Chinese
。亦如燃灯佛昔作国王女。在高楼上见一比丘至于里巷乞油。即问比丘乞油何为。比丘言。我供养佛因即发愿。愿未来常以灯明供养佛。今日得佛号曰定光。若据本因名为燃灯也。三者自利修入对治不同。四者德摄益随化缘差别。如多能何匠随用立名。五者自体法门皆体会法界以彰因行不同也。德穷海奥名金刚藏菩萨也。利润无穷名曰宝藏如宝利用也。自体因行入法界如莲华藏也。妄想勋修明其断离不名为胜要不断烦恼而入涅槃性。离非缘饰故名胜藏。是故维摩经云。譬如胜登乃可为勇。如是菩萨兼除一切生老病死。是菩萨之谓明。此菩萨于一切烦恼违烦得无障碍故曰为胜也。曰藏者无为之行能除生死之闇故云曰藏也。圆藏者有为缘集不舍世间行即闇之明故名圆藏也。净圆藏者自体世间即闇而常明净中胜出故云净圆藏也。照一切世间庄严藏者。自体内明圆净大智尔炎殊流故曰照一切世间也。巧妙殊特故曰庄严也。德出生故曰庄严也。故名为藏也。自体因行名菩萨也。解脱月菩萨者。是解行终心菩萨。未成实证是教所被人请发之首故独㯹其名也。如是菩萨者。第三大段次明德者之数。无量者位穷有际也。无边者行周法界也。阿僧祇者。出于□限也。不可思议者。明体非分别离于分别也。不可称者。释无量深重不可称也。 现代汉语译本 也像燃灯佛（Dīpankara Buddha，过去佛之一）过去做国王的女儿时，在高楼上看见一位比丘（bhikṣu，佛教出家人）在街巷里乞讨油。她就问比丘乞讨油做什么。比丘说：‘我供养佛，因此发愿，愿未来常常用灯明供养佛。’如今得佛号叫做定光（Dīpankara）。如果根据最初的因缘，就叫做燃灯。 三者，自利修行进入对治的方法不同。 四者，以德行摄受利益众生，随顺教化的因缘而有差别。就像多能的工匠，随着用途而立名。 五者，自体法门都体会法界，以此彰显因地修行不同。德行穷尽深奥，名为金刚藏菩萨（Vajragarbha Bodhisattva）。利润无穷，叫做宝藏，如同宝物的利用。自体因地修行进入法界，如同莲华藏（Padmagarbha）。 妄想的熏习修行，表明断离妄想，不称为殊胜的要诀，不断除烦恼而进入涅槃（nirvāṇa）的本性。远离非真实的装饰，所以叫做胜藏。因此《维摩经》（Vimalakīrti Nirdeśa Sūtra）说：‘譬如胜幢，乃可为勇。’像这样，菩萨兼能去除一切生老病死。这样的菩萨才可称为明。此菩萨于一切烦恼，违逆烦恼而得无障碍，所以称为胜。称为藏，是因为无为的修行能够去除生死的黑暗，所以称为藏。 圆藏，是有为的因缘聚集，不舍弃世间的修行，即是黑暗中的光明，所以叫做圆藏。 净圆藏，是自体世间即是黑暗而常常光明清净，在清净中殊胜而出，所以叫做净圆藏。 照一切世间庄严藏，是自体内在光明圆满清净，大智慧的光焰殊胜流溢，所以叫做照一切世间。 巧妙殊特，所以叫做庄严。德行出生，所以叫做庄严。所以名为藏。自体因地修行，名为菩萨。 解脱月菩萨（Mukticandra Bodhisattva），是解行将终的菩萨。尚未成就真实的证悟，是教法所度之人，被邀请而首先发问，所以单独标举他的名字。 如是菩萨，是第三大段，其次说明德者的数量。无量，是位阶穷尽有际。 无边，是修行周遍法界。 阿僧祇（asaṃkhya），是超出数量的极限。 不可思议，是说明本体并非分别，远离分别。 不可称，是解释无量的深重不可称量。
English
English version It is also like when Dīpankara Buddha (Dīpankara Buddha, one of the past Buddhas) was once the daughter of a king. She saw a bhikṣu (bhikṣu, a Buddhist monastic) begging for oil in the streets from a high tower. She asked the bhikṣu what he was doing with the oil. The bhikṣu said, 'I am making offerings to the Buddha, and therefore I vow that in the future I will always use lamps to make offerings to the Buddha.' Now he has attained Buddhahood and is called Dīpankara. If based on the original cause, he is called the Lamp Lighting Buddha. Thirdly, the methods of self-benefit practice entering into counteraction are different. Fourthly, the virtuous conduct gathers and benefits sentient beings, and there are differences according to the conditions of following the teachings. Just like a versatile craftsman, names are established according to the use. Fifthly, the self-nature Dharma-door all embodies the Dharma realm, thereby demonstrating the differences in the causal practice. The virtuous conduct exhausts the profound, and is named