English
English version: These are the laws governing the manifestation of Bodhisattvas' (Bodhisattva, beings who are on the path to Buddhahood) stages of practice. They may number ten *kṣetra* (buddha-field) dusts, or be incalculable, and the rest are to be treated accordingly. Eighth, the assembly of Dharma witnesses: Just as at the end of each assembly, great Bodhisattvas from other worlds with the same name come together to testify, indicating that what is said here is definitive and ultimate. Or each direction may have a million *kṣetra* dusts, etc., all as stated in the text. Ninth, the assembly of those who benefit: Such as the heavenly kings and heavenly women in each assembly, who are the beings who benefit. Also, as in the chapter on the merits of generating the aspiration [for enlightenment], in the worlds of the ten directions, the *dharmadhātu* (realm of Dharma), etc., each world has ten thousand Buddha-world dusts of beings, who are the beings who gain benefit. In the chapter on the arising of nature, in the worlds of the ten directions, the *dharmadhātu*, etc., each world has all the Buddha-land dusts of beings. It also says: 'In each of those worlds, there are also hundreds of thousands of Buddha-land dusts of Bodhisattvas,' all of whom are those who benefit. At the beginning of the eighth assembly, there was also a boundless multitude who benefited. Tenth, the assembly that reveals the Dharma: Such as Śāriputra (Śāriputra, foremost in wisdom among the Buddha's disciples), Subhūti (Subhūti, foremost in understanding emptiness among the Buddha's disciples), and the five hundred *śrāvakas* (hearers) who are like the deaf in this Dharma assembly, using this to conversely reveal the principle of the One Vehicle Dharma Realm. Because of their limitations, the depth and breadth of this Dharma are revealed, just as black is used to set off white. These listeners have not cut off their afflictions, because this is a teaching for a specific audience rather than a universal one, and there is a contradictory reason. Using the above ten types of beings as vessels or molds to imprint the Buddha-Dharma realm, thereby accomplishing the endless ocean of Dharma gates. Fifth: The Rituals of Expounding the Sutras Relying on boundless great compassion pervading the realms of sentient beings, the methods of bestowing teachings are myriad and the rituals are immeasurable. Now, ten examples will be given for both the general and the specific aspects. Generally speaking, it can be through sound, or the manifestation of wondrous colors, or through strange fragrances, or through supreme flavors, or through wondrous tactile sensations, or through the realm of Dharma, or through the inner six roots, or through the four dignities (walking, standing, sitting, lying down), or through disciples and people, or all actions can be used to gather beings, as described in the *Inconceivable* chapter. Secondly, specifically regarding speech and sound, there are also ten examples: First, the Tathāgata's (Tathāgata, one of the titles of the Buddha) speech karma is perfect, using a complete and harmonious sound to personally expound the