English
English version: Then they spoke of the heavens. This one Ganges river sand is a quantity up to hundreds of thousands. Within that Dharma gate, this tenth Mind-Ground Chapter is like the tip of a hair. The Buddha instructed that what the Buddhas and Bodhisattvas of the three times (past, present, and future) speak and learn, I have become a Buddha because I have cultivated for many kalpas. The light emitted is not just one, so it is said to be light upon light. He told the Buddhas of the pure and impure lands on the thousand-leaf world, 'You each transform all sentient beings.' The Buddhas told each other in turn. Sutra: At that time, the Buddhas of the Thousand Flower World came and disappeared. Commentary: From below is the second major section, narrating the transformation and transmission of the Dharma, which is divided into two reasons: to repay kindness and for special teachings. This is the first reason, because the Dharma is very important. Sutra: After disappearing, they preach in the chapter. Commentary: This is the second special teaching. Each returns to their native land to teach different beings. Among them, there are two types: transmitting the inner door practices of the superior sages, and transmitting the outer door precepts for those who have just developed the aspiration for enlightenment. The former is also divided into two types: the general preface of the sutra and the separate explanations. This is the general preface. The name of the Samadhi is as explained before. The views of those with the capacities of the Great and Small Vehicles are different. The Bodhisattva assembly saw the Buddha attain enlightenment for the first time, went to the palace of the Great自在天王 (Great自在 Heaven King) of the Fourth Dhyana Heaven, emitted light to receive the assembly, just as 卢舍那佛 (Vairocana Buddha) listened to the Mind-Ground Chapter. Then he returned to the Bodhi tree, emerged from Samadhi, and proclaimed the ten world-seas. The Bodhi tree is the 毕钵罗树 (Pippala tree), located twenty-four 里 (li, a Chinese unit of distance) southwest of 伽耶城 (Gaya City). The most refined and solid of gold is called 金刚 (vajra), which can be used as a seat for the vajra body. The most supreme of light is called 光王座 (Light King Seat). 妙光堂 (Wonderful Light Hall) is the 普光堂 (Universal Light Hall) mentioned in the 《华严经》 (Avatamsaka Sutra). It is named because the Buddha emitted light. It is located in the 寂灭道场界 (Extinction of Suffering Bodhimanda) of 摩伽陀国 (Magadha), three 里 (li) away from the Bodhi tree. The place where birth and death are extinguished is called 寂灭道场 (Extinction of Suffering Bodhimanda). The ten world-seas, as mentioned in the second volume of the 《华严经》 (Avatamsaka Sutra), are the 莲华藏世界海 (Lotus Treasury World-Sea). Secondly, in the east, there is a world-sea called 净胜光庄严 (Pure Excellent Light Adornment), in which there is a Buddha-land called 众宝金刚藏 (Multitude of Jewels Vajra Treasury). In this way, the ten directions