English
English version Understanding the Immeasurable (Ananta). Within the Immeasurable, understanding the One. Interdependent arising, for those without true wisdom, is fearless. It is explained that 'interdependent arising' refers to mutual origination, which is the cause of arising. 'Therefore, the power of the ten Dharmata's interpenetration' means that if only viewed from the level of phenomena (events), they obstruct each other and cannot enter; if only viewed from the level of principle, there is only one flavor and cannot enter. Now, it is the interpenetration of principle and phenomena, possessing this unobstructedness. It means that when things that are not different from principle completely contain rationality, it causes those many things that are not different from principle to manifest in the One, following the principle they rely on. If the principle contained in the One is not complete, then there is a loss of limitation in the true principle; if the principle contained in the One is complete, and the many things do not manifest following the principle, then there is a loss of things being outside the principle. Now that one thing completely contains the principle, how can the many things not manifest within it? The 'Vairochana Chapter' says: 'Within this Lotus Treasury World Sea, in each and every dust mote, one sees all Dharmadhatu.' It is explained that 'all Dharmadhatu' is the Dharmadhatu of phenomena. The 'Inconceivable Chapter' also says: 'All Buddhas, in each and every dust mote, manifest all Buddha lands with adornments of various kinds, equal to the dust motes of all worlds, constantly turning the Dharma wheel, teaching and transforming sentient beings, never ceasing. Yet the dust mote is not large, and the world is not small, decisively knowing and abiding in the Dharmadhatu.' It is explained that the meaning of this passage is to explain that these large and small things are equally abiding in the Dharmadhatu of principle, thus enabling the size of the phenomena they rely on to exist without obstruction. Chapter Nine: Benefits of Illuminating the Sutra Relying on faith and entering this Samantabhadra Dharma, one achieves complete understanding, with boundless and vast benefits. Briefly summarizing the sutra text, it presents ten kinds of benefits: 1. Benefit of Seeing and Hearing; 2. Benefit of Generating the Bodhi Mind; 3. Benefit of Arising in Practice; 4. Benefit of Embracing Positions; 5. Benefit of Quick Attainment; 6. Benefit of Eradicating Obstacles; 7. Benefit of Transforming Interests; 8. Benefit of Creating and Cultivating; 9. Benefit of Sudden Attainment; 10. Benefit of Accordance with Nature. First is the benefit of seeing and hearing, which refers to relying on this Samantabhadra Dharma, seeing and hearing the Tathagata and this remaining Dharma, the good roots planted become diamond seeds, indestructible, and will surely become Buddhas. As the 'Chapter on the Arising of Nature' says: 'If there are places where one obtains sutra scrolls, Tathagata stupas, and temples, and one bows and makes offerings, these sentient beings, etc., will be complete with good roots, eradicate afflictions and suffering, and obtain the joy of the wise and noble. Buddha's children, even those who do not believe in evil.' --------------------------------------------------------------------------------
