于无相无功用住。故言似佛。下内空等十大明慧所入定门。任运流故。诸佛得果除闇教音入菩萨心定也。花能得果。光除闇义。 经。其空慧者至不可说。 述曰。第二慧行。谓内空等如辨中边智论广说。于此第十泯第九也。总结十空性平等地。可以十门假说。而不着故亦不可说。 经。神通道智至一时行。 述曰。第三通行。谓神通智遍知诸事。入无量土神通照境如眼见色。余真实智达事达理。行解深细如意识了。转法度与一切众生者。以己之解授与众生也。菩萨法身示现诸化与果相似。言入佛果。是诸佛数。况是九地十地数也。平等门者。陀罗尼门等所行真如门中。而大自在一念一时而修行也。 经。劫说非劫至佛说非佛。 述曰。第四说行。劫空非劫。然不都无。非劫说劫。余皆准此。 经。而入出至品中已明。 述曰。第五照行。诸佛体性三昧者。传说。果德相应故。反照者还照自故。言顺逆者。如顺逆观缘起。余皆随境。不动已下明智行力。离功用故言不动。永伏染故言不倒。恒证生空言不出。法空不续言不入。永不复受分段生死故言不生不灭也。结文可解。 经。若佛子至出入无时 现代汉语译本：最初没有功用，名为进入法王之位的三昧（Samadhi，一种冥想状态）。这种智慧类似于佛果，因为说法是确定的。虽然有所说法，但安住于无相无功用之中，所以说类似于佛。下面的内空等十大明慧所进入的定门，是自然而然地流露出来的。诸佛获得佛果，去除愚昧，教化的声音进入菩萨的心中，使之安定。花能够结成果实，光明具有去除黑暗的意义。 经文：其空慧者，乃至不可说。 述曰：第二种是慧行，即内空等，如《辨中边论》中广泛阐述的那样。在这里，第十空泯灭了第九空。总结十空的体性，是平等之地。可以用十种方式假说，但不执着于这些假说，所以也是不可说的。 经文：神通道智，乃至一时行。 述曰：第三种是通行，即神通智，普遍知晓各种事物。进入无量国土，神通照耀境界，就像眼睛看到颜色一样。其余的真实智慧，通达事相和道理，修行深入而细致，就像意识的了别一样。转法度化一切众生，就是把自己所理解的道理传授给众生。菩萨的法身示现各种化身，与佛果相似，可以说是进入了佛果的境界，是诸佛的行列，更何况是九地、十地的菩萨呢。平等门，是指在陀罗尼门（Dharani，总持）等所修行的真如门中，以大自在的力量，在一念之间同时修行。 经文：劫说非劫，乃至佛说非佛。 述曰：第四种是说行。劫空说成非劫，但并非完全没有。非劫说成劫，其余情况依此类推。 经文：而入出，乃至品中已明。 述曰：第五种是照行。诸佛体性的三昧，据说是与果德相应的。反照，是指还照自身。顺逆，是指如顺逆观察缘起。其余情况都随顺境界。不动以下，说明智行的力量。因为远离功用，所以说不动。因为永远降伏了染污，所以说不倒。因为恒常证得生空，所以说不出。因为法空不相续，所以说不入。因为永远不再承受分段生死，所以说不生不灭。总结性的文字可以理解。 经文：若佛子，乃至出入无时。
English
English version: Initially, there is no effort, and it is named Samadhi (a state of meditation) of entering the position of Dharma King. This wisdom is similar to the fruit of Buddhahood because the teaching is definite. Although there is teaching, it abides in the absence of characteristics and effort, so it is said to be similar to the Buddha. The following ten great wisdoms, such as inner emptiness, enter the gate of Samadhi, which flows naturally. The Buddhas attain the fruit of Buddhahood, remove ignorance, and the sound of teaching enters the minds of Bodhisattvas, bringing them peace. Flowers can bear fruit, and light has the meaning of removing darkness. Sutra: 'Its wisdom of emptiness is even indescribable.' Commentary: The second is the practice of wisdom, namely inner emptiness, etc., as extensively explained in the Madhyantavibhaga-bhasya (Distinguishing the Middle from the Extremes). Here, the tenth emptiness obliterates the ninth emptiness. Summarizing the nature of the ten emptinesses, it is the ground of equality. It can be hypothetically described in ten ways, but because it is not attached to these hypotheses, it is also indescribable. Sutra: 'Supernatural power and wisdom, even acting simultaneously.' Commentary: The third is the common practice, namely supernatural power and wisdom, universally knowing all things. Entering countless lands, supernatural power illuminates the realm, just as the eyes see colors. The remaining true wisdom penetrates phenomena and principles, and the practice is deep and subtle, just