English
English version Wisdom reaches the illumination of true wisdom. 'Concluding the first sentence, true wisdom skillfully uses expedient means without attaining' summarizes the preceding statement about the skillful use of true wisdom's expedient means without achieving proof. 'Concluding the universal learning of expedient means' summarizes the expedient means of universal learning. 'Concluding the non-sequential' summarizes the expedient means of dedication. 'Concluding the non-emergence' summarizes the expedient means of the demon's self-mastery. 'Concluding the non-inversion' summarizes the expedient means of the sixth transformation. The fifth, the one vehicle's expedient means, is the same, so it is not concluded separately. 'For example, water and waves are neither one nor different' is a metaphor for true wisdom's expedient means. 'Entering this gate of the treasury of merit' concludes the six kinds of expedient means' tranquil function and practice. 'Without the arising of habitual actions of the three realms, and constantly cultivating the contemplation of relinquishment' concludes entering the realm of no-form. 'Relinquishing and extinguishing the greed and afflictions of the three realms, ascending to the Kumarabhuta position' concludes the Well-Awakened Bodhisattva. 'Constantly bestowing the four great treasures upon people' clarifies that Bodhisattvas constantly use the four means of attraction to transform beings. 'Because there is no seeking,' it is said that 'the four great treasures are constantly bestowed upon people.' Concluding that the four means of attraction are constantly present in the mind. Regarding the stage of stainlessness, there are two sentences in the sutra. 'From the beginning to dwelling in contemplation' clarifies the practice of counteracting expedient means. 'Secondly, from using five asamkhya kalpas to transform all sentient beings' clarifies the meaning of maturing practice. Furthermore, the Bodhisattva of Virtue and Wisdom is the Bodhisattva of the Stainless Stage. 'Similar to the Four Immeasurable Minds' means personally cultivating the ten virtues and teaching others to practice the ten virtues. The Four Equanimities are the root of all virtues, hence it is said to use the Four Immeasurable Minds. 'Extinguishing afflictions such as anger in the three realms' means that among the ten non-virtuous actions, the ripening karma initially arises from actions or causes. Now, it is intended to show that the karma of non-killing is used to counteract the karma of killing, hence it is said to extinguish anger, etc. 'Dwelling in afflictions, in the midst of patience' refers to the middle grade of faith-patience. 'Practicing all merits' means cultivating the purity of the three karmas, and no virtue is lacking, hence practicing all merits. 'Contemplating the mind with great compassion' means that the mind is constantly present before one, concluding the Four Immeasurable Minds. 'Entering the formless Jata-parama' means engaging in formless insight and realizing the Stainless Stage, hence it is said to enter the formless Jata-parama. Regarding the third Luminous Stage, 'From the beginning to attaining the three kinds of knowledge, contemplating all merits' clarifies the practice of counteracting expedient means. 'Secondly, constantly using six asamkhya kalpas to uphold all dharmas' clarifies the merit of maturing practice. Furthermore, 'the entry of the Way of Bright Wisdom' clarifies that the Bodhisattva of the third stage is extensively learned and speaks the Dharma for sentient beings. --------------------------------------------------------------------------------
