Chinese
本故。弥勒因时无别苦行但修五悔。日夜六时无时有须臾废成等正觉。次以圆解观心修行五悔。更加读诵善言妙义与心相会。如膏助火。是时心观益明名第二品也。次以增品胜心修行五悔。更加说法转其内解。导利前人。以广济故。化功归己心倍胜前名第三品。次增进心修行五悔。傍行六度福德力故。倍助观心更一重。深进名第四品。次以圆心修行五悔正行六度。自行化他事理具足心观无碍。转胜于前不可比喻。名第五品。此等五品并外凡位假名五品。既转明静豁入闻慧。通达无滞深信难动。即入十信六根清净内凡位也。见思之惑任运先除。如冶铁作器粗垢先尽。故仁王般若云。十善菩萨发大心长别三界苦轮海。与三藏通教佛果位齐。与别教十回向齐也。信名虽同别教。人之与行深浅永殊。住行向地亦复如是。圆贤位竟。次明圣位。四十二品并破界外微细无明。初入十住破十品无明。证圆佛性开佛知见。故华严云。初发心时便成正觉。真实之性不由他悟。即此意也。证初一位即能分身百佛世界。为十界像普现色身。随机设化二住已去。十位加前乃至妙觉不可说界。本高迹下普现三昧。次入十行更破十品示佛知见。次入十回向更破十品悟佛知见。次入十地进破十品入佛知见。竖论虽尔横论一一皆具开示悟入佛知见也。次 现代汉语译本： 这是其中的缘故。弥勒（Maitreya，未来佛）因为当时没有其他的苦行，只是修习五悔。日夜六时，没有片刻停止，最终成就等正觉（samyak-saṃbodhi，正等觉悟）。接着以圆满的理解来观察内心，修行五悔，更加上读诵善言妙义，使之与内心相应，如同膏油助长火焰。这时，心观更加明亮，称为第二品。接着以增上的心来修行五悔，更加上说法，转化内在的理解，引导帮助他人。因为广泛救济的缘故，化导的功德归于自身，内心比之前更加殊胜，称为第三品。接着以增进的心来修行五悔，同时修行六度（ṣaṭ-pāramitā，六种达到彼岸的方法），因为福德的力量，更加帮助观心，更深一层地进步，称为第四品。接着以圆满的心来修行五悔，正确地修行六度，自身修行和教化他人，事和理都圆满具足，心观没有障碍，比之前更加殊胜，无法比喻，称为第五品。这五品都属于外凡位，只是假名五品。既然已经变得明亮清净，豁然进入闻慧（śruta-mati，听闻佛法后产生的智慧），通达没有滞碍，深深地相信难以动摇，就进入十信位，六根清净，属于内凡位。见思之惑（dṛṣṭi-heya，见惑和修惑）自然而然地先被去除，如同冶炼钢铁制作器物，粗糙的污垢先被去除干净。所以《仁王般若经》（Renwang Borejing）说，十善菩萨（daśa-kuśala-bodhisattva，行十善业的菩萨）发大心，永远告别三界（trayo dhātavaḥ，欲界、色界、无色界）的苦海轮回，与三藏教和通教的佛果位相同，与别教的十回向位相同。虽然信的名字相同，但别教的人和修行深浅永远不同。住、行、向地也是如此。圆教的贤位结束。接着说明圣位。四十二品都破除了界外微细的无明（avidyā，无知）。最初进入十住位，破除十品无明，证得圆满的佛性，开启佛的知见。所以《华严经》（Avataṃsaka Sūtra）说，最初发心的时候就成就正觉，真实的自性不是通过其他途径领悟的，就是这个意思。证得初住位就能分身到百佛世界，为了十界众生普遍示现色身，随机应变地进行教化。二住位之后，十住位加上之前的十信位，乃至妙觉位，都是不可说的境界。从高处示现，在低处留下足迹，普遍示现三昧（samādhi，禅定）。接着进入十行位，进一步破除十品无明，示现佛的知见。接着进入十回向位，进一步破除十品无明，领悟佛的知见。接着进入十地位，进一步破除十品无明，进入佛的知见。竖着说虽然是这样，横着说每一个位都具备开启、示现、领悟、进入佛的知见。
English
English version: This is the reason. Maitreya (future Buddha) at that time had no other ascetic practices but cultivated the Five Repentances. Day and night, six times a day, without a moment's cessation, he attained samyak-saṃbodhi (Perfect Enlightenment). Then, with a complete understanding, he observed his mind and practiced the Five Repentances, further adding the reading of good words and wonderful meanings, so that they corresponded with his mind, like oil fueling a fire. At this time, the contemplation of the mind became brighter, called the Second Stage. Then, with an increasing mind, he cultivated the Five Repentances, further adding the preaching of the Dharma, transforming his inner understanding, and guiding and benefiting others. Because of his extensive salvation, the merit of transformation returned to himself, and his mind was even more superior than before, called the Third Stage. Then, with an advancing mind, he cultivated the Five Repentances, and at the same time practiced the Six Perfections (ṣaṭ-pāramitā, six ways to reach the other shore), because of the power of merit, further assisting the contemplation of the mind, advancing to a deeper level, called the Fourth Stage. Then, with a complete mind, he cultivated the Five Repentances, correctly practicing the Six Perfections, cultivating himself and teaching others, both in terms of phenomena and principle, the contemplation of the