English
English version: '者。前三后七故云十地。' means that (a Bodhisattva) goes through the first three Bhumis and the last seven Bhumis, so it is called the Ten Bhumis. (Ten Bhumis: the ten stages in the Bodhisattva's path of practice). '罗汉者秦言过三界远行地也。' means that Arhat, in the language of the Qin Dynasty, means transcending the Three Realms and reaching a distant land of practice. (Arhat: an enlightened saint in Buddhism). '常行三空门者。无有十相。名为无相。于二十五有不作愿求。故云无愿。无二十五有故曰空也。' means that those who constantly practice the Three Doors of Emptiness have no ten characteristics, which is called non-characteristic. They do not generate any desires or pursuits for the Twenty-five Existences, so it is called non-desire. Without the Twenty-five Existences, it is called emptiness. (Three Doors of Emptiness: the three doors of liberation: emptiness, non-characteristic, and non-desire; Twenty-five Existences: the twenty-five states of existence in the cycle of rebirth in Buddhism). '门者体通无碍。名之为门。' means that the essence of a door is unobstructed and accessible, hence it is called a door. '百千万亿三昧具足者。功德聚林调直定心。皆悉备满也。' means that those who possess hundreds of thousands of millions of Samadhis have their merits like a gathered forest, and their tamed and upright mind of concentration is fully complete. (Samadhi: a state of meditative concentration in Buddhism). '弘化法藏者。功用已竟。无相无为。以真法藏化利无穷。故言弘化法藏。' means that those who propagate the Dharma Treasury have completed their function, reached the state of non-characteristic and non-action, and use the true Dharma Treasury to teach and benefit infinite beings, hence it is said to propagate the Dharma Treasury. '复次等觉者。三道中无学之如。故云等觉。' means that Equal Enlightenment is the state of Suchness in the stage of No More Learning among the Path of Seeing, the Path of Cultivation, and the Path of No More Learning, hence it is called Equal Enlightenment. (Equal Enlightenment: a stage in the Bodhisattva's path of practice, close to becoming a Buddha). '住无生忍中者。住无生忍中品也。' means that those who abide in the Kshanti of Non-origination abide in the middle grade of the Kshanti of Non-origination. (Kshanti of Non-origination: a state of realization for Bodhisattvas, with deep and unwavering faith in the truth that all dharmas neither arise nor cease). '心心寂灭者。解脱相也。而无相者体寂灭也。' means that the extinction of thoughts is a sign of liberation. And non-characteristic, its essence is extinction. '无身身者。法身相也。无知知般若相也。' means that the body without form is the characteristic of the Dharmakaya. The knowledge without discrimination is the characteristic of Prajna wisdom. (Dharmakaya: the body of truth of the Buddha; Prajna: Buddhist wisdom). '而用心乘于群方之方者。圣智无智。万品俱照。释上无知知。' means that using the mind to ride on the methods of all methods is the wisdom of the sages, which seems to be without wisdom, but can illuminate all things simultaneously. This is an explanation of 'knowledge without discrimination' above. '淡泊住于无住之住者。法身无像。殊形并应。释上无身身。' means that dwelling serenely in the state of non-dwelling is that the Dharmakaya has no fixed form and can manifest in various different forms. This is an explanation of 'body without form' above. '在有常修空处空常万化者。冥拥无谬动与事会。释上无相相。' means that constantly practicing emptiness in the world of existence, and manifesting the changes of all things in emptiness, is secretly protecting, without any error, and naturally in harmony with things. This is an explanation of 'non-characteristic' above. '䨥照一切法者圣心平等照无二也。' means that simultaneously illuminating all dharmas is the sage's mind illuminating equally without discrimination. '知是处非处。乃至十力观者。