Chinese
法身者。法身是其初地以上也。此业有二释。一云。不系业变易。大悲为缘。此业为因堕恶道中不期劫数。名为变易。二云。不系业分段。虽受不限劫数报犹名分段。有漏业因四住为缘所成之业。故名分段。以微细故受不限报也。受苦有二释。一云。此业微故小痛小恼无大受苦。二云。虽业而微堕三恶故如处受之微故不肯人者。如曲引经证。中有二。一者明其权行。二者又是菩萨下明其实行。如修多罗。或说退者非其实退者非业所堕。未入正位者是不定聚也。就实行中有三。一者明其不畏堕二乘地。二者若闻以下明其不畏苦难行也。三者以信知下明五行体。解行发心者以下释第二章门。此中有二。一者明其总胜。当知。转胜解行俱明也。二者以是菩萨下明其别胜。就第二中有二。一者明其解胜。二者以知法性下明其行胜。就行胜中以六度辨。此六之中各分有二。一者明理。二者明以理成行。证发心者以下明释证发心。此中有二。一者明所证法。二者唯真如下明能证行。就初中有五句。从净心地至究竟地者就人位辨。证何境界者设问发起。十地之中所证理通。所谓真如者表所证法也。以依转识说为境界者以熏修缘故所证境异。若废行缘则无境界之异。而此证者无有境界者是遣相也。自下明其能证之行。此中有三。一者从 现代汉语译本 法身（Dharmakaya）：法身是指初地（first Bhumi）以上的菩萨所证得的清净法身。此业（karma）有两种解释。第一种说法是，不系业（non-bound karma）的变易生死（transformation death），以大悲心为缘，此业为因，即使堕入恶道之中，其劫数也不可预期，这被称为变易生死。第二种说法是，不系业的分段生死（segmental death），即使承受果报，也不限于特定的劫数，仍然称为分段生死。有漏业（defiled karma）以四住地烦恼（four abodes of affliction）为缘所形成的业，因此称为分段。因为它非常微细，所以承受的果报没有期限。 受苦（suffering）有两种解释。第一种说法是，因为此业微细，所以只有轻微的痛苦和烦恼，没有大的苦难。第二种说法是，虽然业力微小，但堕入三恶道（three evil realms），就像身处其中一样，感受到的痛苦却不肯轻易放过人。如同曲解经典来证明一样。其中有两种情况：一是说明其权巧方便的行持（skillful means），二是说明菩萨为了阐明其实际的修行。如同修多罗（Sutra）所说，或者说退转的，并非真的退转，并非因业力而堕落。未入正位（right position）的人是不定聚（uncertain group）。 就实际修行而言，有三种情况：一是说明他们不畏惧堕入二乘地（two vehicles）。二是如果听到以下的内容，说明他们不畏惧苦难的修行。三是以信知以下的内容，说明五行体（five aggregates）。解行发心者以下解释第二章门。这里有两种情况：一是说明其总体殊胜。应当知道，转胜解行都阐明了这一点。二是以是菩萨以下的内容，说明其个别殊胜。就第二种情况而言，有两种情况：一是说明其理解的殊胜。二是以知法性以下的内容，说明其行为的殊胜。就行为的殊胜而言，以六度（six perfections）来辨别。这六度之中，每一种都分为两种情况：一是说明道理。二是说明以道理成就行为。 证发心者以下说明解释证发心。这里有两种情况：一是说明所证的法。二是唯真如下的内容，说明能证的行。就第一种情况而言，有五句。从净心地（pure mind ground）到究竟地（ultimate ground），就人的位次来辨别。证得何种境界，这是设问发起。十地（ten grounds）之中，所证的理是相通的。所谓真如（Tathata），是表示所证的法。以依转识（transformed consciousness）说为境界，是因为熏修的缘故，所证的境界不同。如果废弃修行的因缘，就没有境界的差异。而此证得者没有境界，这是为了遣除对相的执着。自下说明其能证之行。这里有三种情况：一是...
