Chinese
智终一念解也。以此解故无明顿尽种智现前。以此种智现前故自然而有不思议业用。充法界能现十方利益众生也。自下第二明答重明。此中有二。一者初一问答上言一切种智重明。二者第二问答上言自然不思议业重明。就初中有二。一问二答。虚空无边者大虚也。无有心想断无明者。妄心差别皆悉无也。若无差别心相者。云何名种智。即名一切智。就第二答中有三。一者表理体一。二者以众生下明凡夫无种智。三者诸佛以下明佛种智。一切境界本来一心离想念者。唯真识无妄想也。而凡夫人起妄心故不称法性。心有分齐无种智也。自诸佛如来下第三明佛种智。此中有二。一者明佛有智体。二者有大智下明佛有智用。诸佛如来离见想者离妄见也。虽复智体一有智用方便。随众生差别开种种法。名种智也。就第二问答有二。一问二答。问中初领上。后正问也。就答中有三。初法次喻后合。自下结前生后。已说解释分。次说修行信心也。自下第三明依理起行。亦可为下根故说此修行信心分。此中有四。一者就人以辨。二者何等以下设问发起。三者略说以下正释信行。四者复次众生初学以下明修是法恒生净土。是中依未入正定众生者就不定位也。第二故设问中有二。一者问信。二者问行。就第三释中有二。一者释信心。二者释 现代汉语译本： 智慧最终在一念之间得到理解。因为这种理解，无明（avidyā，指迷惑、不明白事理的状态）立刻消失，一切种智（sarva-jñāna，指佛陀所具有的遍知一切的智慧）显现。因为这种一切种智的显现，自然而然地具有不可思议的业用（karma，指行为和其结果）。这种业用充满法界（dharma-dhātu，指宇宙万法的本体），能够显现于十方（指东、西、南、北、东南、西南、东北、西北、上、下十个方向），利益众生。 下面第二部分说明回答中的重复阐述。这部分包含两点：第一，第一个问答重复阐述了‘一切种智’；第二，第二个问答重复阐述了‘自然不可思议的业’。关于第一点，又包含两点：一问一答。‘虚空无边’指的是广大的虚空。‘无有心想断无明’指的是妄心（指虚妄不实的心）的差别都消失了。如果没有差别心相，那么如何称之为种智呢？这就叫做一切智（sarva-jña，指普遍的智慧）。关于第二个回答，包含三点：第一，表明理体是一致的；第二，从‘众生’开始说明凡夫没有种智；第三，从‘诸佛’开始说明佛的种智。‘一切境界本来一心离想念’指的是只有真识（指真实的认知）而没有妄想。然而，凡夫人产生妄心，所以不符合法性（dharma-tā，指诸法的真实性质）。心有局限，所以没有种智。 从‘诸佛如来’开始，第三部分说明佛的种智。这部分包含两点：第一，说明佛具有智体（jñāna-kāya，指智慧的本体）；第二，从‘有大智’开始说明佛具有智用（jñāna-kriya，指智慧的作用）。诸佛如来远离妄见。虽然智体是一致的，但智用却有方便，随着众生的差别而开示种种法，这就叫做种智。 关于第二个问答，包含一问一答。问题中，首先领会了上面的内容，然后正式提问。关于回答，包含三点：首先是法（dharma，指佛法），其次是比喻，最后是总结。从下面开始，总结前面，引出后面。已经说完了解释分（vyākhyā-bhāga，指解释的部分），接下来要说修行信心（śraddhā，指对佛法的信心）。 从下面开始，第三部分说明依理起行。也可以说是为了下根（指根器较差的人）而说这个修行信心分。这部分包含四点：第一，就人来辨别；第二，从‘何等’开始提出问题；第三，从‘略说’开始正式解释信行（śraddhā-caryā，指信心的修行）；第四，从‘复次众生初学’开始说明修习此法恒常往生净土（buddha-kshetra，指佛的清净国土）。其中，‘依未入正定众生’指的是未入正定（指进入正确的禅定状态）的众生。第二，所以提出问题包含两点：一是问信（śraddhā，指信心），二是问行（caryā，指修行）。关于第三个解释，包含两点：一是解释信心，二是解释修行。
English
English version: Wisdom is ultimately understood in a single moment of thought. Because of this understanding, ignorance (avidyā) is instantly exhausted, and all-knowing wisdom (sarva-jñāna) manifests. Because of the manifestation of this all-knowing wisdom, there naturally arises inconceivable karmic activity (karma). This activity fills the Dharma-realm (dharma-dhātu), able to manifest in the ten directions, benefiting sentient beings. The second part below clarifies the repeated explanations in the answers. This part contains two points: first, the first question and answer repeatedly explain 'all-knowing wisdom'; second, the second question and answer repeatedly explain 'natural inconceivable activity'. Regarding the first point, it contains two aspects: a question and an answer. 'Space is boundless' refers to vast space. 'Without mental thoughts, ignorance is severed' refers to the disappearance of the differentiations of deluded mind. If there are no differentiated mental appearances, then how can it be called all-knowing wisdom? This is called all-wisdom (sarva-jña). Regarding the second answer, it contains three points: first, it shows that the principle and substance are one; second, starting from 'sentient beings', it explains that ordinary people do not have all-knowing wisdom; third, starting from 'all Buddhas', it explains the all-knowing wisdom of the Buddhas. 