English
English version: The third inquiry also has three parts: the cause of initiating Samadhi, the cause of gathering the assembly, and the cause of initiating the inquiry. 'Profoundly Penetrating, Radiant Light King' (Xuantong Huaguang Wangzhe): the truth realized is called 'Profound' (Xuan), the wisdom that can realize is called 'Penetrating' (Tong), the ability to produce great results is called 'Radiant' (Hua), and the ability to remove dark obstacles is called 'Light' (Guang). Being the most superior among the Three Vehicles is called 'King' (Wangzhe). The radiant light of the Samadhi he initiates is also like this. Numerous virtues and adornments are called 'Great Adornment' (Da Zhuangyan). 'Vajra White Cloud Color' (like a vajra, indestructible, and like a white cloud, pure color) is because the indestructible, undefiled purity contains numerous waters of merit, so this color is indicated. The light is not singular, so it is said 'Light Light' (Guang Guang, radiant light). 'What kind of appearance' (Wei he deng xiang) is asking about the appearance to be manifested. Sutra: At that time, Shakyamuni Buddha arrived at the seat of light. Narration: The fourth seeing and asking has two parts: seeing and therefore asking. This is the first part. The transformation returns to the original body, so it is said 'returns to' (huan zhi). Increasing power and manifesting superiority, as stated in the 'Vinaya Commentary'. 'Millions of billions of purple vajra light palaces' (Baiwan yi zi jingang guangming gong) are like the five hundred billion palaces of Maitreya Bodhisattva in Tushita Heaven. 'Millions of lotus flowers' (Baiwan lianhua) refers to the lotus flowers on the seat. Sutra: At that time, Shakyamuni Buddha arrived at the Bodhisattva seed place. Narration: The second question has two parts: because there is doubt, so ask; because ask, so answer. This is the first part. Some say there are three questions. 'Earth' (Di) is asking about conditioned actions, 'Space' (Xukong) is asking about practice in the unconditioned, 'Sentient beings' (Zhongsheng) includes sentient beings who practice both of the above. It is not like this. It is asking about their causes and effects based on where they live. The Bodhisattva seed is widely asked about in other chapters, so it is not asked now (the old commentary says: the six superior places are called seeds, as stated in the 'Bodhisattva Bhumi Sutra'). Sutra: At that time, until Lushanabuddha. Narration: The second answer has two parts: the cause of the result, the cause of the cause. This is answering the result. 'Great joy' (Da huanxi) is because of seeing great benefits. 'Non-discriminating wisdom' (Wu fenbie zhi) is called 'Space Light' (Xukong guang), illuminating the emptiness of Dharma nature. The essence of the right cause is also called the essence of the body. Wisdom is the right cause. The Samadhi he relies on is called 'Original Source' (Benyuan). This can manifest and accomplish the permanent Dharma body. The Buddha manifests this Samadhi to show the assembly. Because of the fundamental cause, cultivating the mind ground takes it as the cause. Abandoning ordinary people, etc., this is citing the cause to answer the result. 'Achieving perfect enlightenment' (Cheng deng zhengjue) below is manifesting the appearance of becoming a Buddha. Manifesting the proper reward and the appearance of transformation. 'World Sea' (Shijie hai) as stated in the 'Mahaprajnaparamita Sastra': counting these three thousand great thousand worlds. --------------------------------------------------------------------------------
