English
English version: Hearing and even aspiring to the Mahayana (Great Vehicle) teachings, I am one with the potential for the Mahayana. This clarifies that the Mahayana is without waiting or opposition, not arising from conditioned responses. Alternatively,神通 (Shen Tong, supernormal powers) can be understood as swift and unobstructed conduct. '等事 (Deng Shi, equal matters)' refers to the perfect fusion of principle, where dependent origination is not singular or unchanging. The unobstructed conduct of the 法界 (Dharma Realm) is why it's called '事 (Shi, matters)'. '于刹那中 (Yu Chana Zhong, in an instant)' illustrates the swiftness of mental karma. '刹那 (Chana, instant)' signifies severing all afflictions and accomplishing all practices in every moment. It can also be understood as truly realizing 法性 (Dharma-nature), gradually achieving truth, aligning with the path of dependent origination, hence '成辨 (Cheng Bian, accomplishment)'. '具足不舍一切菩萨 (Ju Zu Bu She Yi Qie Pusa, fully possessing and not abandoning all Bodhisattvas)' illustrates the practice of self-benefit. '具足 (Ju Zu, fully possessing)' refers to Bodhicitta (菩提心, the mind of enlightenment), the essence of all practices. Attaining this essence, all practices become complete and perfect, extending into the endless future, hence '具足 (Ju Zu, fully possessing)'. '不舍 (Bu She, not abandoning)' is why the sutra says: 'Bodhisattva Mahasattvas protect one Dharma, which is all Bodhicitta'. '所起 (Suo Qi, that which arises)' means the Bodhisattva's mind takes 法性 (Dharma-nature) as its foundation; '起 (Qi, arises)' signifies the fusion of principle and phenomena, hence '起 (Qi, arises)'. Therefore, this chapter is titled '宝王如来性起品 (Bao Wang Ru Lai Xing Qi Pin, Chapter on the Nature-Arising of the Tathagata Jewel King)'. This is different from clinging to emptiness, oneness, or non-form, guarding one place in stillness, not acting according to dependent origination. '大愿 (Da Yuan, great vow)' refers to the manifestation of the true consciousness essence, rooted in the highest aspiration, hence '愿 (Yuan, vow)'. '于一切世 (Yu Yi Qie Shi, in all lifetimes)', '世 (Shi, lifetimes)' refers to generations upon generations. '一切劫 (Yi Qie Jie, all kalpas)', refers to all periods of time. '国土 (Guo Tu, lands)', refers to all places. '常修 (Chang Xiu, constantly cultivate)', Bodhisattvas constantly cultivate all Bodhisattva practices in all lifetimes, all periods of time, and all places. If we interpret the Dharma based on practice, there is nothing that doesn't align, hence '世 (Shi, lifetimes)', which is the meaning extensively explained in the '寿品 (Shou Pin, Chapter on Life Span)'. '劫 (Jie, kalpas)' refers to time encompassing everything, as described in the '阿僧祇品 (A Seng Qi Pin, Chapter on Asamkhya)'. '国土 (Guo Tu, lands)' refers to places where everything is good. Like the practice of Bodhisattvas, they constantly practice sudden enlightenment, completely gathering the hearing of the Dharma. '具足功德智慧 (Ju Zu Gong De Zhi Hui, fully possessing merit and wisdom)', although the practices of Bodhisattvas are immeasurable, they all stem from merit and wisdom. Extensively flourishing merit and wisdom, perfecting all virtues, everything arises in accordance with the right path, ultimately reaching Sarvajna (一切智, all-knowing wisdom), hence '功德福智 (Gong De Fu Zhi, merit, virtue, wisdom)'. 如意神足 (Ru Yi Shen Zu, the supernatural power of fulfilling wishes), this is the second section, explaining the aspect of ultimate maturity. Within this, there are also two sub-sentences. The first three sentences explain the aspect of benefiting others, and the last three sentences explain the aspect of self-benefit. The previous section explained the practice of benefiting others at the beginning, which is also the aspect of the Bodhisattva's power. This section explains giving power. If we differentiate, the physical karma in the initial practice corresponds to faith, while this section explains the practical application is endless. The previous verbal karma corresponds to understanding, while this section explains thorough understanding, being able to exhaust all forms and attain great Nirvana (涅槃, liberation). The previous mental karma. --------------------------------------------------------------------------------
