Chinese
两句明佛二利之果德也。前复有二。此句则显自利因行。调谓调和。御谓制御。调和制御身语意业。离恶进善成自利行。 能拔生死苦沉溺者。此句则显利他因行。自既调御。复以调善大乘御车。于生死泥拔出沉溺苦众生也。以调御声。具此二义故。以二义而释调御。于调御中更无过比故名无上善调御也。 如空性相无去来者。此下二句显佛二利之果德也。此句显佛自利之果。由行自利感得法报二身极果。皆悉常住无有去来。故言如空无去来等。 若影随形应所化者。此句显佛利他德果。由利他德从法报身而起应化化诸凡圣。如影随形而得起也又应所化如影随形不舍离也以此句中含二义故。是故亦以二义释也。 实相一味妙甘露等者。此之二句显法宝也。上句显其真如理法。下句显其所流教法。而言一味甘露等者。依涅槃经而作此说。故彼经云。雪山之中有上妙药。其名甘露。人若服者得寿无量。本唯一味。随其流处生种种味。而其真味停留在山。一味甘露喻实相如。随流诸味喻诸教法。随诸众生种种根性。以彼真如种种门说。而本真如竟无改易。 三贤永截爱流等者。此后二句显僧宝也。初句显其地前凡僧。不同外凡顺生死流。今截爱河欲超渡也。后句显其地上圣僧。一证不退名曰 这两句阐明了佛陀自利利他的果德。前面又分为两部分。这句则彰显了自利的因行。‘调’指的是调和，‘御’指的是制御。调和制御身语意业，远离恶行，精进于善行，成就自利之行。 ‘能拔生死苦沉溺者’，这句则彰显了利他的因行。自己既已调御，又以调善的大乘御车，将沉溺于生死泥潭中的众生拔救出来。因为‘调御’一词，具备这两种含义，所以用两种意义来解释‘调御’。在调御之中，再没有可以超越比拟的，所以称为‘无上善调御’。 ‘如空性相无去来者’，以下两句彰显了佛陀自利利他的果德。这句彰显了佛陀自利的果。由于实行自利，感得法身和报身这两种极果，都永远常住，没有去来，所以说‘如空无去来’等等。 ‘若影随形应所化者’，这句彰显了佛陀利他的德果。由于利他的功德，从法身和报身而起应化，教化各种凡夫和圣人，就像影子跟随形体而生起一样。又应所化，就像影子跟随形体一样不舍离。因为这句中包含两种意义，所以也用两种意义来解释。 ‘实相一味妙甘露等者’，这两句彰显了法宝。上句彰显了真如理法，下句彰显了所流出的教法。说‘一味甘露’等等，是依据《涅槃经》而说的。所以那部经中说：‘雪山之中有上妙药，其名甘露，人如果服用了，就能得到无量的寿命。本来只有一种味道，随着流淌的地方产生种种味道，而它的真味停留在山中。’一味甘露比喻实相真如，随流的各种味道比喻各种教法。随着各种众生的种种根性，用那真如的种种法门来说，而本来的真如终究没有改变。 ‘三贤永截爱流等者’，这后面的两句彰显了僧宝。初句彰显了地前凡夫僧，不同于外凡顺着生死之流，现在截断爱河，想要超越渡过。后句彰显了地上圣僧，一旦证悟就不会退转，名称为...
