△初、序分者。若例諸經，必具通、別二序。今但通序，雖無發起可用，入定集眾兼之。以眾集不徒然，必有異聞。故疏云：序中證信，便是發起。謂佛入大光明藏正受時，上與一切諸佛，下及菩薩眾生，同住清淨覺地，現諸淨土，皆入三昧，同一佛境。以表因果無異，凡聖同源。發此經旨，趣如是耶？
At the beginning, the Prologue. If we compare it with other sutras, it must contain both the general and specific prologues. Here, there is only the general prologue; although there is no explicit initiation, the entering into samādhi and gathering of the assembly serve this purpose. For the assembly does not gather without reason; there must be extraordinary teachings to be heard. Therefore, the commentary states: The verification of faith within the prologue itself constitutes the initiation. It means that when the Buddha entered the great treasury of light in right concentration, above he was together with all buddhas, and below, along with bodhisattvas and sentient beings, abided in the pure ground of enlightenment, manifesting various pure lands, all entering samādhi, sharing the same buddha realm. This signifies that cause and effect are not different, and ordinary beings and sages share the same source. Does this not reveal the essential meaning and direction of this sutra?
△初、序分為四：初、指信聞法。
First, the Prologue is divided into four parts: first, pointing out faith in hearing the Dharma.
如是我聞：
Thus have I heard:
如是，指法之辭也。前此無說，而言如是者，逆指向下所說之法言也。我者，結集者自稱也。聖人已知無我，而為傳法利生，故隨世假稱耳。恐疑者曰：此所說法，為有所聞而說耶？為自撰其說耶？故結集者曰：如是之法，我從佛聞，非自撰也。既從佛聞，則羣疑自銷，諍端亦息矣。
Thus, "thus" refers to the words of the Dharma. Before this, there was no teaching, and the reason for saying "thus" is to point in reverse to the Dharma spoken below. "I" is the self-designation of the compiler. The sage already knows there is no self, yet for the sake of transmitting the Dharma and benefiting beings, he provisionally follows worldly convention in using this term. Lest doubters ask: "Are these teachings spoken based on what was heard, or are they composed by oneself?" Therefore the compiler says: "This Dharma thus, I heard from the Buddha; it is not composed by myself." Since it was heard from the Buddha, then all doubts naturally dissolve, and disputes also cease.
二、時化主所在。
Second, the location of the Dharma master at that time.
一時，婆伽婆！
Thus have I heard. At one time, the Bhagavān
疑者曰：既從佛聞，佛昔說法必有方所，何處聞耶？故此示之。一時者，機孰應會之時也。婆伽婆，主也，如來之異號也。故涅槃云：能破煩惱名婆伽婆。
A questioner says: Since you heard it from the Buddha, the Buddha must have taught the Dharma at a specific place. Where did you hear it? Therefore, this is shown. "At one time" means the moment when the conditions were ripe and the assembly gathered. "Bhagavan" means the Lord, another name for the Tathagata. As the Nirvana Sutra states: "One who can destroy afflictions is called Bhagavan."
三，平等法會處。
Third, the Assembly of Equal Dharma.
入於神通大光明藏三昧正受。一切如來光嚴住持。是諸眾生清淨覺地。身心寂滅平等本際。圓滿十方不二隨順。於不二境現諸淨土。
He entered the profound Samadhi of the Great Illumination of Spiritual Powers. All Buddhas dwell in this luminous and majestic state, which is the pure ground of enlightenment for all beings. Body and mind become utterly tranquil and merge into the fundamental equality of reality. Perfectly pervading the ten directions, it follows the non-dual nature. Within this non-dual realm, all pure lands manifest.
藏即寶性法界藏，起信心真如，是諸佛眾生之本源，神通光明之性體，塵沙德用並蘊其中，百千通光皆從斯起，故曰藏也。亦名法性土，亦名常寂光。智與理冥，名為入矣。是以安住藏中，不受諸受，名為正受。此經說處，即事而真，匪離娑婆，別論常寂。為表正宗所談，覺性平等，凡聖同源，橫亘竪窮，不思議一。然理不自顯，從理垂教，教主身土，全境即心，全心即境，故曰於不二境現諸淨土。所現淨土，即說法處之通序也。
The Treasury is the precious nature of the Dharma-realm treasury. Arousing faith in the true suchness—this is the source of all buddhas and sentient beings, the essential substance of spiritual powers and radiant light. Within it are amassed virtues and functions as numerous as dust motes and sands; all hundreds and thousands of spiritual powers and radiances arise from this. Therefore it is called the Treasury. It is also named the Land of Dharma-nature, and also named the Constant Still Radiance. Wisdom merging with principle is called entering. Thus, abiding peacefully within the Treasury, not receiving any sensations, is named the correct reception.