Dharma. Second, the Tathāgata's pores emit sound to expound the Dharma. Third, the Tathāgata's light extends, emitting sound to expound the Dharma, as stated in the *Vairocana* chapter, where all the Tathāgata's pores and light recite verses, etc. Fourth, causing Bodhisattvas (Bodhisattva, beings who are on the path to Buddhahood) to use their speech karma to expound the Dharma, such as causing Samantabhadra (Samantabhadra, symbolizing the practice and vows of Bodhisattvas) Bodhisattva to expound the Dharma, etc. Fifth, causing the Bodhisattvas' pores to also emit sound to expound the Dharma. --------------------------------------------------------------------------------
Chinese
同如法界品云。于一毛孔出一切佛妙法雷音。又如密严经中。金刚藏菩萨遍身毛孔。出声说法。六令菩萨光明亦有音声说法。舍那品中。诸菩萨光明中说偈等。七令诸刹海出声说法。彼品云。诸宝罗网相扣磨。演佛音声常不绝。八令一切众生悉为说法。彼品云。以一切众生言音。入佛音声法门教化。九以三世音声说法。十以一切法中皆出声说法故。普贤行品颂云。佛说菩萨说。刹说众生说。三世一切说。解云。佛及菩萨各有三说。余四各一故为十也。如音声说法有此十种。余色香等者。皆各具十。并可准知。是则已为一百门说法。 辩经教第六 圆教微言必穷法界。既尽如来无尽辩力。各遍虚空毛端刹海。复各尽穷未来际。顿说常说时处无边。若斯之教岂可限其部帙。今约准经文析为十类。一异说经。二同说经。三普眼经。四上本经。五中本经。六下本经。七略本经。八主伴经。九眷属经。十圆满经。初异说经者。如树形等世界既异。其中众生报类亦别。如来于彼现身立教。随彼所宜施设教法。差别不同。与虚空法界等。唯如来智之所能知。不可定其色非色等。言非言等。舍那品中。广明树形河形须弥山形。乃至一切众生形世界海。末后结云。皆是卢舍那佛常转法轮处。解云。文中但云常转法轮。不言法 现代汉语译本 《同如法界品》中说：‘于一毛孔出一切佛妙法雷音。’（从一个毛孔中发出所有佛陀微妙的佛法雷鸣之音）又如《密严经》中，金刚藏菩萨遍身毛孔，出声说法。六、令菩萨光明亦有音声说法。《舍那品》中，诸菩萨光明中说偈等。七、令诸刹海出声说法。彼品云：‘诸宝罗网相扣磨，演佛音声常不绝。’（各种珍宝罗网相互碰撞摩擦，演奏出佛陀的声音，永不停歇）八、令一切众生悉为说法。彼品云：‘以一切众生言音，入佛音声法门教化。’（用一切众生的语言，进入佛陀音声的法门进行教化）九、以三世音声说法。十、以一切法中皆出声说法故。《普贤行品》颂云：‘佛说菩萨说，刹说众生说，三世一切说。’解云：佛及菩萨各有三说，余四各一故为十也。如音声说法有此十种，余色香等者，皆各具十，并可准知。是则已为一百门说法。 辩经教第六 圆教微言必穷法界。既尽如来无尽辩力。各遍虚空毛端刹海。复各尽穷未来际。顿说常说时处无边。若斯之教岂可限其部帙。今约准经文析为十类。一、异说经。二、同说经。三、普眼经。四、上本经。五、中本经。六、下本经。七、略本经。八、主伴经。九、眷属经。十、圆满经。初异说经者，如树形等世界既异，其中众生报类亦别。如来于彼现身立教，随彼所宜施设教法，差别不同。与虚空法界等。唯如来智之所能知。不可定其色非色等，言非言等。《舍那品》中，广明树形河形须弥山形，乃至一切众生形世界海。末后结云：‘皆是卢舍那佛常转法轮处。’解云：文中但云常转法轮，不言法
English
English version The 'Like the Dharma Realm' chapter says: 'From one pore emanates the wondrous Dharma thunderous sound of all Buddhas.' Also, as in the *Ghanavyuha Sutra*, Vajragarbha Bodhisattva's pores all over his body emit sounds to expound the Dharma. Sixth, causing the light of Bodhisattvas to also have sound to expound the Dharma. In the *Vairocana* chapter, the light of the Bodhisattvas speaks verses, etc. Seventh, causing all Buddha-lands to emit sounds to expound the Dharma. That chapter says: 'All jeweled nets strike and rub against each other, constantly producing the sound of the Buddha without ceasing.' Eighth, causing all sentient beings to expound the Dharma. That chapter says: 'Using the languages of all sentient beings, entering the Dharma gate of the Buddha's sound to teach and transform.' Ninth, expounding the Dharma with the sounds of the three times (past, present, and future). Tenth, because all dharmas emit sounds to expound the Dharma. The *Universal Worthy's Conduct* chapter praises: 'The Buddha speaks, the Bodhisattvas speak, the lands speak, the sentient beings speak, all of the three times speak.' It explains: The Buddha and Bodhisattvas each have three kinds of speaking, the remaining four each have one, hence there are ten. Like the Dharma expounded through sound having these ten kinds, the remaining forms, scents, etc., each