English
These two sentences clarify the fruit and virtue of the Buddha's self-benefit and benefiting others. The former is further divided into two parts. This sentence reveals the causal practice of self-benefit. 'Tuning' means harmonizing, and 'controlling' means regulating. Harmonizing and regulating the actions of body, speech, and mind, abandoning evil and advancing towards good, accomplishes the practice of self-benefit. 'Able to rescue those drowning in the suffering of birth and death,' this sentence reveals the causal practice of benefiting others. Having already tuned and controlled oneself, one then uses the well-tuned Great Vehicle to rescue sentient beings drowning in the mud of birth and death. Because the term 'Tamer of Beings' embodies these two meanings, it is explained with two meanings. Among those who tame, there is none that can surpass or compare, therefore it is called 'Unsurpassed Good Tamer of Beings'. 'Like the nature of emptiness, without coming or going,' the following two sentences reveal the fruit and virtue of the Buddha's self-benefit and benefiting others. This sentence reveals the fruit of the Buddha's self-benefit. Due to practicing self-benefit, one attains the ultimate fruit of the Dharma Body (Dharmakaya) and Reward Body (Sambhogakaya), both of which are eternally abiding, without coming or going, hence it is said, 'Like emptiness, without coming or going,' and so on. 'If a shadow follows a form, responding to what is to be transformed,' this sentence reveals the virtuous fruit of the Buddha's benefiting others. Due to the merit of benefiting others, the response and transformation arise from the Dharma Body and Reward Body, transforming all ordinary beings and sages, just as a shadow arises following a form. Furthermore, responding to what is to be transformed is like a shadow following a form, never abandoning or leaving. Because this sentence contains two meanings, it is also explained with two meanings. 'The true nature is of one flavor, like wondrous nectar,' these two sentences reveal the Dharma Jewel (Dharma). The first sentence reveals the true suchness (Tathata) principle, and the second sentence reveals the teachings that flow forth. Saying 'one flavor of nectar' and so on, is based on the *Nirvana Sutra*. Therefore, that sutra says: 'In the snowy mountains, there is a supreme medicine called nectar. If people take it, they will obtain immeasurable life. Originally, it has only one flavor, but it produces various flavors depending on where it flows. However, its true flavor remains in the mountain.' The one flavor of nectar is a metaphor for the true suchness, and the various flavors that flow are metaphors for the various teachings. According to the various faculties of various sentient beings, it is spoken with the various methods of that true suchness, but the original true suchness is never altered. 'The Three Worthies (Sages before the first Bhumi) eternally cut off the stream of craving,' the following two sentences reveal the Sangha Jewel (Sangha). The first sentence reveals the ordinary Sangha before the grounds (Bhumis), who are different from ordinary people who follow the stream of birth and death. Now they cut off the river of craving, wanting to transcend and cross over. The second sentence reveals the holy Sangha on the grounds, once enlightened, they do not regress, and are called... --------------------------------------------------------------------------------
Chinese
