Chinese
何者为四一者于一佛土身不动摇而遍十方种种应化如实修行常作佛事偈言安乐国清净常转无垢轮化佛菩萨日如须弥住持故开诸众生淤泥华故 八地已上菩萨常在三昧。以三昧力身不动本处而能遍至十方供养诸佛教化众生。无垢轮者佛地功德也。佛地功德无习气烦恼垢。佛为诸菩萨常转此法轮。诸大菩萨亦能以此法轮开导一切无暂时休息。故言常转。法身如日而应化身光遍诸世界也。言日未足。以明不动复言如须弥住持也。淤泥华者。经言高原陆地不生莲华。卑湿淤泥乃生莲华。此喻凡夫在烦恼泥中为菩萨开导能生佛正觉华。谅夫绍隆三宝常使不绝。 二者彼应化身一切时不前不后一心一念放大光明悉能遍至十方世界教化众生种种方便修行所作灭除一切众生苦故偈言无垢庄严光一念及一时普照诸佛会利益诸群生故 上言不动而至。容或至有前后。是故复言一念一时无前后也。 三者彼于一切世界无余照诸佛会大众无余广大无量供养恭敬赞叹诸佛如来功德偈言雨天乐华衣妙香等供养赞诸佛功德无有分别心故 无余者。明遍至一切世界一切诸佛大会无有一世界一佛会不至也。肇公言。法身无像而殊形并应至韵。无言而玄籍弥布。冥权无谋而动与事会。盖斯意也。 分为四。因此，这四种行为统一于一个正统的原则之下。 什么是这四种行为呢？第一种是在一个佛土（Buddhakṣetra，佛所居住的清净国土）中，菩萨的身体不移动摇晃，却能遍及十方世界，以种种应化之身如实修行，恒常不断地进行佛事。偈语说：‘安乐国土清净，常转无垢法轮（Dharmacakra，佛法的轮盘，象征佛法的传播），化现的佛和菩萨如同须弥山（Sumeru，佛教宇宙观中的圣山）一样住持，因此开启了众生淤泥中的莲华。’八地（Aṭṭhamaka，菩萨修行阶位）以上的菩萨常在三昧（Samādhi，禅定）之中，凭借三昧的力量，身体不离开本处，却能遍至十方供养诸佛，教化众生。‘无垢轮’指的是佛地的功德，佛地的功德没有习气和烦恼的污垢。佛为诸菩萨常转此法轮，诸大菩萨也能以此法轮开导一切众生，没有暂时的休息，所以说‘常转’。法身（Dharmakāya，佛的法性之身）如同太阳，而应化身的光芒遍照诸世界。说‘日’还不足以说明不动，所以又说‘如须弥住持’。‘淤泥华’，经中说：‘高原陆地不生莲华，卑湿淤泥乃生莲华。’这比喻凡夫在烦恼的泥淖中，被菩萨开导，能生出佛的正觉之华。希望能够绍隆三宝（Triratna，佛、法、僧），常使其不绝。 第二种是，菩萨的应化身在一切时候，不分先后，一心一念之间放出大光明，全部都能遍至十方世界教化众生，以种种方便修行，所作所为都是为了灭除一切众生的痛苦。偈语说：‘无垢庄严的光明，一念之间，一时之间，普照诸佛的集会，利益所有的众生。’上面说‘不动而至’，或许会认为到达有先后，所以又说‘一念一时’，没有先后。 第三种是，菩萨在一切世界无遗漏地照见诸佛的集会大众，无遗漏地以广大无量的供养、恭敬和赞叹诸佛如来的功德。偈语说：‘雨下天乐、华、衣、妙香等供养，赞叹诸佛的功德，没有分别心。’‘无余’，说明遍至一切世界，一切诸佛大会，没有一个世界，一个佛会不至。鸠摩罗什（Kumārajīva）说：‘法身没有形象，却能同时应现各种不同的形貌。’ 盖斯意也。
English
Divided into four. Therefore, these four practices are unified under one orthodox principle. What are these four practices? The first is that in one Buddhakṣetra (Buddha's pure land), the Bodhisattva's body does not move or shake, yet it can pervade the ten directions, manifesting various forms to practice diligently and constantly perform Buddha-deeds. The verse says: 'The Land of Bliss is pure, constantly turning the immaculate Dharma wheel (Dharmacakra, the wheel of Dharma, symbolizing the spread of Buddhism), the manifested Buddhas and Bodhisattvas abide like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), thus opening the lotus flowers in the mud of sentient beings.' Bodhisattvas of the Eighth Ground (Aṭṭhamaka, the stage of Bodhisattva practice) and above are constantly in Samādhi (meditative absorption). Through the power of Samādhi, their bodies do not leave their original place, yet they can pervade the ten directions to make offerings to all Buddhas and teach sentient beings. 'Immaculate wheel' refers to the merits of the Buddha-ground, which is free from habitual tendencies and the defilements of afflictions. The Buddha constantly turns this Dharma wheel for all Bodhisattvas, and the great Bodhisattvas can also use this Dharma wheel to guide all sentient beings without temporary rest, hence it is said 'constantly turning.' The Dharmakāya (the Dharma-body of the Buddha) is like the sun, and the light of the manifested bodies pervades all worlds. Saying 'sun' is not enough to illustrate immovability, so it is also said 'abiding like Mount Sumeru.' 