Chinese
见众生见闻佛者。彼诸众生于见闻中所种善根果报不虚。乃至究竟涅槃。断一切恶诸不善根。具足善根。佛子于如来所。见闻供养恭敬。所种善根不可言说不可为喻何以故。如来不可思议过思议故。二发心益者。谓信位满称彼佛境。发此大心。此心即是普贤法摄。是故融通即遍。如前无尽时处等法界。既入彼摄彼。则令诸位亦皆成满。故经云。初发心时便成正觉。知一切法真实之性。具足慧身不由他悟。又云。初发心菩萨则是佛故。悉与三世诸如来等。广如发心功德品偈颂中说。三起行益者。谓若起一普贤行时。即遍一切行位。一功德一切法。一切处一切时。一切因一切果。穷尽法界具足一切。如帝网等。是故一行彻至究竟。如普贤品略现六十种普贤行。皆一一遍一切速至佛果。是故经云。菩萨摩诃萨得闻此法。以小作方便。疾得阿耨多罗三藐三菩提。与三世佛等。广如彼文颂中说耳。四摄位益者。谓信等五位。一一位中摄一切位。然有二门。一全位相是门。即一切位是一位故。十信满处即便成佛。二诸位相资门。即一位中具一切位。如十信中有十住乃至十地。如贤首品说。十住等中各摄诸位。皆具二门。如海幢比丘处及十住品等说。又云。在于一地。普摄一切诸地功德。余广狭无碍乃至帝网等皆具。准思可知。五速 现代汉语译本 见闻佛陀的众生，他们因见闻佛陀所种下的善根果报不会落空，直至最终证得涅槃（Nirvana，寂灭）。断除一切恶行和不善之根，具足一切善根。佛子（Buddha's disciple，佛陀的弟子）在如来（Tathagata，佛陀的称号）处，通过见闻、供养、恭敬等行为所种下的善根，是无法用言语形容，也无法用比喻来描述的。这是为什么呢？因为如来是不可思议的，超越了所有思议的范畴。 二、发心益：指的是在信位圆满时，称量彼佛的境界，发起广大的菩提心（Bodhi-citta，觉悟之心）。此心即被普贤菩萨（Samantabhadra，象征菩萨的行愿）的法所摄持。因此，这种融合是周遍的，如前面所说的无尽的时间、空间等法界（Dharmadhatu，宇宙万有）。既然进入了普贤法的摄持，就能使各个修行位次都得以圆满。所以经中说：‘初发菩提心时，便成就正觉（Samyak-sambodhi，完全觉悟），了知一切法的真实本性，具足智慧之身，无需依赖他人开悟。’又说：‘初发菩提心的菩萨，就是佛，与过去、现在、未来三世诸佛平等。’详细内容可参考《发心功德品》中的偈颂。 三、起行益：指的是如果发起一个普贤行，就能周遍一切行位。一个功德包含一切法，一切处所，一切时间，一切因，一切果，穷尽法界，具足一切。如同帝网（Indra's net，因陀罗网）一般。因此，一个修行就能彻底达到究竟。例如《普贤行愿品》中略述的六十种普贤行，每一种都能周遍一切，迅速到达佛果。所以经中说：‘菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）听闻此法，以微小的方便，就能迅速获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），与三世诸佛平等。’详细内容可参考经文中的偈颂。 四、摄位益：指的是信等五位，每一位中都包含一切位。这其中有两种途径：一是全位相是门，即一切位都是一位，十信圆满之处即成就佛果。二是诸位相资门，即一位中具足一切位，如十信中有十住乃至十地。如《贤首品》所说，十住等中各自包含诸位，都具备这两种途径。如海幢比丘处及十住品等所说。又说：‘处于一地，普遍包含一切诸地的功德。’其余广狭无碍，乃至帝网等都具备，可以参照思考得知。 五、速
English
English version Those sentient beings who see and hear the Buddha, the virtuous roots they plant through seeing and hearing the Buddha will not be in vain, until they ultimately attain Nirvana (extinction of suffering). They will cut off all evil deeds and unwholesome roots, and be endowed with all wholesome roots. A Buddha's disciple (one who follows the Buddha's teachings), through seeing, hearing, making offerings, and showing reverence to the Tathagata (the Buddha), plants virtuous roots that are beyond description and comparison. Why is this so? Because the Tathagata is inconceivable, surpassing all realms of thought. 2. Benefit of Arousing the Mind: This refers to, upon the completion of the stage of faith, measuring the realm of that Buddha and arousing the great Bodhi-citta (mind of enlightenment). This mind is then embraced by the Dharma of Samantabhadra (the Bodhisattva of Universal Goodness). Therefore, this integration is all-pervasive, like the endless time, space, and other Dharmadhatu (realm of reality) mentioned earlier. Since it has entered the embrace of Samantabhadra's Dharma, it enables all stages of practice to be perfected. Therefore, the sutra says: 'At the very moment of arousing the Bodhi-citta, one attains perfect enlightenment (Samyak-sambodhi), understands the true nature of all dharmas, possesses a body of wisdom, and does not rely on others for enlightenment.' It also says: 'A Bodhisattva who has just aroused the Bodhi-citta is a Buddha, equal to all Buddhas of the past, present, and future.' Detailed information can be found in the verses of the 'Chapter on the Merits of Arousing the Mind'. 