The place where this sutra is spoken is true just as it is, not apart from this Sahā world to separately discuss the Constant Still Radiance. It is to manifest that the true teaching discussed is the equality of the enlightened nature, the common source of ordinary beings and sages, extending horizontally and vertically, the inconceivable oneness. However, principle does not reveal itself; from principle, the teaching is bestowed. The body and land of the teaching master are entirely such that the whole realm is precisely mind, and the whole mind is precisely the realm. Therefore it is said, "Within the non-dual realm, manifest all pure lands." The pure lands that are manifested constitute the general setting of the place where the Dharma is spoken.
四，同聞眾。
Fourth, the Assembly of Hearers.
與大菩薩摩訶薩十萬人俱，其名曰：文殊師利菩薩、普賢菩薩、普眼菩薩、金剛藏菩薩、彌勒菩薩、清淨慧菩薩、威德自在菩薩、辯音菩薩、淨諸業障菩薩、普覺菩薩、圓覺菩薩、賢善首菩薩等而為上首，與諸眷屬皆入三昧，同住如來平等法會。
Accompanied by one hundred thousand great Bodhisattvas and Mahasattvas, whose names were: Manjushri Bodhisattva, Samantabhadra Bodhisattva, Universal Eye Bodhisattva, Vajragarbha Bodhisattva, Maitreya Bodhisattva, Pure Wisdom Bodhisattva, Majestic Power and Freedom Bodhisattva, Eloquent Sound Bodhisattva, Purifier of All Karmic Hindrances Bodhisattva, Universal Enlightenment Bodhisattva, Perfect Enlightenment Bodhisattva, and Virtuous Chief Bodhisattva, who served as the leaders. Together with their retinues, they all entered samadhi and dwelled together in the Tathagata's assembly of equal Dharma.
初、標數列名；二、與諸下，同。佛入定菩薩等者，梵云菩提，薩埵云。菩提翻覺，薩埵翻有情。摩訶，大也。此有情信大法、解大義、發大心、趣大果、修大行、證大道故也。文殊師利，此云玅首，亦云玅吉祥，表信解之智故；亦云玅德，表證智故。文中本起因地，究竟真妄，以成正解，成就信根故。普賢，略有三釋：一、約自體，體性周徧曰普，隨緣成德曰賢；二、約諸位，曲濟無遺曰普，隣極亞聖曰賢；三、約當位，德無不周曰普，調柔善順曰賢。依此圓覺玅心，徵幻法而明正行故。普眼，由此法門，觀身心無體、根塵識境、世出世間、自他二身，一切清淨，周徧法界故。金剛藏，從喻得名。金剛堅而復利，堅則無物可壞，利則能壞一切，所以諸魔不能侵，煩惱不能動。又能破諸障，斷人疑惑，即具無盡藏功德也。彌勒，此云慈氏。慈有三種：生緣、法緣、無緣，以對三觀。又從姓慈，名阿逸多，此是無勝。三觀能淨三惑，名清淨慧。以三觀能摧伏三障四魔，名威德自在。由三觀獲三陀羅尼、四無礙辯，名辯音。三觀對治三道，名淨諸業障。三觀徧觀諸法，同歸實際，名普覺。圓覺之名有二意：一、前雖病盡，仍恐下根難入，又問三期道場，加行上中下三根，普入圓覺。二、最初標指，從本起至末，顯義已周，還歸圓覺。賢善首者，賢則亞聖，善則順理，首是頭首，欲使萬善齊興，俱順真理，教法流通，是賢善首也。等有二義：一、所例，二、所餘。上首為十萬，標領同住平等法會，孰為其主，孰為其伴，孰為問者，孰為答者，無非遊戲大圓覺海也。今會諸師，廣評三種，俱是大乘同緣實相，約行收機，以漸不定。大分三段：初二章明圓頓行證，次四章明漸次行證，後五章明不定行證。賢善首章，乃流通分。初又二。
First, the enumeration and listing of names; second, from "and with all..." onward, it is the same.
