Chinese
。始发大乘之心未入性地食之。得发大乘性地心乃消。升降可知。第三从或有佛土讫入诸法门。广明万法皆为修道之缘。就缘而辨故以光明等是佛事。第四从入此门者讫所不能作讥切他方处净不欣涉秽不威不恃己德谦下接哉知大觉等均其土不异方便不同菩萨之道成。第五从众香讫现佛国异。上明戒敕诸人应无彼此。此明自责悔过忏悔除罪。大士内实无累。为引未来不退之流。第六从愿赐少法讫品。请法还国忆念如来此言称扬皆是益物之道。佛答有尽不尽法门。上言以收万行名为少法。有为之法虚伪生灭假名为尽。无为之法寂灭无性假名为不尽。着之则缚于二不著名解脱。与二解之心为轨名法。能通妙智故名为门。汝等当学此理何谓。尽名有为。不尽名无为。开章门如菩萨所行者。不应尽有为。所以尔者。若尽有为则万行不成不能资空不着。若住无为不能资成万行。故不得住二边。就不尽有为中大泮有三段。第一从不离大悲以下至无有疲厌。就恶国明。菩萨不尽有为所以名恶国。犹有三界因果之患故言恶国。志常安住以下至无有齐限。明杂恶国。菩萨不尽有为所以名杂恶者。第七地明非有烦恼。非有者无三界之粗。非无者有三种爱心。故言杂也。以诸净国以下明净国。菩萨不尽有为义。不得舍有为身。守静不化仰以然。 现代汉语译本 始发大乘之心，尚未进入性地（证悟自性的阶段）时，如果食用食物，则会增长业力。一旦发起大乘性地之心，业力便会逐渐消除。升进或退步是可以知道的。第三部分，从‘或有佛土’开始，到‘入诸法门’结束，广泛阐明万法都是修道的因缘。就因缘而辨析，所以说光明等是佛事（佛所做的事业）。第四部分，从‘入此门者’开始，到‘菩萨之道成’结束，说明进入此法门的人，不会讥讽其他佛土，不会只喜欢清净的佛土而不愿涉足污秽的佛土，不会自恃功德，而是谦虚待人，知道大觉悟者（佛）平等对待一切国土，只是方便法门不同，最终成就菩萨之道。第五部分，从‘众香’开始，到‘现佛国异’结束，上面说明戒律告诫众人不应有彼此之分，这里说明自我反省，忏悔过错，消除罪业。大菩萨内心其实没有烦恼，这样做是为了引导未来不会退转的修行者。第六部分，从‘愿赐少法’开始，到‘品’结束，是请佛说法，回忆佛陀，这些言语称扬都是利益众生的方法。佛陀回答有尽和不尽的法门。上面说以收摄万行名为‘少法’。有为之法虚妄生灭，是假名为‘尽’。无为之法寂灭无性，是假名为‘不尽’。执着于二者，就会被束缚；不执着于二者，就能得到解脱。与二者解脱之心为轨则，名为‘法’。能够通达微妙智慧，所以名为‘门’。你们应当学习这个道理，什么是‘尽’，什么是‘不尽’呢？‘尽’名为有为，‘不尽’名为无为。开章明义，如菩萨所行，不应完全舍弃有为。为什么呢？如果完全舍弃有为，那么万行就不能成就，不能资助空性，就会执着于空。如果安住于无为，就不能资助成就万行。所以不能安住于二边。就不尽有为之中，大概有三段。第一段，从‘不离大悲’以下，到‘无有疲厌’结束，就恶国（充满恶业的国土）说明。菩萨不舍弃有为，所以说恶国，是因为还有三界因果的忧患，所以说是恶国。‘志常安住’以下，到‘无有齐限’结束，说明杂恶国（善恶混杂的国土）。菩萨不舍弃有为，所以说杂恶，是因为第七地菩萨没有烦恼，说没有，是没有三界粗重的烦恼；说有，是有三种爱心（对众生的慈爱），所以说是杂。‘以诸净国’以下，说明净国（清净的国土）。菩萨不舍弃有为的意义，是不得舍弃有为之身，只守静止而不去教化众生，仰仗自然。
English
English version When the mind initially aspires to Mahayana (Great Vehicle) but has not yet entered the stage of realizing its nature (性地), consuming food will increase karmic force. Once the mind of Mahayana nature is awakened, the karmic force will gradually diminish. Progress and regress can be known. The third part, starting from 'or there are Buddha lands' and ending with 'entering all Dharma gates (入诸法门)', extensively explains that all dharmas (万法) are causes and conditions for cultivating the path. Discriminating based on causes and conditions, therefore, light and other things are said to be Buddha activities (佛事, Buddha's deeds). The fourth part, starting from 'those who enter this gate' and ending with 'the Bodhisattva's path is accomplished', explains that those who enter this Dharma gate will not criticize other Buddha lands, will not only like pure Buddha lands and be unwilling to engage with impure Buddha lands, will not rely on their own merits, but will be humble and treat others with respect, knowing that the Greatly Enlightened One (大觉, Buddha) treats all lands equally, only the expedient methods (方便) are different, and ultimately the Bodhisattva's path is accomplished. The fifth part, starting from 'various fragrances' and ending with 'manifesting different Buddha lands', the above explains that precepts admonish everyone not to have distinctions between each other, here it explains self-reflection, repenting of faults, and eliminating sins. The great Bodhisattva (大士) actually has no afflictions within, doing this is to guide future practitioners who will not regress. The sixth part, starting from 'wishing to bestow a little Dharma' and ending with 'chapter', is requesting the Buddha to teach the Dharma, recalling the Buddha, these words of praise are all methods of benefiting sentient beings. The Buddha answers the Dharma gates of exhaustible and inexhaustible. The above says that gathering all practices is called 'little Dharma (少法)'. Conditioned dharmas (有为之法) are illusory, arising and ceasing, and are provisionally called 'exhaustible (尽)'. Unconditioned dharmas (无为之法) are tranquil and without nature, and are provisionally called 'inexhaustible (不尽)'. Attachment to the two will be bound; non-attachment to the two will be liberated. Taking the mind liberated from the two as the standard is called 'Dharma (法)'. Being able to penetrate subtle wisdom is therefore called 'gate (门)'. You should learn this principle, what is 'exhaustible' and what is 'inexhaustible'? 