Chinese
世界如恒河沙为一世界种。数此种复至恒沙为一世界海。数此海复至十万恒沙为一佛世界。虽在千叶中央台上。而言在于世界海者。如化身在一阎浮州言在娑婆为一佛土。二身游化量亦尔故。千百亿释迦身土如戒本记释。 经。尔时莲华至智身满足。 述曰。第二答因中有二。略故广故。此初也。疏云。坚信忍者。明习种性解德法门。亦名闻慧。坚法忍中明性种性行德法门。亦名思慧。坚修忍中明道种性行实法门。亦名修慧。坚圣忍中明圣种性亲证法门。名出世慧。此中三贤十圣四十后次第解故不释之。蹬者登也。言无为者。非烦恼业之所为故。无相者法身故。大满者智身故。常住者自性无间及相续故。 经。尔时至品中已开。 述曰。第二广中有二。请故答故。此初也。诸佛会中有菩萨问。释名准前。凡此经文难可解者。佛佛相对梵语巧妙。犹如此间五言诗等。以汉语翻。失妙难解。 经。尔时至入空三昧。 述曰。第二答中有四。如次广说四十法门故。初亦有十。此发趣中初舍心也。菩萨请者。千佛所加故。今告言千佛谛听。知千佛众未解了故。舍心三文。章门故行相故结成故。言一切舍者。举章门也。次行相中谓国土等。一切舍之。无为无相者。标舍所舍之时离三轮也。 现代汉语译本： 世界如恒河沙一样多的数量作为一个世界种（world-system seed）。计算这些世界种，直到恒河沙的数量，作为一个世界海（world-sea）。计算这些世界海，直到十万恒河沙的数量，作为一个佛世界（Buddha-world）。虽然（佛）在千叶中央台上，但说（他的影响）在于世界海，就像化身在一个阎浮州（Jambudvipa，人世间）说在娑婆（Sahā，堪忍世界）一样，作为一个佛土（Buddha-land）。二身（化身和报身）游化（教化）的范围也是如此。千百亿释迦（Śākyamuni）的身土（佛身和佛土）就像《戒本记》的解释。 经文：这时，莲华至智身满足。 述曰：第二部分回答因中有两个方面：简略和广博。这是简略的部分。疏文说：‘坚信忍者’，表明熟悉种性解德法门（the Dharma-gate of understanding virtue based on lineage）。也称为闻慧（Śruta-mati，听闻而得的智慧）。‘坚法忍’中表明性种性行德法门（the Dharma-gate of virtuous conduct based on nature and lineage）。也称为思慧（cintā-mati，思考而得的智慧）。‘坚修忍’中表明道种性行实法门（the Dharma-gate of true practice based on the path and lineage）。也称为修慧（bhāvanā-mati，修行而得的智慧）。‘坚圣忍’中表明圣种性亲证法门（the Dharma-gate of direct realization based on the noble lineage）。称为出世慧（lokottara-mati，超越世间的智慧）。这里的三贤（Three Worthies）十圣（Ten Saints）四十（Forty [Stages]）之后依次解释，所以不解释它们。蹬，是登的意思。说‘无为’，是因为不是烦恼业所造作的缘故。‘无相’，是法身（Dharmakāya）的缘故。‘大满’，是智身（Jñānakāya）的缘故。‘常住’，是自性无间断以及相续不断的缘故。 经文：这时，（在）品中已经开示。 述曰：第二部分广博中有两个方面：请求和回答。这是请求的部分。诸佛会中有菩萨提问。解释名称参照前面。凡是这些经文难以理解的地方，是因为佛佛相对，梵语巧妙。就像人间的五言诗等，用汉语翻译，就失去了巧妙，难以理解。 经文：这时，（菩萨）进入空三昧（Śūnyatā-samādhi）。 述曰：第二部分回答中有四个方面：依次广泛地说四十法门（forty Dharmas）。开始也有十个。这是发趣（initiation）中最初的舍心（giving up the mind）。菩萨请求，是因为千佛（thousand Buddhas）的加持。现在告知说千佛谛听，是因为知道千佛众还没有理解。舍心有三段文字：总纲、行相、总结。说‘一切舍’，是举出总纲。其次在行相中说国土等，一切都舍弃。‘无为无相’，是标明舍弃所舍弃之物时，要远离三轮（three wheels）。
English
English version: Worlds as numerous as the sands of the Ganges are considered one world-system seed. Counting these seeds up to the number of Ganges sands forms one world-sea. Counting these seas up to ten hundred thousand Ganges sands constitutes one Buddha-world. Although (the Buddha) is on the central platform of a thousand-petaled lotus, it is said that (his influence) is in the world-sea, just as an incarnation in Jambudvipa (the human world) is said to be in Sahā (the world of endurance), as one Buddha-land. The extent of the transformation (teaching) of the two bodies (Nirmāṇakāya and Sambhogakāya) is also the same. The thousand billion Śākyamuni's bodies and lands are as explained in the 'Record of the Vinaya-mātṛka'. Sutra: At that time, Lotus Supreme Wisdom Body was complete. Commentary: The second part, answering the cause, has two aspects: brief and extensive. This is the brief part. The commentary says: 'Firmly believing forbearance' indicates familiarity with the Dharma-gate of understanding virtue based on lineage. It is also called Śruta-mati (wisdom from hearing). 'Firm Dharma forbearance' indicates the Dharma-gate of virtuous conduct based on nature and lineage. It is also called cintā-mati (wisdom from thinking). 'Firm cultivation forbearance' indicates the Dharma-gate of true practice based on the path and lineage. It is also called bhāvanā-mati (wisdom from cultivation). 