English
English version: Because of relying on the Tong teaching, it is called 'unsurpassed'. 'Right' means that the truth transcends [unidentifiable] and is 'right'. 'True' means being away from falsehood, ignorance, defilement, and turbidity, so it is called 'true'. 'Dao' means that the self-nature is complete and thoroughly understood as 'Dao'. 'Coming from other lands' means arising from the essence and using it for the sake of other lands taking in its function. From the perspective of the essence, it is also 'other'. 'Buddha' refers to wisdom, correct enlightenment, and the free practice in the world. 'World' refers to the free practice in the realm of vessels. 'Together' refers to the gathering of three kinds of conditions. 'Coming' means that the manifested practice is all gathered, which is the world of sentient beings. 'Gathering' means that the three kinds of completeness are fully equipped. 'Assembly' means the perfect fusion of the same flavor. It can also be said that 'gathering' refers to practice, and 'assembly' refers to the fusion of positions. From 'These Bodhisattvas' onwards is the second part, extensively praising merits. There are four paragraphs in it. First, it clarifies the virtues and practices of the Bodhisattvas. The second part, from 'Their names are called' onwards, lists the names of those with merits. The third part, from 'Such as these' onwards, lists the numbers. [Unidentifiable] Vajra Treasury Bodhisattva is the leader, explaining who the leader is. In the first paragraph, there are four steadfastnesses. First, it clarifies the steadfastness of position. The second part, from 'Good at teaching and transforming' onwards, clarifies the steadfastness of practice. The third part, from 'Constantly able to cultivate and gather' onwards, clarifies the steadfastness of karma. The fourth part, from 'Such Bodhisattvas' onwards, clarifies the vast steadfastness. First, it clarifies the steadfastness of position. Position is not falsely achieved, encompassing practice as the essence. Practice is not done independently, relying on position to advance, and then distinguishing practice. Practice has no other creation, taking the upright actions of body, speech, and mind as the essence, so next distinguishing karma. Then the merits of practice are vast and pervasive, exhausting the nature of Dharma, and next clarifying the vast steadfastness. In position, there are two points. First, it clarifies the characteristics of one's own position. The second part, from 'The realm of all Tathagatas' onwards, clarifies the characteristics of the position of other parties. 'These Bodhisattvas' refers to the Bodhisattvas of the previous life. 'All Bodhisattvas' refers to the beginning of manifestation in the previous occasion, with the self-nature as the cause of all actions. 'The realm of wisdom' means that the essence manifests externally, bright and completely illuminating the Dharma realm, so it is called 'wisdom'. The essence illuminates internally, equally the same flavor, so it is called 'grace'. 'Realm' refers to the meaning of boundaries. It can also be said that it is divided by the cause of practice. 'Freedom' refers to the practice of exhausting obstacles, cutting off fetters, being pure and without hindrance. 'The realm of all Tathagatas' refers to the skillful achievement of other parties. 'All can enter' refers to the deep entry of the superior part, the practice of the essence of true enlightenment corresponding. This clarifies understanding and entering, diligent practice, not stopping, is the burning without interruption. Therefore, the Vimalakirti Sutra says --------------------------------------------------------------------------------
