English
English version: It is convenient to constantly perform Buddha-deeds (Buddha-deeds meaning acts of devotion and service to the Buddha). Buddha-deeds are the Buddha's light shining universally throughout the world without limit. ‘Possessing all merits, being apart from all falsehoods, etc.’ Here the wording is inverted. One should first be apart from falsehoods and then possess merits. Therefore, the *Avatamsaka Sutra* says: ‘This Bodhisattva understands all sentient beings, has no sentient being perception, understands all dharmas (teachings, laws) as without lifespan, etc.’ Because of understanding this, one can be apart from falsehoods. Because the mind is without attachment, in every moment one obtains unspeakable ten-power good grounds, fully possessing all merits, accomplishing pure good roots. All desired pleasures are planted. The appearance is incomparable. The power and light surpass all worlds, even to the point of obtaining ten kinds of inexhaustible treasure merits. ‘Firmly abiding in the merit of being at ease.’ If according to the sutra text, this wording is also inverted. If correct, it should say ‘Abiding in ease, firm merit.’ That this Bodhisattva is a Chakravartin (universal monarch) is called the merit of abiding in ease. Obtaining the indestructible body of Narayana (a form of Vishnu) is called the merit of abiding firmly. ‘With such kinds of good, etc.’ This means with all the merits of giving internal and external things as before, and with the merit of being at ease and firm, one dedicates the merit. ‘And able to increase all, etc.’ This means able to increase all good. Because during practice, one ultimately abides in endurance. Here, only practice is mentioned. In the *Avatamsaka Sutra*, there are several meanings. It refers to the power of endurance at the time of practicing, abiding, approaching, entering, gathering, accumulating, preparing, understanding, revealing, and initiating all good roots. ‘Pulling out sentient beings.’ Pulling sentient beings out of the path of falsehood and causing them to abide in all good paths. ‘Accomplishing mindfulness and wisdom.’ Because one abides in right mindfulness, the mind is clear and the deep mind is unmoving. Because one accomplishes wisdom, one proceeds towards all-wisdom and ultimately does not regress. ‘All the good deeds cultivated are in accordance with suchness.’ For example, Suchness (Tathata) is true reality. The place where Buddhas walk cannot be measured. Those who attain it do not regress, and so on extensively. The dedication of good roots is also like this. ‘Being apart from arrogance and attachments, etc.’ This means that when this Bodhisattva arises all good roots, they all arise from a respectful and precious mind. This is called being apart from arrogance. Not seeing --------------------------------------------------------------------------------
Chinese
我行他人不行而生轻贱。故置等言。谓自能行即名为缚。谓他不行乃名为着。既离憍等所有缚着。名解脱心也。 回向饶益品物一切者。品物一切其言倒也。应言饶益一切品物。谓即一切诸品物类也。 行普贤行者。所习诸善不执为己及以他人。观一切法悉皆平等无非贤善。是则名为普贤之行。令此菩萨三业皆然。是则名为行普贤行。 离垢缯系顶者。谓如西方绍高位者。皆以鲜缯而系其顶。今此菩萨行法施行。以清净法而标其首。故离垢缯而系顶也。故花严云。佛子此菩萨以法施为首。后生一切清净白法。即是净缯系顶义也。 受大法师记者。谓此菩萨行法施故。便受诸佛记是法师。此即受记见是法师。非受当记为法师也。故花严云住法师位。 此位初首而有等者。前之五种下诸文中数频解释。但释后五于身命财常作舍相。名为舍心。常持菩萨三聚净戒。名为戒心。能于恶世传法不绝。名护法心。所修善根愿共众生。名为愿心。咸起诸行咸向菩提。名回向心。决定信位所得心故。名十信心。 以初发心而甚等者。初菩提心甚难可发。若不广陈行相难见。故于初住离出十信令解进趣。菩提之心总别双举四十心矣。 择简于见见不择者。统论见者有其二种。一推求义。即未 现代汉语译本： ‘我行他人不行而生轻贱。故置等言。谓自能行即名为缚。谓他不行乃名为着。既离憍等所有缚着。名解脱心也。’ 意思是，如果认为‘我能做到，别人做不到’，因此产生轻视和傲慢，这就是一种束缚。认为‘自己能做到’本身就是一种束缚，认为‘别人做不到’就是一种执着。如果能够远离傲慢等所有的束缚和执着，就叫做解脱心。 ‘回向饶益品物一切者。品物一切其言倒也。应言饶益一切品物。谓即一切诸品物类也。’ 这句话的语序颠倒了，应该说‘饶益一切品物’，指的是饶益一切种类的物品。 ‘行普贤行者。所习诸善不执为己及以他人。观一切法悉皆平等无非贤善。是则名为普贤之行。令此菩萨三业皆然。是则名为行普贤行。’ 修持普贤行的人，对于所修习的各种善行，不执着于归属于自己或他人。观察一切法都是平等无二的，没有不是贤善的。这就是所谓的普贤行。使这位菩萨的身、口、意三业都如此，就叫做行普贤行。 ‘离垢缯系顶者。谓如西方绍高位者。皆以鲜缯而系其顶。今此菩萨行法施行。以清净法而标其首。故离垢缯而系顶也。故花严云。佛子此菩萨以法施为首。后生一切清净白法。即是净缯系顶义也。’ 意思是，就像西方继承高位的人，都用鲜艳的丝绸系在头顶上。现在这位菩萨施行佛法，用清净的佛法来标示他的首要地位。所以用离垢的丝绸系在头顶上。《华严经》说：‘佛子，这位菩萨以法施为首，之后产生一切清净的白法。’这就是净缯系顶的含义。 ‘受大法师记者。谓此菩萨行法施故。便受诸佛记是法师。此即受记见是法师。非受当记为法师也。故花严云住法师位。’ 意思是，这位菩萨因为施行法布施，所以接受诸佛的授记，成为大法师。这是已经接受授记，现在就是法师，而不是接受将来的授记才成为法师。《华严经》说：‘安住于法师的地位。’ ‘此位初首而有等者。前之五种下诸文中数频解释。但释后五于身命财常作舍相。名为舍心。常持菩萨三聚净戒。名为戒心。能于恶世传法不绝。名护法心。所修善根愿共众生。名为愿心。咸起诸行咸向菩提。名回向心。决定信位所得心故。名十信心。’ 这个位次的最初等等，前面的五种在下面的文章中多次解释。只解释后面的五种，对于身命财产常常有舍弃的态度，叫做舍心。常常持守菩萨的三聚净戒，叫做戒心。能够在恶劣的世道中传法不绝，叫做护法心。所修的善根愿意和众生共同分享，叫做愿心。共同发起各种修行，共同趋向菩提，叫做回向心。因为是决定信位所得到的心，所以叫做十信心。 ‘以初发心而甚等者。初菩提心甚难可发。若不广陈行相难见。故于初住离出十信令解进趣。菩提之心总别双举四十心矣。’ 因为最初的发心等等，最初的菩提心非常难以发起。如果不广泛地陈述它的行相，就难以见到。所以在初住位，离开十信位，使人理解并进趣。菩提心总别加起来，一共是四十心了。 ‘择简于见见不择者。统论见者有其二种。一推求义。即未’ 选择和简化见解，而见解本身不选择。总的来说，见解有两种，一种是推求义理，也就是尚未……
English
English version: ‘I act, others cannot, and thus arrogance and contempt arise. Therefore, 'equal' is posited. To say 'I can act' is called bondage. To say 'others cannot act' is called attachment. Having departed from all bondage and attachment such as arrogance, it is called the mind of liberation.’ It means that if one thinks, 'I can do it, but others cannot,' and thus develops contempt and arrogance, this is a form of bondage. The very notion of 'I can do it' is a bondage, and the notion of 'others cannot do it' is an attachment. If one can be free from all bondage and attachment such as arrogance, it is called the mind of liberation. ‘Turning towards and benefiting all things. 'Things all' is inverted. It should be 'benefiting all things.' This refers to all categories of things.’ The word order of this sentence is inverted. It should be 'benefiting all things,' which refers to benefiting all kinds of things. ‘Practicing the conduct of Samantabhadra (Puxian, Universal Worthy Bodhisattva). The various good deeds practiced are not clung to as belonging to oneself or others. Observing all dharmas as equal, none are not virtuous and good. This is called the conduct of Samantabhadra. Causing this Bodhisattva's three karmas (body, speech, and mind) to be thus, this is called practicing the conduct of Samantabhadra.’ One who practices the conduct of Samantabhadra does not cling to the various good deeds practiced as belonging to oneself or others. Observing all dharmas as equal, none are not virtuous and good. This is called the conduct of Samantabhadra. Causing this Bodhisattva's body, speech, and mind to be thus, this is called practicing the conduct of Samantabhadra. ‘Adorning the head with a stain-free silken band. It is like those in the West who inherit high positions, all adorn their heads with fresh silk. Now, this Bodhisattva practices the Dharma, using the pure Dharma to mark his head. Therefore, he adorns his head with a stain-free silken band. Thus, the Flower Garland Sutra (Huayan Jing) says: 'Buddha's disciples, this Bodhisattva takes Dharma-giving as the head, and later generates all pure white dharmas.' This is the meaning of adorning the head with a pure silken band.’ It means that, like those in the West who inherit high positions, they all adorn their heads with fresh silk. Now, this Bodhisattva practices the Dharma, using the pure Dharma to mark his head. Therefore, he adorns his head with a stain-free silken band. The Flower Garland Sutra says: 'Buddha's disciples, this Bodhisattva takes Dharma-giving as the head, and later generates all pure white dharmas.' This is the meaning of adorning the head with a pure silken band. ‘Receiving the prediction of being a great Dharma master. It means that this Bodhisattva, because of practicing Dharma-giving, receives the prediction from all Buddhas that he is a Dharma master. This is receiving the prediction and seeing that he is a Dharma master. It is not receiving a future prediction to become a Dharma master. Thus, the Flower Garland Sutra says: 'Abiding in the position of a Dharma master.’ It means that this Bodhisattva, because of practicing Dharma-giving, receives the prediction from all Buddhas that he is a Dharma master. This is receiving the prediction and seeing that he is a Dharma master. It is not receiving a future prediction to become a Dharma master. The Flower Garland Sutra says: 'Abiding in the position of a Dharma master.' ‘This position, the initial beginning, and so on. The previous five types have been frequently explained in the following texts. Only the latter five are explained: constantly having an attitude of giving up body, life, and wealth, this is called the mind of giving. Constantly upholding the Bodhisattva's three clusters of pure precepts, this is called the mind of precepts. Being able to transmit the Dharma continuously in an evil age, this is called the mind of protecting the Dharma. Wishing to share the cultivated roots of goodness with all sentient beings, this is called the mind of aspiration. Together arising various practices, together turning towards Bodhi, this is called the mind of dedication. Because it is the mind obtained from the position of determined faith, it is called the ten minds of faith.’ This position, the initial beginning, and so on. The previous five types have been frequently explained in the following texts. Only the latter five are explained: constantly having an attitude of giving up body, life, and wealth, this is called the mind of giving. Constantly upholding the Bodhisattva's three clusters of pure precepts, this is called the mind of precepts. Being able to transmit the Dharma continuously in an evil age, this is called the mind of protecting the Dharma. Wishing to share the cultivated roots of goodness with all sentient beings, this is called the mind of aspiration. Together arising various practices, together turning towards Bodhi, this is called the mind of dedication. Because it is the mind obtained from the position of determined faith, it is called the ten minds of faith. ‘Because the initial arising of the mind is very difficult, and so on. The initial Bodhi mind is very difficult to arise. If its characteristics are not widely stated, it is difficult to see. Therefore, in the initial dwelling, departing from the ten faiths, causing understanding and progress. The Bodhi mind, in total and separately, is forty minds.’ Because the initial arising of the mind is very difficult, and so on. The initial Bodhi mind is very difficult to arise. If its characteristics are not widely stated, it is difficult to see. Therefore, in the initial dwelling, departing from the ten faiths, causing understanding and progress. The Bodhi mind, in total and separately, is forty minds. ‘Selecting and simplifying views, while views themselves do not select. Generally speaking, there are two kinds of views. One is to seek meaning, which is not yet…’ Selecting and simplifying views, while views themselves do not select. Generally speaking, there are two kinds of views. One is to seek meaning, which is not yet… --------------------------------------------------------------------------------