English
English version 'The power name achieves all powers.' If we consider the Bodhisattvas from the tenth faith stage of the Ekayana (one vehicle), this is the case. If we consider the Bodhisattvas above the eighth ground of the Triyana (three vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana), they can receive this Dharma. Based on this, we can understand that the powers of the ten grounds (Dasabhumi, the ten stages of Bodhisattva practice) are discussed from the perspective of expedient means. 'The benefit of achieving the two practices' refers to completely accomplishing the good deeds of body, speech, and mind of the realm of sentient beings, etc. This is what is mentioned in the repentance text of the three karmas of the Dharma realm above. 'The benefit of eliminating obstacles' is to eliminate all obstacles and attain purity. This refers to what is said in the text below about the extinguishment of eighty-four thousand afflictions, etc., upon smelling the offered incense. 'The benefit of seeing the Buddhas' is to see hundreds of thousands of millions of nayutas of Buddha-ksetras (Buddha-fields) filled with dust-mote-like seven-jeweled lotus flowers. On each flower, one sees a Bodhisattva sitting in the lotus position, emitting great light. In that light, one sees Buddhas of the realm of sentient beings, etc., sitting in the lotus position, teaching the Dharma according to what should be delivered to them. However, the concluding text says that one still cannot see even a small part of being apart from Samadhi (meditative absorption). In the revised record, the benefit of Samadhi is divided into five benefits. Question: Are all four of these categories people who benefit from being in hell? Answer: No. The fourth category is people who benefit from being in hell. Question: If we say that there are two benefits for people who benefit from being in hell, namely the benefit from the light of Dhvaja-raja (Banner King) and the benefit from the pure light of the hell beings in the thousand-world dust-mote-like Buddha-fields, which category do the hell beings in the sixty billion nayutas of Buddha-ksetra dust-mote-like realms belong to? Answer: It applies to both categories. Question: Are the names of these two categories of devas (gods) the appropriate recipients, not the first three categories? Answer: These two categories of people in the past saw and heard the universal Dharma and planted Vajra (diamond) seeds. Therefore, now they encounter the light of Locana (Vairocana) and quickly liberate themselves from the exhaustive causal position. The others are not like this, so these two categories are the potential for the One Vehicle. Question: If that's the case, what ground benefits do the first three categories receive? Answer: The commentary says that these are the benefits before the second ground. The second transmitted benefit has three more types: first, the benefit of flowers, because one widely sees the Buddhas; second, the benefit of incense, because one widely eliminates the obstacles of delusion; third, the benefit of canopies, because one widely accomplishes great practices. The meaning is that the appropriate recipient, the Tusita (a heavenly realm) deva, transforms each pore into wonderful flower-incense canopies equal to the realm of sentient beings, offering them to Locana Buddha. That is, after this deva scatters incense and flowers, one sees all the Tathagatas in each flower. At that time, that cloud of incense universally perfumes countless Buddha-ksetra dust-mote-like worlds of sentient beings. Those who receive the fragrance have all their eighty-four thousand afflictions and karmic obstacles eliminated. --------------------------------------------------------------------------------