mind was unobstructed, even more superior than before, beyond comparison, called the Fifth Stage. These five stages all belong to the Outer Ordinary Position, merely nominally five stages. Since it has become bright and pure, suddenly entering śruta-mati (wisdom arising from hearing the Dharma), penetrating without hindrance, deeply believing and difficult to shake, one enters the Ten Faiths, the six senses are purified, belonging to the Inner Ordinary Position. The delusions of views and thoughts (dṛṣṭi-heya, delusions of views and delusions of practice) are naturally removed first, like smelting iron to make utensils, the coarse impurities are removed first. Therefore, the Renwang Borejing (Benevolent Kings Sutra) says, 'The Bodhisattva of the Ten Goodnesses (daśa-kuśala-bodhisattva, bodhisattva who practices the ten good deeds) makes a great vow, forever bidding farewell to the sea of suffering and reincarnation of the Three Realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm), equal to the Buddha fruit position of the Three Storehouses Teaching and the Common Teaching, equal to the Ten Dedications of the Separate Teaching.' Although the name of faith is the same, the people and the depth of practice of the Separate Teaching are forever different. The Stages of Abiding, Practice, and Dedication are also like this. The Stage of the Worthy of the Perfect Teaching ends. Next, the Stage of the Saints is explained. The forty-two stages all break through the subtle ignorance (avidyā, ignorance) beyond the realms. Initially entering the Ten Abidings, breaking through ten grades of ignorance, realizing the perfect Buddha-nature, and opening the Buddha's knowledge and vision. Therefore, the Avataṃsaka Sūtra (Flower Garland Sutra) says, 'At the time of the initial aspiration, one attains Perfect Enlightenment, the true nature is not realized through other means,' this is the meaning. Realizing the First Abiding, one can divide the body into hundreds of Buddha worlds, universally manifesting the physical body for the beings of the Ten Realms, adapting to the circumstances to teach and transform. After the Second Abiding, the Ten Abidings plus the previous Ten Faiths, up to the Wonderful Enlightenment, are all indescribable realms. Manifesting from a high place, leaving footprints in a low place, universally manifesting samādhi (meditative absorption). Then entering the Ten Practices, further breaking through ten grades of ignorance, demonstrating the Buddha's knowledge and vision. Then entering the Ten Dedications, further breaking through ten grades of ignorance, realizing the Buddha's knowledge and vision. Then entering the Ten Grounds, further breaking through ten grades of ignorance, entering the Buddha's knowledge and vision. Although speaking vertically like this, horizontally speaking, each stage possesses the opening, demonstration, realization, and entering of the Buddha's knowledge and vision. --------------------------------------------------------------------------------