Chinese
能作照明故。名明惠道入。常以无相忍中行三明观者。信忍上品智无分别。于中起行故。言无相忍中也。善入八禅游神四等。五通无滞。朗鉴三世故。言行三明观。知三世法无来去今住处也。心心寂灭者。神弥静照逾明。故云心心寂灭。尽三界痴烦恼者。无明闇心障智慧目故。三界痴烦恼得三明一切功德观故者。闇相既息。真明照显。众德纯修。故言得三明一切功德观故。即还成上明观也。常以六阿僧祇劫。集无量明波罗蜜者。德行阶劫故也。亦云修行时节入伽罗陀位。无相行受持一切法者。还成上常以无相忍中也。就第四地中。明二句经文。从初至灭三界一切见。明对治方便行。二从亦以七阿僧祇劫。至常不离心。明成就行德。复次尔炎圣觉达菩萨者。此四地大士顺忍下品。不施持戒多闻转增。威德炽盛。名为炎地。逆五见流者。四地大士。修道品等观。不存能解能入。诸见不起。故云逆五见流。集无量功德者。□道品行戒定惠备成无缺。故云集无量功德。住须陀洹位者。经云秦言观明炎地。常以天眼乃至身通观者。五通义。如前释。灭三界一切见者。结上逆五见流。亦以七阿僧祇劫者。结上集无量功德行。五神通乃至常不离心。结上五通就五弟地中。有二句经文。从初至即入斯陀含位。明对治方便行。二从复集行 现代汉语译本 因为能够作为照明，所以名为明惠道入。经常在无相忍中修行三明观。信忍达到上品智慧，没有分别。因为在其中修行，所以说在无相忍中。善于进入八禅，游历神通四等，五通没有阻碍。明亮地照见过去、现在、未来三世，所以说修行三明观。知道过去、现在、未来三世的法没有来去，没有现在的住处。心心寂灭，神更加安静，照耀更加明亮，所以说心心寂灭。穷尽三界的愚痴烦恼，因为没有无明黑暗的心，障碍智慧的眼睛。三界的愚痴烦恼得到三明一切功德观，因为黑暗的相状已经止息，真正的光明照耀显现，各种功德纯粹地修习，所以说得到三明一切功德观。就又成就了上面的明观。经常用六阿僧祇劫（一个时间单位，表示极长的时间）积累无量明波罗蜜（到达彼岸的方法），是德行阶梯劫数。也可以说是修行时节进入伽罗陀（一种修行境界）位。无相行受持一切法，就又成就了上面的经常用无相忍中。在第四地中，明白两句经文。从开始到灭三界一切见，明白对治方便行。从也用七阿僧祇劫，到经常不离心，明白成就行德。再次，尔炎圣觉达菩萨（指达到某种境界的菩萨），这位四地大士顺忍下品，不施舍、持戒、多闻逐渐增加，威德炽盛，名为炎地。逆五见流，四地大士，修道品等观，不存能解能入，各种见解不生起，所以说逆五见流。积累无量功德，□道品行戒定慧完备成就没有缺失，所以说积累无量功德。住在须陀洹（佛教修行果位之一，意为入流）位，经文说秦言观明炎地。经常用天眼乃至身通观察，五通的意义，如前面解释。灭三界一切见，总结上面的逆五见流。也用七阿僧祇劫，总结上面的积累无量功德行。五神通乃至经常不离心，总结上面的五通就在第五地中。有两句经文，从开始到就进入斯陀含（佛教修行果位之一，意为一来）位，明白对治方便行。从又积累修行
English
English version Because it can act as illumination, it is named Minghui Daoru (Enlightened Wisdom Entering the Path). Constantly practicing the three illuminations contemplation (san ming guan) within the patience of non-form (wu xiang ren). Faith and patience reach the supreme wisdom, without differentiation. Because of practicing within it, it is said to be within the patience of non-form. Skillful in entering the eight dhyanas (ba chan), traveling through the divine four immeasurables (si deng), the five supernatural powers (wu tong) are without obstruction. Clearly discerning the three times (san shi) – past, present, and future – therefore it is said to practice the three illuminations contemplation. Knowing that the dharmas of the three times have no coming and going, and no present dwelling place. When mind after mind is extinguished (xin xin ji mie), the spirit becomes more tranquil and the illumination becomes brighter, therefore it is said that mind after mind is extinguished. Exhausting the ignorance and afflictions of the three realms (san jie), because there is no dark mind of ignorance obstructing the eye of wisdom. The ignorance and afflictions of the three realms attain the contemplation of the three illuminations and all merits, because the aspect of darkness has ceased, true illumination shines forth, and all virtues are purely cultivated, therefore it is said to attain the contemplation of the three illuminations and all merits. It then becomes the above-mentioned illumination contemplation. Constantly using six asamkhya kalpas (liu a seng qi jie) (an extremely long period of time) to accumulate immeasurable bright paramitas (ming bo luo mi) (perfections), is the ladder of virtuous conduct through kalpas. It can also be said that the time of practice enters the position of Kalada (jia luo tuo) (a state of cultivation). The non-form practice upholds all dharmas, and then becomes the above-mentioned constantly using the patience of