Chinese
足自在光明善根。若见盖者种一恒河沙转轮圣王所殖善根。广如经说。问。何此益名传通成无尽行。答。见初天子所供花香盖后后得益无尽。意天子自所供一一华中见诸如来。尘数众生蒙天子所供香得灭障益。有诸众生见此天子所供盖云种一恒沙轮王善根。此轮王放曼陀罗自在光。有诸众生遇此光明皆得菩萨十地。此轮王亦放周罗摩尼光。见者皆得菩萨十地。悉得无量智光。得十六根成就净力三昧。此即一随相一光明力传通成如是无量行。余相光亦然。故疏云。以此却推总是如来一小相中一光明力。一光既尔。余光亦然。一小相既尔。余小相亦然。小相既尔。其余大相海等则不可说不可说也。文意如此。思之。言世等众生悉先修善者。明宿有见闻一乘。修普贤善根故。问。其一恒沙轮王位者是何位。答。十地位。故疏云。此天子毛孔所出香华盖等复益众生。令得轮王亦是十地。问。何不言二等恒沙轮王言一恒沙。答。疏云。初明见此法界法门之盖。故得一恒沙轮王善根。皆如白净宝网等。此是世界性中万子已去轮王。如爱见善慧王等。非是金轮千子王四洲等。谓一恒沙个白净宝网轮王。善根暂见此盖顿得成就。 第三善财童子 言善财者。由此福报财宝相起立善财名。即善为因财为果。又得此顺道之财故曰善财 。又生时宝现为财。后叹其行德为善。如善现空生等。又智论释常啼名等。准此可知。二叹其德行中十句为五对。初曾供佛种善。明此善财已曾宿种解脱分善根也。二乐净近友三三业修。四求修果法。五心净具行。以心无异念故净如空。又无现烦恼等故(疏十八文也)。问。此童子为王子为长者子。答。经文但言有五百童子。谓善财等不明其父母。然准其宅内有七大宝藏是可长者子。不言宫内故非王子也。虽非王子既感得七宝。故孔目等说阎浮提胜身。问。何此童子求善知识。余人不求。答。此人过去善根故。今亦求善友故。经云。此童子者已曾供养过去诸佛深种善根。常乐清净近善知识。身口意净修菩萨道求一切智。问。文殊教之令求善友。若有所表。答。疏说七故。一为轨范故。谓求法说法轨范。二行缘胜故。谓成行之要莫不以良友为先。三破见增故。令善财等新学菩萨破自憍慢及报见故。四寄成行故。即求善友行及求法行。五寄显位故。广寄善友显信等五位。六显深广故。表佛法深广故。虽位极称我唯知此一法门。善财设位至登位云。我未知云何菩萨行等。七显缘起故。善财与善友同成一缘起。以能入所入无二相故。是故无善友之外善财。故彰一即一切。明善财历诸位也。无善财之外善友。故显一切即一明多位 此外，出生时有宝物显现作为财富，后来赞叹他的德行是善良的，例如善现（Subhūti，须菩提）、空生（Śūnyatā，空性）等。又如《智度论》解释常啼（Sadāprarudita，常啼菩萨）的名字等，根据这些可以知道，赞叹他的德行中有十句话，分为五对。第一，曾经供养佛，种下善根，表明这位善财（Sudhana，善财童子）已经曾经在过去种下了解脱分的善根。第二，喜好清净，亲近善友。第三，身口意三业修行。第四，寻求修行的果法。第五，心清净，具足德行。因为心中没有其他的念头，所以清净如虚空，又没有现在的烦恼等（见《疏》第十八文）。 问：这位童子是王子还是长者之子？答：经文中只说有五百童子，包括善财，没有说明他们的父母。然而，根据他的宅内有七大宝藏来看，应该是长者之子。因为没有说是宫内，所以不是王子。虽然不是王子，却能感得七宝，所以孔目等说他是阎浮提（Jambudvīpa，南赡部洲）的殊胜之身。问：为什么这位童子要求善知识（kalyāṇa-mitra，善友），而其他人不求？答：因为这个人过去有善根，现在也要求善友。经中说：‘这位童子曾经供养过去的诸佛，深深地种下善根，常常喜好清净，亲近善知识，身口意清净，修行菩萨道，寻求一切智（sarvajñā，一切智慧）。’ 问：文殊（Mañjuśrī，文殊菩萨）教导他去寻求善友，如果有所表示，答：《疏》中说了七个原因：第一，为了轨范，即寻求法、说法要有轨范。第二，行缘殊胜，即成就修行的关键在于良友。第三，破除见解的增长，令善财等新学菩萨破除自己的骄慢以及报见。第四，寄托成就修行，即寻求善友的修行以及寻求法的修行。第五，寄托显示位次，广泛地寄托善友来显示信等五位。第六，显示深广，表明佛法深广。即使位次极高，也称‘我唯知此一法门’。善财即使位至登位，也说‘我未知云何菩萨行等’。第七，显示缘起，善财与善友共同成就一个缘起，因为能入和所入没有二相。所以没有善友之外的善财，因此彰显一即一切，表明善财经历各个位次。没有善财之外的善友，因此显示一切即一，表明多个位次。
English
Furthermore, at the time of his birth, treasures appeared as wealth. Later, his virtuous conduct was praised as good, like Subhūti (善现) and Śūnyatā (空生). Also, the *Mahāprajñāpāramitopadeśa* explains the name of Sadāprarudita (常啼). According to this, it can be known that the ten sentences praising his virtuous conduct are divided into five pairs. First, he once made offerings to the Buddhas and planted good roots, indicating that this Sudhana (善财) had already planted the good roots of liberation in the past. Second, he delights in purity and is close to good friends. Third, he cultivates the three karmas of body, speech, and mind. Fourth, he seeks the Dharma of the fruit of cultivation. Fifth, his mind is pure and he possesses virtuous conduct. Because there are no other thoughts in his mind, it is as pure as space, and there are no present afflictions, etc. (see *Commentary*, section 18). Question: Is this boy a prince or the son of a wealthy man? Answer: The sutra only says that there were five hundred boys, including Sudhana, without mentioning their parents. However, judging from the fact that there are seven great treasures in his house, he should be the son of a wealthy man. Because