English
English version 'Minor offenses'. Even those who receive precepts with faith. If kings, crown princes, officials, and disciples of the four divisions, relying on their high status, wish to destroy the Buddha Dharma, restrict my disciples, not allowing them to leave home to practice, nor allowing them to build Buddha images, pagodas, sutras, and Vinaya, such persons commit minor offenses. If the Buddha Dharma scriptures are called rebellious and said not to be spoken by the Buddha, there is no such thing. Such a person will not be reborn in a good place. One who can cultivate patience for one asamkhya kalpa (an extremely long unit of time) is the ladder of clear practice. One who has just entered the Sangatha position (referring to the position of the Sangha) is called 'habitual nature' (referring to the root nature of being accustomed to Buddhist practice). Regarding the two sentences in the nature-seed, from the beginning to the thought-moment not leaving the mind, it explains the expedient practice of counteracting afflictions. From 'with two asamkhya kalpas' to 'abiding in the Parata position' (referring to the position of reaching the other shore), it explains the accomplishment of virtuous practice. 'Nature-seed' refers to the pure nature that can recognize the Buddha-nature within oneself, hence it is called 'seed'. 'Nature' refers to the principle of the right cause, taking the Buddha-fruit as the seed, not born from causes and conditions, not destroyed by external things, hence it is called 'nature-seed'. Practicing the ten evil contemplations to eliminate the ten inversions refers to the four foundations of mindfulness (contemplation of the body as impure, contemplation of feeling as suffering, contemplation of mind as impermanent, contemplation of phenomena as selfless), removing the inversions of permanence, pleasure, self, and purity. The contemplation of loving-kindness, compassion, and generosity removes greed, hatred, and delusion. Practicing the contemplation of causes and conditions removes the suffering of annihilation, permanence, pleasure, and self. Therefore, it is said that practicing the ten beneficial contemplations eliminates the ten inversions and attachments to self and others, and even cultivates the contemplation of emptiness. When the contemplation is accomplished, false phenomena do not arise, hence it is said to be non-existent. Also, constantly practicing a million paramitas (referring to the methods of reaching the other shore), with thought-moments not leaving the mind, refers to initiating practice and carrying it through to the end. Using two asamkhya kalpas to practice the Dharma of the right path to reach the Paramita position (referring to the position of reaching the other shore), the Wei translation is 'nature-seed', hence it is called the Paramita position. 'Path-seed' refers to being able to take the initial aspiration as the path, hence it is called 'path-seed'. Observing that all dharmas have no birth, abiding, or cessation is explaining that the three characteristics are empty. The so-called five aggregates of reception are observing that the five aggregates of reception (form, feeling, perception, volition, consciousness) are empty. From the three realms to the point of being unattainable, it explains that the two truths (conventional truth and ultimate truth) of the three realms are all like illusions. Constantly abiding in the eight first noble truths, in