Chinese
种。一发心。二持地。三修行。四生贵。五方便具足。六正心。七不退八童真。九法王子。十灌顶。三明十行者。性种性也。从十住空性而入十行假性。名性种性。一欢喜。二饶益。三无瞋恨。四无尽。五离痴乱。六善现。七无著。八尊重。九善法。十真实。四明十回向道种性者。修中道观伏界外惑。故名道种。一救护众生。二不坏。三等一切诸佛。四遍至一切处。五无尽功德藏。六随顺一切坚固平等善根。七等观一切众生。八真如相。九无缚无著解脱。十入法界无量。五明十地圣种性者。证中道观。故名为圣。一欢喜。二离垢。三明地。四焰地。五难胜。六现前。七远行。八不动。九善慧。十法云。此之十地破界外十品无明。更破一品入于等觉。更破一品入于妙觉。始终但破十二品无明。乃与圆教第二行齐。以我之因为汝之果。教权位高者。譬如边方未静。高位目之定爵论功其官则下。此教缘无量四谛发菩提心。苦集灭道皆无量相。若论自行随一门竖入化他。始终横破故。十住自行从假入空。用生无生观六界空。十行入假广集四四十六门法。知十界假回向后心灭九界假。证佛界中地前。缘修两观经劫无量。为中道方便登地三观现前。与圆初住无二无别。名为证道。若有宜闻地上历别。亦作一地不知二地说之故得诸大 现代汉语译本 种。（一）发心，（二）持地，（三）修行，（四）生贵，（五）方便具足，（六）正心，（七）不退，（八）童真，（九）法王子，（十）灌顶。三明十行者，性种性也。从十住（菩萨修行十个阶位）空性而入十行（菩萨修行十个阶段）假性，名性种性。（一）欢喜，（二）饶益，（三）无瞋恨，（四）无尽，（五）离痴乱，（六）善现，（七）无著，（八）尊重，（九）善法，（十）真实。四明十回向道种性者，修中道观伏界外惑，故名道种。（一）救护众生，（二）不坏，（三）等一切诸佛，（四）遍至一切处，（五）无尽功德藏，（六）随顺一切坚固平等善根，（七）等观一切众生，（八）真如相，（九）无缚无著解脱，（十）入法界无量。五明十地圣种性者，证中道观，故名为圣。（一）欢喜，（二）离垢，（三）明地，（四）焰地，（五）难胜，（六）现前，（七）远行，（八）不动，（九）善慧，（十）法云。此之十地破界外十品无明，更破一品入于等觉，更破一品入于妙觉。始终但破十二品无明，乃与圆教第二行齐。以我之因为汝之果。教权位高者，譬如边方未静，高位目之定爵论功其官则下。此教缘无量四谛（佛教基本教义，包括苦、集、灭、道）发菩提心。苦集灭道皆无量相。若论自行随一门竖入化他，始终横破故。十住自行从假入空，用生无生观六界空。十行入假广集四四十六门法。知十界假回向后心灭九界假。证佛界中地前。缘修两观经劫无量。为中道方便登地三观现前。与圆初住无二无别。名为证道。若有宜闻地上历别，亦作一地不知二地说之故得诸大
English
English version Seeds. (1) Arousing the aspiration for enlightenment, (2) Upholding the ground, (3) Cultivating practice, (4) Being born into nobility, (5) Possessing complete skillful means, (6) Correcting the mind, (7) Non-retrogression, (8) Pure youth, (9) Dharma prince, (10) Consecration. The three clarify the ten practices, which are the nature seeds. From the emptiness of the ten abodes (ten stages of Bodhisattva practice) entering the provisionality of the ten practices (ten stages of Bodhisattva practice), these are called nature seeds: (1) Joy, (2) Benefiting others, (3) Without anger or hatred, (4) Inexhaustible, (5) Free from delusion and confusion, (6) Well manifested, (7) Without attachment, (8) Respect, (9) Good Dharma, (10) Truthfulness. The four clarify the seeds of the path of the ten dedications, cultivating the Middle Way contemplation to subdue delusions beyond the realms, hence called path seeds: (1) Saving and protecting sentient beings, (2) Indestructible, (3) Equal to all Buddhas, (4) Universally