'Exhaustible' is called conditioned, 'inexhaustible' is called unconditioned. Opening the chapter and clarifying the meaning, as the Bodhisattva practices, one should not completely abandon the conditioned. Why? If one completely abandons the conditioned, then the myriad practices cannot be accomplished, cannot support emptiness, and will be attached to emptiness. If one abides in the unconditioned, one cannot support the accomplishment of the myriad practices. Therefore, one cannot abide in the two extremes. Within the inexhaustible conditioned, there are roughly three sections. The first section, from 'not departing from great compassion' to 'without weariness', explains the evil land (恶国, a land full of evil karma). The Bodhisattva does not abandon the conditioned, therefore it is called an evil land, because there are still the worries of the cause and effect of the three realms (三界), therefore it is called an evil land. 'The will constantly abides' to 'without limit', explains the mixed evil land (杂恶国, a land mixed with good and evil). The Bodhisattva does not abandon the conditioned, therefore it is called mixed evil, because the seventh ground Bodhisattva has no afflictions, saying there is not, there are no coarse afflictions of the three realms; saying there is, there are three kinds of love (慈爱, loving-kindness towards sentient beings), therefore it is called mixed. 'With all pure lands' onwards, explains the pure land (净国, a pure land). The meaning of the Bodhisattva not abandoning the conditioned is that one must not abandon the conditioned body, only guarding stillness without teaching sentient beings, relying on nature. --------------------------------------------------------------------------------
Chinese
若离大悲。则功德不满。无资成义。智若不成。于法相有滞。何能导成万行功德。智惠不备。大果理隔。故不舍大悲等行。自下解不尽有为义。慈悲行备。自能发菩提之心毕竟不忘。化众生时心无厌倦。若欲接无私。要以四摄方尽。修护法行不惜身命。勤种善根。应死疲厌。此二句似己自修行。安住方便以下似杂恶国外化。就外化少有内行。曾发大心忘而起或名堕。还教大乘小乘贵于远离。大士处乱化物不欣为义。不染诸禅为乐。如游地狱。不生着心。乐处地狱教化。如游园苑之无碍。见有求法生我福处即是我善师。行施时愿未来成一切智。发八万善无其时限。至果方舍。见一切净国。愿未来成己佛土亦然。忆生死无量劫来苦而勤化众生。故名勇。闻说无量德行。志修不惓。用智断生死若剑。已无患累。能济有心。拔苦尽原故言永使解脱。精进有中摧魔。亦求解无之智。是名不尽有为。何谓不住无为者。虽修三空之解。有中之心不证空。而不化小乘修空。谓万法空故无其一实。胜如优劣。进修之者何所化也。菩萨虽知无实解。缘假不无。勤化不息。观无起无常空而顺有中修善。故言不厌善本。常观苦而不恶生死。在中施化。虽观无我空。而诲假名行人不惓。观空寂理。不闻小乘永寂。涅槃诸句类尔。本愿欲作佛未成终 现代汉语译本： 如果离开了大悲心（maha-karuna，伟大的怜悯），那么功德就不会圆满，没有资粮成就意义。智慧如果不成就，对于法相就会有所执着，又怎么能够引导成就万行功德呢？智慧和慈悲不具备，就和大果的道理相隔绝。所以不舍弃大悲等修行。下面解释不尽有为的意义。慈悲的修行完备，自然能够发起菩提之心（bodhicitta，觉悟之心），最终不会忘记。在教化众生的时候，心中没有厌倦。如果想要接引没有私心的人，就要用四摄法（catuh-samgraha-vastu，布施、爱语、利行、同事）才能做到圆满。修护法行的时候不吝惜身命，勤奋地种植善根，不应该因为死亡而感到疲惫厌倦。这两句似乎是讲自己修行。安住方便以下似乎是杂恶国外化。对外教化中也稍有内行。曾经发过大心，忘记了又重新发起，或者说堕落了。还教导大乘，小乘贵于远离。大士（bodhisattva，菩萨）身处混乱的环境中教化众生，不以快乐为目的。不贪染各种禅定为乐，如同游历地狱一样，不生执着之心。喜欢在地狱教化，如同游览花园一样没有障碍。见到有人求法，生起‘这是我的福田’的想法，这就是我的善知识。行布施的时候，发愿未来成就一切智（sarvajna，一切智慧）。发起八万四千种善行没有时间限制，直到证得佛果才舍弃。见到一切清净的佛国，愿未来成就自己的佛土也像那样。忆念生死轮回无量劫以来的痛苦，而勤奋地教化众生，所以称为勇猛。听闻无量德行，立志修行而不懈怠。用智慧斩断生死，如同利剑一样，已经没有忧患和牵累，能够救济有情众生，拔除痛苦的根源，所以说永远使他们解脱。精进于有为之中摧伏魔障，也求解脱于无为的智慧，这叫做不尽有为。什么叫做不住无为呢？虽然修习三空之解（三解脱门：空解脱门、无相解脱门、无作解脱门），有为之心不证悟空性，而不去教化修习空性的小乘，认为万法皆空，所以没有优劣之分，那么精进修习的人又教化谁呢？菩萨虽然知道万法无实，但因缘假象并非不存在，所以勤奋教化而不停止。观照无起、无常、空性，而顺应有为之法修习善行，所以说不厌倦善本。常常观照痛苦而不厌恶生死，在生死之中行布施教化。虽然观照无我空性，而教诲假名行人而不疲倦。观照空寂的道理，不听闻小乘的永寂涅槃等语句，大概就是这样。本来的愿望是想要成佛，还没有最终成就。
English