'All realms are originally one mind, apart from thoughts' refers to only true consciousness (true knowledge) without deluded thoughts. However, ordinary people generate deluded minds, so they do not conform to the Dharma-nature (dharma-tā). The mind has limitations, so it does not have all-knowing wisdom. Starting from 'all Buddhas and Tathāgatas', the third part explains the all-knowing wisdom of the Buddhas. This part contains two points: first, it explains that the Buddha has a wisdom-body (jñāna-kāya); second, starting from 'having great wisdom', it explains that the Buddha has wisdom-function (jñāna-kriya). All Buddhas and Tathāgatas are free from deluded views. Although the wisdom-body is one, the wisdom-function has expedient means, revealing various Dharmas according to the differences of sentient beings, and this is called all-knowing wisdom. Regarding the second question and answer, it contains a question and an answer. In the question, first comprehend the above content, and then formally ask the question. Regarding the answer, it contains three points: first is the Dharma, second is a metaphor, and finally is a summary. From below, summarize the previous and introduce the following. The explanation section (vyākhyā-bhāga) has been completed, and next, the cultivation of faith (śraddhā) is to be discussed. Starting from below, the third part explains arising practice based on principle. It can also be said that this section on cultivating faith is spoken for those of inferior capacity. This part contains four points: first, to distinguish based on people; second, starting from 'what', a question is raised; third, starting from 'briefly explaining', the practice of faith (śraddhā-caryā) is formally explained; fourth, starting from 'again, sentient beings who are beginners', it explains that constantly being reborn in the Pure Land (buddha-kshetra) by cultivating this Dharma. Among them, 'relying on sentient beings who have not entered right concentration' refers to sentient beings who have not entered right concentration. Second, the reason for raising the question contains two points: one is to ask about faith (śraddhā), and the other is to ask about practice (caryā). Regarding the third explanation, it contains two points: one is to explain faith, and the other is to explain practice. --------------------------------------------------------------------------------
Chinese
修行。有五门以下明行。就信心中有二。初明举数。二者列名。即释三宝与理故有四也。所信之境无出此四故说四也。就第二行中有三。一者举数略辨。二者列章门。三者广释。修行有五门能成信者。于六度中定慧合故。故有五也。就广释中释五章门。故复即五。释施门中有二。一者题名。二者若见以下正释。就第二中有三。一者明财施。二者若见厄下明无畏施。三者若有众生下明法施。释戒门中。初题名。次辨正释。就正释中有二。一者明行戒。二者不得轻于下明止戒。就初中有二。一者明十善行戒。二者若出家者以下明威仪戒。就第二正戒中有二。一者明性重戒。二者当护以下明威仪戒。就忍门中有二。一者明无报心忍。二者亦当忍下忍世八风。就进门中有二。一者就自明进。二者复次若人以下就他以劝。就初中有三。一者明无怠精进二者当念以下据昔以劝。三者是故以下结劝。就第二就他劝中有三。一明难障众生以为劝缘。二者应当以下明劝修因行。三者回向菩提以下明劝修回向。就止观中有三。一者略明止观。二者若修止下别广止观。三者若修观者对治以下明止观相资。就初中有二。一者别释。二者云何随顺以下双释。奢摩多者变言名定。毗婆舍那者变言名慧。就第二广中有三。一者总明其修观定。二者复次 现代汉语译本 修行。有五门以下阐明修行的方法。就信心中有两点：第一是列举数目，第二是列出名称。即解释三宝（佛、法、僧）与真理，因此有四个方面。所信仰的境界不出这四个方面，所以说有四种。 在第二行中有三点：第一是列举数目并简要辨析，第二是列出章节，第三是详细解释。修行有五种方法能够成就信心。在六度（布施、持戒、忍辱、精进、禅定、智慧）中，禅定和智慧合二为一，所以有五种。 在详细解释中，解释五个章节，所以又是五个方面。解释布施门中有两点：第一是标明名称，第二是‘若见’以下是正式解释。在第二点中有三方面：第一是阐明财布施，第二是‘若见厄’以下阐明无畏布施，第三是‘若有众生’以下阐明法布施。 解释持戒门中，首先标明名称，其次辨别并正式解释。在正式解释中有两点：第一是阐明行戒（积极的戒律），第二是‘不得轻于’以下阐明止戒（禁止的戒律）。在第一点中有两方面：第一是阐明十善行戒，第二是‘若出家者’以下阐明威仪戒。 在第二点正戒中有两方面：第一是阐明性重戒（根本戒律），第二是‘当护’以下阐明威仪戒。 解释忍辱门中有两点：第一是阐明无报心忍（不求回报的忍耐），第二是‘亦当忍’以下忍耐世间八风（利、衰、毁、誉、称、讥、苦、乐）。 解释精进门中有两点：第一是就自身阐明精进，第二是‘复次若人’以下就他人进行劝勉。在第一点中有三方面：第一是阐明不懈怠的精进，第二是‘当念’以下根据过去进行劝勉，第三是‘是故’以下总结劝勉。 在第二点就他人劝勉中有三方面：第一是阐明难以引导的众生，作为劝勉的缘由，第二是‘应当’以下阐明劝修因行（修行的方法），第三是‘回向菩提’以下阐明劝修回向（将功德回向于觉悟）。 就止观（禅定和智慧）中有三点：第一是简要阐明止观，第二是‘若修止’以下分别详细阐明止观，第三是‘若修观者对治’以下阐明止观相互资助。在第一点中有两方面：第一是分别解释，第二是‘云何随顺’以下同时解释。奢摩他（Samatha）是梵语，意思是‘定’。毗婆舍那（Vipassana）是梵语，意思是‘慧’。 在第二点详细阐明中有三点：第一是总的阐明其修观定，第二是‘复次’
English