'Lotus in the mud,' the sutra says: 'Lotus flowers do not grow on high plateaus, but grow in the low, damp mud.' This is a metaphor for ordinary beings in the mud of afflictions, who, guided by Bodhisattvas, can produce the flower of Buddha's perfect enlightenment. It is hoped that the Three Jewels (Triratna, Buddha, Dharma, Sangha) can be promoted and sustained without interruption. The second is that the Bodhisattva's manifested bodies, at all times, without precedence or subsequence, with one mind and one thought, emit great light, all of which can pervade the ten directions to teach sentient beings, using various skillful means to practice, and all actions are to eliminate the suffering of all sentient beings. The verse says: 'The light of immaculate adornment, in one thought, in one moment, universally illuminates the assemblies of all Buddhas, benefiting all sentient beings.' Above it says 'immobile yet arriving,' perhaps it is thought that arrival has precedence or subsequence, so it is also said 'one thought, one moment,' without precedence or subsequence. The third is that the Bodhisattva illuminates the assemblies of all Buddhas in all worlds without omission, and without omission makes vast and immeasurable offerings, reverence, and praises to the merits of all Tathāgatas (Tathāgata, 'one who has thus gone', an epithet of the Buddha). The verse says: 'Raining heavenly music, flowers, garments, wonderful incense, etc., as offerings, praising the merits of all Buddhas, without any discriminating mind.' 'Without omission' indicates pervading all worlds, all assemblies of Buddhas, without a single world or Buddha assembly not being reached. Kumārajīva (Kumārajīva) said: 'The Dharmakāya has no form, yet it can simultaneously manifest various different forms.' That is the meaning. --------------------------------------------------------------------------------
Chinese
四者彼于十方一切世界无三宝处住持庄严佛法僧宝功德大海遍示令解如实修行偈言何等世界无佛法功德宝我愿皆往生示佛法如佛故 上三句虽言遍至。皆是有佛国土。若无此句。便是法身有所不法。上善有所不善。观行体相竟。已下是解义中第四重名为净入愿心。净入愿心者。 又向说观察庄严佛土功德成就庄严佛功德成就庄严菩萨功德成就此三种成就愿心庄严应知 应知者。应知此三种庄严成就由本四十八愿等清净愿心之所庄严。因净故果净。非无因他因有也。 略说入一法句故 上国土庄严十七句如来庄严八句菩萨庄严四句为广。入一法句为略。何故示现广略相入。诸佛菩萨有二种法身。一者法性法身。二者方便法身。由法性法身生方便法身。由方便法身出法性法身。此二法身异而不可分。一而不可同。是故广略相入统以法名。菩萨若不知广略相入。则不能自利利他。 一法句者谓清净句清净句者谓真实智慧无为法身故 此三句展转相入。依何义名之为法。以清净故。依何义名为清净。以真实智慧无为法身故。真实智慧者实相智慧也。实相无相故真智无知也。无为法身者法性身也。法性寂灭故法身无相也。无相故能无不相。是故相好庄严即法身也。