Chinese
。于一切菩萨法式悉知即自分行也。诸佛秘藏无不得入易。是他分行也。皆据智惠者。智惠是万行之宗也。 就行坚固中有两段。初明自分行相。第二从于一念顷已下明他分行相也。就自分中有二子段。初明始修行相。第二如意神足已下明终熟行相也。就始修中有六句。初三句明利他行。次三句明自利行也。然菩萨之行。或先自利然后利他如说。若人自不行善教他行善无有是处。要先自行善然后为他说法斯有是处。此据始行菩萨行未又立要先修行也。或先行利他然后自利者如说。若众生不成佛我终不取正觉。此据又住行菩萨行已淳熟也。亦可初据智惠门入断烦恼障道摄自德相应行也。故以自利为初。后以大悲门入断智障道摄缘入实故也。善能教化者此明口业也。随时普示者明身业也。于刹那中者明意业也。此明三轮行益。能令众生断除妄想尽生死障也。口业能令众生得决定解也。身业能令众生得决定信也。意业令众生成胜进行也。今言善者体顺之极也。无障碍德名为能教化也。一切世间者有为缘集行无为缘集行自体缘集行三种缘集在相。皆据方便修入言世间也。随时普示者。此明身业。随机摄益故言随时也。亦可实性法身常与众生作觉知无觉知益也。神通者身无不现。是故经言。若有众生应见我为声闻者即现声 现代汉语译本：对于一切菩萨的法式都完全知晓，就是‘自分行’（自己修行的行为）。诸佛的秘密藏没有不能轻易进入的，是‘他分行’（他人修行的行为）。这些都是依据智慧而言的，智慧是所有行为的根本。 在‘就行坚固’（在修行上坚定）中有两个部分。首先阐明‘自分行相’（自己修行的状态），第二部分从‘于一念顷’（在一念之间）以下阐明‘他分行相’（他人修行的状态）。在‘自分行’中又有两个小部分。首先阐明开始修行的状态，第二部分从‘如意神足’（如意神通）以下阐明最终成熟的修行状态。在开始修行中又有六句话。前三句阐明利他行（利益他人的行为），后三句阐明自利行（利益自己的行为）。然而菩萨的行为，或者先自利然后利他，就像所说的：‘如果自己不行善却教他人行善，没有这样的道理。一定要先自己行善，然后为他人说法，这才是正确的。’这是根据开始修行的菩萨，修行尚未成熟，所以要先修行。或者先行利他然后自利，就像所说的：‘如果众生不成佛，我终究不证得正觉。’这是根据已经安住于修行的菩萨，修行已经纯熟。也可以最初根据智慧门进入，断除烦恼障道，摄取与自身功德相应的行为。所以以自利为开始。之后以大悲门进入，断除智障道，摄取因缘进入实相。‘善能教化者’，这是阐明口业（语言的行为）。‘随时普示者’，阐明身业（身体的行为）。‘于刹那中者’，阐明意业（意念的行为）。这是阐明三轮（身、口、意）的行为利益，能够使众生断除妄想，消除生死障碍。口业能够使众生得到决定性的理解。身业能够使众生得到决定性的信心。意业能够使众生获得殊胜的修行进展。现在说的‘善’，是完全顺应真理的极致。没有障碍的功德称为‘能教化’。‘一切世间者’，有为缘集行（有为法因缘和合的行为），无为缘集行（无为法因缘和合的行为），自体缘集行（自体因缘和合的行为）三种因缘和合的状态。都是根据方便修行进入，所以说‘世间’。‘随时普示者’，这是阐明身业。根据根机摄受利益，所以说‘随时’。也可以说是实性法身（真实不变的法身）常常与众生一起产生觉知或无觉知的利益。神通，是身体无所不现。所以经中说：‘如果有众生应该看到我示现为声闻（听闻佛法而悟道的修行者），我就示现声
English
English version: To fully know all the practices of Bodhisattvas is 'self-benefiting practice' (svabhāva-caryā) [one's own practice]. To easily enter the secret treasury of all Buddhas is 'other-benefiting practice' (parabhāva-caryā) [the practice of others]. All of these are based on wisdom, as wisdom is the foundation of all practices. Within 'steadfastness in practice' (gamana-dṛḍhatā), there are two sections. The first clarifies the aspect of 'self-benefiting practice'. The second, starting from 'in a moment' (ekakṣaṇa), clarifies the aspect of 'other-benefiting practice'. Within 'self-benefiting practice', there are two subsections. The first clarifies the state of beginning practice, and the second, starting from 'miraculous power of wish fulfillment' (ṛddhi-vikurvāṇa), clarifies the state of ultimately mature practice. Within the beginning practice, there are six sentences. The first three sentences clarify the practice of benefiting others (parārtha-caryā), and the next three sentences clarify the practice of benefiting oneself (svārtha-caryā). However, the practice of a Bodhisattva may be to first benefit oneself and then benefit others, as it is said: 'If a person does not practice good themselves but teaches others to practice good, there is no such reason. One must first practice good themselves and then speak the Dharma for others; this is correct.' This is according to the Bodhisattva who is beginning practice, whose practice is not yet mature, so one must first practice. Or, one may first benefit others and then benefit oneself, as it is said: 'If sentient beings do not become Buddhas, I will ultimately not attain perfect enlightenment (samyak-saṃbodhi).' This is according to the Bodhisattva who is already dwelling in practice, whose practice is already pure and mature. It can also be that one initially enters through the wisdom door, cutting off the obstacles of afflictions (kleśa-āvaraṇa), and gathering practices that correspond to one's own virtues. Therefore, self-benefit is taken as the beginning. Afterwards, one enters through the door of great compassion (mahākaruṇā), cutting off the obstacles of knowledge (jñeya-āvaraṇa), and gathering conditions to enter reality (tathatā). 