Chinese
洁故名为童。谓如童子身语意行皆无咎故。悟二世间故亦为真。了众生器悉皆虚假。心无碍故。 解真俗谛悟法王等者。谓善了知说真俗谛。名解真俗。悟法王处轨度法王处宫殿等。名悟法王法。 如王太子堪受王位行渐胜者。所谓振动照曜住持往诣。严净无数世界。开示观察知根。调伏无数众生。此等诸行胜过于前。渐能增上一切种智。名行渐胜。 此位菩萨行六度等者。同三世佛悟空寂理。而能起彼无住妙行名诸行胜。故花严云。此菩萨行不可思议。与法界虚空等。学三世佛而修行故。名之为行。 愍生慕法者。但为救护摄受饶益一切众生。名为愍生。为学忆念爱乐清净增长住持宣说诸佛本所修行。名为慕法。 睹者欢喜等者。花严经云。修此行时。令一切众生欢喜爱乐。若见一切来求索者。菩萨见之倍生欢喜。由此二行名欢喜行。 无恚行者。新经名为无违逆行。若有瞋恚即是违逆忍波罗蜜。违逆诸佛所说空法。违逆摄受一切众生。若无恚者则不违逆。亦异义一不相乖也。 无尽行者。新经名为无屈挠行。屈者即是退转之义。挠者乃是怯弱之义。故由胜精进无退弱故所行不息。故此彼亦不相违也。 尊重行者。新花严经名难得行。谓能成就难得善根。即由难 现代汉语译本： ‘洁’因此被称为‘童’，意思是说，如同童子一样，身、语、意三方面的行为都没有过失。领悟了世俗谛和胜义谛，因此也称为‘真’，明了众生的根器都是虚假的，心中没有障碍的缘故。 理解真俗二谛，领悟法王等，是指善于了知宣说真谛和俗谛，这叫做理解真俗。领悟法王的处所、轨则、法王的宫殿等，叫做领悟法王法。 如同王太子堪能继承王位，修行逐渐殊胜，指的是振动、照耀、住持、前往、严净无数世界，开示、观察、了解众生的根器，调伏无数众生。这些修行胜过之前，逐渐能够增上一切种智，叫做修行渐胜。 此位菩萨修行六度等，与过去、现在、未来三世诸佛一样，证悟空寂之理，而能发起那无所住的妙行，叫做诸行胜。所以《华严经》说，此菩萨的修行不可思议，与法界虚空相等，学习过去、现在、未来三世诸佛而修行，因此称之为行。 怜悯众生，仰慕佛法，只是为了救护、摄受、饶益一切众生，这叫做怜悯众生。为了学习、忆念、爱乐、清净、增长、住持、宣说诸佛本来所修行的法门，这叫做仰慕佛法。 见到的人欢喜等，《华严经》说，修此行时，令一切众生欢喜爱乐。如果见到一切前来求索的人，菩萨见到他们会倍生欢喜。由于这两种行为，称为欢喜行。 无恚行，新译的经文称为无违逆行。如果有嗔恚，就是违逆忍辱波罗蜜（Ksanti-paramita），违逆诸佛所说的空法，违逆摄受一切众生。如果没有嗔恚，就不会违逆。这两种说法意义相近，并不互相违背。 无尽行，新译的经文称为无屈挠行。屈，就是退转的意思。挠，就是怯弱的意思。所以由于殊胜的精进，没有退转和怯弱，因此所行不会停止。所以这两种说法也不互相违背。 尊重行，新的《华严经》称为难得行，意思是能够成就难得的善根，就是由于难
English
English version: ‘Immaculate’ is therefore called ‘Child’. It means that, like a child, one's actions in body, speech, and mind are without fault. Understanding the two truths (conventional truth and ultimate truth) is also called ‘True’, because one realizes that the faculties of sentient beings are all illusory, and the mind is without obstruction. ‘Understanding the two truths and realizing the Dharma King, etc.’ means being skilled in knowing and expounding the conventional and ultimate truths, which is called ‘understanding the two truths’. Realizing the abode of the Dharma King, the rules, the palace of the Dharma King, etc., is called ‘realizing the Dharma King's Dharma’. Like a crown prince who is capable of inheriting the throne, and whose practice gradually becomes superior, it refers to shaking, illuminating, abiding, going to, and purifying countless worlds; revealing, observing, and understanding the faculties of sentient beings; and subduing countless sentient beings. These practices are superior to the previous ones, and gradually able to increase all-knowing wisdom (Sarvajna), which is called ‘practice gradually becoming superior’. The Bodhisattva in this stage practices the six perfections (Paramita) etc., and like the Buddhas of the three times (past, present, and future), realizes the principle of emptiness and tranquility, and is able to initiate the wonderful practice of non-abiding, which is called ‘superiority of all practices’. Therefore, the Avatamsaka Sutra says that the practice of this Bodhisattva is inconceivable, equal to the Dharma realm and space, and practices by learning from the Buddhas of the three times, hence it is called ‘practice’. ‘Pitying sentient beings and admiring the Dharma’ is solely for the sake of protecting, embracing, and benefiting all sentient beings, which is called ‘pitying sentient beings’. To learn, remember, love, purify, increase, uphold, and expound the practices originally cultivated by the Buddhas is called ‘admiring the Dharma’. ‘Those who see are delighted, etc.’ The Avatamsaka Sutra says, ‘When practicing this conduct, it causes all sentient beings to be joyful and delighted. If one sees all those who come seeking, the Bodhisattva will be doubly delighted upon seeing them.’ Because of these two conducts, it is called ‘Joyful Conduct’. ‘Non-anger conduct’, the new sutra is called ‘non-opposition conduct’. If there is anger, it is opposing the perfection of patience (Ksanti-paramita), opposing the emptiness Dharma spoken by the Buddhas, and opposing embracing all sentient beings. If there is no anger, then there is no opposition. These two statements are similar in meaning and do not contradict each other. ‘Endless conduct’, the new sutra is called ‘unyielding conduct’. ‘Yielding’ means regression. ‘Unruly’ means timidity. Therefore, due to superior diligence, there is no regression or timidity, so the practice does not cease. Therefore, these two statements also do not contradict each other. ‘Respectful conduct’, the new Avatamsaka Sutra calls it ‘difficult to obtain conduct’, meaning being able to accomplish rare and precious roots of goodness, which is due to the difficulty --------------------------------------------------------------------------------
Chinese
得故成尊重。既得难得尊重善根。二利之行更增进也。 四无碍诸陀罗尼门等者。此四无碍诸陀罗尼门既以念慧而为体性。是故即名诸善慧法。能除众生诸烦恼热。如入池浴而得清凉。是故喻彼清凉池也。然此所行四无碍等。但相似得非真满得。真在地上。满第九地。故此但是相似得耳。四无碍等义如下说。此无繁举。 凡所修行悉皆回向者。回向实际。回向菩提。向回众生。以此三种摄于一切。是故名为悉皆回向。 不着生死不离菩提者。不离菩提即是不住涅槃之义。若住涅槃即离菩提。故唯识论释无余依涅槃文中。离相湛然寂灭安乐。依斯说彼与佛无差。但无菩提利乐他用。故复说彼与佛有异。 令此善根功德等者。谓至一切三宝之所作诸供养。至于一切众生之所为利益事。 修悔过善根离一切业障者。若准经文。此语倒也。若正应言。悔过忏除一切业障所生善根。 所有善根悉皆随喜者。此中文略。此前应有礼拜劝请所生善根。于随喜中语又不足。致令读者皆有谬解。若具应言。于诸如来一切众生所有善根。皆生随喜所生善根。 以此善根悉皆回向者。以此忏悔礼拜励请随喜所有善劝根皆回向也。 常作佛事善巧方便者。即作佛事为巧方便。故花严云。善巧 现代汉语译本 因此能够更加尊重（佛法）。既然获得了这难得的尊重和善根，那么自利利他的行为也会更加增进。 ‘四无碍诸陀罗尼门等’指的是，这四无碍诸陀罗尼门以念和慧为本体。因此，它们也被称为诸善慧法。它们能够消除众生的各种烦恼和热恼，就像进入池塘沐浴而获得清凉一样。所以，这里用清凉池来比喻它们。然而，这里所行的四无碍等，只是相似的获得，并非真正的圆满获得。真正的圆满在地上（指菩萨的果位），圆满于第九地。因此，这里只是相似的获得。四无碍等的含义将在下文解释，此处不再赘述。 ‘凡所修行悉皆回向’指的是，回向实际（真如实际），回向菩提（觉悟），回向众生。这三种回向涵盖了一切，因此被称为‘悉皆回向’。 ‘不着生死不离菩提’指的是，不离菩提就是不住涅槃的含义。如果安住于涅槃，就离开了菩提。所以，《唯识论》在解释无余依涅槃时说，‘离相湛然寂灭安乐’，依据这个说法，它与佛没有差别。但是，因为它没有菩提的利乐他用，所以又说它与佛有差异。 ‘令此善根功德等’指的是，直至对一切三宝之处所作的各种供养，直至为一切众生所做的利益之事。 ‘修悔过善根离一切业障’。如果按照经文的顺序，这句话是颠倒的。正确的说法应该是：‘悔过忏除一切业障所生的善根’。 ‘所有善根悉皆随喜’。这里文字省略了。在此之前应该有礼拜、劝请所生的善根。在随喜中，语句也不完整，导致读者容易产生误解。如果完整地说，应该是：‘对于诸如来和一切众生所有的善根，都生起随喜之心所产生的善根’。 ‘以此善根悉皆回向’指的是，将以此忏悔、礼拜、劝请、随喜所产生的所有善根都回向。 ‘常作佛事善巧方便’指的是，以作佛事作为巧妙的方便。所以，《华严经》说：‘善巧’
English
English version Therefore, one can develop greater respect. Having obtained this rare respect and roots of goodness, the practice of benefiting oneself and others will be further enhanced. 'The gates of the Four Unimpeded Dharanis, etc.' refer to these Four Unimpeded Dharanis, which have mindfulness and wisdom as their essence. Therefore, they are also called the Good Wisdom Dharmas. They can eliminate all the afflictions and heat of sentient beings, just like entering a pond for a bath and obtaining coolness. Therefore, they are likened to a cool pond. However, the Four Unimpeded qualities practiced here are only similar attainments, not true and complete attainments. True completeness is on the ground (referring to the stage of a Bodhisattva), complete in the Ninth Ground. Therefore, this is only a similar attainment. The meaning of the Four Unimpeded qualities will be explained below, and will not be elaborated on here. 