Chinese
与八成胜进道此明行成缘起。能入后际。今言如是者意有三种。一速疾一念能至十方。二遍到随意所缘无不周遍。三无碍缘一切法而无障碍。法身身业况同于此而无穷尽者。皆是真性缘起而成菩萨法身何竭之有。此明身业淳熟利他行相。能到菩萨智惠者。深契实性能尽后际。此明解入也。方便者不舍世间用。而善巧故言方便。此明行用缘起也。彼折者行满德穷。此明行彻明意业淳熟利他行相也。能令众生背世间道向涅槃者。断三种妄想故云背世间也。云修圆寂契融法性。正趣大寂故言故言向涅槃行也。此口业淳熟利他行相也。 不断菩萨已下明自利淳熟行相世间涅槃无障碍俱兴也。此明自利淳熟行成彰不住道满也。善游者明圆得行资体真法性故云善游也。禅者四禅也。定者四空定也。解脱者八解脱也。三昧者三三昧也。神通者六通也。明者三明也。一者宿命明。二者天眼明。三者漏尽明。如别章释也。亦可一者无明所谓十一空。二者菩萨明所谓波若波罗蜜。波若波罗蜜者名不放逸根。三者诸佛明所谓佛眼也。诸所者圆兴也。施为者德用也。善能示现者体顺相无不斑也。此明助道行成也。无作者圆寂证道。即本非今故曰无作也。自在者妙寂无碍行也。此上自利利他始修淳熟一段竟也。 于一念顷第二大段明 现代汉语译本： ‘与八成胜进道此明行成缘起’，说明了行为成就的因缘生起。‘能入后际’，能够进入未来的边际。现在说‘如是’，意有三种：一是快速，一念之间能够到达十方；二是普遍到达，随心所缘没有不周遍的；三是无碍，缘一切法而没有障碍。法身的身体行为尚且如此，何况同于此而无穷无尽的呢？这都是真性因缘生起而成就菩萨法身，哪里会有穷尽的时候呢？这说明身业纯熟，利益他人的行为相貌。‘能到菩萨智惠者’，能够到达菩萨的智慧，深刻地契合实性，能够穷尽未来的边际。这说明理解进入。‘方便者不舍世间用，而善巧故言方便’，方便是不舍弃世间的运用，因为善巧所以称为方便。这说明行为的运用因缘生起。‘彼折者行满德穷’，那些折服的人，是行为圆满，德行穷尽。这说明行为透彻，明了意业纯熟，利益他人的行为相貌。‘能令众生背世间道向涅槃者’，能够令众生背离世间道，趋向涅槃，断除三种妄想，所以说背离世间。‘云修圆寂契融法性’，修习圆满寂静，契合融通法性，正是趋向大寂灭，所以说趋向涅槃的行为。这说明口业纯熟，利益他人的行为相貌。 ‘不断菩萨已下明自利淳熟行相世间涅槃无障碍俱兴也’，不断菩萨以下说明自利纯熟的行为相貌，世间和涅槃没有障碍，同时兴起。这说明自利纯熟，行为成就，彰显不住道圆满。‘善游者明圆得行资体真法性故云善游也’，善于游历，说明圆满获得行为的资粮，体悟真实法性，所以说善于游历。‘禅者四禅也’，禅是指四禅。‘定者四空定也’，定是指四空定。‘解脱者八解脱也’，解脱是指八解脱。‘三昧者三三昧也’，三昧是指三三昧。‘神通者六通也’，神通是指六通。‘明者三明也’，明是指三明。‘一者宿命明’，一是宿命明。‘二者天眼明’，二是天眼明。‘三者漏尽明’，三是漏尽明。如别的章节解释。也可以说，一是无明，就是十一空。二是菩萨明，就是般若波罗蜜（Prajna Paramita）。般若波罗蜜，名为不放逸根。三是诸佛明，就是佛眼。‘诸所者圆兴也’，诸所指的是圆满兴起。‘施为者德用也’，施为指的是德行的作用。‘善能示现者体顺相无不斑也’，善于示现，是体悟顺应，相貌没有不彰显的。这说明助道行为成就。‘无作者圆寂证道，即本非今故曰无作也’，无作是圆满寂静，证悟道，本来如此，不是现在才有的，所以说无作。‘自在者妙寂无碍行也’，自在是微妙寂静，没有障碍的行为。以上自利利他，开始修习纯熟的一段结束。 ‘于一念顷第二大段明’，于一念顷，第二大段说明。
English
English version: ‘With the eightfold path of surpassing progress, this clarifies the arising of conditions for the accomplishment of conduct.’ ‘Able to enter the subsequent realm,’ able to enter the future boundary. Now saying ‘suchness,’ the meaning has three aspects: first, speed, in a single thought able to reach the ten directions; second, universal arrival, whatever is contemplated is completely pervaded; third, unobstructed, conditioned by all dharmas without obstruction. The body activity of the Dharmakaya (Dharmakaya) is like this, how much more so those that are similar to this and are inexhaustible? These are all the true nature arising from conditions, accomplishing the Bodhisattva's (Bodhisattva) Dharmakaya, how could there be an end? This clarifies the maturity of bodily karma, the aspect of benefiting others. ‘Able to reach the wisdom of the Bodhisattva,’ able to reach the wisdom of the Bodhisattva, deeply accord with the true nature, able to exhaust the future boundary. This clarifies understanding and entering. ‘Skillful means do not abandon worldly application, and because of skillfulness, they are called skillful means,’ skillful means do not abandon the application of the world, because of skillfulness they are called skillful means. This clarifies the arising of conditions for the application of conduct. ‘Those who subdue, their conduct is complete and their virtue is exhausted,’ those who subdue are those whose conduct is complete and whose virtue is exhausted. This clarifies that conduct is thorough, understanding that mental karma is mature, the aspect of benefiting others. ‘Able to cause sentient beings