it does not say it is in a palace, he is not a prince. Although not a prince, he can attract the seven treasures, so Kongmu and others say that he is a superior being in Jambudvīpa (阎浮提). Question: Why does this boy seek good spiritual friends (kalyāṇa-mitra), while others do not? Answer: Because this person has good roots in the past, and now he also seeks good friends. The sutra says: 'This boy has already made offerings to the Buddhas of the past, deeply planting good roots, always delighting in purity, being close to good spiritual friends, purifying his body, speech, and mind, cultivating the Bodhisattva path, and seeking all-knowing wisdom (sarvajñā).' Question: Mañjuśrī (文殊) taught him to seek good friends, if there is anything to express, Answer: The *Commentary* says seven reasons: First, for the sake of standards, that is, seeking the Dharma and speaking the Dharma must have standards. Second, the conditions for practice are excellent, that is, the key to achieving practice lies in good friends. Third, to break the increase of views, so that newly learning Bodhisattvas such as Sudhana can break their own arrogance and retribution views. Fourth, to entrust the achievement of practice, that is, the practice of seeking good friends and the practice of seeking the Dharma. Fifth, to entrust the display of positions, widely entrusting good friends to display the five positions of faith, etc. Sixth, to show depth and breadth, indicating that the Buddhadharma is deep and broad. Even if the position is extremely high, it is said, 'I only know this one Dharma gate.' Even if Sudhana's position reaches the stage of ascending, he also says, 'I do not know how the Bodhisattva practices, etc.' Seventh, to show the arising of conditions, Sudhana and good friends jointly achieve a condition, because there is no duality between the one who enters and the one who is entered. Therefore, there is no Sudhana outside of good friends, so it highlights that one is all, indicating that Sudhana experiences various positions. There are no good friends outside of Sudhana, so it shows that all is one, indicating multiple positions. --------------------------------------------------------------------------------
Chinese
成在于善财也。问。善友义云何。答。此有三类。一人。二法。三合辨。初中有六。一有人虽能济苦不劝修善。非真善友。二虽劝修世善免于恶道不劝向出世。亦非真友。三虽修二行非劝菩萨道。四虽修菩萨道犹存相善。五要劝众生修无相行为真善友。六要劝令具普贤行法方究竟真善知识。二法善知识亦有六重。一人天法。二二乘法。三初教法。四终教法。五顿教法。六圆教法。依此等法成正行。故名为善友。三合辨中亦有六重。于上六位法各说一门。以授机缘则人法双辨也。二别辨下文。诸善知识皆具前三。此三位中各具三义。如疏十八。然诸知识数有异说。如疏十八本及纲目说。问。约此童子分三生何。答。依圆教宗有其三位。一见闻位。即是善财次前生身。见闻如此普贤法故。成彼解脱分善根故。故叹德文云。此童子者已曾供养过去诸佛深种善根。又性起品云(三十七文)云何菩萨知见如来所见闻敬供所种善根。此菩萨是善根皆悉不虚。功德无尽。离一切爱究竟解脱。果报不虚。满足诸愿于一切有为法中不可穷尽。而能随顺无为智慧起诸佛智究竟未来际。其诸佛地具如广记。二解行生。谓顿修如此五位行法如善财。此生所成至普贤位者是(疏文)又兜率天子等从恶道出已一生。即至离垢三昧前得十眼十耳等境界 现代汉语译本 成就归于善财。（问：）善友的意义是什么？（答：）这里有三种类别：一是人，二是法，三是合辨。初人中有六种：一是有人虽然能够救济困苦，但不劝人修善，不是真正的善友；二是虽然劝人修世间善事，免于堕入恶道，但不劝人趋向出世，也不是真正的善友；三是虽然修习二乘之行，但不劝人修菩萨道；四是虽然修菩萨道，仍然存有执着于相的善；五是要劝导众生修习无相之行，才是真正的善友；六是要劝导众生具足普贤行法，才算是究竟的真善知识。二法善知识也有六重：一是人天法，二是二乘法，三是初教法，四是终教法，五是顿教法，六是圆教法。依循这些法成就正行，所以称为善友。三合辨中也有六重，于上述六位法各说一门，以授予机缘，则是人法双辨。二别辨下文，诸位善知识都具备前述三种。这三种位次中各自具备三种意义，如《疏》十八所说。然而，对于善知识的数量有不同的说法，如《疏》十八本及《纲目》所说。（问：）如果按照这个童子来分三生，应该如何理解？（答：）依据圆教的宗义，有其三个位次：一是见闻位，即是善财的前一生身，因为见闻如此普贤法，成就了他解脱分的善根。所以赞叹德文说：‘这个童子已经曾经供养过去诸佛，深深种下善根。’又《性起品》说（三十七文）：‘云何菩萨知见如来所见闻敬供所种善根。此菩萨是善根皆悉不虚。功德无尽。离一切爱究竟解脱。果报不虚。满足诸愿于一切有为法中不可穷尽。而能随顺无为智慧起诸佛智究竟未来际。’其诸佛地的具体情况，详见广记。二是解行生，指的是顿悟修习如此五位行法，就像善财一样。此生所成就的，直至普贤位。（疏文）又如兜率天子等从恶道出来后，一生就到达离垢三昧前，得到十眼十耳等境界。