长驱。无漏圣道故名正路。者谓假者即僧人也。 故我等者。此则后显述申敬意。前之二句述归敬意。后之二句述制作意。第三句意显以法灯常照生死久处愚闇诸众生也。第四句意永去众生二障所覆重昏之闇。 列别名者等。此中列名依旧花严。故与新经时有不同。待至释文一一对会。 菩萨在此创安其心等者。谓创安住空无我理得住佛家故名安住。故释经中名为十解。解空理故。故本业云。心住空理。名之为住。花严经云。诸菩萨住不可思议。与法界虚空等。是故得住三世佛家。虽解空理名之为解。而未即能依解起于无住妙行。名行未胜。 净治三业等者。譬如大地生长一切善恶草木。若治其地即生善草。众生三业能生善恶。故喻于地。治三业地离诸过恶生长善行。故能起悲利有识也。 修胜理观等者。观一切法无常苦空无我等故名胜理观。起此观行名上妙行。非谓依观别起妙行。 所修善根等者。由救物故自得增长。名为方便具足义也。如外典云。夫欲达己先达人等。 所闻赞毁心定不动。谓闻赞毁佛法菩萨。菩萨所行其心安住。名正心住。 闻说三宝三际等者。谓闻三宝有之与无。又闻三世有佛无佛。其心不转名不退住。 三业清洁悟二等者。三业清 现代汉语译本 '长驱。无漏圣道故名正路。' 意思是说，因为是通往没有烦恼的圣道的道路，所以被称为正路。'者谓假者即僧人也。' 意思是说，这里所说的'者'，指的是出家的僧人。 '故我等者。此则后显述申敬意。前之二句述归敬意。后之二句述制作意。第三句意显以法灯常照生死久处愚闇诸众生也。第四句意永去众生二障所覆重昏之闇。' 意思是说，'故我等'，这是后面用来表达敬意的话。前面的两句是表达归敬之意，后面的两句是表达制作此论的意图。第三句的意思是说法灯能够永远照亮在生死轮回中长期处于愚昧黑暗中的众生。第四句的意思是永远去除众生被两种障碍（烦恼障和所知障）覆盖的深重黑暗。 '列别名者等。此中列名依旧花严。故与新经时有不同。待至释文一一对会。' 意思是说，这里列出的别名仍然沿用《华严经》的说法，所以和新译的经文有时会有不同。等到解释经文的时候，会一一对应说明。 '菩萨在此创安其心等者。谓创安住空无我理得住佛家故名安住。故释经中名为十解。解空理故。故本业云。心住空理。名之为住。花严经云。诸菩萨住不可思议。与法界虚空等。是故得住三世佛家。虽解空理名之为解。而未即能依解起于无住妙行。名行未胜。' 意思是说，菩萨在这里开始安住其心，是因为开始安住于空和无我的道理，从而能够安住于佛的境界，所以叫做安住。因此在解释经文的时候，称之为十解，因为理解了空的道理。所以《本业经》说，心安住于空理，就叫做住。《华严经》说，诸菩萨安住于不可思议的境界，与法界虚空相等。因此能够安住于过去、现在、未来三世诸佛的境界。虽然理解了空的道理，可以称之为解，但是还不能立刻依据理解而生起无住的微妙行为，所以说行为还不够殊胜。 '净治三业等者。譬如大地生长一切善恶草木。若治其地即生善草。众生三业能生善恶。故喻于地。治三业地离诸过恶生长善行。故能起悲利有识也。' 意思是说，净化和治理身、口、意三业，就像大地能够生长一切善恶草木一样。如果治理好土地，就能生长出好的草木。众生的三业能够产生善恶，所以比喻为土地。治理三业的土地，使其远离各种过失和罪恶，生长出善良的行为，这样才能生起慈悲心，利益有情众生。 '修胜理观等者。观一切法无常苦空无我等故名胜理观。起此观行名上妙行。非谓依观别起妙行。' 意思是说，修习殊胜的理观，是因为观察一切法都是无常、苦、空、无我等等，所以叫做殊胜的理观。生起这种观行，叫做上妙行，而不是说在观之外另外生起妙行。 '所修善根等者。由救物故自得增长。名为方便具足义也。如外典云。夫欲达己先达人等。' 意思是说，所修习的善根，因为救助众生的缘故，自然得到增长，这叫做方便具足的含义。就像外道的典籍所说，想要成就自己，先要成就他人等等。 '所闻赞毁心定不动。谓闻赞毁佛法菩萨。菩萨所行其心安住。名正心住。' 意思是说，听到赞扬或毁谤，内心都安定不动摇。也就是听到赞扬或毁谤佛法和菩萨，菩萨所修行的心都安住不动摇，这叫做正心住。 '闻说三宝三际等者。谓闻三宝有之与无。又闻三世有佛无佛。其心不转名不退住。' 意思是说，听到有人说三宝存在或不存在，又听到有人说过去、现在、未来三世有佛或没有佛，内心都不动摇，这叫做不退住。 '三业清洁悟二等者。三业清'
English
English version 'Cháng qū. Wú lòu shèng dào gù míng zhèng lù.' means that because it is the path to the un-leaking (free from defilements) holy path, it is called the right path. 'Zhě wèi jiǎ zhě jí sēng rén yě.' means that the 'zhě' here refers to the ordained monks. 'Gù wǒ děng zhě. Cǐ zé hòu xiǎn shù shēn jìng yì. Qián zhī èr jù shù guī jìng yì. Hòu zhī èr jù shù zhì zuò yì. Dì sān jù yì xiǎn yǐ fǎ dēng cháng zhào shēng sǐ jiǔ chù yú àn zhū zhòng shēng yě. Dì sì jù yì yǒng qù zhòng shēng èr zhàng suǒ fù zhòng hūn zhī àn.' means that 'Gù wǒ děng' (therefore, we, etc.) is used later to express respect. The first two sentences express the intention of paying homage, and the last two sentences express the intention of making this treatise. The third sentence means that the Dharma lamp can always illuminate all sentient beings who have long been in ignorance and darkness in the cycle of birth and death. The fourth sentence means to forever remove the deep darkness covered by the two obstacles (klesha-avarana (afflictive obscurations) and jneya-avarana (cognitive obscurations)) of sentient beings. 'Liè bié míng zhě děng. Cǐ zhōng liè míng yī jiù huā yán. Gù yǔ xīn jīng shí yǒu bù tóng. Dài zhì shì wén yī yī duì huì.' means that the listed alternative names here still follow the Huayan Sutra, so they may differ from the newly translated scriptures. When explaining the scriptures, they will be matched and explained one by one. 