3. Benefit of Initiating Practice: This refers to, if one initiates a single practice of Samantabhadra, it pervades all stages of practice. A single merit encompasses all dharmas, all places, all times, all causes, and all effects, exhausting the Dharmadhatu and possessing everything. It is like Indra's net (a vast network of jewels, each reflecting all others). Therefore, a single practice thoroughly reaches the ultimate. For example, the sixty kinds of Samantabhadra's practices briefly mentioned in the 'Samantabhadra's Conduct and Vows Chapter', each one pervades everything and quickly leads to Buddhahood. Therefore, the sutra says: 'A Bodhisattva-Mahasattva (great Bodhisattva) who hears this Dharma, with a small expedient, can quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), equal to the Buddhas of the three times.' Detailed information can be found in the verses of the sutra. 4. Benefit of Embracing Positions: This refers to the five positions, such as faith, each of which contains all positions. There are two paths within this: first, the path of 'all positions are one position', meaning that all positions are one position, and the place where the ten faiths are completed is where Buddhahood is achieved. Second, the path of 'positions mutually supporting each other', meaning that one position contains all positions, such as the ten faiths containing the ten abodes and even the ten grounds. As stated in the 'Chapter on the Adornments of the Wise', the ten abodes and so on each contain all positions, and all possess these two paths. As stated in the place of the Bhikshu Sea Banner and the Chapter on the Ten Abodes, it is also said: 'Being in one ground, one universally contains the merits of all grounds.' The remaining vastness and unhinderedness, even Indra's net, all possess this, which can be understood through contemplation. 5. Speed --------------------------------------------------------------------------------
Chinese
证益者。依此普门一证一切证。速入十地。如含那菩萨在兜率天。放足下光。普照十佛世界微尘数刹。遍照彼处。地狱众生灭除苦痛。得十眼十耳等。命终皆生兜率天上。闻空声说法。悉得十地诸力庄严具足三昧。皆悉成就众生界等。善身口意普见诸佛广益众生。并悉顿成。具如小相光明品说。解云。谗从地狱出闻此普法。即得十地者。明是此法之深益也。六灭障益者。依此普门。亦一断一切断。谓如前兜率天子得十地已。一一毛孔化作众生界等妙香华云。供养卢舍那佛。散香华已。一一华中见诸如来时。彼香云普熏无量佛刹微尘数世界。众生其蒙香者。身心快乐诸罪业障皆悉除灭。于色声香味触。内外各有五百烦恼八万四千烦恼。皆悉除灭。彼诸众生。具足种种净香自在。解云。前地狱天子。非直自身顿得十地。亦乃毛孔香熏。令尔许众生顿灭如此无量烦恼。并是普法之胜力也。七转利益者。普行亦成则能顿益无边众生。悉亦同得此十地法。如前兜率天子得十地已。毛孔中出盖云供养佛。经云。若有众生见此盖云者。彼诸众生。种一恒河沙转轮圣王所殖善根。所谓白净宝网转轮王等。菩萨摩诃萨安住如是转轮王处。于百千亿那由他佛刹微尘数世界中。教化彼转轮王。放曼陀罗自在光明。若有众生遇斯光者。皆得菩萨 现代汉语译本 证益：依据此普门法，一证得一切证得，迅速进入十地（菩萨修行所证的十个阶位）。例如含那菩萨（菩萨名）在兜率天（欲界天之一，弥勒菩萨所在之处），从足下放出光明，普遍照耀十佛世界微尘数（极多的数量）的刹土（佛土）。普遍照耀那些地方的地狱众生，灭除他们的苦痛，得到十眼十耳等（指菩萨的功德）。他们命终之后都往生到兜率天上，听闻空声说法，全部得到十地诸力庄严具足三昧（指菩萨所证的禅定），全部成就众生界等（指菩萨的境界）。善的身口意普遍见到诸佛，广泛利益众生，并且全部立刻成就。详细情况如《小相光明品》所说。解释说，从地狱出来的众生听闻此普法，立即得到十地，说明此法的深刻利益。 六灭障益：依据此普门法，也是一断一切断。例如前面所说的兜率天子得到十地之后，每一个毛孔都化作众生界等（指极多的数量）的妙香华云，供养卢舍那佛（报身佛）。散香华之后，每一朵华中都见到诸如来。当时，那香云普遍熏染无量佛刹微尘数（极多的数量）的世界，众生凡是闻到这香的，身心快乐，各种罪业障碍全部消除灭尽。对于色声香味触，内外各有五百烦恼、八万四千烦恼，全部消除灭尽。那些众生，具足种种清净香自在。解释说，前面的地狱天子，不只是自身立刻得到十地，而且毛孔散发的香气熏染，使那么多的众生立刻灭除如此无量的烦恼，这都是普法的殊胜力量。 七转利益：普遍修行也能成就，就能立刻利益无边众生，全部也一同得到这十地法。例如前面的兜率天子得到十地之后，毛孔中出现盖云供养佛。经中说，如果有众生见到这盖云的，那些众生，种下相当于一恒河沙（极多的数量）转轮圣王（拥有统治世界的轮宝的国王）所种植的善根，就是白净宝网转轮王等。菩萨摩诃萨安住在这样的转轮王处，在百千亿那由他（极大的数量单位）佛刹微尘数（极多的数量）世界中，教化那些转轮王，放出曼陀罗（圆形坛场）自在光明。如果有众生遇到这光明的，都能得到菩萨