as consciousness distinguishes. Turning the Dharma to liberate all beings means imparting one's own understanding to beings. The Dharma body of the Bodhisattva manifests various transformations, similar to the fruit of Buddhahood, and can be said to have entered the realm of Buddhahood, being in the ranks of the Buddhas, let alone the Bodhisattvas of the ninth and tenth Bhumis (stages). The gate of equality refers to practicing in the gate of Suchness (Tathata) practiced in the Dharani (mantra) gate, etc., with great freedom, simultaneously in a single thought. Sutra: 'Saying a kalpa (aeon) is not a kalpa, even saying a Buddha is not a Buddha.' Commentary: The fourth is the practice of speaking. Saying an empty kalpa is not a kalpa, but it is not completely non-existent. Saying a non-kalpa is a kalpa, and the rest can be inferred accordingly. Sutra: 'Entering and exiting, even as explained in the chapter already.' Commentary: The fifth is the practice of illumination. The Samadhi of the nature of the Buddhas is said to be corresponding to the virtues of the fruit. Reflecting back means reflecting back on oneself. Following and reversing refers to observing dependent origination in a forward and reverse manner. The rest follows the realm. 'Unmoving' below explains the power of wisdom and practice. Because it is free from effort, it is said to be unmoving. Because it has permanently subdued defilements, it is said to be unshakeable. Because it constantly realizes the emptiness of self, it is said to be not exiting. Because the emptiness of Dharma does not continue, it is said to be not entering. Because it will never again receive segmented birth and death, it is said to be neither born nor destroyed. The concluding text can be understood. Sutra: 'If a Buddha-son, even entering and exiting without time.' -------------------------------------------------------------------------------- 。
Chinese
述曰。第九地中言佛华严者。具四无碍庄严行故。地行有二。内证故外化故。此初也。现佛威仪定及说法自在王定。恒现前故更无出入别时也。 经。于十方至无量意。 述曰。第二外化。十世界者十方大千故。所现身别相好具足自在无碍与虚空同。无量大悲智慧光明福相智相庄严法身。言一切法外等者。非趣生法而行趣生。转魔界等入佛界等。性平等故说无碍也。光光照者二空故。慧慧者彼后智故。明炎明炎者无间解脱故。备四无畏四无量十力十八不共法八解脱等。无住涅槃不住二边。无为一道所知障净。为诸众生作父母等。说法穷劫令得道果。从生死际起者。从初发心至金刚心。所有愿行于一心现。入众生界而教化也。 经。若佛子至名佛界地。 述曰。第十地中举章云。入佛界者受职位故。次地行中有二。行功德故行胜利故。此初也。先出体用言大慧空。然二空用亦复空故言空空复空。复空所取能取。既平等空故言如虚空。性平等智有果德性十德具足。此总标也。十者十号。一者如来。清净法界一相无为。其中法身神虚体一。一切事法泯同法性无所去来名如来故。然经举义末后配名。二者应供。智应顺境。断应不受后有。法身无二应正法养故。三者正遍智。遍覆有情及器世 现代汉语译本： 述曰：在第九地中说到的佛华严，是因为具备四无碍的庄严行。地的修行有两种：内证和外化。这里说的是最初的阶段。佛陀展现威仪、禅定以及说法自在王定，这些恒常显现，没有出入和时间上的分别。 经文：于十方至无量意。 述曰：第二是外化。十世界指的是十方大千世界。所显现的身形各异，相好具足，自在无碍，与虚空相同。具备无量的大悲、智慧、光明、福相和智相，庄严法身。说‘一切法外等’，不是为了趣向生法而行趣生，而是为了将魔界等转入佛界等。因为自性平等，所以说是无碍的。光光相照是因为二空（人空和法空）的缘故。慧慧相生是因为彼后智的缘故。明炎明炎是因为无间解脱的缘故。具备四无畏、四无量心、十力、十八不共法、八解脱等。处于无住涅槃，不执着于二边。通过无为的一道来净化所知障。为众生做父母等，说法直到穷尽，使他们获得道果。从生死轮回的边缘开始，从最初发心到金刚心，所有的愿行都在一心显现，进入众生界进行教化。 经文：若佛子至名佛界地。 述曰：在第十地中，举出纲要说：进入佛界是因为接受职位的缘故。其次，地的修行有两种：行功德和行胜利。这里说的是最初的阶段。首先提出体和用，说大慧空。然而，二空的作用也是空，所以说空空复空。复空所取和能取，既然平等空，所以说如虚空。自性平等智具有果德的性质，十德具足。这是总的标示。十指的是十号。一是如来（Tathagata），清净法界一相无为。其中法身神虚体一。一切事法泯灭，与法性相同，无所去来，所以名为如来。然而，经文举出意义，最后配上名号。二是应供（Arhat），智慧应顺境，断除后不再受后有。法身无二，应以正法供养的缘故。三是正遍知（Samyaksambuddha），普遍覆盖有情和器世间。