what is contemplated in the sentence, the first is the first noble truth, with mind and mind extinguished. Those who are reborn in the three realms are due to unfulfilled karma, hence it is said to be reborn in the three realms. Karma, habits, and karmic retribution are caused by unfulfilled karma. Being born in accordance with the path is actually due to the power of vows, hence it is said to be born in accordance with the path. Three asamkhya kalpas --------------------------------------------------------------------------------
Chinese
劫修行八万亿般若波罗蜜乃至住阿毗跋致位者。证不退位也。就欢喜地中。有二句经文。从初至一切净土明对治方便行。二从常修舍观故。至常授与。七明成就熟行德。溟次善觉摩诃萨住平等忍者。明初地欢喜大士信忍下品。故言住平等忍。修行四摄法。念念不去心者。明此菩萨始登无生相真证位中。行四摄行。内外自他备一切德行。故言修行四摄念念不去心。入无相。舍灭三界贪烦恼者。明舍摄真行。缘相不染。故云入无相。舍灭三界贪等烦恼。于第一义谛而不二者。明证平等真空也。摄众生法性无为者。除自体障碍。显真实性也。缘理而灭乃至无相无为者。除智障。住初忍时。乃至非智缘灭无相无为者。除烦恼障也。无自他相无无相故者。为明初地。除此三障具三无为也。无量方便皆现前观者。起下六种方便行也。实相方便者是实智也。于第一义乃至不颠倒者。明实智行用也。二从遍学至一切学。明遍学方便即是不往道也。三回向方便者。回向萨若故云回向方便。四魔自在方便者。于非道而行佛道。而不为四魔所动。故经云行于非道而通达佛道。即是证也。五一乘方便者。于不二相。通达法界众生。无诸挂碍。是故云一乘方便。六变化方便者。以愿力。自在处处现生。故云变化方便。善男子结成六种方便。初觉观 现代汉语译本 劫修行八万亿般若波罗蜜（prajnaparamita，智慧的完成）乃至住阿毗跋致位（avaivartika，不退转位）者，证得不退位也。就欢喜地（pramudita，菩萨十地之第一地）中，有二句经文。从初至一切净土，明对治方便行。二从常修舍观故，至常授与，七明成就熟行德。溟次善觉摩诃萨（Mahasattva，大菩萨）住平等忍者，明初地欢喜大士信忍下品，故言住平等忍。修行四摄法（catur-samgraha-vastu，布施、爱语、利行、同事），念念不去心者，明此菩萨始登无生相真证位中，行四摄行，内外自他备一切德行，故言修行四摄念念不去心。入无相，舍灭三界贪烦恼者，明舍摄真行，缘相不染，故云入无相，舍灭三界贪等烦恼。于第一义谛（paramartha-satya，胜义谛）而不二者，明证平等真空也。摄众生法性无为者，除自体障碍，显真实性也。缘理而灭乃至无相无为者，除智障。住初忍时，乃至非智缘灭无相无为者，除烦恼障也。无自他相无无相故者，为明初地，除此三障具三无为也。无量方便皆现前观者，起下六种方便行也。实相方便者是实智也。于第一义乃至不颠倒者，明实智行用也。二从遍学至一切学，明遍学方便即是不往道也。三回向方便者，回向萨若（sarvajna，一切智）故云回向方便。四魔自在方便者，于非道而行佛道，而不为四魔所动，故经云行于非道而通达佛道，即是证也。五一乘方便者，于不二相，通达法界众生，无诸挂碍，是故云一乘方便。六变化方便者，以愿力，自在处处现生，故云变化方便。善男子结成六种方便，初觉观
English
English version One who cultivates for kalpas with eighty trillion prajnaparamitas (perfection of wisdom) and dwells in the stage of avaivartika (non-retrogression) attains the position of non-retrogression. In the Joyful Ground (pramudita, the first of the ten bhumis), there are two sentences in the sutra. The first, 'from the beginning to all pure lands,' clarifies the practice of counteracting afflictions. The second, 'from constantly cultivating the view of relinquishment' to 'constantly bestowing,' elucidates the virtues of accomplished and mature practice. The Mahasattva (great being) who dwells in the forbearance of equality clarifies that the great being of the Joyful Ground dwells in the lower grade of forbearance of faith, hence the saying 'dwells in the forbearance of equality.' One who cultivates the four means of conversion (catur-samgraha-vastu, generosity, kind speech, beneficial action, and cooperation) and never lets them leave their mind clarifies that this Bodhisattva, having just ascended to the true realization of the unborn, practices the four means of conversion, possessing all virtues internally, externally, for oneself and others, hence the saying 'cultivating the four means of conversion and never letting them leave their mind.' Entering non-form and relinquishing the greed and afflictions of the three realms clarifies relinquishing the true practice of gathering, not being defiled by forms, hence the saying 'entering non-form and relinquishing the greed and afflictions of the three realms.' One who is non-dual in the ultimate truth (paramartha-satya) clarifies realizing the equality of emptiness. Gathering sentient beings with the unconditioned nature of Dharma removes the obstacles of the self and reveals the true nature. Eliminating through reasoning and extinguishing even the formless and unconditioned removes the obstacles of wisdom. Dwelling in the initial forbearance, even the non-wisdom cause extinguishes the formless and unconditioned, removing the obstacles of affliction. 