reaching all places, (5) Inexhaustible treasury of merit, (6) Accordant with all firm, equal, and good roots, (7) Equally contemplating all sentient beings, (8) Suchness aspect, (9) Unbound, unattached liberation, (10) Entering the immeasurable Dharma realm. The five clarify the holy seeds of the ten grounds, realizing the Middle Way contemplation, hence called holy: (1) Joyful, (2) Immaculate, (3) Luminous Ground, (4) Blazing Ground, (5) Difficult to Conquer, (6) Manifest, (7) Far Reaching, (8) Immovable, (9) Good Wisdom, (10) Dharma Cloud. These ten grounds break the ten grades of ignorance beyond the realms, further breaking one grade to enter Equal Enlightenment, further breaking one grade to enter Wonderful Enlightenment. From beginning to end, only twelve grades of ignorance are broken, which is equivalent to the second practice of the Perfect Teaching. Taking my cause as your result. Those whose teaching authority is high are like border regions not yet pacified, high positions are eyed, ranks are determined, merits are discussed, and their official positions are lowered. This teaching arises from the immeasurable Four Noble Truths (fundamental teachings of Buddhism, including suffering, its cause, its cessation, and the path to its cessation), arousing the Bodhi mind. Suffering, its cause, its cessation, and the path all have immeasurable aspects. If one speaks of self-cultivation, entering vertically through one gate to transform others, it is always broken horizontally. The self-cultivation of the ten abodes enters emptiness from provisionality, using the contemplation of the arising of non-arising to empty the six realms. The ten practices enter provisionality, widely gathering forty-four gates of Dharma. Knowing the provisionality of the ten realms, after dedication, the mind extinguishes the provisionality of the nine realms, realizing the Buddha realm before the ground. The two contemplations of conditioned and unconditioned are cultivated through immeasurable eons. As a skillful means for the Middle Way, the three contemplations manifest upon ascending the grounds, being no different from the initial abode of the Perfect Teaching, called realizing the path. If there are those who should hear the distinct experiences on the grounds, they also make one ground without knowing how to speak of two, hence obtaining great --------------------------------------------------------------------------------