non-form. Within the fourth ground (si di), understand the two sentences of the sutra. From the beginning to extinguishing all views of the three realms, understand the expedient practice of counteracting. From also using seven asamkhya kalpas, to constantly not leaving the mind, understand the accomplishment of virtuous conduct. Furthermore, Er Yan Sheng Jue Da Bodhisattva (a bodhisattva who has attained a certain state), this great being of the fourth ground follows the lower grade of patience, non-giving, upholding precepts, and learning increase gradually, majestic virtue flourishes, and is named the Flame Ground (yan di). Reversing the flow of the five views (ni wu jian liu), the great being of the fourth ground, cultivates the contemplation of the path factors (dao pin) and so on, without dwelling on the ability to understand or enter, and various views do not arise, therefore it is said to reverse the flow of the five views. Accumulating immeasurable merits, □ the path factors, conduct, precepts, samadhi, and wisdom are completely accomplished without deficiency, therefore it is said to accumulate immeasurable merits. Dwelling in the position of Srotapanna (xu tuo huan) (one of the four stages of enlightenment in Buddhism, meaning stream-enterer), the sutra says that the Qin language is the Flame Ground of Contemplation and Illumination. Constantly using the heavenly eye and even the physical body to observe, the meaning of the five supernatural powers, as explained earlier. Extinguishing all views of the three realms, summarizing the above reversing the flow of the five views. Also using seven asamkhya kalpas, summarizing the above accumulating immeasurable meritorious conduct. The five supernatural powers and even constantly not leaving the mind, summarizing the above five supernatural powers are in the fifth ground. There are two sentences in the sutra, from the beginning to entering the position of Sakrdagamin (si tuo han) (one of the four stages of enlightenment in Buddhism, meaning once-returner), understand the expedient practice of counteracting. From again accumulating practice --------------------------------------------------------------------------------
Chinese
八阿僧祇劫。至不去心。明成熟行德。复次缘达菩萨于顺道忍者。五地大士顺忍中品功德力盛。一切诸魔不能俎坏。故名难缘地。以四无畏者。用无畏智观境。故云以四无畏智观。解那由他帝。内论者。经云一者显示正因果。二者显示所作不怀不作不来。故云内论。外道论者亦有二种一者能屈他论。二者自申己义故云外道论。药方论者。有四种。一者显示善知病。二者显示病因。三者显示能除已起之病。四者显示已除之病。令不重起。故云药方论。工巧论者。显示种种世业。如金铁师木师等。及余种种明处。故云巧论。咒术论者。显示巧便言辞。故言咒术。我是一切智人者。如是菩萨。求五明处。为无上菩提大智众具究竟满。故名为一切智人。释一切智无畏灭三界痴等烦恼。我相已尽者。释漏尽无畏智。地地中有所出。故名出道者。名无漏出要道也。释尽告道无畏。有所不出。故名障道者。名烦恼障也。释障道无畏逆三界疑。欲明五地菩萨烦恼微薄也。修集无量功德者。相微行备。能度障难。早入难胜地。故云集无量巧德入斯陀含位。复行八阿僧祇劫中据行阶劫也。行诸陀罗尼门者。用总持行也。常行无畏观不去心者。结成上四无畏观。已化岳。就第六地中有二句经文。从初至一相无相而无二。明对治方便行。二从证 现代汉语译本 八阿僧祇劫（无数个劫波）。直至不去心（不离菩提心）。阐明成熟的修行功德。其次，缘达菩萨在顺道忍中，五地菩萨的顺忍中品功德力非常强大，一切诸魔都不能摧毁，所以名为难缘地。以四无畏（四种无所畏惧的智慧）而言，用无畏的智慧观察境界，所以说‘以四无畏智观’。解释那由他（极大的数字单位）的道理。内论方面，经中说：‘一者显示正因果，二者显示所作不坏不作不来’，所以说是内论。外道论也有两种：一种是能驳倒他人的论点，另一种是阐述自己的义理，所以说是外道论。药方论有四种：一是显示善于了解疾病，二是显示疾病的原因，三是显示能去除已经产生的疾病，四是显示已经去除的疾病，使其不再复发，所以说是药方论。工巧论是显示种种世间的技艺，如金匠、铁匠、木匠等，以及其他种种明智之处，所以说是巧论。咒术论是显示巧妙方便的言辞，所以说是咒术。‘我是一切智人’，像这样的菩萨，为了求得五明（声明、工巧明、医方明、因明、内明）之处，为了无上菩提的大智慧，各种资粮都究竟圆满，所以名为一切智人。解释一切智无畏，灭除三界的愚痴等烦恼。‘我相已尽’，解释漏尽无畏智。‘地地中有所出’，所以名为出道者，指的是无漏的出世之道。解释尽告道无畏。‘有所不出’，所以名为障道者，指的是烦恼障。解释障道无畏，破除三界的疑惑。想要说明五地菩萨的烦恼非常微薄。修集无量功德，相貌庄严，修行完备，能度过各种障碍和困难，早日进入难胜地，所以说‘集无量巧德入斯陀含位’。再次经历八阿僧祇劫，是根据修行阶位的劫数而言。‘行诸陀罗尼门’，是用总持（记忆和理解佛法）来修行。‘常行无畏观不去心’，总结了上面的四无畏观。已经化解了山岳。到了第六地中有两句经文：从‘初至一相无相而无二’，阐明对治方便的修行。二是从证……