Regarding "Buddha entering samādhi, Bodhisattvas, etc.": In Sanskrit, it is called "Bodhi-sattva." "Bodhi" is translated as "awakening," and "sattva" as "sentient being." "Mahā" means "great." These sentient beings believe in the great Dharma, understand the great meaning, arouse the great aspiration, seek the great fruit, cultivate the great practice, and realize the great path.
"Mañjuśrī" is translated as "Wonderful Head," also as "Wonderful Auspiciousness," representing the wisdom of faith and understanding; also as "Wonderful Virtue," representing the wisdom of realization. In the text, it originates from the causal ground, thoroughly investigates the true and false, thereby establishing correct understanding and accomplishing the root of faith.
"Samantabhadra" has three brief explanations: First, regarding the essence: the essence pervades everywhere, called "Universal"; following conditions to accomplish virtue, called "Worthy." Second, regarding the stages: comprehensively aiding without omission, called "Universal"; approaching the ultimate, second only to the sage, called "Worthy." Third, regarding the present stage: virtue that is all-pervasive, called "Universal"; gentle, harmonious, and well-subdued, called "Worthy." Based on this wondrous mind of perfect enlightenment, it investigates illusory dharmas and clarifies the correct practice.
"Universal Eye": Through this Dharma gate, one contemplates that body and mind have no substance; sense faculties, objects, consciousness, realms; worldly and transcendental; one's own body and others' bodies—all are pure and pervade the Dharma realm.
"Vajragarbha": Named from a metaphor. Vajra is both hard and sharp. Hardness means nothing can destroy it; sharpness means it can destroy everything. Therefore, no demons can invade it, afflictions cannot move it. Moreover, it can break through all obstacles and sever people's doubts, possessing the inexhaustible treasury of merits.
"Maitreya": Translated as "Compassionate One." Compassion has three kinds: compassion based on sentient beings, compassion based on the Dharma, and compassion without conditions, corresponding to the three contemplations. Also, from the clan name "Compassionate," his personal name is "Ajita," meaning "Unsurpassed."
The three contemplations can purify the three delusions, called "Pure Wisdom." Because the three contemplations can subdue the three obstacles and four māras, called "Majestic Virtue and Freedom." Through the three contemplations, one attains the three dhāraṇīs and the four unimpeded eloquence, called "Eloquence in Sound." The three contemplations counteract the three paths, called "Purifying All Karmic Obstacles." The three contemplations universally contemplate all dharmas, returning to the ultimate reality, called "Universal Enlightenment."
The name "Perfect Enlightenment" has two meanings: First, although the previous afflictions are exhausted, there is still concern that those of inferior capacity may find it difficult to enter; thus, the three-period practice grounds are asked about, with intensified practices for superior, middling, and inferior capacities, all universally entering perfect enlightenment. Second, from the initial indication, from the origin to the end, the meaning has been fully revealed, returning to perfect enlightenment.
"Virtuous and Good Leader": "Virtuous" means second only to the sage; "Good" means accordant with principle; "Leader" means the foremost. It aims to cause all good to arise together, all accordant with the true principle, and the teaching Dharma to circulate widely; thus, it is the "Virtuous and Good Leader."
"Etc." has two meanings: First, those that are analogous; second, those that remain. The foremost are a hundred thousand, leading and residing together in the equal Dharma assembly. Who is the host? Who are the companions? Who are the questioners? Who are the answerers? All are none other than sporting in the great ocean of perfect enlightenment.
Now, gathering the various masters, extensively evaluating the three kinds, all are Mahāyāna, sharing the same connection with the true reality. According to practice, they gather capacities, using gradual and indeterminate [methods]. Broadly divided into three sections: The first two chapters clarify the sudden and perfect practice and realization; the next four chapters clarify the gradual practice and realization; the last five chapters clarify the indeterminate practice and realization. The chapter on the Virtuous and Good Leader is the circulation section. The first is further divided into two.