'Those who are skilled in teaching and transforming' (su-vinīta), this clarifies verbal karma (vāk-karma) [action of speech]. 'Those who universally show at all times' (sadā-darśana), clarifies bodily karma (kāya-karma) [action of body]. 'In an instant' (kṣaṇa), clarifies mental karma (manas-karma) [action of mind]. This clarifies the benefit of the three wheels (tri-maṇḍala) [body, speech, and mind], which can enable sentient beings to cut off delusions and eliminate the obstacles of birth and death. Verbal karma can enable sentient beings to attain decisive understanding. Bodily karma can enable sentient beings to attain decisive faith. Mental karma enables sentient beings to achieve superior progress in practice. Now, the word 'skilled' (su) means the ultimate of complete accordance with truth. The virtue of being without obstacles is called 'able to teach and transform'. 'All worlds' (sarva-loka), the state of conditioned arising (saṃskṛta-pratyaya-samudaya-gamana), the state of unconditioned arising (asaṃskṛta-pratyaya-samudaya-gamana), and the state of self-nature arising (svabhāva-pratyaya-samudaya-gamana), these three kinds of conditioned states. All are based on skillful means to enter practice, therefore it is said 'world'. 'Those who universally show at all times', this clarifies bodily karma. Because it benefits and gathers according to the capacity, it is said 'at all times'. It can also be said that the Dharma body of true nature (tathatā-dharmakāya) constantly creates awareness or non-awareness benefits for sentient beings. Miraculous powers (ṛddhi), the body appears in all forms. Therefore, the sutra says: 'If there are sentient beings who should see me appear as a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings), I will appear as a Śrāvaka.' --------------------------------------------------------------------------------
Chinese
闻乃至大乘者我为大乘。此明无待对大乘非缘照相应行也。亦可神通者迅疾无碍行也。等事者理融缘起非一也。法界无碍行故曰事也。于刹那中者此明意业。刹那者念念之中断一切烦恼成一切行也。亦可实证法性分分成实称缘起道故言成辨也。具足不舍一切菩萨者此明自利行。今具足者菩提。是一切行体。得此体者众行圆具尽未来际故言具足也。不舍者是故经言。菩萨摩诃萨守护一法诸菩提心也。所起者菩萨心为法性理为起者理事俱融故曰起。故经标之品名为宝王如来性起品。非同相空一相无相守一凝然不为缘起也。大愿者真识体显根太上期故称为愿也。于一切世者世谓世世也。一切劫者谓时节也。国土者谓处所也。常修者菩萨于世劫国常修一切菩萨行也。若依行诠法无不契故曰世。即是寿命品广明此义。劫者时无不统如阿僧祇品说。国土者处无不善。如菩萨行者常行顿行备集无闻也。具足功德智惠者。菩萨之行虽复无量不出福智繁兴德备一切随顺正起萨婆若道故。言功德福智也。 如意神足者。此第二段明终熟行相。就中亦有二子句。初有三句明利他行相。后三句明自利行。前明始修利他亦菩萨力用相。此明与力。若分别者。始修中身业与信此明实用无尽。前口业与解此明解彻。能尽一切相得大涅槃。前意业 现代汉语译本：听闻乃至大乘佛法，我即为大乘根器之人。这说明大乘佛法是无须等待、不假对待的，并非依缘照应而生起的行持。也可以说，神通是迅疾无碍的行持。‘等事’是指理体圆融，缘起法非单一不变。法界无碍的行持，所以称为‘事’。‘于刹那中’，这说明意业的迅速。‘刹那’是指在念念之间断除一切烦恼，成就一切行持。也可以理解为真实证悟法性，分分成就真实，符合缘起之道，所以说‘成辨’。‘具足不舍一切菩萨’，这说明自利之行。现在所说的‘具足’，是指菩提心，是一切行持的本体。得到这个本体，各种行持就圆满具足，直至未来无尽，所以说‘具足’。‘不舍’，因此经中说：菩萨摩诃萨守护一法，即是诸菩提心。‘所起’，菩萨心以法性理体为根本，‘起’是指理事圆融，所以称为‘起’。因此经将此品的品名标为《宝王如来性起品》。这不同于执着于空相、一相、无相，守着一处凝然不动，不随缘起而行动。‘大愿’是指真识本体显现，根源在于最上乘的期许，所以称为‘愿’。‘于一切世’，‘世’是指世世代代。‘一切劫’，是指所有时节。‘国土’，是指所有处所。‘常修’，菩萨在世世代代、所有时节、所有处所，常常修习一切菩萨行。如果依据行持来诠释佛法，没有不契合的，所以说‘世’，也就是《寿命品》中广为阐明的意义。‘劫’是指时间无所不统摄，如《阿僧祇品》所说。‘国土’是指处所无所不善。如菩萨的行持，常常行持顿悟之行，完备地集合闻法。‘具足功德智慧’，菩萨的行持虽然无量无边，但都离不开福德和智慧。广泛兴盛福德和智慧，完备一切功德，一切都随顺正道而生起，最终达到萨婆若（Sarvajna，一切智），所以说‘功德福智’。 如意神足，这是第二段，说明终将成熟的行相。其中也有两个子句。前三句说明利他之行相，后三句说明自利之行。前面说明开始修习的利他之行，也是菩萨的力量作用之相。这里说明给予力量。如果加以分别，开始修习中的身业与信心相应，这里说明实际应用无穷无尽。前面的口业与理解相应，这里说明理解透彻，能够穷尽一切相，得到大涅槃（Nirvana，涅槃）。前面的意业。