to turn their backs on the worldly path and turn towards Nirvana (Nirvana),’ able to cause sentient beings to turn their backs on the worldly path and turn towards Nirvana, cutting off the three kinds of delusion, therefore it is said to turn their backs on the world. ‘It is said to cultivate perfect stillness, accord with and merge with the nature of Dharma,’ cultivating perfect stillness, according with and merging with the nature of Dharma, is precisely turning towards great stillness, therefore it is said to turn towards the conduct of Nirvana. This clarifies the maturity of verbal karma, the aspect of benefiting others. ‘The following, beginning with the unceasing Bodhisattva, clarifies the aspect of self-benefit and mature conduct, the world and Nirvana arising together without obstruction.’ The following, beginning with the unceasing Bodhisattva, clarifies the aspect of self-benefit and mature conduct, the world and Nirvana arising together without obstruction. This clarifies that self-benefit is mature, conduct is accomplished, manifesting the perfection of non-abiding in the path. ‘Those who are skilled in wandering clarify that they have perfectly attained the resources for conduct, embodying the true nature of Dharma, therefore it is said to be skilled in wandering,’ those who are skilled in wandering clarify that they have perfectly attained the resources for conduct, embodying the true nature of Dharma, therefore it is said to be skilled in wandering. ‘Dhyana (Dhyana) refers to the four Dhyanas,’ Dhyana refers to the four Dhyanas. ‘Samadhi (Samadhi) refers to the four formless Samadhis,’ Samadhi refers to the four formless Samadhis. ‘Liberation refers to the eight liberations,’ liberation refers to the eight liberations. ‘Samadhi refers to the three Samadhis,’ Samadhi refers to the three Samadhis. ‘Supernatural powers refer to the six supernatural powers,’ supernatural powers refer to the six supernatural powers. ‘Clarity refers to the three clarities,’ clarity refers to the three clarities. ‘First is the clarity of past lives,’ first is the clarity of past lives. ‘Second is the clarity of the heavenly eye,’ second is the clarity of the heavenly eye. ‘Third is the clarity of the exhaustion of outflows,’ third is the clarity of the exhaustion of outflows, as explained in other chapters. It can also be said that the first is ignorance, which is the eleven emptinesses. The second is the Bodhisattva's clarity, which is Prajna Paramita (Prajna Paramita). Prajna Paramita is called the root of non-negligence. The third is the clarity of all Buddhas, which is the Buddha eye. ‘All that is, is perfectly arising,’ all that is refers to perfect arising. ‘Actions are the application of virtue,’ actions are the application of virtue. ‘Those who are skilled in manifestation embody accordance, and their appearance is without blemish,’ those who are skilled in manifestation embody accordance, and their appearance is without blemish. This clarifies the accomplishment of auxiliary conduct. ‘Non-action is perfect stillness, realizing the path, which is originally so, not just now, therefore it is called non-action,’ non-action is perfect stillness, realizing the path, which is originally so, not just now, therefore it is called non-action. ‘Freedom is the wonderful stillness of unobstructed conduct,’ freedom is the wonderful stillness of unobstructed conduct. The above section on self-benefit and benefiting others, beginning with the cultivation of maturity, is complete. ‘In a single thought, the second major section clarifies,’ in a single thought, the second major section clarifies. --------------------------------------------------------------------------------