Chinese
乘经。或明七地之前犹居方便位也。此则始终约教不同。缘修地前对地名为教道。且约自行四门之中有门所修十法成观。初明境者。缘于登地中道妙有之境。而为所观局出空有之表。二明发心者。缘此妙有起四弘誓。故华严云。菩萨不为一人一国一界微尘人。乃为法界众生发菩提心也。三安心者。既发心已安心进行。修诸定慧定爱慧策耳。四破法遍者。用妙有慧遍破空有也。五识通塞者。次第三观为通见思尘沙无明为塞。传传检校是塞令通耳。六道品调适者。三十七品是菩萨宝炬陀罗尼。念处破倒正勤如意。能生五根力必增长七觉八正。定慧均平入三解脱门证中无漏。七对治助开者。用前藏通助开妙有实相中道。八知次位者。善达七位终不谓我叨极上圣。九安忍者。策十信位入于十住。令离违顺强软二贼。十无法爱者。策三十心令入十地。若爱相似之法名为顶堕。余三门亦如是。广如大本。别教竟。次略明圆教者。圆名圆妙。华严法界广大。净名入不二法门。般若最上之乘。涅槃一心五行等。并圆妙法也。此等圆妙一理无他兼带半满。权覆于实旨趣犹隐。今从佛意卷权归实。开显之圆粗腾纲要。即以法华分别功德品末。明本迹流通如来灭后。五品闻经转说起观行成。以为凡地措心之首。经云。又复如来灭后。若闻是经 。而不毁呰起随喜心。从会而出聚落田里。为父母宗亲随力演说。如是展转至第五十人闻而随喜。其福超胜于四百万亿那由他恒河沙等众生令得罗汉。百千亿分不及其一。则初随喜品也。经云。何况读诵受持之者即第二品。经云。若有受持读诵为他人说即第三品。经云。况复有人能持此经。兼行布施持戒忍辱。精进一心智慧是兼行六度即第四品。经云。若人读诵为他人说。复能持戒忍辱无瞋精进勇猛得诸深定智慧。问答则是具行六度第五品也。初品之初校量叵测。余之四品非凡小所知。略如经文不能具述。初言随喜者。随喜妙法也。法即心法及生佛法。此法即心此心即法三无差别。凡圣一如如即实相。实相遍相百界三千。百界三千无非实相。故经云。诸法实相即指诸佛权实法也。所谓如是相性体力等。即百界三千也。妙心体具具不出心。犹如金体具足众器具不出金。故名具心以之为妙。妙心是境妙智是观。观境不二能照能遮。所言境者。具三谛也。具心即空真谛境也。具心即假俗谛境也。具心即中中道第一义谛也。知真即空观。知俗即假观。知中即中观。常境无相常智无缘。无缘而缘无非三观。无相而相三谛宛然。初心此知庆己庆人故名随喜。即第五十人也。会初闻说即五品之初观念无间故有异也。一一品中以五悔为 现代汉语译本 而不毁呰起随喜心。从法会而出，到聚落田野之间，为父母宗亲尽力演说此经。如此辗转相传，直到第五十人听闻而生随喜之心，其福德超过让四百万亿那由他恒河沙数般的众生证得阿罗汉果。即使是那四百万亿那由他恒河沙数众生证得阿罗汉果的百千亿分之一，也比不上这第五十人生随喜心的功德。这是初随喜品的内容。 经文说：‘何况是读诵受持此经的人呢？’这是第二品的内容。 经文说：‘如果有人受持读诵此经，并且为他人解说，’这是第三品的内容。 经文说：‘更何况有人能够受持此经，同时又能修行布施、持戒、忍辱、精进、一心和智慧这六度呢？’这是兼行六度的第四品的内容。 经文说：‘如果有人读诵此经，为他人解说，又能持戒、忍辱、没有嗔恨、精进勇猛、获得各种甚深禅定和智慧。’问答之间，就是具足修行六度的第五品的内容。 初随喜品最初的功德校量是不可测量的，其余四品的功德也不是凡夫小智所能了解的。这里只能根据经文略作叙述，不能完全详尽地说明。最初所说的‘随喜’，是随喜这微妙的佛法。法，就是心法以及众生和佛的法。此法即是心，此心即是法，三者没有差别。凡夫和圣人都是一样的，‘如’就是实相。实相遍布百界三千世界，百界三千世界没有不是实相的。所以经文说：‘诸法实相’，就是指诸佛的权巧方便之法和真实之法。所谓的如是相、性、体力等等，就是百界三千。 这微妙的心体具足一切，一切都不超出心外，犹如金子的本体具足各种器具，各种器具都不超出金子之外。所以称为具心，以它为妙。妙心是所观的境界，妙智是能观的智慧。能观的智慧和所观的境界不是二元对立的，能照亮也能遮蔽。所说的境界，具足空、假、中三谛。具心就是空，是真谛的境界。具心就是假，是俗谛的境界。具心就是中，是中道第一义谛的境界。知真就是空观，知俗就是假观，知中就是中观。常境没有相状，常智没有攀缘。没有攀缘而能攀缘，没有不是三观的。没有相状而有相状，三谛清清楚楚地呈现。初发心的人如果能明白这个道理，庆幸自己也庆幸他人，所以称为随喜，就是指那第五十人。在法会最初听闻佛法，就是五品最初的观念没有间断，所以才有差别。每一品中都以五悔为...