无知故能无不知。是故一切种智即真实智慧也 现代汉语译本：第四种是，菩萨对于十方一切世界没有佛、法、僧三宝存在的地方，以住持、庄严佛法僧宝的功德大海，普遍示现，令众生理解并如实修行。菩萨发愿说偈言：‘哪些世界没有佛法功德宝？我愿都往生，示现佛法如佛陀一样。’上面三句虽然说普遍到达，但都是指有佛的国土。如果没有这句，便是法身有所不能遍及，上善有所不能至善。观行体相到此结束。以下是解释意义中的第四重，名为净入愿心。所谓净入愿心， 又如前所说，观察庄严佛土功德成就、庄严佛功德成就、庄严菩萨功德成就，这三种成就的愿心庄严，应当知晓。‘应当知晓’是指，应当知晓这三种庄严成就，是由最初的四十八愿等清净愿心所庄严。因为因清净，所以果清净，不是没有原因或由其他原因产生的。 简略地说，是归入一法句的缘故。上面国土庄严十七句、如来庄严八句、菩萨庄严四句，是为广。归入一法句，是为略。为何示现广略相入？诸佛菩萨有两种法身：一是法性法身，二是方便法身。由法性法身产生方便法身，由方便法身显现法性法身。这两种法身，差异而不可分割，一体而不可等同。因此，广略相入，统称为法。菩萨如果不知道广略相入，就不能自利利他。 所谓一法句，是指清净句；所谓清净句，是指真实智慧无为法身。’这三句辗转相入。依据什么意义称之为法？因为清净的缘故。依据什么意义称之为清净？因为真实智慧无为法身的缘故。真实智慧，是实相智慧。实相没有相，所以真智没有知。无为法身，是法性身。法性寂灭，所以法身没有相。没有相，所以能无所不相。因此，相好庄严就是法身。没有知，所以能无所不知。因此，一切种智就是真实智慧。
English
English version: Fourthly, the Bodhisattva, with regard to all the worlds in the ten directions where there are no Three Jewels (Buddha, Dharma, Sangha), universally manifests the merit and virtue of upholding and adorning the Buddha, Dharma, and Sangha Jewels, enabling sentient beings to understand and practice accordingly. The Bodhisattva makes a vow in verse, saying: 'Which worlds lack the treasures of Buddha and Dharma? I vow to be reborn in all of them, manifesting the Buddha's teachings like the Buddha himself.' Although the above three lines speak of universal arrival, they all refer to Buddha-lands where the Buddha exists. Without this line, it would imply that the Dharmakaya (法身) is not all-pervasive, and that supreme goodness is not all-encompassing. The contemplation of the substance and characteristics ends here. The following is the fourth level of interpretation, called Pure Entry into the Vow Mind. What is meant by Pure Entry into the Vow Mind is, Furthermore, as mentioned earlier, contemplate the accomplishment of adorning the Buddha-land with merit and virtue, the accomplishment of adorning the Buddha with merit and virtue, and the accomplishment of adorning the Bodhisattvas with merit and virtue. One should know that these three kinds of accomplishments are adorned by the pure vow mind of the original Forty-Eight Vows (四十八願). Because the cause is pure, the effect is pure; it is not without cause or caused by other causes. Briefly speaking, it is to enter into the One Dharma Sentence. The seventeen sentences on adorning the Buddha-land, the eight sentences on adorning the Tathagata (如来), and the four sentences on adorning the Bodhisattvas are extensive. Entering into the One Dharma Sentence is concise. Why is the mutual entry of extensive and concise shown? The Buddhas and Bodhisattvas have two kinds of Dharmakaya: one is the Dharmata-Dharmakaya (法性法身), and the other is the Upaya-Dharmakaya (方便法身). The