English
English version Dharmakaya (法身): Dharmakaya refers to the pure Dharmakaya attained by Bodhisattvas above the first Bhumi (初地). There are two interpretations of this karma (业). The first is that the transformation death (变易生死) of non-bound karma (不系业), with great compassion as the condition, and this karma as the cause, even if falling into the evil realms, its kalpas (劫数) are unpredictable, which is called transformation death. The second is that the segmental death (分段生死) of non-bound karma, even if suffering retribution, is not limited to specific kalpas, and is still called segmental death. Defiled karma (有漏业) is the karma formed with the four abodes of affliction (四住地烦恼) as the condition, hence it is called segmental. Because it is very subtle, the retribution suffered has no time limit. There are two interpretations of suffering (受苦). The first is that because this karma is subtle, there is only slight pain and annoyance, without great suffering. The second is that although the karma is small, falling into the three evil realms (三恶道), it is like being in them, and the pain felt does not easily let people go. It is like distorting the scriptures to prove it. There are two situations: one is to explain its skillful means (权巧方便) of practice, and the other is to explain the actual practice of the Bodhisattva in order to clarify it. As the Sutra (修多罗) says, or those who say they are regressing are not really regressing, not falling due to karma. Those who have not entered the right position (正位) are the uncertain group (不定聚). In terms of actual practice, there are three situations: one is to explain that they are not afraid of falling into the two vehicles (二乘地). Second, if you hear the following content, it explains that they are not afraid of difficult practices. Third, the content below 'knowing with faith' explains the five aggregates (五行体). The following explains the second chapter gate. There are two situations here: one is to explain its overall superiority. It should be known that both the turning superior understanding and practice clarify this point. The second is that the content below 'this Bodhisattva' explains its individual superiority. In terms of the second situation, there are two situations: one is to explain the superiority of its understanding. The second is that the content below 'knowing the nature of Dharma' explains the superiority of its practice. In terms of the superiority of practice, it is distinguished by the six perfections (六度). Among these six perfections, each is divided into two situations: one is to explain the principle. The second is to explain how to achieve practice with the principle. The following explains the attainment of the mind of enlightenment. There are two situations here: one is to explain the Dharma attained. The second is the content below 'only truth' explains the practice that can be attained. In terms of the first situation, there are five sentences. From the pure mind ground (净心地) to the ultimate ground (究竟地), it is distinguished by the position of the person. What kind of realm is attained, this is a question raised. Among the ten grounds (十地), the principle attained is interconnected. The so-called Tathata (真如) represents the Dharma attained. Saying that it is a realm based on the transformed consciousness (转识) is because of the cause of habitual cultivation, the realm attained is different. If the causes and conditions of practice are abandoned, there will be no difference in realms. And this attainer has no realm, which is to eliminate attachment to appearances. The following explains the practice that can be attained. There are three situations here: one is... --------------------------------------------------------------------------------
Chinese
初地以上至七地以还明能证行。二者又是菩萨发心以下明八地以上能证之行。三者又是菩萨功德以下明第十地能证之行。就初中有二双。一者真应相对以辨。二者而实菩萨以能化相对以辨。就初中有二。一者明真身。唯真如智为法身也。二者明应身。此中有二。一者别明异化。二者如是以下结明应化无边。是菩萨于一得顷示越地成正觉。或说无量久远劫中修行成佛。众生根性不同则有万差。而引要言无出此二。谓懈怠怯弱为此二人故为此说也。自而实菩萨下第二双。此中有二。一者明能化。二者以一切菩萨以下明所化。而实菩萨种性发心所证皆等无超过法者。种性以上无利钝差别。而所化不同故种种不同也。以一切示化菩萨下所见所闻根欲性异者是所化也。故示所行亦有差别者随示能化也。自又是菩萨下第二明八地已上能证之行。此中二。一者举数表相。二者云何以下列名即释。微细相者无功用故。行相微细名微细相。此三心中。前一是真后二是妄。自又是菩萨下第三明第十地能证之行。就此中有二。一者明因满果成。二者以问答重明。就初中有二。一者明其因满故报身成立。二者谓以一念下明其惑尽之相。又是菩萨功德成满者。明因行满也。于色究竟处示世间高大身者。明其报身成。自下明相。一念相应慧者。是缘 现代汉语译本 初地以上至七地之间说明所能证得的行持。这二者又是菩萨发心以下说明八地以上所能证得的行持。三者又是菩萨功德以下说明第十地所能证得的行持。就初地之中有两对。一者以真身和应身相对来辨析。二者以‘而实菩萨’的能化作用相对来辨析。就初对中有二。一者说明真身。唯有真如智才是法身。二者说明应身。这其中有二。一者分别说明异化。二者‘如是’以下总结说明应化无边。是菩萨在一得之顷示现超越诸地成就正觉，或者说在无量久远劫中修行成佛。众生的根性不同则有万千差别，而引用的要言没有超出这二者。所说的懈怠怯弱就是为此二人而说的。从‘而实菩萨’下是第二对。这其中有二。一者说明能化。二者以‘一切菩萨’以下说明所化。‘而实菩萨’的种性、发心、所证都相等，没有超过佛法的人。种性以上没有利钝的差别，而所化不同所以种种不同。以‘一切示化菩萨’下，所见所闻、根器欲望、性情不同的是所化。所以示现的行持也有差别，是随着示现的能化而变化的。从‘又是菩萨’下第二段说明八地以上所能证得的行持。这其中有二。一者举出数量来表示相状。二者‘云何’以下列出名称并解释。‘微细相’是因为没有功用。行相微细名为‘微细相’。这三种心中，前一个是真，后两个是妄。从‘又是菩萨’下第三段说明第十地所能证得的行持。就此中有二。一者说明因圆满果成就。二者以问答的方式重新说明。就初段中有二。一者说明其因圆满所以报身成立。二者‘谓以一念’下说明其惑尽之相。‘又是菩萨功德成满者’，说明因行圆满。‘于色究竟处示世间高大身者’，说明其报身成就。从下文说明相状。‘一念相应慧者’，是缘虑。