Chinese
破一品入等觉。后破一品入妙觉。妙觉无上。无所复论。始终理等故名为圆。约事仍殊乃分诸位。譬如湿性冰水无殊。融冰成水初后宛然。应明六即方显圣理。圆性恒遍生佛咸如。理即佛性如理而知。名字佛性如知修观。刹那无间。观行佛性获净六根。相似佛性破界外惑。证真初住乃至等觉四十一位。分证佛性妙觉一位智断俱圆。究竟佛性理同故即。事异故六。故名六即。如诸大教有即名者。生死即涅槃烦恼即菩提等。并判六即方免滥非。问华严经云。初发心住便成正觉。何须更因余之位耶。答正觉分成名成正觉。非即发心成究竟正觉。譬如闇室分四十二分。一炷之灯即名室明可同于二三乃至四十二炷。若了此喻一成一切成不失。初后明昧宛然应知。圆人四门并位位十法浅深有异。今且总明十法名相一观不思议境者。谓观一念所具之心。即无作四谛达此具心无非众生。生佛一如涅槃无二。即苦灭谛不可思议。达此具心无非烦恼。烦恼即般若即集道谛不可思议。惑智相即因果宁殊。一一无非空假中。境即空故方便净。即假故圆净。即事故性净。三净一心中得名大涅槃。故净名云。一切众生即大涅槃名不思议境。境法非一名广。无非实相名高。故法华云。其车高广。第二发真正菩提心者。缘前实境起四弘誓。缘前若境誓度 现代汉语译本 破除一品无明，进入等觉（菩萨果位的一种）。之后再破除一品无明，进入妙觉（佛果）。妙觉是无上的，没有什么可以再说的了。从始至终，理体平等，所以称为圆。但从现象上来说，仍然有差别，所以分出各个阶位。譬如湿性，冰和水没有区别。但融化冰成为水，最初和之后的形态仍然清晰可见。应当明白六即的道理，才能彰显圣人的真理。圆满的佛性恒常遍布，众生和佛都一样。理即佛性，是如实地了解佛性。名字佛性，是如了解之后开始修观。观行佛性，是刹那之间没有间断地修观，从而获得清净的六根。相似佛性，是破除界外的迷惑。证真初住（十住位菩萨的最初阶段），乃至等觉（菩萨果位的最高阶段），这四十一个阶位，是分证佛性。妙觉（佛果）这一个阶位，是智慧和断惑都圆满。究竟佛性，是理体相同，所以说是即。但现象不同，所以分为六个阶段。所以称为六即。如同各大教派有‘即’的说法，例如生死即涅槃，烦恼即菩提等等。都要用六即来判断，才能避免混淆错误。问：华严经说，初发心住（菩萨最初的阶位）就成就正觉，为什么还需要其他的阶位呢？答：这里说的正觉，是分得名号上的正觉，不是说初发心就成就究竟的正觉。譬如黑暗的房间，分成四十二份，点燃一盏灯，就叫做房间明亮，可以类比于点燃两盏、三盏乃至四十二盏灯。如果明白了这比喻，就能明白一成就一切都成就，不会失去。最初和之后的明暗程度仍然清晰可见。应当知道，圆教的人，四门（指四种修行方法）以及各个阶位的十法，有深浅的不同。现在先总的说明十法的名相：一、观不思议境，是指观察一念所具之心。即是无作四谛，通达这具足之心无非是众生，众生和佛是一样的，涅槃没有二致，即是苦灭谛，不可思议。通达这具足之心无非是烦恼，烦恼即是般若，即是集道谛，不可思议。迷惑和智慧相互依存，因和果又有什么不同呢？一一无非是空假中。境即是空，所以是方便净。境即是假，所以是圆净。境即是事，所以是性净。三种清净在一心中得到，名为大涅槃。所以《净名经》说，一切众生即是大涅槃，名为不思议境。境法不是一个名称可以概括的，范围广大。无非是实相，境界高远。所以《法华经》说，其车高广。第二、发真正菩提心，是缘于前面的实境，发起四弘誓愿。缘于前面的实境，发誓要度化众生。
English
English version Breaking through one grade of ignorance, one enters Equal Enlightenment (a Bodhisattva stage). Afterwards, breaking through another grade of ignorance, one enters Wonderful Enlightenment (the Buddha stage). Wonderful Enlightenment is supreme, and there is nothing more to discuss. From beginning to end, the principle is equal, hence it is called 'round'. However, in terms of phenomena, there are still differences, so various stages are distinguished. For example, in terms of the nature of wetness, ice and water are no different. But melting ice into water, the initial and subsequent forms are clearly distinct. One should understand the principle of the Six Identities to reveal the truth of the sages. The perfect Buddha-nature is constantly pervasive, and sentient beings and Buddhas are all the same. The Identity in Principle of Buddha-nature is to know Buddha-nature as it truly is. The Identity in Name of Buddha-nature is to cultivate contemplation after knowing it. The Identity in Practice of Buddha-nature is to cultivate contemplation without interruption in every moment, thereby obtaining pure six senses. The Identity in Resemblance of Buddha-nature is to break through the delusions beyond the realms. Realizing the Initial Abiding (the initial stage of the Ten Abidings of a Bodhisattva), up to Equal Enlightenment (the highest stage of a Bodhisattva), these forty-one stages are the partial realization of Buddha-nature. Wonderful Enlightenment (the