each proclaim different names, and the detailed content is as described in the 《华严经》 (Avatamsaka Sutra). Except for the 莲华藏世界海 (Lotus Treasury World-Sea), they are all called the ten world-seas. The measure of the world-seas is as mentioned before. The ten abodes, ten practices, and ten dedications are the ten initial aspirations mentioned earlier. The ten Samadhis, the order of this text corresponds to the four roots of goodness, single-mindedly cultivating. --------------------------------------------------------------------------------
Chinese
慧故偏说定。禅那此云寂静。其十者何。如华严经十定品说。善戒经第六禅品中有十寂静清禅。一世法寂静净禅等。彼十何义。颂曰。漏无漏近分。根本与胜进。入住出边际。决择分为十。准此上卷十金刚者即十回向。四天中说。何故色界重说回向。北并州真藏师云。色界所说诸位通行。如华严三十九说。十金刚心。谓菩萨发如是心。我当觉了三世一切诸法悉无有余。是第一发金刚心。乃至广说。十忍者。瑜伽忍品云。清净忍有十。如彼广说。又善戒经忍品说十。十愿者。如华严说。发菩提心经下当引释。 经。尔时释迦至八千返。 述曰。第二别释。谓有疑云。从初成佛何时说耶。故今释云。此化释迦初莲华界从本佛现。自东来入兜率天宫。说魔受化经已下生入胎。乃至号吾释迦牟尼佛。此举成道也。余诸经云。树下降魔。云何此经魔受化已方始下生。解云。魔众非一。化有前后。如大集经云。魔王有百亿。若一已伏更无余者。佛灭度后谁乱结集。为显力胜时时降魔。如华严云。为显菩萨功德之力不可坏故。下阎浮提者入胎相也。梵云瞻部。此云胜金。如阿含经阎浮提品。阎浮树下有金。厚四十由旬。号曰胜金。金中胜故。即阎浮檀金也。摩诃摩耶此云大术。七岁出家等者。此经应错。既说娶嫁方出家 现代汉语译本 慧故偏说定。禅那（Dhyana，静虑）此云寂静。其十者何？如《华严经》十定品所说，《善戒经》第六禅品中有十寂静清禅，一世法寂静净禅等。彼十何义？颂曰：‘漏无漏近分，根本与胜进，入住出边际，决择分为十。’准此上卷十金刚者即十回向。四天中说，何故重说回向？北并州真藏师云：‘所说诸位通行，如《华严》三十九说十金刚心，谓菩萨发如是心，我当觉了三世一切诸法悉无有余，是第一发金刚心。’乃至广说。十忍者，《瑜伽忍品》云：‘清净忍有十，如彼广说。’又《善戒经·忍品》说十。十愿者，如《华严》说，《发菩提心经》下当引释。 经：尔时释迦至八千返。 述曰：第二别释。谓有疑云，从初成佛何时说耶？故今释云：此化释迦初莲华界从本佛现，自东来入兜率天宫，说《魔受化经》已下生入胎，乃至号吾释迦牟尼佛。此举成道也。余诸经云，树下降魔，云何此经魔受化已方始下生？解云：魔众非一，化有前后。如《大集经》云：‘魔王有百亿，若一已伏更无余者，佛灭度后谁乱结集？’为显力胜时时降魔。如《华严》云：‘为显菩萨功德之力不可坏故。’下阎浮提（Jambudvipa，南赡部洲）者入胎相也。梵云瞻部，此云胜金。如《阿含经·阎浮提品》，阎浮树下有金，厚四十由旬，号曰胜金。金中胜故，即阎浮檀金也。摩诃摩耶（Mahamaya）此云大术。七岁出家等者，此经应错，既说娶嫁方出家。
English
English version Because of wisdom, it is said to be fixed. Dhyana (禅那, quiet contemplation) here means stillness. What are the ten? As the 'Ten Samadhis' chapter of the *Avatamsaka Sutra* says, the sixth *Dhyana* chapter of the *Shanjie Jing* contains ten pure *Dhyanas* of stillness, such as the *Dhyana* of stillness and purity of worldly dharmas. What is the meaning of these ten? The verse says: 'Leaking, non-leaking, near-division, fundamental and victorious progress, entering, dwelling, exiting, and boundary, decisive division into ten.' According to this, the ten Vajras in the upper volume are the ten dedications. It is said in the Four Heavens, why repeat the dedication? The Venerable Zhenzang of Northern Bingzhou said: 'The positions mentioned are common. As the *Avatamsaka Sutra* says in thirty-nine, the ten Vajra minds mean that the Bodhisattva makes such a vow: I shall awaken to all dharmas of the three times, without any remainder. This is the first Vajra mind.' And so on, extensively explained. The ten *kshanti* (忍, forbearance), the *Yoga Kshanti* chapter says: 'There are ten pure *kshanti*, as explained there.' Also, the *Kshanti* chapter of the *Shanjie Jing* speaks of ten. The ten vows are as described in the *Avatamsaka Sutra*, and the *Sutra of Generating Bodhicitta* will cite and explain them below. Sutra: At that time, Shakyamuni reached eight thousand returns. Commentary: The second separate explanation. There is a doubt, from when did the initial enlightenment speak? Therefore, now explain: This manifested Shakyamuni first appeared from the Lotus World from the original Buddha, and came from the east to enter the Tushita Heaven Palace, and after speaking the *Sutra of the Subjugation of Mara*, descended to be born into the womb, and was named Shakyamuni Buddha. This cites the attainment of the Way. Other sutras say that Mara was subdued under the tree, how is it that this sutra says that Mara was subdued before descending to be born? Explain: The Mara hosts are not one, and the transformations have a sequence. As the *Mahasamghata Sutra* says: 'The Mara King has a hundred billion, if one is already subdued and there are no more, who will disrupt the gathering after the Buddha's extinction?' To show the superior power, Mara is subdued from time to time. As the *Avatamsaka Sutra* says: 'To show that the power of the Bodhisattva's merits is indestructible.' Descending to Jambudvipa (阎浮提, Southern Continent) is the appearance of entering the womb. In Sanskrit, it is Jambudvipa, here it means victorious gold. As the *Agama Sutra, Jambudvipa Chapter*, under the Jambudvipa tree there is gold, forty yojanas thick, called victorious gold. Because it is superior among golds, it is Jāmbūnada gold. Mahamaya (摩诃摩耶) here means great art. 'Leaving home at the age of seven' and so on, this sutra should be wrong, since it says that he married before leaving home. --------------------------------------------------------------------------------
Chinese
故。西域传云。诸部见闻不同也。其正义者如金光明记。寂灭道场已下显时。谓成佛已从第四禅事卢舍那受心地法。还来道场说十世界海。如次前说。历十住处。乃至第十摩醯首罗天王宫中说心地时。诸大梵王供网罗幢。因此说法乃至告言。吾今来此世界八千返。 经。为此娑婆至一戒光明。 述曰。大段第二诫恶行门。于中有三。开序故正说故流通故。初亦有三。时处故劝策故结戒故。此初经家序时处也。为化此娑婆界。从金刚座乃至四禅所化类故说心地竟。复还树下始说。如下菩萨戒本。戒破罪闇名为光明。 经。金刚宝戒至自性清净。 述曰。第二法王劝策。于中有二。策发故劝信故。此初也。佛举戒云金刚宝者。坚牢能持一切功德令不漏失。破诸恶故。因果万德以戒为初。名曰本源。如下广释。佛性种子者戒实性也。意谓那末。识即六识。心谓第八。色即五根。凡有如是情及心者皆入佛性当得作佛。所以者何。当当常有因故。有当当常住法身。三菩提因重言当当。其当果因法尔有故。有当当报化及常住法身。如是十戒出于世界等者。释迦传说出现于世。则是法戒应受持也。由此显自佛性果故。故今为此大众传说。言一切众生戒本原自性清净者。举戒实性表诸众生皆有佛性故得成佛也 现代汉语译本：因此，《西域传》中说，各个部派的见闻理解各不相同。其中最符合正义的，如《金光明经记》所说，从寂灭道场开始显现成佛之时，指的是成佛之后，从第四禅天的卢舍那佛（Vairocana，报身佛）处接受心地法门，然后返回道场宣说十世界海，按照之前的顺序，经历十住处，乃至在第十摩醯首罗天王（Maheśvara，大自在天）宫中宣说心地法门时，诸大梵天王（Mahābrahmā）供养网罗幢。因此而说法，乃至告知大众：‘我今来到这个娑婆世界（Sahā，意为堪忍世界）已经八千次了。’ 经文：为了这个娑婆世界，乃至一戒光明。 述记：这一大段是第二部分，关于诫止恶行的部分。其中分为三个部分：开序、正说、流通。开序部分也有三个部分：时处、劝策、结戒。这里是经家叙述时间和处所。为了教化这个娑婆世界，从金刚座乃至四禅天所教化的众生，说完心地法门后，又回到菩提树下开始宣说，如下面的菩萨戒本所说。戒能破除罪恶的黑暗，所以称为光明。 经文：金刚宝戒，乃至自性清净。 述记：第二部分是法王劝勉策励，其中分为两个部分：策发和劝信。这里是第一部分。佛陀举出戒律，说金刚宝戒，是因为它坚固牢靠，能够持有一切功德，使之不漏失，破除各种罪恶。因果万德，以戒为开始，所以称为本源，如下面广释所说。佛性种子，指的是戒的真实体性。意思是说，那末（Nāma，名），识指的是六识，心指的是第八识（阿赖耶识），色指的是五根。凡是有这样的情识和心识的，都进入佛性，将来可以成佛。为什么呢？因为有当当常有的因，所以有当当常住的法身。三菩提（saṃbodhi，正等觉）的因，所以重复说当当。因为当当的果，是法尔如是的。所以有当当的报化身以及常住法身。像这样十戒出于世界等，是释迦牟尼佛（Śākyamuni，能仁寂默）传说出现于世间。那么这个法戒就应该受持。由此显示出自佛性的果。所以现在为了大众宣说。说一切众生的戒本原自性清净，是举出戒的真实体性，表明一切众生都有佛性，所以能够成佛。