English
English version From the first Bhumi (ground, level of Bodhisattva realization) up to the seventh Bhumi, it explains the practices that can be realized. These two also explain the practices that can be realized from the Bodhisattva's initial aspiration up to the eighth Bhumi. The third explains the practices that can be realized by the tenth Bhumi, based on the Bodhisattva's merits. Within the first Bhumi, there are two pairs. The first pair distinguishes between the true body (真身, Zhen Shen) and the response body (应身, Ying Shen). The second pair distinguishes based on the transformative ability of the 'actual Bodhisattva' (而实菩萨). Within the first pair, there are two aspects. The first explains the true body. Only the wisdom of Suchness (真如智, Zhen Ru Zhi) is the Dharma body (法身, Fa Shen). The second explains the response body. Within this, there are two aspects. The first separately explains different transformations. The second, from 'thus' (如是), concludes by explaining the boundless nature of response and transformation. It is that the Bodhisattva, in a moment of attainment, demonstrates surpassing the Bhumis and achieving perfect enlightenment, or speaks of cultivating and becoming a Buddha in immeasurable, long kalpas. The dispositions of sentient beings are different, resulting in myriad distinctions, but the essential words cited do not go beyond these two. The so-called laziness and timidity are spoken for these two types of people. From 'actual Bodhisattva' (而实菩萨) onwards is the second pair. Within this, there are two aspects. The first explains the ability to transform. The second, from 'all Bodhisattvas' (一切菩萨) onwards, explains those who are transformed. The nature, initial aspiration, and realization of the 'actual Bodhisattva' are all equal, with no one surpassing the Dharma. Above nature, there is no difference in sharpness or dullness, but because those who are transformed are different, there are various differences. From 'all demonstrating transformation Bodhisattvas' (一切示化菩萨) onwards, those whose perceptions, hearing, faculties, desires, and natures are different are those who are transformed. Therefore, the demonstrated practices also have differences, following the demonstrated ability to transform. From 'again, Bodhisattvas' (又是菩萨) onwards, the second section explains the practices that can be realized from the eighth Bhumi onwards. Within this, there are two aspects. The first lists numbers to represent characteristics. The second lists the names and explains them from 'how' (云何) onwards. 'Subtle characteristics' (微细相) are because there is no effort involved. The subtle appearance of practice is called 'subtle characteristics'. Within these three minds, the first is true, and the latter two are false. From 'again, Bodhisattvas' (又是菩萨) onwards, the third section explains the practices that can be realized by the tenth Bhumi. Within this, there are two aspects. The first explains that the cause is complete and the result is achieved. The second re-explains using questions and answers. Within the first section, there are two aspects. The first explains that because the cause is complete, the reward body (报身, Bao Shen) is established. The second, from 'it is said that with one thought' (谓以一念) onwards, explains the aspect of the exhaustion of delusion. 'Again, those whose Bodhisattva merits are complete' (又是菩萨功德成满者) explains that the causal practice is complete. 'Those who demonstrate a tall and great body in the world in the Akanistha heaven' (于色究竟处示世间高大身者) explains that their reward body is achieved. From the following, it explains the characteristics. 'Those with wisdom corresponding to one thought' (一念相应慧者) are contemplating. --------------------------------------------------------------------------------