'Púsà zài cǐ chuàng ān qí xīn děng zhě. Wèi chuàng ān zhù kōng wú wǒ lǐ dé zhù fó jiā gù míng ān zhù. Gù shì jīng zhōng míng wéi shí jiě. Jiě kōng lǐ gù. Gù běn yè yún. Xīn zhù kōng lǐ. Míng zhī wéi zhù. Huā yán jīng yún. Zhū púsà zhù bù kě sī yì. Yǔ fǎ jiè xū kōng děng. Shì gù dé zhù sān shì fó jiā. Suī jiě kōng lǐ míng zhī wéi jiě. Ér wèi jí néng yī jiě qǐ yú wú zhù miào xíng. Míng xíng wèi shèng.' means that the Bodhisattva begins to settle their mind here because they begin to settle in the principle of emptiness and no-self, so they can settle in the realm of the Buddha, so it is called settling. Therefore, in explaining the scriptures, it is called the ten understandings, because they understand the principle of emptiness. Therefore, the 'Original Karma Sutra' says that the mind settles in the principle of emptiness, which is called dwelling. The 'Huayan Sutra' says that the Bodhisattvas dwell in an inconceivable realm, equal to the Dharma realm and space. Therefore, they can dwell in the realm of the Buddhas of the past, present, and future. Although understanding the principle of emptiness can be called understanding, they cannot immediately arise from the understanding and generate the wonderful practice of non-dwelling, so it is said that the practice is not yet excellent. 'Jìng zhì sān yè děng zhě. Pì rú dà dì shēng zhǎng yī qiè shàn è cǎo mù. Ruò zhì qí dì jí shēng shàn cǎo. Zhòng shēng sān yè néng shēng shàn è. Gù yù yú dì. Zhì sān yè dì lí zhū guò è shēng zhǎng shàn xíng. Gù néng qǐ bēi lì yǒu shí yě.' means that purifying and governing the three karmas of body, speech, and mind is like the earth being able to grow all kinds of good and evil plants. If the land is well managed, good plants can grow. The three karmas of sentient beings can produce good and evil, so it is compared to the land. Governing the land of the three karmas, so that it is far away from all kinds of faults and evils, and grows good deeds, so that compassion can arise and benefit sentient beings. 'Xiū shèng lǐ guān děng zhě. Guān yī qiè fǎ wú cháng kǔ kōng wú wǒ děng gù míng shèng lǐ guān. Qǐ cǐ guān xíng míng shàng miào xíng. Fēi wèi yī guān bié qǐ miào xíng.' means that cultivating the superior contemplation of principles is because observing that all dharmas are impermanent, suffering, empty, and without self, so it is called the superior contemplation of principles. Arising this contemplation practice is called the supreme wonderful practice, not that wonderful practice arises separately from contemplation. 'Suǒ xiū shàn gēn děng zhě. Yóu jiù wù gù zì dé zēng zhǎng. Míng wéi fāng biàn jù zú yì yě. Rú wài diǎn yún. Fū yù dá jǐ xiān dá rén děng.' means that the good roots cultivated naturally increase because of helping sentient beings, which is called the meaning of being fully equipped with skillful means. Just like the scriptures of other religions say, if you want to achieve yourself, you must first achieve others, etc. 'Suǒ wén zàn huǐ xīn dìng bù dòng. Wèi wén zàn huǐ fó fǎ púsà. Púsà suǒ xíng qí xīn ān zhù. Míng zhèng xīn zhù.' means that hearing praise or slander, the mind is stable and does not move. That is, hearing praise or slander of the Buddha Dharma and Bodhisattvas, the mind of the Bodhisattva's practice is stable and does not move, which is called dwelling in the right mind. 'Wén shuō sān bǎo sān jì děng zhě. Wèi wén sān bǎo yǒu zhī yǔ wú. Yòu wén sān shì yǒu fó wú fó. Qí xīn bù zhuǎn míng bù tuì zhù.' means that hearing someone say that the Three Jewels exist or do not exist, and hearing someone say that there are Buddhas or no Buddhas in the past, present, and future, the mind does not move, which is called non-retreating dwelling. 'Sān yè qīng jié wù èr děng zhě. Sān yè qīng' --------------------------------------------------------------------------------