English version Practice. There are five doors below that clarify the practice. Regarding faith, there are two points: first, enumerating the numbers; second, listing the names. That is, explaining the Three Jewels (Buddha, Dharma, Sangha) and the truth, hence there are four aspects. The realm of belief does not go beyond these four, so it is said there are four. In the second line, there are three points: first, enumerating the numbers and briefly distinguishing; second, listing the chapters; third, explaining in detail. There are five methods of practice that can accomplish faith. In the Six Perfections (Dana (generosity or giving), Sila (ethics or morality), Kshanti (patience), Virya (effort or diligence), Dhyana (meditation), and Prajna (wisdom)), Dhyana and Prajna are combined into one, so there are five. In the detailed explanation, explaining the five chapters, so again there are five aspects. Explaining the Dana (generosity or giving) door, there are two points: first, stating the name; second, 'If seeing' below is the formal explanation. In the second point, there are three aspects: first, clarifying material giving; second, 'If seeing distress' below clarifying fearlessness giving; third, 'If there are sentient beings' below clarifying Dharma (teachings) giving. Explaining the Sila (ethics or morality) door, first stating the name, then distinguishing and formally explaining. In the formal explanation, there are two points: first, clarifying the practice precepts (active precepts); second, 'Must not be light on' below clarifying the cessation precepts (prohibitive precepts). In the first point, there are two aspects: first, clarifying the Ten Wholesome Actions precepts; second, 'If one is a renunciate' below clarifying the demeanor precepts. In the second point, the formal precepts, there are two aspects: first, clarifying the fundamental precepts; second, 'Should protect' below clarifying the demeanor precepts. Explaining the Kshanti (patience) door, there are two points: first, clarifying the patience without seeking reward; second, 'Also should endure' below enduring the eight worldly winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and happiness). Explaining the Virya (effort or diligence) door, there are two points: first, clarifying diligence in oneself; second, 'Furthermore, if people' below exhorting others. In the first point, there are three aspects: first, clarifying tireless diligence; second, 'Should remember' below exhorting based on the past; third, 'Therefore' below concluding the exhortation. In the second point, exhorting others, there are three aspects: first, clarifying sentient beings who are difficult to guide, as a reason for exhortation; second, 'Should' below clarifying exhorting to cultivate the causes (methods of practice); third, 'Dedicate to Bodhi (awakening)' below clarifying exhorting to dedicate the merit to awakening. Regarding Samatha-Vipassana (calm abiding and insight), there are three points: first, briefly clarifying Samatha-Vipassana; second, 'If cultivating Samatha' below separately explaining Samatha-Vipassana in detail; third, 'If cultivating Vipassana to counteract' below clarifying the mutual assistance of Samatha-Vipassana. In the first point, there are two aspects: first, explaining separately; second, 'How to accord with' below explaining simultaneously. Samatha is a Sanskrit word, meaning 'concentration'. Vipassana is a Sanskrit word, meaning 'wisdom'. In the second point, detailed explanation, there are three points: first, generally clarifying the cultivation of concentration; second, 'Furthermore' --------------------------------------------------------------------------------