possess ten, which can be known accordingly. Thus, there are already one hundred doors of Dharma expounding. Distinguishing the Teachings of the Sutras, Sixth The subtle words of the perfect teaching must exhaust the Dharma Realm. Having exhausted the Buddha's inexhaustible power of eloquence, each pervades the pores of space and the seas of lands. Moreover, each exhausts the endless future, expounding suddenly, constantly, and without limit in time and place. How can such teachings be limited in their divisions? Now, according to the sutra texts, they are analyzed into ten categories: First, Sutras with different teachings. Second, Sutras with the same teachings. Third, *Samantabhadra's Eye Sutra*. Fourth, Upper Original Sutra. Fifth, Middle Original Sutra. Sixth, Lower Original Sutra. Seventh, Abridged Original Sutra. Eighth, Principal and Accompanying Sutra. Ninth, Retinue Sutra. Tenth, Perfect Sutra. The first, Sutras with different teachings, such as worlds with different shapes like trees, the types of retribution for sentient beings within them are also different. The Tathagata appears in those places to establish teachings, providing teachings according to what is suitable for them, with different distinctions. They are equal to the empty space and the Dharma Realm. Only the wisdom of the Tathagata can know them. It is impossible to define them as form or non-form, speech or non-speech, etc. In the *Vairocana* chapter, it extensively explains the shapes of tree-shaped, river-shaped, Mount Sumeru-shaped, and even all sentient being-shaped world-seas. The final conclusion is: 'All are places where *Vairocana* Buddha constantly turns the Dharma wheel.' It explains: The text only says 'constantly turns the Dharma wheel,' without mentioning the Dharma. --------------------------------------------------------------------------------
Chinese
轮分齐相者。以彼施设与此不同故不显示。俱可准知。彼处亦设如此法教。部类难量不可说也。二同说经者。唯于此类须弥山界。遍于虚空毛端等处。以言声说亦无有尽。如不思议品云。如来一化身。转如是等不可譬喻法轮云。一切法界虚空界等世界。悉以毛端周遍度量一一毛端处。于念念中。化不可说不可说佛刹微尘等身。乃至尽未来际劫。一一化佛身有不可说不可说佛刹微尘等头。一一头有不可说不可说佛刹微尘等舌。一一舌出不可说不可说佛刹微尘等音声。一一音声说不可说不可说佛刹微尘等修多罗。一一修多罗。说不可说不可说佛刹微尘等法。一一法中说不可说不可说佛刹微尘等句身味身。复不可说不可说佛刹微尘等劫。说异句身味身。音声充满法界。一切众生无不闻者。尽一切未来际劫常转法轮。如来音声无异无断。不可穷尽。亦阿僧祇品偈云彼诸一一如来等。出不可说梵音声。于彼一一梵音中。转不可说净法轮。于彼一一法轮中。雨不可说修多罗。于彼一一修多罗。分别诸法不可说。于彼一一诸法中。又说诸法不可说。又复于彼说法中。说众生依不可说。又于一一毛道中。不可说劫说正法。如彼一微毛端处。一切十方亦如是。解云。此中说处非树形等。言声说教非色香等故不同。但一类无尽非可结集。不 现代汉语译本 关于‘轮分齐相’（轮，指佛法；分齐相，指不同的类别和特征）的问题。因为他们的施设（教义的建立）与这里不同，所以不详细显示，但都可以类比得知。他们那里也设立了这样的法教，部类繁多，难以衡量，不可尽说。 二、关于‘同说经’（指共同宣说的经典）。仅仅在这样的须弥山界（须弥山，佛教宇宙观中的中心山），遍布于虚空、毛端等处，用言语声音宣说，也是没有穷尽的。如同《不思议品》所说：‘如来（指佛）的一个化身，就能转动如是等不可譬喻的法轮（佛法的传播），遍及一切法界、虚空界等世界。在每一个毛端之处，于念念之中，化现不可说不可说佛刹微尘（佛刹，佛的国土；微尘，极小的颗粒）等数量的身。乃至到未来无尽的劫（佛教时间单位），每一个化佛身都有不可说不可说佛刹微尘等数量的头，每一个头都有不可说不可说佛刹微尘等数量的舌头，每一条舌头发出不可说不可说佛刹微尘等数量的声音，每一种声音宣说不可说不可说佛刹微尘等数量的修多罗（佛经），每一部修多罗宣说不可说不可说佛刹微尘等数量的法，每一种法中宣说不可说不可说佛刹微尘等数量的句身味身（句身，句子的集合；味身，意义的集合）。又用不可说不可说佛刹微尘等数量的劫，宣说不同的句身味身，声音充满法界，一切众生没有听不到的。尽未来一切劫，常转法轮，如来的声音没有差异，没有间断，不可穷尽。’ 也如《阿僧祇品》的偈颂所说：‘那些一一如来等，发出不可说的梵音声（梵音，清净的声音），在那一一梵音中，转动不可说的清净法轮，在那一一法轮中，降下不可说的修多罗，在那一一修多罗中，分别诸法不可说，在那一一诸法中，又说诸法不可说，又在那些说法中，说众生所依赖的不可说。又在每一个毛孔道中，用不可说的劫来说正法，如那一微小的毛端之处，一切十方世界也是这样。’ 解释说：这里所说的处所，不是树形等，言语声音的宣说，不是色香等，所以不同。但这一类是无尽的，不可结集。