十力义如前释。' means that knowing what is right and what is wrong, and even using the Ten Powers to observe, the meaning of the Ten Powers is as explained earlier. '而能住摩诃罗伽位者。秦云变化生不动地。' means that those who can abide in the Maharaurava position, in the language of the Qin Dynasty, is called the Immovable Ground of Transformation. (Maharaurava position: a stage in the Bodhisattva's path of practice). '化一切国土众生者。以无功用心。如一切众生形。故云化一切国土众生。' means that teaching and transforming all sentient beings in all lands is using the mind without effort, manifesting the same form as all sentient beings, hence it is said to teach and transform all sentient beings in all lands. '千阿僧祇劫行十力法者。行之阶劫也。' means that practicing the Ten Powers Dharma for thousands of Asankhya Kalpas is a stage of practice. (Asankhya Kalpa: an extremely long unit of time in Buddhism). '心心相应常入见佛三昧者。运运寂灭。自然流入萨波若海。故云心心相应常入见佛三昧。' means that the mind corresponding with the Buddha Dharma, constantly entering the Samadhi of seeing the Buddha, is the operation of the mind becoming extinct, naturally flowing into the ocean of all wisdom, hence it is said that the mind corresponds with the Buddha Dharma and constantly enters the Samadhi of seeing the Buddha. (Sarvajna Sea: the ocean of all wisdom). '复次惠光神变者。明九地菩萨。其惠转明。调柔增上。故云惠光神变。' means that the Divine Transformation of Wisdom Light explains that the wisdom of the Bodhisattvas of the Ninth Bhumi is even brighter, and their gentleness is even more enhanced, hence it is said to be the Divine Transformation of Wisdom Light. '住上上无生忍者。是无生忍上品也。' means that those who abide in the supreme Kshanti of Non-origination are in the supreme grade of the Kshanti of Non-origination. '灭心心相者。心习已尽。无明亦除。故言灭心心相。' means that extinguishing the characteristics of the mind is that the habits in the mind have been completely eliminated, and ignorance has also been removed, hence it is said to extinguish the characteristics of the mind. --------------------------------------------------------------------------------
Chinese
眼见一切法者。无法不见也。三眼者。总举三眼。色者明无明。见障外色也。空者惠眼鉴也。见者肉眼障内也。以大愿力者。佛藏变通藏。以一心中一时行。故言以大愿力。常生一切净土者。明严土化物也。万阿僧祇劫集无量佛光三昧昧。明行之阶劫也。而能现百万乃至诸佛神力者。无量大千世界中。作佛形也。住婆伽梵位者。秦言惠光妙善地。亦常入佛华三昧者。结上三昧乃至诸佛神力也。就十地中有三句经文。从初至而末能等无等者。明法说。二从譬如有人。至无不斯了。明设喻。三从住理尽三昧。至佛惠三昧。明合喻。就法说中。有六子句经文。从初至金刚台。明行相阶劫。证后学心。二从善男子。至不名为见明照理未周。三从所谓见者。至所知见觉。明佛见理周尽。四从顶三昧。至不见不觉。释上第二见理未周。五从唯佛顿解不名为信。释成第三见理周尽。第六从渐渐伏。至无等等。释成初句行之阶劫。复次观佛菩萨住寂灭忍者。明佛及菩萨同用此忍也。从习忍至顶三昧者。明三贤十圣也。皆名为伏一切烦恼者。明三贤菩萨伏而非断。从初地至十地。亦伏亦断。唯佛顿断也。而无而无想信者。是徴名轻毛人也。灭一切烦恼无碍道也。生解脱智也者。解脱道也。照第一义谛者。举其境界。不名为见者。见理未周 现代汉语译本 眼见一切法者，没有什么是不能见的。‘三眼’（Trikaya，佛的三种身）是指总括了三种眼：对于‘色’（rupa，物质现象），是明了‘无明’（avidya，无知）的状态，能见到障碍之外的‘色’。‘空’（sunyata，空性）是指用‘慧眼’（prajna-caksu，智慧之眼）来鉴别。‘见’是指用‘肉眼’（mamsa-caksu，肉身之眼）看到障碍之内的东西。‘以大愿力’是指佛藏的变通之藏，以一个心念在同一时间实行，所以说‘以大愿力’。‘常生一切净土’是指庄严国土来教化众生。‘万阿僧祇劫’（asamkhya-kalpa，无数劫）聚集无量佛光三昧，说明修行的阶段和时间。‘而能现百万乃至诸佛神力’，是指在无量大千世界中，示现佛的形象。‘住婆伽梵位’（Bhagavan，世尊）是指秦朝时所说的‘惠光妙善地’，也常进入‘佛华三昧’。总结以上的三昧，乃至诸佛的神力。在十地（bhumi，菩萨修行的十个阶段）中有三句经文：从开始到最后能‘等无等等’，说明了法理的阐述。第二句从‘譬如有人’到‘无不斯了’，说明了设比喻。第三句从‘住理尽三昧’到‘佛惠三昧’，说明了合比喻。在法理阐述中，有六个子句：从开始到‘金刚台’，说明了行相的阶段，证明后学者的心。第二句从‘善男子’到‘不名为见’，说明了照理还不周全。第三句从‘所谓见者’到‘所知见觉’，说明了佛的见解是圆满周到的。第四句从‘顶三昧’到‘不见不觉’，解释了上面第二句见理不周全。第五句从‘唯佛顿解不名为信’，解释并完成了第三句见理周全。第六句从‘渐渐伏’到‘无等等’，解释并完成了第一句修行的阶段。再次，观察佛菩萨安住于寂灭忍（ksanti，忍辱）中，说明佛和菩萨共同运用这种忍。从‘习忍’到‘顶三昧’，说明了三贤十圣（菩萨修行的不同阶段）。‘皆名为伏一切烦恼’，说明三贤菩萨是降伏烦恼而不是断除烦恼。从初地到十地，既降伏也断除。只有佛才能彻底断除。‘而无而无想信’，是指那些自以为是、轻浮的人。‘灭一切烦恼无碍道’，是断灭一切烦恼，证得无碍的道路。‘生解脱智也’，是指解脱之道。‘照第一义谛’，是揭示其境界。‘不名为见’，是因为见理还不周全。
English