Buddha stage) is the one stage where wisdom and severance of delusion are both complete. Ultimate Buddha-nature is identical in principle, hence it is 'identity'. But different in phenomena, hence it is divided into six stages. Therefore, it is called the Six Identities. Just as various great teachings have the term 'identity', such as 'birth and death is Nirvana', 'affliction is Bodhi', etc., one must judge using the Six Identities to avoid confusion and error. Question: The *Avatamsaka Sutra* says that the Initial Resolve Abiding (the initial stage of a Bodhisattva) immediately achieves Right Enlightenment. Why is there a need for other stages? Answer: The Right Enlightenment mentioned here is the Right Enlightenment in name, not the ultimate Right Enlightenment achieved at the initial resolve. For example, if a dark room is divided into forty-two parts, lighting one lamp is called 'the room is bright', which can be compared to lighting two, three, or even forty-two lamps. If one understands this analogy, one will understand that achieving one thing means achieving everything, without losing anything. The initial and subsequent degrees of brightness are still clearly distinct. It should be known that for those of the perfect teaching, the Four Gates (referring to four methods of practice) and the Ten Dharmas at each stage have different depths. Now, let's generally explain the names and characteristics of the Ten Dharmas: First, Contemplating the Inconceivable Realm, which refers to observing the mind that possesses all in a single thought. This is the Uncreated Four Noble Truths, realizing that this complete mind is none other than sentient beings, sentient beings and Buddhas are the same, and Nirvana is no different, which is the Truth of Cessation of Suffering, inconceivable. Realizing that this complete mind is none other than afflictions, afflictions are Prajna, which is the Truth of the Cause of Suffering and the Truth of the Path, inconceivable. Delusion and wisdom are interdependent, so what is the difference between cause and effect? Each and every one is none other than emptiness, provisionality, and the middle way. The realm is emptiness, hence it is pure in skillful means. The realm is provisionality, hence it is perfectly pure. The realm is phenomena, hence it is pure in nature. These three purities are obtained in one mind, called Great Nirvana. Therefore, the *Vimalakirti Sutra* says, 'All sentient beings are Great Nirvana', called the Inconceivable Realm. The realm of Dharma cannot be encompassed by one name, it is vast. It is none other than the Real Mark, the realm is lofty. Therefore, the *Lotus Sutra* says, 'Its carriage is high and wide'. Second, Generating the True Bodhi Mind, which is based on the preceding real realm, generating the Four Great Vows. Based on the preceding real realm, vowing to liberate sentient beings. --------------------------------------------------------------------------------