Vajragarbha Bodhisattva (Vajragarbha Bodhisattva). The infinite profit is called Treasure Store, like the use of treasures. The self-nature causal practice enters the Dharma realm, like Padmagarbha (Padmagarbha). The cultivation of delusion indicates the severance of delusion, which is not called the supreme secret; without cutting off afflictions, one enters the nature of nirvāṇa (nirvāṇa). Being far from unreal adornments is called the Victorious Store. Therefore, the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra) says: 'Like a victorious banner, one can be brave.' In this way, the Bodhisattva can also remove all birth, old age, sickness, and death. Such a Bodhisattva can be called bright. This Bodhisattva, in all afflictions, opposes afflictions and obtains no obstacles, so it is called victorious. It is called a store because the non-active practice can remove the darkness of birth and death, so it is called a store. The Perfect Store is the gathering of active conditions, not abandoning worldly practice, which is the light in the darkness, so it is called the Perfect Store. The Pure Perfect Store is the self-nature world, which is darkness but always bright and pure, surpassing and emerging in purity, so it is called the Pure Perfect Store. Illuminating All Worlds Adornment Store is the self-nature inner light, complete and pure, the great wisdom flame surpassing and overflowing, so it is called Illuminating All Worlds. Skillful and unique, so it is called Adornment. Virtuous conduct is born, so it is called Adornment. Therefore, it is called a Store. The self-nature causal practice is called Bodhisattva. Mukticandra Bodhisattva (Mukticandra Bodhisattva) is a Bodhisattva whose understanding and practice are coming to an end. Not yet achieving true realization, he is the person taught by the Dharma, invited to ask the first question, so his name is singled out. Such Bodhisattvas are the third major section, secondly explaining the number of virtuous ones. Immeasurable means the rank exhausts the finite. Boundless means the practice pervades the Dharma realm. Asaṃkhya (asaṃkhya) means exceeding the limit of numbers. Inconceivable means explaining that the essence is not differentiated, being far from differentiation. Unspeakable means explaining that the immeasurable is deep and cannot be measured. --------------------------------------------------------------------------------
Chinese