Upaya-Dharmakaya arises from the Dharmata-Dharmakaya, and the Dharmata-Dharmakaya manifests from the Upaya-Dharmakaya. These two Dharmakayas are different yet inseparable, one yet not identical. Therefore, the extensive and concise mutually enter, and are collectively called Dharma. If a Bodhisattva does not understand the mutual entry of extensive and concise, they cannot benefit themselves and others. The One Dharma Sentence refers to the Pure Sentence; the Pure Sentence refers to the True Wisdom of the Unconditioned Dharmakaya (无为法身).' These three sentences mutually enter. According to what meaning is it called Dharma? Because of purity. According to what meaning is it called purity? Because of the True Wisdom of the Unconditioned Dharmakaya. True Wisdom is the wisdom of reality. Because reality has no form, true wisdom has no knowing. The Unconditioned Dharmakaya is the Dharmata-kaya (法性身). Because Dharmata is quiescent, the Dharmakaya has no form. Because it has no form, it can manifest all forms. Therefore, the adornments of marks and characteristics are the Dharmakaya. Because it has no knowing, it can know everything. Therefore, all-knowing wisdom is True Wisdom. --------------------------------------------------------------------------------
Chinese
。以真实而目智慧。明智慧非作非非作也。以无为而标法身。明法身非色非非色也。非于非者岂非非之能是乎。盖无非之曰是也。自是无待复非是也。非是非非百非之所不喻。是故言清净句。清净句者谓真实智慧无为法身也。 此清净有二种应知 上转入句中。通一法入清净。通清净入法身。今将别清净出二种故。故言应知。 何等二种一者器世间清净二者众生世间清净器世间清净者如向说十七种庄严佛土功德成就是名器世间清净众生世间清净者如向说八种庄严佛功德成就四种庄严菩萨功德成就是名众生世间清净如是一法句摄二种清净义应知 夫众生为别报之体。国土为共报之用。体用不一所以应知。然诸法心成无余境界。众生及器复不得异不得一。不一则义分。不异同清净。器者用也。谓彼净土是彼清净众生之所受用故名为器。如净食用不净器。以器不净故食亦不净。不净食用净器。食不净故器亦不净。要二俱洁乃得称净。是以一清净名必摄二种。问曰。言众生清净则是佛与菩萨。彼诸人天得入此清净数不。答曰。得名清净非实清净。譬如出家圣人以杀烦恼贼故名为比丘。凡夫出家者持戒破戒皆名比丘。又如灌顶王子初生之时。具三十二相即为七宝所属。虽未能为转轮王事亦名转轮王。以其必为转轮王 现代汉语译本：以真实而目的智慧，阐明智慧既不是人为造作，也不是非人为造作。以无为来标示法身（Dharmakaya，佛的法性之身），阐明法身既不是有形之色，也不是无形之非色。如果连‘非’都不是，又怎么能说是‘非非’呢？大概只有排除一切‘非’，才能称之为‘是’。既然已经达到了‘是’的境界，就不需要再依赖任何外物，也就不需要再去否定‘是’了。这种既非‘是’也非‘非’的状态，是任何‘非’都无法比拟的。因此，才说清净句。所谓清净句，指的就是真实智慧和无为法身。 这种清净有两种，应当了解。上面转入句中，贯通一法进入清净，贯通清净进入法身。现在将分别说明清净的两种含义，所以说‘应知’。 哪两种呢？一是器世间清净，二是众生世间清净。器世间清净，就像前面所说的十七种庄严佛土的功德成就，这就是器世间清净。众生世间清净，就像前面所说的八种庄严佛的功德成就，以及四种庄严菩萨的功德成就，这就是众生世间清净。像这样，一法句就包含了两种清净的含义，应当了解。众生是别报之体，国土是共报之用。体和用不一致，所以应当了解。然而，一切诸法都是由心所成，没有剩余的境界。众生和器世间既不能说是不同，也不能说是相同。不相同则意义有分别，不相异则同归于清净。器，指的是作用。指的是那清净的国土，是那清净的众生所受用的，所以称为器。就像用不干净的器皿来盛放干净的食物，因为器皿不干净，所以食物也不干净。用干净的器皿来盛放不干净的食物，因为食物不干净，所以器皿也不干净。只有两者都干净，才能称得上是清净。因此，一个清净的名词必然包含两种含义。有人问：说到众生清净，指的是佛和菩萨。那么，那些人天众生能否算入这清净之列呢？回答说：可以称为清净，但并非真正的清净。比如出家的圣人，因为杀灭了烦恼贼，所以称为比丘（bhiksu，佛教出家男子）。凡夫出家的人，无论是持戒还是破戒，都可以称为比丘。又比如灌顶的王子，初生之时，就具备三十二相，并被七宝所围绕。即使还不能行使转轮王（chakravartin，统治世界的理想君主）的职责，也可以称为转轮王。因为他将来必定会成为转轮王。