English
English version And without disparaging, they give rise to joyful minds. They leave the assembly and go to villages and fields, explaining the sutra to their parents, relatives, and friends to the best of their ability. In this way, it is passed on until the fiftieth person hears it and rejoices. The merit of this fiftieth person surpasses that of leading four million, trillion, nayuta, Ganges-sand-like beings to attain Arhatship. Even one hundred-thousandth of a billionth of the merit of those Arhats cannot compare to the joy of the fiftieth person. This is the chapter on initial rejoicing (Chū Suíxǐ Pǐn). The sutra says, 'How much more so for those who read, recite, and uphold it?' This is the second chapter. The sutra says, 'If someone upholds and recites this sutra and explains it to others,' this is the third chapter. The sutra says, 'How much more so if someone can uphold this sutra and also practice giving (dāna), upholding precepts (śīla), patience (kṣānti), diligence (vīrya), one-pointedness of mind (samādhi), and wisdom (prajñā)?' This is the fourth chapter on practicing the six perfections (ṣaṭpāramitā). The sutra says, 'If someone reads and recites this sutra, explains it to others, and can also uphold precepts, practice patience, be without anger, be diligent and courageous, attain various profound samādhis, and possess wisdom,' then the questions and answers constitute the fifth chapter on fully practicing the six perfections. The initial merit of the first chapter on rejoicing is immeasurable. The merit of the remaining four chapters is not something that ordinary people with limited wisdom can understand. I can only briefly describe it according to the sutra text, and cannot fully explain it in detail. The initial word 'rejoicing' (suíxǐ) refers to rejoicing in the wonderful Dharma. The Dharma is the Dharma of the mind, as well as the Dharma of sentient beings and Buddhas. This Dharma is the mind, and this mind is the Dharma; the three are without difference. Ordinary beings and sages are the same; 'suchness' (rú) is the real aspect (śūnyatā). The real aspect pervades the three thousand realms in the hundred worlds (bǎi jiè sānqiān), and none of the three thousand realms in the hundred worlds is not the real aspect. Therefore, the sutra says, 'The real aspect of all dharmas' refers to the expedient and true dharmas of all Buddhas. The so-called suchness of appearance (xiàng), nature (xìng), power (tǐlì), etc., is the three thousand realms in the hundred worlds. This wonderful mind-essence is complete with everything, and everything does not go beyond the mind, just as the essence of gold is complete with various utensils, and various utensils do not go beyond gold. Therefore, it is called the complete mind (jù xīn), and it is considered wonderful. The wonderful mind is the object of contemplation (jìng), and the wonderful wisdom is the contemplating subject (guān). The contemplating subject and the object of contemplation are not dualistic; they can illuminate and also obscure. The so-called object (jìng) is complete with the three truths (sāndì): emptiness (śūnyatā), provisional existence (prajñapti), and the Middle Way (madhyamāpratipad). The complete mind is emptiness, which is the realm of the truth of emptiness (zhēndì). The complete mind is provisional existence, which is the realm of the conventional truth (súdì). The complete mind is the Middle Way, which is the realm of the supreme truth of the Middle Way (zhōngdào dì yī yì dì). Knowing the truth is the contemplation of emptiness (kōng guān). Knowing the conventional is the contemplation of provisional existence (jiǎ guān). Knowing the Middle Way is the contemplation of the Middle Way (zhōng guān). The constant object has no characteristics, and the constant wisdom has no conditions. Without conditions, yet able to condition, there is nothing that is not the three contemplations. Without characteristics, yet having characteristics, the three truths are clearly present. If a beginner can understand this, they rejoice for themselves and rejoice for others, so it is called rejoicing, which refers to the fiftieth person. Hearing the Dharma for the first time at the assembly is the initial thought of the five stages without interruption, so there is a difference. In each chapter, the five repentances are... --------------------------------------------------------------------------------