'All practices are dedicated' refers to dedicating to reality (Tathata), dedicating to Bodhi (enlightenment), and dedicating to sentient beings. These three dedications encompass everything, so they are called 'all dedications'. 'Not attached to Samsara, not separated from Bodhi' refers to not being separated from Bodhi, which means not dwelling in Nirvana. If one dwells in Nirvana, one is separated from Bodhi. Therefore, the Vijnaptimatrata-siddhi Sastra, in explaining Nirvana without remainder, says, 'Free from characteristics, serene, tranquil, blissful.' According to this statement, it is no different from the Buddha. However, because it lacks the beneficial and joyful function of Bodhi for others, it is said to be different from the Buddha. 'May these roots of goodness, merits, etc.' refer to all kinds of offerings made to all the Three Jewels, and all beneficial deeds done for all sentient beings. 'Cultivating roots of goodness through repentance and removing all karmic obstacles.' According to the order of the sutra text, this sentence is reversed. The correct statement should be: 'Repenting and confessing the roots of goodness arising from all karmic obstacles.' 'All roots of goodness are rejoiced in.' The text here is abbreviated. Before this, there should be the roots of goodness arising from prostrations and exhortations. In rejoicing, the statement is also incomplete, which can easily lead to misunderstandings for readers. If stated completely, it should be: 'For all the roots of goodness of all the Tathagatas and all sentient beings, the roots of goodness arising from generating joy.' 'All these roots of goodness are dedicated' refers to dedicating all the roots of goodness arising from this repentance, prostration, exhortation, and rejoicing. 'Constantly performing Buddha-deeds with skillful means' refers to using the performance of Buddha-deeds as a skillful means. Therefore, the Avatamsaka Sutra says: 'Skillful' --------------------------------------------------------------------------------
Chinese
方便常作佛事。佛事即是放佛光明普照世界无有限极。 具诸功德离诸虚妄等者。此中语倒。应先离妄后方具德。故花严云。此菩萨了一切众生。无众生解一切法无寿命等。由了此故能离虚妄。心无所著故念念中得不可说十力善地具足。一切功德成就清净善根。所须乐具一切皆种。色相无比。威力光明超诸世间。乃至能得十种无尽藏功德。 坚固安住自在功德者。若准经文此语亦倒。若正应言安住自在坚固功德。谓此菩萨为转轮王名为安住自在功德。获那罗延不可坏身名为安住坚固功德。 以如是等诸善等者。谓以如前内外物施所有功德及以自在坚固功德而回向也。 而能增长一切等者。谓能增长一切善者。由修习时究竟安住堪忍也。此中唯举修行一种。花严经中则有数义。谓于一切诸善根所修行安住趣入摄受积集办具悟解开示发起之时堪忍力。 拔出众生者。于虚妄道拔出众生令其安住一切善道。 成就念智者。住正念故其心明了深心不动。成就智故趣一切智终不退转。 所修诸善皆顺如相者。譬如真如是真实性。诸佛行处无能测量。得者无退乃至广说。善根回向皆亦如是。 离憍慢等缚着等者。谓此菩萨所起一切诸善根时。皆从尊重珍敬心起。名离憍慢。不见 现代汉语译本： 方便常作佛事。佛事即是放佛光明普照世界无有限极。 具诸功德离诸虚妄等者。此中语倒。应先离妄后方具德。故《华严经》云：‘此菩萨了一切众生，无众生解一切法无寿命等。’由了此故能离虚妄，心无所著故念念中得不可说十力善地具足。一切功德成就清净善根。所须乐具一切皆种。色相无比。威力光明超诸世间。乃至能得十种无尽藏功德。 坚固安住自在功德者。若准经文此语亦倒。若正应言安住自在坚固功德。谓此菩萨为转轮王名为安住自在功德。获那罗延（Narayana，毗湿奴的化身）不可坏身名为安住坚固功德。 以如是等诸善等者。谓以如前内外物施所有功德及以自在坚固功德而回向也。 而能增长一切等者。谓能增长一切善者。由修习时究竟安住堪忍也。此中唯举修行一种。《华严经》中则有数义。谓于一切诸善根所修行安住趣入摄受积集办具悟解开示发起之时堪忍力。 拔出众生者。于虚妄道拔出众生令其安住一切善道。 成就念智者。住正念故其心明了深心不动。成就智故趣一切智终不退转。 所修诸善皆顺如相者。譬如真如是真实性。诸佛行处无能测量。得者无退乃至广说。善根回向皆亦如是。 离憍慢等缚着等者。谓此菩萨所起一切诸善根时。皆从尊重珍敬心起。名离憍慢。不见