English
English version: Commentary: The 'Buddha Avatamsaka' mentioned in the ninth Bhumi (stage of a Bodhisattva) is due to possessing the adornment practices of the Four Unobstructed Knowledges. There are two types of practice in a Bhumi: internal realization and external transformation. This refers to the initial stage. The Buddha manifests dignified conduct, meditative concentration, and the 'King of Freedom in Teaching' Samadhi, which are constantly present without any separate times for entering or exiting. Sutra: 'In the ten directions, to immeasurable intentions.' Commentary: The second is external transformation. 'Ten worlds' refers to the great chiliocosm of the ten directions. The manifested bodies are distinct, with complete and perfect characteristics, free and unobstructed, like space. They possess immeasurable great compassion, wisdom, light, blessings, and wisdom aspects, adorning the Dharma body. Saying 'all dharmas are externally equal' means not engaging in rebirth-producing dharmas but rather transforming the realm of demons into the realm of Buddhas. Because the nature is equal, it is said to be unobstructed. 'Light illuminating light' is due to the two emptinesses (emptiness of self and emptiness of dharmas). 'Wisdom after wisdom' is due to subsequent wisdom. 'Bright flame, bright flame' is due to uninterrupted liberation. Possessing the Four Fearlessnesses, Four Immeasurables, Ten Powers, Eighteen Unique Qualities, Eight Liberations, etc. Remaining in non-abiding Nirvana, not clinging to either extreme. Purifying the cognitive obscurations through the non-conditioned One Path. Acting as parents, etc., for all beings, teaching the Dharma until the end of time, enabling them to attain the fruit of the Path. Starting from the edge of Samsara, from the initial aspiration to the Vajra mind, all vows and practices manifest in one mind, entering the realm of beings to teach and transform them. Sutra: 'If a Buddha-son, to be named the Buddha-realm Bhumi.' Commentary: In the tenth Bhumi, the outline is presented, saying: 'Entering the Buddha-realm' is due to receiving the position. Secondly, there are two types of practice in a Bhumi: practicing merit and practicing victory. This refers to the initial stage. First, the essence and function are presented, saying 'great wisdom is empty'. However, the function of the two emptinesses is also empty, so it is said 'emptiness upon emptiness, again emptiness'. The object taken and the taker are both equally empty, so it is said to be like space. The wisdom of self-nature equality possesses the nature of fruition, complete with the ten virtues. This is the general indication. 