'Without self or other forms, without non-form' clarifies that the first ground removes these three obstacles and possesses the three unconditioneds. 'Immeasurable skillful means all appear before one's eyes' arises from the six kinds of skillful means practices below. The skillful means of true form is true wisdom. 'In the ultimate truth, even without inversion' clarifies the function of true wisdom. The second, 'from pervasive learning to all learning,' clarifies that pervasive learning is the path of non-going. The third, the skillful means of dedication, is called the skillful means of dedication because it is dedicated to sarvajna (all-knowing wisdom). The fourth, the skillful means of the freedom of demons, is practicing the Buddha's path in a non-path without being moved by the four demons, hence the sutra says 'walking on the non-path and understanding the Buddha's path,' which is realization. The fifth, the skillful means of the one vehicle, is, in the non-dual form, understanding all beings in the Dharma realm without any obstacles, hence it is called the skillful means of the one vehicle. The sixth, the skillful means of transformation, is using the power of vows to freely manifest in various places, hence it is called the skillful means of transformation. Good man, these conclude the six skillful means, the initial perception and observation. --------------------------------------------------------------------------------
Chinese
智至实智照。结上初句实智方便巧用不证者。结上遍学方便。不次者结上回向方便。不出者结上魔自在方便。不倒者结上第六变化方便。第五一乘方便相同故不别结也。譬如水之与波不一不异者。与实智方便作喻也。入此功德藏门者。结上六种方便寂用行也。无三界业习生乃至常修舍观者。结上入无相。舍灭三界贪烦恼登鸠摩罗位者。结上善觉菩萨。以四大宝藏常授与人者。明菩萨常以四摄化物。无求故。言四大宝藏常与授人。结上四摄念念不去心。就离垢地中有二句经文。从初至住中思中。明对治方便行。二从以五阿僧祇劫。至化一切众生。明成孰行意。复次德惠菩萨者。是离垢菩萨也。似四无量心者。自修十善教人行十善。四等是诸善根本。故言用四无量心也。灭三界瞋等烦恼者。十恶业中熟业在初业由或发。今欲显以不杀之业对治杀业。故云灭瞋等。烦恼住中忍中者。信忍中品也。行一切功德者。修三业澄洁德无不备。故行一切功德。大慈观心。心常现在前者。结上四无量心也。入无相阇陀波罗者。作无相达观。证离垢地。故云入无相阇陀波罗。就第三明地中。从初至得三明一切功德观故。明对治方便行。二常以六阿僧祇。至受持一切法。明成熟行德。复次明惠道入者。者明第三地菩萨广博多学。为众生说法。 现代汉语译本 智至实智照（智慧达到真实智慧的照耀）。结上初句实智方便巧用不证者（总结前一句，真实智慧方便巧妙运用而不证得）。结上遍学方便（总结普遍学习的方便）。不次者结上回向方便（不按顺序者总结回向的方便）。不出者结上魔自在方便（不超出者总结魔自在的方便）。不倒者结上第六变化方便（不颠倒者总结第六天变化自在的方便）。第五一乘方便相同故不别结也（第五地的唯一乘方便相同，因此不另外总结）。譬如水之与波不一不异者（譬如水和波浪，不完全相同也不完全相异），与实智方便作喻也（是与真实智慧方便作比喻）。 入此功德藏门者（进入这功德宝藏之门），结上六种方便寂用行也（总结前述六种方便的寂静作用之修行）。无三界业习生乃至常修舍观者（没有三界业的习气产生，乃至常常修习舍弃的观想），结上入无相（总结进入无相的境界）。舍灭三界贪烦恼登鸠摩罗位者（舍弃灭除三界的贪欲烦恼，登上鸠摩罗位），结上善觉菩萨（总结善觉菩萨）。以四大宝藏常授与人者（常常以四大宝藏授予他人），明菩萨常以四摄化物（说明菩萨常常用四摄法来教化众生）。无求故（因为没有所求），言四大宝藏常与授人（所以说四大宝藏常常给予他人）。结上四摄念念不去心（总结四摄法念念不离心）。 就离垢地中有二句经文（在离垢地中有两句经文）。从初至住中思中（从开始到住在其中思索），明对治方便行（说明对治的方便修行）。二从以五阿僧祇劫（第二，从用五个阿僧祇劫），至化一切众生（到教化一切众生），明成熟行意（说明成就成熟修行的意义）。复次德惠菩萨者（再次，德惠菩萨），是离垢菩萨也（就是离垢地的菩萨）。似四无量心者（类似于四无量心），自修十善教人行十善（自己修习十善业，教导他人也行十善业）。四等是诸善根本（四等心是诸善的根本），故言用四无量心也（所以说运用四无量心）。 灭三界瞋等烦恼者（灭除三界的嗔恨等烦恼），十恶业中熟业在初业由或发（十恶业中，成熟的业最初由业力或者引发）。今欲显以不杀之业对治杀业（现在想要显示用不杀的善业来对治杀业），故云灭瞋等（所以说灭除嗔恨等）。烦恼住中忍中者（烦恼住在忍耐之中），信忍中品也（是信忍中的中品）。行一切功德者（修行一切功德），修三业澄洁德无不备（修习身口意三业的澄澈洁净，功德没有不具备的）。大慈观心（用大慈心来观照内心），心常现在前者（内心常常出现在眼前），结上四无量心也（总结前述的四无量心）。入无相阇陀波罗者（进入无相的阇陀波罗），作无相达观（进行无相的通达观照），证离垢地（证得离垢地），故云入无相阇陀波罗（所以说进入无相的阇陀波罗）。 就第三明地中（在第三明地中）。从初至得三明一切功德观故（从开始到获得三明，一切功德的观照），明对治方便行（说明对治的方便修行）。二常以六阿僧祇（第二，常常用六个阿僧祇劫），至受持一切法（到受持一切法），明成熟行德（说明成熟修行的功德）。复次明惠道入者（再次，明惠道进入者），者明第三地菩萨广博多学（说明第三地菩萨广博学习），为众生说法（为众生说法）。