English version ‘One who sees all dharmas’ (dharma, phenomena) means there is nothing that cannot be seen. ‘Three Eyes’ (Trikaya, the three bodies of the Buddha) refers to the totality of the three eyes: Regarding ‘rupa’ (rupa, material form), it is the state of understanding ‘avidya’ (avidya, ignorance), capable of seeing ‘rupa’ beyond the obstructions. ‘Sunyata’ (sunyata, emptiness) refers to using the ‘prajna-caksu’ (prajna-caksu, the eye of wisdom) to discern. ‘Seeing’ refers to using the ‘mamsa-caksu’ (mamsa-caksu, the physical eye) to see what is within the obstructions. ‘With great vows’ refers to the transformative treasury of the Buddha-garbha (Tathagatagarbha, the womb of the Buddha), acting with one mind at one time, hence the saying ‘with great vows’. ‘Constantly born in all pure lands’ means adorning the lands to transform beings. ‘Myriad asamkhya-kalpas’ (asamkhya-kalpa, countless eons) accumulating immeasurable Buddha-light samadhi (samadhi, meditative absorption) clarifies the stages and time of practice. ‘And able to manifest a million or even all Buddhas' divine powers’ refers to manifesting the form of the Buddha in immeasurable great chiliocosms. ‘Dwelling in the position of Bhagavan’ (Bhagavan, the Blessed One) refers to what was called in the Qin dynasty ‘the land of radiant wisdom and wondrous goodness’, also constantly entering the ‘Buddha-flower samadhi’. Summarizing the above samadhis, up to the divine powers of all Buddhas. Within the ten bhumis (bhumi, the ten stages of a Bodhisattva's path), there are three sentences of scripture: From the beginning to the end, being able to ‘equally without equal’ clarifies the exposition of the Dharma. The second sentence, from ‘For example, if someone’ to ‘nothing is not completely understood’, clarifies the setting of a metaphor. The third sentence, from ‘Dwelling in the samadhi of exhausting principle’ to ‘Buddha's wisdom samadhi’, clarifies the combining of the metaphor. Within the exposition of the Dharma, there are six sub-sentences: From the beginning to the ‘vajra platform’ (vajra, diamond), it clarifies the stages of the characteristics of practice, proving the mind of later learners. The second sentence, from ‘Good man’ to ‘is not called seeing’, clarifies that illuminating the principle is not yet complete. The third sentence, from ‘What is called seeing’ to ‘what is known, seen, and felt’, clarifies that the Buddha's view of the principle is complete and thorough. The fourth sentence, from ‘summit samadhi’ to ‘not seeing, not feeling’, explains the above second sentence of not completely seeing the principle. The fifth sentence, from ‘Only the Buddha's sudden understanding is not called belief’, explains and completes the third sentence of completely seeing the principle. The sixth sentence, from ‘gradually subduing’ to ‘without equal’, explains and completes the first sentence of the stages of practice. Furthermore, observing Buddhas and Bodhisattvas dwelling in the ksanti (ksanti, forbearance) of quiescence, clarifies that Buddhas and Bodhisattvas jointly use this forbearance. From ‘practicing forbearance’ to ‘summit samadhi’, it clarifies the three sages and ten saints (different stages of Bodhisattva practice). ‘All are called subduing all afflictions’ clarifies that the Bodhisattvas of the three sages subdue afflictions but do not sever them. From the first bhumi to the tenth bhumi, they both subdue and sever. Only the Buddha can completely sever them. ‘And without and without thought belief’ refers to those who are self-righteous and frivolous. ‘Extinguishing all afflictions, unobstructed path’ is extinguishing all afflictions and attaining the unobstructed path. ‘Giving rise to the wisdom of liberation’ refers to the path of liberation. ‘Illuminating the ultimate truth’ reveals its realm. ‘Is not called seeing’ because seeing the principle is not yet complete. --------------------------------------------------------------------------------