'Ten' refers to the ten titles. One is Tathagata (如来), the pure Dharma realm, one aspect of non-action. Within it, the Dharma body is spiritually empty and unified in essence. All phenomena are extinguished, identical to Dharma-nature, without going or coming, hence named Tathagata. However, the Sutra presents the meaning and then assigns the name at the end. Two is Arhat (应供), wisdom responding to circumstances, cutting off future existence. The Dharma body is without duality, deserving of offerings of the true Dharma. Three is Samyaksambuddha (正遍知), universally covering sentient beings and the world of vessels. --------------------------------------------------------------------------------
Chinese
事。周知诸法及有情故。正觉所知名为正知。无所染著名圣解脱智。四者明行足。因行增明已到满故。五者善逝。善逝于三世佛法其所至法同于先佛。佛去世时多有所益言去时善善。来现世时亦有所益言来时善善。名善善者结善逝也。六者世间解。菩萨修行上说五种德行。入世间中教化众生令解脱故。七者无上士。诸行法上入威神似佛所行义形处故。八者调御丈夫。为世间解脱调顺众生刚强烦恼故。九者天人师。彼所咨受法言师故。十者佛世尊。法身无二智身恒时。大满名佛。一切礼拜及所尊敬名世尊故。次总结释佛界地名。一切世人受教之处。是故此地是觉地也。下地来入亦名界地。能持群圣圆满处故。 经。尔时至与佛道同。 述曰。第二行胜利。十地菩萨坐莲华上。蒙法身佛授记摩顶。及蒙同见同学赞叹。言法身者。如隔轻縠见报身故。内德已满更得一切佛菩萨请转法轮。饶益世间。所转法轮名虚空藏。周遍容受化导门故。 经。尔时至一心而行。 述曰。第五付属也。不可说数名也。此数为一。积至百千恒沙法门。恒河者。香山顶无热恼池流出四河。此东河。水宽四十余里。梵语应言殑伽。无别正翻。义天堂来。河源山顶人所不见。如俱舍云。无通不能至。但见彼水高澍而下。时俗 遂言天堂来也。此一河沙为一数量至百千故。就彼门中。今此第十心地品者如毛头许。佛付属言。三际佛菩萨之所说学。我已多劫修故成佛。放光非一故言光光。告千叶上净秽土佛。汝各转化一切众生。佛等展转说也。 经。尔时千华至世界而没。 述曰。自下大段第二化传说中有二。报恩故别化故。此初也。法可重故。 经。没已至品中说。 述曰。第二别化也。各还本土别化众故。于中有二。传上贤圣内门行故。传初发心外门戒故。初亦有二。经家总序故别释故。此初也。其三昧名如前已释。大小乘机所见不同。菩萨众见初成佛已往第四禅大自在天王宫放光接众。事卢舍那听心地品。还来树下出定而说十世界海。菩提树者毕钵罗树。在伽耶城西南二十四里。金中精牢名曰金刚。可宜金刚体之座也。光中最胜名光王座。妙光堂者。即华严云普光堂也。因佛放光而立名也。在摩伽陀国寂灭道场界。去菩提树三里也。灭生死处名寂灭道场。十世界海者。华严第二云。莲华藏世界海。次东方有世界海。名净胜光庄严。中有佛刹。名众宝金刚藏。如是十方各说异名。广如彼说。除莲华藏言十世界海。世界海量如前已说。十住十行十回向者。即前所说十发趣等。十禅定者。此文次第当四善根。一向修 现代汉语译本：于是就说到了天堂的事情。这一条恒河沙的数量可以达到成百上千。就在那法门之中，如今这第十心地品的内容，就像一根毛发尖端那么微小。佛陀嘱咐说，过去、现在、未来三世诸佛菩萨所宣说和学习的，我因为经过了多劫的修行才得以成佛。所放出的光明并非只有一种，所以说是光光相映。告诉千叶世界上的清净和秽土的诸佛，你们各自去转化一切众生。诸佛就这样辗转相告。 经文：当时，千华世界的诸佛来到这里，然后隐没不见。 述记：从下面开始，是第二大段，讲述化身传法的事情，其中分为两种原因：为了报恩和为了特别的教化。这里是第一种原因，因为佛法非常重要。 经文：隐没之后，在品中进行宣说。 述记：这是第二种特别的教化。各自回到自己的本土去教化不同的众生。其中又分为两种：传授上等贤圣修行的内门方法，以及传授初发心者修持的外门戒律。前者又分为两种：经文的总序和分别解释。这里是总序。三昧的名称如同前面已经解释过的。大小乘根器的人所见到的不同。菩萨众看到佛陀初成佛时，前往第四禅的大自在天王宫，放出光明接引大众，事情就像卢舍那佛听闻心地品一样。然后回到菩提树下，从禅定中出来，宣说十世界海。菩提树就是毕钵罗树，在伽耶城西南二十四里处。金中最精纯坚固的叫做金刚，可以作为金刚之体的宝座。光明中最殊胜的叫做光王座。妙光堂，就是《华严经》中所说的普光堂。因为佛陀放出光明而得名。在摩伽陀国的寂灭道场界，距离菩提树三里。灭除生死的地方叫做寂灭道场。十世界海，如同《华严经》第二卷所说，是莲华藏世界海。其次，东方有世界海，名为净胜光庄严，其中有佛刹，名为众宝金刚藏。像这样，十方各自宣说不同的名称，详细的内容如同《华严经》所说。除了莲华藏世界海之外，都称为十世界海。世界海的量如同前面已经说过的。十住、十行、十回向，就是前面所说的十发趣等。十禅定，这段经文的次第相当于四善根，一心向道修行。