English version: If one departs from great compassion (maha-karuna, great compassion), then merits will not be complete, and there will be no resources to accomplish meaning. If wisdom is not accomplished, there will be attachment to the characteristics of dharmas. How can one then guide and accomplish the merits of myriad practices? Without the completeness of wisdom and compassion, one is separated from the principle of the great fruit. Therefore, one does not abandon practices such as great compassion. The following explains the meaning of 'not exhausting conditioned existence'. With the completeness of compassionate practice, one can naturally generate the mind of bodhi (bodhicitta, the mind of enlightenment) and will ultimately not forget it. When teaching sentient beings, one's mind is without weariness. If one wishes to receive those without selfishness, one must fully employ the four means of attraction (catuh-samgraha-vastu, generosity, kind speech, beneficial action, and cooperation). When cultivating the practice of protecting the Dharma, one does not spare one's life and diligently plants roots of goodness, not feeling tired or weary even in the face of death. These two sentences seem to refer to one's own practice. 'Abiding in skillful means' and the following seem to refer to external transformation in a mixed and evil land. In external transformation, there is also a little internal practice. Having once generated a great mind, forgetting it and then re-arising, or being said to have fallen. Also teaching the Great Vehicle, while the Small Vehicle values detachment. A Bodhisattva (bodhisattva, an enlightened being) dwells in a chaotic environment to transform beings, not taking pleasure as the goal. Not being attached to various dhyanas (meditative states) as enjoyment, but like wandering in hell, without generating attachment. Gladly teaching in hell, like wandering in a garden without hindrance. Seeing someone seeking the Dharma and generating the thought 'This is my field of merit', that is my good teacher. When practicing generosity, vowing to achieve all-knowing wisdom (sarvajna, all-knowing wisdom) in the future. Generating eighty-four thousand kinds of good deeds without time limit, only abandoning them upon attaining Buddhahood. Seeing all pure lands, vowing that one's own Buddha land will be like that in the future. Remembering the suffering of countless kalpas (eons) in samsara (cyclic existence) and diligently transforming beings, hence called courageous. Hearing of immeasurable virtuous practices, aspiring to cultivate them without weariness. Using wisdom to sever the cycle of birth and death like a sword, already without worries and burdens, able to save sentient beings, uprooting the source of suffering, hence saying 'forever liberating them'. Diligently subduing demons in conditioned existence, also seeking the wisdom of unconditioned existence. This is called 'not exhausting conditioned existence'. What is meant by 'not abiding in unconditioned existence'? Although cultivating the understanding of the three emptinesses (three doors of liberation: emptiness, signlessness, and wishlessness), the mind in conditioned existence does not realize emptiness, and does not teach the Small Vehicle that cultivates emptiness, believing that all dharmas are empty, so there is no superiority or inferiority. Then who does the diligent cultivator transform? Although the Bodhisattva knows that all dharmas are unreal, the causal appearances are not non-existent, so they diligently transform without ceasing. Contemplating no-arising, impermanence, and emptiness, while conforming to conditioned existence to cultivate good deeds, hence saying 'not weary of the roots of goodness'. Constantly contemplating suffering without loathing samsara, practicing generosity and teaching within it. Although contemplating selflessness and emptiness, they teach those who adhere to nominal existence without fatigue. Contemplating the principle of emptiness and stillness, not hearing the words of the Small Vehicle's eternal stillness, nirvana, and the like. The original vow was to become a Buddha, but it has not yet been ultimately accomplished. --------------------------------------------------------------------------------