不可量者。释无边广大不可量也。无有分齐者。□阿僧祇不可说者。释体非分别非一一也。不可说者释离于分别明非异异也。寻之未必尔。如华严经阿僧祇品云。尔时心王菩萨问。云何阿僧祇不可量无分齐无周边。不可数不可称量不可思议不可说也。佛告心王菩萨言。百千百千为一拘梨。拘梨拘梨为一不变。不变不变名一那由他。那由他那由他为一鞞婆逻。鞞婆逻鞞婆罗名一作。作作名一胜。来来名一胜。胜胜名一复次。复次复次名一阿婆罗。乃至受受等有一百重数。然后至阿僧祇。阿僧祇后复有二十四重数。此皆是诸佛菩萨法界行用法乃一行旷周。岂可以此相释无于行数相也。若据起相成义亦无伤也。故世尊为心王菩萨以偈颂曰。不可言说不可说。不可言说诸劫中。说不可说不可尽。此明自体法门。不可言说微尘中。悉有众生不可说。皆共赞叹普贤德。犹尚不能令穷尽。此明行用德备法门。于彼一一毛道中。有不可说净佛刹。以不可说庄严具。庄严彼彼诸佛刹。明理融缘起真性集用法门。于彼一一异色中。放妙光明不可说。于彼一一光明中。出宝莲华不可说。智慧法门。于彼一一宝莲华。□□宝叶不可说。于彼一一宝华叶。有微妙色不可说。□□因行法门。金刚宝藏如须弥。清净具足而庄严。□□一一须弥中。有不 现代汉语译本 ‘不可量’，解释为无边广大，无法衡量。‘无有分齐’，指的是阿僧祇（asamkhya，无数）不可说。解释为本体并非分别，并非一一对应。‘不可说’，解释为脱离了分别，表明并非既同又异。探究起来未必如此。例如《华严经·阿僧祇品》中说：当时，心王菩萨问道：‘什么是阿僧祇、不可量、无分齐、无周边、不可数、不可称量、不可思议、不可说呢？’佛告诉心王菩萨说：‘百千百千为一拘梨（koti），拘梨拘梨为一不变，不变不变名为一那由他（nayuta），那由他那由他为一鞞婆逻（bimbala），鞞婆逻鞞婆罗名为一作，作作名为一胜，来来名为一胜，胜胜名为一复次，复次复次名为一阿婆罗（abala），乃至受受等有一百重数，然后至阿僧祇。阿僧祇后复有二十四重数。’这些都是诸佛菩萨在法界中修行时所用的方法，乃是一行旷周。怎么可以用这些数量来解释没有行数之相呢？如果根据起相成义来理解，也没有什么妨碍。所以世尊为心王菩萨用偈颂说：‘不可言说不可说，不可言说诸劫中，说不可说不可尽。’这说明自体法门。‘不可言说微尘中，悉有众生不可说，皆共赞叹普贤德，犹尚不能令穷尽。’这说明行用德备法门。‘于彼一一毛道中，有不可说净佛刹，以不可说庄严具，庄严彼彼诸佛刹。’说明理融缘起真性集用法门。‘于彼一一异色中，放妙光明不可说，于彼一一光明中，出宝莲华不可说。’智慧法门。‘于彼一一宝莲华，□□宝叶不可说，于彼一一宝华叶，有微妙色不可说。’□□因行法门。‘金刚宝藏如须弥（Sumeru，山名），清净具足而庄严。’□□一一须弥中，有不
English
English version ‘Incalculable’ explains the immeasurable vastness. ‘Without limits’ refers to asamkhya (countless) which is inexpressible. It explains that the substance is not differentiated, not one by one. ‘Inexpressible’ explains that it is free from differentiation, clarifying that it is neither the same nor different. Investigating it may not necessarily be so. For example, in the ‘Asamkhya Chapter’ of the Avatamsaka Sutra (Flower Garland Sutra), it says: At that time, Bodhisattva Heart King asked: ‘What is asamkhya, incalculable, without limits, without boundaries, uncountable, unmeasurable, inconceivable, and inexpressible?’ The Buddha told Bodhisattva Heart King: ‘A hundred thousand times a hundred thousand is one koti (ten million), a koti times a koti is one vivara (unchanging), vivara times vivara is called one nayuta (ten million), nayuta times nayuta is one bimbala, bimbala times bimbala is called one kankara, kankara times kankara is called one utpala, utpala times utpala is called one padma, padma times padma is called one narakara, up to narakara times narakara, there are one hundred multiples, and then it reaches asamkhya. After asamkhya, there are twenty-four multiples.’ These are all methods used by Buddhas and Bodhisattvas in their practice in the Dharma Realm, which is a vast and comprehensive practice. How can these numbers be used to explain the absence of the characteristic of numerical practice? If understood according to the meaning of arising and accomplishing, there is no harm. Therefore, the World Honored One spoke in verse for Bodhisattva Heart King: ‘Inexpressible, inexpressible, inexpressible throughout all kalpas (eons), speaking of the inexpressible cannot be exhausted.’ This explains the Dharma gate of the self-nature. ‘In inexpressible dust motes, there are inexpressible sentient beings, all praising the virtues of Samantabhadra (Universal Worthy), yet still unable to exhaust them.’ This explains the Dharma gate of practice, virtue, and completeness. ‘In each and every pore, there are inexpressible pure Buddha lands, adorned with inexpressible adornments, adorning each and every Buddha land.’ This explains the Dharma gate of the principle of interpenetration, dependent origination, and the collection and use of true nature. ‘In each and every different color, inexpressible wonderful light is emitted, and in each and every light, inexpressible jeweled lotus flowers emerge.’ The Dharma gate of wisdom. ‘In each and every jeweled lotus flower, □□ inexpressible jeweled leaves, in each and every jeweled flower leaf, there are inexpressible subtle colors.’ □□ the Dharma gate of causal practice. ‘The Vajra (diamond) treasure is like Mount Sumeru (mythical mountain), pure, complete, and adorned.’ □□ In each and every Mount Sumeru, there are not --------------------------------------------------------------------------------
Chinese
可说不可说。明功德法门。于彼一一梵音中。□□可说清净轮。于彼一一法轮中。是不可说修多罗。明真诠法门 此皆明法界行用差别之相。上世尊以长行答心王菩萨。据修对治行集在缘故分数相差别故百千等数也。下以偈答。据自体法界法门行用广大旷周法界故。有不可说不可说等。岂可以名而俟之。若依三教。此菩萨数者。若据化教直是其事无所表彰也。若依行教悉是菩萨自体法门法也。种种佛国土者。三种世间来故言种种也。集者菩萨行备圆德相着故言集也。金刚藏菩萨而为上首者有二义。一者位穷行㯹德盖大众故为首也。二者是一切菩萨行德体实故云为首也。复为首者。宗致兴发事由其人故㯹之说法。显化益时彰之在初故。言金刚藏菩萨而为上首也。 宝藏写 十地义记卷第一 现代汉语译本 可说与不可说。阐明功德法门。在那每一个梵音之中，都可宣说清净法轮。在那每一个法轮之中，都是不可宣说的修多罗（Sutra，经）。阐明真实诠释的法门。这些都在阐明法界行用的差别之相。 前面世尊用长行文回答心王菩萨（Cittaraja Bodhisattva）。根据修习对治之行，聚集在因缘之中，所以有分数相的差别，因此有百千等数量。下面用偈颂回答。根据自体法界法门，行用广大，周遍法界，所以有不可说不可说等。怎么可以用名称来等待它呢？ 如果依据三教（指佛教内的不同教派或教义），这些菩萨的数量，如果根据化教（教化众生的教义），直接就是其事，没有什么可以表彰的。如果依据行教（修行实践的教义），全部都是菩萨自体法门之法。种种佛国土，是三种世间（指欲界、色界、无色界）而来，所以说种种。聚集，是菩萨的修行完备，圆满德行相依附，所以说聚集。 以金刚藏菩萨（Vajragarbha Bodhisattva）作为上首，有两个含义。一是地位达到极点，修行精深，德行覆盖大众，所以作为首领。二是（金刚藏菩萨）是一切菩萨行德的本体和真实，所以称为首领。再次作为首领，是由于宗旨在其人身上兴起和发展，事情由其人而起，所以推崇他说法。显现教化，利益众生，在最初就彰显出来，所以说以金刚藏菩萨作为上首。 宝藏写 十地义记卷第一