'Firm noble forbearance' indicates the Dharma-gate of direct realization based on the noble lineage. It is called lokottara-mati (transcendental wisdom). Here, the Three Worthies, Ten Saints, and Forty [Stages] are explained sequentially later, so they are not explained here. 'Deng' means 'to ascend'. Saying 'non-action' (wu-wei) is because it is not created by afflictions and karma. 'Without characteristics' (wu-xiang) is because of the Dharmakāya. 'Greatly complete' (da-man) is because of the Jñānakāya. 'Constant abiding' (chang-zhu) is because the self-nature is without interruption and continuous. Sutra: At that time, (it) has already been revealed in the chapter. Commentary: The second part, extensive, has two aspects: request and answer. This is the request part. In the assembly of Buddhas, there are Bodhisattvas asking questions. Refer to the previous explanation for the names. Wherever these sutra texts are difficult to understand, it is because the Buddhas are facing each other, and the Sanskrit language is ingenious. It is like five-character poems in the human world; when translated into Chinese, the ingenuity is lost, and it becomes difficult to understand. Sutra: At that time, (the Bodhisattva) entered Śūnyatā-samādhi (the Samadhi of Emptiness). Commentary: The second part, answering, has four aspects: sequentially and extensively explaining the forty Dharmas. The beginning also has ten. This is the initial giving up the mind in initiation. The Bodhisattva requests because of the blessing of the thousand Buddhas. Now, it is announced that the thousand Buddhas should listen attentively because it is known that the assembly of the thousand Buddhas has not yet understood. Giving up the mind has three sections: the general outline, the characteristics, and the conclusion. Saying 'giving up everything' is to present the general outline. Next, in the characteristics, it is said that countries, etc., are all given up. 'Non-action and without characteristics' indicates that when giving up what is to be given up, one should be free from the three wheels. --------------------------------------------------------------------------------
Chinese
无为者人空故。无相者法空故。次释三轮。初施者空。谓即我人知者见者十二因缘假会合成。故能执彼主者造作之我见者于彼所缘十二因缘无合无散。于境无我故言无合。而有似我亦言无散。次受者空。谓无受者。以蕴界处一合空相无我我所相故。后施物空。假成诸法若内身等若外财等一切之法空。无自之所舍无彼受故。第三结言。尔时观成如境假会。能观现前。 经。若佛子至一道清净。 述曰。第二戒心。戒者举章。非非戒者。离有无边重言非非。何者。无受者故。及十善戒无师说法。谓无能说宁有所说。受者授者及所受戒不可得故三轮空也。欺盗乃至邪见无集受者。明所防恶体空无集。还属众缘。无定性故。欺者蔑也。蔑中之极谓害命故。慈良等者。明能防戒体性亦空。一慈防杀也。二良防盗也。三清防淫也。四直防妄也。五正防酤酒。六实防赞毁。七正见防邪见。八舍防悭也。九喜防瞋也。旧疏云。等言等取悲防说过。防十恶时。制止有为无为八倒。有无性离一味清净也。 经。若佛子至不可得。 述曰。第三忍心。忍者举章。有无相慧体性者。总标真俗忍体。次辨行相差别。言空空忍者。缘胜义忍。下此名为无生行忍。一切处忍者。缘世俗忍。下名此为一切处得名如苦忍。遍一切 现代汉语译本 无为是因为人是空性的。无相是因为法是空性的。接下来解释三轮体空。首先是施者空，意思是说，这个‘我’只是由知者、见者以及十二因缘和合而成，所以能够执著这个‘我’，认为其是主宰者和造作者的见解，对于这个‘我’所缘的十二因缘来说，既没有聚合也没有离散。因为在境界中没有‘我’，所以说没有聚合；但因为有类似‘我’的显现，所以也说没有离散。其次是受者空，意思是说没有受者，因为五蕴、十二处、十八界都是一种和合的空相，没有‘我’和‘我所’的相状。最后是施物空，假借因缘而成的诸法，无论是内在的身体等，还是外在的财物等，一切法都是空性的，没有自己所舍弃的东西，也没有接受这些东西的人。第三总结说，这时观行成就，就像观照境界是因缘假合一样，能观的智慧就会现前。 经文：如果佛子达到一道清净。 述曰：第二是戒心。‘戒’是举出一个纲领，并非指非戒。‘离有无边重言非非’是什么意思呢？因为没有受者。以及十善戒没有老师说法，意思是说，没有能说的人，哪里会有所说之法呢？受者、授者以及所受的戒都不可得，所以是三轮体空。欺骗、偷盗乃至邪见都没有聚集的受者。说明所要防止的恶的本体是空性的，没有聚集，仍然属于众缘和合，没有固定的自性。‘欺’是轻蔑的意思，轻蔑中最严重的就是杀害生命。‘慈良等者’，说明能防止恶行的戒的体性也是空性的。一、慈悲防止杀生。二、善良防止偷盗。三、清净防止邪淫。四、正直防止妄语。五、正当防止酤酒。六、诚实防止赞毁。七、正见防止邪见。八、舍弃防止悭吝。九、喜悦防止嗔恚。旧疏中说，‘等言’等同于悲悯防止说过失。防止十恶的时候，制止有为和无为的八种颠倒，有无的自性都脱离，达到一味清净。 经文：如果佛子达到不可得。 述曰：第三是忍心。‘忍’是举出一个纲领。具有有相和无相的智慧体性，总括了真谛和俗谛的忍辱体性。接下来辨别行相的差别。‘空空忍者’，是缘于胜义谛的忍辱。下面说‘此名为无生行忍’。‘一切处忍者’，是缘于世俗谛的忍辱。下面说‘此为一切处得名如苦忍’。遍一切处。